Columbia ®nitJer^itp 
 
 mtiieCttpofHrmgork 
 
 LIBRARY 
 
AN 
 
 EXPOSITION 
 
 - COLL. 
 
 CREEDi-" ''^'-"-'^KY; 
 
 N.YOUK. 
 
 BY JOHN PEARSON, D.D 
 
 LATE LORD BISHOP OF CHESTER. 
 
 WITH 
 
 AN APPENDIX, 
 
 CONTAINING 
 
 THE PRINCIPAL GREEK AND LATIN CREEDS- 
 
 REVISED BY THB 
 
 REV. W. S. pOBSON, A.M. 
 
 EDITOR OF THE ATTIC GREEK. ORATORS AND SOPHISTS, &c. &c. d^ 
 
 NEW YORK : 
 D. APPLETON AND COMPANY, 
 
 346 & 84S BROADWAY. 
 M.DCOO.LIX. 
 
RIGHT WORSHIPFUL AND V/ELL-BELOVED 
 
 ?HE PARISHIONERS OF ST. CLEMENTS 
 EAST-CHEAP 
 
 Mercy unto you, and peace and love be multiplied, 
 
 »» I y *c.Ji be at any time nnmindfal of your commands, you might well esteem me unworthy of 
 yo'.T e'^Mlnued favours ; and there is some reason to suspect I have incurred the interpretation of 
 forge'.foliiess, having been go backward in the performance of my promises. Some years have 
 pasted since I preached unto you upon such texts of Scripture as were on purpose selected in 
 relation to tbo Creed, and was moved by you to make those meditations publick. B_it you were 
 pleased then to grant what my inclinations rather led me to, that they might be turned into an 
 Exposition of the Creed itself; which, partly by the difficulty of the work undertaken, partly by 
 the intervention of some other employments, hath taken me up thus long, for which I desire your 
 pardon. And yet a happy excuse may be pleaded for delay, meeting with a very great felicity, 
 that as faith Iriumphetb in good works, so my Exposition of the Creed should be contemporary with 
 the re-edifying of your Church. For though 1 can have little temptation to believe that my book 
 should last so long as that fabric, yet I am exceedingly pleased that they should begin together ; 
 that the publishing of the one should so agree with the opening of the other. This, I hope, may 
 persuade you to forget my slackness, considering ye were not ready to your own expectation ; your 
 experience tells you the excuse of church-work will be accepted in building, I beseech you let it not 
 be denied in printing. 
 
 That blessed Saint, by whose name your Parish is known, was a feUow-labourer with St. Paul, 
 and a successor of St. Peter; he had the honour to be numbered in the Scripture with them "whose 
 names are written in the book of life ;" and when he had sealed the Gospel with his blood, he was 
 one of the first whose memory was perpetuated by the building a Church to bear his name. Thus 
 was St. Clement's Church famous in Rome, when Rome was famous for the " faith spoken of 
 throughout the whole world." He wrote an epistle to the Corinthians infested with a schism, in 
 imitation of St. Paul, which obtained so great authority in the primitive times, that it was frequently 
 read in their pubUc congregations ; and yet had for many hundred years been lost, till it was at last 
 set forth out of the library of the late king. 
 
 Kow as, by the providence of God, the memory of that primitive Saint hath been restored In our 
 age, so my design aimeth at nothing else but that the primitive faith may be revived. And there- 
 fore iu this edition of the Creed I shall speak to you but what St. Jude hath already spoken to the 
 whole Church : " Beloved, when I give all diligence to write unto you of the common salvation, it 
 was needful for me to write unto you, that ye should earnestly contend for the faith which was once 
 delivered to the saints." If it were so needful for him then to write, and for them to whom he 
 wrote to contend for the first faith, it will appear as needful for me now to follow his writirg, and 
 for you to imitate their earnestness, because the reason which he renders, as the cause of that neces- 
 sity, is now more prevalent than it was at that time, or ever since. " For (saith he) there are certain 
 men crept in unawares, who were before of old ordained to this condemnation ; ungodly men, turning 
 the grace of God into lasciviousness. denying the only Lord God, and our Lord Jesus Christ." The 
 principles of Christianity are now as freely questioned as the most doubtful and controverted points ; 
 the grounds of faith are as safely denied as the most unnecessary superstructions ; that religion hath 
 the greatest advantage which appeareth in the newest dress, as if we looked for another faith to be 
 delivered to the saints : whereas in Christianity there can be no concerning truth which is not 
 ancient ; and whatsoever ia truly new, is certainly false. Look then for purity in the fountain, and 
 strive to embrace the first faith, to which you cannot have a more probable guide than the Cubed, 
 received in all ages of the Church ; and to this I refer you, as it leads you to the Scriptires, from 
 whence it was at first deduced, that while " those which are unskilful and unstable, wrest" the words 
 of God himself " unto their own damnation ;" ye may receive so much instruction as may set you 
 beyond the imputation of unskilfulness, and so much of confirmation as may place you out of the danger 
 of instability ; which as it hath been the constant endeavour, so shall it ever be the praysr of him, who 
 ifler so many encouragements of his labours amongst you, doth still desire to be knows as 
 
 Yoar most faithful Servant in the Lord, 
 
 JOHN PEARSON 
 
 21591 
 
TO THE READER. 
 
 I HAVE in this book undertaken an exposition of the Creed, and think it necessary in 
 this Preface to give a brief account of the work, lest any should either expect to find 
 that here which was never intended, or conceive that which they meet with such aa 
 they expected not. 
 
 The Creed, without controversy, is a brief comprehension of the objects of our 
 Christian faith, and is generally taken to contain all things necessary to be believed. 
 Now whether all things necessary be contained there, concerneth not an Expositor to 
 dispute, who is obliged to take notice of what is in it, but not to inquire into what is 
 not : whether all truths comprehended in the same be of equal and absolute necessity, 
 we are no way forced to declare ; it being sufficient, as to the design of an Exposi- 
 tion, to interpret the words, and so deliver the sense, to demonstrate the truth of the 
 sense delivered, and to manifest the proper necessity of each truth, how far, and in 
 what degree, and to what purposes, it is necessary. 
 
 This therefore is the method which I proposed to myself, and have prosecuted in 
 every Article. First, to settle the words of each Article according to their antiquity 
 and generality of reception in the Creed. Secondly, to explicate and unfold the 
 terms, and to endeavour a right notion and conception of them as they are to be un- 
 derstood in the same. Thirdly, to shew what are those truths which are naturally 
 contained in those terms so explicated, and to make it appear that they are truths 
 indeed, by such arguments and reasons as are respectively proper to evidence the 
 verity of them. Fourthly, to declare what is the necessity of believing those truths, 
 what efficacy and influence they have in the soul, and upon the life of a believer. 
 Lastly, by a recollection of all, briefly to deliver the sum of every particular truth, so 
 that every one, when he pronounceth the Creed, may know what he ought to intend, 
 and what he is understood to profess, when he so pronounceth it. 
 
 In the prosecution of the whole, according to this method, I have considered, that 
 a work of so general a concernment must be exposed to two kinds of readers, which, 
 though they may agree in judgment, yet must differ much in their capacities. Some 
 there are who understand the original languages of the Holy Scriptures, the discourses 
 and tractates of the ancient Fathers, the determinations of the Councils, and history 
 of the Church of God, the constant profession of settled truths, the rise and increase 
 of schisms and heresies. Others there are unacquainted with such conceptions, and 
 incapable of such instructions ; who understand the Scriptures as they are translated ; 
 who ars capable of the knowledge of the truths themselves, and of the proofs drawa 
 from thence ; who can apprehend the nature of the Christian faith, with the power 
 and efficacy of the same, when it is delivered unto them out of the Word of God, and 
 in a language which they know. When 1 make this difference and distinction of 
 readers, 1 do not intend thereby, that because ono of these is learned, the other is 
 ignorant; for he which hath no skill of the learned languages, may notwithstanding 
 be very knowing in the principles of Christian Religion, and the reason and efficacy 
 of them. 
 
 According to this distinction I have contrived my Exposition, so that the body of 
 it containelh fully what can be delivered and made intelligible in the English tongue, 
 without inserting the least sentence or phrase of any learned language ; by which he 
 who is not acquainted with it might be disturbed in his reading, or interrupted in his 
 understanding. Not that I have selected only such notions as are common, easy 
 and familiar of themselves, but have endeavoured to deliver the most material con- 
 ceptions in the most plain and perspicuous manner ; as desirous to comprise the whole 
 strength of the work, as far as it is possible, in the body of it. The other part I 
 have placed in the margin* (but so as oftentimes it taketh up more room, and yet 
 
 The marg^aal notes are, in tL:« editioa, placed at the bottom of the page. 
 
TO THE READER. 
 
 is never mingled or confounded with the rest), in which is contained whatsoever is 
 necessary for the illustration of any part of the Creed, as to them which have any 
 knowledge of the Latin, Greek, and original languages, of the writings of the ancient 
 Fathers, the doctrines of the Jews, and the history of the Church ; those great ad- 
 vantages towards a right conception of the Christian Religion. 
 
 Now being the Creed comprehendeth the principles of our religion, it must con- 
 tain those truths which belong unto it as it is a religion, and those which concern it 
 as it is ours. Aa it is a religion, it delivereth such principles as are to be acknow- 
 ledged in natural theology, such as no man which worshippeth a God can deny ; and 
 therefore in the proof of these, I have made use of such arguments and reasons as are 
 most proper to oppose the atheists, who deny there is a God to be worshipped, a reli- 
 ligion to be professed. As it is our religion, it is Christian and Catholick., As Chris- 
 tian, it containeth such truths as were delivered by Christ and his apostles, and those 
 especially concerning Christ himself, which I have prosecuted constantly with an eye 
 to the Jews, who obstinately deny them, expecting still another Messias to come: 
 wherefore 1 shew out of the Law and the Prophets, which they acknowledge, what 
 was foretold in every particular concerning the Messias, and prove all tliose to 
 be completed by that Christ in whom we believe. As our religion is Catholick, it 
 holdeth fast that " faith which was once delivered to the saints," and since preserved 
 in the Church ; and therefore I expound such verities, in opposition to the heretics 
 arising in all ages, especially against the Photinians, who of all the rest have most 
 perverted the Articles of our Creed, and found out followers in these latter ages, 
 who have erected a new body of divinity in opposition to the Catholick iheolog/. 
 Against these I proceed upon such principles as they themselves allow, that is, upon 
 the Word of God delivered in the Old and New Testament, alleged according to the 
 true sense, and applied by right reason ; not urging the authority of the Church which 
 they reject, but only giving in the margin the sense of the primitive fathers, for the 
 satisfaction of such as have any respect left for antiquity, and are persuaded (hat 
 Christ had a true Church on the earth before these times. 
 
 In that part, which, after the demonstration of each truth, teacheth the necessity of 
 the believing it, and the peculiar efficacy which it hath upon the life of a Christian, I 
 have not thought fit to expatiate or enlarge myself, but only to mention such effects 
 as flow naturally and immediately from the doctrine ; especially such as are delivered 
 in the Scriptures ; which 1 have endeavoured to set foEth with all possible plainness 
 and perspicuity. And indeed in the whole work, as I have laid the foundatioa upon 
 the written Word of God, so I have with much diligence collected such places of 
 Scripture as are pertinent to each doctrine, and with great faithfulness delivered 
 them as they lie in the writings of those holy penmen ; not referring the reader to 
 places named in the margin (which too often I find in many books multiplied to little 
 purpose), but producing and interweaving the sentences of Scripture into the body of 
 my Exposition, so that the reader may understand the strength of all my reason with- 
 out any farther inquiry or consultation. For if those words which I have produced, 
 prove not what I have intended, I desire not any to think there is more in the places 
 named to maintain it. 
 
 At the conclusion of every distinct and several notion, I have recollected briefly 
 and plainly the sum of what hath been delivered in the explication of it, and put it, 
 as it were, into the mouth of every Christian, thereby to express more fully his faith, 
 and to declare his profession. So that if the reader please to put those collections 
 together, he may at once see and perceive what he is in the wnole obliged to believe, 
 and what he is by the Church of God understood to profess, when he maketh this 
 public, ancient, and orthodox confession of faith. 
 
 I have nothing more to add ; but only to pray, that the Lord would give you and 
 me a good understanding in all things. 
 
 J. PEARSON. 
 
ADVERTISEMENT. 
 
 Of this Edition, imbodied in one octavo volume, and, 
 it is trusted, in the most convenient form, the following 
 may be stated as the proper advantages. First, great 
 care has been taken to correct the numerous errors, in the 
 references to the Texts of Scripture, which had crept in 
 by reason of the repeated editions through which this 
 admirable Work has passed; and many references, as 
 will be seen on turning to the Index of Texts, have been 
 added. Secondly, the Quotations in the Notes have 
 been almost universally identified, and the references to 
 them adjoined ; a great desideratum to the learned (who 
 alone can fully appreciate the labour attending such 
 researches), and a satisfaction at least to the general 
 reader. Lastly, the principal Symbola or Creeds, of 
 which the p^irticular Articles have been cited by the most 
 learned and ever to be revered Author of this Exposition, 
 have been annexed ; and, wherever the original writers 
 have given the Symbola in a scattered and disjoined 
 manner, the detached parts have been brought into a 
 successive and connected point of view — These have 
 been added, in chronological order, in the form of an 
 Appendix. 
 
 W. S. DOBSON, M.A. 
 
THE 
 
 CREED. 
 
 K mttf}t in ffioii m ffmtt mmmtPf 
 
 M^'i^tv of l^tafam an& lEartf) : ^nli in 
 Wti^n^ ei)n0t J)(0 onig Son our 3tor&: 
 C2II)trtj iDa0 tomtibcli fte ti)t |^oIs 
 (!Sri)O0ty ftom of tfje Firotn UTars : kuf:^ 
 ftttta xtnrstt Wonting mmt, ffiBa^ ttu:^ 
 rtftrtr, tiea&, an& fturicii: ^^ tregrtntreti 
 into ^tU, tfte tJj(i& iiap tie ro^c again 
 fromt6e&^a&: ^t a0cm&cti into ^ea^ 
 bm, antr ^ittetlj at tfte rigljt Oantr of 
 C50& tJ)( dFatJjtr ^Imigftts ^ iFt^om 
 tfiem^ tit iSftaU tome to lu&gc tfj^ quicfe 
 anil tfi^ &ta&: II mitbt in tfje fl^olg 
 ©f)o0t; ^Ije ^ols Catijolitik ©jburcft; 
 iri)e ©ommunion of Saints; JE^ftcdFot:^ 
 gib€nt00 of ^in0\ iCfjt llegurrwtion of 
 tt)^ ^So&b; 2ln& tlje aiffe (btrlaisiting. 
 
AN 
 
 EXPOSITION OF THE CREED. 
 
 ARTICLE I. 
 
 I BELIEVE IN GOD THE FATHER ALMIGHTY, 
 MAKER OF HEAVEN AND EARTH. 
 
 As the first word Cuedo, / believe, giveth a denomination to 
 the whole confession of faith, from thence commonly called 
 the Creed ; so is the same word to be imagined not to stand 
 only where it is expressed, but to be carried through the whole 
 body of the confession. For though it be but twice actually 
 rehearsed, yet must we conceive it virtually prefixed to the 
 head of every article : that as we say, I believe in God the Father 
 Almighty, so we are also understood to say, I believe in Jesus 
 Christ his only Son, our Lord ; as / believe in the Holj/ Ghost, so 
 also I believe the Catholic Church. Neither is it to be joined 
 with every complete article only ; but where any article is not 
 a single verity, but comprehensive, there it is to be looked 
 upon as affixed to every part, or single truth, contained in that 
 article : as, for example, in the first, / believe in God, I believe 
 that God to be the Father, I believe that Father to be Almighty, 
 I believe that Father Almighty to be the Maker of heaven and 
 earth. So that this Credo, I believe, rightly considered, mul- 
 tiplieth itself to no less than a double number of the articles, 
 and will he found at least twenty-four times contained in the 
 Creed. Wherefore, being a word so pregnant and diffusive, 
 so necessary and essential to every part of our confession of 
 faith, that without it we can neither have Creed nor Confes- 
 sion, it will require a more exact consideration, and more ample 
 explication, and that in such a notion as is properly applicable 
 to so many and so various truths. 
 
 Now by this previous expression, I believe, thus considered, 
 every particular Christian is first taught, and then imagined, 
 to make confession of his faith ; and, consequently, this word, 
 so usee, admits a threefold consideration : First, As it sup- 
 poseth belief, or faith, which is confessed. Secondly, As it is 
 a confession, or external expression of that faith so supposed 
 Thirdly, as both the faith and confession are of necessary ana 
 particular obligation. When, therefore, we shall have clearly 
 delivered. First, What is the true nature and notion of belief 
 Secondly, What the duty of confessing of our faith; Thirdly 
 
2 ARTICLE I. 
 
 What obligation lies upon every particular person to believe 
 and confess ; then may we be conceived to have sufficiently 
 explicated the first word of the Creed, then may every one 
 understand what it is he says, and upon what ground he pro 
 ceeds, when he professeth, / believe. 
 
 For the right understanding of the true nature of Christian 
 faith, it will be no less than necessary to begin with the general 
 notion of belief; which being first truly stated and defined, 
 then by degrees deduced into its several kinds, will at last 
 make the nature of Christian faith intelligible : a design, if I 
 mistake not, not so ordinary and usual, as useful and necessary. 
 
 Belief in general I define to be an assent to that ivhich is cre- 
 dible, as credible. By the word asse7it * is expressed that act 
 or habit of the understanding, by which it receiveth, acknow- 
 ledgeth, and enibraceth any thing as a truth ; it being the na- 
 ture t of the soul so to embrace whatsoever appeareth true 
 unto it, and so far as it so appeareth. Now this assent, or 
 judgment of any thing to be true, being a general act of the 
 understanding, and so applicable to other J habits thereof as 
 well as to faith, must be specified by its proper object, and so 
 limited and determined to its proper act, which is the other 
 part left to complete the definition. 
 
 This object of faith is expressed by that which is credible ; 
 for every one who believeth any thing, doth thereby without 
 question assent unto it as to that which is credible : and there- 
 fore all belief whatsoever is such a kind of assent. But though 
 
 ♦ rriVric U 7rjoX»)4,ij exoua-ioj is-riv, 9sot£- posed by the Greeks. As Sextus Empiri- 
 
 Btif-i a-vynara^ta-i;. Clem. Alex. Strom, cus, speaking of Admetus seeing Alcestis 
 
 1. ii. p- Lit), lin. 17. ed. Commeiin. 1592. brought back by Hercules from Hades : 
 
 U'la-Tig fxh oSv Ifl-Ti a-uynara^is-ii aJiax^iTof Ette; fxhroi rlht o'ti riZvjue, 'mfiiTTrara 
 
 Tuy oJCOuj-flsVTaJV iv TrXflgOcfo^i'a t^J aXriBtlaj alTcu h Jiavoia aTTO tS; o'vyKaraSeo'lu;, x,ai 
 
 t£» x»fu;^;9£VTi'y ©eoD p^ajiri. 5. Basil. TTfOjaTno-Tiav ekXive. Pi/rrft. //ypot. 1. i. 33. 
 Ascet.de fide, c. 1. The Basilidians, 'Oft- i <t>iXa\n^n^ h vf-ux"! ouSsttote xar* to 
 
 ^ovTfli yoZy 01 aTTo BtttnXEiJou TJjv ttiVtiv nJ/EDJo? ayi-xofxiin JiaTiSrto-^ai, aWa Kara, 
 
 ■^vyjiii; a-uyx-araSe^iV Tr^i; ti tmv /xh xivouvraiv <pa.viv aXuSif Travraif nal iI^uq. Simplic. in 
 
 a'a-Bna-iv Jia to fA,ri va^iivai. Clem. Alex. S. Arist. de Aiiima. Kav ti; raXtiSif a-jtowS, 
 
 Strom. I. ii. p. 160. 11. Kara Ve fh h/jt-i- tl^haii tov avS^wTrov <^'J7U Jta0j0X>i,u£voi' fxh 
 
 TEjov Xo'yov, TtiaTK; iinh £Xoi.Vio; T?j ■i-'^X"^ ""P-? '''''* '''"^ •]'i'J^oui <ruy>iaTa6ia-iv, l)(ovra is 
 
 (rvyxaTaSeTii;. Theodoret. Therap. Serm. 1. a<p')^y.a.; -07^1; ttiVtiv TaXn^sDj. Clem. Alei. 
 
 And yet he also afterward acknowledgeih Strom. 1. ii. p. 165. 48. 
 they had that definition from the Greeks: f As cuyxaTa&Es-i? the Greek word 
 
 Thv fxh ya.^ ttiVtiv koI ol U|M£t£^oi (fxXoVsifoi used for this assent is applied to other 
 
 ijiVovTo EiVai eSeXous-iov Tn; 4'^X'^'' '^'^yx.xTx- acts of tlie understanding as well as that 
 
 Sea-iv. 'Credere est cum assensione co- of belief, so Clemens Alexandrinus speak- 
 
 gitare,' S. August, de Predestin. Sanct. ing of the definition of faith: ""^XXoi 5' 
 
 ^.5. And de Spir.et Litter, ad Marcellin. a.(*icirov; 'K^iyiA.a.To; ivoiTixiiv o-vyxaraBeni/ 
 
 lib. §. 54. ' Quid est credere, nisi con- aTriSiwxav tlvai -rhv itlm:', aiTtti^ iljUEXsi tnl 
 
 eentire verum esse quod dicitur 1' So I ano^n^iv aynivfAV/ou ir^ayixaroq ^an^ay trvy. 
 
 take the trvyxtnLBia-it; used by the Greek KdTiQia-iv. Strom. 1. ii. p. 156. '21. And 
 
 fathers to signify assensum or assensionem, again : Tlas-a ovv Ss'^a, xa] xfiVif, *ai vTri- 
 
 as A. Geilias translateth the Stoic, cruyx*- Xn^-i?, xai /t/iaSija-ic, oi( !^xfx.iy xal a-vvia-f^ey 
 
 TariQirai, sua assensione approlxit, I. xix. I. c'ei, tw yivEi tSv av^^-Jnrciiv irvyv.tna.6ia-i; 
 
 and beforehim Cicero, ' Nuncdeassensicne Ij-tiv h S' oV&h aXXo J ttiVtij e^i av S ti 
 
 atque approbatione, quam Gr?eci c-t/yxaTtt- oTna-Tia, aTrojuj-Trt^i,- uvto, t?; wio-rle*;, 
 
 Ssa-iv vocant, pauca dicamus.' hi Lucullo, JwuTriv JejWs-i rhv trvyKiraBis-iy rt xal wi- 
 
 $.37. So dTritf-Tiaand iruyxttTaSEa-if , are op- o-tiv. p. 165. 45. 
 
I BELIEVE, &c. 3 
 
 all belief be an assent to that which is credible, yet every such 
 assent may not be properly faith ; and therefore those words 
 make not the definition complete. For he that sees an action 
 done, knows it to be done, and therefore assents unto the truth 
 of the performance of it because he sees it : but another per- 
 son to whom he relates it, may assent unto the performance of 
 the same action, not because himself sees it, but because the 
 other relates it ; in which case that which is credible is the ob- 
 ject of faith in one, of evident knowledge in the other. To 
 make the definition therefore full, besides the material object or 
 thing believed, we have added the formal object, or that where- 
 by it is properly believed, expressed in the last term, as credible, 
 which being taken in, it then appears, that. First, Whosoever 
 believeth any thing, assenteth to something which is to him 
 credible, and that as it is credible; and again, Whosoever as- 
 senteth to any thing which is credible, as it is credible, believ- 
 eth something by so assenting : which is sufficient to shew the 
 definition complete. 
 
 But for the explication of the same, farther observations will 
 be necessary. For if that which we believe be something 
 which is credible, and the notion under which we believe be the 
 credibility of it, then must we first declare what it is to be cre- 
 dible, and in what credibility doth consist, before we can under- 
 stand what is the nature of belief. 
 
 Now that is properly credible which is not apparent of itself, 
 nor certainly to be collected, either antecedently by its cause, 
 or reversely by its effect; and yet, though by none of these 
 ways, hath the attestation of a truth. For those things which 
 are apparent of themselves, are either so in respect of our sense, 
 as, that snow is white, and fire is hot; or in respect of our 
 understanding, as, that the whole of any thing is greater than 
 any one part of the whole, that every thing imaginable either is 
 or is not. The first kind of which being propounded to our 
 sense, one to the sight, the other to the touch, appear of 
 themselves immediately true, and therefore are not termed cre- 
 dible, but evident to sense ; as the latter kind, propounded to 
 the understanding, are immediately embraced and acknow- 
 ledged as truths apparent in themselves, and therefore are not 
 called credible, but evident to the understanding. And so those 
 things which are* apparent, are not said properly to be believed, 
 but to be known. 
 
 Again, other things, though not immediately apparent in 
 themselves, may yet appear most certain and evidently true, 
 by an immediate and necessary connexion with something for- 
 merly known : for, being every natural cause actually applied 
 doth necessarily produce its own natural effect, and every na- 
 
 * • Apparentia non habent fidem, sed modo videt, verum esse quod nondum 
 agnitionem.' Greg. 4. Dial. cap. o. ' Ha- videt, et quibus certissime videt, nondura 
 bet Fides oculo3 suos, quibus quodam- se videre quod credit.' S. Augii$t. Ep. 223 
 
4 ARTICLE I. 
 
 tural effect wholly dependeth upon, and absolutely presup- 
 poseth its own proper cause ; therefore there must be an im- 
 mediate connexion between the cause and its effect. From 
 whence it follows, that if the connexion be once clearly per- 
 ceived, the effect will be known in the cause, and the cause by 
 the effect. And by these ways, proceeding from principles 
 evidently known by consequences certainly concluding, we 
 come to the knowledge of propositions in mathematics, and 
 conclusions in other sciences ; which propositions and conclu- 
 sions are not said to be credible, but sclent ijical ; and the com- 
 prehension of them is not faith, but science. 
 
 Besides, some things there are, which, though not evident of 
 tliemselves, nor seen by any necessary connexion to their 
 causes or effects, notwithstanding appear to most as true by 
 some external relations to other truths; but yet so, as the ap- 
 pearing truth still leaves a possibility of falsehood with it, and 
 therefore doth not incline to an assent. In which case, what- 
 soever is thus apprehended, if it depend upon real arguments, 
 is not yet called credible, hnt probable ; and an assent to such a 
 truth is not propei\y faith, hut opinion. 
 
 But when any thing propounded to us is neither apparent 
 to our sense, nor evident to our understanding, in and of itself, 
 neither certainly to be collected from any clear and necessary 
 connexion with the cause from which it proceedeth, or the 
 effects which it naturally produceth, nor is taken up upon any 
 real arguments, or reference to other acknowledged truths, 
 and yet notwithstanding appeareth to us true, not by a mani- 
 festation, but attestation of the truth, and so moveth us to as- 
 sent not of itself, but by virtue of the testimony given to it; 
 this is said* properly to be credible ; and an assent unto this, 
 upon such credibiHtif, is in the proper uoixon faith or belief. 
 
 Having thus defined and illustrated the nature o^ faith in 
 general, so far as it agreeth to all kinds of belief whatsoever, 
 our method will lead us on to descend by way of division, to 
 the several kinds thereof, till at last we come to the proper 
 notion o^ faith in the Christian's confession, the design of our 
 present disquisition ; and being we have placed the formality 
 of the object of all belief in credibilitij, it will clearly follow, 
 that diversity of credibiliti/ in the object, will proportionably 
 cause a distinction of assent in the understanding, and conse- 
 quently a several kind of faith, which we have supposed to be 
 nothing else but such an asse)it. 
 
 Now the credibility/ of objects, by which they appear fit to 
 be believed, is distinguishable according to the diversities of 
 its foundation, that is, according to the different authority of 
 the testimony on which it depends : for we having no other cer- 
 . tain means of assuring ourselves of the truth, and consequently 
 no other motives of our assent in matters of mere belief, than 
 
 * Ai 5(« t£v juajTujwv paJioi TriVreif. Aristot. probl, sect. 18. 3. 
 
I BELIEVE, &c. 6 
 
 the testimony fvpon which we believe ; if there be any fundamen- 
 tal distinction in the anthorili/ of the testimonif, it will cause the 
 like difference in \\\e assent, which must needs bear a proportion 
 to the authority of the teslimony,'d.s being originally and essen- 
 tially founded upon it. It is therefore necei>sary next to con- 
 sider, in what the authority of a testimony consisteth, and so to 
 descend to the several kinds oi' testimonies founded upon several 
 lidhorities. 
 
 The strength and validity of every testimony must bear pro- 
 portion with the* aulhority of the lestijier ; anu the authority of 
 the testifier is founded upon his ability and integrity : his ability 
 in the knowledge of that which he delivereth and asserteth ; his 
 integrity in delivering and asserting according to his knowledge. 
 For two several ways he which relateth or testifieth any thing 
 may deceive us: one, by being ignorant of the truth, and so 
 upon that ignorance mistaking, he may think that to be true 
 Vv'hich is not so, and consequently deliver that for truth which 
 in itself is false, and so deceive himself and us ; or if he be not 
 ignorant, yet if he be dishonest or unfaithful, that v/hich he 
 knows to be false he may propound and assert to be a truth, 
 and so, though himself be not deceived, he may deceive us. 
 And by each of these ways, for want either of ability or integrity 
 in the testifier, whoso grounds his assent unto anything as a truth, 
 upon the testimony of another, may equally be deceived. 
 
 But whosoever is so able as certainly to know the truth of 
 that which he delivereth, and so faithful as to deliver nothing 
 but what and as he knovveth, he, as he is not deceived, so de- 
 ceiveth no man. So far, therefore, as any person testifying ap- 
 peareth to be knowing of the thing he testifies, and to be 
 faithful in the relation of what he knows, so far his testimony 
 is acceptable, so far that which he testifies is properly credible. 
 And thus the authority of every testifier or relater is grounded 
 upon these two foundations, his ability and integrity. 
 
 Now there is in this case, so far as it concerns our present 
 design,t a double testimony : thetestimony of man to man, relying 
 upon human authority, and the testimony of God to man, founded 
 upon divine authority : which two kinds of testimony are re- 
 spective grounds of two kinds of credibility, human and divine: 
 and, consequently, there is a twofold /«///< distinguished by this 
 double object, a human and a divine faith. 
 
 Human fiaith is a)i assent unto any thing credible merely upon 
 the testimony ofi mati. Such is the belief we have of the words 
 and affections one of another. And upon this kind of faith we 
 proceed in the ordinary affairs of our life; according to the 
 
 • Tw yaj woio'v riva. (paivEcrSaj toit xlyovra, responsa sacerdotum, aruspicum, conjec- 
 
 W(s-T£ye;u£v toUto J' Ej-Tiv.ttvayaflof 4)aiv>iTai, torum : humanum,quod spectatur ex auc- 
 
 h Ei/'v»i;y, r, afx(f>ii. Aristot. Rhet, 1. i. c. 8. toritate, et ex voluntate, et ex oratione 
 
 t ' Testimoniorum quse sunt genera? aut libera aut expressa ; in quo insunt 
 
 Divinumet humanum. Divinura, ut ora- scripta, pacta, promiBsa, jurata, qujesita.' 
 
 cula, ut auspicia, ut vaticinationes, et Cic. Oral. Partit. c. 2. 
 
ARTICLE I. 
 
 opinion we have of the ability and fidelity of him who relates 
 or asserts any thing we believe or disbelieve. By this a friend 
 assureth himself of the affection of his friend ; by this the*son 
 acknowledgeth his father, and upon this is his obedience wrought. 
 By virtue of this human faith it is that we doubt not at all of 
 those things which we never saw, by reason of their distance 
 from us, either by time or place. Who doubts whether there be 
 such a country as Italy, or such a city as Constantinople, though 
 he never passed any of our fo.ir seas? Who questions now 
 whether there were such a man as Alexander in the east, or 
 Caesar in the west? And yet the latest of these hath been 
 beyond the possibility of the knowledge of man these sixteen 
 hundred years. There is not science taught without original 
 belief, there are noj letters learnt without preceding faith. 
 There is no justice executed, no commerce maintained, no 
 business prosecuted, without this ;^ all secular affairs are trans- 
 acted, all great achievements are attempted, all hopes, desires, 
 and inclinations, are preserved, by this human faith grounded 
 upon the testimony of man. 
 
 In which case we all by easy experience may observe the 
 nature, generation, and progress, of belief. For in any thing 
 which belongeth to more than ordinary knowledge, we believe 
 not him whom we think to be ignorant, nor do we assent the 
 more for his assertion, though never so confidently delivered : 
 but if we have a strong opinion of the knowledsre and skill of 
 any person, what he affirmeth within the compass of his know- 
 ledge, that we readily assent unto; and while we have no other 
 ground buthis affirmation, thisasse/// is properly belief. Whereas, 
 if it be any matter of concernment in which the interest of him 
 that relateth or affirmeth any thing to us is considerable, there 
 it is not the skill or knowledge of the relater which will satisfy 
 us, except we have as strong an opinion of his fidelity and in- 
 tegrity : but if we think him so just and honest, that he has no 
 design upon us, nor will affirm any thing contrary to his know- 
 ledge for any gain or advantage, then we readily assent unto 
 his affirmations; and this absent is our helief. Seeing then our 
 belief relies upon the ability and integrity of the relater, and 
 being the knowledge of all men is imperfect, and the hearts 
 of all men are deceitful, and so their integrity to be suspected, 
 there can be no infallible universal ground of human faith. 
 
 But what satisfaction we cannot find in the testimony of 
 
 * ' Non dicant.non credimus, quianon t 'TwoBaQ^a fxivrot Hal xpuwif t?; iTria-rh- 
 
 vidimus; quoniam, sihEBcdicant.coguntur ^ji? ri wiVtic. TheoHor. Therup. Serm. 1. 
 
 fateri incertos sibi esse Parentes suos.' t OiSi ya^ rk Tr^Sira a-roi-x}\a [xa.di~v oTSi 
 
 Dsfiderernm invhih.^. 4. amongst the rt y-h rS y>aixua.Tis^Tn ■m-jTKnttiA.ira. Ibid. 
 
 works of St. Augustin. § navra ra Iv raJ Ms-fx-ji riXoi/xeva, xai ra. 
 
 AvtIv ya{ ouJ'fi; oTSe, tou ttot' lyivero- vtto t2v aXXoT^iaiv rn; £XxX>i<naf t^ TTiyTei 
 
 'AXX' iiTTovocS/UEv TTaVTff , S Tria-TEuOiUEV. TEXETrai. S. Cyril. Hier. Catech. o. Orig. 
 
 Menander apud Sioh. ap. Eustath. in Horn. cont. Celsum, 1. i. §. 11. Eus. de prcep. 
 
 p. 1-112, 14. Evang. 1. i. c. 5. Arnob. adver. Get}. 1. ii. 
 
I BELIEVE, &.C. 7 
 
 man, we may receive in the testimony of God ; " If we receive 
 the witness of man, the witness of God is greater." (1 John 
 V. 9.)* Yea, " let God be true," the ground of our divine, 
 "and every man a liar," (Rom. iii. 4.) the ground of our 
 human faith. 
 
 As tor the other member of the division, we may now plainly 
 perceive that it is thus to be defined : Divine faith is an assent 
 unto something as credible upon the testimony of God. This 
 assent is the highest kind oi faith, because the object hath the 
 highest credibiliti/, because grounded upon the testimony of 
 God, which is infallible. Balaam could tell Balak thus much, 
 *' God is not a man, that he should lie ;" (Numb, xxiii. 19.) 
 and a better prophet confirmed the same truth to Saul ; "The 
 Strength of Israel will not lie;" (1 Sam. xv. 29.) and be- 
 cause he will not, because he cannot, he is the Strength of 
 Israel, even " my God, my strength, in whom I will trust." 
 (Psal. xviii. 2.) 
 
 For, First, God is of infinite knowledge and wisdom, as 
 Hannah hath taught us, " The Lord is a God of knowledge,"t 
 (1 Sam. ii. 3.) or rather, if our language will bear it, of know- 
 ledges, which are so plural, or rather infinite in their plurality, 
 that the Psalmist hath said, " Of his understanding there is 
 no number." (Psal. cxlvii. 5.)J He knoweth therefore all 
 things, neither can any truth be hidden from his knowledge, 
 who is essentially truth, and essentially knowledge, and, as so, 
 the cause of all other truth and knowledge. Thus the under- 
 standing of God is infinite in respect of comprehension,^ 
 and not so only, but of certainty also and evidence. Some 
 things we are said to know which are but obscurely known, 
 w^e see them but as in a glass or through a cloud : but " God 
 is light, and in him is no darkness at all :" (1 John i. 5.) he 
 seeth without any obscurity, and whatsoever is propounded to 
 his understanding is most clear and evident; "neither is there 
 any creature that is not manifest in his sight; but all things 
 are naked and open unto the eyes of him with whom we have 
 to do." (Heb. iv. 13.) Wherefore, being all things are within 
 the compass of his knowledge; being all things which are sc, 
 are most clear and evident unto him ; being the knowledge he 
 hath of them is most certain and infallible ; it inevitably fol- 
 loweth that he cannot be deceived in any thing. 
 
 Secondly, The justice of God is equal to his knowledge, nor 
 IS his holiness inferior to his wisdom : "A God of truth (saith 
 Moses) and without iniquity, just and right is he." (Deut. 
 
 * ' Quam indignum, ut humanis testi- t TVm" mjn ba LXX. etk yvwJ-EDvKupiof. 
 
 moniis de alio credamus : Dei oraculis J In the Heb. 1300 I'K insinn'j 
 
 de se non credamus!' S. Ambros. Ub.de § ' Cujus sapientia simpliciter multi- 
 
 Abraham, c. 3. nSJj S' olx. ilXoyairifov, plex, et uniformiter multiformis, incom 
 
 irifrav tSiv a^iS^ai'niymv Tris-TEai; h^rt>fji.ivxv, prehensibili comprehensione omnia in 
 
 Ixetvajv, jUaXXov -TTia-Tiviiv Toj &£o5 ; Orig. comprehensibilia comprehendit.' S. At 
 
 cout. Cels. \. i. §. 11. ' gust, de Civit. Dei, I, xii. c. 18. 
 
8 ARTICLE I. 
 
 xxxii. 4.) From which internal, essential, and infinite recti- 
 tude, goodness, and holiness, followeth an impossibility to de- 
 clare or deliver that for truth which he knoweth not to be 
 true. For if it be against that finite purity and integrity which 
 are required of man, to lie, and therefore sinful, then must we 
 conceive it absolutely inconsistent with that transcendent 
 purity and infinite integrity which is essential unto God. 
 Although therefore the power of God be infinite, though he 
 " can do every thing ;" (Job xlii. 2.) yet we may safely say, 
 without any prejudice to his omnipotence,* that he cannot 
 speak that for truth which he knoweth to be otherwise.f For 
 the perfections of his will are as necessarily infinite as those 
 of his understanding; neither can he be unholy or unjust, more 
 than he can be ignorant or unwise. "If we believe not, yet 
 he abideth faithful, he cannot deny himself." (2 Tim. ii, 13.) 
 Which words of the apostle, though properly belonging to the 
 promises of God, yet are as true in his respect of his asser- 
 tions; neither should he more deny /ifwse//^' in violating his 
 fidelity, than in contradicting his veracity. It is true, that 
 " God willing more abundantly to shew unto the heirs of pro- 
 mise the immutability of his counsel, confirmed it by an oath ; 
 that by two immutable things, in which it was impossible for 
 God to lie, we might have a strong consolation:" (Heb. vi. 
 17, 18.) but it is as true, that all this confirmation is only for 
 our consolation ; otherwise it is as impossible for God to lie, 
 without an oath, as with one : for being he can " swear by no 
 greater, he sweareth onli/ by himself," (Heb. vi. 13.) and so 
 the strength even of the oath of God relieth upon the veracity 
 of God. Wherefore being God, as God, is of infinite rectitude, 
 goodness, and holiness; being it is manifestly repugnant to his 
 purity, and inconsistent with his integrity, to deliver any thing 
 contrary to his knowledge ; it clearly followeth, that he cannot 
 deceive icuy man. 
 
 It is therefore most infallibly certain, that God being infi- 
 nitely wise, cannot be deceived -.X being infinitely good, can- 
 not deceive :§ and upon these two immoveable pillars stand- 
 eth the authority of the testimony of God. For since we can- 
 not doubt of the witness of any one, but by questioning his 
 ability, as one who may be ignorant of that which he affirmeth, 
 and so deceived ; or by excepting against his integrity, as one 
 who may affirm that which he knoweth to be false, and so have 
 a purpose to deceive us: where there is no place for either of 
 these exceptions, there can be no doubt of the truth of the tes- 
 
 • AijvaTtti li xo9' if*a? irkyra. o 0£of, Dei, 1. xxii. c. 25. 
 
 awsp Ji/vo|t*£vo;, Tou ©Ec; aTvai, xai dyaSoc t ' Ut sit omnium potens, mori non 
 
 fTva;, xai (ra^li eTvai, oix IfiVraTtti. Orig. potest, falli non potest, mentiri non po- 
 
 conha Celsum, 1. iii. §. 70. test.' S. August, de Syvib. ad Catechum. 
 
 \ ' Si velint invenire quod omnipotens 1. i. c. 1. 
 
 non potest ; habent prorsua, ego dicam, § ' Deus facere fraudem nescit, pati 
 
 mentiri non potest.' S. Auguft. de Civ. non potest.' Chrysol. Sern S2. 
 
I BELIEVE, &c. 9 
 
 timony But where there is an iutrinsical* repugnancy of 
 being deceived in the understanding, and of deceiving in the 
 will, as there certainly is in the understanding and will of God, 
 there can be no place for either of those exceptions, and con- 
 sequently there can be no doubt of the truth of that which God 
 testifieth. And whosoever thinketh any thing comes from him, 
 and assenteth not unto it, must necessarily deny him to be wise 
 or holy : " He that believeth not God (saith the apostle), hath 
 made him a liar." (1 John v. 10.) That truth then which is 
 testified by God, hath a divine credibiliti/ : and an assent unto it, 
 as so credible, is divine faith. In which the material object is 
 the doctrine which God delivereth, the formal object is that 
 credibility founded on the authorityf of the deliverer. And 
 this I conceive the true nature o{ divine faith in general. 
 
 Now being the credibility of all which we believe is founded 
 upon the testimoni/ of God, we can never be sufficiently in- 
 structed in the notion offaith, till we first understand how this 
 testimony is given to those truths which we now believe. To 
 this end it will be necessary to give notice that the testimony 
 of God is not given unto truths before questioned or debated ; 
 nor are they such things as are at first propounded and doubted 
 of by man, and then resolved and confirmed by interposing 
 the authority of God : but he is then said to witness when he 
 doth propound, and his testimonij\s given byway of Revelation, 
 which is nothing else but the delivery or speech of God unto 
 his creatures. And therefore upon a diversity of delivery must 
 follow a difference, though nut of faith itself, yet of the means 
 and manner of assent. 
 
 Wherefore it will be farther necessary to observe, that divine 
 Revelation is of two kinds, either immediate, or mediate. An 
 immediate Revelation is that by which God delivereth himself 
 to man by himself, without the intervention of man. A me- 
 diate Revelation is the conveyance of the counsel of God unto 
 man by man. By the first he spake unto the prophets ; by the 
 second in the prophets, and by them unto us. Being then 
 there is this difference between the revealing of God unto the 
 prophets and to others, being the faith both of prophets and 
 others relieth wholly upon divine Revelation, the ^difference 
 
 • ' Aactoritas Dei consistit in intriu- Serm. 7. in Nativ. 
 seca repugnantia deceptionis seu falsi- J ' Sicut duplex est auditus et locutio, 
 
 tatis, quam habet divinum judicium, et scilicet exterior sive corporalis, et interior 
 
 in intrinseca repugnantia actus voluntatis ac spiritualis ; ita duplex est fides, una 
 
 imperantis testimonium extrinsecum non quae oritur in cordibus fidelium per audi- 
 
 consentiens judicio interne; qua per ter- turn exteriorera, cum scil. Deus por ali- 
 
 minos positives actus intellectus infalli- quos homines aliis credenda proponit ; et 
 
 biliter veri, et actus voluntatis intrinsece ista est fides, quEe nobis sive communi 
 
 et necessario recti, poterit explicari.' statui fidelium convenit, ex eo quod adhje- 
 
 Fraiicisc. de Ovied. Tract, de Fide, Contr. remus revelationibus Prophetis et Apos- 
 
 ii. piinc. 9, tolis factis : alia est quje oritur in aliqui- 
 
 t ' Divina est auctoritas, cui credimus : bus per spiritualem locutionem, qua Deus 
 
 divina est doctrina, quam sequimur.' Leo, aliquibus per internam inspirationem ere- 
 
10 ARTICLE I. 
 
 of the manner of assent in these several kinds of believers will 
 be very observable for the explanation of the nature of o\xv faith. 
 Those then to whom God did immediately speak himself, 
 or by an angel representing God, and so being in his stead, 
 and bearing his name (of which I shall need here to make no 
 distinction), those persons, I say, to whom God did so reveal 
 himself, did, by virtue of the same Revelation, perceive, know, 
 and assure themselves, that he who spake to them was God ; 
 so that at the same time they clearly understood both what 
 was delivered, and by whom : otherwise we cannot imagine 
 that Abraham would have slain his son, or have been com- 
 mended for such a resolution, had he not been most assured that 
 it was God who by an immediate Revelation of his will clearly 
 commanded it. Thus "by faith Noah being warned of God of 
 things not seen as yet, moved with fear, prepared an ark, to 
 the saving of his house :" (Heb. xi. 7.) which *ziarniiig of God 
 was a clear Revelation of God's determination to drown the 
 world, of his will to save him and his family, and of his com- 
 mand for that end to build an ark. And this Noah so received 
 from God, as that he knew it to be an oracle of God, and was 
 as well assured of the author as informed of the command. 
 Thus the judgments hanging over Judah were revealed in the 
 ears of Isaiah " by the Lord of hosts." (Isa. xxii. 14.) Thus 
 " the Lord revealed himself to Samuel in Shiloh :" (I Sam. iii. 
 21.) at first indeed he knew him not; that is, when the Lord 
 spake, he knew it not to be the voice of God : " Now Samuel 
 did not yet know the Lord ; neither was the word of the Lord 
 yet revealed unto him;" (1 Sam. iii. 7.) but after that he knew 
 him and was assured that it was He who spake unto him, the 
 Scripture teaching us that the tears of Samuel were revealed, 
 and the Jword of God revealed, and God§ himself revealed to 
 him. By all which we can understand no less, than that 
 Samuel was so illuminated in his prophecies, that he fully 
 understood the words or things themselves which were de- 
 livered, and as certainly knew that the deliverer was God : so 
 Samuel the Seer, so the rest of those prophets believed those 
 truths revealed to them by such a faith as was a firm assent 
 unto an object credible upon the immediate testimony of God. 
 But those faithful people to whom the prophets spake, be- 
 lieved the same truth, and upon the testimony of the same God, 
 delivered unto them not by God, but by those prophets, whose 
 words they therefore assented unto as certain truths, because 
 
 denda revelat, nullo bominis ministerio by God : o /uev Gesj jj^pji, o Je aidpco-Troi; fAui 
 
 utens ; sicut est fides Apostolorumet Pro- TEilETai. Moschopulus, 'Omfx. 'att<x. v 
 
 pbetarum, qui ab ipso Deo per inlrinse- PCS'^*'* 
 
 cam illuniinationemsunt de credendisin- t 'jKiaU' IIN nx nba mn* Kupisf «7r«xa- 
 
 structi.' Francisc. Fenariensis in Thorn. >iuv|.e to oitiov Jo^our.x, 1 Sam. ix. 1.5. 
 
 cpiit. Gent. c. 40. J nln' nn vbK nby did w^iv >> anona 
 
 •rricT-TEi ;(;pii/wttT(cr06if, which word comes }.u<p5r,vai al-rai f?,fj.a Kvpiov, 1 Sum. iii. 7. 
 
 from the original XS""" appropriated bj' § 'jKini:' bit mn' rtbi'i aTTExaXu^flu Kypjof 
 
 the Greeks to an oracle, or answer given wpo; 2a/xo:/«X, 1 Sam. iii. -21. 
 
I BELIEVE, &c. 11 
 
 they were assured that what the prophets spake v/as immedi- 
 ately revealed to them by God himself, without which assur 
 ance no faith could be expected from them. When God ap- 
 peared unto Moses "in a flame of fire out of the midst of a 
 bush," (Exod. iii. 2.) and there immediately revealed to him 
 first himself, saying, " I am the God of thy fathers, the God 
 of Abraham, the God of Isaac, and the God of Jacob," and 
 then his will to bring the children of Israel out of the land of 
 Egypt, Moses clearly believed God both in the revelation of 
 himself and of his will, and was fully satisfied that the Israel- 
 ites should be delivered, because he was assured it was Jod 
 who promised their deliverance: yet notwithstanding still he 
 doubted whether the Israelites would believe the same truth, 
 when it should be delivered to them, not immediately by God, 
 but by Mos-es; " And Moses answered and said, But behold, 
 they will not believe me, nor hearken unto my voice; for they 
 will say. The Lord hath not appeared unto thee." (Exod. iv. 1 '^ 
 Which words of his first suppose, that if they had heard the 
 voice of God, as he had, they would have assented to the truth 
 upon a testimony Divine ; and then as rationally affirm, that 
 it was improbable they should believe, except they were as- 
 sured it was God who promised, or think that God had promised 
 by Moses, only because Moses said so. Which rational objection 
 was clearly taken away, when God endued Moses with power 
 of evident and undoubted miracles; for then the rod which he 
 carried in his hand was as infallible a sign to the Israelites, 
 that God had appeared unto him, as the flaming bush was to 
 himself; and therefore they who saw in his hand God's omnipo- 
 tency, could not suspect in his tongue God's veracity ; inso- 
 much as when Aaron became to Moses "instead of a m-.- ^," 
 and Moses to Aaron "instead of God," (Exod. iv. 16.)" Aaron 
 spake all the words which the Lord had spoken unto Moses, 
 and did the signs in the sight of the people, and the people 
 believed." (Exod. iv. 30, 31.) For being persuaded by a lively 
 and active presence of omnipotency that God had appeared 
 unto Moses, and what was delivered to them by him came to 
 him from God, and being sufficiently assured out of the very 
 sense and notion of a Deity, that whatsoever God should speak, 
 must of necessity be true, they presently assented, " and believed 
 the Lord and his servant Moses ;" (Exod. xiv. 31.) Moses, as 
 the immediate propounder ; God, as the original revealer: they 
 believed Moses that God had revealed it, and they believed the 
 promise, because God had revealed it. So that the faith both 
 of Moses and the Israelites w^as grounded upon the same testi- 
 mony or revelation of God, and diff'ered only in the proposition 
 or application of the testimony ; Moses receiving it immediately 
 from God himself, the Israelites mediately by the ministry of 
 Moses. 
 
 In the like manner the succeeding prophets were the instru- 
 
12 ARTICLE I. 
 
 ments of Divine Revelation, which they first believed as re- 
 vealed to them, and then the people as revealed by them : for 
 what they delivered was not the testimony of man, but the tes- 
 timony of God delivered by man. It was " he iclw spake by 
 the mouth of his holy prophets which have been since the 
 world began ;" (Luke i. 70.) the month, the instrument, the ar- 
 ticulation, was theirs; but the words were God's. "The 
 Spirit of the Lord spake by me (saith David), and his word 
 was in my tongue." (2 Sam. xxiii. 2.) It was the word of the 
 Lord, which he spake " by the hand of Moses," (1 Kings viii, 
 53.) and " by the hand of his servant Ahijah the prophet." 
 (1 Kings xiv. 18.) The hand the general instrument of man, 
 the mouth the particular instrument of speech, both attributed 
 to the prophets as merely instrumental in their prophecies. 
 The words which Balaam's ass spake were as much the ass's 
 words, as those which Balaam spake were his; for "the Lord 
 opened the mouth of the ass," (Numb. xxii. 28.) and " the 
 Lord put a word in Balaam's mouth ;" (Numb, xxiii. 5.) and 
 not only so, but a bridle with that word, " only the word tiiat 
 I shall speak unto thee, that thou shalt speak." (Numb. xxii. 
 35.) The prophets as they did not frame the notions or con- 
 ceptions themselves of those truths which they delivered from 
 God, so did they not loosen their own tongues of their own 
 instinct, or upon their own motion, but as moved, impelled, 
 and acted by God. So we niay, in correspondence to the an- 
 tecedent, and subsequent words, interpret those words of St. 
 Peter, that "no prophecy of the Scripture is of any* private in- 
 terpretation :" (2 Pet. i. 20.) that is, that no prophecy which 
 is written did so proceed from the prophet who spake or wrote 
 it, that he of himself, or by his own instinct, did open his 
 mouth to prophesy; but that all prophetical revelations came 
 from God alone, and that whosoever first delivered them was 
 antecedently inspired by him, as it followeth, " for the pro- 
 phecy came not in old time by the will of man, but holy men 
 of God spake as they were moved by the Holy Ghost." (2 Pet. 
 i. 21.) That therefore which they delivered was the Word, 
 the Revelation of God; which they assented unto, as to a cer- 
 tain and infallible truth, credible upon the immediate testi- 
 mony of God, and to which the rest of the believers assented 
 upon the same testimony of God immediately delivered by the 
 hands of the prophets. 
 
 Thus, ** God, who at sundry times, and in divers manners, 
 spake in times past unto the fathers by the prophets," (Heb. 
 i. 1.) and by so speaking propounded the object of faith both 
 to the prophets and the fathers, " hath in these last days 
 spoken unto us by his Son," (Heb. i. 2.) and by so speaking 
 hath enlarged the object of faith to us by him, by which means 
 it comes to be " the faith of Jesus." (Rev. xiv. 12.) Thus the 
 
 * 'll'utf £7rtXua-£i»f. 
 
I BELIEVE, &c. 13 
 
 " only-begotten Son, who was in the bosom of the Father," 
 (John i. 18.) " the express image of his person," (Heb. i. 3.) 
 he " in whom it pleased the Father that all fulness should 
 dwell," (Col. i. 19.) he " in whom dwelleth all the fulness ot 
 the Godhead bodily," (Col. ii. 9.) revealed the will of God to 
 the apostles ; who being " assured that he knew all things," 
 and convinced that he " came forth from God," (John xvi. 30.) 
 gave a full and clear assent unto those things which he deli- 
 vered, and grounded their faith upon his words, as upon the 
 immediate testimony of God. " I have given unto them (saith 
 Christ unto his Father) the words which thou gavest me, and 
 they have received them, and have knov/n surely that I came 
 out from thee, and they have believed that thou didst send 
 me." (John xvii. 8.) Besides this delivery of these words by 
 Christ to the apostles, they received the promise of the " Spi- 
 rit of truth, zcho should guide them into all truth," (John xvi. 
 13.) and "teach them all things, and bring all things into their 
 remembrance whatsoever Christ hath said unto them." (John 
 XIV. 26.) So clearly, so fully, so constantly, were they fur- 
 nished with divine Illuminations, and Revelations from God, 
 upon which they grounded their own faith ; that each of them 
 might well make that profession of St. Paul, " I know whom 
 I have believed." (2 Tim. i. 12.) Thus the faith of the apo- 
 stles, as of Moses and the prophets, was grounded upon the 
 immediate Revelations of God. 
 
 But those believers to whom the apostles preached, and 
 whom they converted to their faith, believed the same truths 
 which were revealed to the apostles, though they weie not so 
 revealed to them as they were unto the apostles, that is, im- 
 mediately from God. But as the Israelites believed those 
 truths which Moses spake to come from God, being convinced 
 by the constant supply of miracles wrought by the rod which 
 he carried in his hand : so the blessed apostles, being so plen- 
 tifully endued from above with the power of miracles, gave 
 sufficient testimony that it was God who spake by their 
 mouths, who so evidently wrought by their hands. They who 
 heard St. Peter call a lame man unto his legs, speak a dead 
 man alive, and strike a living man to death with his tongue, 
 as he did Ananias and Sapphira, might easily be persuaded 
 that it was God who spake by his mouth, and conclude that 
 where they found him in his omnipotency, they might well ex- 
 pect him in his veracity. These were the persons for whom 
 our Saviour next to the apostles prayed, because by a way 
 next to that of the apostles they believed. " Neither pray I 
 for these alone (saith Christ), but for them also who shall be- 
 lieve on me through their word." (John xvii. 20.) Thus the 
 apostles believed on Christ through his own word, and the 
 primitive Christians believed on the same Christ through the 
 apostles' word, and this distinction our Saviour himself hath 
 
14 ARTICLE I. 
 
 clearly made ; not that the word of the apostles was really 
 distinct from the word of Christ, but only it was called theirs, 
 because delivered by their ministry, otherwise it was the same 
 word which they had heard from him, and upon which they 
 themselves believed, " That which was from the beginning 
 (saith St. John), which we have heard, which we have seen with 
 our eyes, which we have looked upon, and our hands have 
 handled of the word of life, that which we have seen and heard 
 declare we unto you," (1 John i. 1.3.) And this was the 
 true foundation of faith in all ihem who believed, that they 
 took not the words which they heard from the apostles to be 
 the words of the men who spake them, no more than they did 
 the power of healing the sick, or raising the dead, and the rest 
 of the miracles, to be the power of them that wrought them; but 
 as they attributed those miraculous works to God working 
 by them, so did they also that saving word to the same God 
 speaking by them. When St. Paul preached at Antioch, 
 " almost the whole city came together to hear the word of 
 God ;" (Acts xiii. 44.) so they esteemed it, though they knew 
 him a man whom they came to hear speak it. This the apo- 
 stle conmiendeth in the Thessalonians, that, "when they re- 
 ceived the word of God, which they heard of him, they received 
 it not as the word of man, but (as it is in truth) the word of 
 God;" (1 Thess. ii. 13.) and receiving it so, they embraced it 
 as coming from him who could neither deceive nor be deceived, 
 and consequently as infallibly true ; and by so embracing it, 
 they assented unto it, and by so assenting unto it, they believed 
 it, ultimately upon the testimony of God, immediately upon 
 the testimony of St. Paul, as he speaks himself, " because our 
 testimony among you was believed." (2 Thess. i. 10.) Thus 
 the faith of those which were converted by the apostles was an 
 assent unto the ivord as credible vpon the testimony of God de- 
 livered to them by a testimony apostolical. Which being thus 
 clearly stated, we may at last descend into our own condition, 
 and so describe the nature of our own faith, that every one 
 may know what it is to believe. 
 
 Altliough Moses was endued with the power of miracles, 
 and conversed with God in the mount, and spake with him 
 face to face at the door of the Tabernacle: although upon these 
 grounds the Israelites believed what he delivered to them as the 
 word of God ; yet neither the miracles nor Moses did for ever 
 continue with them; and notwithstanding his death, they and 
 their posterity to all generations were obliged to believe the 
 same truths. Wherefore it is observable which St. Stephen 
 saith, he " received the lively oracles to give unto them ;" 
 (Acts vii. 38.) the Decalogue he received from the hand of 
 God, " written with the finger of God ;" (Exod. xxxi. 18.) the 
 rest of the divine patefactions he wrote himself, and so deli- 
 vered them not a mortal word to die with him, but livijig o^a- 
 
I BELIEVE, &c. 15 
 
 cles* to be in force when he was dead, and oblige the peopie 
 to a belief, when his rod had ceased to broach the rocks and 
 divide the seas. Neither did he only tie them to a belief of 
 what he wrote himself, but by foretelling and describing the 
 prophets which should be raised in future ages, he put a farther 
 obligation upon them to believe their prophecies as the revela- 
 tions of the same God. Thus all the Israelites, in all ages, be- 
 lieved Moses ; while he lived, by believing his words; after his 
 death, by believing his writings. " Had ye believed Moses 
 (saith our Saviour), ye would have believed me; for he wrote 
 of me. But if ye believe not his writings, how shall ye oelieve 
 my words ?" (John v. 46, 47.) Wherefore the faith of the 
 Israelites in the land of Canaan was an assent unto the truths of 
 the law as credible upon the testimony of God delivered unto them 
 in the writings of Moses and the prophets. 
 
 In the like manner is it now with us. For although Christ 
 first published the Gospel to those " who beheld his glory, the 
 glory as of the only-begotten of the Father ;" (John i. 14.) al- 
 though the apostles first converted those unto the faith who 
 heard them speak with tongues they never learned, they never 
 heard before, and discover the thoughts of men they never saw 
 before ; who saw the lame to walk, the blind to see, the dead 
 to revive, and the living to expire at their command : yet did 
 not these apostles prolong their lives by virtue of that power 
 which gave such testimony to their doctrine, but rather short- 
 ened them by their constant attestation to the truth of that 
 doctrine farther confirmed by their death. Nor did that power 
 of frequent and ordinary miraculous operations long survive 
 them; and yet they left as great an obligation upon the Church 
 in all succeeding ages to believe all the truths which tliey de- 
 livered, as they had put upon those persons who heard their 
 words and saw their works; because they wrote the same 
 truths which they spake, assisted in writing by the same Spirit 
 by which they spake, and therefore require the same readiness 
 of assent so long as the same truths shall be preserved by those 
 writings. While Moses lived and spake as a mediator be 
 tween God and the Israelites, they believed his words, and so 
 the prophets while they preached. When Moses was gone 
 up to Mount Nebo, and there died, when the rest of the pro- 
 phets were gathered to their fathers, they believed their writ- 
 ings, and the whole object of their faith was contained in them. 
 When the Son of God came into the world to reveal the will of 
 his Father, when he " made known unto" the apostles, as his 
 " friends, all things that he had heard of the Father," (John 
 XV. 15.) then did the apostles believe the writings of Moses 
 and the prophets, and the words of Christ, and in these taken 
 together was contained the entire object of their faith, " and 
 they believed the Scripture and the word which Jesus had 
 
 * Aoyia ^i3»T«. 
 
16 ARTICLE I. 
 
 said." (John ii. 22.) When Christ was ascended up into hea- 
 ven, and the Holy Ghost came down, when the words which 
 Christ had taught the apostles were preached by them, and 
 many thousand souls converted to the faith, they believed the 
 writings of the prophets and the words of tlie apostles ; and 
 in these two was comprised the complete object of their faith. 
 When the apostles themselves departed out of this life, and 
 confirmed the truth of the Gospel preached by the last of suf- 
 ferings, their death, they left the sum of what they had re- 
 ceived in writing, for the continuation of the faith in the 
 churches which they had planted, and the propagation thereof 
 in other places, by those that succeeded them in their ordinary 
 functions, but were not to come near them in their extraordi- 
 nary gifts. " These things were written (saith St. John, the 
 longest liver, and the latest writer), that ye might believe, that 
 Jesus is the Christ, the Son of God, and that believing ye 
 might have life through his name." (John xx. 31.) 
 
 Those Christians then which have lived since the apostles' 
 death, and never obtained the wish of St. Augustin, to see 
 either Christ upon earth, or St. Paul in the pulpit, have be- 
 lieved the writings of Moses and the prophets, of the apostles 
 and evangelists, in which together is fully comprehended what- 
 soever may properly be termed matter of divine faith; and so 
 " the household of God is built upon the foundation of the 
 apostles and prophets,"* (Eph. ii. 20.) who are continued unto 
 us only in their writings, and by them alone convey unto us the 
 truths which they received from God, upon whose testimony 
 we believe. And therefore he which put their writings into the 
 definition of faith, considering faith as it now stands with us, 
 is none of the smallest of the Schoolmen.f From whence we 
 may at last conclude, that the true nature of the faith of a 
 Christian, as the state of Christ's Church now stands, and shall 
 continue to the end of the world, consists in this, that it is an 
 assent unto truths credible upon the testimony of God delivered 
 tinto us in the writings oj' the apostles and prophets. 
 
 To believe therefore as the word stands in the front of the 
 Creed, and not only so, but is diffused through every article 
 and proposition of it, is to assent to the whole and every part 
 of it, as to a certain and infallible truth revealed by God (who 
 by reason of his infinite knowledge cannot be deceived, and 
 by reason of his transcendent holiness cannot deceive), and 
 delivered unto us in the writings of the blessed apostles and 
 prophets, immediately inspired, moved, and acted by God, out 
 of whose writings this brief sum of necessary points of faith 
 
 * ' Prop'neta: et Apostoli, super quos t ' Fides est habitus, quo assentimus 
 
 omnium Ecclesiarum fundamenta locan- dictis Scriptura; propter auctoritatem Dei 
 
 tur.' i'. Hiernri. in Psat. xvii. ' Super revelantis.' Durand. 1, iii. Dist. 24. q. 1. 
 
 Prophetas aedificatur orbis terrarum, ere- §. 9. 
 dens in Domino.' Ruffiii. ibid. 
 
I BELIEVE, &c. 
 
 was first collected.* And as this is properly to beheve, whic 
 was our first consideration ; so to say / believe, is to make 
 confession or external expression of the faith, which is the 
 second consideration propounded. 
 
 Faith is a habit of the intellectual part of man, and therefore 
 of itself invisible ; and to believe is a spiritual act, and conse- 
 quently immanent and internal, and known to no man but him 
 who believeth : " For what man knoweth the things of a man, 
 save the spirit of a man which is in him?" (1 Cor. ii. 11.) 
 Wherefore Christ being not only the great Apostle, sent to 
 deliver these revealed truths, and so the author of our faith, but 
 also the head of the Church, whose body consisteth of faithful 
 members, and so the author of union and communion, which 
 principally hath '■elation to the unity of faith, he must needs be 
 imagined to have appointed some external 'expression and com- 
 munication of it: especially considering thct the sound of the 
 apostles was to go forth unto the ends of the world, and all 
 nations to be called to the profession of the Gospel, and gathered 
 into the Church of Christ; which cannot be performed without 
 an acknowledgment of the truth, and a profession of faith, 
 without which no entrance into the Church, no admittance to 
 baptism. "What doth hinder me to be baptized ? (saith the 
 eunuch.) And Philip said. If thou believest with all thine heart, 
 thou niayest. Apd he answered and said, I believe that Jesus 
 Christ is the Son of God." (Acts viii. 36, 37.) So believing 
 with all his heart, as Philip required, and making profession of 
 that faith he was admitted. " For with the heart man believeth 
 unto righteousness, and with the mouth confession is made 
 unto salvation." (Rom. x. 10.)f The belief o^ the heart is the 
 internal habit residing in the soul, an act of faith proceeding 
 from it, but terminated in the same. The confession of the mouth 
 is an external signification of the inward habit or act of faith, 
 by words expressing an acknowledgment of those truths which 
 we believe or assent to in our souls.J The ear receiveth the 
 word, " faith cometh by hearing ;" (Rom. x. 17.) the ear con- 
 veyeth it to the heart, which being opened receiveth it, receiving 
 believeth it; and then " out of the abundance of the heart the 
 mouth speaketh." (Matt. xii. 34.) In the heart faith is seated ; 
 with the tongue confession is made ; between these two salvation 
 is completed. § " If thou shalt confess with thy mouth the 
 
 • Oi;^, i; £5o^6vav9{*7roif,(n;v6Ti9DTaT?f corde fit confessio ad justitiam ; habe3 
 
 ffiVriauf, aXX In '!!Tairr,(; ypa.(^ni ra Kai^turctra, unde debeas confiteri, Ore confessio fit ad 
 
 a-uWe)(6ivra fxiai ata-itM^ii rnv rriq 'nicnixi salutem,' Chrysol. Serm. 66. 
 
 >(5aff-xaXtav. S. Cyril. Calech. 5. fin. ' Ec- t ' Sermo creat auditum, auditus con- 
 
 clesiarum Patres, de populorum salute cipit fidem, credulitatem parturit fides, 
 
 solicit!, ex diversis voluminibus Scriptu- confessionem credulitas nutrit, confessio 
 
 rarum coliegerunt testimonia divinis gra- perpetuani dat salutem.' Chrysol. Serm. 60. 
 
 vida .Sacramentis.' Euseb. Gall, iti Sym. § ' Magnum, filioli, pernoc fidei nostrse 
 
 Horn. i. in Bibliolh. Pair. Lat, t. v. par. vidamus esse compendium, quaiido inter 
 
 i. p. 552. cor et linguam totum salutis humanaa »er- 
 
 t ' Habes, homo, unde credere debeas, satur et geritur SacramentuHu' ChryioL 
 
18 ARTICLE T. 
 
 Lord Jesus, and shalt believe in thine heart that God hath 
 raised him from the dead, thou shalt be saved." (Rom. x. 9.) 
 This faith of^ the heart everyone ought, and is presumed to have; 
 this confession of the mouth every one is known to make, when 
 he pronounceth these words of the Creed, I believe ; and if 
 true, he may with comfort say, " the word of faith is nigh me, 
 even in my mouth and in my heart :" (Rom. x. 8.)* first in my 
 heart really assenting, then in my mouth clearly and sincerely 
 professing with the prophet David, " I have believed, therefore 
 have I spoken." (Psalm, cxvi. 10) Thus briefly from the second 
 consideration concerning confession implied in the first words 
 I believe, we shall pass unto the third consideration, of the 
 necessity and particular obligation to such a confession. 
 
 If there were no other argument, yet being the object of faith 
 is supposed infallibly true, and acknowledged to be so by every 
 one that believeth, being it is the nature of truth not to hide 
 itself, but rather to desire the light that it might appear; this 
 were sufficient to move us to a confession of our faith. But 
 besides the nature of the thing, we shall find many arguments 
 obliging, pressing, urging us to such a profession. For, first, 
 from the same God, and by the same means by which we have 
 received the object of our faith, by which we came under a pos- 
 sibility of faith, we have also received an express command to 
 make a confession of the same: "Be ready i(saith St. Peter), 
 always to give an answer to every man that asketh you a reason 
 of the hope that is in you;" (1 Pet. iii. 15.) and tiiere can be 
 no 7-eason of hope but what is grounded on faith, nor can there 
 be an answer given unto that without an acknowledgment of 
 this. Secondly, it is true indeed that the great promises of the 
 Gospel are made unto faith, and glorious things are spoken of 
 it; but the same promises are made to the confession of faith, 
 (Rom. X. 10.) together with it; and we know who it is hath 
 said, " Whosoever shall confess me before men, him will I con- 
 fess also before my Father which is in heaven." (Matt. x. 32.) 
 Besides the profession of the faith of one Christian confirmeth 
 and edifieth another in his, and the mutual benefit of all layeth 
 an obligation upon every particular. Again, the matters of 
 faith contain so much purity of doctrine, persuade such holiness 
 of life, describe God so infinitely glorious, so transcendently 
 gracious, so loving in himself, so merciful in his Son, so won- 
 derful in all his works, that the sole confession of it glorifieth 
 God ; and how can we expect to enter into that glory which is 
 none of ours, if we deny God that glory which is his? Lastly, 
 the concealing those truths whichhe hath revealed, the not ac- 
 knowledging that faith which we are thought to believe, is so 
 
 Se.in. 56. ' Quod a te et pro te reposcitur, * ' De hoc sine dubio Jegimus per Pro- 
 
 intra te est, i. e. oris famulatus et cordis phetam, Prope est finquit) in ore tuo, et 
 
 affectus.' Fjiseb. Gull, de Symb. Horn. ii. in corde tto ' Euseb. Gall. ibid. 
 p. 554. 
 
I BELIEVE, &c. 
 
 19 
 
 far from giving God that glory which is due unto him, that it 
 dishonoureth the faith which it refuseth or neglecteth to pro- 
 fess, and casteth a kind of contumely upon the author of it, as 
 if God had revealed that which man should be ashamed to ac- 
 knowledge. Wherefore he that came to save us hath also said 
 unto us, " Whosoever shall be ashamed of me and of my words, 
 of him shall the Son of man be ashamed, when he shall come 
 in his own glory, and in his Father's, and of the holy angels." 
 (Luke ix. 26.) Such a necessity there is of confession of faith, 
 in respect of God, who commanded it, and is glorified in it; in 
 respect of ourselves, who shall be rewarded for it ; and in respect 
 of our brethren, who are edified and confirmed by it. Which 
 necessity the wisdom of the Church in former ages has thought a 
 sufficient ground to command the recitation of the Creed at 
 the first initiation into the Church by baptism* (for which pur- 
 
 • O Tov xavoira t?? aXnSeiac anXnn 6V eavrS 
 xttTs'pfajv, ov Jia tov 0a7rTiV|MttT(jf i'lKnipe. 
 Ireii. J. i. c. 1. ' Cum sub tribus et tes- 
 tatio fidei et sponsio salutis pignerentur, 
 necessario adjicitur Ecclesise mentio, quo- 
 niam ubi tres, id est, Pater, Filius, et 
 Spiritus Sanctus, ibi Ecclesia, quae trium 
 corpus est.' Tertnll. de Bnptis. c. 6. ' In 
 quern tingueret ? in poenitentiam 1 quo 
 ergo illi praecursorem ? in peccatorum 
 remissionem,(iuamverbodabat ? in seme- 
 tipsum, quern humilitate ceiabat 1 in Spi- 
 ritum Sanctum, qui nondum a Patre de- 
 scenderat 1 in Ecclesiam, quam nondum 
 Apostoiistruxerant !' Ibid.c 11.' Dehinc 
 ter mergimur.amplius aliquid responden- 
 tes quam Dorainus in Evangelio deter- 
 minavit.' Id. de Cor. Militis, c. 3. ' Sed 
 et ipsa interrogatio, quasfit in Baptismo, 
 testis est veritatis, nam cum dicimus, 
 Credis in vitamiEternam.et remissioneni pec- 
 catorum per sanrtum Ecclesiam? intelligi- 
 mus remissionem peccatorum non nisi in 
 Ecclesia dari.' S. Ciipriunns, ep. ad Jamta- 
 rium, &c. §. 2. ' Quod si aliquis illud 
 opponit, ut dicat, eandem Novatianum 
 Legem tenere quam Catholica Ecclesia 
 teneat, eodem Symbolo quo et nos bap- 
 tizare, eundem nosse Deum Patrem, eun- 
 dem Filium Christum, eundem Spiritum 
 Sanctum, ac propterea usurpare eum po- 
 testatem baptizandi posse, quod videatur 
 in interrogatione Baptismi a nobis non 
 discrepare : sciat quisquis hoc opponen- 
 dura putat, non esse unam nobis et schis- 
 maticis Symboli Legem, neque eandem 
 interrogationem. Nam cum dicunt, Credis 
 remissionem peccatorum, et vitam a:ternam 
 per Sanctum Ecclesiam i mentiuntur in in- 
 terrogatione, quando non habeant Pxcle- 
 siam.' Idem Epist. ad Magnum, J). 6. 
 'Mosibi(idest, Ilomse)servatur antiquus, 
 eos, qui gratiam Baptismi suscepturi sunt. 
 poblice, i. a. fidelium populo audiente, 
 
 Symbolumreddere.' Ruffin. in Sifmb. §. 3, 
 ' Solenne est in lavacro, post Trinitatis 
 confessionem interrogare, Credis in Sanc- 
 tam Eccle^Min ? Credis remissionem peccato- 
 rum?' S. Hieron. contra Lucifer, col. 618. 
 ed. M. Victor. 1609. ' Mens Hsretica 
 reliquit Doctorem a quo fidem Ecclesiae 
 didicerat.oblita est pacti Dei sui, hoc est, 
 fidei ipsius Dominicre qua in Symbolo con- 
 tinetur, quam se die baptismatis servatii- 
 ram esse promiserat.' Id. Com. in Prov. 
 c. ii. V. 17. ' Interrogatus es,Credisin Dcum 
 Patrem omnipotentem? dixisti Credo; et 
 mersisti hoc est, sepultus es. Iterum in- 
 terrogatus es, Credis in Dominum nostrum 
 Jesum Christum, et in crucem ejus? dixisti, 
 CVfdo.et mersisti, ideo et Christo es conse- 
 pultus. Tertio interrogatus, Credis in Spi- 
 ritum Sanctum? dixisti, C7-edo; tertio mer- 
 sisti : ut multiplicem lapsum superioris 
 aetatis absolveret trina confessio.' Ambros. 
 deSacram. 1. ii. c. 7. Leo speaks thus of 
 Eutjches in his Epistle to Flavianus : 
 ' Quam enim eruditionem de sacris Novi 
 et Veteris Testamenti paginis acquisivit, 
 qui ne ipsius quidem Symboli initia com- 
 prehendit 1 et quod per totum mundum 
 omnium regenerandorum voce ilepromitur, 
 istius adhuc senis corde non capitur.' Ep. 
 X. c. 1. And in the 12. Book de Trinitate, 
 p. 304. ed. Chifflet. 1664. (formerly at- 
 tributed to Athanasius, but more probably 
 now thought to belong to Vigilius Tap- 
 sensis) . ' Nee non et ilia magna et beata 
 Confessio Fidei, imo ipsa Fides Sanctorum, 
 et Testamentum quod disposuimus ad 
 Patrem, Filium, et Spiritum Sanctum, ad 
 sacrum lavacrum regenerationis venien- 
 tes, Credo in Deum Patrem omnipotentem, 
 et in Jesum Christum Filium ejus unigeni- 
 tum, et in Spiritum Sanctum.' KaQix; Tra- 
 ^ikaBofjUM Tra^a t5v tt^o fi/uojr E7na->t)7ra;v h 
 Tl Tr, Ttp-Jirn KctTri^rirei, xai ore to XouTfCI' 
 
 EXajuSavoAte". Euxb. of the Confessicr of 
 
20 
 
 ARTICLE I 
 
 pose it was taught and expounded to those which were to be 
 baptized immediately* before the great solemnity of Easter), 
 and to require a particularf repetition of it publicly, as often as 
 the sacrament of the Eucharist was administered, and a con- 
 stant and perpetual inculcation of the same by the clergy to the 
 people.J 
 
 And as this necessity is great, as the practice useful and 
 advantageous ; so is the obligation of believing and confess- 
 ing particular, binding every single Christian, observable in 
 the number and person expressed, / believe. As if Christ did 
 
 Faith which he exhibited to the council 
 of Nice, Socv. 1. i. c. 8. Theodot: 1. i. c. 
 1 2. ' Abrenuncio.inquis, Diabolo, pompis, 
 spectaculis.etoperibus ejus, et quid postea? 
 Credo, inquis, in Deum Patrem omiiipoten- 
 tem.' SaLviamis de Gubern. Dei, lib. \i. 
 p. S!08. ed. Altorf. 1611. al. p. 182. And 
 when this Creed was enlarged by the 
 council of Nice, and after that by others, 
 Epiphanius commends it to the Catechu- 
 meni, to be repeated at their baptism : 
 
 t£ ayi'ji Xot/TJM wpea-iEvat, oujuovov e'TrayyiWat 
 o<pii\iTi TO TTiirrivtiM To~f £ttuT£v vU~(; l» xupi'a, 
 aKKa Koi Jioas-xEiV fnra>(, if TTaVTwv h avTti 
 fJt,nrn^ l/xSiv t6 xai >j^aiv T9 "Kiytii, Uig-- 
 TivofjLiv eIc ha. ©eov, &c. Epiphan. in Anco- 
 ruto, §. 119. And when he had yet far- 
 ther enlarged it by reason of some new- 
 emergent heresies, he commends it : /u»- 
 XitTTtt ToTf ri ayiv XoutjiS Tjoa-ioya-tv.nia aTray- 
 yiXXaj-i Kal Xlya)s-iv ojran?. Ibid. 'l"he first 
 council of Constantinople confirms the 
 Nicene confession, as: wpES-^uraTB* te oua-av 
 Xtti axoXou6i)V TaJ ^aWTiV/ocari. Theodor. lib. 
 V. cap. 9. And the council of Chalcedon 
 of the same : iiv, i>; nomv l^ ayiav s-uvSn^a, 
 ToTf fxvovfxiyoii; vpo^ rhv T»i? vloQi^iat "rra- 
 fiyyvMfxiv o3-<f>aX£iav. Parte tertia. The 
 Synod at Jerusalem : to ayiov j-i^^CoXov eij 
 ISawTiVSnf/iEV xai BaTrrl^o/xev. The Synod 
 at Tyre : ev airw (SawTicrjjvTEc xaj B^'ml- 
 {ovTEf. And the council of Constantino- 
 ple under Menna, to which the former 
 sent their synodical letters : to ayiov (rvfA.- 
 CoXov Iv 5 TTaVTEf ISaWTiV&iijttEV. Concil. 
 Conitanlinop. sub A^uj). et Meivia, Act. 5. 
 Basiliscus and Marcus in two several 
 edicts, confirmed the same Nicene Creed 
 with these words : £i; o ii/wEi"? ts Kal wavTEj 
 
 tl WfO hfJI-UV WtJ-TEUB-aVTEf iia'm'.l-Qr.fxl}!, 
 
 Evagr. 1. iii. cap. 4. et 7. And the edict 
 of the emperor Justinian : ' Anathemati- 
 zaverunt eos, qui aliamdefinitionem fidei, 
 sive Symbolum, sive Mathema, tradunt 
 accedentibus ad sanctum baptisma.' 
 
 • "O'fi SeT rovi; <})!uTt{o,u£voi/f Try TriVriy l)t- 
 (ltav9avllV,ltai t? itkfJ.'Krri t?c sCJo^aJof anay- 
 yaXXEiv tS ini<rxoTTtf> h toTj i^^ta-BuTi^oig. 
 Concil, Laodic. Can. 46. Where it is to 
 be observed that ni^-rit is taken for the 
 
 Creed or Symholiim Fidei, and was so 
 translated anciently, as appeareth by the 
 Canon preserved in the Canon-law, and 
 rendered thus : ' Baptizandos oportet 
 Fidei Symbolum discere, et quinta feria 
 ultima^ septimanse ve! Episcopo vel Pres- 
 byteris reddere.' De Consec. disc. 4. cap. 
 58. ' Symbolum etiamplacuitab omnibus 
 Ecclesiis una die, i. e. ante octo dies 
 Dominicse resurrectionis, publice in Ec- 
 clesia competentibus preedicari.' Cnncil. 
 A^uih. cap. 13. ' Sicut antiqui Canones 
 jubent, ante viginti dies Baptism! ad pur- 
 gationem exorcismi Catechumeni currant, 
 in quibus viginti diebus omnino Catechu- 
 meni Symbolum, quod est. Credo in Deum 
 Patrem omnipotentetn, specia-liter doce,- 
 antur.' Concil. Brucur. '2. cap 1. The 
 Canon of the Laodicean Council, already 
 mentioned, is verbatim rehearsed in the 
 sixth council in Trulla, Can. 78. It ap- 
 peareth therefore a general command of 
 the church, that those who were to be 
 baptized, should have a certain time al- 
 lotted for the learning and rehearsing of 
 the Creed. And in case of necessity, if 
 any were baptized, they were to learn the 
 CnKED immediately after their Baptism : 
 o't( SEr(not as it is in the edition of Binius, 
 both in this canon and in the former most 
 absurdly, "Oti ov Se") roh^ h >oo-» wa^aXafx,- 
 /3ayoVTaf to <})a)Ti3"/ua,. Xai ilra avao'Tiirra- 
 iKixavQiviiv Tiiv iricTTiv, xai yivxa-xEiy oTi flEiaf 
 SwjeSj xaTn^iaSns-av. Cone. Lnod. Can. 47. 
 
 t As appears in the ancient Greek 
 Liturgies, and the Decree of the third 
 council of Toledo : ' Ut omni sacrificii 
 tempore ante communionem corporis 
 Christi et sanguinis, juxta Orientalium 
 partium morem, unanimiter clara voce sa- 
 cratissimum fidei recenseant Symbolum.' 
 t. ii. par. '2. p. 278. Concil. Gen. ed. Bin. 
 Which custom as they call it of the Orien- 
 tal parts, is said first to be introduced by 
 Petrus Mongus at Alexandria, and after by 
 Timotheus at Constantinople, as afipears 
 out of the fragments of Theodorus Lector. 
 
 t ' Symbolum, quod est signaculum 
 fidei, et Orationem Dominicam discere, 
 semper admoneant sacerdotes populua 
 Christianum.' Concil, Mogunt. cap. 45. 
 
X BELIEVE, &c. 21 
 
 question every one in particular, as he did him who was born 
 blind, after he had restored him his sight (and we are all in 
 his condition), " Dost thou believe on the Son of God ?" 
 Every single Christian is taught to make the same answer 
 which he made, " Lord, I believe." (John ix. 35, 38.) As if 
 the Son of God did promise to every one of them which are 
 gathered together in his name, what he promised to " one of 
 the multitude, whose son had a dumb spirit, If thou canst be- 
 lieve, all things are possible to him that believeth ;" each one 
 for himself returneth his answer, " Lord, I believe ; Lord, help 
 my unbelief." (Mark ix. 17, 23, 24.) Not that it is unlawful 
 or unfit to use another number, and instead of /, to say We be- 
 lieve : for in taking in of others, we exclude not ourselves; 
 and addition of charity can be no disparagement to confession 
 of faith. St. Peter answered for the twelve, " We believe, 
 and are sure that thou art that Christ, the Son of the living 
 God." (John vi. 69.) For though Christ immediately replied 
 that " one of them had a devil," yet is not St. Peter blamed, 
 who knew it not. But every one is taught to express his own 
 faith, because by that he is to stand or fall. *' The effectual 
 fervent prayer of a righteous man availeth much" (James 
 V. 16.) for the benefit of his brother, but his faith availeth no- 
 thing for the justification of another. And it is otherwise very 
 fit that our faith should be manifested by a particular confes- 
 sion, because it is effectual by particular application; there- 
 fore must it needs be proper for me to say, / believe, and to 
 make profession of my " faith in the Son of God, who loved 
 me, and gave himself for me." (Gal. ii. 20.) 
 
 Being then I have described the true nature and notion of 
 belief, the duty of confessing our faith, and the obligation of 
 every particular Christian to believe and to coif ess ; being in 
 these three explications all, which can be imaginably con- 
 tained in the first word of the Cueed, must necessarily be 
 included ; it will now be easy for me to deliver, and for every 
 particular person to understand what it is he says, and upon 
 what ground he proceeds, when he begins his coifession with 
 these words, I believe, which I conceive may in this manner be 
 fitly expressed. 
 
 Although those things which I am ready to affirm be not 
 apparent to my sense, so that I cannot say I see them; al- 
 though they be not evident to my understanding of themselves, 
 nor appear unto me true by the virtue of any natural and ne- 
 cessary cause, so that I cannot say I have any proper know- 
 ledge or science of them : yet, being they are certainly con- 
 tained in the Scriptures, the writings of the blessed apostles 
 and prophets ; being those apostles and prophets were endued 
 with miraculous power from above, and immediately inspired 
 with the Holy Ghost, and consequently what they delivered 
 was not the word of man, but God himself; being God is ot 
 
22 ARTICLE I. 
 
 that universal knowledge and infinite wisdom, that it is im- 
 possible he should be deceived, of that indefectible holiness 
 and transcendent rectitude, that it is not imaginable he should 
 intend to deceive any man, and consequently whatsoever he 
 hath delivered for a truth must be necessarily and infallibly 
 true; I readily and steadfastly assent unto them as most cer- 
 tain truths, and am as fully and absolutely, and more concern- 
 ingly persuaded of them, than of any thing I see or know. 
 And because that God who hath revealed them hath done it, 
 not for my benefit only, but for the advantage of others, nor, 
 for that alone, but also for the manifestation of his own glory ; 
 being for those ends he hath commanded me to profess them, 
 and hath promised an eternal reward upon my profession of 
 them; being every. particular person is to expect the justifi- 
 cation of himself, and the salvation of his soul, upon the 
 condition of his own faith; as with a certain and full persua- 
 sion I assent unto them, so with a fixed and undaunted reso- 
 lution I will profess them ; and with this faith in my heart, 
 and confession in my mouth, in respect of the whole body of 
 the Creed, and every article and particle in it, 1 sincerely, 
 readily, resolvedly say, I believe. 
 
 I BELIEVE in God. 
 
 Having delivered the nature of faith, and the act of beltej 
 common to all the articles of the Creed, that we may under 
 stand what it is to believe ; we shall proceed to the explication 
 of the articles themselves, as the most necessary objects of 
 our J'ait/i, that we may know what is chiefly to be believed. 
 Where immediately we meet with another word as general as 
 the former, and as universally concerned in every article, 
 which is God; for if to believe be to assent upon the testimony 
 of God, as we have before declared, then wheresoever belief 
 is expressed, or implied, there is also the name of God under 
 stood, upon whose testimony we believe. He therefore whose 
 authority is the ground and foundation of the whole, his ex- 
 istence begins the Creed, as the foundation of that authority. 
 For if there can be no divine faith without the attestation ot 
 God, by which alone it becomes divine, and there can be no 
 such attestation, except there were an existence of the testifier, 
 then must it needs be proper to begin the confession o{ oxxv 
 faith with the agnition of our God. H'his *name were thought 
 fit to be expressed in the front of every action, even by the 
 heathen, because they thought no action prospered but by 
 his approbation ; much more ought we to fix it before our 
 confession, because without him to believe as we profess, is 
 no less than a contradiction. 
 
 Now these words, / believe in God, will require a double 
 consideration ; one, of the phrase or manner of speech ; an- 
 
 • ©loffj 9e<j;' 'Eflef «v, oVav xttTafp^otrro rivof, 6so; Xeysiv, 'nfiv<frifj.i^ofji.i\ti<;, Hesych, Lex 
 
1 BELIEVE IN GOD 
 
 23 
 
 other, of the thing or nature of the truth m that manner ex- 
 pressed. For to believe with an addition of the preposition in, 
 is a phrase or expression ordinarily conceived fit to be given to 
 none but to God himself, as always implying, beside a bare act 
 of faith, an addition of hope, love, and affiance. An observa- 
 tion, as I conceive, prevailing especially in the Latin church, 
 grounded principally upon the authority of St. Augustin.* 
 Whereas among the Greeks, in whose language the New Tes- 
 tament was penned, I perceive no such constant distinction in 
 their deliveries of the Creed; and in the Hebrew languagef 
 
 believe, appears not to be a part of belief, 
 but an act superadded to the act of faith, 
 t For IDK is sometimes joined with b, 
 sometimes with a : when with b, it 
 answers properly to mrreuitv tS 0s*, 
 credere Deo, (b being nothing else but a 
 significator of the case) ; when with a it 
 corresponds to ttis-teiIeiv eij to» ©eov, credere 
 ill Deum, (n being a preposition of the 
 same nature with t'; or in ). liut jet there 
 is so little, or rather no difference in the 
 Hebrew, that in the first place where it is 
 used, and that of the Father of the Faith- 
 ful, even for the act of justifying faith, 
 mnO ]m<m Gen. xv. 6. it is translated by 
 the LXX. xal Imj-TivTSv 'Affray, tS QsS, 
 not £.'? ©eov, and that translation warrant- 
 ed by St. Paul, Rom. iv. 3. Gal. iii. 6. 
 and St. James ii. 23. In the same man- 
 ner, 2 Kings xvii. 14. mn'3 li^DXn Kb "WH 
 On-ri^K is translated by the LXX. (as that 
 translation is preserved in the Alexan- 
 drian and Complutensian copies), of oi* 
 ETriVxEya'av xu^iai &tS avrZv. Besides, 
 the same phrase is used in the same 
 place both to God and to man, as 
 Exod. xiv. 31. "iiaj? nii-Dm mn'n irax'^ 
 
 and they believed in God, and in his ser- 
 vant Moses; which the Clialdee para- 
 phrase explaineth thus, Oiira iD*0*m 
 mi; niroT n^nxiajai ;;»t xno^D Jona- 
 than and Onkelos "T Kin^Da ID-Ja^N'l 
 nnaj; nwo nwnm and tln-ii iidieved in 
 
 the word of God, and in the prophecy of 
 Moses his servant. And 2 Chron. xx. 20. 
 
 rxo^i iD'DNn i:oxm Dynbx mn-a waxn 
 
 in'bifm Believe in the Lord your God, so 
 shall ye be established ; believe in his pro- 
 phets, so shall ye prosper. For although the 
 Vulgar Latin, which our translation fol- 
 loweth, hath made that distinction which 
 the Hebrew maketh not : ' Credite in 
 Domino Deo vestro, et securi eritis ; cre- 
 dite prophetis ejus, et cuncta evcnient 
 prospera :' yet the Septuagint acknow- 
 ledgeth no necessity of receding from the 
 original phrase : EjWTno-TEijVaTE Iv xi/fi'x tx 
 ©EaJ vf/.aiv, xal ifA.itiriiv&Acrts-bv £|CC7na"T£u- 
 (TttTE £V "Tr^o^nTaiQ alnrov, not ivo'Sm&ria'ia^i, 
 
 Nor is it only attributed to Moses as 
 joined with God, and so taken as it were 
 
 * For Ser. 181. which is upon the 
 Creed, we find these words : ' Non di- 
 cit, Credo Deum, vel Credo Deo, quam- 
 vis et hfflc saluti necessaria sint. Aliud 
 enim est credere illi, aliud credere ilium, 
 aliud credere in ilium. Credere illi, est 
 credere vera esse qUiE loquitur; Credere 
 ilium, credere quia ipse est Deus ; Cre- 
 dere in ilium, diligere ilium.' And 
 though that collection of Sermons de tem- 
 pore under the name of St. Augustin be 
 not all his (divers of them being transla- 
 tions of the Greek Homilies), yet this 
 distinction may be collected out of other 
 parts of his works. For, first, he distin- 
 guisheth very clearly and seriously be- 
 tween credere Deo, and credere in Deum. 
 'Nunquam aliquis Apostolorum dicereau- 
 deret, Qui credit in nie. Credimus Apo- 
 stolo, sed non credimus in Apostolum.' 
 Tract. 5-1. ill Psalm. And again : ' Credi- 
 mus Paulo, sed non credimus in Paulum ; 
 credimus Petro, sed non credimus in Pe- 
 trum.' Tract. 29. in loan. Secondly, he 
 distinguishelh between crcdfire Deum, and 
 credere in Deum. ' Multura interest, 
 utrum quis credat ipsum esse Christum, 
 et utrum credat in Christum. Hie credit 
 in Christum, qui et sperat in Christum, et 
 diligit Christum.' De verbis Dom. Serm. 
 61 . And, which is the sum of all, he puts 
 a high value upon the preposition, as if, 
 by virtue of the addition of in, the phrase 
 did properly signify so great an accession 
 unto faith : ' Quid est credere in Deum 1 
 Credendo amare, credendo diligere, cre- 
 dendo in eum ire, et ejus membris incor- 
 porari.' Tract. 2^.). in loan. Which doc- 
 trine of St. Augustin's being taken notice 
 of by Peter Lombard, hath since been 
 continued by the School-men ; and Aqui- 
 nas, Sum. ii. 22. q. 2. §. 2. ad prim, bring- 
 ing all three under one act of faith, hath 
 been contradicted by Durand. in 3. Sent, 
 dis. 23. q. 7. §. 6. ' Credere in Deum 
 non est precise actus fidei, sed fidei et 
 caritatis simul ; et sunt etiam plures, et 
 non unus actus tantum.' By whose subtile, 
 but yet clear, determination (as many of 
 his are beyond the rest of the Schools), 
 whatsoever is added by the preposition to 
 
24 ARTICLE 1. 
 
 of the Old, from which the Jewish and Christian Greeks re- 
 ceived that phrase of believing in, it hath no such peculiar and 
 accumulative signification. For it is sometimes attributed to 
 God, the author and original cause ; sometimes to the prophets, 
 the immediate revealers of the faith ; sometimes it is spoken 
 of miracles, the motives to believe; sometimes of the Law of 
 God, the material object of our faith. Among all which va- 
 rieties of that phrase of speech, it is sufficiently apparent that 
 in this confession of faith it is most proper to admit it in the 
 last acceptation, by which it is attributed to the material ob 
 ject of belief. For the Creed being nothing else but a brief 
 comprehension of the most necessary matters of faith, whatso- 
 ever is contained in it beside the first word / believe, by which 
 we make confession of our faith, can be nothing else but part of 
 those verities to be believed, and the act of belief in respect to 
 them nothing but an assent unto them as divinely credible and 
 infallible truths. Neither can we conceive that the ancient 
 Greek Fathers of the Church could have any farther meaning 
 in it, who make the whole body of the Creed to be of the same 
 nature, as so many truths to be believed, acknowledged, and 
 confessed ; insomuch as sometimes they use not believing in,* 
 neither for the Father, Son, nor Holy Ghost; sometimes using 
 it as to them, they continue the same to the following articles 
 of, the Catholic Church, the Communion of Saifits,^ &c. and ge- 
 
 into the same phrase, but separately by TJIKbSJa TS'Oxn Kbl LXX. nai ovk IwiVTeu- 
 
 himself, as Kxod. xix. 9. " 'Ihe Lord crav h ra~; bau/xas-ioi; alrou, and they be- 
 
 said unto Moses, Lo, I come unto thee in lieied not in his ivondnms works; some- 
 
 a thick cloud, that the people may hear times to the object of it, or that which is 
 
 when 1 speak with thee, •yiiK" 13 Dai believed, as Psalm cxix. 66. Tmvna 
 
 OVv'j a"d htlieve in thee for ever." And TIMKn I have believed in thy command- 
 
 therefore when it was objected to St. inents, as Mark i. 15. itta-rivtTi ly r£ 
 
 Basil, that they did believe in IMoses, as dayyi\lai. 
 
 well as that they were baptized into * rru-Tfuo^usv oiv xai OjaoXoyoU/txEv ?va juovor 
 Moses, and generally : h wtVrif ii/xo'Ko- dXwflivcv xai ayabov Qilv, Kai ha tcv fjiovayiyti 
 yrira.1 >iSi) xai £i; toi/; avSpMTroyj yiyma^ai : avToZ vMv, >uu 5v fxiiiov ttiiufj.a, ayiov. S. Ba- 
 the F:ither doth not deny the language, sil. de Fide, c. 4. 
 
 but interprets it : h £i? alriv ttij-tic Itti rof + Arius and Euzoius in their confession 
 
 Kufiov ava<^£{tTixi. De Sp. S. c. 14. Neither delivered to Constantine : UimuofxEy eij 
 
 is this only spoken of IMoses and the p:j- ha ©icv Trari^a, xai c'g ha xvf.ov 'iticrolv, xat 
 
 phets, that the Israelites believed in them, clg to Syiov TrviZ/xa, xai el; crafxoc avaa-raa-ir, 
 
 but of David, not as a prophet, but as xal Eif ^wj-v roZ fx.iWovroq aiivoc, xa! eij 
 
 a bare relater of his own actions, 1 Sam. ^ajriXsiav olfaviv, xai ili (j-lav xa&cXixw Ix- 
 
 xxvii. 12. TTtn \r3X T3N>1 xai iTritTTEuflu xXca-iav toD ©eou. Sucrat. Hiit. Eccl. 1, i. 
 
 AaviilvT^'AyxoZf, L\\. ' P^t credidit c. 26. Sozomen. ]. ii. c. ^27. Karnx^na-i; rSir 
 
 Achis in David,' Vulg- ' Est ergo fides i^mTt^ofxiycuv a-xtliaa-Qiiira Eij to •miZfjut 
 
 nostra primo quidem omnium in Domi- aym, xai e'j ^I'av ayiav xa^-oXix^v IxxXus-iav, 
 
 num nostrum Jesum Christum, conse- xai t\<; aapxk avaa-Taa-iv, xai eij (mv aixviov. 
 
 quenter vero etiam in omnes sanctos Pa- 5. Cyril. Hierosol. Catech. 18. Eic to TrvEi;- 
 
 triarchas, vel Prophetas, vel Apostolos /ua to ayiov, si? /ui'av ayi'av xaSoXix^v xoi 
 
 Christi.' Orig. in Apcl. Pamphil. p. 489. awos-ToXixnv IxxXna-iav. S. Epiphan. in Anc. 
 
 To t include, this general phrase of be- §. 120. And in a larger confession : Hi- 
 
 lieving in, is originally attributed some- errtvcfAtf eU /xiav xaio'Siy.hv xal aTrerToXixijf 
 
 times to the supreme author of our Faith, lxxX>i<riav, xa! Eif h ^aTTTij-^a fAtravcla;, xai 
 
 as to God ; sometimes to the intervenient tU avas-Tao-iv nn^StDi, xai ei; gao-iXEi'ay siipavSv. 
 
 messengers, as the Prophets; sometimes xai ei{ ^ouw aiouviov. J. 121. 
 to the motives of our Faith, Psal.lzxviii.32 
 
I BELIEVE IN GOD. 25 
 
 nerally speak of the Creed* as nothing but mere matter of 
 faith, without any intimation of hope, love, or any such no- 
 tion included in it.f So that believing in, by virtue of the 
 phrase or manner of speech, whether we look upon the original 
 use of it in the Hebrew, or the derivative in the Greek, or the 
 sense of it in the first Christians in the Latin Church, can be 
 of no farther real importance in the Creed in respect of God, 
 who immediately follows, than to acknowledge and assert his 
 being or existence. Nor ought this to be imagined a slender 
 notion or small part of the first Article of our faith, when it 
 really is the foundation of this and all the rest; that as the 
 Creed is fundamental in respect of other truths, this is the 
 foundation:): even of the fundamentals : " for he that cometh to 
 God must believe that he is." (Heb. xi. 6.) And this I take 
 for a sufficient explanation of the phrase, / believe in God, that 
 is, / believe that God is. 
 
 As for the matter or truth contained in these words so ex- 
 plained, it admits a threefold consideration, first, of the notion 
 of God, what is here understood by that name ; secondly, of 
 the existence of God, how we know or believe that he is ; 
 thirdly, the unity of God, in that though " there be gods many, 
 and lords many," ( 1 Cor. viii. 5.) yet in our Creed we mention 
 him as but one. When, therefore, we shall have clearly de- 
 livered what is the true notion of God in whom we believe, 
 how and by what means we come to assure ourselves of the 
 existence of such a Deity, and upon what grounds we appre- 
 hend him of such a transcendent nature that he can admit no 
 competitor ; then may we be conceived to have sufficiently 
 explicated the former part of the first Article ; then may every 
 one understand what he says, and upon what ground he pro- 
 ceeds, when he professeth, / believe in God. 
 
 The name of God is attributed unto many, but here is to be 
 understood of him who by way of eminency and excellency 
 bears that name, and therefore is styled God of gods ; "the 
 
 * Greg. Nyss. calls them EucrE^jTf wsji fidei ilia qua creditur.UnumomninoDeum 
 
 ©sou i;7roXii4.£ic. And Eusebius in his Con- esse:' andacJr.P»'aTca?n,c.2.'wherehemakes 
 
 fession exhibited to the council of Nice, another rehearsal of his Creed, he begins 
 
 concludes : nisTTEwo/xEv xai £ic h irtivfxa, with : ' Unicura quidem Deum credimus.' 
 ayiov, Tovrwt Exatrrov sTvai xai iiTrapp^Eiv Trt- t ' Non est amor Dei Articulus, neque 
 
 rTEuovTE; : signifying that every particular etiam amor proximi ; quia etiamsi sint 
 
 which he had rehearsed he believed to prmcepta generalia activa, tamen cum 
 
 be. And that was all in the confession actio contineatur, non oportet eum consti- 
 
 intended. Alexander, bishop of Alexan- tuere articulum : sed ista sunt fidei dog- 
 
 dria, after a long declaration of the former mata, quae sunt columnee et fundamenta 
 
 articlesconcerningthe Father and the Son, legis divins.' Is. Abravanel de cap. fidei, 
 
 draws to a conclusion on the latter article c. 11. ' Primus est deorum cultus, decs 
 
 thus : n^x Se t? ilc-iSila. (1. Eua-E^sT) ra{i- credere.' Sen. Epist. xcv. p. 470. 
 
 rri iTioi ircnpg xal vUu So'^n ev miZfji.a vTo; yn-b m?33nn may! mTID*n Tltr" t 
 
 ayiov ofxo\oyoZfx.iV y.iay Kal fj.inv xa&oXi- tOifii'bO X'VDO Nim IWKT ^TJn DIT thefoun- 
 
 xw rhv a.7roTrii\tx.hv IjcxXmriav y.tTa Tou- datioti of foundations and pillar of wisdoms 
 
 rev (vel toDto) Ik nxpZv avao-xairiv sl'SajUEV. is to know, that the first Being is, and that 
 
 Thendor. Hiit. Eccl.l.i. C.4. SoTertull.de it giieth existence to everything which is. 
 
 fraseript. adv. Haret. c. 13. ' Regula est Maimonides de Fundamen. Legis, c. 1. 
 
26 ARTICLE I. 
 
 Lord our God is God of gods, and Lord of lords : (Deut. x, 
 17. Psalm cxxxvi. 2. Dan. ii. 47. xi. 36.) and in the same re- 
 spect is called " the most high God,' (Gen. xiv. 18 — 20. 22.) 
 (others being but inferior, or under him), and, " God over or 
 above all." (Rom. ix. 5. Ephes. iv. 6.)* This eminency and 
 excellency, by which these titles become proper unto him, 
 and incommunicable to any other, is grounded upon the Divine 
 nature or essence, which all other who are called gods have 
 not, and therefore are not by nature gods. " Then when ye 
 knew not God (saith St. Paul), ye did service to them which 
 by nature are not gods." (Gal. iv. 8.) There is then a God by 
 nature, and others which are called gods, but by nature are 
 not so : for either they have no power at all, because no being, 
 but only in the false opinions of deceived men, as the gods of 
 the heathen; or if they have any real power or authority, from 
 whence some are called godsf in the Scripture, yet they have 
 it not from themselves or of their own nature, but from him who 
 " only hath immortality," (1 Tim. vi. 16.) and consequently 
 only Divinity, and therefore is "the only true God." (John 
 xvii. 3.) So that the notion of a Deity doth at last expressly 
 signify a Being or nature of infinite perfection ;J and the infi- 
 nite perfection of a nature or being consisteth in this, that it 
 be absolutely and essentially necessary, an actual being of 
 itself; and potential or causative of all beings beside itself, 
 independent from any other, upon which all things else de- 
 pend, and by which all things else are governed. It is true, 
 indeed, that to give a perfect definition of God is impossible, 
 neither can our finite reason hold any proportion with infinity; 
 but yet a sense of this Divinity we have, and the first and 
 common notion of it consists in these three particulars; that it 
 is a Being of itself, and independent from any other ; that it is 
 that upon which all things which are made depend ; that it 
 governs all things. And this I conceive sufficient as to the first 
 consideration, in reference to the notion of a God. 
 
 As for the existence of such a Being, how it comes to be 
 known unto us, or by what means we are assured of it, is not 
 so unanimously agreed upon, as that it is. For although some 
 have imagined that the knowledge of a Deity is connatural to 
 the soul of man, so that every man hath a connate inbred no- 
 tion of a God; yet I rather conceive the soul of man to have 
 no connatural knowledge at all, no particular notion of any 
 thing in it, from the beginning ; but being we can have no 
 assurance of its pre-existence, we may more rationally judge it 
 to receive the first apprehensions of things by sense, and by 
 
 *' Imprimis necesse est concedatis esse ego dixi, loquentis est potius sermo quatn 
 
 aliquem sublimiorem Deum et mancipem rei nomen.' S. Hilar, de Trin. 1. vii. c. 10. 
 
 quendam diviiiitatis, qui ex hominibus } ' Deus plena; ac perfects divinitatis 
 
 Deos fecerit.' Te.iudl. adv. Gentes, c. 11. est nomen.' S. Hilar, de Trin. 1. xi. c. 48. 
 
 t ' Ego dixi, Dii estis ; sed in eo indulti ' Deus substantia; ipsius nomen, id eit, 
 
 nominis significatio est : et ubi refertur, divinitatis.' TertuU. adv. Herm. c. 3. 
 
I BELIEVE IN GOD. 27 
 
 them to make all rational collections. If then the soul of 
 man be at the first like a fair smooth table, without any actual 
 characters or knowledge imprinted in it; if all the knowledge 
 which we have comes successively by sensation, instruction, 
 and rational collection ; then must we not refer the apprehen- 
 sion of a Deity to any connate not'on or inbred opinion ; at 
 least we are assured God never charged us with the know- 
 ledge of him upon that account. 
 
 Again, although others do affirm, that the existence of God 
 is a truth evident of itself, so as whosoever hears but these 
 terms once named, that God is, cannot choose but acknow- 
 ledge it for a certain and infallible truth upon the first appre- 
 hension : that as no man can deny that the whole is greater 
 than any part, who knoweth only what is meant by whole, and 
 what by part : so no man can possibly deny or doubt of the 
 existence of God, who knows but what is meant by God, and 
 what it is to he; yet can wc not ground our knowledge of 
 God's existence upon any such clear and immediate evidence: 
 nor were it safe to lay it upon such a ground, because who- 
 soever should deny it, could not by this means be convinced; 
 it being a very irrational way of instruction to tell a man that 
 doubts of this truth, that he must believe it because it is evi- 
 dent unto him, when he knows that he therefore only doubts 
 of it, because it is not evident unto him. 
 
 Although therefore that, G'o^f e's, be of itself an immediate, 
 certain, necessary truth, yet must it be* evidenced and made 
 apparent unto us by its connexion to other truths ; so that 
 the being of a Creator may appear unto us by his creature, 
 and the dependency of inferior entities may lead us to a clear 
 acknowledgment of the supreme and independent Being. 
 The wisdom of the Jews thought this method proper, " for by 
 the greatness and beauty of the creatures, proportionably the 
 Maker of them is seen :" (Wisd. of Sol. xiii. 5.) and not only 
 they, but St. Paul hath taught us, that" the invisible things of 
 God, from the creation of the world, are clearly seen, being 
 understood by the things that are made, even his eternal 
 power and Godhead." (Rom. i. 20.)t For if Phidias could so 
 
 • ' Hffic propositio, Deus est, quantum debere conjungi cum verbo invhihilia — ait 
 
 in se est, per se nota est, quia praedica- igitur eo in loco Apostolus, aternam divi- 
 
 tuni est idem cum subjecto, Deus enim nitatem Dei, i. id quod nos Deus perpetuo 
 
 est suum esse. Sed quia nos non sciraus facere vull {Diiinitas en'.m hoc sensu alibi 
 
 de Deo quid est, non est nobis per se quoque apud ipsum enunciatur, ut Col. 
 
 nota, sed mdiget denionstrari per ea quee ii. 9.), aternamque potentiam, i. promis- 
 
 sunt magis nota quoad nos, et minus nota siones qua; nunquam intercident (quo 
 
 quoad uaturam, scilicet per effectus.' sensu paulo superius dixerat Evangelium 
 
 Aquin. 1. p. q. "2. art. 2. esse potentiam Dei), hac, inquam, qua 
 
 t This place must be vindicated from nunquam postquam mundus creatus est 
 
 the false gloss of Socinus, who contends, ab hominibus visa fuerant, i. non fuerant 
 
 that it cannot be proved from the crea- eis cognita, per opera, hoc est, per mira- 
 
 fure that there is a God, and therefore to biles ipsius Dei et divinorum hominum, 
 
 this place of St. Paul answers thus : prsesertim vero Christi et Apostolorum 
 
 Sciendum est verba a creatione mundi ejus, operationes, conspecia fuisse.' In 
 
28 
 
 ARTICLE I. 
 
 contrive a piece of his own work,* as in it to preserve the 
 memory of himself, never to be obliterated without the de- 
 struction of the worl<, well may we read the great Artificer of 
 the world in the works of his own hands, and by the existence 
 of any thing demonstrate the first cause of all things. 
 
 We find by the experience of ourselves, that some things in 
 this world have a beginning, before which they were not ; the 
 account of the years of our age sufficiently infer our nativities, 
 and they our conceptions, before which we had no being. 
 Now if there be any thing which had a beginning, there must 
 necessarily be something which had no beginning, because 
 nothing can be a beginning to itself. "Whatsoever is, must of 
 necessity either have been made, or not made ; and something 
 
 which explication there is nothing which 
 is not forced and distorted ; for though 
 his first observation seems plausible, yet 
 there is no validity in it. He bringeth 
 only for proof, iMalt. xiii. 3."i. xeK^vy,fAiva. 
 OTTO xctTaCoXrf KOTfAW, which proves not 
 at all that am tnlritac has the same 
 sense : and it is more probable that it 
 hath not, because that is usually ex- 
 pressed by o-'t' a^K^.i XTis-Ea;;, Mark x. 6. 
 and xiii. 19. 2 Pet. iii. -1-. never by ana 
 Kris-eai;. Besides the itixpvfji.fA.iya in St. 
 Matthew bears not that analogy with 
 aifara which Socinus pretends, signifying 
 not things unseen or unknown till then, 
 but only obscure sayings or parables ; for 
 which purpose those words were pro- 
 duced out of the Psalms by the Evange- 
 list, to prove that the Messias was to 
 speak in parables, in the original nrm 
 Cnp-Ja LXX. 7rfoQ'/^hfx.ara kn' apyrK;, i. 
 wise ancient sayings, which were not un- 
 seen and unknown, for it immediately 
 followeth, which we have heard and known, 
 and our fathers have told us, Fsal. Ixxviii. 3. 
 And though he would make out this in- 
 terpretation, by accusing other interpre- 
 ters of unfaithfulness : ' Plerique inter- 
 pretes, ex prsepositiono a, ex fecerunt, 
 contra ipsorum GraecorumCodicum fidem, 
 qui non ix. xriVeaj?, sed anl xriViaij habent :' 
 yet there is no ground for such a calumny, 
 because ano may be, and is often ren- 
 dered e or ei as well as ex, as Matt. iii. 4. 
 ftTTo Tfi;^;wv x.afjt.h'Kav, e pUis camelinis, vii.4. 
 OTTO Tov o^Bay^fAcZ cou, ex ocnlo tuo, 16. ano 
 flxavSiv, ei spinis ; and even in the sense 
 which Socinus contends for, INIatt. xvii. 18. 
 awo T?{ aipri; laiim;, V.T. ex ilia horu, as 
 Tully, 1 de Fin. 51. ' E.x ea die,' and 
 Virgil, ' Ex illo Corydon, Corydon est 
 tempore nobis,' Eel. vii. 70. and, ' Tem- 
 pore jam ex illo casus nilhi cognitus 
 urbisTrojanae.' ^n.i. GTj. So the Greek 
 avo uipoui the Latins render ex parte, awa 
 ToD Is-ov, ex {Equo : of which examples are 
 innumeraoie. There is no unfaithfulness 
 
 then imputable to the interpreters : nor 
 can such pitiful criticisms give any ad- 
 vantage to the first part of Socinus's ex- 
 position. Howsoever the Catholic inter- 
 pretation depends not on those words 
 a.'HTo xtiVem;, but on the consideration of 
 the persons, that is the Gentiles, and the 
 other words, TroiJJ/wae-i vooufABva, which he 
 farther perverts, rendering them the mi- 
 ractilous operations of Christ and his apo- 
 stles, or, as one of our learned men, their 
 doings, mistaking 'cromfxa, which is from 
 the passive mTrolrfxat, for woins-i?, from 
 the active lirma-a : for nolnfxa is properly 
 the ihin^ made or created, not the opera- 
 tion or doina of it ; as xtiVi? is sometimes 
 taken for the creature, sometimes for the 
 creation, but xnV/ua is the creature only. 
 As therefore we read, 1 Tim. iv. 4. nar 
 XTiV/xa GtoZ naXoY, so Eph. ii. 10. avToZ 
 yap iTfxiv 'oreinfA.a. In this sense spake 
 Thales properly : n^ej-^inarov riv ovtuiv 
 ©E5C, ayinnrov yaf xaXAirTO)' xorfjiiii, iroln/xa, 
 yap QioZ. Laert. That. p. 9. ed. Rom. 
 1394. The other interpretations, which 
 he was forced to, are yet more extrava- 
 gant : as when he renders the eternal 
 Godhead, ' that which God would always 
 have us do,' or ' his everlasting will,' 
 and proves that rendition by anotherplace 
 of St. Paul, Col. ii. 9. " For in him 
 dwelleth all the fulness of the Godhead 
 bodily ;" that is, says he, ' all the will of 
 God' (whereas it is most certain, that 
 where the Godhead is, especially where 
 the fulness, even all the fulness of the 
 Godhead is, there must be all the attri- 
 butes as well as the will o{ God): and 
 when he interprets the eternal power to be 
 ' the promises which shall never fail ;' 
 and thinks he has sufficiently proved it, 
 because the same apostle calls the Gos- 
 pel the power of God. For by this way of 
 interpretation no sentence of Scripture 
 can have any certain sense. 
 
 * In the shield of Pallas, Arist. da 
 Mundo, c. vi. pvU med 
 
I BELIEVE IN GOD. 29 
 
 there must needs be which was never made, because all things 
 cannot be made. For whatsoever is made, is made by ano- 
 ther, neither can any thing produce itself; otherwise it would 
 follow, that the same thing is and is not at the same instant in 
 the same respect: it is, because a producer; it is not, because 
 to be produced : it is therefore in being, and is not in being; 
 which is a manifest contradiction. If then all things which 
 are made were made by some other, that other which produced 
 them either was itself produced, or was not: and if not, then 
 have we already an independent being; if it were, we must at 
 last come to something which was never made, or else admit 
 either a circle of productions, in which the effect shall make 
 its own cause, or an * infinite succession in causalities, by 
 which nothing will be made : both which are equally impos- 
 sible. Something then we must confess was never made, 
 something which never had beginning. And although these 
 effects or dependent beings, singly considered by themselves, 
 do not infer one supreme cause and maker of them all, yet the 
 admirable order and t connexion of things shew as much ; and 
 this one supreme Cause is God. For all things which we see 
 or know have their existence for some end, which no man who 
 considereth the uses and utilities of every species can deny. 
 Now whatsoever is and hath its being for some end, of that the 
 end for which it is must be thought the cause ; and a final 
 cause is no otherwise the cause of any thing than as it moves 
 the efficient cause to work : from whence we cannot but collect 
 a prime efficient Cause of all things, endowed with infinite 
 wisdom, who liaving a full comprehension of the ends of all, 
 designed, produced, and disposed all things to those ends. 
 
 Again, as all things have their existence, so have they also 
 their operations for some end; J and whatsoever worketh so, 
 must needs be directed to it. Although then thos-e creatures 
 which are endued with reason can thereby apprehend the 
 goodness of the end for which they work, and make choice of 
 such means as are proportionable and proper for the obtain- 
 ing of it, and so by their own counsel direct themselves unto 
 it : yet can we not conceive that other natural agents, whose 
 operations flow from a bare instinct, can be directed in their 
 actions by any counsel of their own. The stone doth not 
 deliberate whether it shall descend, nor doth the wheat take 
 counsel whether it shall grow or not. Even men in natural 
 actions use no act of deliberation : we do not advise how our 
 
 * 'AXXa jutiy ort y la^'v ap;^n Tif , xat cJ» Qneest. et Resp. ad Gracus. quaest. iii. 6. p. 
 
 airei^a, ra aiTt* t£v ovtiwv.oSt' Eif ivQw^Uv , 20'1. ed. Colon. 1686. 
 
 evTi jtar' sTJoj, lr,\or. Ariitot. Metaph, 1. ii. f 'Ev oVoif teXo; ti Is-tI, rovTOuhsxa Trpar- 
 
 c. 2. r.nd again: s'ttej /rxnJev la-ri to 7rp3- mat to rrfin^ov aal-ro If i^Ji^. olnoZv ii<; ■rr^ar- 
 
 Tov, oXte; aiTisv oiJIv Ifl-TJ. TiTai, ouTtu WE<f>UKE' xai if 'rrifvyiiv, av fj,ri t« 
 
 e-^TToSi^O.ouTCowpaTTETai IMS-TOr WfttTTtTai 
 
 t IIoSev inXor, tl oXauf l<rTf 9soj ; *E« r^f tSv Je eVexs tou, nal w£<}>ux£v oja tsutou e«Xtt. 
 
 ovTW rvfrsLO-ian; rt xat Titctfjioin;, Justin. Aristot, Phys. I. ii. c. 8. 
 
30 ARTICLE I. 
 
 heart shall beat, though without that pulse we cannot live; 
 when we have provided nutriment for our stomach, we take 
 no counsel how it shall be digested there, or how the chyle is 
 distributed to every part for the reparation of the whole ; the 
 mother which conceives takes no care how that conceptus shall 
 be framed, how all the parts shall be distinguished, and by 
 what means or ways the child shall grow within her womb : 
 and yet all these operations are directed to their proper ends, 
 and that with a greater reason, and therefore by a greater wis- 
 dom, than what proceeds from any thing of human understand- 
 ing. What then can be more clear, that that those natural 
 agents which work constantly for those ends which they them- 
 selves cannot perceive, must be directed by some high a.nd 
 overruling wisdom? And who can be their director in all their 
 operations tending to those ends, but he who gave them their 
 beings for those ends? And who is that, but the great Artifi- 
 cer who works in all of them ? For art is so far the imitation 
 of nature, that if it were not in the artificer, but* in the thing 
 itself which by art is framed, the works of art and nature 
 would be the same. Were that which frames a watch within 
 it, and ail those curious wheels wrought without the hand of 
 man, it would seem to grow into that form; nor would there 
 be any distinction between the making of that watch, and the 
 growing of a plant. Now what the artificer is to works of art, 
 who orders and disposes them to other ends than by nature 
 they Avere made, that is the Maker of all things to all natural 
 agents, directing all their operations to ends which they can- 
 not apprehend ; and thus ajjpears the Maker to be the ruler 
 of the world,t the steerer of this great ship, the law of this 
 universal commonwealth, the general of all the hosts of hea- 
 ven and earth. By these ways, as by the J testimony of the 
 creature, we come to find an eternal and independent Being, 
 upon which all things else depend, and by which all things 
 else are governed; and this we have before supposed to be 
 the first notion of God. 
 
 Neither is this any private collection or particular ratioci- 
 nation, but the public and universal reason of the world. § 
 No age so distant, no country so remote, no people so bar- 
 barous, but gives a sufficient testimony of this truth. When 
 the Roman Eagle flew over most parts of the habitable world, 
 they met with atheism no where, but rather by their miscellany 
 deities at Rome, which grew together with their victories, they 
 
 * 'atottov to fji-n otic-Qai hina. TOu yimrSat, Aristot. de Mund. c. 6. post med. 
 lav fxh i'Jaeri to mvoZv ^suXEuj-a^ii-ov xaiTci xai f ' Habet Dominus testimonium totum 
 
 h Ttxy^ oh SovKiviTar xal yip d inv Iv tw hoc quod sumus, et in quo sumus.' Ter- 
 
 ^vKtii h vavrrmyiKh, o/*oia)f av T? (ftcTEi Iwottt. tull. 
 Ariiiot. ibid. ^ 'Aj;:^ai'of Tif Xoyof nat irirpioi; ia-rt irarn 
 
 t Kafli\oy, oTTEf Iv vni X-vlt^yhTn;, Iv acifxctTi av^^iiroi;, aif Ik ©«oS ts wavra xai Ji« @{ou 
 
 >:vi'c;^oc, Iv pfof a Si xofu^aroj, Iv wo'xei J'i vo'^oc, hfjuv o-uveittdxev. Aristot. de Mundo, c, 6. 
 
 iv o-Tjo TOTrlSa) Je hyi{Ji<ir roZro Qtos Iv xotjav ivit 
 
I BELIEVE IN GOD. 31 
 
 shewed no nation was without its God. And since the later 
 art of navigation improved hath discovered another part of 
 the world, with which no former commerce hath been known, 
 although the customs of the people be much different, and 
 their manner of religion hold small correspondency with any 
 in these parts of the world professed, yet in this all agree, that 
 some religious observances they retain, and a Divinity they 
 acknowledge. Or if any nation be discovered which maketh 
 no profession of piety, and exerciseth no religious observ- 
 ances, it followeth not from thence that they acknowledge no 
 God ; for they may only deny his providence, as the Epicu- 
 reans did; or if any go farther, their numbers are so few, that 
 they must be inconsiderable in respect of mankind. And 
 therefore so much of the Creed hath been the general con- 
 fession of all nations,* / believe in God. Which were it not 
 a most certain truth grounded upon principles obvious unto 
 all, what reason could be given of so universal a consent; or 
 how can it be imagined that all men should conspire to de- 
 ceive themselves and their posterity ? + 
 
 Nor is the reason only general, and the consent unto it uni- 
 versal, but God hath still preserved and quickened the wor- 
 ship due unto his name, by the patefaction of himself. Things 
 which are to come are so beyond our knovvledge, that the 
 wisest man can but conjecture : and being we are assured of 
 the contingency of future things, and our ignorance of th^ 
 concurrence of several free causes to the production of an ef- 
 fect, we may be sure that certain and infallible predictions 
 are clear divine patefactions. For none but he who made all 
 things and gave them power to work, none but he who ruleth 
 all things and ordereth and directeth all their operations to 
 their ends, none but he upon whose will the actions of all 
 things depend, can possibly be imagined to foresee the effects 
 depending merely on those causes. And therefore by what 
 means we may be assured of a prophecy, by the same we 
 may be secured of a Divinity. Except then all the annals of 
 the world were forgeries, and all remarks of history designed to 
 put a cheat upon posterity, we can have no pretence to suspect 
 God's existence, having so ample testimonies of his influence. 
 The works of nature appear by observation uniform, and 
 there is a certain sphere of every body's power and activity. 
 If then any action be performed, which is not within the 
 compass of the power of any natural agent ; if any thing be 
 wrought by the intervention of a body which beareth no pro- 
 portion to it, or hath no natural aptitude so to work ; it must 
 be ascribed to a cause transcending all natural causes, and 
 
 * ' Nulla gens usquam est adeo con- t ' Nee in hunc furorem omnes mor- 
 
 tral eges moresque projecta, ut non ali- tales consensissent alloquendi surda nu- 
 
 quos Deos credat.' Sen. epist. cxvii. p. mina et ineiEcaces Deos.' Sen. I. iv. da 
 
 b>77. bene/, c. 4. 
 
32 ARTICLE I. 
 
 disposing all their operations. Thus every miracle proves its 
 author, and every act of omnipotency is a sufficient demon- 
 stration of a Deity. And that man must be possessed with a 
 strange opinion of the wickedness of our fathers, and the tes- 
 timony of all former ages, who shall deny that ever any mira- 
 cle was wrought. *' We have heard with our ears, O God, 
 our fathers have told us what works thou didst in their days, 
 in the times of old. — Blessed be the Lord God, who only doeth 
 wondrous works." (Psal. xliv. 1. Ixxii. 18.) 
 
 Nor are v.'e only informed by the necessary dependency of 
 all things on God, as effects upon their universal cause, or 
 his external patefactions unto others, and the consentient ac- 
 knowledgment of mankind ; but every particular person hath 
 a particular remembrancer in himself, as a sufficient testimony 
 of his Creator, Lord, and Judge. We know there is a great 
 force of conscience in all men, by which their " thoughts are 
 ever accusing, or excusing them:" (Rom. ii. 15.) they feel a 
 comfort in those virtuous actions which they find themselves 
 to have wrought according to their rule, a sting and secret 
 remorse for all vicious acts and impious machinations. Nay 
 those who strive most to deny a God, and to obliterate all 
 sense of Divinity out of their own souls, have not been least 
 sensible of this remembrancer in their breasts. It is true 
 indeed, that a false opinion of God, and a superstitious per- 
 suasion which hath nothing of the true God in it, may breed 
 a remorse of conscience in those who think it true ; and there- 
 fore some may hence collect that the force of conscience is 
 only grounded upon an opinion of a Deity, and that opinion 
 may be false. But if it be a truth, as the testimonies of the 
 wisest writers of most different persuasions, and experience 
 of all sorts of persons of most various inclinations, do agree, 
 that the remorse of conscience can never be obliterated, then 
 it rather proveth than supposeth an opinion of a Divinity; 
 and that man which most peremptorily denieth God's exist- 
 ence is the greatest argument himself that there is a God. Let 
 Caligula profess himself an atheist, and with that profession 
 hide his head, or run under his bed, when the thunder strikes 
 his ears, and lightning flashes in his eyes; those terrible 
 works of nature put him in mind of the power, and his own 
 guilt of the justice of God; whom while in his wilful opinion 
 he weakly denieth, in his involuntary action he strongly as- 
 serteth. So that a Deity will either be granted or extorted, 
 and where it is not acknowledged it will be manifested. Only 
 unhappy is that man who denies him to himself, and proves 
 him to others ; who will not* acknowledge his existence, 
 of whose power he cannot be ignorant, " God is not far from 
 every one of us." (Acts xvii. 27.) The proper discourse of 
 
 • ' Haec est summa delicti, nolle agnoscere quern ignorare non posais.' 
 S. Cyprian, de Idol. Van. §. H. fin. 
 
I BELIEVE IN GOD. 33 
 
 St. Paul to the philosophers of Athens was, that " they might 
 feel after him and find him." (Ibid.) Some children have 
 been so ungracious as to refuse to give the honour due uuto 
 their parent, but never any so irrational as to deny they had 
 a father. As for those who have dishonoured God, it may 
 stand most with their interest, and therefore they may wish 
 there were none ; but cannot consist with their reason to assert 
 there is none, when even the very poets of the heathen have 
 taught us " that we are his offspring." (Acts xvii. 28.) 
 
 It is necessary thus to believe there is a God, First, Be 
 cause there can be no divine faith without this belief. For 
 all faith is therefore only divine, because it relieth upon the 
 authority of God giving testimony to the object of it ; but that 
 which hath no being can have no authority, can give no tes- 
 timony. The ground of his authority is his veracity, the 
 foundations of his veracity are his omniscience and sanctity, 
 both which suppose his essence and existence, because what 
 is not is neither knowing nor holy. 
 
 Secondly, It is necessary to believe a Deity, that thereby 
 we may acknowledge such a nature extant as is worthy of, 
 and may justly challenge from us, the highest worship and 
 adoration. For it were vain to be religious and to exercise 
 devotion, except there were a Being to whicli all such holy 
 applications were most justly due. Adoration implies sub- 
 mission and dejection, so that while we worship we cast down 
 ourselves : there must be therefore some great eminence in the 
 object worshipped, or else we should dishonour our own nature 
 in the worship of it. But when a Being is presented of that 
 intrinsical and necessary perfection, that it depends on no- 
 thing, and all things else depend on that, and are wholly 
 governed and disposed by it, this worthily calls us to our knees, 
 and shews the humblest of our devotions to be but just and 
 loyal retributions. 
 
 This necessary truth hath been so universally received, that 
 we shall always find all nations of the world more prone unto 
 idolatry than to atheism, and readier to multiply than to deny 
 the Deity. But our faith teacheth us equally to deny them 
 both, and each of them is renounced in these words, / believe 
 in God. First, m God affirmatively, / believe he is, against 
 atheism. Secondly, in Go<^ exclusively, not in gods, against 
 polytheism and idolatry. Although therefore the existence and 
 miiti/ of God be two distinct truths, yet are they of so necessary 
 dependence and intimate coherence, that both may be expressed 
 by* one word, and included in one f Article. 
 
 * ' Solum Deum confirmas, quern tan- Patrem omnipotentem, et in Jesum Chris- 
 tum Deum nominas.' Tertull. de Testim, turn Filium ejus :' one of the Eutychians 
 Aniinx, c. 2. When Leo, bishop of Rome, objected with this question : 'Cur non 
 in an Epistle to Flavianus, had written dixerit in uhuwi Deum Patrem, et in ununj 
 these words, ep. x. c. 2. ' Fidelium uni- Jesum, juxta Nicaeni Decretum Conciliil' 
 versitas profitetur credere se in Deum To which Vigilius, bishop of Trent, or 
 
34 ARTICLE 1. 
 
 And that the unity of the Godhead is concluded in this Ar- 
 ticle is apparent, not only because the Nicene Council so ex- 
 pressed it by way of exposition, but also because this Creed 
 in the ^churches of the east, before the Council of Nice, had 
 that addition in it, / believe in one God. We begin our Creed 
 then as +Plato did his chief and prime epistles, who gave this 
 distinction to his friends, that the name of Gud was prefixed 
 before those that were more serious and remarkable, but of gods, 
 in the plural, to such as were more vulgar and trivial. " Unio 
 thee it was shewed (saith Moses to Israel), that thou mightest 
 know that the Lord he is God, there is none else beside him." 
 (Deut.iv. 35.) And as the Law, so the Gespel teacheth us the 
 same. " We know that an idol is nothing in the world, and 
 there is none other God but one." (1 Cor. viii. 4.) This unity 
 of the Godhead will easily appear as necessary as the existence, 
 so that it must be as impossible there should be more gods than 
 one, as that there should be none: which will clearly be de- 
 monstrated, first, out of the nature of God, to which multipli- 
 cation is repugnant ; and secondly, from the government as he 
 is Lord, in which we must not admit confusion. 
 
 For, first, the nature of God consists in this, that he is the 
 prime and original cause of all things, as an independent 
 Being upon which all things else depend, and likewise the ulti- 
 mate erid or final cause of all ; but in this sense two prime 
 causes are imaginable, and for all things to depend of one, and 
 to be more independent beings than one, is a clear contradic- 
 tion. This primity God requires to be attributed to himself; 
 " Hearken unto me, O Jacob, and Israel my called, I am he, I 
 am the first, I also am the last." (Isa. xlviii. 12.) And from 
 this primity he challengeth his unity; "Thus saith the Lord, 
 the King of Israel, and his Redeemer the Lord of Hosts, I am 
 the first, and I am the last, and beside me there is no God." 
 (Isa. xliv. 6.) 
 
 rather of Tapsus, gives this answer : dum alter dixerit duos Decs, cum Deus 
 
 ' Sed Koma? et antequam Nicaena Sync- unus sit.' Optat. 1. i. p. 13. ed. Lend, 
 
 dusconveniret.atemporilius Aposlolorum 1631. ' Nos enim et scimus, et legimus, 
 
 usque ad nunc, ita fidelibus Symbolum et credimus, et tenemus, unum esse 
 
 traditur, nee prfejudicant verba ubi sen- Deum.qui fecit coelum pariter ac terram, 
 
 BUS incolumis permanet : magis enim cum quoniam nee alterum novimus, nee nosse, 
 
 D. J. Cbristi sententiahsc fidei professio cum nullus sit, aliquando poterimus.' 
 
 facit, dicentis, Creditis in Deiim, et in me Novatianus de Trinit. c. 30. And before 
 
 credite : (loan. xiv. l.)nec dixit in nnum all these Irenajus, citing under the title 
 
 Deum Patrem, et in vnum meipsum. of Scripture, a passage out of the book 
 
 Quis enim nesciat, unum esse Deum, et of Hermas, called Pastor : ' Bene ergo 
 
 unum J. Christum Filium ejus.' V'gil'- Scriptura dicit, Primo omnium crede quo- 
 
 1, iv. contra Eutych. $. 1. niam unus est Deus, qui omnia constituit 
 
 t Rab. Chasdai in Or Adonai. R. Jo- et consummavit, et fecit ex eo quod iion 
 
 seph Albo in Hikkarim. erat, ut essent omnia, omnium capax, et 
 
 * ' Orientales Ecclesiffiomnesista tra- qui a nemine capiatur.' 1. iv. c. 37. 
 
 dunt : Credo in unum Deum Patrem omni- t Enseb. in demonslr. Evang. 1. iii. §. 
 
 potentem.' Rtiff. in Symh. §. 4. ' Bene {■'. p. 129. The passage is yet extant in 
 
 haec omnia poterunt ad soios Ha;reticos the epistles of Plato, 
 pertinere, quia falsaverunt Symbolum, 
 
I BELIEVE IN GOD. 35 
 
 Again, if there were more gods than one, then were not all 
 perfections in one, neither formally, by reason of their distinc- 
 tion, nor eminently and virtually, for then one should have 
 power to produce the other, and that nature which is produc- 
 ible is not divine. But all acknowledge God to be absolutely 
 and infinitely perfect, in whom all perfections imaginable which 
 are simply such must be contained formally, and all others 
 which imply any mixture of imperfection virtually. 
 
 But were no arguments brought from the infinite perfections 
 of the divine nature able to convince us, yet were the consi- 
 deration of his supreme dominion sufficient to persuade us 
 The will of God is infinitely free, and by that freedom doth he 
 govern and dispose of all things. " He doth according to his 
 will in the army of heaven, and among the inhabitants of the 
 earth," (Dan. iv. 35.) said Nebuchadnezzar out of his experi- 
 ence ; and St. Paul expresseth him as " working all things after 
 the counsel of his own will." (Ephes. i. 11.) If then there 
 were more supreme governors of the world than one, each of 
 them absolute and free, they might have contrary determina- 
 tions concerning the same thing, than which nothing can be 
 more prejudicial unto government. God is a God of order, 
 not confusion ; and therefore of unity, not admitting multipli- 
 cation. If it be better that the ^Universe should be governed 
 by one than many, we may be assured that it is so, because 
 nothing must be conceived of God but what is best. He there- 
 fore who made all things, by that right is Lord of all, and be- 
 cause all tpower is his, he alone ruleth over all. 
 
 Now God is not only one, but hath a iinityl peculiar to 
 himself by which he is the only God; and that not only by 
 way of actuality, but also of possibility. Every individual 
 man is one, but so as there is a second and a third, and con- 
 sequently every one is part of a number, and concurring to a 
 multitude. The sun indeed is one; so as there is neither 
 
 * Ta ovTtt cu Soi\irai 7roXiTEilE<r5ai jtaxS?- World. Moses Maim, de Fundam. Legis, 
 
 Oua ayaflov 7ro\u;:oipaVk'n, sff xoi'pavof. ^ristot. c. i. §.4. 'Quod autem diximus, Ori- 
 
 MeUtph. 1. xii. c. ult. entis I'Iccleslas tradere unum Patrem 
 
 t ' Uiius omnium Dotninus est Deus : Omnipotentem, et unum Dominum, hoc 
 neque enim ilia subliraitas potest habere modo intelligendura est, unum non nu- 
 consortem, cum sola omnem teneat po- mero dici, sed universitate : verbi gratia, 
 testatem.' S. Cuprian. de Idol. Vanit.y5. si quis dicat unum hominem, aut unum 
 Tnr n'^'T D'W xb irxi xin inx nr mbx t equum, hie unum pro numero posuit, 
 in inn n-nn^D ViOi; nnx xbx WW bv potest enim et alius homo esse, et tertius, 
 Ninir ran nnK Kb ■□biya n^K^ro^n onnxn vel equus. Ubi autem secundus et ter- 
 pbro Xin-i' cii:i3 Tnn xbl 'T^inTf cnnK bbi3 tins non potest jungi, unus si dicatur 
 tna lin" YHit inx xbx mr:ipbT mpbnob non numeri, sed universitatis est nomen. 
 : DbVi im03 God is one, not two, or Ut si exempli causa dicamus unum So- 
 more tli'iH two, hut only one ; whose unily lem, hie unus ita dicitur ut alius vel ter- 
 is not like to that of the individuals of this tius addi non possit ; multo magis Deu8 
 world, neither is he one by way of species cum unus dicitur, unus non numeri, sed 
 comprehending many individuals, 7ieither one universitatis vocabulo nuncupatur, id est, 
 in the manner of a body which is divisible qui propterea unus dicatur, quod alius 
 into parts and extremes : but he is so one, non sit.' Ruffin. in Symb. § 6. 
 at no unity like his is to be found in the 
 
86 ARTICLE I 
 
 third nor second sun, at least within the same vortex : but 
 though there be not, yet there might have been ; neither in the 
 unity of the solar nature is there any repugnancy to plurality ; 
 for that God which made this world, and in this " the sun to 
 rule the day," might have made another world by the same 
 fecundity of his omnipotency, and another sun to rule in that. 
 Whereas in the divine nature there is an intrinsical and es- 
 sential singularity, because no other being can have any ex- 
 istence but from that; and whatsoever essence hath its exist- 
 ence from another is not God. " I am the Lord (saith he), 
 and there is none else, there is no God besides me : that they 
 may know from the rising of the sun, and from the west, that 
 there is none besides me, I am the Lord, and there is none 
 else." (Isa, xlv. 5, 6. Deut. iv. 35. and xxxii. 39. Psal. xviii. 
 31.) He who hath infinite knowledge knoweth no other God 
 beside himself. ** Is there a God besides me? yea, there is no 
 God, I know not any." (Isa. xlv. 18. 21, 22. and xliv. 8.) 
 And we who believe in him, and desire to enjoy him, need 
 for that end to know no other God but him : " For this is life 
 eternal, that they might know thee the only true God ;" (John 
 xvii. 3.)* as certainly one, as God. 
 
 It is necessary thus to believe the unity of the Godhead, 
 that being assured there is a nature worthy of our devotions, 
 and challenging our religious subjection, we may learn to 
 know whose that nature is to which we owe our adorations, 
 lest our minds should wander and fluctuate in our worship 
 about various and uncertain objects. If we should apprehend 
 more gods than one, I know not what could determine us in 
 any instant to the actual adoration of any one : for where no 
 difference doth appear (as, if there were many, and all by na- 
 ture gods, there could be none), what inclination could we 
 have, what reason could we imagine, to prefer or elect any one 
 before the rest for the object of our devotions ? Thus is it 
 necessary to believe the unity of God in respect of us who are 
 obliged to worship him. 
 
 Secondly, It is necessary to believe the unity of God in re- 
 spect of him who is to be worshipped. Without this acknow- 
 ledgment we cannot give unto God the things which are God's, 
 it being part of the worship and honour due unto God, to ac- 
 cept of no compartner with him. When the Law was given, 
 in the observance whereof the religion of the Israelites con- 
 
 * ' Veritas Christiana districte pro- quia, quem confidimus esse, idem defini- 
 
 nuQciavit, Dem si lum uirus est, nou est; amus esse, v-juod si non est, Deusnon est, 
 
 quia dignius credimusnon esse, quodcun- summum scilicet magnum. Porro, sum- 
 
 que non ita fuerit ut esse debebit.' Ter- mum magnum unicum sit necesse est, 
 
 tiill. adv. Marcion. 1. i. c. S. ' Deus cum ergo et Deus unicus erit, non aliter Deus, 
 
 Bummum magnum sit, recte Veritas nostra nisi summum magnum ; nee aliter sum- 
 
 pronunciavit, Deus si ?iou jdius est, ?ion f.sf. mum magnum, nisi parem non habens ; 
 
 Non quasi dubitemus esse Deum, di- nee aliter parem non habens, nisi unicus 
 
 ccndo. si non unus, non est Deus j sed fuerit.' Ibid. 
 
I BELIEVE IN GOD. 37 
 
 sisted, the first precept was this prohibition, " Thou shalt have 
 no other gods before me ;" (Exod. xx. 3.) and whosoever 
 violateth this, denieth the foundation on which all the rest de- 
 pend, as the * Jews observe. This is the true reason of that 
 strict precept by which all are commanded to give divine 
 worship to God only, "Thou shalt worship the Lord thy God, 
 and him only shalt thou serve;" (Matt. iv. 10.) because he 
 alone is God : him only shalt thou fear, because he alone hath 
 infinite power ; in him only shalt thou trust, because " he only 
 is our rock and our salvation;" (Psal. Ixii. 2.) to him alone 
 shalt thou direct thy devotions, because " he only knovveth 
 the hearts of the children of men." (2 Chron, vi. 30.) Upon 
 this foundation the whole heart of man is entirely required of 
 him, and engaged to him. " Hear, O Israel, the Lord our God 
 is one God : And (or rather. Therefore) thou shalt love the 
 Lord thy God with all thine heart, and with all thy soul, and 
 with all thy might." (Deut. vi. 4, 5.) Whosoever were truly 
 and by nature God, could not choose but challenge our love 
 upon the ground of an infinite excellency, and transcendent 
 beauty of holiness ; and therefore if there were more Gods 
 than one, our love must necessarily be terminated unto t more 
 than one, and consequently divided between them ; and as our 
 love, so also the proper effect thereof, our cheerful and ready 
 obedience, which, like the child propounded to the judgment 
 of Solomon, as soon as it is divided, is destroyed. " No man 
 can serve two masters : for either he will hate the one, and 
 love the other: or else he will hold to the one, and despise the 
 other." (Matt. vi. 24.) 
 
 Having thus described the first notion of a God, having de- 
 monstrated the existence and nnitij of that God, and having in 
 these three particulars comprised all which can be contained 
 in this part of the Article, we may now clearly deliver, and 
 every particular Christian understand, what it is he says when 
 he makes his confession in these words, / believe in God: which 
 in correspondence with the precedent discourse may be thus 
 expressed : 
 
 Forasmuch as by all things created is made known the 
 " eternal power and Godhead," (Rom. i. 20.) and the depen- 
 dency of all limited beings infers an infinite and independent 
 essence ; whereas all things are for some end, and all their 
 operations directed to it, although they cannot apprehend 
 that end for which they are, and in prosecution of which they 
 
 * Moses Maimon. de Fund am. Legis, superstitio potius quam religio crede- 
 
 c. 1. §. 3. retur : quia duos tarn pares et in altero 
 
 t ' Numerus divinitatis sumnia ra- ambos possem in uno demereri : hoc ipso 
 
 tione constare deberet, vel quoniam et testimonium prasstans parilitati et unilati 
 
 cultura ejus in anceps deduceretur. Ecce eorum, dum alterum in altero venerarer, 
 
 enim, duos intuensi)eos tarn pares quam dum in uno mihi duo sunt.' Tertull. adv 
 
 duo summa magna, quid facerem si ambos Marcion. 1. i. c. 5. 
 colerem 1 Vererer, ne abundantia officii 
 
38 ARTICLE I. 
 
 work, and therefore must be guided by some universal and 
 overruling wisdom; being this collection is so evident, that 
 all the nations of the earth have made it; being God hath not 
 only written himself in the lively characters of his creatures, 
 but hath also made frequent patefactions of his Deity by most 
 infallible predictions and supernatural operations : therefore I 
 fully assent unto, freely acknowledge, and clearly profess, this 
 truth, that there is a God. 
 
 Again, being a prime and independent Being supposeth all 
 other to depend, and consequently no other to be God ; being 
 the entire fountain of all perfections is incapable of a double 
 head, and the most perfect government of the Universe speaks 
 the supreme dominion of one absolute Lord ; hence do I ac- 
 knowledge that God to be but one, and in this unity, or rather 
 singularity of the Godhead, excluding all actual or possible 
 multiplication of a Deity, I believe in God, 
 
 I BELIEVE IN God the Father. 
 
 After the confession of a De«(z/, and assertion of the divine 
 unity, i\\Q next consideration is concerning God's jjalernity ; 
 for that "one God is Father of all," (Eph. iv. 6.) and " to us 
 there is but one God, the Father." (1 Cor. viii. 6.) 
 
 Now, although the Christian notion of the Divine paternity 
 be some way peculiar to the evangelical patefaction ; yet* 
 wheresoever Gorf hath been acknowledged, he hath been un- 
 derstood and worshipped as a Father: the very heathent poets 
 so describe their gods, and their vulgar names did cwcxy father% 
 in them, as the most popular and universal notion. 
 
 This name of Father is a relative ; and the proper founda- 
 tion of paternity, as of a relation, is generation. As therefore 
 the phrase of generating is diversely attributed unto several 
 acts of the same nature with generation properly taken, or by 
 consequence attending on it; so the title of Father is given 
 unto divers persons or things, and for several reasons unto the 
 same God. " These are the generations of the heavens and 
 the earth, when they were created, in the day that the Lord 
 
 * ' Omnem Deum c, li ab homine co- ternum additur, ut fiant venerabiliores:' 
 
 litur, necesse est inter solennes ritus et And before him Lucilius : 
 
 precationes Patrem nuncupari ; non tan- ' Ut nemo sit nostrum, quin pater opiimu' 
 
 turn honoris gratia, sedetrationis.et quod Divum, 
 
 antiquior est homine, et quod vitam, sa- Ut Neptunu' Pater, Liber, Saturnu' fa- 
 
 lutem, victum pra;stat, ut pater. Itaque ter, Mars, 
 
 et Jupiter a precantibus Pafer vocatur, et Janu', Quirinu' Pater nomen dicatur ad 
 
 Saturnus, et Janus, et Liber, et ca;teri unum.' Lactan. lb. 
 
 deinceps.' J.actan. de ver. Sap. 1. iv. c. 3. t -As Jupiter, which isjovii Pater, or 
 
 t That so frequent in Homer, wor^f ZEUTrar^j, otherwise Dicspiter, or AriVaTajf: 
 
 AJoS» T6 &££v TV ' eundemque appellans and Marspiler, of whom Servius, ' apud 
 
 dicit Ennius : Divumque horainumque Ponlifices iMarspiter dicitur,' yEiiciii. Liii. 
 
 pater rex.' Tar. rfi; 7>. L. 1. iv. p. 18. ed. v. 35. So Sem/pafcr for Semo, and 2apJo- 
 
 1581. As Servius observes of Virgil : TraTaup for Sardits, the proper Deity of 
 
 • A poeta pene omnibus Diis nomen Pa- Sardinia. Ptolem. 
 
I BELIEVE IN GOD THE FATHER. 39 
 
 God made the earth and heavens," (Gen. ii. 4.) saith Moses. 
 So that the creation or production of any thing by which it is, 
 and before was not, is a kind of generation, and consequently 
 the creator or producer of it a kind of Father. " Hath the rain 
 a Father ? Or who hath begotten the drops of dew?" (Job 
 xxxviii. 28. ") by which words Job signifies, that as there is no 
 other cause assignable of the rain but God, so may he as the 
 cause be called the Fulher of it, though not in the most proper 
 sense,* as he is the Father of his Son : and so the t philoso- 
 phers of old, who thought that God did make the world, called 
 him expressly, as the Maker, so the Father of it. And thus 
 " to us there is but one God, the Father, of whom are all 
 things ;" (1 Cor. viii. 6.) to which the words following in the 
 Creed may seem to have relation, the Father Almighty, Maker 
 of heaven and earth. But in this mass of creatures and body of 
 the Universe, some works of the creation more |?»-operly call 
 him Father, as being more rightly sons : such are all the ra- 
 tional and intellectual offspring of the Deity. Of merely na- 
 tural beings and irrational agents he is J the creator; of ra- 
 tional, as so, the Father also : they are his creatures, these his 
 sons. Hence he is styled the *' Father of spirits." (Heb.xii.9.) 
 and the blessed angels, when he laid the foundations of the 
 earth, his sons ; " When the morning stars sang together, and 
 all the sons of God shouted for joy :" (Job xxxviii. 7.) hence 
 man, whom he created after his own image, is called his '* off- 
 spring," (Acts xvii. 28.) and Adam, the immediate work of 
 his hands, ** the son of God :" (Luke iii. 38.) hence may we 
 all cry out with the Israelites taught by the prophet so to 
 speak, "Have we not all one Father? Hath not one God 
 created us ?" (Malac. ii. 10.) Thus the first and most universal 
 notion of God's paternity in a borrowed or metaphorical sense 
 is founded rather upon creation than procreation. 
 
 Unto this act of creation is annexed that of conservation, 
 by which God doth uphold and preserve in being that which 
 at first he made, and to which he gave its being. As there- 
 
 * 'ETE^iwf ya^ Tij i/EToi/ warlja ©£oy Non eiiim agri pater, si Chrys'ippo credimus, 
 
 aitovii, xal kri^iu; vlov. Sevens, Cat. Pair. is dicitur qui eum consevit, qunnquam e se- 
 
 in Job. c. 26. p. 551. mine deinde fruges nascantur : astheLatia 
 
 t PJutarch of Plato, calling God wa- translation most absurdly. Ibid. For 
 
 TEftt •mi.vTocv Hal ■jToitjTiiv, says : tn jM£Ta<f)optt there is neither corn, nor field, nor any 
 
 jfpaJ^Evoc, oj^-nip Eiw^E, Tcv aX-riov 'rrcfri^a. tou seed belonging to them, in the words of 
 
 xis-/Aou KiHXnus. P Uitnii. QiiiEst. ii. And Al- Plutarch. But x°£'i"' (not x<»e'»*) is the 
 
 cimus : -Trarhp Se Iittj tw aiTioj Eivai Travroiy. secunda, the coat (or rather coats in the 
 
 i So Plutarch answers the question, acceptation of Chrysippus, and the Ian- 
 why Plato terms God the Maker and Fa- guage of those times) in which the f<£tus 
 ther of all things: 'h tSv juev ©EaJv tSv is involved in the mother's womb. Though 
 yenrnSiv xal tSv avfl^i'Tnwv n-anig ecttc TToiri- therefore both the secunda and the fxtus 
 T^f Se Tav aXoycuv xai a4-v)(c>n. Father of be made of the seed of the male in the 
 gods a7id men, Maker of all things inanimate philosophy of Chrysippus, yet be is not 
 and irrational. Ov ya^ X"?'*""' t"^' ^f"" called the father of the after-birth, b it ^f 
 (TilTTiai;, itarc^a xaX£~<r&ai tov TO-flpao-p^ovra to the child ; the one being endued with life 
 ffme^fAo., Kaivrif Ik tou a-'BTi^fjia.Toi ysyovoTOf. and reason, and the other not. 
 
40 ARTICLE I. 
 
 fore it is the duty of the parent to educate and preserve the 
 child as that which had its being from him ; so this paternal 
 education doth give the name oi' * Father unto man, and con- 
 servation gives the same to God. 
 
 Again, redemption from a state of misery, by which a people 
 hath become worse than nothing, unto a happy condition, is a 
 kind of gez/ercz/io//, which joined with love, care, and indulg- 
 ence in the Redeemer, is sufficient to found a new palernity, 
 and give him another title of a Father. Well might Moses 
 tell the people of Israel, now brought out of the land of Egypt 
 from their brick and straw, unto their quails and manna, unto 
 their milk and honey, '*Is not he thy Father that hath bought 
 thee ? hath he not made thee, and established thee ?" (Deut. 
 xxxii. 6.) Well might God speak unto the same people as to 
 " his son, even his first-born," (Exod. iv. 22.) " Thus saith the 
 Lord thy Redeemer, and he that formed thee from the womb, 
 Hearken unto me, O house of Jacob, and all the remnant of 
 the house of Israel, which are borne by me from the belly, 
 which are carried from the womb." (Isa. xliv. 24. xlvi. 3.) 
 And just is the acknowledgment made by that people instructed 
 by the prophet, " Doubtless thou art our Father, though Abra- 
 ham be ignorant of us, and Israel acknowledge us not; thou, 
 O Lord, art our Father, our Redeemer, from everlasting is thy 
 name." (Isa. Ixiii. 16.) And thus another kind of paternal 
 relation of God unto the sons of men is founded on a restitution 
 or temporal redemption. 
 
 Besides, if to be born causeth relation to ^ father, ihea to be 
 born again maketh an addition of another: and if to generate 
 foundeth, then to regenerate addeth a paternity. Now though 
 we cannot " enter the second time into our mother's womb," nor 
 pass through the same door into the scene of life again ; yet we 
 believe and are persuaded that ** except a man be born again, he 
 cannot see the kingdom of God," (John iii. 4. 3.) A double 
 birth there is, and the world+ consists of two, the first and the 
 second man. And though the incorruptible seed be the word 
 of God, and the dispensers of it in some sense may say, as St. 
 Paul spake unto the Corinthians, " I have begotten you through 
 the Gospel:" (1 Cor. iv. 15.) yet he is the true Father, whose 
 word it is, and that is God, even ** the Father of lights, who of 
 his own will begat us with the word of truth." (James i. M , 
 18.) Thus " whosoever believeth that Jesus is the Christ, is 
 born of God ;" (1 John v. 1.) which regeneration is as it were 
 a second creation : "for we are God's workmanship, created in 
 Christ Jesus unto good works." (Ephes. ii. 10.) And he 
 alone who did create us out of nothing, can beget us again, and 
 
 * So Eustatliins observes out of an inge- t ' Totum hominum genus quodam 
 
 nious etymologist : riarh^ ©soc /"«, if t5 modo sunt homines duo, primus et se- 
 
 wav Ttipiv' av&pwTrof Se, i; to!;; TraTJttf tij- cundus,' Prosp.Uh.Sententiar.ex Auguit, 
 
 p5v. 11. &. sent. 299. 
 
I BELIEVE IN GOD THE FATHER. 41 
 
 make us of the new creation. When Rachel called to Jacob, 
 " Give me children, or else I die ;" he answered her sufficiently 
 with this question, " Am I in God's stead ?" (Gen. xxx. 1, 2.) 
 And if he only openeth the womb, who else can make the soul* 
 to bear? Hence hath he the name of Fut/ier, and they of sons 
 who are born of him ; and so from that internal act of spi- 
 ritual regeneration another title of paternity redoundeth unto 
 the Divinity. 
 
 Nor is this the only second birth or sole regeneration in a 
 Christian sense ; the soul, which after its natural being requires 
 a birth into the life of grace, is also after that born again into 
 a life of glory. Our Saviour puts us in mind of "the regenera- 
 tion, when the Son of man shall sit in the throne of his glory." 
 (Matt. xix. 28.) The resurrection of our bodies is a kind of 
 coming out of the womb of the earth, and entering upon im- 
 mortality, a nativity into another life. For "they which shall 
 be accounted worthy to obtain that world, and the resurrection 
 from the dead, are the sons of God, being the sons of the re- 
 surrection," (Luke XX. 35, 36.) and then as sons, *' they 
 become heirs, coheirs with Christ," (Rom. viii. 17.) ''receiv- 
 ing the promise and reward of eternal inheritance." (Heb. ix. 
 15. Col. iii. 24.) " Beloved, now are we the sons of God," 
 saith St. John, even in this life by regeneration, "and it doth 
 not yet appear, or, it hath not been yet made nianifest,+ whai 
 we shall be ; but we know, that if he appear, we shall be like 
 him:" (1 John iii. 2.) the manifestation of the Father being a 
 sufficient declaration of the condition of the sons, when the 
 sonship itself consisteth in a similitude of the Father. And 
 " blessed be the God and Father of our Lord Jesus Christ, which 
 according to his abundant mercy hath begotten us again unto 
 a lively hope, by the resurrection of Jesus Christ from the 
 dead: to an inheritance incorruptible and undefiled, and that 
 fadeth not away, reserved in heaven for us." (1 Pet. i. 3, 4.) 
 Why may not then a second kind of regeneration be thought a 
 fit addition of this paternal relation ? 
 
 Neither is there only a natural, but also a voluntary and 
 civil foundation of paternity ; for the laws have found a way by 
 which a man may become a father without procreation: and 
 this imitation of nature]: is called adoption, taken in the gene- 
 ral signification. § Although, therefore, many ways God be a 
 Father; yet, lest any way might seem to exclude us from being 
 his sons, he hath made us so also by adoption. Others are 
 
 • Ou ya^ avTi 0eov lyli clfxt, roZ fdiov Sy- generavit.' Ca'd Inst. 1, tit. 5. §. 1. T» 
 
 (Btv iv avTOAg a^STa.;, Hat TTotiXv lyx.vfji.oyai; na) (fus-iv tTjO; TraiJaiv wa^afji.v6iav IttjvevoHjMEhj. 
 
 TixTot/a-aj TO, x-a-Xa, Pliiln de Alleg. 1. iii. Theoph. Imt. 1. t. 11. 
 
 p. 1'2'2. ed. Mang. 1742. §'h moBi(Tia.'Pafji.ai:>if ipaivf Xiytrai a^oir- 
 
 t Kai ovTrco li^avEfotfll. Titey aZm oixTttyivDicivovoina il<; ivtti iiai^ti-rai, 
 
 t ' Adoptio naturic similitudo est, ut si; aJj-oj^aTiova, jm; t^v o/uiwvu/ocsv aSoTTTiW. 
 
 aliquis filium habere possit, quern non Theoph. ibid. 
 
42 ARTICLE I. 
 
 wont to fly to this, as to a comfort of their solitary conditioR, 
 when either nature had denied them, or death bereft them of 
 their offspring.* Whereas God doth it not for his own, but 
 for our sakes ; nor is the advantage his, but ours. " Behold 
 what manner of love the Father hath bestowed upon us, that 
 we should be called the sons of God ;" (1 Johniii. 1.) that we, 
 the sons of disobedient and condemned Adam by natural ge- 
 neration, should be translated into the glorious liberty of the 
 sons of God by adoption ; that we, who were aliens, strangers, 
 and enemies, should be assumed " unto the Father of our Lord 
 Jesus Christ, of whom all the familyf of heaven and earth is 
 named," (Eph. iii. 14, 15.) and be made partakers of "the 
 riches of the glory of his inheritance in the saints." (Eph. i. 
 18.) For as in the legal adoption, the father hath as full and 
 absolute power over his adopted son as over his own issue ;J: 
 so in the spiritual, the adopted sons have a clear and undoubted 
 right of inheritance. He, then, who hath "predestinated us 
 unto the adoption of children by Jesus Christ to himself," (Eph. 
 i. 5.) hath thereby another kind of paternal relation, and so 
 we receive the " Spirit of adoption, whereby we cry, Abba, Fa- 
 ther." (Rom. viii. 15.) 
 
 The necessity of this faith in God as our Father appeareth, 
 first, in that it is the ground of all our filial fear, honour, and 
 obedience due unto him upon this relation. " Honour thy 
 father is the first commandment with promise," (Eph. vi. 2.) 
 written in tables of stone with the finger of God ; and, " chil- 
 dren obey your parents in the Lord," is an evangelical precept, 
 but founded upon principles of reason and justice ; " for this is 
 right," saith St. Paul. (Hphes. vi. L) And if there be such a 
 rational and legal obligation of honour and obedience to the 
 fathers of our jiesh, how much more must we think ourselves 
 obliged to him whom we believe to be our heavenli/ and ever- 
 lasting Father? " A son honoureth his father, and a servant 
 his master. If then I be a father, where is my honour ? and 
 if I be a master, where is my fear? saith the Lord of hosts." 
 
 • ' Spadones autem qui generate iion Novel, 27. 
 possunt, adoptare possunt ; et, licet filios t In alienara familiam transitus,' is 
 
 generare non possint, quos adoptaverunt the description in Agelliiis, i. 5. 19. 
 
 filios habere possunt.' Caii hut. 1. tit. ' Cum in alienam familiam inque libe- 
 
 5. §• 3. ' Hi qui generare non possunt, rorum locum extranei sumuntur, aut pei 
 
 velut spado, utroque modo possunt adojj- prietorem fit, aut per jiopuluui : quod per 
 
 tare. Idem juris est in coelibe.' Ulp. lit. preetorem fit, adoptio dicilur ; quod pej 
 
 9. §. 5. Ti/j^ov o^x e'xi" Tif TTaTJaj Sii to populum, arrogatio.' Ibid. 
 fxh iy^BiTv Itti ykixKi, n £x9£~v fxh, (jM Trai- + As appears out of the form of Roga 
 
 iofrars-ai Jl, 5 TraiJoTroiiJj-ai fxev, aTToBa-XM' tion yet extant in this manner: ' Velitia 
 
 e-Qat Se TouTouf, to Ik t!;; 4>js-£a'j iXaTvcefxa jubeatis, Quirites, uti Lucius Valerius 
 
 )) Toj-u/ABav luc-ri'xjiij.a. BouKifj-VJo^ imy-ovpi- Lucio Titio, tam jure legeque filius sibi 
 
 <rai, EAO0SV £i{ vloQia-iav Tiva. Theajih. Inst. siet, quam si ex eo patre matreque fami- 
 
 i. tit. 11. ToTf aTupt"'''""' «'r'"^""' '^i^E'i' lias ejus natus esset, utique ei vitai necis- 
 
 pou\ofA.ito; TO ius-Tv)(t>fAa voytcoj' vlo9ir(~a-9a.t que in eo potestas siet, Uti patri endo 
 
 wjoiTTas'S'Ei, xai yvwjCtr; IxeTvo XTiitr9ai,o ft'i filioest?' Ibid. 
 l5wcj!v "Ka-Bia waji Tr; (fiiriiBf. Leonis 
 
I BELIEVE IN GOD THE FATHER. 43 
 
 (Malac. i. 6.) If we be heirs, we must be coheirs with Christ ; 
 if sons, we must be brethren to the only-be<j;otten ; but being 
 he came not to do his own will, but the will of him that sent 
 him, he acknowledgeth no fraternity but with such as do the 
 same ; as he hath said, " Whosoever shall do the will of my 
 Father which is in heaven, the same is my brother." (Matt.xii. 
 50.) If it be required of a bishop in the church of God, to 
 be " one that ruleth well his own house, having his children 
 in subjection with all gravity ;" (,1 Tim.iii. 4.) what obedience 
 must be due, what subjection must be paid, unto the Father of 
 the family ? 
 
 The same relation in the object of our faith is the life of our 
 devotions, the expectation of all our petitions. Christ, who 
 taught his disciples, and us in them, how to pray, pro^^ounded 
 not the knowledge of God, though without that he could not 
 hear us ; neither represented he his power, though without that 
 he cannot help us; but comprehended all in this relation, 
 " When ye pray, say, Our Father." (Lukexi.2.) This prevents 
 all vain repetitions of our most earnest desires, and gives us full 
 security to cutoff all tautology, for " Our Father knoweth what 
 things we have need of before we ask him." (Matt. vi. 8.) This 
 creates a clear assurance of a grant without mistake of our pe- 
 tition : " What man is there of us, who if his son ask bread, 
 will give him a stone? or if he ask a fish, will he give him a 
 serpent? If we then who are evil know how to give good gifts 
 unto our children ; how much more shall our Father which is 
 in heaven give good things to them that ask him." (Matt. vii. 
 9— H.)* 
 
 Again, this paternity is the proper foundation of our Chris- 
 tian patience, sweetening all afflictions with the name and 
 nature of fatherly corrections. "We have had fathers of our 
 flesh which corrected us, and we gave them reverence : shall 
 we not much rather be in subjection to the Father of spirits, 
 and live?" especially considering, that "they chastened us 
 after their own pleasure ; but he for our profit, that we might 
 be partakers of his holiness:" (Heb. xii. 9, 10. )t they, as an 
 argument of their authority ; he, as an assurance of his love : 
 they, that we might acknowledge them to be our parents ; he, 
 that he might persuade us that we are his sons : " for whom the 
 Lord loveth he chasteneth, and scourgeth every son whom he 
 receiveth." (Heb. xii. 6.) And what greater incitement unto 
 the exercise of patience is imaginable unto a suffering soul, 
 than to see in every stroke the hand of a Father, in every afflic- 
 
 • 'avt( Te^iirti cxojTi'ov TTo.foifJt.ta, lir] tSv tulari et gaudere nos docet dignatione 
 
 ra,)(il!>»ialpou/ji.haiya.vrlrZvBi>^TUyi>iv. Zenoli. divina: casligationis. Ego, inquit, quos 
 
 ' O y avrl tmroui a-xo^Ttiov a-vas-a;, Lxjco- diligo castigo. O servum illuia beatum, 
 
 phron. Casfand. ver. 476. cujus emendationi Dominus instat, cili 
 
 t ' Quod si a Domino nonnulla ere- dignatur irasci, quera admouendi dissi- 
 
 dimus incuti, cui magis patientiam quam mulatione non decipit !' TertuU. de Pai, 
 
 Domino prsebeamus 1 Quin insuper gra- c. 11. 
 
44 ARTICLE I. 
 
 tion a demonstration of liis love ? Or how canst thou repine, or 
 be guilty of the least degree of impatiency, even in the sharp- 
 est corrections, if" thou shalt know with thine heart, that as a 
 man chastenetli his son, so the Lord thy God chasteneth thee?" 
 (Deut. viii. 5.) How canst thou not be comforted, and even 
 rejoice in the midst of thy greatest sufferings, when thou know- 
 est that he wliich striketh pitieth, he which afflicteth is as it 
 were afflicted with it ? " For like as a father pitieth his children, 
 so the Lord pitieth them that fear him." (Psal. ciii. 13.) 
 
 Lastly, the same relation strongly inferreth an absolute ne- 
 cessity of our imitation ; it being clearly vain to assume the 
 title of son without any similitude of the father. What is the* 
 general notion of generation but the production of the like ; 
 nature, ambitious of perpetuity, striving to preserve the species 
 in the multiplication and succession of individuals ? And this 
 similitude consisteth partly in essentials, or the likeness of 
 nature ; partly in accidentals, or the likeness in Hgure,t or af- 
 fections.j " Adam begat a son in his own likeness, after his 
 image :" (Gen. v. 3.) and can we imagine those the sons of 
 God which are no way like him? A similitude of nature we 
 must not, of figure we cannot pretend unto : it remains then 
 only that we bear some likeness in our actions and affections. 
 " Be ye therefore followers (saith the apostle), or rather^ imi- 
 tators, of God, as dear children." (Ephes. v. l.)]] What he 
 hath revealed of himself, that we must express within ourselves. 
 Thus God spake unto the children of Israel, whom he styled his 
 son, " Ye shall be holy, for I am holy." (Lev. xi. 44. xix. 2. 
 XX. 7.) And the apostle upon the same ground speaketh unto 
 us, as to " obedient children :" " As he that hath called you is 
 holy, so be ye holy in all manner of conversation." (1 Pet. i. 
 14, 15.) It is part of the general beneficence and universal 
 goodness of our God, that '* he maketh his sun to rise on the 
 evil and on the good, and sendeth rain on the just and on the 
 unjust:" (Matt. V. 45.)^ These impartial beams and undis- 
 tinguishing showers are but to shew us what we ought to do, 
 and to make us fruitful in the works of God ; for no other rea- 
 son Christ has given us this command, " Love your enemies, 
 bless them that curse you, do good to them that hate you, that 
 ye may be the children of your Father which is in heaven." 
 (Matt. v. 44, 45.)** No other command did he give upon this 
 
 * nSi tJ yirvaiy cfxOiov iavrS ylwS. S. § fjufxriraL 
 
 Epiphan. Hicr. Ixxvi. $. 6. || ' Filii hominum sunt quando male 
 
 t Ta Hfjioia yij/iEo-Sai ToTf yinria-airi -rk faciunt ; quando bene, filii Dei.' S. Au- 
 
 Ixyo»a, iJXoycv. Aristot, tie Generat. Ani- gi'st. in Pial, lii. 
 mal. 1. i. c. 9. «r "Vide S. August, in Psal. c. 
 
 I ' Fortes creantur fortibus et bonis : •* ' Similitudinem patris actus indi- 
 
 Est in juvencis, est in equis patrum cent sobolis; siiniiitudo operis similitu- 
 
 Virtus ; nee imbellem feroces dinem indicet generis : actus nomen con- 
 
 Progenerant aquilse columbam.' firmet, ut nomen genus demonstret.' S. 
 
 Hot, Carm. 1. iv. Od. iv. v. 29. Aujiust. de Temp. Serm. 76. 
 
I BELIEVE IN GOD THE FATHER. 45 
 
 ground, but, " Be ye therefore merciful, as your Father is mer- 
 ciful." (Luke vi. 36.) 
 
 So necessary is this faith in God, as in our Father, both for 
 direction to the best of actions, and for consolation in the 
 worst of conditions. 
 
 But although this be very necessary, yet it is not the prin- 
 cipal or most proper explication of God's pafeniiti/. For as 
 we find one person in a more peculiar manner the Son of God, 
 so must we look upon God as in a more peculiar manner the 
 Father of that Son. " I ascend unto my Father and your 
 Father," (John xx. 17.)* saith our Saviour; the same of both, 
 but in a different manner, denoted by the article prefixed before 
 the one, and not the other: which distinction in the original 
 we may preserve by this translation, I ascend unto the Father of 
 me, and Father of you; first of me, and then of you : not there- 
 fore his, because ours ; but therefore ours, because his. So 
 far we are the sons of God, as we are like unto him; and our 
 similitude unto God consisteth in our conformity to the like- 
 ness of his Son. " For whom he did foreknow, he did also 
 predestinate to be conformed to the image of his Son, that he 
 might be the first-born among many brethren." (Rom. viii. 29.) 
 He the first-born, and we sons, as brethren unto him : he " ap- 
 pointed heir of all things," (Heb. i. 2.) and we " heirs of God, 
 as joint-heirs with him." (Rom, viii. 17.) Thus God " sent 
 forth his Son, that we might receive the adoption of sons. And 
 because we are sons, God hath sent forth the Spirit of his Son 
 into our hearts, crying, Abba, Father." (Gal. iv. 4 — 6.)f By 
 his mission are we adopted, and by his Spirit call we God our 
 Father. So we are no longer " servants, but noiv sons ; and if 
 sons, then heirs of God, but still through Christ." (Gal. iv. 7.) 
 It is true, indeed, that " both he that sanctifieth, that is, Christ, 
 and they who are sanctified, that is, faithful Christians, are all 
 of one, the same Father, the same God; for which cause he is 
 not ashamed to call them brethren :" (Heb. ii. 1 1.) yet are they 
 J not all of him after the same manner, not the " many sons 
 like the Captain of their salvation :" (Heb. ii. 10.) but Christ 
 
 * 'Avaiaiyu w^og Toy Kare^a /xov, nai na- Catech. 7. 'Ete^m; oZv alrou •rrarn^, xai 
 TEf* vfji'Siv. Had WttTE^tt in both places erfgoi; fi^uaJv ; -rra-iv juev olJv. Ei ya.^ tiZv S»- 
 had its article, there would have seemed nalcev ete^oij ©eoj nai riv a^Xaiv dvSpwTraiv, 
 two Fathers : had the article been pre- n-oXXw jwSXXov rou vloZ xal h(A.Zv. 'EwEiSiii 
 fixed to TTttTEpa IfjiSiv, he would have seem- yaj eTtte^ Eitzri toic a JeXi|)o~c, i'va. ^.h cltto roll- 
 ed first ours, then Christ's : but being tou Tj-ov t< 4>avTac-&£cri, liUvuin to ImXXfly- 
 prefixed to Trarsja fxox), it shews God to be jMEvov. S. Chrijsost. ad locum. 
 principally and originally Christ's, and t ' Hoc facit Ueus ex filiis hominum 
 by our reference unto him, our Father. filios Dei, quia ex filio Dei fecit Deus 
 rraTEpa [Aou /Aiv xttTa <fu5-iv Iv Tp Seothtj, filium hominis.' S. August, in Psal.Vn. 
 Kal tuarifo. vfjix)/ Jia >^afiv Er rS t/IoSea-ja. % ' Dicimur et fiiii Dei, sed ille aliter 
 S. Epiphan. Hsres. Ixix. §. 5.5. oJjCEiTroiv filius Dei.' S. August, iii Fsal. Ixxxviii. 
 w^oc Tov waTEftt v/xaiy, aXXi SiEXiv, xai bIttuiV "EiTTi toIvuv o ©£o; TToXXiv ^iv xaTo;if^iiirTixic 
 wpStcv to olxiiov, w^of TOV TraTE^a /nou, oWsj iraTh^, ivof Is jwovou <t>ija-£i itai oXn^Eta tou 
 r» xora <f)u5-iv' £7t' inatctyayiiy xat TTflTEsa jusvoyEvoSf wou. S. Cyril. Hkros. Catech. 7. 
 ii/jiSiv, oTTEj ?v Kara Sjinv. S. Cyril. Hierus. 
 
46 ARTICLE I. 
 
 the beloved, the first-born, the only-begotten, the Son after a 
 more peculiar and more excellent manner ; the rest with rela- 
 tion unto, and dependance on, his Sonship ; as given unto him, 
 '^ Behold I, and the children whick God hath given me ;" 
 (Isa. viii. 18. Heb. ii. 13.) as being so by faith in him, "' For 
 we are all the children of God by faith in Christ Jesus ; (Gal. 
 iii. 26.) as receiving the right of Sonship from him, " For as 
 many as received him, to them gave he power to become the 
 sons of God." (John i. 12.) Among * all the sons of God there 
 is none like to that one Son of God. And if there be so great 
 a disparity in the filiation, we must make as great a difference 
 in the correspondent relation. There is one degree of sonsnip 
 founded on creation, and that is the lowest, as belonging unto 
 all, both good and bad : another degree above that there is 
 grounded upon regeneration, or adoption, belonging only to the 
 truly faithful in this life: and a third above the rest founded 
 on the resurrection, or collation of the eternal inheritance, and 
 the similitude of God, appertaining to the saints alone in the 
 world to come : for " we are now the sons of God, and it doth 
 not yet appear what we shall be ; but we know that when he 
 shall appear, we shall be like him." (1 John iii. 2.) And there 
 is yet another degree of filiation, of a greater eminency and a 
 different nature, appertaining properly to none of these, but to 
 the true Son of God alone, who amongst all his brethren hath 
 only received the title of his "own Son," (Rom. viii. 32. )t and 
 a singular testimony from heaven, "This is my beloved Son," 
 (Matt. iii. 17. xvii. 5.) J even in the presence of John the Bap 
 tist, even in the midst of Moses and Elias (who are certainly 
 the sons of God by all the other three degrees of filiation), and 
 therefore hath called God after a peculiar way " his own Father." 
 (John V. 18.)§ And so at last we come unto the most singular 
 and eminent paternal relation, " Unto the God and Father of 
 our Lord Jesus Christ, which is blessed for evermore ;" (2 Cor. 
 xi. 31.) the Father of him, and of us, but not the Father of us 
 as of him. II Christ hath taught us to say. Our Father : a form 
 
 • ' Ergo nemo in filiis Dei similis ent non hoc significari videtur, Alios quidem 
 
 filio Dei. Et ipse dictus est filius Dei, et cognominatos ab eo in filios, sed hie filius 
 
 nos dicti sumus filii Dei : sed quis erit meus est ? Donavi adoptionis plurimis 
 
 similis Domino in filiis Dei? llleunicus, nomen, sed iste mihi filius est.' Ibid. c. '23, 
 
 nos multi. Ille unus, nos in illo unum. § warEpa iSiov sXeys tov ©sov, as Rom. 
 
 llle natus, nos adoptati. Ille ab EBterno viii. :52. o; y- tou iSi'ou vUZ olx. l^piifCTo. 
 
 filius unigenitus per naturam, nos a tern- |{ ' Kon sicut Cliristi pater, ita et nos- 
 
 pore facti per gratiam.' S. August, in ter pater. Nunquam enim Christus ita 
 
 Psal. Ixxxviii. nos conjunxit, ut nullam distinctionem 
 
 t ' Ut magnificentia Dei dilectionis faceret inter nos et se. Ille enim filiu3 
 
 ex comparationis genere nosceretur, non jequalis patri, ille aiternus cumpatre, pa- 
 
 pepercisse Deum proprio filio suo docuit. trique costernus : nos autem facti per 
 
 Nee utique pro adoptandis adoptato, ne- filium, adoptati per unicum. Proinde 
 
 que pro cieatis croaturas ; sed pro alienis nunquam auditum est de ore Domini nos- 
 
 BUO,pro connuncupandis proprio. S.W//ar. tri Jesa Christi, cum addiscipulos loque- 
 
 1. vi. de Trill, c. 45. retur, dixisse ilium de Deo summo Patre 
 
 J ' Anne tibiin 60 quod dicitur, /licest, suo. Pater noster ; sed aut Pater meus 
 
I BELIEVE IN GOD THE FATHER. 47 
 
 of speech which he never used himself; sometimes he calls 
 him the Father; sometimes mi/ Father, sometimes i/our, but 
 never our: he makes no such conjunction of us to himself, as to 
 make no distinction between us and himself; so conjoining us 
 as to distinguish, though so distinguishing as not to separate us. 
 Indeed I conceive this, as the most eminent notion of God's 
 paterniti/, so the original and proper explication of this Article 
 of the Ckef.d : and that not only because the ancient fathers 
 deliver no other exposition of it ; but also because that which I 
 conceive to be the first occasion, rise, and original of the Creed 
 itself, requireth this as the proper interpretation. Immediately 
 before the ascension of our Saviour, he said unto his apostles, 
 "All power is given unto me in heaven and earth. Go ye there- 
 fore and teach all nations, baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghost." (Matt, xxviii. 
 18, 19.) From this sacred form of baptism did the Church 
 derive the rule of faith,* requiring the profession of belief in 
 the Father, Son, and Holy Ghost, before they could be baptized 
 in their name. When the eunuch asked Philip, " What doth 
 hinder me to be baptized ? Philip said. It' thou believest with 
 all thine heart, thou mayest :" and when the eunuch replied, 
 "I believe that Jesus Christ is the Son of God; he baptized 
 him." (Acts viii. 36, 37.) And before that, the Samaritans, 
 "when they believed Philip preaching the things concerning 
 the kingdom of God, and the name of Jesus Christ, were bap- 
 tized, both men and women." (Acts viii. 12.) For as in the 
 Acts of the Apostles there is no more expressed than that they 
 baptized " in the name of Jesus Christ :" (Acts ii. 38. viii. 16. 
 X. 48. xix. 5.) so is no more expressed of the faith required in 
 them wiio were to be baptized, than to believe in the same 
 name. But being the Father and the Holy Ghost were like- 
 wise mentioned in the first institution, being the expressing of 
 
 dixit, aut Pater vester. Pater noster non Eusebius delivered his Creed unto the 
 
 dixit, usque adeo ut quodam loco poneret council of Nice, concluding and deducing 
 
 hsec duo, Vado ad Deum meum, inquit, et it from the same text : xoSi Ka.1 o Ki^io; 
 
 Deum vestrum. Quare non dixit Deum r./xSii/, a7roa-ri'K>.iiiviU to x.r.^uyfj.a tov! lavTov 
 
 nostrum? et Patrem meum dixit, et Pa- /uaflnTa;, iT77S, Tlzftudbri^ fj^aBmiva-an, Sec. 
 
 trem vestrum; non dixit Patrem nostruml Socrat. 1. i. c. 8. Theodor. 1. i. c. 12. The 
 
 Sicjungit, ut distinguat ; sic distinguit, same is also alleged by the council of 
 
 ut non sejungat. Unum nos vult esse in Antioch, under the emperor Constantius 
 
 se, unum autem Patrem et se.' S. An- and pope Julius. Sncrat, 1. ii. c. 10. 
 
 gust, in loan. Tract. '21. §. 3. Vide S. Athanas. in Epist. ad uhique Or- 
 
 * Ariusand Euzoius,in their Creed deli- thod. Orat. contra Gregales Sabellii, etcon- 
 
 vered to C'onstantine : Tavrw rriv ms-rty tra Ariunns ei Deo Dens, §. 1. Vide Basil. 
 
 vrci^ii'\ri<^a.[xiyl!iTS:v a.yt-iiv ela.yyi'Xixv,'Kiyotro; de Spirit. S. c. 12. So Vigilius Tapsen- 
 
 Tou xufi'ov TsT; kauTov fxaSrnaTi, nopBvQhre; sis, Dial. 1. i. §. 3. makes Arius and 
 
 /Ma9>)T£iJ!raT£ TTavra TasSm, /3a7rTi^i;vT£; ttu- Athanasius jointly speak these words: 
 
 rovi El? ovofxa toS 'jrar^o;, Kal Tou ulou, xai rou ' Credimus in Deum Patrem omnipoten- 
 
 ayi'au 7rvsu,«aT0f. Socrat. 1. i. c. 26. And tern, et in Jesum Christum Fiiium ejus, 
 
 upon exhibiting this Confession of Faith, Dominum nostrum, et in Spiritum S. 
 
 they were restored to the Communion of Haec est fidei nostiE regula, quam coelesti 
 
 the Church by the Synod of Jerusalem. magisterio Dominus tradidit apostolis, 
 
 Soiom. 1. ii. c. 27. In the same manner dicens, Ite, baptizate, &:c.' 
 
ARTICLE I. 
 
 one doth not exclude the other, being it is certain that from 
 the apostles' time the names of all three were used; hence 
 upon the same ground was required faith, and a profession of 
 belief in the Father, the Son, and the Holy Ghost. Again, as 
 the eunuch said not simply, I believe in the Son, but " I be- 
 lieve that Jesus Christ is the Son of God ;" as a brief expli- 
 cation of that part of the institution which he had learned be- 
 fore of Philip : so they who were converted unto Christianity 
 were first taught not the bare names, but the explications and 
 descriptions of them in a brief, easy, and familiar way; which 
 when they had rendered, acknowledged, and professed, they 
 were baptized in them. And these being regularly and con- 
 stantly used, made up the rule of faith, that is, the Creed. 
 The truth of which may sufficiently be made apparent to any 
 who shall seriously consider the constant practice of the 
 Church, from the first age unto this present, of delivering the 
 rule of faith to those which were to be baptized, and so requiring 
 of themselves, or their sureties, an express recitation, profession, 
 or acknowledgment of the Creed. From whence this observa- 
 tion is properly deducible : that in what sense the name oi Father 
 is taken in the form of baptism, in the same it also ought to 
 be taken in this Article. And being nothing can be more 
 clear than that, when it is said, Li the name of the Father, and 
 of the Son, the notion of Father hath in this particular no other 
 relation but to that Son whose name is joined with his; and 
 as we are baptized into no other son of that Father^ but that 
 only-begotten Christ Jesus, so into no other father, but the 
 Father of that only-begotten : it followeth, that the proper ex- 
 plication of the first words of the Creed is this, I believe in 
 God the Father of Christ Jesus. 
 
 In vain then is that vulgar distinction applied unto the ex- 
 plication of the Creed, whereby the Father is considered both 
 personally, and essentially : personally, as the first in the glo- 
 rious Trinity, with relation and opposition to the Son ; essen- 
 tially, as comprehending the whole Trinity, Father, Son, and 
 Holy Ghost. For that the Son is not here comprehended in 
 the Father is evident, not only out of the original, or occasion, 
 but also from the very letter of the Creed, which teacheth us 
 to believe in God the Father, and in his Son; for if the Son were 
 included in the Father, then were the Son the Father of himself. 
 As therefore when I say, / believe in Jesus Christ his Son, I 
 must necessarily understand the Son of that Father whom I 
 mentioned in tiie first Article ; so when I said, / believe in God 
 the Father, I must as necessarily be understood of the *Father 
 of him whom I call his Son in the second Article. 
 
 Now as it cannot be denied that God may several ways be 
 said to be the Father of Christ ; first, as he was begotten by 
 
 • ' Pater cum audis, Filii intellige Patrcm, qui filius supradictse sit imago 
 eubstantiae.' Ruff, in Sym. §. 4. 
 
I BELIEVE IN GOD THE FATHER. 49 
 
 the Holy Ghost of the Virgin Mary (Luke i. 35.); secondly, 
 as he was sent by him with special authority, as the King of 
 Israel (John x. 35, 36. i. 49, 50.) ; thirdly, as he was raised from 
 the dead, out of the womb of the earth unto immortal life, and 
 made heir of all things in h'.s Father's house (Acts xiii. 32, 33.): 
 so must we not doubt but, beside all these, God is the Father 
 of that Son in a more eminent and peculiar manner, as he is 
 and ever was with God, and God (John i. 1.) : which shall be 
 demonstrated fully in the second Article, when we come to 
 shew how Christ is the only-begotten Son. And according 
 unto this paternity by way of generation totally divine, in 
 which he who begetteth is God, and he which is begotten the 
 same God, do we believe in God, as the eternal Father of an 
 eternal Son. Which relation is coeval with his essence : so 
 that we are not to imagine one without the other; but as we 
 profess him always God, so must we acknowledge him always 
 Father,* and that in a far more proper manner than the same 
 title can be given to any creature. t Such is the fluctuant 
 condition of human generation, and of those relations which 
 arise from thence, that he which is this day a son, the next 
 may prove a father, and within the space of one day more, 
 without any real alteration in himself, become neither son nor 
 father, losing one relation by the death of him that begot him, 
 and the other by the departure of him that was begotten by 
 him. But in the Godhead these relations are more proper, 
 because fixed; the Father having never been a son, the Son 
 never becoming father, in reference to the same kind of gene- 
 ration. J -^ 
 A farther reason of the propriety of God's paternity appears 
 from this, that he hath begotten a Son of the same nature and 
 essence with himself, not only specifically, but individually, as 
 I shall also demonstrate in the exposition of the second Ar- 
 ticle. For generation being the production of the like, and 
 
 * "A/wayap la-Tt ©Eof xai S/wa Trarnp* oljf de Temp. Serin. 132. 
 va-Tt^i!^ova-av e;/»v tou sTvai Tr,v yinntriv a\\' t ' Deus solus proprie verusest Pater, 
 
 ifj.oy TM eTvoi TTitTrif xai v'pii-riif xal vool'/ue- qui sine initio et fine Pater est ; non 
 
 vof. S. Cyril. Alex. Dial, de Trin. 2. enim aliquando ccepit esse quod Pater 
 
 Uarfi^ at) TTarnf, xai ou:t ?v xaipof Ev oa tvK nv est, sed semper Pater est, semper liabena 
 
 'nra-rr)^ -ujinr,^. S. Epiphiui. Hares. Ixii. Filium ex se genitum.' Faustiiius lib. 
 
 §. 3. ' Sicut nunqiiara fuit non Deus, ita contra Ariaiws. 'Etti t?? Ssotdto? (Uo'vuj o 
 
 nunquam fuit non Pater, a quo Filius Tra-nig xu^iai; o waTwj le-rt, xal o uioj xv^iat 
 
 natus.' Geniiud. de Eccles, dogm. c. 1. i/ioj ej-ti, koI Itu toutoiv Je /t*ova)v 'is-Tnui to 
 
 ' Credimus iu Deum, eundem confitemur -zraTfif i.i\ 'jrarrp sTvai, xal to vVog ail vlo^iTmt. 
 
 Patrem, ut eundem semper habuisse Fi- S. Alhaims. Oral. i. contra .Arianu-i, ^. 'i\. 
 lium nos credamus.' Chrysol. Serm. 59. t 'Em jwovjif T?f &eot»itoi; to TraT^j xai to 
 
 ' Inest Deo pietas, est in Deo semper af- i/ioj eVtuxe xai eVtiv ait- t2v fxh ya^ ivBpx- 
 
 fectio, paternitas permanet apud ilium; ttoiv ei TrarJij "Kiynai tij, aX\' eti^ou yiyoni 
 
 semper ergo Filium fuissecredas, ne Pa- t;ioc, xaj i\ v\o; xkynai, axx' 'nk^w \syna% 
 
 trem semper non fulsse blasphemes.' Id. warn^. £s-t£ ett' avS^ajTrwv y.h o-»{£«-9ai nup'nut 
 
 Serm. 62. ' Advertite, quod cum Dei ro -rrarfj; y.ul vlov ho/xa. S. Atluiuus. wm. 
 
 Patris nomen in confessione conjungit, 1. Tlarh^ xjjpiuc, on f^ri xai uio; ois-tti^ xai 
 
 cstendit quod non ante Deus esse coepe- vlo; xiifi«c, oVi /xri xai ■nrarri^. t* ya^ hf/.i- 
 
 rit etposiea Pater, sed sine ullo initio et TEpa ou xv^icui, S'ti xai a./j.-fai. S. Greg 
 
 Deus semper et Pater est.' S. August. Naz. Orat. 35. 
 
60 ARTICLE I. 
 
 that likeness being the similitude of substance;* where is the 
 nearest indentity of nature, there must be also the most proper 
 generation, and consequently he which generateth the most 
 proper father. If therefore man, who by the benediction of 
 God given unto him at his first creation in these words, " Be 
 fruitful and multiply, and replenish the earth," (Gen. i. 28.) 
 begetteth a son " in his own likeness, after his image:" (Gen. 
 V. 3.) that is, of the same human nature, of the same substance 
 with him, (which if he did not, he should not according to the 
 benediction multiply himself or man at all,) with which simi- 
 litude of nature many accidental disparities may consist, if by 
 this act of generation he obtaineth the name of father, because, 
 and in regard, of the similitude of his nature in the son, how 
 much more properly must that name belong unto God himself, 
 who hath begotten a Son of a nature and essence so totally 
 like, so totally the same, that no accidental disparity can ima- 
 ginably consist with that identity? 
 
 That God is the proper and eternal Father of his own eter- 
 nal Son is now declared : what is the eminency or excellency 
 of this relation followeth to be considered. In general then 
 we may safely observe, that in the very name of father there is 
 something of eminence which is not in that of son;'!' and some 
 kind of priority we must ascribe unto him whom we call the 
 first, in respect of him whom we term the second person ; and 
 as we cannot but ascribe it, so must we endeavour to pre- 
 serve it.;}: 
 
 Now that privilege or priority consisteth not in this,§ that the 
 essence or attributes of the one are greater than the essence 
 or attributes of the other (for we shall hereafter demonstrate 
 them to be the same in both) ; but only in this, that the Father 
 hath that essence of himself, the Son by communication from 
 the Father. From whence he acknowledgeth that he is "from 
 him," (John vii. 29.) that he " liveth by him," (John vi. 57.) 
 that the " Father gave him to have life in himself," (John v. 26.) 
 and generally referreth all things to him, as received from him. 
 Wherefore in this sense some of the ancients have not stuck 
 to interpret those words," the Father is greater than I," (John 
 xiv. 28.)]| of Christ as the Son of God, as the second person 
 
 • ' Etiamsi Filius hominis homo in qui- Xij/ovraj. Alex, apiid Thend. I. i. c. 4. 
 
 busdam similis, in quibusdam sit dissi- § 'H^eTc Je xara ^wev t^v t^v alriaiv nt^i 
 
 milis Patri ; tamen quia ejusdem sub- ra. i^ avTxv a-)(ic-iv, 'n^oma.^Bai tou vlou tw 
 
 stantia? est, negari verus Filius non potest, Trare^a (pa.y.ev, xara Ji rHi; <pua-£iui; Jia<})3jiy 
 
 et quia verus est Filius, negari ejusdem olxin. S. Busil. contru i'.iniimi. 1. i. ^. i;0. 
 
 substantia; non potest.' S. August. I. in. || Msi'^av, eTttev, ou (UE^-iflci rivi, cLJi ;(fo'va), 
 
 cont. MiiT. c. 1r>. Vide Tho. iS'iim. p. 1. aWk Jia rh i^ clItov roii itari^o; ykniio-n. 
 
 quaest. 33. art. 2. ad quart. S. Alhanas. contra Arianos, 1. i. j. 58. 
 
 t AJtoto ovo,«a Toi; Traxf o; jUeTi^ov Is-Tt Tou AEiTTErai toiVuv xara tov t«; airiaj Xoyov l»- 
 
 uioC. Syn. Sdidic. Theod. 1. ii. c. 8. ' In- toZBo. ra /wei'^ov XEj-Eo-flai. imtilh ya^ amr^Z 
 
 sinuatur nobis in Hatre auctoritas, in filio warps; h a^X'' "''?' ■''?'' ""Ta toZto fxti^w i 
 
 nativitas.' S. August. '"'a.rr.^^a;; aiTiOfKalif^'l. ii^ nalo iiv^i:i;(7Triv, 
 
 i To /UEV aytmra) ffarpi olxtTov i^ltufAa 'O warily fj-ou fxei^aii fxou £3-ti, xaSJ trxrhp 
 
 ^uXojcTMv. (/.rt^iva Toy lha.i oiTW tov airiov SuXovari. to Xi Trariip ti aXXo an/xahii, r, oi;J 
 
I BELIEVE IN GOD THE FATHER. 
 
 m the blessed Trinity; but still with reference not unto his 
 essence, but his generation, by which he is understood to 
 have his being from the Father, who only hath it of himself, 
 and is the original of all power and essence in the Son. " I 
 can of mine own self do nothing," (John v. 30.) saith our Sa- 
 viour, because he is not of himself;* and whosoever receives 
 his being, must receive his power from another, especially 
 where the essence and the power are undeniably the same, as 
 in God they are. "The Son then can do nothing of himself, 
 but what he seeth the Father do," because he hath no power of 
 himself but what the Father gave rf and being he gave him 
 
 TO a\^ia. eTvai xat af/n Tou £^ alroZ yinmStv- stantem quei>quain cuiquam genere sub- 
 
 To; ; S. Basil, contra Ejiiwm. 1. i. §. 21. 
 And the same S. Basil doth not only ac- 
 knowledge this to be true in respect of the 
 divine nature of Christ, but thinketh the 
 divinity of the Son may be proved from 
 hence : 'Eyl> Ji nai Ix. ravrn; -rr,/; <{)»,v^f, TO 
 OfxQovciov eivai Tov iilov tm TraTsi J)5XoI;o-3'ai tte- 
 wicTSuxrt, Tif ya.^ cvynfifii^ oiSa xupiaif etti 
 t5v t?; alrr,; cpua-Eoof ■yivofXBva^- ayyi'Koy ya^ 
 ayyi>.ou XJyofiEv /wci^ova,xai av9f (WTToy avfljawou 
 JixaioTEfov, xai WTr.vov wtivoS Ta;^^uT£pov. tl 
 TOi'vuv ai cvyn^iS'eiQ Iwi t£v 0|WOEiJ*;v yiwvro-t, 
 fxil^M'j Je nara cruyxjij-iv Ei^tiTai o 7raT»;f toS 
 vUu, OjMooLo-ioj T'Z 'rrat^X o uioc- Ad Cdsarieii- 
 ses Episl. l4l. Tl fxeX^ov ixiv ia-rt rrgalria;, 
 TO h ircv tH? <t)i;a-Ea,c. S. Greg. Naz. Oiiil. 36. 
 et Oral. 40. cl xara. Triv ^unv to /xiC^ov, 
 Kata Tr,v al-xlay 5s. Vide S. Eviphan. ia 
 Anciir. c. 17. El St xij'ci tic f^ti^ova. sTvai to» 
 jraTEfa xa6o a'irio; Tou vUZ, oiJe toSto aVTE- 
 foufx.Bv. S. Chrys. Humil. in loan. 75. 'l<ro; 
 T:iya^t,vv xx-rk tov tSj ojcriaf T^oyoy hirapyjuy 
 ulo; TX TTttTfi, xai o/woio; xaTa TTavra, fjisl^o- 
 va. alriv 4»nriy ai; a»ap;^ov, Ip^aiv a.>x^,v mna 
 /xoiov TO 1^ ov. El xai t'j)i^^a[A,o)i ctlnS t>)V LW- 
 af^iv sj/oi. S. Ci/ii7. yJ(ei-. Thesaur. c. 11. 
 And hiJiire Peiuaiota, Episl. 334. 1. iii. 
 cites this saying of an ancient father : Kai 
 TO fAiil^ov "jrarai 7, yinrnaj^, xai to "ctov xaflo 
 Sta; xai ojixooijff-iof. So Vigilius professes 
 10 believe the Son : 'sequalem per omnia 
 Patri, excepto eo quod ille ingenitus est, 
 et iste genitus.' De Trin. 1. xi. c. 7. p. 285. 
 'Ideo totum quod habet, quod potest, non 
 tribuit sibi, sed Patri, quia non est a seip- 
 so, sed a Patre. .(Equalis est enim Patri, 
 sed hoc quoque accepit a Patre.' S. Au- 
 gust. Epht. 66. ' Necesse est, quodammodo 
 prior sit, qua Pater sit; quoniam ante- 
 cedat necesse est, eum qui habet originem, 
 ille qui originem nescit. Simul ut hie 
 minor sit, dura in illo esse se scit habens 
 originem, quia nascitur,' Novatianus, de 
 Trill, c. 31. ' Major itaque Pater filio est, 
 et plane major, cui tantum donat esse 
 quantus ipse est, cui innascibilitatis esse 
 imaginem sacramentonativitatis impertit, 
 quem e.x se in forma sua general.' S. 
 Hilar, de Trui. 1. ix. c. 54. ' Non pr«- 
 
 stantisB, sed subjectum alterum alten na- 
 tivitate naturae : Patrem in eo majorem 
 esse quod pater est, Filium in eo non 
 minorem esse quod filius sit.' Id. de 
 Synod, contra Ariaiws c. 64. ' Quis Patrem 
 non potiorem confiteuiur, ut ingenitum a 
 genito, ut Patrem a Filio, ut eum qui 
 miserit ab eo qui missus est, ut volentem 
 ab eo qui obediat 1 et ipse nobis testis est, 
 Pater major me. est.' Id. de Trin. 1. iii. c. 
 12. 'In eo quod in sese sunt, Dei ex Deo 
 divinitatem cognosce ; in eo vero quod 
 Pater major est, confessionem paterna; auc- 
 toricatis intellige.' Id. 1. xi. c li.'. And 
 before all these Alexander bishop of .■\lex- 
 audria : To Js ayinnrov t£ war^l fxcv.v ISla- 
 [xa TrajETvai So^a^ojTEf , aTE Jri xai ai/ToS dfkff- 
 xo*TS? TOU (j-MT^fjC, O 'uraTnp /wou fxii^oiv /uco 
 E5-TI. Theodor. Hist. 1. i, c. 4. Lastly, 
 we have the testimony of Photius, that 
 many of the ancient fathers soex|)ounded 
 it : T^v, 'O ■oraTiif fxov /xti^cnY fxov 'nrrl, tcu 
 tvayyt'KiOV <f>a;vr;v, Jia<f)o^a); oi "jraTEfEC i/i*£y 
 E^EiXntfas-iv 01 fxh ya^ <^a.<Ti tw alTia; (ji.il^'iVa, 
 (]fr,a-bat. Epist. 17 6. ' ^^qualis Patri ; sed 
 major Pater, quod ipse dedit ip.si omnia, 
 et causa est ipsi Filio ut sit, ut isio mode 
 sit ' Victor. AJ'r. adv. Arium, 1. i, in Bib- 
 lioth. Patr. J. at. t. iv. p 192. 'Pater, 
 incjuit, mn/i)r me at; merito major, quia 
 solus hie auctor sina auct&re est.' Phte- 
 badius, p. 96. 
 
 * 'Quicquid Filius habet ut facial, a 
 Patre habet ut facial. Quare habet a 
 Patre ut facial? quia a Patre habet ut 
 Filius sit ; quia a Patre habet ut possit: 
 quia a Patre habet ut sit.' S. Augxist. 
 Tract. 20. in loan. §. 4. 
 
 t ' Non alia potentia est in Filio, et 
 alia substantia ; sed ipsa est potentia quse 
 et substantia: substantia ut sit, potentia 
 ut possit. Ergo quia FiliuB de Patre est, 
 ideo dixit, Non potest Filius a se facere 
 qiiictjuam , quia non est Filius a se, ideo 
 non potest a se.' Ih'id. 'Totum quod est, 
 de Patre est ; lotuin quod potest, de Patre 
 est ; quoniam quod potest et e.<t, hoc 
 unum est, et de Patre totum est.' Ihid, §. 
 8. ' A'o7i potest Filius a se facere quicquam, 
 
52 
 
 ARTICLE I. 
 
 all the power, as communicating his entire and undivided 
 essence, therefore " what things soever he doeth, these also 
 doeth the Son likewise," (John v. 19.) by the same power by 
 which the Father worketh, because he had received the same 
 Godhead in which the Father subsisteth. There is nothing 
 more intimate and essential to any thing than the life thereof, 
 and that in nothing so conspicuous as in the Godhead, wliere 
 life and truth are so inseparable, that there can be no living 
 God but the true, no true God but the living. " The Lord is 
 the true God, he is the living God, and an everlasting King," 
 saith the prophet Jeremy (x. 10.) : and St. Paul putteth the 
 Thessalonians in mind, how they " turned from idols to serve 
 the living and true God." (1 Thess. i. 9.) Now life is other- 
 wise in God tl^an in the creatures: in hini originally, in them 
 derivatively; in him as in the fountain of absolute perfection, 
 in them by way of dependence and participation; our life is in 
 him, but his is in himself: and as " the Father hath life in 
 himself, so hath he given to the Son to have life in himself;" 
 (John V. 26.)* both the same life, both in themselves, both in 
 the same degree, as the one, so the other ; but only with this 
 difference, the Father giveth it, and the Son receiveth it.f From 
 w^hence he professeth of himself, " that the living Father sent 
 him, and that he liveth by the Father." (John vi. 57. )J 
 
 Ergo quod dicitur dedit Filio, tale est ac 
 
 nisi quod liderit Palremfanentcm : quia de 
 Patre est totus Filius, et tota substantia 
 et potentia ejus ex illo est qui genuit eum.' 
 Jd. Tract, in loan. 21. $. 2. ' Et primum 
 Filium cognosce, cum dicitur, A'o/i potest 
 Filius a sej'acere qnicqitam, nibiqitod viderit 
 Patrem facientem. Habes nativitatem 
 Filii, quaj ab se nihil potest facere nisi 
 videat. In eo autem quod a se nihil 
 potest, innascibilitatis adimit errorem. 
 Ab se enim non potest posse nativitas.' 
 S. Hilar, de Trin. 1. vii. c. 21. ' Dum 
 non a se facit, ad id quod agit secundum 
 nativitatem sibi Pater auctor est.' Ibid. 1. 
 xi. c. 12. ' Auctorem discrevit cum ait, 
 Non potest a se facere : obedientiam signi- 
 ficat cum addit : Nisi quod viderit patrem 
 facientem.' Id. de Syn. c. 75. 
 
 * ' Sicnt hahet Pater ritam in semftipso, 
 sic dedit et Fiiio vitam habere in semetipso: 
 ut hoc solum intersit inter Patrem et 
 Filium, quia Pater habet vitam in semet- 
 ipso quam nemo ei dedit, Filius autem 
 habet vitam in semetipso quam Pater 
 dedit.' S. August, Tract. 19. in Joan. §. 
 11. ' Incommutabilis est vita Filii, sicut 
 et Patris, et tamen de Patre est : et in- 
 separabilis est operatio Patris et Filii ; 
 sed tamen ita operari Filio de ilio est de 
 quo ipse est, id est, de Patre.' Id. de Trin. 
 1. ii. c. 1. 
 
 t ' Sicut habet, dedit ; qualem habet, 
 talem dedit ; quantam habet, tantam 
 dedit.' Id. contra. Maxim. 1. iii. c. 14. 
 
 diceretur, genuit Filium ; generando 
 enim dedit. Quomodo enim dedit ut 
 esset, sic dedit ut vita esset, et sic dedit 
 ut in semetipso vita esset.' Id. Tract. 
 22. in loan. j. 10. 'Tali confessinne ori- 
 ginis suje indiscretae naturse perfecta nati- 
 vitas est. Quod enim in utroque vita est, 
 id in utroque significatur essentia ; et vita 
 quffi generatur ex vita, id est, essentia 
 quae de essentia nascitur, dum non dissi- 
 milis nascitur, scilicet, quia vita ex vita 
 est, tenet in se indissimilem naturam 
 originis suaj, quia et natae et gignentis 
 essenti<e, id est, vitae quae habetur et data 
 est, similitudo non discrepet.' S. Hilar.de 
 Synod, adiers. Arianos, c. 16. ' Quia ergo 
 apparet vita Patris hoc esse quod ipse est; 
 sicut habet vitam in se, sic dedit ; sic 
 dedit Filio habere vitam, id est, sic est 
 Esse Filii, sicut Esse Patris.' Vigil. Taps. 
 Disput. in Bihtioth. Patr. Lai. t. v. par. 
 iii. p. 699. ' In vita naturte et essentia 
 significaiio est, qung sicut habetur, ita data 
 esse docetur ad habendum.' S. Hilar, de 
 Synod, c. 19. 
 
 J ' Propter Patrem vivit Filius, quod 
 ex Patre Filius est: propter Patrem, 
 quod eructatum est Verbum ex Patris 
 corde, quod a Patre processit, quod ex 
 paterno generatus est utero, quod fona 
 Pater Filii est, quod radix Pater Filii est. 
 S. Ambros. de Fide, 1. iv. C. 5. fin. 
 
I BELIEVE IN GOD THE FATHER. 53 
 
 We must not therefore so far endeavour to involve ourselves 
 in the darkness of this mystery, as to deny that glory which is 
 clearly due unto the Father; whose pre-eminence undeniably 
 consisteth in this, that he is God not of any other, but of him- 
 self, and that there is no other person who is God, but is God 
 of him. It is no diminution to the Son, to say, he is from 
 another, for his very name imports as much ; but it were a di- 
 minution to the Father to speak so of him : and there must be 
 some pre eminence, where there is place for derogation. What 
 the Father is,* he is from none; what the Son is, he is from 
 him: what the first is, he giveth ; what the second is, he re- 
 ceiveth. The first is a Father indeed by reason of his Son, but 
 he is not God by reason of him ; whereas the Son is not so only 
 in regard of the Father, but also God by reason of the same. 
 
 Upon this pre-eminence (as I conceive) may safely be 
 grounded the congruity of the divine mission. We often read 
 that Christ was sent, from whence he bears the name of an 
 "Apostle" (Heb. iii, 1.) himself, as well as those whom he 
 therefore named so, because as the " Father sent him, so sent 
 he them;" (John xx. 21.) the Holy Ghost is also said to be 
 sent, sometimes by the Father, sometimes by the Son : but we 
 ilever read that the Father was sent at all,t there being an au- 
 thority in that name which seems inconsistent with this mis- 
 sion.J In the parable, " a certain householder which planted 
 
 * ' Pater de niiUo Patre, Filius de Deo habeat Filium, et Filius non est si non 
 
 Patre: Pater quod est, s nullo est ; quod habeat Patrein : sed lamen Filius Deus 
 
 autem Pater est, propter Filium est. de Patre, Pater autem Deus, sed non de 
 
 Filius vero et quod Filius est, propter Filio: Pater Filii, non Deus de Filio ; 
 
 Patre m est, et quod est, a Patre est.' 5. ille autem Filius Patris, et Deus de Patre.' 
 
 Augiut. Tract. 19. ill Ioan.§. 13. 'Filium Id. Tract. 29. in loan. §. 5. ' Hoc tamen 
 
 dicimus Deum de Deo; Patrem autem inter Patrem et Filium interest, quia Pater 
 
 Deum tantum, nonde Deo. Unde mani- a nullo hoc accepit, Filius autem per ge- 
 
 festum est, quod Filius habeat alium de nerationem omnia Patris accepit.* S. 
 
 quo sit, et cui Filius est ; Pater autem Ambros. in Epitt. ad Eph. c. 2. ' Est ergo 
 
 non Filium de quo sit habeat, sed cui Deus Pateromnium, institutor, et creator. 
 
 Pater sit. Omnisenim filius de patre est solus originem nesciens.' Novat. de 
 
 quod est, et patri filius est : nullus autem Trinit. c. 31. whereas be speaks after of 
 
 pater de filio est quod est.' Id. de Trin. the Son : ' Est ergo Deus, sed in hoc ip- 
 
 1. ii. c. 1. ' Filius non hoc tantum habet sum genitus, ut esset Deus.' ' Pater est 
 
 nascendo, ut Filius sit, sed omnino ut sit.' Deus de quo Filius est Deus, de quo 
 
 Ibid. 1. V. c. 15. ' Filius non tantum ut autem Pater nullus est Deus.' S. August, 
 
 sit Filius quod relative dicitur, sed omnino Epist. 66. al. 170. 
 
 ut sit, ipsam substantiam nascendo habet.' t 'Pater enim solus nusquam legitur 
 
 Ibid. c. 1.5. ' Pater non habet Patrem de missus.' S. August. 1. ii. de Trin. c. 5. 
 
 quo sit ; Filius autem de Patre est ut sit, | ' Solus Pater non legitur missus, quia 
 
 atque ut illi coseternus sit.' Ibid. I. vi. c. solus non habet auctorem a quo genitus 
 
 10. ' Ah ipso, inquh, sum ; quia Filius de sit, vel a quo procedat. Et ideo non 
 
 Patre, et quicquid est filius, de illo est propter natural diversitatem, sed propter 
 
 cujus est filius. Ideo Dominum Jesum ipsam auctoritatem, solus Pater non di- 
 
 dicimus Deum de Deo, Patrem non di- citur missus : non enim splendor aut fer- 
 
 cimus Deum de Deo, sed tantum Deum; vor ignem, sed ignis mittit sive splen- 
 
 et dicimus Dominum Jesum lumen delu- dorem sive fervorem.' S. August. Serm. 
 
 mine, Patrem non dicimus lumen de contra Arian. c. 4. ' Qui mittit, potes- 
 
 .umine, sed tantum lumen. Ad hoc ergo tatem suam in eo quod mittit, ostendit.' 
 
 pertinet quod dixit, i4');>sosum.' Id. Tract. S. Hilar, de Trin. 1. viii. c. 19. 
 31. in Joan. §. 4. ' Pater non est si non 
 
^4 ARTICLE I. 
 
 a vineyard, ^rsf sent his servants to the husbandmen, and again 
 other servants, but last of all he sent unto them his son :" 
 (Matt. xxi. 33, &c.) it had been inconsistent even with the 
 literal sense of an historical parable, as not at all consonant to 
 the rational customs of men, to have said, that last of all the 
 son sent his father to them. So God, placing man in the vine- 
 yard of his Church, first sent his servants the prophets, by whom 
 he " spake at sundry times and in divers manners, but in the 
 last days he sent his Son :" (Heb. i. 1, 2.) and it viexe as incon- 
 gruous* and inconsistent with the divine generation, that the 
 Son should send the Father into the world. " As the living 
 Father hath sent me, and I live by the Father," (John vi. 57.) 
 saith our Saviour, intimating, that by whom he lived, by him 
 he was sent, and therefore sent by him, because he lived by 
 him, laying his generation as the proper ground of his mission. 
 Thus he which begetteth sendeth, and he which is begotten is 
 sent.f " For I am from him, and he hath sent me," (John vii. 
 29.) saith the Son : from whom I received my essence by com- 
 munication, from whom also received I this commission. As 
 therefore it is more worthy to give than to receive, to send than 
 to be sent; so in respect of the Sonship there is some priority 
 in the divine palernity : from whence divers of the ancientsj 
 read that place of St. John with this addition, " the Father 
 (which sent me) is greater than I." (John xiv.28.) He then is 
 that God who " sent forth his Son, made of a woman, that God 
 who hath sent forth the Spirit of his Son into our hearts, crying, 
 Abba, Father." (Gal.iv. 4. 6.) So that the authority of sending 
 is in the Father : which therefore ought to be acknowledged, 
 because upon this mission is founded the highest testimony of 
 his love to man ; for " herein is love (saith St. John), not that 
 
 • ' Si yoluisset Deus Pater per sub- portat processionem originis :' as Thorn. 
 
 jectam creaturam visibiliterapparere, ab- Aquin. 10. q. 43. art. 1. ad prim, or: 
 
 surdissimetamenautaFilio.quemgenuit, ' auctoritatem Principii :' as Duratid. ]. 
 
 aut aSpiritu Sancto, qui de illo procedit, i. dist. 15. q. 1. 
 
 missus diceretur.' S. August, de Triu. lib. t A.iyovs-i ya^ yl ptiTov tou EuayyEXioi; xa- 
 
 iv. cap. ult. xSc EfiUWEiJovTS?, on o i'HToa-riiKaf /xe irarh^ 
 
 t ' tilius est igitur aPatre missus, non /xiH^cuv [xav la-rl, saith Epiphanius of the 
 
 Pater a Filio ; quia Filius est a Patre Arians ; and answering, grants in these 
 
 natus, non Pater a Filio.' Ful<>^ent.fragm. words wliich follow: xoi TrpSrov f*£v o 
 
 ]. viii. contra Fah'ianum, in Coiled. Theo- awoa-rliXa; /ji.s ttot^j, <fa.a-x.it, Jtai oi;^, o 
 
 dul. de S. S. ' Quis autem Christianas x-ria-a; y.e. Hares. Ixi.t. §. 53. To the same 
 
 ignorat quod Pater miserit, missusque sit purpose Athanasius de Hum. Nat. susc. §. 
 
 Filius 1 Non enim genitorem abeoquem 4. and Cyril Thesaur. log. .xi. p. 85. ed. 
 
 genuit, sed genitum a genitore mitti opor- Aubert. 1 ()38. read it, o 7r£^4-aj /xi Trariij. 
 
 tebat.' S. August, contra Maximin. lib. iii. And St. Basil makes Eunomius read it so, 
 
 c. 14. ' Ubi audis, Ipse me misit, noli in- in his first book against him, c. "il. and 
 
 telligere naturre dissiniilitudinem, sed ge- with that addition answers it. So the se- 
 
 nerantis auctoritatem.' /(/. Tract. 31. iu cond confession of the council of Sirmium, 
 
 loan. §. 4. 'Evralfla cZy o aTTos-TeiXac xai o both in the Latin original, and Greek 
 
 (MTOTTEXXoiwEvof, I'vtt Sei^iTaiv TTavTaiv ayaS-Sv translation. S. Hilar, de Syn. §. 11. 3. 
 
 ftiiv tTvai rhv wnj/nv, touteo-ti tov irari^a. Athanas. de Synod. §. 28. et Sacra . 1. il, 
 
 S. Epiphan. Hares. Ixix. $. 54. Hence C. 30. 
 the language of the Schools : ' Missio im- 
 
1 BELIEVE IN GOD THE FATHER. 55 
 
 we loved God, but that he lovod us, and sent his Son to be the 
 propitiation for our sins." (1 John iv. 10.) 
 
 Again, the dignity of the Father will farther yet appear from 
 the order of the persons in the blessed Trinity, of which he is 
 undoubtedly the first. For although in some passages of the 
 apostolical discourses the Son may first be named (as in that of 
 St. Paul, " the grace of our Lord Jesus Christ, and the love of 
 God, and the communion of the Holy Ghost be with you all ;" 
 (2 Cor. xiii. 14.) the latter part of which is nothing but an ad- 
 dition unto his constant benediction); and in others the Holy 
 Ghost precedes the Son (as " Now there are diversities of gifts, 
 but the same Spirit; and there are differences of administra- 
 tions, but the same Lord; and there are divei'sities of opera 
 tions, but it is the same God which worketh all in all :" (1 Cor 
 xii. 4 — 6.) yet where the three Persons are barely enumerated, 
 and delivered unto us as the rule of faith,* there that order is 
 observed which is proper to them ; witness the form of bap- 
 tism, Li the name of the Fathei', and of the Son, and of the Holy 
 Ghost: which order hath been perpetuated in all confessions 
 of faith, and is for ever inviolably to be observed.f For that 
 which is not instituted or invented by the will or design of 
 man, but founded in the nature of things themselves,Jis not to 
 be altered at the pleasure of man. Now this priority doth pro 
 perly and naturally result from the divine paternity; so that 
 the Son must necessarily be second unto the Father,§ from 
 
 * XlafaSiSoLj xufiof Tnv ir»T«^io» ^nVriy ciax;. S. Basil, contra Eiinom. 1, iii. ^. 1. 
 
 To7; j(*a5»!TEu(;|«£voK t« Xeyw, tS TTttTji xai ' Si unum Deum singulariter nominamus, 
 
 rS v'iS a-vjanrBi to Trnu/xa to aytov. S. Basil. excludentes vocabulum secundjE personae, 
 
 Epist. 80. furorem ejus hsresis approbamus quae ip- 
 
 t 'aki'v))tov xa] atta^cy/ilftmiv (^vXa^atii sum asserit Patrem passum,' Phcehad. 
 
 WfoTiixsi rhv aKo^ov^iav, riv l^ avTn; rou nu- contra Ariaii. p. 111. ' llli cui est in Filio 
 
 fiou rr,i; (pMTirii; TraffKa0Q[xiv, eiTTavrof, nofsw- secunda persona, est et tenia in Spiritu 
 
 SivTEj ^aSjjTEuc-ttTS 'oravTa, &c. S. Basil. Sancto.' Ibid. p. 112. 'Sic alius a Filio 
 
 Epist. 78. Spiritus, sicut a Patre Filius : sic tertia 
 
 X "Etti Ttt^aajf etioi oIk Ik rn( ica.^ h/AZv in Spiritu, ut in Filio secunda persona.' 
 
 SeiTEo;? cnjvio-Ta.fAivov,a.X\' alrri Tri KetTA ^ui^iv Ihid. ' Omne quod prodit ex aliquo, se- 
 
 axoXouflia crvfj.^a.~yjv, i-f tw TTupi -nrjo; to <f)if cundum sit ejus necesse est de quo prodit, 
 
 la-Ti to I^ avrov- Iv toutoi; j/ij -sr^oTifov to non tamen est separatum. Secundus 
 
 a'lTicv xiyofx-y, S'EuTEpov Ss to e^ avToZ. -srSf, autem ubi est, duo sunt; et tertius ubi est, 
 
 eSv ivXoyov a^viis-Bai TWTa^ivl(f>'i»y es-ti ttjo- tres sunt : tertius enim est Spiritus a Deo 
 
 Tspov xtti osiJTEjov, ciixara T>i» fi|UET£fa)f &£3-(v, et Filio.' Tertull.advers.Pra.ieam, c. 8. 
 
 aW' ex, Ttif xara <pv(7iv avroT; iw'rra^)(Ous-i( ' Sic alium a se Paracletum, quomodo et 
 
 axoXouSi'a; ; 5. Basil, advers. Eunom. 1. i. nos a Patre alium Filium ; ut tertium 
 
 §. 20. gradum ostenderet in Paracleto, sicut nos 
 
 § AEuTEpEuEi fAiv vlo; Tou TTttTfOf Tw ai- secundum in Filio.' Ibid. c. 9. * Hie in- 
 
 ti'm" j£uT£p£u£t Je xai TO TTVEJ^utt ToZ i/IoS xaTa terim acceptum a Patre munus effudit 
 
 Tov T>f; aiTiat Xo'yov. S. Basil, apud Georg. Spiritum Sanctum, tertium numen divini- 
 
 Pach'jm. Hist. \. 7 . ' ng y-cv yap ulo; Ta^£i tatis, et tertium nomen majestatis.' Ibid. 
 
 fjLiV SEuTEpo? Tou Trar^oj, ot» aTT IxEiVou, xai c. 30. 'O 1^ aWiov yiyovw; mof, Jeute^oj «y 
 
 i^icifxari, oti a^)(h xai al-rla tov elvai avTOu ia-Tiv vlo; xaQia-rnxe, Trap* ToD Trar^o; xai T4 
 
 TTttTnj, xai oTi jr avroZ h TT^o'oJo; xai tt^o- eTvat xai tojoctJe sivai iiXixf^j. Euseb. Dem. 
 
 g-ayaiyh 'it{oq -rev &£ov TraTE^a, <fviret Se oi/xeti Evang, I. iv. c. 3. ' Et quidem confes- 
 
 SEuTspof, SioTt >i Seo'tm; £v ExaTEpo) iMia- ouTa; sione communi secunda quidem ab auctore 
 
 SnXovoTt xai to 7rv£U|aa to ayiov, £i xai tiTTo^E- nativitas est, quia ex Deo est ; nou tamen. 
 
 5>iXE TOV t;i5v rn t£ Tajei xai Tai a^i:w^aTi, separabiiis ab auctore, quia in quantuia< 
 
 ctixET* ay tlKoraif a;; aXXoTgia; vma^^ov <}>u- senBus noster intelligentiam tentabit ex- 
 
66 
 
 ARTICLE I. 
 
 whom he receiveth his origination, and the Holy Ghost unto 
 the Son. Neither can we be thought to want a sufficient foun- 
 dation for this priority of the first person of the Trinity, if we 
 look upon the numerous testimonies of the ancient doctors of 
 the Church, who have not stuck to call the Father the origin,* 
 the cause, t the author,! the root,§ the fountain, H and the head 
 of the Son,^ or the whole Divniity. 
 
 xai ava^^ovXiyii Tov via/' aif Suo avapp^a, xal SCa 
 ayiwiTa XEywv, xal iuo -bjoiSv Biolf, avaQefji,a 
 la-TW. Synod. Sirm. Conf. prim, thus first 
 translated into Latin : ' Si quis innascibi- 
 lem et sine initio dicat Filium, tanquam duo 
 sine principio, et duo iunascibilia, et duo 
 innata dicens, duos facial deos. Anathema 
 sit.' 5. Hilar, lie Sfitiod. art. xxvi. In 
 which sense the Platonists did understand 
 aysnt]ro; of God : "nan oU a-yaBiv t? X6- 
 ■yofjciiri uXn to xoa-^E~o-5ai, siTTEf ayEWfjrof e'n 
 fjih ano j^fovou /xitov, aXXi Koi to aTro airiSv, 
 Had' s-'JfxaivofA.iVov xal tov &icy ayswuTOV X6- 
 yo/xBv. Hieraclesile prniid. p. 8. ed. Loud. 
 16.55. And the Latins attributing the 
 term princiipiiim to the Son, do it with the 
 addition of de or e.r principio. ' Pater 
 principium nou de principio, Filius prin- 
 cipium de principio.' 5. Atif^ust. cntitra 
 Maiim. ). 3. c. 17. ' Principium e.T prin- 
 cipio et unum est, et initio caret.' Faus- 
 tiis Rheg. Epist. 16. 'Ex ore, inquit,(EccJ. 
 ii. 4.) Ailissitni prodivi ; hscest enim na- 
 tivitas perfecta sermonis, lioc est princi- 
 pium sine principio ; hie est ortus habens 
 initiuni in nativitate, in statu non habens.' 
 Pharbad. contra Ariau. p. 94. ' Sicut in 
 creaturis invenitur principium prinium et 
 principium secundum ; ita in personis divi- 
 nis invenitur principium non de principio, 
 quod est Pater, et principium a principio, 
 quod est Filius.' Tho. Aquiu.1. q. 33. art. 
 4. And to this all the Schoolmen WTiting 
 on his Sums agree, as all upon the Sen- 
 tences. 1. Dist. 29. 
 
 t AiTi'a IcTTiV >i Tou 5eov <}>!ja"ij, xal tou 
 vloZ, xal rt,Z uyiov TTviCy.aroi;, xal T?f XT4Vla>C 
 wao-n;. S. Athanas. Disiert, Orlhnd. et 
 Anom. Dial. ii. §. V3. 'AXXa ti'j ej-ti Su- 
 vufXii ayivvfiTcoq xal ava^^ocg 'v^iarSic-a , jitic 
 IcTTiv aiTi'a Trf aTraVTUjv oyrajv airiaf • ix yaf 
 TOV TTaTfCf ficf , 5i' oil Ta Travra. S. Basil. 
 Epist. 43. And upon that place, " this 
 day have I begotten thee :" *AXXa to ^£y, 
 ysyhyrjxa, ^'nv aiTi'av a<p nf Ij^si a^^hv toD 
 {Tvai a-rifxaiy£i. Id. contra Eitncm. I.ii. §. 17. 
 nif ol^e/xiav Sia<J>ojaV xaTaXEiVsi, ctSi Tr,v l» 
 aiTioij TTfCf Ta £^ aiiTav EVUTraf j^oiifl-av ; JJ. 
 
 1. i. §. '.'3. ripOJ TO, OTl Eyi^XSoV EV TW OVO- 
 
 f^aTi Tou TraTfo'j jiiOu, EiS'EVai ^fn, OTl af^h 
 lai/ToiJ Xal aWlav i7rr/fa(pifj,r:;oi; tcv waTEfa 
 TauTa xiyfi. Id. Epist. 64. Aia^opav rZv 
 viroTTaaicDV Iv juovai; Ta"? TfiS"iV iSio'Tnirj, t? 
 avaiTi'o) xai TTar^iXn, xal aiTiaTn vl'ixr, xal T? 
 ttiTiaT); xai IxttcjEkt)?, E7ri)'i}'y»(r)to^EV. Da- 
 
 cedere, in tantum necesse est etiam gene- 
 ratio excedat.' S. Hilar, de Trinit. 1. xii. 
 c. 51. ' Tua enim res est, et unigenitus 
 tuus est filius, ex te Deo Patre Deus ve- 
 rus, et a te in naturaj tus unitate genitus, 
 post te ita confitendus, ut tecum, quia 
 aeternffi originis suee es auctor aeternus. 
 Nam dum ex te est, secundus a te est.' 
 Il/id. c. 54. This by the Schools is called 
 ordo natnrte, ordo originis, ordo naturalis 
 preesuppositiouis. Which being so gene- 
 rally acknowledged by the fathers, when 
 we read in the Athanasian creed, ' In this 
 Trinity none is afore or after other,' we 
 must understand it of the priority of per- 
 fection or time. 
 
 * Mixfiv yxf av Ell xai ava^iaiy a.p)(n, fx.a\- 
 Xov 3= /WiXjif TE xal ava^iaif, fxh Seototo; oJy 
 e.f)(h xal aya&oTTiTo; Tn? iv i/ioi xai TTVEUjUaTj 
 blaipov/xhr.;. S. Greg. Naz. Omt. 1. et 29. 
 Mil ;^jOHxr;v dfj^Jiv TOV vl'Z xaTaJi^j] Tivcf Xe'- 
 J-ovTOf, aXXa a.)(^(OVOV a:yry yivxTXi tov TTa- 
 Tf^a- ^.^^(h ya^ vlou a;;^fovo;, axa,TaXi]7rTo?. 
 S, Ci^ril. Hier. Cattch. 11. 'Ap;^« jwev oi^v 
 waTfo; oLtifxla, a^')(n 5e tou dIou o TraTK^. S, 
 Basil, contra Ennom. 1. ii. ^.12. OaivETai 
 XoiOTOV |waxapio; elayyi\ia-Tr.i cra<f£a-T£fov 
 hfJiTv iffji-nvsvaiy to tR; aj^^f ovo/xa- ouJev ya^ 
 fTEfov, wc Eixoc, t;:v apj^»;v sTvai 4»!C-iv, « auToy 
 TOV riaTEpa, a4>' o^TTE^ ^iv £Xa/x4-E Aoj/cj, 
 xa&aTTEf £^ JiXi'ou TO <J>if , oixoilv a^;)^>j Tw Tiw 
 HaTiip, iS. Cvn/. .4/eJ. Thesaiir. c. 32. 
 'Cum dixisset, ^xem mittet Puttr, addidit, 
 in nomine meo : non tamen dixit, qnem mit- 
 tet Pater a me, quemadmodum dixit, quem 
 ego mittiim vohis a Putrc ; viz. ostendens 
 quod totius Divinitatis, vel, si melius di- 
 citur, Deitatis, principium Pater est.' S. 
 August, de Trin. 1. 4. c 20. ' Unum prin- 
 cipium ad creaturam dicitur Deus, non 
 duo vel tria principia. Ad se autem in- 
 vicem in Trinitate, si gignens ad id quod 
 gignitur principium est. Pater ad Filium 
 principium est, quia gignit eum.' S. Ait- 
 gust, de Trin. 1. 5. c. 14. ' Pater ergo 
 principium Deitatis.' Gennad. de Eccles. 
 Dogmat. c. 1. In this sense the Greek 
 fathers used a»ap;)^o; as proper to the Fa- 
 ther (in the same notion with ayEwnTOf, 
 with relation to the ' principium produc- 
 tionis'), and denied it to the Son : 'O U 
 Kiof, Eav fxlv iij aiTicv tov -maTi^a Xa;u.?av_iif, 
 •ux ava^XP'' °-iyC' y'^i "'"" ° 7r»T»if iig aiTio;" 
 liv ii TfH aTTo )(_povou vo?f «fX'"'» ""' "^^^X."?" 
 S. Greg. Naz. Oral. 29. Ei Tif iyinnTon 
 
I BELIEVE IN GOD THE FATHER. 
 
 67 
 
 For by these titles it appeareth clearly, First, That they 
 made a considerable difference between the person of the Fa- 
 
 masc. 1. 4. c. 5. Tcv 7raT=pa tou Xoj/ou xai 
 Trf c-o<piai, Kai TT^oCj^ia ToD 7rn-J,uaT0f Toy 
 aylou, Tf-.v TTjJaTKV aWiav xa.1 afp^'iv <fia^£v t?; 
 Slo'-MTOC iTvai. Zucliar. Milytett. p. 'J15. 
 ed. Biirth. 1655. And although Thomas 
 Aquinas, and Eugenius bishop of Rome 
 in the definition of the Council of Florence, 
 have observed that the Greeks in this 
 case do use the term cansu, but the La- 
 tins only priiicipium: yet the very Latin 
 fathers in the twenty fifth session of the 
 same Council have these words : /xUv 
 ■yi.'ji(7it.ci/.iv TCV itari^a fliTi'av, Kai fH^av, xal 
 Tiriyhv TKi; bioritro;- and weliave before cited 
 Victorinus Afer, p. 51. col. 2. who says : 
 ' Pater causa est ipsi Filio ut sit.' So St. 
 Hilary : ' Deum nasci, non est aliud quam 
 in ea natura esse qua Deus est; quia 
 nasci cum causam nativitatis osteudat, 
 non disproficit tamen in genere auctoris 
 exsistere.' De Trin. 1. 11. c. 11. ' Ex 
 Spiritu enim Spiritus nascens, licet de 
 proprietate Spiritus, per quam et ipse Spi- 
 ritus est, nascatur, non tamen aliaeiprse- 
 terquam perfectarum atque indemutabi- 
 lium causarum ad id quod nascitur causa 
 est ; et ex causa, licet perfecta atque in- 
 demutabili nascens, necesse est ex causa 
 in causae ipsius proprietate nascatur.' hi. 
 I. 1-'. c. 8. ' Qui ex eo qui est natus est, 
 intelligi non potest ex eo quod non fuit 
 natus esse, quia ejus qui est ad id quod 
 est causa est, non etiani id quod non est 
 origo nascendi est.' Ibid. c. 17. ' Deus 
 omnium quae sunt causa est. Quod autem 
 rerum omnium causa est, etiam sapienti» 
 sua; causa est, nee unquam Deus sine sa- 
 pientia sua. Igitur sempiternso suas sa- 
 pientiffi causa est sempiterna.' S. August. 
 Lib. de div. Quasi. Ixxxiii. quaest. 16. And 
 as they called the Father the cause of tlie 
 Son, so they accounted it the propriety of 
 the Fatlier to be without a cause ; as ap- 
 pears out of Alexander the bishop of 
 Alexandria's Epistle before produced. 
 
 X We have cited Phoebadius speaking 
 so before, p. 51. col. 2. to which may be 
 added : ' Si quis igitur adhuc et de Apo- 
 stolo requirit dominicum statum, id est, 
 singularis substantias dualitatem, quaj per 
 naturam auctori suo jungitur :' p. 110. et 
 paulu post : ' Sed cum refertur ex ipso, 
 certe ad Patrem, ut ad rerum omnium re- 
 spicitur auctorem.' St. Hilary is known 
 to speak frequently of the authority of 
 the Father, as of the author of his Son ; 
 and several places have been already col- 
 lected, especially by Petavius, to which 
 these may be added, besides what have 
 been already produced. ' In ipso quod 
 Pater dicitur, ejus quem genuit auctoi os- 
 
 tenditur.' De. Trin. 1. 4. c. 9. ' Cum po- 
 tius honor Filii dignitas sit paterna, et 
 gloriosus auctor sit ex quo is, qui tali glo- 
 ria sit dignus, exstiterit.' Ibid. c. 10. 
 ' Aliud est sine auctore esse semper aeter- 
 num, aliud quod Patri, id est, auctori, est 
 coaeternum. Ubi enim Pater auctor, ibi 
 et nativitas est. At vero ubi auctor aeter- 
 nus est, ibi et nativitas aetcrna est : quia 
 sicut nativitas ab auctore est, i ta ab jEtemo 
 auctore a3terna nativitas est.' lliid. 1. 12. 
 c. 21. ' Quod vero ex ajternonatum est, 
 id si non sternum natum est, jam non erit 
 et Pater auctor aeternus. Si quid igitur 
 ei quiab aeterno Patre natus est ex aeter- 
 nitate defuerit, id ipsum auctori non est 
 ambiguum defuisse.' Ibid. ' Natuni non 
 post aliquid, sed ante omnia ; ut nativitas 
 tantum testetur auctorem. non prrepos- 
 terum aliquid in se auctoK, significet.' 
 Ibid. c. 51. ' Natus autem ita, ui nihil 
 aliud quam se sibi significet auctorem.' 
 Ibid. c. 52. ' Ipsius tamen auctor est 
 Pater generando sine initio.' Ruff. in Si/mb. 
 i. 9. ' Si propterea Deum Patrem Deo 
 Filio dicis auctorem, quia ille genuit, ge- 
 nitus est iste, quia iste de illo est, non 
 ille de isto ; fateor et concede.' S. August, 
 contra Maxim. I. 3. c. 14. 
 
 § ' Nee dubitaverim Filium dicere et 
 radicis fruticem, et fontis fluvium, et soils 
 radium.' Tertidl.adv. Pia.xeam,c.8. 'Nee 
 frutex tamen a radice, nee fiuvius afonte, 
 nee radius a sole discernitur ; sicut nee a 
 Deo Sermo.' Ibid. "Eo-ti /jlIv ya^ Trarr.f 
 te'Xeiov Epfiwv T3 sTvai Kai avivJiSf, pi'^a x.al 
 trnyh tov vlov xai tcu ayiov Trvsu^uarof. 5. 
 Basil. Homil. 26. ' Dominus Pater, quia 
 radix est Filii.' S. Ambrcs. in Luc. 1. 10. c. 
 l.nt. et.de Fide, 1, 4. c. 5. St. Cyril of Alex- 
 andria speaking of the baptismal institu- 
 tion : Tw /U£V ya^ avwTaTaj pi'^av, ?j iTrixSiya 
 TO a-u/nvav oijJiv, hvontrti^ tov TraTi^a- tcv Js ys 
 Tnj ivuiTaroo pi^nc hmfuxora y.al ytyenn/xim 
 na^aU^r, -rov vliv. De S. Trin. Dial. 2. 
 
 II "Avafp^o; 7rttTf;p ■rrnyri ToiJ T«f Jjxaie- 
 a-vvr.; TCorafxciV, toS /xovayiyovf o wariij. S. 
 CijriL Hiercs. Caiech. 11. ' In hac ergo 
 natura filius est, et in hoe originis fonte 
 subsistens proeessitex sapicnte sapientia, 
 ex forti virtus, ex lumine splendor.' Vigit. 
 Taps. Disp. p. TOti. ' ni; mtv/jia ^£cu xa] l^ 
 avTou TTSi^Mvof, ahtov alrov i^ov, aif -rrryhf 
 kauToZ, xaneXSiev vriya^ov, Basil. Homil. 2iJ. 
 Aiyii Trep; toD vlov h !&s»a y^atfti, KXivti, <{»!S"iv, 
 Iff' avrovf if TTOTttfio? eIjj'.voj- IxTrofSfO^EVOf 
 JoXovoTj EX rr,; a.\ti9ovg irnyiif rr.f Jainf, tiJj 
 
 ToC TTttTpo; i^EOTHTOf. Act. CoucH. Kic. 1. ii. 
 
 c. 22. And St. Cyril of Alexandria, who 
 often useth this expression, gives us the 
 full signification of it in these words, upon 
 
58 
 
 ARTICLE I . 
 
 ther, " of whom are all things," and the person of the Son, " by 
 whom are all things." (I Cor. viii. (i.) Secondly, That the 
 difference consisteth properly in this, that as the branch is from 
 the root, and river from the fountain, and by their origination 
 from them receive that being which they have ; whereas the 
 root receiveth nothing from the branch, or fountain from the 
 river; so the Son is from the Father, receiving his subsistence 
 by generation from him ; the Father is not from the Son, as 
 being what he is from none. 
 
 Some indeed of the ancients may seem to have made yet a 
 farther difference between the persons of the Father and the 
 Son, laying upon that relation terms of greater opposition. 
 As if, because the Son hath not his essence from himself, the 
 Father* had ; because he was not begotten of himself, the 
 Fatherf had been so; because he is not the cause of himself, 
 the Father^ were. Whereas, if we speak properly, God the 
 Father hath§ neither his being from another, nor from himself; 
 not from another, that were repugnant to his paternity; not 
 from iiimself, that were a contradiction in itself. And there- 
 fore those expressions are not to be understood positively 
 and affirmatively, but negativelyjl and exclusively, that he hath 
 
 the first chapter of St. John, p. 12. 'aJi- 
 
 x^irsi Vi oXaJf oiJiv to, if h Trriyr,, tm iraTfi 
 To» v\h htrk^yjiiy htoM- /uovav yi^ to £^ ou to 
 T?? 'Srriyr.i; h ToJTOif ovo,utt CDi^ol'vEl. ' Pa- 
 
 trem quidera tion genituin, non creatum, 
 sed ingenituin protiteraur ; ipse enim a 
 nullo origiiiem ducit, ex quo et Filius na- 
 tivitatem, et Spiritus Saiictus processi- 
 onem accepit. Fons ergo ipse et origo 
 est totius divinitatis.' Cvncil. Tolet. can. 
 11. * Quanto ina^'is Dei vocem creden- 
 dum est et manere in reternum, et sensu 
 ac virtute coniitari, quam de Deo Patre 
 tanquam rivus de fonte traduxitl' Laclan. 
 de ver. Sup. 1. 4. c. 8. et riirsus, c. '^9. 
 ' Cum igitur et Pater Filium facial, et Fi- 
 lius Patrem, una utrique mens, unus spi- 
 ritus, una substantia est : sed ille quasi 
 exuberans fons est, hie tanquam defluens 
 ex eo rivus ; ille tanquam sol, hie tan- 
 quam radius a sole porrectus.' 
 
 If ' Caput, quod est principiura omnium, 
 Filius : caput aiitem, quod est principium 
 Christi, Deus.' Concil. Sirm. accepted 
 and expounded as Orthodox by St. Hi- 
 lary : • Caput enim omnium Filius, sed 
 caput Fihi Deus.' de Si^nod. c. 60. ' Cum 
 ipse sit omnium caput, ipsius caraen caput 
 est Pater.' Ruff, in Syinft. §. 9. ' Tu ca- 
 pitis primique caput, tu foniis origo.' S. 
 Hilar, ad Leonem. v. 9. Oine ivo tla-lv a^- 
 ^ai, aXXa X(<pa.\ri tou vUZ o 'Kcnr.f, [mo. r, 
 op;^ii. .v. Ctjril. tlieros. Catech. 11. 'Ca- 
 put Filii JFatef est, et caput Spir'tus 
 Sancti Filius, quia de ipso accepit. 6'. 
 August. Quttst. Vet. Test. 9. St. Chry- 
 
 sostom is so clearly of the opinion that 
 1 Cor. xi. 3. is to be understood of Christ 
 as God, that from thence he proves him 
 to have the same essence with God : El 
 yij xE^aX^ yvJaiKot; o atm^, o/aooutrioj Js h M- 
 ^aXh T« trx-fxan' xi-paXh Jj toZ vlou o Sfoff, 
 0|Uoo:jcriof uiof tm ira.r^i. So likewise Theo- 
 doret upon the same place, t. iii. p. 171. 
 'H JI yu\h oil 'TToiny.ct rou av^fl;, aXX* kit. Tni 
 cvcicLf ToS avS;-of. olii uiof apa Troi'i/xa Tou 
 SeoD, aXX' IK Tri ohj-iag tou Seou. So St. 
 Cyril : Ki^^a-Kh -rou X^iTvou o bilg, orj 1^ 
 avTou xuTa. <J>u3"iv yiyinnrai ya^ o Xcyof Ix 
 TOU StioZ xai Trar^i;. Ad Renin. Ep. 1. 
 
 • Lactan. 1. i. c. 8. S. Hilar. 1. ii. 
 Zach. Mitylen. p. '214. seqq. 
 
 t Lactan. ib. Synt-s. Hymn. 
 
 t S. Hieron. in c. 3. ad Eph. 
 
 ^ 'A\a.^)(og oZv Trarnf , ou ysi^ £TEgoi9EV aj- 
 TM, ouSe TTttf' iavTov TO tlvxi. S. Greg. Naz. 
 Orat. SO. 'O aytvHiTO,- ou yeyhvrivai, o29' i<f' 
 iaurou,ovQ' i<fni^ou. S.Athaii. 'Sirursum 
 quod a semetipso sit accipias, nemo sibi 
 ipse et munerator et munus est.' S. Hilar, 
 de Trin. 1. 2. c. 7. ' Qui putant Deum ejus 
 potentiae esseut seipsum ipse genuerit, eo 
 plus errant, quod ncm solum Deus ita non 
 est, sed neque corporalis neque spiritualis 
 creatura. Nulla enim omnino res est 
 quae seipsam gignat ut sit. Et ideo non 
 est credendum, vel dicendum, quod Deus 
 genuit se.' S. August. 
 
 II This appeareth by those expositions 
 which have been given of such words aa 
 seem to bear the affirmation ; as alrayeM- 
 flXof, aiiro^uhi, auToyovog, alroymi, &c. aJ« 
 
I BELIEVE IN GOD THE FATHER. 
 
 59 
 
 his essence from none, that he is not begotten of any, nor hath 
 he any cause of his existence. So that the proper notion of 
 the Father in whom we believe is this, that he is a person sub- 
 sisting eternally in the one infinite essence of the Godhead; 
 which essence or subsistence he hath received from no other 
 person, but hath communicated the same essence, in which 
 himself subsisteth, by generation to another person, who by that 
 generation is the Son. 
 
 royivh;, alroyinQXix: , oun Ik tivoj yinMuivtx;. 
 Hest/ch. And AvtoXo^ivto;, ©sjj oyivmroj, 
 ftuToj/jwiiToc. Idem. And after him Suidas : 
 AvTOXo^^iiiTO^ , auToyEVKTo;, O0IOJ ayiviinroi. 
 And if avToyinriTO': be not avToQiv yivvtiro:;, 
 no more is alriSio; to be tnken for avroQtv, 
 or £* iavroZ bi6;. Eusebius in his Pane- 
 gyrical Oration gives this title to the Son : 
 OTa Tou naSiXou &£o3 TTaTJa yvntriov xa] alro- 
 &£ov Tr^ojuvvite-Bat. Hist. 1. x. c. 4. And in 
 his Evangelical Demonstration calls him : 
 avTovoZv, Xtti auToXoyov, na] alT0i'o<^i'i-v, xa] 
 £TI ik avriil.3,\oi y.a.1 avroayaQov. I. iv. c. 2. 
 and in the tliirteenth chapter of the same 
 book with relation to the former words : 
 rou SeoS >.oyo; avrol^aih Tvyyjt-tat, xai avro- 
 <j)2f vos^o!', xai i'a-3, ahXa •jr^oxaTEiXlJtTai. 
 Theodoret terms him : avrai'jyay.ov xai av- 
 rol^aihv xai ai/Tsa-o^iay. caiitra Aiuithem. 4. 
 Cynlli, St. Basil : auro^a>hy, in Psal. xlviii. 
 et dc Spb-ilu Sancto, c. 8. and airoJixaio- 
 cvvw, E]). 141. St. Chrysostom : airoada- 
 vaa-iay, alrofxaKa^ioTma. St. Athanasius 
 gives him tiiem, and many more to the 
 sanie purpose. And before all these Ori- 
 gen : "Ov fA-h vof^ll^o/xiv xai ■m-mi.s- fjiiBa i^x/,- 
 Sev iivat ©£or, xai wov ©EoiJ, oJtoj o auro'Koyoi 
 tff'Ti, xai fi oiiTOJ-o^i'a, xai ii auToaXiiSsia. c. 
 Cels.l. iii. §. 41. And again : Tig /jtaX^-ov 
 T?? 'luirou vj-t'p^ijj, S xav ■7ra^a7rX)i3-ia);X£X5XXu- 
 Toi T(W Ki/fi'a), TaJ avTOXiya, xai alT03'0<fiia xai 
 auroaXnBfia xoi auroS'ixaiotrijVii; I. vi. ^. 47. 
 Eixwv fxiV Tou SeoU 7rj»T0T0X0j Tracu; xti- 
 D-£»f EJ-TiV ai/TOXo'yoc, xai >; ai/TOaXiiflEitt, etj 
 Xe xai >i alToa-<i<pia, Ibid- §. 63. .And cer- 
 tainly in the same sense that airof is 
 joined with one attribute, it may be join- 
 ed with any other, and with the Godhead: 
 because all the attributes of God are 
 really the same, not only with themselves, 
 but witli the essence. But in what sense 
 it ought to be understood, when thus used 
 by the fathers, it will be necessary to in- 
 quire, lest it be so attributed to the Son, 
 as it prove derogatory to the Father. St. 
 Basil, I confess, may seem to speak, as 
 if the Son were therefore avTo^aiv, because 
 he hath life of himself, not from the Fa- 
 ther (and consequently he may be termed 
 alrodio;, as God of himself, not from the 
 Father), for he denietii those words, " I 
 live by the Father," (John vi. .58.) to be 
 spoken of Christ according to his divine 
 nature, and that only for this reason, that 
 
 if it were so understood he could not be 
 called avTol^cefi : Ei Sia t;v Trarija o yiSj ^?, 
 5i' ETEfov xai el Ji' 'avrov ^^, i St Ji' ete^ov ^m¥ 
 avTol^ctiii E?vai cl Siivaraf from whence he 
 coucludeth : eij Tr,v havS^MTrns-iV oZv xai ovx, 
 Eij TrvSEoTMTtt, TO clfifxhov v:ie7v h7. contra 
 EtLiiom. 1. 4. p. Jt'O. But because the 
 authority of that book is questioned, I 
 shall produce the same autlior upon the 
 same Scrij)ture, speaking to the same 
 purpose, in his 141sl epistle, al. 8th, $.4. 
 which is unquestionably genuine : 'Evrau- 
 9i Je to p>!tov ovx alrhv TTfoaiimv, in; olfxai, 
 ^tuhv Ivofjtal^ti' wavya^ to Ji' etejov (cu)i avro^airi 
 tTvat eu iuvarai. lo which testimonies I 
 answer, first, that those words of his, ic 
 oT/xai (as 1 think) shew that he doth not 
 absolutely deny these word.s of Christ to 
 be understood of his Divinity, of which 
 the rest of the fathers quoted before did 
 understand it ; and not only they, but St. 
 Basil himself, in his book deSjiiritii Saitcto, 
 c. 8. §. 19. hath delivered a clear resolu- 
 tion of this point according to that inter- 
 pretation, wholly consonant to his doc- 
 trine of the Trinity in other parts of his 
 works: "O/xai; /xivrot, 'I'va fAntro-n tx toS 
 jUSyiSoyf t£v £v£^yoU|«£»a;v '>n^KT'7ta^BS)[j.iv Eif 
 TO «}>ovTaj-fl>;va( ava^;;^ov iTvai ily xu^iov, ri 
 <}>i5"iv fi alno^ah • 'Eya; ^«i Sia tcv TraTEja, 
 Xai h Tiyu AeoD iCvafxii; ; Ou SuVaTtti o vlh iroi- 
 iiy a(})' lavtuxi oiJiv. xai j) oiircTEXtif o-oi^ia ; 
 EvToX^v EXa^ov, TiEriroixal TiXaXiia-o; ; f^hrist 
 therefore as avro^ah spake those words, 
 " I live by the Father," and by them 
 shewed his origination from him, from 
 whom he received his life, power, and 
 wisdom, as receiving his essence, which 
 is the same with them : vrherefore those 
 former passages are to be looked upon, as 
 if auTo; in composition did not deny ori- 
 gination, but participation, or receiving 
 by way of affection. And that he under- 
 stood it so, appears out of the places 
 themselves: for in the first, after o Ji' ete- 
 f ov {£v auTo^a)^ ETvai ou SuvaTai, immediately 
 followeth, cuSe yaf o xara X'^P" aV^f "l- 
 Toaj/iof : and in the second, after 7r2v to Ji' 
 ETEpov ^Zv alro^aih sTvai ov ivyarai, followeth 
 likewise, if oi^j to ii.^' etejou SEpjuavflfv a.u- 
 toSePjWsti); Ervai. The meaning then of St. 
 Basil must be this, that he which receiv- 
 eth life from another merely as a grace 
 or favour, as the saints receiTe their 
 
60 
 
 ARTICLE I. 
 
 Howsoever, it is most reasonable to assert that there is but 
 one Person who is from none ; and the very generation of" the 
 Son and procession of the Holy Ghost undeniably prove, that 
 ueither of those two can be that Person. For whosoever is 
 generated is from him which is the genitor, and whosoever pro- 
 ceedeth is from him from whom he proceedeth, whatsoever the 
 nature of the generation or procession be. It followeth there- 
 fore that this Person is the Father, which name speaks nothing 
 of dependence, nor supposeth any kind of priority in another. 
 
 From hence it is observed that tlie name of God, taken ab- 
 solutely,* is often in the Scripture spoken oi' the Father ; as 
 when we read of" God sending his own Son;" (Rom. viii. 3.) 
 of " the grace of our Lord Jesus Christ, and the love of God ;" 
 (2 Cor. xiii. 14 ) and generally wheresoever Christ is called the 
 Son of God, or the Word of God, the name of God is to be 
 taken particularly for the Father, because he is no Son but of 
 the Father. From hence he is styled " one God,"(l Cor. viii. 6. 
 Eph. iv. 6.) "the true God,"(l Thess. i. 9.) "the only true 
 
 sanctity, cannot properly be termed aiiTo- 
 ^m, no more than they alroayioi : or if he 
 receive it by derivation or participation, 
 as water receivetli heat from fire, he de- 
 serveth the same name no more than 
 water heated to be called alro^iffxtniK;. 
 And this is fully consonant to the expres- 
 sions of the rest of the ancients : as par- 
 ticularly Athanasius, conir. Gent. §. 46. 
 Oi) Jtari fJ.eT0)^_h raZra, iv, oiJi s^aidlv ETTl- 
 ytvofjiivuiv TjuTiuv ttuTuT xara Toi-i; ai/ToD fx.e- 
 riyovTa;, xai (ra<f>i^o^£v:i;; Jf avTou, nal Juva- 
 TC-^j xjti Xoyi>iov^ Iv auTM yivoaf'vJi;;- aXX' au- 
 Toco-pia, auToXoyo;, auTO^uva/xi; iSi'a tou 7ra- 
 Too; is'Tiv, oiiTi^!*;, avToa.'KriBiia, avro^ixaio- 
 a-vvn, aliToa^nn. And to the same purpose : 
 'Oti oil /oceSextw e)(tt rh Saipeav, aW' avTo- 
 <irnyr) Ka] ouToppi^a TravTuuv l<rTi tcDv dyaSiiv, 
 avre^(ur., xal a.irro'pxi, Kal oiiToaXnSeia' in 
 the MS. Catena in the King of France's 
 Library. Petav. de Trin. 1. vi. c. 11. All 
 therefore which these compositions sig- 
 nify, is either a negation of a derivative 
 participation, or an affirmation of a 
 reality and identity of substance, as yet 
 farther appears by St. Epiphanius : aii- 
 TOOyn'a Is-TiV Seoj TTa-rh^ xai o vloi;, kcu tJ 
 a,ytov'!7Mtufji.tt,,>ial olx, ETEfoui-iif and Origen 
 himself upon St. John: >i auToJixaioo-uvj) >i 
 lirtaSnc XpuTo; la'Ti, as also >i auToaXnStia 
 ou3-iiSijf,Mai i'v'o."Ta;; E"7riw, TrpasTOTUTrof t?5 
 £v Tctif Xoymai'; •liix^ai^ aXn^eia.;. To con- 
 clude, there is a catholic ^ense in which 
 the Son is termed airoflEoc. aiToeo^ta, &c. 
 by the ancient fathers ; and another sense 
 there is in which these terms are so pro- 
 per and peculiar to the Father, that they 
 are denied to the .Son, Indeed auToS-soc, 
 in the highest sense, af' iavroZ 9eoj, posi- 
 tively taken, belongeth neither to the Son 
 
 nor to the Father, as implying a manifest 
 contradiction; because nothing can have 
 its being actually from itself, as commu- 
 nicated to itself, and that by itself: but 
 in a negative way of interpretation, by 
 which that is said to be of itself, which 
 is and yet is not of or from another, aiJTo- 
 &Eo; belongs properly to the Father, nei- 
 ther generated by, nor proceeding from 
 another ; and in that sense it is denied 
 to the Son, because he is generated by 
 the Father, as : In SioZ flsoj, ix. a-cptu ero- 
 <pta, ex, >.oyi>io!j Xoj/oc, xai Ik TrarpJ; i;io;, saith 
 St. Athanasius emit. Ar. Or. iv. j. 1. from 
 whence he thus proceeds : exri; cl ij.r, av 
 Tif ElVoi avTo^o^iav elvai xal alro'hiyov Toy 
 &EOV, aX\' El toZto si'i av aiiTc; iauTsu Trarh^ 
 xal i/is'f. Ihid. ^. 2. And again : tl Ji al- 
 T03"9vf)ia Aeoj , xal to I« tootou aroTov Eiju- 
 Taj Trapa Za^EXXia). Lastly, in another 
 sense in which aiJTof in composition I3 
 taken not in ohiiijuo, but in redo, altobtot;, 
 that is, auToc 0' &£of, God himself, and aCro- 
 {m, alrn h ^ceh, life itself: so all these 
 terms are attributed to the Son as truly, 
 really, and essentiallv, as to the Father. 
 And that the Fathers took it so appears, 
 because they did sometimes resolve the 
 composition : as when Eusebius calleth 
 Christ alnoSmv, in the Panegyric before 
 ci'^d, presently after he speaketh thus, J. 
 X. §. 4. p. 469. Ti'yap xai e^exxe toD irafx- 
 Sa<7i\iai( xa] •namyifxiiioi; xal ahroZ SeoD Xo- 
 youhr-rhs'n-^ai tm 7rv£j|UaTi ; where avTiZ 
 610Z is the same with outoSeou. 
 
 * "oSev 0! aTrj'a-ToXjt, Xal Traa-a j-p^sJov « 
 ayia y^a^h, oVav ElVri), ©Eoc. o'Jtoj; aTToXu- 
 TS); xai avpOJ^to^ia-Tciii, xa] i.t; imTTav cu* 
 apc^co, xal J^»'plc l^i3i>u.aTC( i/TroJTaTixow, T0» 
 Trar.i^a JuXor. Theod. Abucara Opmc. 42. 
 
I BELIEVE IN GOD THE FATHER. 
 
 61 
 
 God," (John xvii. 3.) " the God* and Father of our Lord Jesus 
 Christ." (2 Cor. i. 3. Eph. i. 3.) 
 
 Which, as it is most true, and so fit to be believed, is also a 
 most necessary truth, and therefore to be acknowledged, for 
 the avoiding niultiplicationf and plurality of gods. For if 
 there were more than one which were from none, it could not 
 be denied but there were more gods than one. Wherefore this 
 origination^ in the divine paterniti/ hath anciently been looked 
 upon as the assertion of the unity: and therefore the Son and 
 Holy Ghost have been believed to be but one God with the 
 Father, because both from the Father, who is one, and so the 
 union§ of them. 
 
 Secondly, It is necessary thus to believe in the Father, be- 
 cause our salvation is propounded to us by an access unto the 
 
 * ' Uiixit le Dens, Deu.s tuits. Id enim 
 quod ait, tuus, ad nativitatem refertur ; 
 cajterum noii perimit naturain. Et id- 
 circo Deus ejus est, qui ex Deo natus in 
 Deum est. Non tamen per id quod 
 Pater Deus est, non et Filius Deus est. 
 Unxit enim te Deus, Deus tuus; designata 
 videlicet et auctoris sui et ex eo geniti 
 significatione, uno eodemque dicto utrum- 
 que ilium in naturnj ejusdem et dignitatis 
 nuncupatione coustituit.' S. Hilar, de 
 Trill. 1. 4. c. 35. ' Deo enim ex quo 
 omnia sunt Deus nullus est, qui sine initio 
 aeternus est. Filio autem Deus Pater 
 est, ex eo enim Deus natus est.' Ihid. c. 
 37. ' Cum autem ex Deo Deus est, per 
 id Deus Pater Deo Filio et nativitatis 
 ejus Deus est, et naturfe Pater, quia Dei 
 nativitas et ex Deo est, et in ea generis 
 est natura tjUa Deus est.' Id. 1. xi. c. 1 1. 
 So St. Cyril of Jerusalem, Calech. xi. 
 0E'"f yenna-ag, Oeoj o y£vv>)6£i;* ©£oj /UEv 
 rSiv 'TTaVraiv, ©S'Jv Js iavTOu Tov ita-vi^a Itti- 
 
 t Mil fXli, eI'tTITE, IvO 5soL; XJipiJTTEl, TToXo- 
 hitav iiarciyyiXMi, oi luo S-£oi, ouJe yi{ Juo 
 
 TSt &£oyf. S. Biisil. Homil. 26. ' In duo- 
 bus ingenitis diversa divinilas invenitur; 
 in uno autem genito ex uno ingenito na- 
 turalis unitas demonstnitur.' Ftilgen. 
 Resp. contra Arian. ad Ohj. 5. 'Si quis 
 innascibilem et sine initio dicat Filium, 
 tanquam duo sine principio, et duo inua- 
 scibilia, et duo innata dicons, duos faciat 
 Deos, Anathema sit.' Concii. Sinn. [Vid. 
 p. 56. col. 2.] ' Deus utique procedens 
 ex Deo secundam personam efficiens, sed 
 non eripiens illud Patri quod unus est 
 Deus. Si enim natus non fuisset, innatus 
 comparatus cum eo qui esset innatus 
 sequatione in utroquo ostensa, duos face- 
 ret innatos, et ideo duos faceret Deos. 
 Si non genitus esset, collatus cum eo qui 
 genitus non esset, et tequales inventi, duos 
 Deos merito reddidissent non geniti ; 
 
 atque ideo duos Deos reddidisset Chris- 
 tus, si sine origine esset ut Pater inven- 
 tus ; et ipse principium omnium ut Pa- 
 ter, duo faciens priiicipia, duos osten- 
 disset nobis consequenter ct Deos, 6ic.' 
 Nointian. de Trin. c. 31. 
 
 Seo;. S. Alhan. Onit. iv. §. 1. T>ip8~T0 5' kv, 
 ii( ifxo; Xoyo;, t7<; /tciv ^Eo?, £;; Ev aTTioy 
 xat vlou xa] ayiov "n^Hv/jta-To; a.va-pif(ifA,iv!ifi, 
 S. Grcgor. jYuS. Oral. 29. "Orrou yap |tt<i 
 fxh h i^yh, EV Se to e^ ajri;;. xai £> jUEV tJ 
 a^)(irv7r(,v, fxia. Se h ilxaiv, o rrj £vot>jto{ 
 Xoyoi; tv Jiacf&EipsTtti. S. Busil. Homil. 26. 
 ' Patri suo originem suam debens, di§- 
 cordiam divinitatis de numero duorum 
 Deorum facere non potuit, qui ex illo qui 
 est unus Deus originem nascendo con- 
 traxit.' Novdtiait. de Trin c. 31. ' Con- 
 fitemur non Deos duos, sed Deum uniim, 
 nequft per id non et Deum Dei Fil-um, 
 est enim ex Deo Deus ; non innascioiles 
 duos, quia auctoritate innascibilitatis 
 Deus unus est.' S. Hilar, de Suuod, c. 64: 
 whose assertion is : ' Unum Deum esse 
 ex quo omnia, unam virtutem innascibi- 
 lem, et unam banc esse sine initio potes- 
 tatem :' which words belong unto the 
 Father, and then it foUoweth of the Son; 
 ' Non enim Patri adimitur quod Deus 
 unus est, quia et Filius Deus est. Est 
 enim Deus ex Deo, unus ex uno. Ob id 
 unus Deus, quia ex se Deus. Contra 
 vero non minus per id Filius Deus, quia 
 Pater Deus unus sit. Est enim unigeni- 
 tus Filius Dei, non innascibilis, ut Patri 
 adimat quod Deus unus sit.' De Trin. 
 1. iv. c. 1.5. 
 
 § Cuj-iC Se toTj T^is-j fjiict, Siioc' Evws-if Ss 
 irctrh^, 1^ oZi xai vfoi; ov avayirat ra E^ii?. 
 S. Greg. Naz. Oral. 32. Unto which 
 words those of Theod. Abucara have re- 
 lation : ©eo; Je i^at^hax; 'Kiyirat, iTruln h 
 hiia-iq, nroi avaTTTU^ig xal avaxEcpaXaiWlf, 
 T?J TpittJof TrST^J lo-TlV, ilt £iT*V ©JO- 
 
 Xoyof. Opusc. 42. 
 
62 ARTICLE I. 
 
 Father. We are all gone away and fallen from God, and we 
 must be brought to liim again. There is no othernotion under 
 which we can be brought to God as to be saved, but the notion 
 of the Father; and there is no other person can bring us to 
 the Father, but the Son of that Father : for, as the apostle 
 teacheth us, " through him we have an access by one S|)irit 
 unto the Father." (Eph. ii. 18.) 
 
 Having thus described the true nature and notion of the 
 divine pateniiti/, in all the several degrees and eminences be- 
 longing to it, 1 may now clearly deliver, and every particular 
 Christian understand what it is he speaks, when he makes his 
 confession in these words, I believe in God the Fathei by which 
 I conceive him to express thus nmch : 
 
 As I am assured that there is an infinite and independent 
 Being, which we call a God, and that it is impossible there 
 should be more infinities than one : so I assure myself that this 
 one God is the Father of all things, especially of all men and 
 angels, so far as the mere act of creation may be styled gene- 
 ration ; that he is farther yet, and in a more peculiar manner, 
 the Father of all those v/hom he regenerateth by his Spirit, 
 whom he adopteth in his Son, as heirs and coheirs with him, 
 whom he crowneth with the reward of an eternal inheritance 
 ■n the heavens. But beyond and far above all this, besides his 
 general offspring and peculiar people," to whom he hath given 
 power to become the sons of God;" (John i. 12.) I believe 
 him the Father in a more eminent and transcendent manner, of 
 one singular and proper Son, his own, his beloved, his only- 
 begotten Son : whom he hath not only begotten of the blessed 
 Virgin, by the coming of the Holy Ghost, and t.he overshadow- 
 ing of his power; not only sent with special authority as the 
 Kina: of Israel; not only raised from the dead, and made heir 
 of all things in his house; but antecedently to all this, hath 
 begotten him by way of eternal generation in the same Divi- 
 nity and Majesty with himself: by which paternity, coeval to 
 the Deity, I acknowledge him always Father, as much as 
 always God. And in this relation, I profess that eminency and 
 priority, that as he is the original Cause of all things as created 
 by him, so is he the fountain of the Son begotten of him, and 
 of the Holy Ghost proceeding from him. 
 
 I BELIEVE IN God the Father Almightij. 
 
 After the relation of God's paternity, immediately follow- 
 eth the glorious attributes of his om7iipotency :* that as those 
 
 * For the oldest and shortest Creed yixXsTO eTvai o \syoov, e't' Iv at; a Tlo; tw 
 
 had always tl is attriliute expressed in it. Gsou, e't' Iv aX; to rTvEUjUa to aytov Xsyov sTva* 
 
 Insomucli that navToxjaTiBf was ordiua- iTrio-TEueTO. And according to this general 
 
 rily by the ancients taken for the Father, confession did Polycarp begin liis prayer 
 
 as Ongea, uAv. Celsum, 1. vii. §. 10. 'E;t;>)V at his martyrdom : Ku^ii o &eo; o trayroKfi- 
 
 >£ avrli ix6ia-9at alraX; Xe^ej-i Tac 'tt^o- Taif, i toS ayaTrtiToZ xal elXoj/ijtou TraiJo'; fou 
 
 <ttrtiae e't' e* arc ©sof HaVTOXjarajf ivr,y- 'lutrou Xpio-ToD irarhf. ^ccles, Smt/rn. Episf^ 
 
I BELIEVE IN GOD THE FATHER ALMIGHTY. 63 
 
 in heaven in their devotions, so we on earth in our confessions 
 might acknowledge that " Holy, holy, holy Lord God Almighty, 
 which was, and is, and is to come;" (Rev. iv. 8.) that in our 
 solemn meetings of the Church of God, with the joint expres- 
 sion and concurring language of the congregation, we might 
 some way imitate that "voice of a great multitude, as the 
 voice of many waters, and as the voice of mighty thunderings, 
 saying, Allelujah, for the Lord God omnipotent reio;neth." 
 (Rev. xix. 6.)* 
 
 This notion of Almighty in the Creed, must certainly be 
 interpreted according to the sense which the original word 
 beareth in the New Testament; and that (cannot be better un- 
 derstood than by the Greek writers or interpreters of the Old, 
 especially when the notion itself belongs unto the Gospel and 
 the Law indifferently. Now the word which we translate Al- 
 mighty,f the most ancient Greek interpreters used sometimes 
 for the title of God, the Lord of Hosts, sometimes for his name 
 Shaddai, as generally in the Book of Job : by the first, they 
 seem to signify the rule and dominion which God hath over 
 all ; by the second, the strength, force, or power by which he 
 is able to perform all things. " The heavens and the earth 
 were finished (saith Moses), and all the host of them." (Gen. 
 ii. L) and he which began them, he which finished them, is the 
 ruler and commander of them. Upon the right of creation 
 doth he justly challenge this dominion. " I have made the 
 earth, and created man upon it; I, even my hands, have 
 stretched out the heavens, and all their host have I com- 
 manded." (Isa. xlv. 12.) And on this dominion or command 
 doth he raise the title of the Lord of Hosts :% which, though 
 preserved in the § original language both by St. Paul and St. 
 James, yet by St. John is turned into that word which we trans- 
 late Almighty. Wherefore from the use of the sacred writers, 
 from the || notation of the word in Greek, and from the testi- 
 
 * Oi Trappjia-f'ttv 6iXt!<J)'jT£j, Tov flravTOX^ix- $ Ei (/.r, Kufjoj laBaxQ lyxaTsXiTTSy hfMi 
 
 TOjtt TToTEja xaXsrv. Constit. Apost. 1. i. irvi^fxa. Rom. ix. ,9. ihe words of Isa. 
 
 Proxm. i. 9. Kai a! Soa] tcSv ^s^is-iyraiv ll; to' '^'ra 
 
 t rravTOKjaTflop, translated by Tertullian Kvpiou laBa-uiQ sis-eXuXuSatriv. Jam. v. 4. 
 
 and St. Aiigusiin Omnitenens (as Tertul- which are the words of St. James in re- 
 
 lian translates xoo-^ojc^aToja; mnnditeneu- lation to Deut. xxiv. 15. "Ayioj, ayioj, 
 
 tes), by Prudentius OinnipoUens, by all ayio; K^piof d ©so? d rravTOx^aTajp. Rev. 
 
 Omiiipoteiis (as St. Hilary translated xoa- iv. 8. wliich are before in Isaiah. "Ayiof, 
 
 jUOJCfiXTofaj nitintlipKti'ntes), and, as I con- ayioi;, ayicg Kijpioj 2tt0aw9. Isa. vi. 3. To 
 
 ceive, it is translated Capax universonim, i' c'^otov e{oE;U£v xai -tti^I tiJ? Ia0aii9 <fx\>i;, 
 
 by the Latin interpreter of Hermas. W9XXa;;^(!u tZv iTrwJiv TrapaXajwffavo.aEvi);' 
 
 ' Primum omnium credo quod unus est on ei /xna'Kafji.Sivoy.iv to ovo/xa el; to KtJpio; 
 
 Deus, qui omnia creavit, et consum- t£v Suva^ueajv, ^ Kujto; a-r^anZy, h TravTo- 
 
 mavit, et ex nihilo fecit. Ipse capax x^aTtc^ (Jia^iojaij ya^ aird l^tSi^atro ol 
 
 universnrum, solus immensus est.' 1. ii. i^fjiriviuovri; auro), ov$h voina-ofj-iv. Origen. 
 
 Aland. 1. Which by the interpreter of contra Cels. 1. iv. §. 45. 
 
 Irenaeus is thus translated : ' Omnium |{ That 7r«»T0Kfa'Ti»j should Lave the 
 
 capax, et qui a nemine capiatur.' 1. iv. signification of government in it, accord- 
 
 t. 37. ing to the composition in the Greek lan- 
 
 1 K-Jffof era$axd. guage, no man can doubt, who but only 
 
64 ARTICLE I. 
 
 mony of the ancient fathers,* we may well ascribe unto God 
 the Father, in the explication of this article, the dominion over 
 all, and the rule and government of all. 
 
 This authority or power properly potestative is attributed 
 unto God in the sacred Scriptures ;+ from whence those names 
 or titles,:}: which most aptly and fully express dominion, are 
 frequently given unto him ; and the rule, empire, or govern- 
 ment of the world is acknowledged to be wholly in him, as 
 necessarily following that natural and eternal right of domi- 
 nion. 
 
 What the nature of this authoritative power is, we shall the 
 more clearly understand, if we first divide it into three degrees 
 or branches of it : the first whereof we may conceive, a right of 
 making and framing any thing which he willeth, in any manner 
 as it pleaseth him, according to the absolute freedom of his 
 own will; the second, a right of having and possessing all 
 things so made and framed by him, as his own, properly be- 
 longing to him, as to the Lord and Master of them, by virtue 
 of direct dominion; the third, a right of using and disposing 
 all things so in his possession, according to his own pleasure. 
 The first of these we mention only for the necessity of it, and 
 the dependence of the other two upon it. God's actual domi- 
 nion being no otherwise necessary, than upon supposition of a 
 precedent act of creation ; because nothing, before it hath a 
 being, can belong to any one, neither can any propriety be 
 imagined in that which hath no entity. 
 
 considers those vulgar terms of their po- Toxparitp, o &£;? Travraiv xjarSv. Hesych. 
 
 litics, S'n/ocoxjttTia, :ind apij-rtHfaTia, from navTOXjttTOpia, TT-ivrajj^ia. Suid. 
 
 whence it appeiirs that /txovoit^aTia might • AifETixst ilx o'^xs-iv ha, •na.vrov.^ent^n 
 
 as well have been used as (xnci^yld : and Ssov Travron^drw^ yap Ittiv o Tra'sTaiv xpari*, 
 
 in that sense alron^aTm^ is ihe proper i wavTav Ijous-ia^a-v. oi Ss 'Kiyovrtg rov fjiif 
 
 title given by the Greeks to the Roman sTvai t^j ^I'X^f S£X7roT»y, tcv os too a-ui/xa- 
 
 emperor, as not only the latter historians, toj, ov tsXshiv 'Kiyovcw h ykp ■i'U^^fi; l^oue-Uv 
 
 but even the coins of Julius Caesar wit- ix*^' o"»'/-*«"J ^^ i^nvs-lav y.h ly^aiv, -nZi; 
 
 ness. Hesych. AvTOxedru^, aurl^ouTic;, TravToxpaTsej ; xoi o Scj-tto'thj a-tti^aTsuv, ^J 
 
 Koa/xox^dTu^ : because the Roman empe- l^ouj-ia'^tuv S's litivfxdrciiy, ■jtZ; TravToxjaraif ; 
 
 ror was ruler of the known world. So the S. Cifnl. Hieios. Cutech. 8. 'Xlj >-«« to 
 
 devils or princes of the air are termed by wZp iT^v^iTarov tZv s-toij^eidv, xai Travrai* 
 
 St. Paul, X03-;O40x^a'T0j£?, Eph. vi. 12. which Xfarouv, oUtm xai o ©si; TravTi^Cvafxi; xat 
 
 is all one with a.^-)(OVTB; rou xoV/uou, as will TraVTOXfaTouj, o ^utd,uivoi; K^a,rria-ai, woi^s-ai, 
 
 appear, John xii. 31. xiv. 30. xvi. 11. rfi<ftiv, al^iiM, c^ci^aiv, c-uiixaroi; xai -Ivx^j 
 
 As therefore K^aro; signifieth of itself i^ovs-Uv E^a'''' Theodotas apud CI. Alex, ex 
 
 rule and auihorit'j, Hesych. Kpa'roj, $a3-t- Scr. Proph. Ed. c. t'6. p. 804. ' Unus 
 
 XEi'a, l^ouiria' K;-a'THi, ap;^fl, E^ouj-i'a" to which est Dominus Jesus Christus per quern 
 
 sense Eustathius hath observed Homer Deus Pater dorainatum omnium tenet; 
 
 led the following writers by those words unde et sequens sermo Omnipotentem 
 
 of his, (Tov Je xfa'ro; aiEv aiPEiv, Iliad. M. v. pronunciat Dominum. Omnipotens au- 
 
 214. TO fA.iv xja'Tof o-i-XXa^^a'vETai Ti Tor? tem ab eo dicitur, quod omnium teneat 
 
 Ca-TEoov TW /Jas-iXEi'av x^aToj Xiyou^r whence potentatum.' Uuffin. in Synib. §. 6. 
 
 .(Eschylus calls Agamemnon and Mene- t "E^ous-i'a. Luke xii. 3. Acts i. 7. 
 
 laus Jtflpovjv xpaTo; 'A;^aiiv, .4»(im. 4'2. and Jude 2.5. Rev. v. 13. 
 
 Sophocles after him, Jix^aTE"; 'ATjETJa;, J As «3nx x^pio,-, Jej-wo'tii?. *Ey fA.h ri 
 
 Aj. 'ib\. and as K^anXv to rtde or govern, xu{i«? xai v^iirx^ ov, oj Iv tS p^Eip! Travra, 
 
 (KfaTs", xyjiEuEi, asj^er from whence Kja- nat of wavraiv Jej-tto^ei' ra yaj g-v/xwuvrti 
 
 tL?, a^x."^' i^i^'Tid^'ir) 80 also in compo- ioZ\a ara., Fh'A. Ep, 162. 
 sition, wavToxpa'Twf, the ruler of all. Ila*- 
 
I BELIEVE IN GOD THE FATHER ALMIGHTY. 65 
 
 But the second branch or absolute dominion of this Almighty, 
 is farther to be considered in the independency and infinity of 
 A. First, it is independent in a double respect, in reference 
 both to the original, and the use thereof. For God hath re- 
 ceived no authority from any, because he hath all power ori- 
 ginally in himself, and hath produced all things by the act of 
 his own will, without any commander, counsellor, or coad- 
 jutor. Neither doth the use or exercise of this dominion de- 
 pend upon any one, so as to receive any direction or regula- 
 tion, or to render any account of the administration of it ; as 
 being illimited, absolute, and supreme, and so the fountain 
 from whence all dominion in any other is derived. Wherefore 
 he being the " God of gods," is also the " Lord of lords, and 
 King of kings," the '* only Potentate ;"* because he alone hath 
 all the power of himself, and whosoever else hath any, hath it 
 from him, either by donation or permission. 
 
 The infinity of God's dominion, if we respect the object, ap- 
 pears in the amplitude or extension ; if we look upon the man- 
 ner, in the plenitude or perfection ; if we consider the time, in 
 the eternity of duration. The amplitude of the object is suf- 
 ficiently evidenced by those appellations which the Holy Writ 
 ascribeth unto the Almighti/, cdSXxng l)im the " Lord of heaven," 
 the "Lord of the whole earth," the "Lord of heaven and 
 earth ;"t under which two are comprehended all things both in 
 heaven and earth. This Moses taught the distrusting Israelites 
 in the wilderness : " Behold the heaven and the heaven of 
 heavens is the Lord's thy God, the earth also with all that is 
 therein." (Deut. x. 14.) With these words David (Psal. 
 Ixxxix. 11.) glorifieth God: " the heavens are thine, the earth 
 also is thine," so acknowledging his dominion ; " as for the 
 world and the fulness thereof, thou hast founded them," so ex- 
 pressing; the foundation or ground of that dominion. And yet 
 more fully, at the dedication of the offerings for the building 
 of the Temple, to shew that what they gave was of his own, he 
 saith, '* Thine, O Lord, is the greatness, and the power, and 
 the glory, and the victory, and the majesty : for all that is in 
 the heaven and in the earth is thine. Thine is the kingdom, O 
 Lord, and thou art exalted as head above all. Both riches 
 and honour come of thee, and thou reignestover all." (1 Chron. 
 xxix. 11, 12. )t If then we look upon the object of God's 
 dominion, it is of that amplitude and extension, that it includeth 
 and comprehendeth all things; so that nothing can be ima- 
 gined which is not his, belonging to him as the true owner and 
 
 * Deut. X. 17. Psal. cxxxvi.3. Rev. + Dan. v. 23. Josh. iii. 11. 13. Psal. 
 
 xvii. 14. xix. 16. fxivoi; linaa-rru;, 1 Tim. xcvii. 3. Mic. iv. 13. Zech. iv. 14. vi. 5. 
 
 vi. 13. u^^'ls■To; Suvoo-mc Ecclus. xlvi. 5. Matt. xi. 25. Acts. xvii. 24. 
 6 Juvaa-Ttic '2 i\Iac. xv. 29. Juvao-Tu; t5» % •''3^ IDO'O "pan bwii nivrti yap way- 
 
 •iifttviv. t Mac. V. 23. -rSiy narB^oav ku- ra -nn; SesK v7T0)(_a, not ira.rra'Xrt •jtaMTetn 
 
 pioc, xai 'rra.a-n; i^oua-la.; im/ia-rn;. 2 Mac. 'o-ov ol Seo( x^arova-t. XenopK de exped 
 
 iii. 24. *Y«aTo; jtfiio'yTwv. II. 0. 13. Cyr. 1. ii. c. 5. i: 7. 
 
66 ARTICLE I. 
 
 proprietor, and subject wholly to his will as the sole governor 
 and disposer : in respect of which universal power we must 
 confess him to be Almighty. 
 
 If we consider the manner and nature of this power, the 
 plenitude thereof or perfection will appear: for as in regard 
 of the extension, he hath power over all things ; so in respect 
 of the intention, he hath all power over every thing, as being 
 absolute and supreme. This God challenged to himself, when 
 he catechized the prophet Jeremy in a potter's house, saying, 
 "O house of Israel, cannot I do with you as this potter? 
 saith the Lord. Behold, as the clay is in the potter's hand, 
 so are ye in my hand, O house of Israel." (Jer. xviii. 6.) 
 That is, God hath as absolute power and dominion over every 
 person, over every nation and kingdom on the earth, as the 
 potter hath over the pot he maketh, or the clay he mouldeth. 
 Thus are we wholly at the disposal of his will, and our present 
 and future condition framed and ordered by his free, but wise 
 and just, decrees. " Hath not the potter power over the clay, 
 of the same lump to make one vessel unto honour, and another 
 unto dishonour?" (Rom. ix. 21.) And can that earth-artificer 
 have a freer power over his brother potsherd (both being made 
 of the same metal), than God hath over him, who by the 
 strange fecundity of his omnipotent power, first made the clay 
 out of nothing, and then him out of that? 
 
 The duration of God's dominion must likewise necessarily 
 be eternal, if any thing which is be immortal. For, being 
 every thing is therefore his, because it received its being from 
 him, and the continuation of the creature is as much from him 
 as the first production ; it followeth that so long as it is con- 
 tinued it must be his, and consequently, being some of his 
 creatures are immortal, his dominion must be eternal. Where- 
 fore St. Paul expressly calleth God " the King eternal/' 
 (1 Tim. i. 17.)* with reference to that of David, "thy kingdom 
 is an everlasting kingdom, and thy dominion endureth through- 
 out all generations." (Psal. cxlv. 13. )t And Moses in his 
 Song hath told us, " the Lord shall reign for ever and ever :" 
 (Exod. XV. 18.)+ which phrase /or ever and ever in the original 
 signifieth thus much, that there is no time to come assignable 
 or imaginable, but after and beyond that God shall reign. 
 
 The third branch of God's authoritative or potestative power 
 consisteth in the use of all things in his possession, by virtue 
 of his absolute dominion. For it is the general dictate of 
 reason, that the use, benefit, and utility of any thing, redound- 
 eth unto him whose it is, and to whom as to the proprietor it 
 
 • T* Baa-iXii t5v aiavaiy, Theod. and tbe fifth edit, in Psal. xxi. 4. 
 
 t D'faby-'ra ma'^O LXX. ^ao-iXd'a TraVTwy So the LXX again, Dan. xii. 7. sij touj 
 
 t£v tt!«Kuv. alSivaq xai eti, and Mich. iv. 5. iU roy aixva 
 
 I •^■j-\ "zhv^ LXX. lit' aljya xai etj. S. xai IwExsiva. 
 Hier. in seculum et ultra. So Aquila, 
 
I BELIEVE IN GOD THE FATHER ALMIGHTY. 67 
 
 belongeth. It is true indeed, that God, who is all-sufBcient 
 and infinitely happy in and of himself, so that no accession 
 ever could or can be made to his original felicity, cannot re- 
 ceive any real benefit and utility from the creature. " Thou 
 art my Lord (saith David), my goodness extendeth not to 
 thee." (Psal. xvi. 2.)* And therefore our only and absolute 
 Lord, because his goodness extendeth unto us, and not ours 
 to him, because his dominion is for our benefit, not for his 
 own : for us who want, and therefore may receive : not for 
 himself who cannot receive, because he wanteth nothing, whose 
 honour standeth not in his own, but in our receiving.^ 
 
 But though the universal Cause made all things for the 
 benefit of some creatures framed by him, yet hath he made 
 them ultimately for himself; and God is as universally the 
 final as the efficient cause of his operations. The apostle 
 hath taught us, that not only *' of him," and " by him," as 
 the first author, but also " to him," and '* for him," as the 
 ultimate end, " are all things." (Rom. xi. 36. 1 Cor. viii. 6. 
 Heb. ii. 10.) And it is one of the proverbial sentences of 
 Solomon, "The Lord hath made all things for himself, yea 
 even the wicked for the day of evil." (Prov. xvi. 4.) For 
 though he cannot receive any real benefit or utility from the 
 creature, yet he can and doth in a manner receive that which 
 hath some similitude or affinity with it. Thus God " re- 
 joiceth," (Psal. civ. 31.) at the effects of his wisdom, power, 
 and goodness, and taketh delight in the works of his hands. 
 Thus doth he order and dispose of all things unto his own 
 glory, which redoundeth from the demonstration of his at- 
 tributes. 
 
 An explicit belief of this authoritative power and absolute 
 dominion of the Almightij is necessary. First, for the breeding 
 in us an awful reverence of his majesty, and entire subjection 
 to his will. For to the highest excellency the greatest honour, 
 to the supreme^ authority the most exact obedience is no more 
 than duty. If God be our absolute Lord, we his servants and 
 vassals, then is there a right in him to require of us whatsoever 
 
 *'Ille nostra servitute non indiget, tui, ut adjavet labores tuos. Uterqiie 
 
 nos vero dominatione illius indigemus, ut vtstriim altero vestrum indiget: itaque 
 
 operetur et custodial nos : et ideo verus nullus vestrum vere dominus, et nullus 
 
 et solus est Dominus, qui non illi ad suam, vestrum vere servus. Audi verum Domi- 
 
 sed ad nostram utilitatem saiutemque, num, cujus verus es servus, Din' Dow/no, 
 
 servimus. Nam si nobis indigeret, eo Deusmeiisesticquaretuidominus? (/iioHwm 
 
 ipso non verus Dominus esset, cum per honnrummeorumiioneges.' hi.ii(i Psul.lxix. 
 
 nos ejus adjuvaretur necessitas, sub qua t Ti^nv no.iiTai rov inviioZt rry t5v air 
 
 et ipse serviret.' S. August, de Gen. ad l>tslvovKf07iaofxivj^va.yaBSivl'7roh^h. Hkrocl. 
 
 lit. 1. viii. c. 11.' Dili Domino, De.us menses in Anrea Cur. p. 2'2. ed. prin. And again : 
 
 lit;quare? qnoniamhonornm non eges. Ille "Oa-rif Ti/ua tov ©eov ok; tr^oa-'^iifj.eiov, clrof 
 
 non eget nostri, nos egemus ipsius ; ideo XiXuSsii oloy-iioi eoi/tovtou AesS eTvai xfEiTTova. 
 
 verus Dominus. Nam tu non valde verus p. 2o. 
 
 Dominus servi tui ; ambo homines, ambo % 'H^»"f ih fxiyaXoto Aio; TriiOaafjisda 0ov\t), 
 
 egentes Deo. Si vero putas egere tui ser- "Of ttSs-i QvuroTft xat abaviroia-iv aiaa-a-tt 
 
 7um tuum, ut des panem ; eges et tu servi Uom, 11. M. 241. 
 
68 ARTICT.E I. 
 
 we can perform, and an obligation* upon us to perform what- 
 soever he commandeth. Whosoever doth otherwise, while he 
 confesseth, denieth him ; while he acknowledgeth him with his 
 tongue, he sets his hand against him. " Why call ye me Lord, 
 Lord (saith our Saviour), and do not the things which I say?'* 
 (Luke vi.46.) 
 
 Secondly, This belief is also necessary to breed in us 
 equanimity and patience in our sufferings, to prevent all mur- 
 muring, repining, and objecting against the actions or deter- 
 minations of God, as knowing that he, who is absolute Lord, 
 cannot abuse his power; he, whose will is a law to us, cannot 
 do any thing unwisely or unjustly. " Let the potsherd strive 
 with the potsherds of the earth : shall the clay say to him that 
 fashioneth it. What makest thou ?" (Lsa. xlv. 9.) But let 
 the man after God's own heart rather teach us humble and re 
 ligious silence. " I was dumb (saith he), and opened not my 
 mouth, because thou didst it." (Psal. xxxix. 9.) When 
 Shimei cast stones at him, and cursed him, let us learn to 
 speak as he then spake : " The Lord hath said unto him. 
 Curse David : who shall then say. Wherefore hast thou done 
 so?" (2 Sam. xvi. 10.) 
 
 Thirdly, The belief of God's absolute dominion is yet far- 
 ther necessary to make us truly and sufficiently sensible of 
 the benefits we receive from him, so as by a right value and 
 estimation of them to understand how far we stand obliged 
 to him. No man can duly prize the blessings of heaven, but 
 he who acknowledgeth they might justly have been denied 
 him; nor can any be sufficiently thankful for them, except it 
 be confessed that he owed him nothing who bestowed them. 
 
 But as the original word for Almighty is not put only for the 
 Lord of Hosts, hnt often also for the Lord Shaddai ; so we 
 must not restrain the signification to the power authoritative, 
 but extend it also to that power which is properly operative, 
 and executive. In the title of the Lord of Sabaoth we under- 
 stand the rule and dominion of God, by which he hath a right 
 of governing all: in the name Shaddai we apprehend an in- 
 finite force and strength, by which he is able to work and per- 
 form all things. For whether we take this word in composi- 
 tion,i' as signifying the All-sufficient ; whosoever is able to 
 suppeditate all things to the sufficing all, must have an in- 
 finite power : or whether we deduce it from the root denoting 
 vastation ov destruction ;% whosoever can destroy the being of 
 
 • E/xoi ffoXi; Ea-Ti xai xaTa4)uj'ii y.iu vifxa; sufpciencii, that is, sufficient pmoer over every 
 
 Kai Tou SiKaiiv rou r oJi'xou iravToj xjirtif creature: from whence the LXX. Ruth i. 
 
 'O iea-Ttorn;' ttj of toutw 'iva Je" ^?y e/me. 20, 21. Job xxi. 15. xxxi. 2. translate it 
 
 Servits apud Menand. ap. Stob. Flor. ixavo?, as Symmachus, Job xjtii. 3. and 
 
 tit. 62. Aquila with him, Ezek. i. 24. 
 
 t So R. Solomon will have it com- i niof vastavit, destruxit,perdidit; from 
 
 pounded ofw the pronoun and n, "Ttt^B' whence '"nr the destroyer; and because 
 
 Tia by} «mnbj<2 because in God there is utter destruction requireth power equi- 
 
I BELIEVE IN GOD THE FATHER ALMIGHTY. 69 
 
 all things, and reduce them unto nothing, must have the same 
 power which originally produced all things out of nothing, 
 and that is infinite. Howsoever the first notion of Almighty 
 necessarily inferreth the second, and the infinity of God's 
 dominion speaketh him infinitely powerful in operation.* In- 
 deed in earthly dominions, the strength of the governor is not 
 in himself, but in those whom he governeth : and he is a 
 powerful prince whose subjects are nunrerous. But the King 
 of kings hath in himself all power of execution, as well as 
 right of dominion. Were all the force and strength of a na- 
 tion in the person of the king, as the authority is, obedience 
 would not be arbitrary, nor could rebellion be successful : 
 whereas experience teacheth us that the most puissant prince 
 is compelled actually to submit, when the stronger part of his 
 own people hath taken the boldness to put a force upon him. 
 But we must not imagine that the Governor of the world 
 ruleth only over them which are willing to obey, or that any 
 of his creatures may dispute his commands with safety, or 
 cast off his yoke with impunity. And if his dominion be un- 
 controllable, it is because his power is irresistible. For man 
 is not more inclinable to obey God than man ; but God is 
 more powerful to exact subjection, and to vindicate rebellion. 
 In respect of the infinity, and irresistibility of which active 
 power we must acknowledge Xwva Almighty ; and so, accord- 
 ing to the most vulgar acceptation, give the second explica- 
 tion of his omtiipotency.^; 
 
 But because this word Almighty is twice repeated in the 
 Creed,:]: once in this first Article, and again in the sixth, 
 where Christ is represented sitting at the right hand of God the 
 Father Almighty: and although in our English and the Latin 
 the same words be expressed in both places, yet in the an- 
 cient Greek copies there is a manifest distinction ; being the 
 word in the first Article may equally comprehend God's 
 power in operation, as well as authority in dominion ; whereas 
 that in the sixth speaketh only infinity of power, without rela- 
 tion to authority or dominion : I shall therefore reserve the 
 explication of the latter unto its proper place, designing to 
 
 talent to production, the Omnipotent, from ipsum nostrae fidei confessionis initium, 
 
 whence the LXX. Job viii. 3. translate qua nos in Deum Patrem Omnipotentem 
 
 it iravTo. wofiiiraf. And this etymology credere confitemur. Neque enim vera- 
 
 rather than the former, seemeth to be citer ob aliud vocatur Omnipotens, nisi 
 
 confirmed by the prophet, Isa. xiii. 6. quoniam quicquid vuit potest, nee volun- 
 
 " Howl ye, for the day of the Lord is tate cujuspiam creaturie voluntatis omni- 
 
 at hand, xin» ""i^im nwa It shall come potentis irapeditur effectus.' S. Augusl. 
 
 as a destruction from the Almighty Etichir. c. 96. 
 
 (^destroyer)." J Artie. 1. TTtirrivaj t]( &£ov waTi^a ttay- 
 
 * Homer hath well joined these two : Tox^arofa. Artie. 6. xa^s^o'/^tsvav £v ?£?'* 
 
 'il WttTSo Ji^ETEfJE, KpoviSn, uTTttTi KfUovTuv, 6tiiv TTttTfOf iravroSuvifxov : as it is in the 
 
 e5»wxoi !jnxe7cI'J|«evo toio-SevojouxIttiedctov. ancient copy of the Creed, taken out of 
 
 11. 0. 31. the library of Bene't College, and set 
 
 t ' Hoc nisi credamus, periclitatur forth by the Archbishop of Armagh. 
 
70 ARTICLE I. 
 
 treat particularly of God's infinite power where it is most 
 peculiarly expressed ; and so conclude briefly with two other 
 interpretations which some of the ancients have made of the 
 original word, belonging rather to philosophy than divinity, 
 though true in both. For some have stretched this word Al- 
 mighty according to the Greek notation,* to signify that God 
 holdeth, encircleth, and containeth all things. " Who hath 
 gathered the wind in his fists? who hath bound the waters in 
 a garment? who hath established all the ends of the earth?" 
 (Prov. XXX. 4.) who but God? "Who hath measured the 
 waters in the hollow of his hand, and meted out heaven with 
 the span, and comprehended the dust of the earth in a mea- 
 sure?" (Isa. xl. 12.) who but he ? Thus then may he be called 
 Almighit/, 'ds holding,containing,and comprehending all things. 
 
 Others extend it farther yet, beyond that of containing or 
 comprehension, to a more immediate influence of sustaining 
 or preservation.f For the same power which first gave being 
 unto all things, continueth the same being unto all. " God 
 giveth to all, life, and breath, and all things. In him we live, 
 move, and have our being," (Acts xvii. 25. 28.) saith the 
 strangest philosopher that ever entered Athens, the first ex- 
 positor of that blind inscription, " To the unknown God." 
 " How could any thing have endured, if it had not been thy 
 will? or been preserved, if not called by thee ?" (Wisd. xi. 
 25.) as the wisdom of the Jews confesseth. Thus did the Le- 
 vites stand and bless : '* Thou, even thou, art Lord alone : 
 thou hast made heaven, the heaven of heavens, with all their 
 host, the earth and all things that are therein, the sea and all 
 that is therein, and thou preservest them all." (Neh. ix. 6.) 
 Where the continual conservation of the creature is in equal 
 latitude attributed unto God with their first production. Be- 
 cause there is an absolute necessity of preserving us from re- 
 turning unto nothing by annihilation, as there was for first be- 
 stowing an existence on us by creation. And in this sense 
 God is undoubtedly Almighty, in that he doth sustain, uphold, 
 and constantly preserve all things in that being whici) they have. 
 
 From whence we may at last declare what is couched un- 
 der this attribute of God, how far this omuipotency extends 
 
 • As Theophilus bishop of Antioch, Eunom. Or. ii. p. 467. ed. Par. 1638. 
 giving account of those words which are Neither, says he, would God be termed 
 attributed unto God, as S£of,xu{ioc,D4.i3-To;, TraVTOx^aTaij, li ^>j TrSa-a »i xtiVij tow ttj jix^a- 
 tells us he is called TravToxjaTiwp, o't» Tolvrof oi/xr.y, xai Iv -ri sTvai a-uvTnpoDvTOf, 
 ouTsc ra TTavTtt x^a-Tii xai liUTTEpiEX^'" '^« IJeeto. J6iJ. 'Creatorisnamquepotentia, et 
 yip C^n t5v oupavSv, xai t* Bain t2v Omnipotentis aique Omnitenentis virtus, 
 aBua-a-oiv; xai rk TTEpara tSj oixoujUEvnf Iv TJj causa subsistendi est omni creaturae. 
 yiifi airoS Efl-ri. Ad Autol. 1. i. p. 71. Qujb virtus ab eis quje creata sunt re- 
 ed. Colon. 1686. gendis si aliquando cessaret, simul et 
 
 ^ As Greg, Nyssenus : O^xoiJv, orar tr.i illorum cessaret species, omnisque na- 
 
 navTcxfaToof (fiaivHf axouiriBjuEv, toDto vooSywsv, tura concideret.' S. August, in Genes, 
 
 ii itayra, tov Sew Iv tj! cTvai e-uylx*". contr. ud ut, 1. iv. c. 12. 
 
MAKER OF HEAVEN AND EARTH. 71 
 
 itself, and what every Christian is thought to profess, when 
 he addeth this part of the first Article of his Creed, / believe 
 in God the Father Almighty. 
 
 As I am persuaded of an infinite and independent Essence, 
 which I term a God, and of the mystery of an eternal gene- 
 ration by which that God is a Father: so 1 assure myself that 
 Father is not subject to infirmities of age, nor is there any 
 weakness attending on the "Ancient of days ;" (Dan. vii. 9. 
 13. 22.) but, on the contrary, I believe omnipotency to be an 
 essential attribute of his Deity, and that not only in respect 
 of operative and active power (concerning which I shall have 
 occasion to express my faith hereafter), but also in regard of 
 power authoritative, in which I must acknowledge his ante- 
 cedent and eternal right of making what, and when, and how 
 he pleased, of possessing whatsoever he maketh by direct do- 
 minion, of using and disposing as he pleaseth all things which 
 he so possesseth. This dominion I believe most' absolute in 
 respect of its independency, both in the original, and the use 
 or exercise thereof: this I acknowledge infinite for amplitude 
 or extension, as being a power over all things without excep- 
 tion ; for plenitude or perfection, as being all power over every 
 thing without limitation ; for continuance or duration, as being 
 eternal without end or conclusion. Thus I believe in God 
 THE Father Almighty. 
 
 Maker of Heaven and JEartk 
 
 Although this last part of the first Article were not ex- 
 pressed in the ancient Creeds,* yet the sense thereof was 
 delivered in the first rules of faith,+ and at last these particular 
 
 * For we find it not mentioned by St. seventh century. 
 Augnstm de Fide et Symbolo ; neither hath t As in that delivered by Irenaeus : 
 
 Ruffinus expounded it in the Aquileian, Elj IVa Seov TraTEja •TravToxpaTcjit, Tov7r£7ro;u- 
 
 or noted it to be found in the Roman or hoto, TsvoJ^avov xanhv y^vxai ra? SaXas-o-flf, 
 
 oriental Creeds. Leo, reciting the three xai -Travra ts h al-roT^. Adver. Hter. 1. i. 
 
 first articles in his epistle to Flavianus, c. 2. And that by TertuUian : ' Unum 
 
 maketh no mention of it. Epiat. 10. Max- omnino Deum esse, nee alium preeter 
 
 imus Taurinensis hath it not in Traditione mundi conditorem, qui universa de nihilo 
 
 Symholi, nor Petrus Chrysologus in his produ.xerit.' De prascr. adv. Har. c. 13. 
 
 Sermons, amongst six several expositions. And that under the name of Novatian 
 
 It is not in the Homilies of Eusebius Gal- not in formal words, but with an {id est) 
 
 licanus, or the exposition of Venantius by way of explication : ' Regula exigit, 
 
 Fortunatus. Marcellus bishop of Ancyra veritatis ut primo omnium credamus in 
 
 left it not at Rome with .Tulius ; nor did Deum Patrem et Dominum Omnipoten- 
 
 Arius in his catholic confession unto Con- tem, id est, rerum omnium perfectissi- 
 
 stautine acknowledge it. Neither are mum conditorem, qui ccelum alta subli- 
 
 the words to be found in the Latin or mitate suspenderit, terram dejecta mole 
 
 Greek copy of the Creed, written about solidavit, maria soluto liquore diffu- 
 
 the beginning of the eighth century, and dit, et hajc omnia propriis et condig- 
 
 published out of the MSS. by the most nis instrumentis et ornata et plena di- 
 
 reverend and learned Archbishop of Ar- gessit.' Ve Triit. c. i. It was also ob- 
 
 magh ; or in that which Etherius and served by Origen, that the Christians 
 
 Beatus produced against Elipandus arch- were wont most frequently to mention 
 
 Oishop of Toledo, towards the end of the God under that as the most common 
 
72 ARTICLE I. 
 
 words inserted both in the Greek and Latin confessions. And 
 indeed the work of creation most properly followeth the attri- 
 bute of omnipotency, as being the foundation of the first, and 
 the demonstration of the second explication of it. As then 
 we believe there is a God, and that God Almightij ; as we ac- 
 knowledge that same God to be the Father of our Lord Jesus 
 Christ, and in him of us : so we also confess, that the same 
 God the Father made both heaven and earth. For the full ex- 
 plication of which operation, it will be sufficient, first to de- 
 clare tiie latitude of the object, what is comprehended under 
 the terms o^ heaven and earth; secondly, to express the nature 
 of the action, the true notion of creation, by which they were 
 made ; and thirdly, to demonstrate the Person to whom this 
 operation is ascribed. 
 
 For the first, I suppose it cannot be denied as the sense of 
 that CiiEED, that under the terms oi heaven and earth are com- 
 prehended all things: because the first rules of faith did so 
 express it; and the most ancient Creeds had, either instead of 
 these words, or together with them, the Maker of all things 
 visible and invisible, which being terms of immediate contra- 
 diction, must consequently be of universal comprehension ; 
 nor is there anything imaginable which is not visible, or invi- 
 sible. Being then these were the words of the Nicene Creed ; 
 being the addition of heaven and earth in the Constantino- 
 politan could be no diminution to the former, which they 
 still retained together witli them, saying, / believe in one 
 God the Father Almighty, Maker of heaven and earth, and of 
 all things visible and invisible ; it followeth, that they which 
 in the Latin Church made use only of this last addition, 
 could not choose but take it in the full latitude of the first 
 expression. 
 
 And well may this be taken as the undoubted sense of the 
 Ckeed, because it is the known language of the sacred Scrip- 
 tures. " In six days (saith Moses) the Lord made heaven and 
 earth :" (Exod. xxxi. 17.) in the same time, saith God himself, 
 *• the Lord made heaven and earth, the sea, and all that in them 
 is." (Exod. XX. 11.) So that all things by those two must be un- 
 derstood which are contained in them ; and we know no being 
 which is made or placed without them. When God would call 
 a general rendezvous, and make up a universal auditory, the 
 
 title : *H ya.^ ao^ii-roi; ofxaXoyoZa-i to, xoivov But after the Nicene Council we find 
 
 5vo/i*a, Geo;, rt nai juETa iT(i(!-^mn^ T?f, o added woin'riv otfavoS koi yr,^, by St. Cyril 
 
 J«/uiofpyo; Tair oXwv, TroniTr.j cifavsD xai ynf. of Jerusalem, in his Catechism, cat. 9. 
 
 Adv. Celsiim, 1. i. §. 25. Eusebius deli- and St. Epiphanius in Ancorato, §. 120. : 
 
 vered the first Article thus in his Confes- which addition was received, confirmed, 
 
 sion to the Nicene Council, Socrat. 1. i. c. and transmitted to us by the Council of 
 
 8. nia-rivofjLiv tk ha. &Eov TraTEpa TravTCx^a- Constantinople. By which means at last 
 
 Top<x, Tov TiV ixTravTtt/V ofaTwv te )cat aofarw we find this article thus expressed in the 
 
 vonrny and that Council expressed the western Confessions : Credo in Deum Pa- 
 
 Banie without alteration in their Creed. trcm omuipolentem, creatorem azli et terra. 
 
MAKER OF HEAVEN AND EARTH. 73 
 
 prophet cries out, " Hear, O heavens, and give ear, O earth.*' 
 (Isa. i. 2.) When he would express the full splendour of his 
 majesty, and utmost extent of his actual dominion, " Thus saith 
 the Lord, the heaven is my throne, and the earth is my foot- 
 stool." (Isa. Ixvi. 1.) When he would challenge unto him- 
 self those glorious attributes of immensity and omnipresence, 
 *' Do not I fill heaven and earth ? saith the Lord." (Jer. xxiii. 24.) 
 These two then taken together signify the Universe, or that 
 which is called the World. St. Paul hath given a clear exposition 
 of these words in his explication of the Athenian altar: " God 
 that made the world and all things therein, seeing that he is 
 Lord of heaven and earth, dwelleth not in temples made with 
 hands." (Acts xvii. 24.) For being God is necessarily the 
 Lord of all things which he made (the right of his direct domi- 
 nion being clearly grounded upon the first creation), except 
 we should conceive the apostle to exempt some creature from 
 the authoritative power of God, and so take some work of his 
 hand out of the reach of his arm; we must confess {hat heaven 
 and earth are of as large extent and ample signification as the 
 world and all things therein. Where it is yet farther observable, 
 that the apostle hath conjoined the speech of both Testaments 
 together. For the ancient Hebrews seem to have had no word 
 in use among them which singly of itself did signify the world, 
 as the Greeks had, in whose language St. Paul did speak; 
 and therefore they used in conjunction the heaven and' earth, 
 as the grand extremities within which all things are contained.* 
 Nay, if we take the exposition of the later writers in that lan- 
 guage, those two words will not only as extremities comprehend 
 between them, but in the extension of their own significations 
 contain all things in them. For when they divide the Universe 
 into three worlds, + the inferior, the superior, and the middle 
 world ; the lower is wholly contained in the name of earth, the 
 other two under the name of heaven. Nor do the Hebrews 
 
 • KaXZ; Js wavTEf a-)(_e^lv i^tii^avro roT; which we live. This they divide into 
 
 anjoi?, ovfatS ti xai yrf, ri fxis-a, <rufj.iii^t- three parts ; D* the sea, lakes and rivers, 
 
 6iX>ii{>ivai (noi^iia.. ttx; Je aK^a <f>i/Jii'; c'tj Tno t/ie desert, solitary and unhabitable 
 
 yti fA.tv TO zivTjov 7ravTo;lnx7rs«i6iX>i<}>E- xct.\i3-Ti places, ITi^n ID pim far from the habita- 
 
 KaTa-flsv jM.£vap;(>)'7ravTa;v»i y>;, TTE^ttt Je TouTajv <iO»s of men, and niB'* rh olxovfAiw.y, the 
 
 TTavTtt TTE^iEj^ajvoiJfavoj- ToJjUTraXi* Je aK»9£v, earth inhabited. The second is called 
 
 o;t^>i |UEv oipavoj, TTEsa; Ss TravToiv f] ><>)• jtxETa y\Tr\n DblJ? the middle or inmost world; 
 
 Je oi^avoZ xai ri;; y>i? ra XoiTTa Tji'a TTEfiEt- cbjbjn D'r'iy Xin ('u's »s the world of the 
 
 XnTTTci <rT!ii;(^E~a. Jo. Philop, de MuJidi spheres, containing the aerial region and 
 
 Great. 1. i. c. 5. Tm fxh ovpav'tai trxixart (h the starry heavens. The third is, dVv 
 
 <pi<ri() TO WEftJ ToZ TravTo; BTTEVEi/Me, Tw Je p-'^yn the superior trorld ; D'3N':i2n Dbv KTl 
 
 mpiyiitii ri y.ivT^av ivii (Tifai^a, aWw; fji,iy ro this is the world if uugels, D'Tibit of God, 
 
 XBTTfOV ajp^^, aXXo); Si Tou 7rf jilp^cvTOj opoj. flTU'SJ of souls, *3rmn D"71J? the spiritual 
 
 Hieroct. in Aur. Cam. v. Sii!. p. 245. world. Now being these three compre 
 
 t For the Rabbins usually divide the hend all things imaginable ; being the 
 
 whole frame of things into ma'713; V/bv first is sufficiently expressed in pN the 
 
 three worlds: the first, pnnnn DViy the earth, vind the two last in wnv the heaven; 
 
 inferior, or bSUTi D'jiy the depressed and it followeth that, in the sense of the 
 
 lowest world ; obij; nt »rin that is this world, Hebrews, heaven and earth signify all 
 
 Bay they, to wit, this globe of earth on things. 
 
74 ARTICLE I. 
 
 only use this manner of expression, but even the Greeks them« 
 selves; and that not only before, but after* Pythagoras+ had 
 accustomed them to one name. As therefore under the single 
 name of World or Universe,^ so also under the conjunctive 
 expression of htaveit and earth, are contained all things material 
 and immaterial, visible and invisible. 
 
 But as the apostle hath taught us to reason, "When hesaith 
 all things are put under him, it is manifest that he is excepted 
 which did put all things under him :" (1 Cor. xv. 27.) so when 
 we say, all things were made by God, itis as manifest that he is 
 excepted who made all things. And then the proposition is 
 clearly thus delivered : All beings whatsoever beside God were 
 made. As we read in St. John concerning the Word, that 
 " the world was made by him ;" (John i. 10.) and in more plain 
 and express words before, " All things were made by him, and 
 without him was not any thing made that was made." (John 
 i. 3.) Which is yet farther illustrated by St. Paul: "For by 
 him were all things created that are in heaven and that are in 
 earth, visible and invisible, whether they be thrones, or domi- 
 nions, or principalities, or powers; all things were created by 
 him." (Col. i. 16.) If then there be nothing imaginable wlpch 
 is not either in heaven or in earth, nothing which is not either 
 visible or invisible, then is there nothing beside God which 
 was not made by God. 
 
 Tins then is the unquestionable doctrine of tne Christian 
 faith, that the vast capacious frame of the World, and every 
 thing any way contained and existing in it, hath not its essence 
 from or of itself, nor is of existence absolutely necessary; but 
 what it is, it hath not been, and that being which it hath was 
 made, framed, and constituted by another. And as " every 
 house is builded by some man ;" (Heb. iii. 4.) for we see the 
 earth bears no such creature of itself; stones do not grow 
 into a wall, or first hew and square, then unite and fasten them- 
 selves together in their generation ; trees sprout not cross like 
 dry and sapless beams, nor do spars and tiles spring with a 
 natural uniformity into a roof, and that out of stone and mortar : 
 these are not the works of nature, but superstructions and ad- 
 ditions to her, as the supplies of art, and the testimonies of 
 the understanding of man, the great artificer on earth : so, if 
 the World itself be but a house,| if the earth, which "hangeth 
 
 ♦ Er? Ta~q aX>i5iiai!riv, eT? ia-rh fleof, id dixeris, quod ex omnibus constat.* 
 
 *0f oiijayov rheuxi xal ya'an /xax^av. Tertull. lie Virg. Vcland. c. 4. *a<ri Ss o( 
 
 Ex incert. Trug. Sojihocl. Frag. LI, iro-poi Koi oipavov xai yr,v xal ^ioh; Kal «vSf!w- 
 
 ed. Briiiick. ttou; rhv Konmlav cruvsp^Eiv, xa] tfiXiav, xii xo- 
 
 t nuSayojuf TTpaJTOf iivofxaas rriv rZv oXaov ir/xtiTtna., xal Tai^^os-umv, xai SixaioTH ra' 
 
 irt^ioy^nv, xoVuxov, Ix rnf Iv aiiraJ Ta^saif. xai to oXov tovto Jia TaZ-ra xcVjttov xaXoDj-iy, 
 
 Plutarch, de Plac. Pliilosoph. I. ii. c. 1. lamhl. PrdrejH. but the words are Plato's 
 
 X ' Si Miindum dixeris, illic erit et in Gorgia. p. 132. ed. Bipont. 
 cosluni, et quae in eo, sol, et iuna, et si- § 'o aia-5>iToc curoa-l xoV^o; cliiv oja 
 
 dera, et astra, et terra, et freta, et omnis oXXo Is-tiv n oTnoi; SeoS. Ph'do de lusomn. p. 
 
 census elementorum. Omnia dixeris, cum 648. Kitrf^oi; tW^iirr.; xa! stw/*c{, ttio-SnTo? 
 
MAKER OF HEAVEN AND EARTH. 76 
 
 upon nothing," (Job xxvi. 7.) be the foundation, and the glo- 
 rious spheres of heaven the roof (which hath been delivered as 
 the most universal hypothesis), if this be the habitation of an 
 infinite intelligence, the temple of God;* then must we ac- 
 knowledge the world was built by him, and consequently, that 
 " he which built all things is God." (Heb. iii. 4.) 
 
 From hence appears the truth of that distinction. What- 
 soever hath any being, is either made or not made : whatso- 
 ever is not made, is God ; whatsoever is not God is made. One 
 uncreated and independent essence ; all other depending on it, 
 and created by it. One of eternal and necessary existence ; 
 all otiier indifferent, in respect of actual existing, either to be 
 or not to be, and that indifferency determined only by the free 
 and voluntary act of the first Cause. 
 
 Now because to be thus made includes "ome imperfection, 
 and among the parts of the world, some are more glorious than 
 others; if those which are most perfect presuppose a Maker, 
 then can we not doubt of a creation where we find far less per- 
 fection. This house of God, though uniform, yet is not all of 
 the same materials, the footstool and the throne are not of the 
 same mould ; there is a vast difference between the heavenly 
 expansions. This first aerial heaven, where God setteth up his 
 pavilion, where " he maketh the clouds his chariot, and walk 
 eth upon the wings of the wind," (Psal. civ. 3.) is not so far in- 
 ferior in place as it is in glory to the next, the seat of the sun 
 and moon, the two great lights, and stars innumerable, far 
 greater than the one of them. And yet that second heaven 
 is not so far above the first as beneath the "third," (2 Cor. 
 xji. 2.) into which St. Paul was caught. The brightness of 
 the sun doth not so far surpass the blackness of a wandering 
 cloud, as the glory of that heaven of presence surmounts the 
 fading beauty of the starry firmament. For in this great tem- 
 ple of the World, in which the Son of God is the high-priest, 
 the heaven which we see is but the veil, and that which is 
 above, the Holy of Holies. This veil indeed is rich and glo- 
 rious, but one day to be rent, and then to admit us into a far 
 greater glory, even to the Mercy-seat and Cherubim. For this 
 third heaven is the " proper habitation"t (Jude ver. 6.) of the 
 blessed angels, which constantly attend upon the throne. And 
 if those most glorious and happy spirits, those "morning stais 
 which sang together, those sons of God ivhich shouted for joy 
 when the foundations of the earth were laid," (Job xxxviii. 7. 4.) 
 if they and their habitation were made; then can we noways 
 doubt of the production of all other creatures so much inferior 
 unto them. 
 
 cixof Tct; fieoi;. Id. de Plant. Nee, p. 337. v. 1435. To avuTarti xai ■jr^o; aXiifljun 
 
 ©E~cv Ti fxiyiQoi Koa-fAoi;, ital o7x(!; 6ioZ U^iv 6tM yoy.i!^eiv (rv/j-iravrx p(^^h nos-fxiv ejvau 
 
 ctio-SoTOf. /(/. de Mtindi Inccrr. p. 509. Philo de Monarch. 1. ii. init. 
 
 * Lucretius calls the heavens : ' Mun- t "iJiov olnnrnfitn'. 
 
 di magnum et versatile templum.' I. v. 
 
76 ARTICLE I. 
 
 Forasmuch then as the angels are termed ** the sons of 
 God," it sufficiently denoteth that they are from him, not of 
 themselves; all filiation inferring some kind of production: 
 and beino God hath but one proper and only-begotten Son, 
 whose propriety and singularity consisteth in this, that he is 
 of the same iiicreated essence with the Father, all other off- 
 spring must be made, and consequently even the angels 
 created sons ; of whom the Scripture speaking saith, " Who 
 maketh his angels spirits, and his ministers a flame of fire." 
 (Psalm, civ, 4.) For although those words, at first spoken by 
 the Psalmist, do rather express the nature of the wind and 
 lightning : yet being the author of the Epistle to the Hebrews 
 hath applied the same to the angels properly so called, we 
 cannot but conclude upon his authority, that the same God 
 who "created the wind," (Amos iv. 13.) and "made a way for 
 the lightning of the thunder," (Job xxviii. 26.) hath also pro- 
 duced those glorious spirits ; and as he furnished them with 
 that activity there expressed, so did he frame the subject of it, 
 their immaterial and immortal essence. 
 
 If then the angels and their proper habitation, the far most 
 eminent and illustrious parts of the world were made ; if only 
 to be made be one character of imperfection ; much more 
 must we acknowledge all things of inferior nature to have 
 dependence on their universal Cause, and consequently this 
 great Universe, or all things, to be made, beside that One who 
 made them. 
 
 This is the first part of our Christian faith, against some of 
 the ancient philosophers, who were so wildly fond of those 
 things they see, that they imagined the Universe to be infinite 
 and eternal,* and, what will follow from it, to be even God 
 himself. It is true that the most ancient of the heathen were 
 not of this opinion, but all the philosophy for many ages deli- 
 vered the World to have been made.+ 
 
 • ' Mundum, et hoc quod nomine alio <{)u<rioXoynrttVTEf, says Aristotle, De Cxlo, 
 
 coelum appellare hbuit, cujuscircumflexu 1. iii. c. 1. In which words he mani- 
 
 teguntur cuncta, numen esse credi par festly attributes the doctrine of the crea- 
 
 est, sternum, immensum, neque genitum, tion of the world not only to Hesiod, 
 
 neque interiturum unquain.' Pliii. Nat. but to all the first natural philosophers : 
 
 Hist. 1. ii. c. 1. which learning, beginning with Prome- 
 
 t nvs'^tvsv fxh o3v aTTavrt; iTi/al <}>a<riv, theus the first professor of that science, 
 says Aristotle, De Catlo, 1. i. c. 10. con- continued in that family amongst the 
 fessing it the general opinion that the Atlantiadse, who all successively de- 
 world wasmade. — Which wassoancienta livered that truth. After them the 
 tradition of all the first philosophers, that Ionian philosophy did acknowledge it, 
 from Linus, Muspbus, Orplieus, Homer, and the Italian received it by Pythagoras, 
 Hesiod, and the rest, they all mention whose scholars all maintained it beside 
 the original of the world, entiding their Ocellus Lucanus, the first of them that 
 books, Kos-/ji.oyovia,OT ©Eoyon'a, or the like. fancied the world not made, whom Plato, 
 Ei3-( j/ttf Tivsc o" <}>a8-iy ouSev ayEvnirov eTvai though he much esteemed him, yet fol- 
 Tiv TTfaj/jUttTisv, aXXi TTavTa yiymr^iti' lowed not ; for there is nothing more 
 •ytwfx.tva Ji ra jtxEV a^^a^TO. Sia/ixlvEiv, ra evident than that he held liie world was 
 ii triXiv <f5clpi(rdar fxahis-ra. juev oi ■m(i rov made. Aiyai/iiv J^, Si' h alrutv ymfiv x«< 
 'Ha/oJey, lira ii xdi t«;» aXXaiy ol Trji'Toi to Tray To'Je o fwftTTaj Fi/nirrtia-ey, iyadie 
 
MAKER OF HEAVEN AND EARTH. 77 
 
 When this tradition of the Creation of the World was deli- 
 vered in all places down successively by those who seriously 
 considered the frame of all things, and the difference of the 
 most ancient poets and philosophers from Moses was only in 
 the manner of expressing it; those which in after-ages first 
 denied it, made use of very frivolous and inconcludino- argu- 
 ments, grounding their new opinions upon weak foundations. 
 
 For that which in the first place they take for granted as an 
 axiom of undoubted truth, that* 'Whatsoever hath a begin- 
 ning, must have an end,' and consequently, 'Whatsoever shall 
 have no end, hath no beginning,' is grounded upon no general 
 reason, but only upon particular observation of such things 
 here below, as from the ordinary way of generation, tend in 
 some space of time unto corruption. From whence, seeing 
 no tendency to corruption in several parts of the World,- they 
 conclude that it was never generated, nor had any cause or 
 original of its being. Whereas, if we would speak properly, 
 future existence or non-existence hath no such relation unto 
 the first production. Neither is there any contradiction that 
 at the same time one thing may begin to be, and last but for 
 an hour, another continue for a thousand years, a third begin- 
 ning at the same instant remain for ever : the difference being 
 either in the nature of the thing so made, or in the determi- 
 nations of the will of him that made them. Notwithstanding 
 then their universal rules, which are not true but in some 
 limited particulars, it is most certain the whole world was 
 made, and of it part shall perish, part continue unto all eter- 
 nity ; by which something which had a beginning shall have 
 an end, and something not. 
 
 The second fallacy which led them to this novelty was the 
 very name of Universe, which comprehended in it all things ; 
 from whence they reasoned thus: If the World or Universe 
 were made ; then were all things made ; and if the World shall 
 be dissolved, then all things shall come to nothing ;+ which is 
 impossible. For if all things were made, then must either all, 
 or at least something, have made itself, and so have been the 
 
 ?». p. oO'l. ed. Bipont. In which words gined to have conceived the world not 
 
 he delivers not only the generation of made. And Aristotle, who best under- 
 
 the universe, but also the true ca\ise stood him, tells us clearly his opinion Iv 
 
 thereof, which is the goodness of God. tw Tijuaiw (from whence I cited the pre- 
 
 For he which asks this plain and clear cedent words)- lns~ ya^ cfna-j tov oipavov 
 
 question : woTEpov wv as:, y£V£a-£a;; af^'^v \x!>'i (where by the way observe that in Plato's 
 
 cvh/xiav, ri yiytiviv, at:' a^^n; Tivcf af^afxivo;; Timaeus o: favcf and yJ-fxoi; are made syno- 
 
 and answers the question briefly with a nymous ) yEvitrSai /wsv, oi julv (j>8ajTov. De 
 
 yiyovtv, p. 302- ; he which gives this ge- Cxlo, 1. i. c. 10. 
 
 neral rule upon it : rS ^aZ yiwfxhai (pay.lv • Ocellus Lucanus, naji t?j ToiJ wavToj 
 
 tpw" aiTi'ou Tivoc ivaj-xnv ilvai yi^iv&ai' and (pxijlxi, which book Aristotle hath made 
 
 then immediately concludes : tov fxh Cuv use of, and transcribed in many parts. 
 
 •nem-rhy Kai Ttini^a. toSSe tou waVTOC il^M Ti t T3 iray ymfj-Viov ^v-/ •!!a.(Ti yiHTat, Kai^ 
 
 epj'ov, Kal £LifovTtt £i; wavTa; aSiIvttTov xiyEiv to <f>6si^iy.Bvsv a-uv 7r2a-i <f&ii(eraf xai toSto 
 
 p. 503. cannot (notwithstanding all the ye oWvaTov. ovap;tov oSv xai aTiXesrrwTo* tJ 
 
 shifu of his Greek expositors) be ima- way. Ocellus, c 1. p. oOC. ed. Gal. 
 
78 ARTICLE I. 
 
 cause of itself as of the effect, and the effect of itself aa of the 
 cause, and consequently in the same instant both have been 
 and not been, which is a contradiction. But this fallacy is 
 easily discovered : for when we say the Universe or all things 
 were made, we must be always understood to except him who 
 made all things, neither can we by that name be supposed to 
 comprehend more than the frame of heaven and earth, and all 
 things contained in them ; and so he which first devised this 
 argument hath himself acknowledged.* 
 
 Far more gross was that third conceit, That, if the World 
 were ever made, it must be after the vulgar way of ordinary 
 natuial generations: in which+ two mutations are observable, 
 the first from less to greater, or from worse to better ; the 
 second from greater to less, or from better to worse. (The 
 beginning of the first mutation is called generation, the end of 
 it perfection: the beginning of the second is from the same 
 perfection, but concluded in corruption or dissolution. )j: But 
 none hath ever yet observed that this frame of the World did 
 ever grow up from less to greater, or improve itself from worse 
 to better: nor can we now perceive that it becomes worse or 
 less than it was, by which decretion we might guess at a for- 
 mer increase, and from a tendency to corruption collect its 
 original generation. This conceit, I say, is far more gross. For 
 certainly the argument so managed proves nothing at all, but 
 only this (if yet it prove so much), that the whole frame of the 
 World, and the parts thereof which are of greater perfection, 
 were not generated in that manner in which we see some other 
 parts of it are: which no man denies. But that there can be 
 no other way of production beside these petty generations, or 
 that the World was not some other way actually produced, 
 this argument doth not endeavour to infer, nor can any other 
 prove it. 
 
 The next foundation upon which they cast off the constant 
 doctrine of their predecessors, was that general assertion, That 
 it is impossible for any thing to be produced out of nothing, 
 or to be reduced unto nothing :§ from whence it will inevitably 
 follow, that the matter of this World hath always been, and 
 must always be. The clear refutation of which difficulty 
 
 * To H yi o'Xov xai TO wav ovojUa^o) tov ItTi to SeXtiov. Ocellus, C. 1. p. 306. 
 avf/.Tta.yra xoVjWcv S';a yaf touto xai 'tj;; % To %'i ye cXov xei to Trav oiSly hy-Tv 1^ 
 
 TTpos-cyOjiaf ETu;^E, In tZv awivrav Jii KOS-fAii- alrou irapi^irat TEXwipicv toisDtcv cute yaj 
 
 &£it. Ocellus, c. 1 . ji. 308. ytyofjtiwv aino EiJo.wev, cine /j-lv 'nr'i to ^I'Krtm 
 
 t nSv TO yi-iic-ix; ap)(yi'.' el'Krfpog xa] xai to /xeX^ov /wETa^aXXov, olte X^''?'''" '"'^^ 
 
 iia.\uTe-Jii o^jTXov xoivsfvcirai Ivo l7nS'i;!^£Ttti i) fxelai ye\oij.ivoT aXX' all xaTa ralrl xai 
 
 yi*6Ta|3oXaC. /wirev jWEV Tnv a.'JTo ToD fAiiivoi IttI iiira-jTi)g XittTEXiT, xai iff-ov xai OjUOiov avTO 
 
 TO fxei^ov, Hal -rr.v aTTo Tnu p^Eifovof 'nri to EauTcD. Ocellus, c. 1. p. .507. 
 0iXTioV jEyTEjaV Je t>;v aTTo ToS fAiH^tvo; IttI § ' A/wnp^avov yaf TO ov awoTlXEa-Qal , Ix t5* 
 
 TO |W6rov, xai Tr:v aro toZ BlX-rlovoq Itt\ il /ycnoVTiMv, Ji tlf To^i cv avaXuS^vai. aifSapTW 
 
 ;^£"pov. 'Eav o'v xai to o'Xcv xai to ttSv yiimrLt a^a xai oVmXeOjov to Itay, Ocellus, C, !• 
 
 i«-Ti xai ■^QafTiv, yevifj,evov, awo toZ y-elovoi p. 511. 
 Ittj To (Aii^w fAtriffa'Ke, xai am rou ^i^eijovec 
 
MAKER OF HEAVEN AND EARTH. 79 
 
 requires an explication of the manner how the World was 
 made : the second part before propounded for the exposition 
 of this Article. 
 
 Now that the true nature and manner of this action may 
 be so far understood as to declare the Christian faith, and re- 
 fute the errors of all opposers, it will be necessary to consider 
 it first with reference to the object or effect; secondly, in rela- 
 tion to the cause or agent; thirdly, with respect unto the time 
 or origination of it. 
 
 The action by which the heaven and earth were made, con- 
 sidered in reference to the effect, I conceive to be the produc- 
 tion of their total being ; so that whatsoever entity they had 
 when made, had no real existence before they were so made. 
 And this manner of production we usually term creation, q.s ex- 
 cluding all concurrence of any material cause, and all depend- 
 ence of any kind of subject, as presupposing no privation, as 
 including no motion, as signifying a production out of nothing ; 
 that is, by which something is made, and not any thing preced- 
 ing out oif which it is made.* This is the proper and peculiar 
 sense of the word creation : not that it signifies so much by 
 virtue of its origination or vulgar use in the Latin tongue ;+ 
 nor that the Hebrew word used by Moses, " In the beginning 
 God created the heaven and the earth," (Gen. i, 1.) hath of it- 
 self any such peculiar acceptation. For it is often. used syno- 
 nymouslyl with words which signify any kind of production or 
 formation, and by itself it seldom denotes a production out of 
 
 - * So I conceive it best expressed by the heavens and of the earth, cstiana 
 
 Anselm, archbishop of Canterbury : ' Di- when they were created, niUV ai~3 in thf 
 
 citur aliquid esse factum de nihilo, cum day that the Lord God made the heaven 
 
 intellifjimus esse quidem factum, sed non and the earth." So Isa. xlv. 12. "I 
 
 esse aliquid unde sit factum.' Mono- have made the earth, and created man 
 
 logii, c. 8. upon it :" where the first expresseth the 
 
 t 'Creatio apud nos generatio vel na- proper, the second the improper creation, 
 
 tivitas dicitur, apud Grsecos vero sub Which indifferent acceptation appeareth 
 
 nomine creationis verbum factura; et con- in collating Psal. cxv. 15. cxxi. '2. with 
 
 ditionis accipitur.' S. Hieron. ad Eph. Isa. xlii. 5. xlv. 18. as also Isa. xvii. 7. 
 
 C. 4. with Eccl. xii 1. From whence the LXX. 
 
 t K13 is promiscuously used with nipy translate xin indifferently 'Troie.Tv or XTt'^siv. 
 
 ■whichisof the greatest latitude, denoting For the second, Ti* is usually rendered 
 
 any kind of eftection, and with Ti* which by the Targum xna and by the LXX. 
 
 rather implies a formation out of some- though generally TrXaTTSiv, yet sometimes 
 
 thing, from whence nvT" a palter. For xti'^eiv. And that it hath the same sig- 
 
 the first, we read Gen. ii. 3. that " God nification, will appear by conferring Gen. 
 
 rested from all his work," D'hVk K")3-nifK ii. 7. with Isa. xlv. 1'.'. and not only so, 
 
 nwj/'? not that on the sixth day he did but by that single verse, Isa. xliii. 1. 
 
 the work of two days, that he might rest " Now thus saith the Lord ^K^n that 
 
 on the seventh, as Rabbi Solomon ; not created thee, O Jacob, Ti^n and he that 
 
 that in si.K days he made the roots of formed thee, O Israel." Lastly, all 
 
 things that they might afterwards pro- these are jointly used in the same vali- 
 
 duce the like, as Aben Ezra ; not these dity of expression, Isa. xliii. 7. " Every 
 
 or any other fancies of the Rabbins ; as one that is called by my name: for 
 
 if Kia signified one work, and nii'J? an- rnx^3 I have created him for my glory, 
 
 other ; for they both express the produc- rmr' I have formed him, yea VJTBV I 
 
 tion, as appears clearly in the following have made him." 
 verse, "Thiese are the generations of 
 
80 ARTICLE I. 
 
 nothing, or proper creation, but most frequently the making 
 of one substance out of another pre-existing, as the fishes of 
 the water ; (Gen i. '21.) and man of the dust of the earth; 
 (Gen. i. 27. ii. 7.) the renovating or restoring any thing to its 
 former perfection, (Psal. li. 10. Isa. Ixv. 17.) for want of 
 Hebrew words in composition; or lastly, the doing some new 
 or wonderful work,* the producing some strange and admirable 
 effect, as the opening the mouth of the earth, (Numb. xvi. 30.) 
 and the signal judgments on the people of Israel. (Isa. Ixv. 7.) 
 We must not therefore weakly collect the true nature of crea- 
 tion from the force of any word which by some may be thought 
 to express so much, but we must collect it from the testimony 
 of God the Creator, in his Word, and of the World created, in 
 our reason. The opinion of the Church of the Jews will suffi- 
 ciently appear in that zealous mother to her seventh and young- 
 est son; " I beseech thee, my son, look upon the heaven and 
 the earth, and all that is therein, and consider that God made 
 them of things that were not:" (2 Mace. vii. 28.) which is a 
 clear description of crea/Zo//, that is, production out of nothing. 
 But because this is not by all received as canonical, we shall 
 therefore evince it by the undoubted testimony of St. Paul, 
 who, expressing the nature of Abraham's faith, propoundeth 
 "him whom he believed as God who quickeneth the dead, 
 and calleth those things which be not, as though they were." 
 (Rom. iv. 17.) For, as to be called in the language of the Scrip- 
 ture is to be, {" Behold what manner of love the Father hath 
 bestowed upon us, that we should be called the sons of God," 
 saith St. John in his first Epistle, (iii. 1.) who in his Gospel 
 (i. 12.) told us, " he hath given us power to become the sons 
 of God :") so to call is to make, or cause to be. As where the 
 prophet Jeremy saith, " Thou hast caused all this evil to come 
 upon them," (Jer. xxxii. 23.) the original + may be thought to 
 speak no more than this, thou hast called this evil to them. He 
 therefore " calleth those things which be not, as if they were," 
 who maketh those things which were not, to be, and produceth 
 that which hath a being out of that which had not, that is, out 
 of nothing. This reason, generally persuasive unto faith, is 
 more peculiarly applied by the apostle to the belief of the crea- 
 tion: for "through faith (saith he) we understand that the 
 worlds were framed by the word of God, so that the things 
 which are seen were not made of things which do appear." 
 (Heb. xi. 3.) Not as if the earth, which we see, were made of 
 air, or any more subtil body, which we see not ; nor as if those 
 " things which are seen" were in equal latitude commensurable 
 
 • ' Creatio atque conditio nunquam sit, aedificata potius dicitur, quam con- 
 
 nisi in nuignis operibus noininantur : ver- dita vel creata. In niagnis enim operibus 
 
 oi causa, munduB creatus est, urbs con- atque facturis verbum creationis assu* 
 
 <1>U est ; domu8 vero, quamvis magna mitur.' S. Hieron. ad Eph. c. 4. 
 
 t ^^^2n 
 
MAKER OF HEAVEN AND EARTH. 81 
 
 with the worlds which were framed : but that those " things 
 which are seen," that is, which are, were made of those " which 
 did not appear,"* that is, which were not. 
 
 Vain therefore was that opinion of a real matter coeval 
 with God as necessary for production of the World by way of 
 subject, as the eternal and Almighty God by way of efficient. 
 For if some real and material being must be presupposed by 
 indispensable necessity, without which God could not cause 
 any thing to be, then is not he independent in his actions, nor 
 of infinite power and absolute activity, which is contradictory 
 to the divine perfection. Nor can any reason be alleged why 
 he should be dependent in his operation, who is confessed in- 
 dependent in his being. 
 
 And as this coeternity of matter opposeth God's indepen- 
 dency, the proper notion of the Deity, so doth it also contra- 
 dict his all sufficiency. For if, without the production of 
 something beside himself, he cannot make a demonstration of 
 his attributes, or cause any sensibility of his power and will 
 for the illustration of his own glory ; and if, without something- 
 distinct wholly from himself, he cannot produce any thing, 
 then must he want something external :t and whosoever want- 
 etJj any thing is not all-sufficient. And certainly he must have 
 a low opinion and poor conception of the infinite and eternal 
 God, wlio thinks he is no otherwise known to be omnipotent 
 than by the benefit;}: of another. Nor were the framers of the 
 Creed so wise in prefixing the Almighty before Maker of 
 heaven and earth, if out of a necessity of material concurrence, 
 the making of them left a mark of impotency rather than omni- 
 potency. 
 
 The supposition then of an eternal matter is so unnecessary 
 where God works, and so derogatory to the infinity of his 
 power, and all-sufficiency of himself, that the latter philoso- 
 phers,§ something acquainted with the truth which we profess, 
 
 * Fori take (jA ex •^a.mfxiywv in this superior est eo cui praestat uti.' Tertull, 
 
 place to be equivalent unto ovx l| ovtocv in adv. Hermng, c. 8. 
 
 the Maccabees, and that of the same sense t ' Grande revera beneficium contulit, 
 
 with l^cvx. ovTDv, as the Syriac translation, ut haberet hodie per quem Deus cognos- 
 
 l^nno xbT l-b'X ID ex lis qua: non conspici- ceretur et omnipotens vocaretur : nisi quod 
 
 tiiitur. Which manner of speech may be jam non omnipotens, si non et hoc potens, 
 
 observed even in the best Greek authors; ex nibilo omnia proferre.' Ibid. ' Quomodo 
 
 as in Aristotle : fAgraBaXXoi a.v to /wExafaX- ab homine divina ilia vis differret, si, ut 
 
 Xcv TETpap^Sj. ri yk^ i^ vTroKeifxsvov el; vma- homo, sic etiam Deus ope indigeat aliena: 
 
 jtEiiUEvov, r) oIk l^ vTToy.tifjt.ivov t'f ctp^ i/TToxEi- indigct autem si nihil moliri potest, nisi 
 
 /xEvov, h (ATI E^ iTToxEijuEvsu £i{ vTeoy.elfji.eyoY, a abaltero illi materia ministretur.' Lactan. 
 
 '^ iTTCKUfxevov Eij fxh i-noxei/xevov. PhijS. I. 1. ii. c. 9. 
 
 V. c. 1. t. 7. Where cvx l^ vTroxetfxivov is § As Hierocles : Koi ti mna'x'eyai vei tou- 
 
 the same with i? o'vx^ i7ro)t£i|U£vou, and /txii tou;, oTroy ye xai tmv nXarajvixiv tive; otx 
 
 sj t'TTOKgi^Evou with EX [Mn imcKti[j.iyQV. IfB'r.y rhy tteji toD ^KfjuovfycZ &£o3 Si3<ra^ou<ri». 
 
 Evvoiav ; ol ya^ ixovcv avriv elyai ar.9vyay, avTe- 
 
 t 'Nemo enim non eget eo de cujus •rfXZ:v7roa-rr,!raiivvaadaixorfx'jVol>ieiait/yafA,st 
 
 utitui ; nemo non subjicitur ei cujus eget xai a-cfia. i^ aiiiou ivefyoZvra- a^\' ayeyvrtrou 
 
 lU jiossit uti. Sic et nemo de alieno uXn; crvye^yiia.,Hal rti fji.f) wa-f'avrov iTrearraa-rt 
 
 ut'-i:,!o, noil minor est eo de cujus utitur; <pva-ei xaTa^^ii/xivoy, fjiovx; in/J,iov^yiTy Jiiv«- 
 
 et nemo qui prajstatde suo uti, non in hoc a-Qat. De Frovid. et Fato, p. 6. 
 
82 ARTICLE I. 
 
 though rejecting Christianity, have reproved those of the 
 school of Plato, who delivered, as the doctrine of their master, 
 an eternal companion, so injurious to the Father and Maker of 
 all things. 
 
 Wherefore to give an answer to that general position, 'That 
 out of nothing nothing can be produced,' which Aristotle* pre- 
 tends to be the opinion of all natural philosophers, I must tirst 
 observe, that this universal proposition was first framed out of 
 particular considerations of the works of art and nature. For 
 if we look upon all kinds of artificers,t we find they cannot 
 give any specimen of their art without materials. Being then 
 the beauty and uniformity of the World shews it to be a piece 
 of art most exquisite ; hence they conclude that the Maker of 
 it was the most exact artificer,:|: and consequently had his mat- 
 ter from all eternity prepared for him. Again, considering the 
 works of nature, and all parts of the World subject to genera- 
 tion and corruption, they also§ observed that nothing is ever 
 generated but out of something pre-existent, nor is there any 
 mutation wrought but in a subject, and with a presupposed 
 capability of alteration. From hence they presently collected, 
 that if the whole World were ever generated, it must have been 
 produced out of some subject, and consequently there must be 
 a matter eternally pre-existing. 
 
 Now what can be more irrational, than from the weakness of 
 some creature to infer the same imbecility in the Creator, and 
 to measure the arm of God by the finger of man ? Whatsoever 
 speaketh any kind of excellency or perfection in the artificer, 
 may be attributed unto God : whatsoever signifieth any infir- 
 mity, or involveth any imperfection, must be excluded from the 
 notion of him. That wisdom, prescience, and pre-conception, 
 that order and beauty of operation which is required in an 
 artist, is most eminently contained in him, who hath "ordered 
 all things in measure, and number, and weight :" (Wisd. xi. 20.) 
 but if the most absolute idea in the artificer's understanding be 
 not sufficient to produce his design without hands to work, and 
 materials to make use of, it will follow no more that God is 
 necessarily tied unto pre-existing matter, than that he is really 
 compounded of corporeal parts. 
 
 Again, it is as incongruous to judge of the production of 
 
 * nSv TO ym/xiny aviyxji ylvia-Qai n 1$ 8. 'ATriixaa-TEov tm f^h ^t^ rh rt^(yirtiv, riv 
 
 SvTiut h Ix. ixh ovTflBV TouTfluv Je TO fj-lv Ix. y.h Si aSfiavra tw KOTfx.x. Methodius ffSfJ Ta* 
 
 G»T*-y yivi^Sat aJuvflTov iripi yij to-jth; iy.o- yinmay, in Phot. Btbl. ^37. col. 937. ed. 
 
 yvafAovova-t Trig ii^r); awayriq ol TTifi <pC<r(i)ii. Hoeschel. 1612. 
 
 P/iysif. 1. i. c. 1. t. 34. t So Ilierocles calls him xoa-juon-oiov xat 
 
 t ' Ut igitur faber cum quid tedificaturus api3-To'T£;>jvov Sesv, in Aur. Carm.^ p. 10, 11. 
 
 est, non ipse facit materiam, sed eaucitur $"Oti Se a.1 oio-i'ai, nal ca-a aWa awX5« 
 
 quffi sit jmrata, fictorque item cera : sic ovTa 1$ iirMiif^hov tiv5{ yimat, Ijria-xoTrouvTj 
 
 isti providentia; divine materiam prajsto j/svoji-'av 4>av£joV oei ycj es-ti'ti o icTrsxEiTat., 
 
 esse oporluit, noa quam ipse faceret, sed i^ ou yivnai to yiyyiofAivcy, oi'ov ra. fvra xoi 
 
 quam haUeret paratam.' Cicero de Nat. ra. ^ia U o-Trip^oTo?. Aiistot. Phys. 1. i. 
 
 jbeorum, iii. infragm. ap. Lactant. 1. ii. c. c. 7. 
 
MAKER OF HEAVEN AND EARTH. 83 
 
 the World by those parts thereof which we see subject to ge- 
 neration and corruption : and tlience to conclude, that if it 
 ever had a cause of the being which it hath, it must have been 
 generated in the same manner in which they are; and if that 
 cannot be, it must never have been made at all. Fov nothing is 
 more certain than that this manner of generation cannot pos- 
 sibly have been the first production even of those things which 
 are now generated. We see the plants grow from a seed ; that 
 is their ordinary way of generation: but the first plant could 
 not be so generated, because all seed in the same course of na- 
 ture is from the pre-existing plant. We see from spawn the 
 fishes, and from eggs the fowls receive now the original of 
 their being: but this could not at first be so, because both 
 spawn and egg are as naturally from precedent fish and fowl. 
 Indeed, because the seed is separable from the body of the 
 plant, and in that separation may long contain within itself a 
 power of germination : because the spawn and egg are sejunge- 
 able from the fish and fowl, and yet still retain the prolific power 
 of generation ; therefore some might possibly conceive that 
 these seminal bodies might be originally scattered on the earth, 
 out of which the first of all those creatures should arise. But in 
 viviparous animals, whose ofl^spring is generated within them- 
 selves, whose seed by separation from them loselh all its se- 
 minal or prolific power, this is not only improbable, but incon- 
 ceivable. And therefore being the philosophers* themselves 
 confess, that whereas now all animals are generated by the 
 means of seed, and that the animals themselves must be at 
 first before the seed proceeding from them ; it followeth that 
 there was some way of production antecedent to and differing 
 from the common way of generation, and consequently what 
 we see done in this generation can be no certain rule to un- 
 derstand the first production. Being then that universal 
 maxim, that ' nothing can be made of nothing,' is merely cal- 
 culated for the meridian of natural causes, raised solely out of 
 observation of continuing creatures by successive generation, 
 which could not have been so continued without a being ante- 
 
 • These words of Aristotle are very ob- cieiitly destroyed his own argument, which 
 
 servable, in which he disputes against we produced before out of tiie first of the 
 
 Speusippus and tlie Pythajortans, who Physics, and is excellently urged in that 
 
 thought the rudiments of things first made, philosophical piece attributed unto Justia 
 
 out of which they grew into perfection: Martyr. Y.I TCftuToilirTi to a-irti^nv siri^fAO,, 
 
 'Ocroi Zi i'rroXafjiSa.iouiTii, cotttb^ oI U-jOayo^imi Xai Za-re^ov ri in o-m^fAaroi; ytyiof^svov, Kai 
 
 xa; J'^-Eua-iTTTToc, TO ofi3-Toy xal xaWte-rov /uifi ■yivvnra afji.(^0Tlfa, ^n ju'tv ytvis-incu xBi/xhou 
 
 Iv i^X/i iTvai, Jia T3 l>t TaJv^iiniv xai tUv ^tuanv Ix irwEp^ttTot ■yiyvof/.ivou L?rox£iTai to (TTrif/^a' 
 
 Taj app^ic a'lTia |WEV Ervfli, to Se xaXov xai to '7n ii yiviau tcv (TOTEifaVTOj iTTOKt'itrdcii to 
 
 TEXeiov Iv Tore EX TouToiv, cvK Of Si; oioVTai. TO (TTTE^jUa oil JuvaTo'y. oix a^a ad rk ^Sia. x»i ret 
 
 yap a-Tre^/xa IJ ETEpsJV sa-rl "Tr^ori^ait tiXei'iwv <pvra £x e-'rripfjia.-ro;. Aristot. Do^m. Evers. 
 
 Kal TO iT^MTOv ov s-TTf'^/ua Ej-Tiv, ciX'Ka to t£- art. I."o0s» ovdeli; Xej-ei toU fl-Tfcf/ttaTOt Jivai 
 
 Xliov. orov Trpo'TEpov av9f ajTTOV av <j>aiij tic iTvai Tov av9pai7r;v, oijSe Tou io3 tTvai Tn* aXsxTOfi'Ja' 
 
 rou a-TTEj.MoTOf, oh Tov fx TouTOu ytnuifjievoy, tS; Je a^exTOfiJoj to aih £7voi, xui to a-iTt^/A» 
 
 ftXX' trcpov 1^ ov TO sTTTEfiua. Metaph. xii. c. tou avQ^dirou xiyofjtiv. Plul. Sympos, 1. ii. 
 
 7. By which words Aristotle hath suffi- probl. 3. 
 
84 ARTICLE I. 
 
 cedent to all such succession ; it is most evident it can have 
 no place in the production of that antecedent or first being, 
 which we call creation. 
 
 Now when we thus describe the nature of creation, and 
 under the name oi heaven and ecrr/A comprehend all things con- 
 tained in them, we must distinguish between things created. 
 For some were made immediately out of nothing, by a proper, 
 some only mediately, as out of something formerly made out 
 of nothing, by an improper kind of creation. By the first 
 were made all immaterial substances, all the orders of angels, 
 and the souls of men, the heavens, and the simple or elemental 
 bodies, as the earth, the water, and the air. " In the beginning 
 God created the heaven and the earth;" (Gen. i. 1.) so in the 
 beginning, as without any pre-existing or antecedent matter. 
 This earth, when so in the beginning made, was " without form 
 and void," (Gen. i. 2.) covered with waters likewise made, not 
 out of it but with it, the same which, " when the waters were 
 gathered together unto one place, appeared as dry land." 
 (Gen. i. 9.) *By the second, all the " hosts of the earth," 
 (Gen. ii. 1.) the fowls of the air, and the fishes of the sea; 
 "Let the earth (said God) bring forth grass, the herb yielding 
 seed, and the fruit-tree yielding fruit after his kind." (Gen. i. 11 ) 
 " Let the waters bring forth abundantly the moving creature 
 that hath life, and fowl that may fly above the earth;" (Gen. i. 20.) 
 and more expressly yet, " Out of the ground God formed every 
 beast of the field, and every fowl of the air." (Gen. ii. 19.) 
 And well may we grant these plants ;ind animals to have their 
 origination from such principles, when we read, ** God formed 
 man out of the dust of the ground ;" (Gen. ii. 7.) and said unto 
 him whom he created in his own image, " Dust thou art." 
 (Gen. iii. 19.) 
 
 Having thus declared the notion of creation in respect ot 
 those things which were created, the next consideration is of 
 that action in reference to the agent who created all things. 
 Him therefore we may look upon first as moved ; secondly, as 
 free under that motion ; thirdly, as determining under that 
 freedom, and so performing of that action. In the first we may 
 see his goodness, in the second his will, in the third his power. 
 I do not here introduce any external impulsive cause, as 
 moving God unto the creation of the world ; for I have pre- 
 supposed all things distinct from him to have been produced 
 out of nothing by him, and consequently to be posterior not 
 only to the motion but the actuation of his will. Being then 
 nothing can be antecedent to the creature beside God himself, 
 neither can any thing be a cause of any of his actions but what 
 is in him ; we must not look for any thing extrinsical unto him, 
 but wholly acquiesce in his infinite goodness, as the only moving 
 
 • ' Hie viflibilis mundus ex materia quae a Deo facta fuerat, factus 
 est et ornattu.' Gennad. c. 10. 
 
MAKER OF HEAVEN AND EARTH. 
 
 85 
 
 and impelling cause ; " There is none good but one that is 
 God," (Matt. xix. 17.)* saith our Saviour; none originally, 
 essentially, infinitely, independently good, but he. Whatso- 
 ever goodness is found in any creature is but by way of emana- 
 tion from that fountain, whose very beino- is diffusive, whose 
 nature consists in the communication of itself. In the end of 
 the sixth day " God saw every thing that he had made, and be- 
 hold it v/as very good :" (Gen. i. 31.) which shews the end of 
 creating all things thus good, was the communication of that 
 by which they were, and appeared so. 
 
 The ancient heaihens have acknowledged this trulh,t but 
 with such disadvantage, that from thence they gathered an un- 
 doubted error. For from the goodness of God, which they did 
 not unfitly conceive necessary, infinite, and eternal.J they col- 
 
 • 'aXXo ya^ to Effi'itTiiTOV ayabov, dXXo to 
 Ke^y E^ir aya.&or, aXXa to TTgMTa); ayn^ov. 
 Produs ill Tiinaum, I. ii. p. 110. 30. ed. 
 Basil. 15.')4. To Si auToayaflov TT^iiTOjg aya- 
 Biv. Ibid. 1.3 J. 
 
 t As Plato : A-yttifxiv 5«, Ji' r.v xWUv yk- 
 
 VES-JV Xttl TO Trav ToSi ^l/VIfl-TaJ JyVlyTDTEV, 
 
 ayaQli; ?y iyaBS J'olSeic ^£fi oijjivo; ouSiTTOTE 
 iyyin-rtti (fSoVo?* toutou J' IxTCf wv, ^oM-xa, 
 OTi fxiXifrra i8ouXn9>) yfviir?!ai ^x^aTXr.irta, 
 auT^' TauTtjv Je yivii^lte; xcVjUoi/ /j.a.'KKTr aV 
 Tif afX''" "ujiauTaTiiv OTaf' dvJpiv <J>jovi|Waiy 
 a.Trole^ofA.ivo:, o^^rraTu. aTToXiyoi-r a/. In 
 Tiniito, p. o04. eJ. Bip. aItU yaj t?j 
 rorv Traiiroov "notna-nu; ouSs^ia aXX>) ttjo's jrTiv 
 iCXoycf, ffXnv Tnf xot' oli-'tav aya^oTiroi;. 
 Hieroel. in Aur. Ctirm. p. '21. ed. pr. Ai 
 yaj "rrap-i, rhv ayaGartira 'Kiyof^ivat aWiai Tr,{ 
 itlfAiov^yiui; toSJe fou TravTcf, av^ffUWiVaic 
 /UttXXov trljJj-Tao-Es-iv ^ to! Sea) 7rpE7roua-iv. 
 /Aid. 
 
 J 'Avayxn Sta t«v to~ flEou ayafloTnTa ovto{ 
 TOu xoV/woy, aEi tS tov &eJv aya&ov ETvai, xai 
 TOV xos'/wov iwafp^eiv uittib^ nXi'a) n*£v xaj wi/jj 
 g-vvv<pisTaTa.i <{)i't, o-M/xaTi Je irxia. Saliistiiis 
 de Diis et mnndo, c. 7. E^ j/af afji.siwv fjih 
 vroiM, w3c Elf TO ttoieTv fji.iraBi$riHi ; si Je to 
 9roi£~v, Ti |«ri If ai'Jiou ETT^aTTEv ; Hierncles da 
 Fato et Provid. p. 10. Neither doth he 
 mean any less, when in liis sense he thus 
 describes the first Cause of all things: 
 'Eo-t av (so I read it, not es-t', av, as the 
 printed copies, or 'ixt; av, as Curterius) ? 
 TO v^Zrov avrSiv aiVioy a^uETa^XiiToV TravTi) 
 xai aT^EOTTov, xai Thv ouTiat -rn hi^ytia. rhv 
 alrh x£>CTD|U£vov, xai rhv aya^oTrna olx. 
 iffj'xTDTOv SX"^' °-^^' ous-taJ/UEHiv xa9' airhv, 
 KOI Xj* aiiTW Ta Wfcf TO E7vai wapiiyov (so I 
 lead it, not vravrcev Trpo; to eO E^vai, as the 
 printed). Hwrocl. in Anr. Cnrm. -p. '21. 
 2wf}^rtir!ti a^a rn fxh iyabirnrt Tou TraTpoj 
 
 fl T?f TTfOVoiaC EXTEVEla- TauTi? Si h TOU ir,fX,t- 
 
 iv^ytv Jiaisiviot 7roi'»i7(f TauTu Js fi tou TravTOf 
 xaTS Toy aTTEipov crSiOTn;. xai o aiiro; Xoyoc 
 TauTw TI ayaijsr, xai ihv aj-aSoTura toS Tre- 
 
 TToijjxo'TOf. Prflclus ill Timdum, 1. ii. p. 111. 
 46. Now although this be the constant 
 argumentation of the later Platonists, yet 
 they found no such deduction or conse- 
 quence in their master Plato : and I some- 
 thing incline to think, though it may seem 
 very strange, that they received it from 
 the Christians, I mean out of the school 
 of Ammonius at Alexandria ; whom 
 though Porphyrius would make an apos- 
 tate, for the credit of his heathen gods, 
 yet St. Jerome hath sufficiently assured 
 us that he lived and died in the Christian 
 faith. The reason of my conjecture is no 
 more than this : Proclus acknowledgeth 
 that Plutarch and others, though with 
 Plato they maintained the goodness of 
 God to be the cause of the World, yet 
 withal they denied the eternity of it : and 
 when he quotea other expositors for hi.s 
 own opinion, he produceth none but Por- 
 phyrius and lamblichus, the eldest of 
 which was the scholar of Plotinus the dis- 
 ciple of Ammonius. And that he was of 
 the opinion, I collect from him who was 
 his scholar both in philosophy and di- 
 vinity, that is, Origen, whose judgment, 
 if it were not elsewhere apparent, is suf- 
 ficiently known by the fragment of Me- 
 thodius TTEpi VEvvtiTiy, preserved in Photius. 
 "Oti 'ilfiylviif , oy XEVTaupoy xaXE?, I'Ktyi ruv- 
 ai'Siov eTvat T«i fxivo) ro<f>olJ xai aTTpsa-JEE? &(£ to 
 way. [Vid. p. 8'i. col. 2.] Being then 
 Porphyrius and lamblichus cited by Pro- 
 clus, being Hierocles, Proclus, and Salus- 
 tius, were all either ex t^j lEfSf j'EveSj , as 
 they called it, that is, descended succes- 
 sively from the School of Ammonius (the 
 great conciliator of Plato and .\ristotIe, 
 and reformer of the ancient phiIo:^ophy), 
 or at leastcontemporary to them that were 
 so ; it is most probable that they might 
 receive it from his mouth, especially con- 
 sidering that even Origen a Christian con* 
 firmed the same. 
 
86 ARTICLE 1. 
 
 lected that whatsoever dependeth of it must be as necessary 
 and eternal, even as light must be as ancient as the sun, and a 
 shadow as an opacous body in that light. If then there be no 
 instant imaginable before which God was not infinitely good, 
 then can there likewise be none conceivable before which the 
 World was not made. xA.nd thus they thought the goodness of 
 the Creator must stand or fall with the eternity of the creature. 
 For the clearing of which ancient mistake, we must observe, 
 that as God is essentially and infinitely good without any mix- 
 ture of deficiency, so is he in respect of all external actions or 
 emanations absolutely free without the least necessity. Those 
 bodies which do act without understanding or preconception 
 of what they do, as the sun and fire give light and heat, work 
 always to the utmost of their power, nor are they able at any 
 time to suspend their action. To conceive any such necessity 
 in the divine operations, were to deny all knowledge in God, 
 to reduce him into a condition inferior to some of the works of 
 his own hands, and to fall under the censure contained in the 
 Psalmist's question, " He that planted the ear, shall he not 
 hear ? he that formed the eye, shall he not see ? he that teacheth 
 man knowledge, shall he not know ?" (Psal. xciv. 9, 10.) Those 
 creatures who are endued with understanding, and consequently 
 with a will, may not only be necessitated in their actions by a 
 greater power, but also as necessarily be determined by the 
 proposal of an infinite good: whereas neither of these neces- 
 sities can be acknowledged in God's actions, without suppos- 
 ing a power beside and above omnipotency,or a real happiness 
 beside and above all-sufiiciency. Indeed if God were a neces- 
 sary agent in the works of creation, the creatures would be of 
 as necessary a being as he is ; whereas the necessity of being 
 is the undoubted prerogative of the first cause. "He vvorketh 
 all things after the counsel of his own will," (Ephes. i. 11.) 
 saith the apostle : and wheresoever counsel is, there is election, 
 or else it is vain ; where a will, there must be freedom, or else 
 it is weak. We cannot imagine that the all-wise God should 
 act or produce any thing but what he determineth to produce ; 
 and all his determinations must flow from the immediate prin- 
 ciple of his will. If then his determinations be free, as they 
 must be coming from that principle, then must the actions 
 which follow them be also free. IBeing then the goodness of 
 God is absolutely perfect of itself, being he is in himself in- 
 finitely and eternally happy, and this happiness as little capa- 
 ble of augmentation as of diminution ; he cannot be thought 
 to look upon any thing without himself as determining his will 
 to the desire, and necessitating to the production of it. If then 
 we consider God's goodness, he was moved; if his all-sufficiency, 
 he was not necessitated : if we look upon his will, he freely 
 determined ; if on his power, by that determination he created 
 the World. 
 
MAKER OF HEAVEN AND EARTH. 87 
 
 Wherefore that ancient conceit of a necessary emanation of 
 God's ooodoess in the eternal creation of the World will now 
 easily be refuted, if we make a distinction in the equivocal 
 notion of goodness. For if we take it as it signifieth ' a recti- 
 tude and excellency of virtue and holiness, with a negation of 
 all things jnorally evil, vicious, or unholy,' so God is absolutely 
 and necessarily good : but if we take it in another sense, as in- 
 deed they did who made this argument, that is, rather for be- 
 neficence, or communicativeness of some good to others; then 
 God is not necessarily, but freely, good, that is to say, yn'ofit 
 able and beneficial. For he had not been in the least degree 
 evil or unjust, if he had never made the World or any part 
 thereof, if he had never communicated any of his perfections 
 by framing any thing beside himself. Every proprietary there- 
 fore being accounted master of his own, and thought freely to 
 bestow whatever he gives ; much more must that one eternal 
 and independent Being be wholly free in the communicating 
 his own perfections without any necessity or obligation. We 
 must then look no farther than the determination of God's will 
 in the creation of the World. 
 
 For this is the admirable power of God, that with him to 
 will is to effect, to determine is to perform. So the elders speak 
 before him that sitteth upon the throne ; "Thou hast created 
 all things, and for thy pleasure (that is, by thy will) they are 
 and were created." (Rev. iv. 11.) Where there is no resist- 
 ance in the object, where no need of preparation, application, 
 or instrumental advantage in the agent, there the actual deter- 
 mination of the will is a sufficient production. Thus God did 
 make the heavens and the earth by willing them to be.* This 
 was his first command unto the creatures, and their existence 
 was their first obedience. " Let there be light,"f this is the 
 injunction ; *' and there was light," that is the creation. Which 
 two are so intimately and immediately the same, that though 
 in our and:J: other translations those words, let there be, which 
 express the command of God, differ from the other there was, 
 which denote the present existence of the creature; yet in the 
 original there is no difference at all, neither in point nor letter. 
 And yet even in the diversity of the translation the phrase 
 seems so expressive of God's infinite power, and immediate 
 efficacy of his will, that it hath raised some admiration of 
 Moses in the§ enemies of the religion both of the Jews and 
 
 * So Clemens Alesandrinus speaks of Jn/unKfj/Sv, ofxoZ rn Sov'Kha-ti trwvpifreifjiiVTi 
 
 God : 'i'i'KM TO) ^ovMi-dai irijjitov^yii, Kcti TM tSj XTiVsajf ; Id. 1. ii. adv. Euiwm. §. 21. 
 fjicr/cv IQiXno'ai avTov iTTiTcu to yiyimcQai. X ^^ J-eHiS^ra; <fZ;, na] lygvBTO ^a)ff, Fiat 
 
 Prolrept. c. 4. fin. lux,et facta est lux: or as Aquila, yinT&ai, 
 
 t Viyrt^nTtu <f>3iij, xai to TrpoTTay/xa i^y^v Kol lyhno, as Symmachus, e3"t», ks; eys- 
 
 i!v. S. Basil, in Hernem. Homil. ii. §. 7. vsto, all with a difference : whereas in 
 
 "Orav is faivhv 6eou xai jinixa xal TT^oTTayfxa the Hebrew it is a most expressive and 
 
 Xeyu/xBv, Tr.v h T»i b£\hfj,aTi poTrh hyovfxeba significant tautology, .lix "n-i "UK 'n* 
 h t'iSn Trjoa-TaVjUaToc a-p^if*aTi^6<r9ai, Id. § As Dionysius I/ongiuus, ttsji D»|^uc,. 
 
 ibid. Ti'vof 'wvcvpyia; Seoito o 6e\rifAari ij*ovov Sect. 9. Taorji «ai 6 t«» 'loviaimiv BtrfAt^ 
 
88 ARTICLE I. 
 
 Christians. "God is in the heavens, he hath done whatsoever 
 be pleased,"* saith David ; (Psal. cxv. 3.) yea, in the makinof 
 of the heavens; he therefore created them, because " he pleased;' 
 nay, more, he thereby created them, even by willing thei) 
 creation. 
 
 Now although some may conceive the creature might have 
 been produced from all eternity by the free determination ol 
 God's will, and it is so far certainly true, that there is no in- 
 stant assignable before which God could not have made the 
 World ; yet as this is an Article of our faith, we are bound to 
 believe the heavens and the earth are not eternal. "Through 
 faith we understand the worlds were framed by the word of 
 God." (Heb. xi. 3.) And by that faith we are assured, that 
 whatsoever possibility of an eternal existence of the creature 
 may be imagined, actually it had a temporal beginning; and 
 therefore allthe arguments for this World's eternity are nothing 
 but so many erroneous misconceptions. " The Lord possess- 
 ed me in the beginning of his way, before his works of old 
 (saith Wisdom). I was set up from everlasting, from the be 
 ginning, or ever the earth was :" (Prov. viii. 22, 23.) And the 
 same Wisdom of God being made man, reflecteth upon the same 
 priority, saying, "Now, O Father, glorify thou me with thine 
 ownself, wiili the glory which I had with thee before the World 
 was." (John xvii. 5.) Yea, in the same Christ are we " blessed 
 with all spiritual blessings, according as he hath chosen us in 
 him before the foundation of the World." (Ephes. i. 3, 4.) The 
 impossibility of the origination of a circular motion, which we 
 are sure is either in the heaven or earth, and the impropriety 
 of the beginning of time, are so poor exceptions, that they de- 
 serve not the least labour of refutation. The actual eternity of 
 this World is so far from being necessary, that it is of itself 
 most improbable ; and without the infallible certainty of faith, 
 there is no single person carries more evidences of his youth, 
 than the World of its novelty. f 
 
 It is true indeed, some ancient accounts there are which 
 would persuade us to imagine a strange antiquity of the World, 
 far beyond the annals of Moses, and account of the same Spi- 
 "it which made it. The J Egyptian priests pretended an exact 
 
 6irti(, eu;^ Ti/j^iv aVBf, iTrstlh rtiv tou 6mu t As even Lucretius confesseth, and 
 
 Stva^iv xara rhv a^iav lyixfias xa^ifmiv, that out of the principles of Epicurus, I. 
 
 fifli/C iy TJ7 eVSoXu -/^a.-\,ai; Txv vo'/ixaiv, ETTtriv v. 331. 
 
 Siif, <5»i3-»' Ti ; yiti'j&ia (fie, xai iyivira' ' Verum, ut opinor, habet novitatem sum- 
 
 yma-da> yH, Jtai iyivcro. Where observe, ma, recensque 
 
 Longinus made use of the translation of Natura est mundi, neque pridem exordia 
 
 Aqnila. cepit.' 
 
 * riavra oj-a. r)fl«Xii<r£v lirohirii/ \v rS olfavx f Plato tells us of an account which an 
 
 xal h T? yy i^a.;'<i-ni3'vx} Tpo; T>;y Sn/Aiewj-iav Egyptian priest gave to Solon, in which 
 
 t£v Iv Tn yfi /uo'vov, ixxi xai ir^l; rh XTtViv the Athenians were nine thousand years 
 
 n^ a*ta iwafAttny Sjxes-ev h Sixtis-if avTov old, and those of Sais eight thousand : 
 
 ftAt). S. Chrysost, I. ii, cifi rou axara- n^OTs^av /ixsv TJ;y Trap' i^Tv Itej-.j^jXioic Ix rJjf 
 
 Xnirvou Ti xai 'H^alirrov to aireffxx wooXaooZa-a l/xSiv, 
 
MAKER OF HEAVEN AND EARTH. 
 
 89 
 
 chronology for some myriads of years, and the Chaldeans or* 
 Assyrians far outreckon them, in which they delivered not 
 only a catalogue of their kings, but also a table of the feclipses 
 of the sun and moon. 
 
 But for their number of years nothing is more certain than 
 their foro;ery; for the Egyptians did preserve the antiquities 
 of other nations as well as their own, and by the evident fal- 
 lacy in others have betrayed their own vanity. When Alex- 
 ander entered Egypt with his victorious army, the priests 
 could shew him out of their sacred histories an account of the 
 Persian empire, which he gained by conquest, and the Ma- 
 cedonian, which he received by birth, of each for eight 
 thousand years ;{ whereas nothing can be more certain, out of 
 the best historical account, than that the Persian empire, whe- 
 ther begun in Cyrus or in Medus, was not then three hundred 
 years old, and the Macedonian, begun in Caranus, not five hun- 
 dred. They then who made so large additions to advance the 
 antiquity of other nations, and were so bold as to present them 
 to those who so easily might refute them (had they not delighted 
 to be deceived to their own advantage, and taken much pleasure 
 in an honourable cheat), may without any breach of charity be 
 suspected to have extended the account much higher for the 
 honour of their own country. Beside, their catalogues must 
 needs be ridiculously incredible, when the Egyptians make the 
 first kings' reigns above twelve hundred years a-piece,^and the 
 
 hfMv tv Tore [ejoTj y^afxixaa-iV o>eTai'.ia-;^iXiaiv 
 Ira;* e^ifl/*oj j/ij/paTTTai. In Tim<eo, p. 293. 
 Pomponius Mela makes a larger account 
 out of Herodotus, 1. i. c. 5. ' Ipsi vetus- 
 tissimi (ut praedicant) hominuin trecentos 
 et triginta reges ante Amasim, et supra 
 tredecim niillium annorum aetates certis 
 Annalibus:' where, as the Egyptians 
 much stretch the truth, so doth Mela 
 stretch the relation of Herodotus, who 
 makes it not thirteen thousand, but eleven 
 thousand three hundred and forty years. 
 Diodorus Sicuius tells us of twenty-three 
 thousand years from the reign of the first 
 king of F.gypt to the expedition of Alexan- 
 der ; and Diogenes Laertius out of other 
 authors more than doubles that account : 
 AlyvTTTiOt fjclv ykf NeiXou yevEJ-Sai •na'ila'H-^ai' 
 CToy, ov a^^ai 4)jXoj-o<fiaf , nf nv; wposo-TiTaj 
 It^ia; eTvai xai TrpoifiiTa;, am Je ttovtov el( 
 'AXf^avJ^cv Tcv Maxs'Jova ETa'V eTvat /ui/piaJaf 
 tia-a-a.pa.1;, nai oxTax(cr;^iXia oxxaxoVia ETn 
 i^hnovTa Tfi'a : furtu-eight thouiaiid eight 
 hundred anil siity-three. Proirm. p. 1. 
 
 • 'Aa-a-v^toi Si, 4)>i5-iv*la;C*0>ii;^isf, oppf ETTTa 
 xai tiKOTi /xveia^a; £t£v /xavaf £Tiij))3"av, 
 £f <t"ia-iv "iTTTrasy^o;, aXXa xaj oXa{ awoxara- 
 rrac-eif xai TTEfioSoi;; Tav ETTTa xo3-f/.OK^aro^aiv 
 utiifxri srajiJoj-av. Proclus in Timieum, 
 t 'Ey 3Mf iXi'ou fjth fxXs.^e'J yivsVSa* Tfia- 
 
 Ko^iag iB^ofxTixcvra TpS?? . (TEXJivn? Ji linamnovt 
 TpiaxovTtt 5Jo. Diog. Laert. ProO'm. p. 1. 
 
 i 'i'his fallacy appeareth by an epistle 
 which Alexander wrote to his mother 
 Olympias, mentioned by Athenagoras, 
 Winutius Felix, St. Cyprian, and St. Au- 
 gustin. ' Persarum autem et ftlacecionum 
 imperium usque ad ipsum Alexandrura, 
 cui loquebatur, plus quam octo millium 
 annorum ille constituit ; cum apud Gras- 
 cos Macedonum usque ad mortem Alex- 
 andri quadringenti octoginta quinque re- 
 periantur anni, Persarum vero, donee ip- 
 sius Alexandri victoria finiretur, ducenti 
 et triginta tres computentur. S. August, 
 de Civ. Dei, I. xii. c. 10. 
 
 § As Diodorus Sicuius, 1. i. p. 2'2. ed. 
 Rhod, p. l.T. Stejili. takes notice of the 
 Egyptians, and Abydenus of the Chal- 
 deans, whose ten first kings reigned on» 
 hundred and twenty Sari, 'sit touj way- 
 Ta{ £7vai ^aa-iXE?; Jixa- iv o xpo'yof Trf ^aj-i- 
 Xfi'af (rv\r,^e o-afoi/C ixarcv i'xoiri. Now this 
 word <rajo; was proper to the Babylonian 
 or Chaldean account. Hesiich. Sajojagi- 
 Bfxoi Tif Traja Ba^uXoDn'oif, but what this 
 number was he tells us not. In the frag- 
 ment of Abydenus preserved by Eusebius, 
 2ajof Si l«-Tiv i^ania-io. xtti r^tir)(iMa Inj, 
 every Zapoc is three thousand six hundred 
 years, and consequentlv the one hundred 
 
90 
 
 ARTICLE I. 
 
 Assyrians theirs about forty thousand : except we take the 
 Egyptian years for months,* the Assyrian for days ; and tnen 
 the account will not seem so formidable. 
 
 Again, for the calculation of eclipses, as it may be made for 
 many thousand years to come, and be exactly true, and yet 
 the World may end to-morrow; because the calculation must 
 be made with this tacit condition, if the bodies of the earth, 
 and sun, and moon, do continue in their substance and con- 
 stant motion so long : so may it also be made for many mil- 
 lions of years past, and all be true, if the World have been so 
 old ; which the calculation doth not prove, but suppose. He 
 then who should in the Egyptian temples see the description 
 of so many eclipses of the sun and moon, could not be assured 
 that they were all taken from real observation, when they 
 might be as well described out of proleptical supposition. 
 
 Besides, the motions of the sun, which they mention toge 
 ther and with authority equal to that of their other observations, 
 are so incredible and palpably fabulous, that they take off all 
 credit and esteem from the rest of their narrations. For with 
 this wild account of years, and seemingly accurate observa- 
 tions of the heavens, they left it written to posterity, that the 
 whole course of the celestial motions was four times changed ; 
 so that t the sun hath twice risen in the east and set in the 
 
 and twenty a-ipot belonging to the reign 
 of the ten kings four hundred and thirty- 
 two thousand years. Neither was this 
 the account only of Abydenus, but also of 
 Berosus ; neither was it the interpreta- 
 tion only of Eusebius, but also of Alex- 
 ander Polyhistor, who likewise express- 
 eth : rlv ^{ovov tj?; Sao-iXEia; avrait iri^ou; 
 iieaTov EiKos"!, ^toi troiv jUi/piaJac rlycrafi-Hov- 
 Ttt TfE~c xof ^^' ;^iXiaJaf. This seemed so 
 highly incredible, that two ancient monks, 
 Anianus and Pauodorus, interpreted those 
 Chaldean years to be but days, so that 
 every crafo; should consist of three thou- 
 sand six hundred days, that is, nine years, 
 ten months and a half, and the whole one 
 hundred and twenty tripoi for the ten kings 
 eleven hundred and eighty-three years, 
 six months, and odd days. This is all 
 which Jos. Scaliger, or Jacobus Goar of 
 Jate, could find concerning this Chaldean 
 computation : and the first of these com- 
 plains that none but Hesychius makes 
 mention of this account. I shall there- 
 fore supply them not only with another 
 author, but also with a diverse and dis- 
 tinct interpretation. Jafoi ^E-rpov xal dji- 
 S|txo{ ira^a XaXjai'jif • oi ya^ fd' cri^ot TroitZtriv 
 tiiauTOuc 5a"X0' o" yivotrai in IviaUTOj xai [xr,- 
 \tf t^- that is, according to the translation 
 cf Portus : Sari aptid Chaldaos est mensura 
 et numerus: Jium 120 Sari faciunt aniws 
 U^22, (/iii mnt aniii 18 et sex menses. Well 
 might he fix his N. L. or, non liquet, to 
 
 these words ; for, as they are in the 
 printed books, there is no sense to be 
 made of them ; but by the help of the 
 MS. in the Vatican library we sliall both 
 supply the defect in Suidas, and find a 
 third valuation of the <rapoi. Thus then 
 that MS. represents the words : Oi yks px' 
 o-apoi TTCioCs-iV iviavrclq BtkS Kara tkv XaK- 
 ialcot nI-^.^ov, EiTTEp oc-a^cf TToiii fxnva; i-e\ima- 
 x£v irxS', oi" j/i'vcVTtti in lnat-Toi xa] /xnCf i^. 
 .And so the sense is clear, la^o;, ac- 
 cording to the Chaldee account, compre- 
 hends two hundred and twenty- two 
 months, which come to eighteen years 
 and six months ; therefore one hundred 
 and twenty ca^ot make two thousand two 
 hundred and twenty years ; and therefore 
 for SrxS' , I read, leaving out the last B, 
 Bex.', that is, two thousand two hundred 
 and twenty. 
 
 * El Se XiiX o'cf-Jjriv ESJof oc aXuStf , oTi Pilyvv- 
 Tioi Tov (/.rya inauTov ExaXouv, olx at h tmv ttoX- 
 Xiv TOUTiuV IvtaurZv aTrapi'S^HJ'i; l^oi Tt &au- 
 fxas-Tov. Piocliis in Tiinmum, I. i. p. 31. 50. 
 
 t 'Ev Tci'vtv ^our■J} t» X.P''"!' TETpaXij i'kiyoi 
 £^ JlSinDV Tcv liXiov avaT£~Xaj- ivOa te vJv xaTa- 
 liitrat, £v9eCtev 5if ETravaTETXai- xat EvSe/ fu» 
 livaTEXXEf, h&avTa Jlc xatalZyni. Herod, 
 Euterp. c. 14v'. ' Mandatunique Uteris 
 servant, duni zF.gyptii sunt, quater cursus 
 suos vertisse sidera, ac Solem bis jam oc« 
 cidisse ubi nunc oritur.' PompDii. Mela, 
 1. i. c. 10. Whereas Aristotle more sober 
 ly : *E; awavr* yaj waf £\»Xi;2roTi XP"'? **''■* 
 
MAKER OF HEAVEN AND EARTH. 91 
 
 west, as it now does; and, on the contrary, twice risen in the 
 west and set in the east. And thus these prodigious antiqua- 
 ries confute themselves.* 
 
 What then are these feigned observations and fabulous de- 
 scriptions for the World's antiquity, in respect not only of the 
 infallible annals of the Spirit of God, but even of the constant 
 testimonies of more sober men, and the real appearances and 
 face of things, which speak them of a far shorter date? 
 
 !f we look into the historians which give account of ancient 
 times, nay, if we peruse the fictions of the poets, we shall find 
 the first to have no footsteps, the last to feign no actions of so 
 great antiquity, t If the race of men had been eternal, or as 
 old as the Egyptians and Chaldees fancy it, how should it come 
 tc pass that the poetical inventions should find no actions 
 worthy their heroic verse before the Trojan or the Theban war, 
 or that great adventure of the Argonauts? For whatsoever all 
 the Muses, the daughters of Memory, could rehearse before 
 those times, is nothing but the creation of the World, and the 
 nativity of their gods. 
 
 If we consider the necessaries of life.J the ways of freedom 
 
 fhv na^ahh/Aivm ixy^n'KoK; fj.vnfxyiv oliiv >^alve- by their vain ambition in astrological 
 Ttti /j.iraSiB>^nM<;, ovTS KaS' oXov tov sVp^aroi' predictions. Aiid indeed tliose observa- 
 ej^avov ouTB nark ^oficv airsu Tcuv oixfiaiv tions of the Chaldees being curiously 
 cviiv. De Culo, 1. i. c. S. t. 22. Vide searched into by Cailisthenes, appointed 
 Simplir. ad loc. by Aristotle for that pur])Ose, were found 
 
 * As the Chaldees did affirm that they really to go no farther than one thousand 
 had taken observations of the celestial nine hundred and three years before 
 motions for four hundred and seventy Alexander, as Porphyrius hath dechired, 
 thousand years; and withal they also who was no friend to tlie account of AIo- 
 aflBrmed, that for the same space of time ses. Aia to fAnz-ai ra? v-ri KaXXicrflEvci^; ex 
 they had calculated tlie nativity of all the EaffuXiK;; TTE^^SfiVac wa;aTv,piij£i; a^iKE- 
 children who were born. Which last is <rbai e!? tkv 'EXXaJa tou 'Ajic-toteXol;? twto 
 certainly false. ' Nam quod aiunt qua- I'TriTuri^ayno; auraJ a; nvaj hnyiirai o noj- 
 dringenta et septuaginta niillia annorum <J)uficf ;!^iXi'a;v Eriv ilvai xal Inianotrim r^tHv 
 in periclitandis experiundisque pueris, y-^XP^ '^^^ X?'""" 'AXs^avJ'stt; toD MaxsS'c'vo; 
 quicunque nati essent, Babylonios posu- cra^o^svaj. Sirnjdic. ad 2. Arisloi. de Cato, 
 isse, fallunt : si enim esset factum, non p. 123. 
 
 esset desitum. Neminem autem habenms t This argument is therefore to me the 
 
 auctorem qui aut fieri dicat, aut factum stronger, because made by him who can- 
 sciat.' Cirerif, 1. ii. de Div'mal. c. 97. not be thought a favourer of our religion, 
 And if the last be false, we have no rea- because he was a countenancer of none, 
 eon to believe the first is true ; but rather Epicurus, whose mind is thus delivered 
 to deny their astronomical observations by Lucretius, 1. v. 325. 
 
 'Praiterea, si nulla fuit genitalis origo 
 
 Terrarum et Coeli, semperque sterna fuere ; 
 
 Cur supra helium Thebanum et funera Troja;, 
 
 Non alias alii quoque res cecinere Poetffi'? 
 
 Quo tot facta virum toties cecidere 1 neque usquam 
 
 ./Eteruis fam.-B monumentis insita florent !' 
 % Pliny gives a large account of these, I. vii. c. 56. and Lucretius makes use of 
 this argument, 1. v. 333. 
 
 ' Quare etiam quffidam nunc artes expoliuntur, 
 
 Nunc etiam augescunt, nunc addita navigiis sunt 
 
 Multa ; modo organici melicos peperere sonores : 
 
 Denique nalura ha;c rerum ratioque reperta est 
 
 Nuper, et banc primus cum prirais ipse rcpertus ' 
 
 Nunc ego sum in patrias qui possim vertere vcce.s.' 
 
92 ARTICLE I. 
 
 and commerce amongst men, and the inventions of all arts and 
 sciences, the letters which we use, and languages which we 
 speak, they have all known originals, and may be traced to 
 their first authors. The first beginnings were then so known 
 and acknowledged by all, that the inventors and authors of 
 them were reckoned amongst their gods, and worshipped by 
 those to whom tliey had been so highly beneficial : which ho- 
 nour and adoration they could not have obtained, but from 
 such as were really sensible of their former want, and had ex- 
 perience of a present advantage by their means. 
 
 If we search into the nations themselves, we shall see none 
 without some original: and were those * authors extant who 
 have written of the first plantations and migrations oi people, 
 the foundations and inhabiting of cities and countries, the first 
 rudiments would appear as evident as their later growth and 
 present condition. We know what ways within two thousand 
 years people have made through vast and thick woods for their 
 habitations, now as fertile, as populous, as any. The Hercy- 
 nian trees, in the time of the Caesars, occupying so great a 
 space as to take up a journey of sixty days, f were thought 
 even then coeval with the World.;}: We read without any show 
 of contradiction, how this western part of the World hath been 
 peopled from the east : and all the pretence of the Babylonian 
 antiquity is nothing else, but that we all came from thence. 
 Those eight persons saved in the Ark, descending from the 
 Gordiasan mountains and multiplying to a large collection in 
 the plain of Sinaar, made their first division at that place; and 
 that dispersion, or rather dissemination, hath peopled all other 
 parts of the World, either never before inhabited, or dispeopled 
 by the flood. 
 
 These arguments have always seemed so clear and undenia- 
 ble, that they have put not only those who make the World 
 eternal, but those also who confess it made (but far more an- 
 cient than we believe it), to a strange answer, to themselves 
 uncertain, to us irrational. 
 
 For to this they replied, that this World § hath suffered many 
 
 * I mean, not only such as wrote the X ' Hercyniae silvre roborum vastitas 
 
 building of particular cities, as Apollo- intacta a;vis et congenita mundo, props 
 
 nius Rhodius Knivoy xTiViv, Xenophanes iminortali sorte miracula excedit.' Plin. 
 
 KoXoifaJvoj XTiViv, CritO Tv^axova-Zv xtiViv, 1. Xvi. c. 'J. 
 
 and Philochorus SaXa^rm; xri^-iv: but § Thus Ocellus, who maintained the 
 
 those more general, as Aristotle Kris-aj World was never made, answers the ar- 
 
 Kai TToXiTiia;, Polemo KtiVeij Tr-XEaiv Iv gument brought from the Greek histories 
 
 ♦iBxi'Ji, Charon HoXeisuvxtiVei;, Caliiiiiachus which begin with Inachus, as the first 
 
 KtiVei? viimv X3i 'n-oX£»)v, Ilellmiicus Kti- subject, not author of history (as Nega- 
 
 c-Eij l^viv xat tD-3X£3»v, and the indefinite rola in nis Annotations mistakes Ocellus): 
 
 KtiVei; written by Dercyllus, Dionysius, Ms Kal to~<; "Kiyovs-i Tr,v 'EXXuvixi?; Uth^Uq 
 
 Hippys, Clitophon, Tri.simachus, and HX^'^ '*'^° 'ivaj^ou iiimi toD 'k^ytlov, •arfea-Ex- 
 
 Others. teov oiirajj, ol^ i>; avi tivs; afX'^f "rufi^THi;, 
 
 t ' Silvarum, Hercynia, dierum sex- dXXa rn; yfiOfxhn( /uETaCoXtJ; xar ajr^y. 
 
 aginta iter occupans, ut major aliis, ita c. iii. §. 5. So that he will have Inachus 
 
 et notior.' Pompon. Mela, 1. iii. c. 3. to be the first not absolutely, but since 
 
MAKER OF HEAVEN AND EARTH 93 
 
 alterations, by the utter destructions of nations and depopula- 
 tions of countries, by which all monuments of antiquity were 
 defaced, all arts and sciences utterly lost, all fair and stately 
 fabrics ruined, and so mankind reduced into paucity, and the 
 World often again returned into its infancy. This they con- 
 ceived to have been done oftentimes in several ages, sometimes 
 by a deluge of water, sometimes by a torrent of fire ; and, lest 
 any of the elements might be thought not to conspire to the 
 destruction of mankind, the air must sweep away whole empires 
 at once with infectious plagues, and earthquakes swallow up 
 all ancient cities, and bury even the very ruins of them. By 
 which answer of theirs they plainly afford two great advantages 
 to the Christian faith. First, Because they manifestly shew 
 that they had a universal tradition of Noah's flood, and the 
 overthrow of the whole World : Secondly, Because it was evi- 
 dent to them, that there was no way to salve the eternity oi 
 antiquity of the World, or to answer this argument drawn from 
 history and the appearances of things themselves, but by sup- 
 posing innumerable deluges and deflagrations. Which being 
 merely feigned in themselves, not proved (and that first* by 
 them who, say they, are not subject themselves unto them, as 
 the Egyptians did, who by the ad vantage t of their peculiar 
 
 the last great alteration made in Greece ; knowledge of the time, since the last 
 and then he concludes that Greece hath great mutation of their own country : 
 often been, and will often be, barbarous, noXXat ya^ mtra. •nroXXi ■fflofai yEyovaj-iv- av- 
 and lose the memory of all their actions: BpiiTrcuv xal la-ovrai, ttuji f/.'cv xai liJari ji*e- 
 rioXXeiti, ya^ xai yiyove Kctl esrai jSafSafOj h yijTTai, fxu^ion; Js aXXeic STfjai ^^a^vripai. 
 'EXXif, eupf in ayQ^xTruiv /xmov yiv:/A.Vjn /xi- In Timao, p. 2'.H. Origen of Celsus: To 
 TOcrxTO^, aXXa xa; u7r* aurf;; T?f <pvs'ia)i ou "oroXXaj ek ■jravToj aiivo; isTv^i/s^ei; yiyotivai, 
 ^Ei'^ovo; oiJi /«£i'ovo; avTr.i; yivofXEvr,;, aXXa yaj TroXXac i' ETTixXu^Eij, xai vtirEjov tivai Toy 
 Wiwrijaf a£i xaiTTfsf r:^5jap;^^v Xa^wSavoutruf. tiri AtuxaXi'wvo; xa.Tan'Kus-fx.ov \ya.yyji(; yiye- 
 Ocellus de Universn, ibid. 'I'hus Piato, imixivov, a-a<pZ^ -ToXq axoiy'iiv alroZ imafxitci; 
 who asserted the creation of the World, wafiVrna-j to xar' aiiTov toS xsa-^ou aj/ivynrcv. 
 but either from eternity, or such anti- 1. 1. §. 19. And Lucretius the Epicu- 
 quity as does not much differ from it, rean, who thought the World but few 
 brings in Solon inquiring the age of the thousand years old, as we believe, and 
 Greek histories, as of Phoroiieus, and that it should at last be consumed, as we 
 Niobe, Deucalion and Pyrrha ; and an also are persuaded, thinks this answer of 
 Egyptian priest answering, that all the theirs so far from being a refutation of 
 Greeks were boys, and not an old man the former, that he admits it as a confir- 
 amongst them, that is, they had no an- mation of the latter part of his opinion, 
 cient monuments, or history of any anti- De Reriim Natnra, 1. v. 339. 
 quity, but rested contented with the 
 
 ' Quod si forte fuisse antehac eadem omnia credis, 
 
 Sed periisse hominum torrenti siecla vapore, 
 
 Aut cecidisse urbes magno vexamine mundi, 
 
 Aut ex imbribus assiduis exisse rapaces 
 
 Per terras amnes atque oppida cooperuisse : 
 
 Tanto quippe magis victus fateare necesse est, 
 
 Exitium quoque terrai coelique futurum.' 
 • 'Ea-Toctf-av it tm KeXs-im to3 wEft rZv Phaethon did signify a real conflagration 
 I)t7ruf«<r£a)v xa! E^oJarila-Eiwv /xbSou JiSas-xaXoi of the World; but so as all they which 
 •( xttT ai<To» ire^-xraToi AlyvTfriot. Oiig. lived in mountains or dry parts of the 
 adv. Celsitm, I i. $. "10. earth were scorched and consumed, but 
 
 t So that Egyptian priest in Plato's of those who lived near the seas or rivers 
 TimSBUs tella Solon that the fable of in the valleys, some were preseived : 
 
94 ARTICLE I. 
 
 situation feared neither perishing by fire nor water), serve only 
 for a confirmation of Noah's flood so many ages past, and the 
 surer expectation of St. Peter's fire, we know not how soon to 
 come. 
 
 It remaineth then that we steadfastly believe, not only that 
 the "lieavens and earth, and all the host of them" (Gen. ii. 1.) 
 were made, and so acknowledge a creatioii, or an actual and 
 immediate dependence of all things on God ; but also that all 
 things were created oy the hand of God, in the same manner, 
 and at the same time, which are delivered unto us in the books 
 of Moses by the Spirit of God, and so acknowledge a novity, 
 or no long existence of the creature. 
 
 Neither will the novity of the World appear more plainly 
 unto our conceptions, than if we look upon our own succes- 
 sions. The vulgar accounts, which exhibit about five thou- 
 sand six hundred years, though sufficiently refuting an eternity, 
 and allaying all conceits of any great antiquity, are not yet so 
 propeily and nearly operative on the thoughts of men, as a re- 
 flection upon bur own generations. The first of men was but 
 six days younger than the being, not so many than the appear- 
 ance, of the earth : and if any particular person would consider 
 how many degrees in a direct line he probably is removed 
 from that single person Adam, who bare together the name of 
 man and of the earth from whence he came, he could not choose 
 but think himself so near the original fountain of mankind, as 
 not to conceive any great antiquity of the World. For though 
 the ancient heathens did imagine innumerable* ages and genera- 
 tions of men past, though Origenf did fondly seem to collect 
 
 h/x~v Je, saitli lie, o NsTaoc e"; te taWa, this argument against tlie pride of great 
 
 a-urh^, xal TOTE Ik ravrn'-, tr.i; aTto^iai a-ai^ti and noble families, that they who men- 
 
 ^vifxivc^. p. 291. Thus the Egyptians tion a succession of their ancestors who 
 
 pretend Nilus saved them from the flames have been rich and powerful, doit merely : 
 
 of Phaethon. Nor were tliey only safe Ltt' awaiJEi/rtaf, ov tvva/A,ivaiv eij to ttSv aEi 
 
 from conflagrations, bat from inunda- /SXetteiv, cuJe Xcyil^is-Qai, oVi ■araTrntuv Kal 
 
 tions also. For when in Greece or other wjoj/o'vwv /xvfidS'.i; ixarra} ■/cy6va!riv ava eiSfxn- 
 
 parts a deluge happened, then all their toi, ev aTj •nrXoiJs-iot xa; WT»;p(^oi, xai iJairiXEre 
 
 cities were swept away into the sea: xal Sovt^oi, BapZcfoi ri Koi"£XX»]VEf woXXaxi; 
 
 KaTa Ss TnvSE tiv X'^pay, says the priest, /uyj.'ot j/syo'vas-iv oraovv p. 118. as if every 
 
 oiIte T07-E. oiIte aXXoTE avajflfiv ETTi Ta? dfoupaj person were ecjually honourable, having 
 
 [JJ'aif ETippsr TO S' fvavT:'ov. xarofflEv Iwavi'vai innumerable ancesjtors, rich and poor, 
 
 WE<f>uxEv. cSev xai Ji' o? aiTi'a; TavSaSE <Ta}(o- servants and kings, learned and barba- 
 
 jueva Xsj-ETai tiTaXaioTaTa. p. '^92. So rous. 
 
 I'^gypt receiving not their waters from t Origen did not only collect the eter- 
 
 above by clouds, but from below by nity of the World from the coexistence of 
 
 springs from the river Nile, was out of all God's attributes, as because he is 
 
 danger in a deluge, and thereby preserved TravTox^aTajp and iiy.ioi>^yl(;, therefore he 
 
 the most ancient monuments and records. was always so, for iiow could he be Snfxi- 
 
 But, alas ! this is a poor shift to them ou^yo^ avEu anfj-iov^ynfAkraiv, or TravTcxfarouj 
 
 who believe that in the great and univer- av£y t2v Xj-aTou^EViv ; but also from the 
 
 sal flood. " all the fountains of the great ninetieth psalin, ''From everlasting to 
 
 deep were broken up, and the windows everlasting, thou art God. For a thou- 
 
 of heaven were opened." Gen vii. 11. sand years in thy sight are but as yester- 
 
 • So Cicero indeed speaks, innumeni- day ;" and that at the beginning of Ec- 
 
 bilia Siectda, in his book of Divination : clesiasticus, " Who can number the sand 
 
 and Socrates in Plato's Thejetetus brings of the sea, and the drops of the rain, and 
 
MAKER OF HEAVEN AND EARTH. 95 
 
 so much by some misrepresentations of the Scriptures; yet if 
 we take a sober view, and make but rational collections from 
 the chronology of the Sacred Writ, we shall find no man's pe- 
 digree very exorbitant, or in his line of generation descent of 
 many score. 
 
 When the age of man was long, in the infancy of the World, 
 we find ten generations extend to one thousand six hundred 
 and fifty-six years, according to the shortest, which is thought, 
 because the Hebrew, therefore the best account; according to 
 the longest, which, because the Septuagint's, is not to be con- 
 temned, two thousand two hundred and sixty-two, or rather 
 two thousand two hundred and fifty-six. From the flood 
 brought at that time upon the earth for the sins of men which 
 polluted it, unto the birth of Abraham, the father of the faithful, 
 not above ten generations, if so many, took up two hundred and 
 ninety-two years according to the least, one thousand one 
 hundred and thirty-two according to the largest account. 
 Since which time the ages of men have been very much alike 
 proportionably long; and it is agreed by all that there have 
 not passed since the birth of Abraham three thousand seven 
 hundred years. Now by the experience of our families, which 
 for their honour and greatness have been preserved, by the 
 genealogies delivered in the Sacred Scriptures, and thought 
 necessary to be presented to us by the blessed evangelists, by 
 the observation and concurrent judgment of former ages, three 
 generations* usually take up a hundred years. If then it be 
 not yet three thousand seven hundred years since the birth of 
 Abraham, as certainly it is not; if all men who are or have 
 been since have descended from Noah, as undoubtedly they 
 have ; if Abraham were but the tenth from Noah, as Noah 
 from Adam, which Moses hath assured us : then it is not pro- 
 bable that any person now alive is above one hundred and 
 
 the days of eternity ?" But Methodius, ynivai. So Artemidorus and the Gram- 
 bishop and ir.artyr, hath well concluded marians. Although I cannot imagine 
 that disputation: TavTo, ^m^-iv o 'iZfiysvuf that to be the sense of Homer, 'ix. A. 230. 
 cwouSa^ajv, xa.] c'p:: o'a. Tai'^Ei. [Vid. p. 83.] TaJJ' Wn SiJo fjih yivial /mffOTniDi avSfMTTiB* 
 * By the Greeks called yiteal, which 'E<f0ia6', o't ol Trpoa-flsv a/xa rjacfsv tjj' lyi- 
 are successions of generations from father vovto. 
 
 to son : as in St. IMatt. i. 17. Indeed And I conceive that gloss in Hesychius, 
 
 sometimes they take it for other spaces 'Etti 5i<ts-Ti5/waT:{ x.i'^'^^ '''*''' f *> ""''■' "^'•"^ 
 
 of time: as Artemidorus observes, for ^ECiajxoTajv, to be far more properly appli- 
 
 sevcn years. Kar' ivioug /wev eth *;'. cflsv cable to that place. But, in the sense ol' 
 
 xoi XEj/ouriv 01 ittT^ixoi, tSv ivi yeve^v (not which we now speak, it is taken for the 
 
 TT^o riv, as Wolfius and Forttis would cor- third part ordinarily of a liundred years ; 
 
 rect it) f^riii/a (not f/>i J£~v. as Suidas) as Herodotus, mentioning the Egyptian 
 
 (fXESoTo/^Erv. tIv TE77a^ErxaiJ£xET>i (not Tfo-- feigned genealogies: Kairoi tjiukoVioi ^Ef 
 
 ff-ap£rxai«'xaT'jv, as Suid;)s transcribing him avJfiv ymal Ji;v£aTa( y.v^io, Ina,- three 
 
 negligently) XiyovTe?. Sometimes they hundred generations equalize ten thou- 
 
 interpret it twentv, twenty five, or thirty sand years : yiv£ai yu^ t^iX; av^civ ixaro* 
 
 years, as ap]iears by Hesychius. And CTiala-Ti. Eiiterp. c. ll''2. And after him 
 
 by that last account they reckoned the Clemens Ale.T. Strom. 1. i. c. 21. p. 145. 
 
 years of Nestor : Kar Uov- Si X'. 'Sev xai El; to. iKarlf hn rjsTf lyxaraXiyorriu yt' 
 
 To» KEs-Trja Bai'KuvTa.i tit IvvEviixovTa Im yi- Vioi. 
 
96 ARTICLE I. 
 
 thirty generations removed from Adam. And indeed thus 
 admitting but the Greek account of less than five thousand 
 years since the flood, we may easily bring all sober or probable 
 accounts of the Egyptians, Babylonians, and Chinese, to be- 
 gin since the dispersion at Babel. Thus having expressed at 
 last the time so far as it is necessary to be known, I shall con- 
 clude this second consideration of the nature and notion of 
 creation. 
 
 Now being under the terms of heaven and earth, we have 
 proved all things beside God to be contained, and that the 
 makinof of all these things was a clear production of them 
 out of nothing; the third part of the explication must of 
 necessity follow, that he which made all things is God. This 
 truth is so evident in itself, and so confessed by all men, 
 that none did ever assert the World was made, but withal 
 affirmed that it was God who made it. There remaineth 
 therefore nothing more in this particular, than to assert 
 God so the Creator of the World as he is described in this 
 Article. 
 
 Being then we believe in God the Father, maker of heaven and 
 earth, and by that God we expressed already a singularity of 
 the Deity ; our first assertion which we must make good is. 
 That the one God did create the World. Again, being who- 
 soever is that God, cannot be excluded from this act of cre- 
 ation, as being an emanation of the Divinity, and we seem by 
 these words to appropriate it to the rather, beside whom we 
 shall hereafter shew that we believe some other persons to be 
 the same God; it will be likewise necessary to declare the 
 reason why the creation of the World is thus signally attributed 
 to God the Father. 
 
 The first of these deserves no explication of itself, it is so 
 obvious to all who have any true conception of God. But 
 because it hath been formerly denied (as there is nothing so 
 senseless but some kind of heretics have embraced, and may 
 be yet taken up in times of which we have no reason to pre- 
 sume better than of the former), I shall briefly declare the 
 creation of the World to have been performed by that one God, 
 the Father of our Lord Jesus Christ, 
 
 As for the first, there is no such difference between things 
 of the World, as to infer a diversity of makers of them, nor is 
 the least or worst of creatures in their original, any way de- 
 rogatory to the Creator. " God saw every thing that he had 
 made, and behold it was very good," (Gen. i. 31.) and con- 
 sequently likely to come from the Fountain of all goodness, 
 and fit always to be ascribed to the same. Whatsoever is 
 evil, is not so by the Creator's action, but by the creature's 
 defection. 
 
 In vain then did the heretics of old, to remove a seeming 
 inconvenience, remove a certain truth; and while they feared 
 
MAKER OF HEAVEN AND EARTH. 
 
 97 
 
 to make their own god evil,* they made him partial, or but 
 half the Deity, and so a companion at least with an evil god. 
 For dividing all things of this World into nature substantially 
 evil, and substantially good, and apprehending a necessity of 
 an origination conformable to so different a condition, they 
 imagined one God essentially good, as the first principle of the 
 one, another god essentially evil, as the original of the other. 
 And this strange heresy began upon the hrst spreading f of 
 
 * ' Inde ^lanichseus, ut Dentn a con- 
 ditione maloium liberet, alterum mali iii- 
 ducit auctorem.' S. Hier. in Kahum, c. 3. 
 
 t For we must not look upon Manes as 
 tt^ first author of the heresy, though they 
 who followed him were called from him 
 Manichjeans. IS' or must we be satisfied 
 with the relation of Socrates, who allots 
 the beginning of that heresy, /uixpov e/u- 
 Wfoy&sv Tiv KoivjrravTivou ;^5ov«v,u Utt le before 
 ConHanline ; being, Epiphanius asserts, 
 the first author of it.o-TEXXEr&ai t^v vofiUv 
 i<crl Ta'le^o<roXvfAa tteji tov; XS'"'"' '^'^'* *Awo- 
 ffroXw, to have ^oiie to Jerusalem even about 
 the Ajiostles' times. Htrres. Ixvi. ^. 3. Manes 
 then, formerly called Cubricus, (not Urbi- 
 cus, as St. Augustin,) who disseminated 
 this heresy in the days of Aurelianus or 
 Probus the emperor, about the year 277, 
 had a predecessor, though not a master, 
 called first Terebinthus, after Buddas. For 
 this Buddas left his books and estate to a 
 widow, who saith Epiphanius, ibid, t/xsin 
 iro'K.'Ki TM ^jova; oI/Tiwf, continued with his 
 estate and books a long time, and at last 
 bought Cubricus for her servant. This 
 Buddas had a former master called Scy- 
 thianus, the first author of this heresy. 
 Beside these, between Scythianus and 
 Cubricus there was yet another teacher 
 of the doctrine, called Zaranes. ~Hv Se 
 Wfo Tovrov (MavijTOf) xal ETEfof T^j xttxia; 
 JiJaa-xaXo? TauTi;, ZapavMC ovo^an, o/xofpiuv 
 altou v'srafx^wv. If then we insert this 
 Zaranes into the Manichaean pedigree, 
 and consider the time of the widow be- 
 tween Buddas and Cubricus, and the age 
 of Cubricus, who was then but seven years 
 old, as Socrates testifies, when sheresolved 
 to buy him, and discover the heresy to 
 him ; there will be no reason to doubt of 
 the relation of Epiphanius, that Scythia- 
 nus began about the apostolical times. 
 Nor need we any of the abatements in the 
 animadversions of Petavius, much Jess 
 that redargution of Epiphanius, who cites 
 Origen as an assertor of the Christian faith 
 against this heresy ; for though he cer- 
 tainly died before ftlanes spread his doc- 
 trine, yet it was written in several books 
 before him, not only in the time of Buddas, 
 to whom Socrates and Suidaa attribute 
 them, but of Scythianus, whom St. Cyril 
 
 and Epiphanius make the author of them. 
 Neither can it be objected that they were 
 not Manicha;ans before the ajjpearance of 
 !\Janes ; for 1 conceive the name of Mants 
 (thought by the Greeks to be a name 
 taken up by Cubricus, and proper to him) 
 not to be any proper or peculiar name at 
 all, but the general title of heretic in the 
 Syriac tongue. For I am loath to think 
 that 'I'heodoret and the author in Suidaa 
 were so far mistaken, when they call Scy- 
 thianus Manes, as to conceive Cubricus 
 and he were the same person : when we 
 may with much better reason conclude 
 that both Scytiiianus and Cubricus had 
 the same title. For I conceive Manes at 
 first rather a title than a name, from the 
 Hebrew ^*0 or '•icyu signifying a heretic. 
 And although some of the liabbins derive 
 their I'D from Manes, yet others make it 
 more ancient than he was, referring it to 
 Tzadock and Bajethos, called 'irxi D*3'0n 
 the Jiist or chief heretics, who lived one 
 hundred years before Christ. Wherefore 
 it is far more rational to assert, that he who 
 began the heresy of the Manichees was 
 called ]'13 as a heretic in the oriental 
 tongues, and from thence Mavji; by the 
 Greeks (to comply with y,avlaoi madness in 
 their language), than tliat Mav»f was first 
 the name of a man counted a heretic by 
 the Christians ; and then made the general 
 name of all heretics, and jjarticularlj for 
 the Christians by the Jews. Which being 
 granted, both Scythianus and Cubricus 
 might well at first have the name of 
 Manes, that is, heretic. However, the 
 antiquity of that heresy will appear in the 
 Marcionites, who differed not in this par- 
 ticular from the Manichees. ' Duos Pon- 
 ticus Deos affert tanquam duas Symplega- 
 das naufragii sui : quem negare non potuit, 
 id est, creatorem, id est, nostrum ; et 
 quem probare non potuit, id est, suum. 
 Passus infelix hujus praesumptionis in- 
 stinctum de simplici capitulo Dominicae 
 pronunciationis, in homines non in Deos 
 disponentis exempla ilia bonse et malaa 
 arboris, quod neque bona malos neque 
 mala bonos proferat fructus.' Tertidl. adv. 
 Marcion. 1, i. c. 2. This Marcion lived in 
 the days of Antoninus Pius, and as Euse- 
 bius teslifieth, Justin Martyi wrote againkt 
 
 H 
 
98 ARTICLE I. 
 
 the Gospel ; as if the greatest light could not appear without a 
 shadow. 
 
 Whereas there is no nature originally sinful, no substance 
 in itself evil, and therefore no being which may not come 
 from the same fountain of goodness. " 1 formed the light, and 
 create darkness ; I make peace, and create evil ; I the Lord 
 do all these things," (Isa. xlv. 7.) saith he who also said, " I 
 am the Lord, and there is none else, there is no god besides 
 me." (Isa. xlv. 5.) Vain then is that conceit which framed 
 two gods, one of them called Light, the other Darkness ; one 
 
 food, the other evil ; refuted in the first words of the Creed, 
 believe in God, maker of heaven and earth. 
 
 But as we have already proved that one God to be the Fa- 
 ther, so must we yet farther shew that one God the Father to 
 be the Maker of the World. In which there is no difficulty at 
 all : the whole Church at Jerusalem hath sufficiently declared 
 this truth in their devotions. " Lord, thou art God which hast 
 made heaven and earth, and the sea, and all that in them is : 
 against thy holy child Jesus, whom thou hast anointed, both 
 Herod and Pontius Pilate with the Gentiles and the people of 
 Israel were gathered together." (Acts iv. 24. 27.) Jesus then 
 was the child of that God which made the heaven and the 
 earth, and consequently the Father of Christ is the Creator of 
 the World. 
 
 We know that Christ is the light of the Gentiles by his own 
 interpretation ; we are assured likewise that his Father gave 
 him, by his frequent assertion : we may then as certainly con- 
 clude that the Father of Christ is the Creator of the World, by 
 the prophet's express prediction: "For thus saith God the 
 Lord, he that created the heavens and stretched them out, he 
 which spread forth the earth, and that which cometh out of it; 
 I the Lord have called thee in righteousness, and will hold 
 thine hand, and will keep thee, and give thee for a covenant of 
 the people, for a light of the Gentiles." (Isa. xlii. 5, 6.) 
 
 And now this great facility may seem to create the greater 
 difficulty: for being the apostles teach us, that the Son made 
 all things, and the prophets that by the Spirit they were pro- 
 duced, how can we attribute that peculiarly in the Creed 
 
 him. Hht. 1. iv. c. 11. Irenzeus relates t'.le philosophers, and might well be em- 
 how he spake with Polycarpus bishop of 1 raced by Manes in Persia, because it 
 Smyrna, who was taught by the apostles, vas the doctrine of the Persian Magi, as 
 and conversed with divers who saw our Aristotle testifieth. 'Afio-TOTiXn? tv Trja^a) 
 Saviour, 1. iii. c. 3. Neither was Marcion ?r£;i <))iXc9-o4)iaf xai 7rp£i3-/?i;Tl(!cn;;(Toi/cMa;oyc) 
 the first who taught it at Rome, for he re- fTvai tSv AiyuTrriajv, xai Silo xar' atroi/j eTwit 
 ceived it from Cerdon. ' Habuit et Cer- a?X^c, aya&lv lalfxm/ct xai xaxcv Joi'/Aom. 
 donem quendam informatorem scandali Laert. in Piocemio, p. 2. And this deriva- 
 hujus, quo facilius duos Deos ca;ci existi- lion is well observed by 'J'imotheus, pres- 
 maverunt.' adv. Marcion. 1. i. c. 2. 'I'his byter of Constantinople, speaking thus of 
 Cerdon succeeded Heracleon, and so at Manes : Ua^a Jl Ma^xiajnof xa] xiv -rrfo ixtivcv 
 last tliis heresy may be reduced to the aic-p^foTroicuv xai SusTSlSiyxai raiv jtari njptriJa 
 GnosticB, wl.O derived it from the old gen- fAaya>y ci<fo^y.ai Xagiv ioyy.ari(lt Ho a^X^t. 
 
MAKER OF HEAVEN AND EARTH. 99 
 
 unto the Father, which in the Scriptures is assigned indiffe- 
 rently to the Son and to the Spirit? Two reasons may par- 
 ticularly be rendered of this peculiar attributing ihe work of 
 the creation to the Father. First, in respect of those here- 
 sies arising in the infancy of the Church, which endeavoured 
 to destroy this truth, and to introduce another creator of the 
 Worl I, distinguished from the Father of our Lord Jesus Christ. 
 An error so destructive to the Christian religion, that it raseth 
 even the foundations of the Gospel, which refers itself wholly 
 to the promises in the Law, and pretends to no other god, but 
 that God of Abraham, of Isaac, and of Jacob; acknowledg- 
 eth no other speaker by the Son, than him that spake by the 
 prophets : and therefore whom Moses and the prophets call 
 Lord of heaven and earth, of him our blessed Saviour signifies 
 himself to be the Son, rejoicing in spirit, and saying, " I thank 
 thee, O Father, Lord of heaven and earth." (Luke x. 21.) 
 Secondly, in respect of the paternal priority in the Deity, by 
 reason whereof that which is common to the Father, Son, and 
 Holy Ghost, may be rather attributed to the Father, as the 
 first person in the Trinity. In which respect the apostle hath 
 made a distinction in the phrase of emanation or production: 
 "To us there is but one God, the Father, of whom are all things, 
 and we in him ; and one Lord Jesus Christ, by whom are all 
 things, and we by him." (1 Cor. viii. 6.) And our Saviour 
 hath acknowledged, "The Son can do nothing of himself, but 
 what he seeth the Father do." (John v. 19.) which speaketh 
 some kind of priority in action, according to that of the person. 
 And in this sense the Church did always profess to believe in 
 God the Father, Creator of heaven and earth.* 
 
 The great necessity of professing our faith in this particular 
 appeareth several ways, as indispensably tending to the illus- 
 tration of God's glory, the humiliation of mankind, the provo- 
 cation to obedience, the aversion from iniquity, and ail con- 
 solation in our duty. 
 
 God is of himself infinitely glorious, because his perfections 
 are absolute, his excellences indefective, and the splendour 
 of his glory appeareth unto us in and through the work.« of 
 his hands. "The invisible things of him from the creation of 
 the world are clearly seen, being understood by the things 
 that are made, even his eternal power and Godhead." (Rom. i. 
 20.) For " He hath made the earth by his power, he hath es- 
 tablished the world by his wisdom, and hath stretched out 
 the heavens by his discretion." (Jer. x. 12. li. 15.) After a 
 long enumeration of the wonderful works of the creation, the 
 Psalmist breaketh forth into this pious meditation, " O Lord, 
 
 * ' Stabat fides semper in Creatore et rum ecclesias editur. Nullam autem apo- 
 
 Christo ejus.' Tertult. adv. Muicion. I. i. c. stolici census ecclesiam invenias quae now 
 
 21. 'Noil alia agnoscenda erit traditio in Creatore cLristianizet.' Ibid. 
 Apostolorum, qnam qua; hodie apud ipso- 
 
100 ARTICLE I. 
 
 how manifold are thy works ! in wisdom hast thou made thein 
 all." (Psal. civ. 24.) If then the glory of God be made apparent 
 by the creation, If he have " made all things for himself," (Prov. 
 xvi. 4.) that is, for the manifestation of his glorious attributes, 
 if the "Lord rejoiceth in his works," because " his glory shall 
 endure for ever." (Psalm, civ. 31.) then is it absolutely neces- 
 sary we should confess him Maker of heaven and earth, that we 
 may sufficiently praise and glorify him. " Let them praise 
 the name of the Lord," saith David, " for his name alone is 
 excellent, his glory is above the earth and heaven." (Psal. 
 cxlviii. 13.) Thus did the Levites teach the children of Israel 
 to glorify God: "Stand up and bless the Lord your God for 
 ever and ever : and blessed be thy glorious name, which is 
 exalted above all blessing and priase. Thou, even thou, art 
 Lord alone; thou hast made heaven, the heaven of heavens, 
 with all their hosts, the earth, and all things that are therein." 
 (Neh. ix. 5, 6.) And the same hath St. Paul taught us: "For 
 of him, and through him, and to him, are all things, to whom 
 be glory for ever. Amen." (Rom. xi. 36.) Furthermore, that 
 we may be assured that he which made both heaven and earth 
 will be glorified in both, the prophet calls upon all those ce- 
 lestial hosts to bear their part in his hymn : " Praise ye him 
 all his angels, praise ye him all his hosts. Praise ye him sun 
 and moon, praise ye him all ye stars of light. Praise him ye 
 heavens of heavens, and ye waters that be above the heavens. 
 Let them praise the name of the Lord, for he commanded, and 
 they were created." (Psal, cxlviii. 2 — 5.) And the twenty-four 
 elders in the Revelation of St. John " fall down before him 
 that sitteth on the throne, and worship him that liveth for ever 
 and ever, and cast their crowns," the emblems of their bor- 
 rowed and derived glories, " before the throne," the seat of 
 infinite and eternal majesty, " saying, Thou art ^yorthy, O 
 Lord, to receive glory, and honour, and power : for thou hast 
 created all things, and for thy pleasure they are and were 
 created." (Rev. iv. 10,11.) Wherefore, " if the heavens declare 
 the glory of God," (Psal. xix. 1.) "and all his works praise 
 him," then "shall his saints bless him, they shall speak of the 
 glory of his kingdom, and talk of his power." (Psal. cxlv. 10, 
 II.) And if man be silent, God will speak ; while we through 
 ingratitude will not celebrate, he himself will declare it, and 
 promulgate : " I have made the earth, the man and the beast 
 that are upon the ground, by my great power, and by my out- 
 stretched arm." (Jer. xxvii. 5.) 
 
 Secondly, The doctrine of the World's creation is most pro- 
 perly effectual towards man's humiliation. As there is nothing 
 more destructive to humanity than pride, and yet not anything 
 to which we are more prone than that ; so nothing can be more 
 properly applied to abate the swelling of our proud concep- 
 tions, than a due consideration of the other works of God, 
 
MAKER OF HEAVEN AND EARTH. 101 
 
 with a sober reflection upon our own original. "When I con- 
 sider the heavens, the work of thy fingers, the moon and the 
 stars which thou hast ordained;" (Psal. viii. 3.) when I view 
 those glorious apparent bodies with my eye, and by the ad- 
 vantage of a glass find great numbers, before beyond the 
 power of my sight, and from thence judge there may be many 
 millions more, which neither eye nor instrument can reach; 
 when I contemplate tho::e far more glorious spirits, the inha- 
 bitants of the heavens, and attendants on thy throne : I cannot 
 but break forth into that admiration of the prophet, "What is 
 man, that thou art mindful of him ?" What is that offspring of 
 the earth, that dust and ashes? " What is that son of man, that 
 thou visitest him ?" (Psal. viii. 4.) What is there in the pro- 
 geny of an ejected and condemned father, that thou shouldst 
 look down from heaven, the place of thy dwelling, and take 
 care or notice of him ? But if our original ought so far to 
 humble us, how should our fall abase us ? That of all the 
 creatures which God made, we should comply with him who 
 first opposed his Maker, and would be equal unto him from 
 whom he new received his being. All other works of God, 
 which we think inferior to us, because not furnished with the 
 light of understanding, or endued with the power of election, 
 are in a happy impossibility of sinning, and so offending of 
 their Maker : the glorious spirits which attend upon the throne 
 of God, once in a condition of themselves to fall, now by the 
 grace of God preserved, and placed beyond all possibility of 
 sinning, are entered upon the greatest happiness, of which the 
 workmanship of God is capable : but men, the sons of fallen 
 Adam, and sinners after the similitude of him, of all the crea- 
 tures are the only companions of those " angels which left their 
 own habitations," (Jude ver. 6.) and are " delivered into chains 
 of darkness to be reserved unto judgment." (2 Pet. ii. 4.) How 
 should a serious apprehension of our own corruption, mingled 
 with the thoughts of our creation, humble us in the sight of 
 him, whom we alone of all the creatures by our unrepented 
 sins drew unto repentance ? How can we look without con- 
 fusion efface upon that monument of our infamy, recorded by 
 Moses, who first penned the original of humanity, " It repented 
 the Lord that he had made man on the earth, and it grieved 
 him at his heart?" (Gen. vi 6.) 
 
 Thirdly, This doctrine is properly efficacious and produc- 
 tive of most cheerful and universal obedience. It made the 
 prophet call for the commandments of God, and earnestly 
 desire to know what lie should obey. " Thy hands have made 
 me and fashioned me : give me understanding that I may learn 
 thy commandments." (Psal. cxix. 73.) By virtue of our first 
 production, God hath undeniably absolute dominion over us, 
 and consequently there must be due unto him the most exact 
 and complete obedience from us. Which reason will appear 
 
102 ARTICLE I. 
 
 moie convincing, if we consider of all the creatures which 
 have been derived from the same fountain of God's goodness, 
 none ever disobeyed his voice but the devil and man. " Mine 
 hand," saith he, "hath laid the foundation of the earth, and 
 my right hand hath spanned the heavens ; when I call unto 
 them they stand up together." (Isa. xlviii. 13.) The most 
 loyal and obedient servants which stand continually before 
 the most illustrious prince are not so ready to receive and 
 execute the commands of their sovereign lord, as all the hosts 
 of heaven and earth to attend upon the will of their Creator. 
 " Lift up your eyes on high, and behold who hath created these 
 things, that bringeth out their hosts by number: he calleth 
 them all by names, by the greatness of his might, for that he 
 is strong in power, not one faileth," (Isa. xl. 26.) but every 
 one maketh his appearance, ready pressed to observe the de- 
 signs of their commander-in-chief. Thus the Lord commanded 
 and "they fought from heaven, the stars in their courses fought 
 against Sisera." (Judg. v. 20.) He " commanded the ravens to 
 feed Elias, and they brought him bread and flesh in the morn- 
 ing, and bread and flesh in the evening;" (1 Kings xvii. 4. 6.) 
 and so one prophet lived merely upon the obedience of the 
 fowls of the air. He spake to the devouring whale, "and it 
 vomited out Jonah upon the dry land;" (Jonah ii. 10.) and so 
 another prophet was delivered from the jaws of death by the 
 obedience of the fishes of the sea. Do we not read of "fire 
 and hail, snow and vapour, stormy wind, fulfilling his word ?" 
 (Psal. cxlviii. 8.) Shall there be a greater coldness in man 
 than in the snow ? More vanity in us than in a vapour ? More 
 inconstancy than in the wind? If the universal obedience of 
 the creature to the will of the Creator cannot move us to the 
 same aflfection and desire to serve and please him, they will 
 all conspire to testify against us and condemn us, when God 
 shall call unto them saying, " Hear, O heavens, and give ear, O 
 earth, for the Lord hath spoken : I have nourished and brought 
 up children, and they have rebelled against me." (Isa. i. 2.) 
 
 Lastly, The creation of the World is of most necessary me- 
 ditation for the consolation of the servants of God in all the 
 variety of their conditions ; " Happy is he whose hope is in 
 the Lord his God, which made heaven and earth, the sea, and 
 all that therein is." (Psal. cxlvi. 5, 6.) This happiness con- 
 sisteth partly in a full assurance of his power to secure us, his 
 ability to satisfy us. " The earth is the Lord's, and the fulness 
 thereof, the world and they that dwell therein. For he hath 
 founded it upon the seas, and established it upon the floods.' 
 (Psal. xxiv. 1, 2.) By virtue of the first production he hath a 
 perpetual right unto, and power to dispose of, all things : and 
 he who can order and dispose of all, must necessarily be es- 
 teemed able to secure and satisfy any creature. " Hast thou 
 not known, hast thou not heard, that the everlasting God, tlie 
 
MAKER OF HEAVEN AND EARTH. 103 
 
 Lord, the Creator of the ends of the earth, fainteth not, neither 
 is weary ?" (Isa. xl. 28.) There is no external resistance or op- 
 position where Omnipotency worketh, no internal weakness or 
 defection of power where the Almighty is the agent; and con- 
 sequently there remaineth a full and firm persuasion of his 
 ability in all conditions to preserve us. Again, this happiness 
 consisteth partly in a comfortable assurance, arising from this 
 meditation, of the will of God to protect and succour us, of his 
 desire to preserve and bless us. " My help cometh from the 
 Lord, who made heaven and earth: he will not suffer thy foot 
 to be moved," (Psal. cxxi. 2, 3.) saith the prophet David ; at 
 once expressing the foundation of his own expectancy and our 
 security. " God will not despise the work of his hands," (Job 
 X. 3.) neither will he suffer the rest of his creatures to do the 
 least injury to his own image. "Behold (saith he,) I have 
 created the smith that bloweth the coals in the fire, and that 
 bringeth forth an instrument for his work. No weapon that is 
 formed against thee shall prosper. This is the heritage of the 
 servants of the Lord." (Isa. liv. 16, 17.) 
 
 Wherefore to conclude our explication of the first Article, 
 and to render a clear account of the last part thereof; that 
 every one may understand what it is I intend, when I make 
 confession of my faith in the Maker of Heaven and Earth, I do 
 truly profess, that I really believe, and am fully persuaded, 
 that both heaven and earth and all things contained in them 
 have not their being of themselves, but were made in the be- 
 ginning ; that the manner by which all things were made was 
 by mediate or immediate creation ; so that antecedently to 
 all things beside, there was at first nothing but God, who 
 produced most part of the World merely out of nothing, and 
 the rest out of that which was formerly made of nothing. 
 This I believe was done by the most free and voluntary act 
 of the will of God, of which no reason can be alleged, no 
 motive assigned, but his goodness; performed by the deter- 
 mination of his will at that time which pleased him, most 
 probably within one hundred and thirty generations of men, 
 most certainly within not more than six, or at farthest seven, 
 thousand years. I acknowledge this God, Creator of the 
 World, to be the same God who is the Father of our Lord 
 Jesus Christ: and in this full latitude, I believe in God 
 THE Father Almighty, maker of heaven and earth 
 
104 
 
 ARTICLE II. 
 
 A7id in Jesus Christ, his only Son, our Lord. 
 
 The second Article of the Creed presents unto us, as the 
 object of our faith, the second person of the blessed "T^rinity ; 
 that as in the Divinity there is nothing intervening between 
 the Father and the Son, so that immediate union might be 
 perpetually expressed by a constant conjunction in our Chris- 
 tian confession. And that upon no less authority than of 
 " the Author and Finisher of our Faith," (Heb. xii. 2.) who in 
 the persons of the apostles gave this command to us, "Ye 
 believe in God, believe also in me." (John xiv. 1.) Nor 
 speaketh he this of himself, but from the Father who sent 
 him: for " this is his commandment, that we should believe 
 on the name of his Son Jesus Christ." (1 John iii. 23.) Ac- 
 cording therefore to the Son's prescription, the Father's in- 
 junction, and the sacramental institution, as we are baptized, 
 60 do we* believe in the name of the Father, and the Son. 
 
 Our blessed Saviour is here represented under a threefold 
 description : first, by his nomination, as Jesus Christ ; secondly, 
 by his generation, as the onlj/ Suji of God ; thirdly, by his do- 
 minion, as our Lord. 
 
 But when I refer Jesus Christ to the nomination of our 
 Saviour, because he is in the Scriptures promiscuously and 
 indifferently sometimes called JfSMs, sometimes Christ, I would 
 be understood so as not to make each of them equally, or in 
 like propriety, his name. " His name was called Jesus, which 
 was so named of the angel before he was conceived in the 
 womb :"(Luke ii. 21.) "who is also called Christ," (Matt. i. 16.) 
 not byi- name, but by office and title. Which observation, 
 seemingly trivial, is necessary for the full explication of this 
 part of the Article : for by this distinction we are led unto a 
 double notion, and so resolve our faith into these two proposi- 
 tions, ' I believe there was and is a man, whose name was ac- 
 tually, and is truly in the most high importance, Jesus, the 
 Saviour of the world.' * I believe the man who bare that name 
 
 * ' Eadem regula veritatis docet nos alterum accidens, quod ab unctione con- 
 
 tredere post Patremetiam in Filium Dei, veniu' Ibid. • C/insfiis commune digni- 
 
 Christum Jesum, Dominum Deum nos- tatis est nomen, Jesus proprium vocabu- 
 
 trum, sed Dei Filium ; hujus Dei qui et lum Salvatoris.' S. Hieron.in Matt. xvi. 
 
 unus et solus est, conditor scilicet rerum 20. 'Jesus inter homines nominatur; 
 
 omnium.' Novat. de Trinit. c 9. nam Christusnon proprium nomen est, sed 
 
 t ' Si tamen nomen est Christiis, et nuncupatio potestatis et regni.' Lactan. 
 
 non appellatio potius ; Unctus enim sig- de ver. Sap. 1. iv. c. 7. ' Dum dicitur 
 
 nificatur. Unctus autem non magis no- C/iHstus, commune nomen dignitatis est j 
 
 men est, quam vestitus, quam calceatus, dum Jesus Christus, proprium vocabulum 
 
 accidens nomini res.' TerluU. adv. Prai. Salvatoris est.' Isidor. Orig. 1. vii. c. 2 
 
 c. 28. ' Quorum nominum alterum est 'inirtZi; xoXsTt** <J)|j!i»5u/<*«{. S. Cyril. Ctf 
 
 icprium, quod ab Angelo impositum est; tech. 10, 
 
AND IN JESUS, &c. 105 
 
 to be the Christ, that is, the Messias promised of old by God, 
 and expected by the Jews.' 
 
 For the first, it is undoubtedly the proper name of our Sa- 
 viour, given unto him, according to the custom of the Jews, at 
 his circumcision: and as the Baptist was called Joh/i, even so 
 the Christ was called Jesus. Beside, as the imposition was 
 after the vulgar manner, so was the name itself of ordinary 
 use. We read in the Scriptures of" Jesus which was called 
 Justus," a fellow-worker with St. Paul; (Col. iv. 11.) and of 
 a •• certain sorcerer, a Jew, whose name was* Barjesus," 
 (Acts xiii. 6.) that is, the son of Jesus. Josephus, in his His- 
 tory, mentioneth one Jesus the son of Ananus, another the son 
 of Saphates, a third the son of Judas, slain in the temple : 
 and many of the high- priests, or priests, were called by that 
 name ; as the son of Damnoeus, of Gamaliel, of Onias, of 
 Phabes, and of Thebuth. Ecclesiasticus s called the Wisdom 
 of Jesus the son of Sirach, and that Sirach the son of another 
 Jesus. St. Stephen speaks of the " tabernacle of witness 
 brought in with Jesus into the possession of the Gentiles ;" 
 (Acts vii. 44, 45.) and the Apostle in his explication of those 
 words of David, " To-day if you will hear his voice," (Psal. 
 xcv. 7.) observeth that, " if Jesus had given them rest, then 
 would he not afterwards have spokeu of another day." (Heb. 
 iv. 8.) Which two Scriptures being undoubtedly understood 
 of Joshua, the son of Nun, teach us as infallibly that Jesus is 
 the same name with Joshua. Which being at the firstf impo- 
 sition in the full extent of pronunciation Jehoshua, in process 
 of time contracted to Jeshuah, by the omission of the last 
 letter (strange and difficult to other languages), and by the 
 addition of the Greek termination, became Jesus. 
 
 Wherefore it will be necessary, for the proper interpretation 
 o^ Jesus, to look back upon the first that bare that name, who 
 was the son of Nun, of the tribe of Ephraim, the successor of 
 Moses, and so named by him, as it is written, " and Moses 
 called Oshea, the son of Nun, Jehoshuah." (Num. xiii. 16.) 
 His first name, then, imposed at his circumcision, was Oshea, 
 or Hoshea; the same with the name of the " son of Azaziah, 
 ruler of Ephraim," (I Chron. xxvii. 20.) of the " son of Elah, 
 king of Israel," (2 Kings xvii. 1.) of the " son of Beeri, the 
 prophet :" (Hos. i. 1.) and the interpretation of this first name 
 
 * ' Habuit et Judaea quosdam Jesus, the last letter y was but lightly pro- 
 quorum vacuis glorlatur vocabulis. Ilia nounccd, as appears by the Greek trans- 
 enim nee lucent, nee pascunt, nee me- lation, 1 Chron. vii. 27. where ytsnn* is 
 dentur.' Bernard, in Cant. Serm. xv. rendered in the Roman and Alexandrian 
 
 copies 'lucoue, in the Aldus and Complu- 
 
 t First j;unn» as generally in the books tensian editions 'laia-nl, and by Eusebius, 
 
 of Moses, in Joshua, Judges, Samuel, the who expresseth it truer than those copies. 
 
 Kings, yea even in Haggai and Zecha- 'lairevL At last y was totally left out 
 
 riah : then contracted intomw*, as in the both in the pronunciation and the writing, 
 
 1 Chron. xxiv. 11. 2 Chron. xxxi. 15. and and the whole name of Joshua tontractod 
 
 constantly in Ezra and Nehemiah. Next to W*. 
 
i06 
 
 ARTICLE Tl. 
 
 Hoshea* is Saviour. Now we must not imagine this tobef no 
 mutation, neither must we look upon it as a ;]: total alteration, 
 but observe it as a change not trivial or § inconsiderable 
 And being Hosliea was a name afterwards used by some, and 
 Jekoshua, as distinct, by others, it will necessarily follow, 
 there was some difference between these two names ; and it 
 will be fit to inquire what was the addition, and in what the 
 force of the alteration doth consist. 
 
 First, therefore, we observe that all the original letters in 
 the name \\ Hoshea are preserved in that of Jos/ma; from 
 whence it is evident, that this alteration was not made by a 
 verbal mutation, as when Jacob was called Israel, nor by any 
 literal change, as when Sural was named Sarah, nor yet by 
 diminution or mutilation; but by addition, as when Abram 
 
 * ' Osee in lingua nostra Salvatorem 
 sonat, quod nomen habuit etiam Josue 
 filius Nun, antequam ei a Deovocabulum 
 mutaretur.' S. Hier. in Osee, c. i. 1. et 
 1. i. adit. Joviiiiaiiitm, col. 474. I read 
 indeed of otlipr interpretations among the 
 Greeks, no good expositors of the Hebrew 
 names: as in an ancient IMS. of the LXX. 
 Translation of the Prophets, now in the 
 library of Cardinal Barberiui, at the be- 
 ginning of Hosea, 'il^-ns, Xuttovixbvo;, and 
 again, 'Sitrni, a-iTxs-iximi;, S o-u<rxtaJ[a)V. (Of 
 which the first and last are far from the 
 original : and the middle agreeable with 
 the root, not with the conjugation, as 
 being deduced from ]/w* not in Is'iphal, 
 but in Hiphil.) And in another MS. of 
 the Projjliets in the King's Library at St. 
 James's, 'ils-ne, a-mai^oiv, h <f-vXa^, and 
 again, 'SlTns, ifix. a-wt^ofxvio^;, which is the 
 interpretation inserted into Hesychius ; 
 in whom for 'ilo-^p we must read 'n.<rnv 
 and so I suppose Salmasius intended it, 
 though the llolland edition hath made 
 Lis emendation 'flj-jcs. 
 
 t As the Samaritan Pentateuch makes 
 it the same name, which he was first 
 named, and which he had afterwards ; 
 as if Moses had only called Oihea, Oihea. 
 
 t So Justin Martyr speaks of Hosea 
 as /t/i6Tovo/.*as"S6VT(;j tS 'lia-cu ovifxitTi. And 
 comparing it with that alteration of Ja- 
 cob's name : to 'nr-j!ivu,uov 'laxxB tS 'irfanX 
 iffixXiiS-EVTi IJifli), xtti T» AL'fl-?ovo,ua 'iDtroS; 
 iwexXiifii)' where, to pass by bis mistake in 
 supposing him first named Israel, and 
 after called Jacob, he makes the altera- 
 tion of Hosea to Joshua equal to that of 
 Jacob to Israel. Dial, cum Tryph. p. 
 300. 334. 338. 310. The reason whereof 
 ■was the Greek version of the name, who 
 for Hoseah translated it Auf?c* sTnwvojwas-e 
 Maibvtii rly Ala-n vV.y Nixub, 'itiirouy. Numb. 
 xiii. 16. ' Dum iMovsi successor desti- 
 naretur Auses filius Nave, transfcrtur 
 certe de pristine nomine, et incipit vocari 
 
 Jesus.' TertuU. adv. Jiid. c. 9. et adv, 
 Marcion. 1. iii. c. 16. ' Igitur Moyses his 
 administratis Ausem quendam nomine 
 prajponens populo, qui eos revocaret ad 
 patriam terram.' S. Clem. Rom. 1. i. 
 Recogn. §. 38. ' Qui cum primum Auses 
 vocaretur, Moses jussit eum Jesura vo- 
 cari.' Lactan. de vera Sap. 1. iv. c. 17. 
 O'u TT^OTlpov yoZv (^M'Ji'Ci-ric) Tov a'vTOu Jia'Jo- 
 )(oy T? rou 'ins-ou xep^pn^usvov Tr^otrnyo/ta., ov6- 
 fxaTi Ss ETEpj) Tai Al^'ri, oVcf oi ytvvn^-avTEf 
 alrii riQcivrai, Hs.'Kcvfji.fiov, 'liis-oSv airiy aya- 
 yo^tiiBi, Eiiseb. Eccl. Hist. I. i. c. 3. Thus 
 was the Hosea something disguised by 
 Auses, and was farther estranged yet by 
 those who frequently called him Naue-nf, 
 as Euseb. Demonstr. Evang. 1. v. c. 17. 
 thrice. 
 
 § This Justin Martyr charges upon the 
 Jews as neglected by them, and afiSrnia 
 the reason why they received not Jesus 
 for the ('hrist, was their not observing 
 the alteration of Hosea, into Joshua or 
 Jesus: AJ<r?v KaXou;ctsycv 'ina-ouv Mojtrrf iKit- 
 Xejs, Touro crh ov ^i)TE~{' Ji' r,v aiTittv £7roi>iO"6lf, 
 otiK aTTo^iTi, ol^i (JJiXo'srEinrTE";, Toiya^ovr X£- 
 XjiAe as XpiiTTCf , xai avaytyvoij-uaiv o'u <rwi'))f. 
 
 Dial, cum Tryph. p. 340. And whereas 
 they spake much of the change made in 
 the names of .Abram and Sarai, which 
 were but of a letter, they took no notice 
 of this total alteration of the name; so 
 he : Aik Ti /utv £v a.\<p!i w^MTx 'STfairiTidn 
 T« 'A|3|)aa/i4 o-.o/xari bioXoyeTi, xoi Sia tj i» 
 f-iri la^pa:; ovifxari o/xolx; KOfjiVoXcyiX^ ; $ia 
 Tl $■£ TO TfaTpo'Sjv ovo,ua tS Avtv TaJ i/loS HavH 
 oXov ixtTCM>\i[/.a.7Tai tSi 'li\rov, cl !^mit; ; ibid. 
 Where, to pass by the vulgar mistake of 
 the Greeks, who generally deliver the ad- 
 dition of a in the name of Abraham, and 
 p in the name of Sarah, when the first 
 was an addition of n, the second a change 
 of « into n, he would make that of Hosea 
 into Jesus a far more considerable altera- 
 tion than that of Abraham, or oi Sarah, 
 11 j/unn* jrtm 
 
AND IN JESUS, &c. 
 
 107 
 
 was called Abraham. Secondly, it must be confessed that 
 there is but one literal addition, and that of that letter which is 
 most frequent in the Hebrew names: but being thus solemnly 
 added by Moses, upon so remarkable an occasion as the view- 
 ing of the land of Canaan was, and that unto a name already 
 known, and after used ; it cannot be thought to give any less 
 than a *present designation of his person to be a Saviour of 
 the people, and future certainty of salvation included in his 
 name unto the Israelites by his means. Thirdly, though the 
 number of the letters be augmented actually but to one. yet it 
 is not improbable that another may be virtually added, and in 
 the signification understood. For being the first letter of 
 Hoshea will not endure a duplication, and if the same letter 
 were to be added, one of them must be absorbed ; it is possi- 
 ble another of the same might be by Moses intended, and one 
 of them suppressed. If then unto the name Hoshea we join 
 one of the titles of God, which is Jah, there will result from 
 both, by the custom of that Hebrew tongue, Jehoshua, and so 
 not only the f instrumental, but also the original cause of the 
 
 * For it may well be thought that ♦ is 
 added f) make the name jrunn" the same 
 with the third person of the future in 
 Hiphil, ymn'. For although n the cha- 
 racteristical letter of the conjugation 
 Hiphil be excluded in the future tense, 
 and so the regular word be j/<ut fre- 
 quently in use ; yet sometimes it is ex- 
 pressed, as It is used, 1 Sam. xvii. 47. 
 mn' rii^n" nonsi mnn t<b And all the 
 
 assembly shall know that the Lord savelh 
 (or will save) 7wt uilh suord and spear: 
 and Psal. cxvi. 6. j/^uon" *bi *mSl I was 
 brought low, and he helped me. And al- 
 though there be another ♦ in the future 
 than in the name, yet being it is also 
 found sometimes with the lesser Chiric, 
 and so without the latter ♦, or without 
 any Chiric at all, as frequently with the 
 addition of ^, yim, there is no reason, 
 but yinrr, the name of the son of Nun, 
 may be of the same force, as consisting 
 of the same letters with the third person 
 of the future in Hiphil. Again, being > 
 added to the future, as formative thereof, 
 stands in the place of 1 (for the avoiding 
 of confusion with 1 conjunctive) which is 
 nothing else than the abbreviation of 
 Nin, we may well assign at least this em- 
 phasis to the mutation which Moses 
 made : that whereas before there was 
 nothing but salvation barely in his name, 
 now there is no less than he shall save in 
 which the K'n or » is a peculiar designa- 
 tion of the person, and the shall or (ense 
 a certainty of the futurition. Thus will 
 the design of Moses appear to be nothing 
 else but a prediction or confirmation of that 
 which was not bef( re, but by way of de- 
 
 sire or omlnation ; and this only by chang- 
 ing the imperative into the future, yiVI 
 seria, the expectation of the jieople, into 
 ytnn* servabit, the ratification of Moses, 
 t So did the ancients understand it- 
 to the Greeks Jesus is (nwrn^iav ©eoD, to the 
 Latins, Salvator Dei. So F.usebius De- 
 mo)is>r. Eiu7ig. 1. iv. ad fi}iein. 'Ettei it 
 c-arfi^iov ©EoS eI; tw 'EXXa'Ja (pxv'nv to tju 
 I'js'ov fj,£Ta\it<p$!iv oiOjUa c-ii/u.aivEi. 'liycva 
 fjiii ya^ Trap' 'Ebpai'oij o-»Ti|^ia, uio; Se NayJf 
 •Bj-a^x TO?? OLT0~f 'laia-ovB hifj.a.l^^nai- 'Imctoue 
 li Is-Tiv 'lai c-iwTii^ia, toZt 'itrTi, QioZ aanrt- 
 fiov. Where nothing can be more cer- 
 tain than that 'lai is taken for the name 
 of God, and '\aii s-m-rn^la, together, the sal- 
 vation of Cod. And yet 1 heophylact has 
 strangely mistaken it, Matt. i. 1. To 'in- 
 trou'; Wfjio. ov)(_ 'EWjivikoi' £3-tiv, dxx' 'E^fai- 
 xov, Ep/t*>)V£uE rai Js crairr,^, Ictai ya^ h ^cinnpia 
 naf 'Egfrti'ofj Xsj/ETai* which words seem 
 plainly to signify that Jesus is interpreted 
 Saviour, because 'la.ii in the Hebrew 
 tongue signifieth salvation. I confess the 
 words may be strained to the same sense 
 with those of Eusehius, but not without 
 some force, and contrary to what he 
 seemeth to intend. J^specially consider- 
 ing those which followed him in the same 
 mistake, as Moschopulus ffEpi o-p^^sSiv, 
 p. 6. 'lus-oyf «7ro Tou 'laai yiviTai, o JuXoi 
 Traf' 'ElJpaioif Tr;v a-Dirn^iav. Whereas 'la» 
 in Eusebius is certainly no other than 
 mn*, and 'is-oua than n^nvr, and so 'icca-oue 
 contracted of 'lai 'iroua, the siiliation of 
 God. Nor is this only the opinion of 
 Eusebius, but of St. .Terome, a man much 
 better acquainted with the Hebrew lan- 
 guage; who on the first chapter of Hosea 
 
108 ARTICLE II. 
 
 Jews' deliverance will be found expressed in one word: as if 
 Moses had said, ' Tiiis is the person by whom God will save 
 his people from their enemies.' 
 
 Now being we have thus declared that JesMs is the same 
 name with Joshua ; being the name of Joshua was first imposed 
 by divine designation, as a certain prediction of the fiiltilling 
 to the Israelites, by the person which bare the name, all which 
 was signified by the name ; being Jesus was likewise named 
 by a more immediate imposition from heaven, even by the mi- 
 nistration of an angel : it followeth, that we believe he was in- 
 fallibly designed by God to perform unto the sons of men 
 whatsoever is implied in his nomination. As therefore in 
 Hoshea there was expressed salvation, in Joshua at least was 
 added the designation of that single person to save, with cer- 
 tainty of preservation, and probably even the name of God, 
 by whose appointment and power he was made a Saviour; so 
 shall we find the same in Jesus. In the first salutation, the 
 angel Gabriel told the blessed Virgin, she should "conceive 
 in her womb, and bring forth a son, and should call his name 
 Jesus." (Luke i. 31.) In the dream of Joseph the angel of 
 the 1-ord informed him not only of the nomination, but of the 
 interpretation or etymology ;* " thou shalt call his name 
 Jesus, for he shall save his people from their sins." (Matt. 
 i. 21.) In which words is clearly expressed the designation of 
 the person He, and the futurition of salvation certain by him. 
 He shall save. Beside that other addition of the name of God, 
 propounded in Joshua as probable, appeareth here in some 
 degree above probability, and that for two reasons. First, 
 Because it is not barely said that He, but as the original raiseth 
 it, He himself shall saveA Joshua saved Israel not by his own 
 power, not of himself, but God by him; neither saved he his 
 own people, but the people of God : whereas Jesus himself, by 
 his own power, the power of God, shall save his own people, 
 the people of God. Well therefore may we understand the 
 interpretation of his name to be God the Saviour. Secondly, 
 Immediately upon the prediction of the name of Jesus, and 
 the interpretation given by the angel, the evangelist expressly 
 observeth, ** All this was done that it might be fulfilled which 
 was spoken of the Lord by the prophet saying, Behold, a vir- 
 
 shewing that Joshua had first the same Esaias, Salvator Domini :' Comment, in h. 
 name with that of the prophet, sailh : c. i. 1. col. 2. in the same manner did he 
 ' Non enim (ut male in Gracis codicibus conceive it in the name of Joshua, only 
 legitur et Latinis) Atise dictus est, quod with this difference, that in the one it 
 nihil omnino intelligitur, sed Osee, id est, begins, in the other it concludes the name. 
 Salrator: et additum est ejus nomini Do- * 'Jesus Hebrso Sermone Salvatcr di- 
 minus, ut Salvator Domini diceretur.' citur. Etymologiam ergo nominis ejus 
 Comment, in Osee, c. i. l.col.9. What Evangelista signavit, dicens, Vocabis no- 
 then was it but n* the Dominus added to men ejus Jesum.quia ipse salvum faciet 
 his name 1 For as in the name of Esaias, populura suum.' S. Hier, Comment, iu 
 St. Jerome acknowledges the addition >. * J\Ja(f. c. i. '21. col. 587. 
 the name of God : ' Interpretatur autem t Avroj, ipse. 
 
AND IN JESUS, &c. 
 
 109 
 
 gill shall be with child, and shall bring forth a son, and they 
 shall call his name Emmanuel, which being interpreted is God 
 with us." (Matt. i. 22, 23.) Several ways have been invented 
 to shew the fulfilling of that prophecy, notwithstanding our 
 Saviour was not called Emmanuel ; but none can certainly ap- 
 pear more proper, than that the sense of Emmamie/ should be 
 comprehended in the name of JesMs : and what else is God 
 with M,s, than God our Saviour? Well there/'ore hath the 
 evangelist conjoined* the prophet and the angel, asserting 
 Christ was therefore named Jesus, because it was foretold he 
 should be called Emmauuel, the angelical God the Saviour being 
 in the highest propriety the prophetical God with its. 
 
 However, the constant Scripture interpretation of this name 
 IS Saviour. So said the angel of the Lord to the amazed 
 shepherds, " Unto you is born this day in the city of David a 
 Saviour which is Christ the Lord." (Luke ii. IL) So St. Paul 
 to the Jews and Gentile proselytes at Antioch, " Of this man's 
 seed hath God, according to his promise, raised unto Israel a 
 Saviour, Jesus." (Acts xiii. 23.) Which explication of this sa- 
 cred name was not more new or strange unto the world, than 
 was the name itself so often used before. ' For the ancient 
 Grecians usually gave it at first as a title to their gods,+ whom 
 
 »rpo<})riTou ptia-Eif , f4,cQi^,uriiiivifX$V'.iy ya^TOfA.iy 
 hfjiSii a ©SK, ia-Ti irwTn^la. rou 'Ka.ou,ro fxira, 
 SoijXiitjy Jjo-TTOTDv £/x4>iXo;^aif£rv. Auiireas Cre- 
 tensisiit Circnmc. p. .SO. ed. Combef. 1644. 
 t Jupiter, the chief of them, was most 
 usually worshipped under this title. Eu- 
 ripides makes Amphitryo sitting by his 
 altar, which Hercules had built : Ba)/uov 
 Xttfli^otf tovJe Z<wv?pof Aioj. Here. Fur. 48. 
 And Aristophanes introduces Bacchus 
 swearing Kh rovAia tcv lajTwpa, Plut. 878. 
 as if it were the familiar oath among the 
 Athenians, as well it might be, he having 
 his temple in their Pirseum, as Strabo 
 testifieth, I. ix. p. 606. al. 396. (where 
 Demosthenes by virtue of a decree was 
 to build him an altar. Plut. in Vit. De- 
 mosth. §, x^'.) and his porch in the city, 
 which was called indeed vulgarly toD 
 'EXsu&Epiou Aicf <rT(!tt,yet was it also named 
 vov lairn^o;, as Harpocration and Hesy- 
 chius have observed. "Oti Je iTriyiy^inrrat 
 
 f*iV IcDTr,^, OVO/Ua^ETctl Je Kal 'EXSU^EflSf, 
 
 JuXo" xai MsvavX^o,- SO the first. TZv 
 lAnSaiv Ex-fuyovTEt iJputravTo tcv 'EXEuSifiov 
 Aia, roZrov Je hioi xal SMTnpa <pairi' so the 
 latter. As in their oaths, so in their 
 feasts they mentioned him always at the 
 third cup. Tov fxev tt^Sitov Aicf 'OXvy-iriou 
 xal Qtiiv 'OXuiWTriaJV Ixtyov, tov Je Ssut£{0» 
 Vfciwv, TOV Je TjiTov IvTrifog, sub. Aio'f which 
 is omitted in Hesychius, as appears out 
 of Athenaeus, 1. ii. c. "2. and xv. c. .*>. And 
 especially that of Alexis the comedian : 
 
 'axx' eVx**'' 
 
 AiiTw Alo; ys tMs Xtwrri^o;' dzSiv 
 ©v»Torf airaVTCov x^enirfji.ti:raro; TToXu 
 'O Zeu; iMTrif. — Atheii. 1. xv. c. 14 
 Pausanias in Cirrmthiacis, Messenicix, La- 
 conicis et Arcadicis, mentions several sta- 
 tues and temples anciently dedicated to 
 Jupiter, £7rixX>ij-(V ZarSpi. Of which title 
 Cornutus in his book De natura Deorum 
 gives this account : Kark tov ■yinuivTo. la-n 
 Koi TO (Tai^Eiv a. j'Evva, xai TOu Aiof hriZ&iy 
 ZajT^ifo; il^at 'Ksyofxivou. And though thia 
 title was so generally given to Jupiter, 
 as that Hesychius expounds lanri^, oZivi;, 
 yet was it likewise attributed to the other 
 gods: as Herodotus relates how the Gre- 
 cians in their naval war against the Per- 
 sians made their vows Tlos-iiiixH JoiTrjpt, 
 and that they preserved the title to Nep- 
 tune in his d.iys, 1. vii. c. ]9'2. And Ar- 
 temidorus takes notice that Castor and 
 Pollux are taken for the ©eoj SaiTK^if, 
 whom the poem, bearing the name of 
 Orpheus to JNlusfeus, calls, v. 21. 
 
 MeyaXoiii; aonr.^ai;, ifjioZ Afoc ci'fSira TEXVa* 
 as the hymn of Homer, v. 6. 
 
 ZaiT^pa; te'xs waTSa? Ivi^Qmaiy avQ^diruv, 
 
 ' Slxuiro^ooi TE VE*v — 
 and Theocritus in the Idyllion on them, 
 V. 6. 
 
 'AvSpiiffW a-VTT.^ai im ^v^oZ nU UvTaiv. 
 Hence Lucian in Alexatnlm useth it as 
 their constant title, oXE^iKaxs 'HfoxXEif, 
 Xai Zeu oTTOTpoVafl, xai AlosTxeupOt traiTiifSf. 
 
 Neither have we mention of the title only, 
 
m 
 
 ARTICLE II. 
 
 after any remarkable preservations they styled saviours, and 
 under that notion built temples, and consecrated altars to them. 
 'Nov did they rest with their mistaken piety, but made it stoop 
 unto their baser flattery, calling those men their saviours'* for 
 whom they seemed to have as great respect and honour as for 
 their gods. 
 
 Nor does it always signify so much as that it may not be 
 attributed to man : for even in the Scriptures the Judges of 
 Israel were called no less than their savioias. " When the 
 children of Israel cried unto the Lord, the Lord raised up a 
 
 but cf the original and occasion of it. 
 For when Castor and Pollux thrust the 
 sons of Theseus out of Alliens, and made 
 Menesthfus king, he gave them first this 
 name : Sia raZra TrpaJTo; o MsvsctSeuj avaxTaf 
 Tf xa; o-aJT^jjac iivi/jtairS. /Eliun. F ar. Hist. 
 1. 4. c. 5. Beside these, we read in the 
 ancienlinscriptions: 'Ao-xXuTno; ©sm lairr^f 
 and again : 'AcntXnTriw xal 'Tyeia lanr.^iri. 
 For as ihey had their female deities, so 
 did thev attribute this title to their god- 
 desses, "^and that both in the masculine 
 and the feminine gender. As to V'enus, 
 A<j)«oSiT>' ©.=» noviyi^a) Xtti SaJTBjr to 
 Diana, 'A^TEy.iSi ZaiT£~ji, as the same col- 
 lection of ins"incions hath it. Thus Phe- 
 recrates, 'Hyovfj.t'ba. t^j ttoXimc fTvai rauTaf 
 2a)T)i{o?, and Sophocles, Tu^f 7^ '^»'f 
 •S-airZ^i. CE't. Tfii: 80. Thus the epigram 
 extant in Suidas, 
 
 <Pa)j-^opof, a SaTEig', STTf HaXXaJof "^Ta&j 
 xXii{ai», 
 
 "AfTEjUl — 
 
 OiiSiv rirrov xaxErvov (TcoTn^a. no.] aXE^ixaxoy 
 Tt^oTuyd^svcy. Theodoret. Seim. viii. 695. of 
 Hercules. The Bseenses, an ancient peo- 
 ple in Peloponnesus, "ApTE/ociv ovo/xa^ouc-j 
 ZoiTEi^av. Fans, ill Lacoiiicis,c. 'i'i.Jin. Her 
 temple and statue in the city Troezen was 
 built and named by I'heseus at his safe re- 
 turn from Crete. The Megarenses pre 
 served by her from the Persians, etti toSe 
 fl-ajTEi'fa? ayaXMtt 'ntoinTaino 'Aprf/OtiSo;" and 
 upon tlie same occasion another of the 
 same bigness setup at Pagre. Idem. But 
 this title especially was given to Minerva. 
 linu^a. n *A9>;va Traji T3rj"EXXJ!(riV. Htujch. 
 'Ea-Ti yip 'aOwjis-i I'JiTHjut XEyo/u-sm, ji Kai 
 Suoutri. Schol. Ariitoph. in Uanas, j8l. Aris- 
 totle in his will nbligc^d Nicanor to a dedi- 
 cation, All <ra)Tfipi xaX 'aSiv* (raiTEipn. Laert. 
 ill I'll. Aiist>'t. 1. v. p. 117. And in gene- 
 ral they invocated God under the notion 
 of 2o.'-rr,p, as Plato in TimrBo: Gsov li Kal 
 yZv E7r' ofPt? TX'V 'Kiyo/J.ivaiv (Tinyr.oa. i^ ttTOTTou 
 >tai iiflouj Smyha-liui Trjof to tZv ilxoTosv 
 ioyy-t Siaa-il^tiV >ijuaf l7rixaX6ira,uevot, waXiv 
 a^X^o/jifba. Xi)/£iv. p. o41. 
 
 • This svas the constant title of the 
 first I'tolemy, the son of Lagus, given to 
 him by the Rbodians. 'Ov6ji*aTa /xiv h 
 
 Hina. TO. aina. ITTiiXE/uaToi a-<ptiTiv, aXXn Ss 
 ETrixXuj-ii; aXXoo" xal yap OiXofxnTOpa. xaXoZgl, 
 xal <I>(XaS£X<))OV £TEpiV,TOv Se toD Aayov (j-wn^a., 
 TTapaJcvTouv 'PsSi'cuv TO lyajxa. Vans. Atticis, 
 c. viii. 6. Which name first given him 
 by the Rbodians was no way expressed 
 in his usage of the Syrians, as is observed 
 by Josephus ; ij xai tvj Sfjiav aTrairay 
 VTTO Tlro^efxaiov TcZ Aaycv -anr.^oi; to'te 
 ^pfliUaTl'^cVTO- Ta IvaVTia na^iCv alroZ T? 
 
 i9TixXn<r£i. Aiitiq. J ltd. 1. xii. c. 1. This 
 was so familiar, that Tertullian useth the 
 title instead of the name. ' Post eum 
 (sc. Alexandrum) regnavit illic in Alex- 
 andria Soter annis 35.' Adv. Jiidans. e. 
 8. 'J'hus Antigonus was first called by 
 the Greeks their EtEfj/ETn?, or benefnctor, 
 then lairh^, or mvioiir : ou fxlvov inplQri tia.^ 
 alitl-i Tcv xaifcv Elipytn-.i, aXXi xai fxtraX- 
 Xa^a;, liurn^. Polyt). 1. v. c. 9. I'hus we 
 read of Demetrius, who restored the Athe- 
 nians to their liberty : aveKpirr.Tav xoj 
 
 ^sivTEC IxeXEUW aTTClSai'vElV TOV A»IjU.nTplO», 
 
 SoJTnfa xai Evi^yirnv avayopivovrif. Pint, 
 in Villi, c. ix. And not only so, but num- 
 bered Demetrius and Antigonus among 
 their Dii Hitieres; and instead of their an- 
 nual archon, whose name they used in 
 their distinction of years, they created a 
 priest of these Dii !i<Hnes, as the same 
 author testifieth : /uovoi Se 2(WT>:pa; avj- 
 ypa4.av ^Eoi'?, xai Tsv i'niwfji.ov xai TraTfioy 
 ap;^ovTa xaTaTra'jiravTE;, ie^Ea Ixrh^aiM Ip^EJ- 
 poTovouv xa&' exaj-TCV lnairTOi/. c. x. A]ipian 
 relates of Demetrius that he received this 
 title from the Babylonians. Ti'^ap;^ov 
 EWaVio-TafXEVov avEXiv, xai TaXXa Trnn^Sii Tflf 
 BaSuXivo; hyovfj-lvov, i<p' ta xai 2a>Tfij ap^a- 
 /ixEVWv Tiv Bo^i/XcviiV ivojuas-^f). De Be//. 
 Siiriac. c. 47. Lucian's mistake in his 
 Salutation tells us of 'avtio^oj o lairflf, 
 and Appian gives us the routing of the 
 Gauls as the cause of that title : Sj xai 
 ZwTBf ETrExXnSn PaXaTa- Ix Ttif Eii^oiwiic Ij 
 Tfiv 'Acritiv I^SaXo'vTac I^EXaeraj. lb. c. 65. 
 And in process of time this title grew so 
 customary and familiar, that the Sicilians 
 bestowed it upon Verres their oppressor. 
 ' Itaque ilium non solum patronum istiua 
 insuliB, sed etiam Sotera inscriptum vidi 
 Syracusis,' says Cicero, 4. Kerr. c. 63. 
 
AND IN JESUS, &c. 
 
 Ill 
 
 deliverer to the children of Israel, who delivered them, even 
 Othniel the son of Kenaz." (Judg, iii. 9.) And again, " When 
 they cried unto the Lord, the Lord raised them up a deliverer, 
 Ehud the son of Gera." (Judg. iii. 15.) Where, though in our 
 translation we call Othniel and Ehud deliverers, yet in the 
 original they are plainly termed saviours.*' 
 
 Now what the full import and ultimate sense of the title of 
 saviour might be, seemed not easy to the ancients : and the 
 bestf of the Latins thought the Greek word so pregnant and 
 comprehensive, that the Latin tongue had no single word able 
 to express it. 
 
 But whatsoever notion the heathen had of their gods or men 
 which they styled saviours, we know this name belongeth unto 
 Christ in a more sublime and peculiar manner. " Neither is 
 there salvation in any other; for there is none othername under 
 heaven given among men whereby svemust besaved."(Actsiv.l2.) 
 
 It remuineth therefore that we should explain how and for 
 what reason C/irisi truly is, and properly is called, our Saviour. 
 First, then, I conceive, one sufficient cause of that appellation 
 
 psit.' Aiinal. I. xv. c. 71. He took to him- 
 self the name of Conservator, in. a Grsek 
 word which signifies Sb much, and without 
 question that must be l.inh^. However, 
 the first Christians of the Latin Church 
 were some time in doubt what word to use 
 as the constant interpretation of Iturh^, so 
 frequent and essential to Christianity. 
 'Jertullian useth .Salutificator, or, as some 
 books read it, Sulr.ificalor: ' Ergo jam non 
 unus Deus, nee unus Salutificator, si duo 
 salutis artifices, et utrique alter altero 
 indigens.' De came Christi, c. 14. and 
 shews it was so translated in the Philip- 
 pians, iii. 20. ' Et quidem de terra in 
 coelum, ubi nostrum municipatum Philip- 
 penses quoque ab Apostolo discunt ; Unde 
 et Siiliitijficutorein iiostrumen-pectamusJesum 
 Chriitum.' De Resiir. Caruis, c. 47. St. 
 Hilary thought Saluturis a sufficient in- 
 terpretation : • Est autem Salutaris ipso 
 illo nomine quo Jesus nuncupatur. Jesus 
 enim secundum Hebraicam linguam 6Vj- 
 lutaris est.' In Psid. cxviii. St. Augustia 
 is indifferent between that and Salvator: 
 ' Deus salvos faciendi Dominus est Jesus, 
 quod interpretatur Salvator, sive Saluta- 
 ris.' And so Lactantius. At last they 
 generally used the word Salcator. First 
 'I'ertuilian : ' Christus in illo significaba- 
 tur, taurus ob utramque dispositionem : 
 aliisferus.utJudex.aliismansuetus.ut Sal- 
 vator.' adv. Marcion. 1. iii. c. 18. Which 
 word of his was rather followed by his 
 imitator St. Cyprian , after whom Arnobius 
 used it, after him his disciple Lactantius: 
 and from thence it continued the constant 
 language of the church, till the late inno- 
 vators thrust it out of the La tin translation 
 
 * Heb. bxiw* ^nb runa mn* ap^^ 
 Di}*Vn-y So the Septuagint clearly : Kal 
 nj-EifS Jtufio; I.corr,^a Ty 'iJ-pariX, xal 'ia-anrtv 
 fliiTouf, Tov r<ihimr.\ vMv Keve^' Qi/i SHsrita- 
 vit eis Salvatoreiii, et liberavit eos, Othoniel. 
 Again : xai nynn xu^isj auToTc 2a)T?fa tJ> 
 'AiJ, v\lv Vri(a.- Qui stiscitavit Sulvatorem 
 vocabttlo Aioth, filium Gera. Vet. Transl. 
 Upon which phice St. Augustin notes : 
 ' Animadvei tendum est autem quod Sal- 
 vatorem dicat etiam hominem, per quem 
 Deus salvos facial.' Qniest. 1. vii. c. 18. 
 
 t So Cicero in the place before cited, 
 having said he saw Verres inscribed So- 
 tera, goes on : ' Hoc quantum est ? ita 
 magnum, ut Latino uno verbo exprimi 
 non possit.' But though in Cicero's time 
 there was no Latin word used in that 
 sense ; yet not long after it was familiar. 
 For as in the Greek inscriptions we read 
 often dedications A^i SajT^ji* so in the La- 
 tin we find often Jovi Serv.ituri, or Consena- 
 tori, sometimes JoDi SaLvatnri, or Salutari: 
 all which are nothing else but the Latin ex- 
 pressions of the Greek inscriptions. And 
 without question 2(0TV]f might have been 
 rendered Sospiintor, and even Sospes, as i.t 
 was used in the days of Ennius. ' Sospes, 
 salvus : Ennius tamen sospitem proserva- 
 tore posuit.' Festus. Neither indeed could 
 the Sicilians mean any more of Verres, by 
 the wordSotera.than Tully spake of himself, 
 when he styled himself Sercatorem Reipab. 
 Pro Plane. c.o6. At least I'acitus did con- 
 ceive that Coiisercdtor is as much as Soter, 
 when speaking of Milichus, who detected 
 the conspiracies to Nero, he saith : ' Mi- 
 lichus frsemiis ditatus Conservatoris sibi 
 nomen, Grsco ej is rei vocabulo, assum- 
 
112 ARTICLE 11. 
 
 to consist in this, that he hath opened and declared unto us 
 the only true way for the obtaining eternal salvation, and by 
 such patef'action can deserve no less than the name of Saviour. 
 For if those apostles and preachers of the Gospel, who received 
 the way of salvation from him, which they delivered unto 
 others, may be said to save those persons which were converted 
 by their preaching; in a far more eminent and excellent man- 
 ner must he be said to save them, who first revealed all those 
 truths unto them. St. Paul " provoked to emulation them 
 which were his flesh, that he might save some of them ;" 
 (Rom. xi. 14.) and " was made all things to all men, that he 
 might by all means save some." (1 Cor. ix. 22.) He exhorted 
 " I'imothy to take heed unto himself, and unto the doctrine, 
 and continue in them; for in doing this he should both save 
 himself and them that heard him," (1 Tim. iv. 16.) And 
 St. James speaks in more general terms ; " Brethren, if any of 
 you do err from the truth, and one convert him; let him know, 
 that he which converteth a sinner from the error of his way, 
 shall save a soul from death." (Jam. v. 19, 20.) Now if these 
 are so expressly said to save the souls of them which are con- 
 verted by the doctrine which they deliver, with much more 
 reason must Christ be said to save them, whose ministers they 
 are, and in whose name they speak. " For it was he which 
 " came and preached peace to them which were afar off, and 
 to them that were nigh." (Eph. ii. 17.) The will of God con- 
 cerning the salvation of man was revealed by him. " No man 
 hath seen God at any time : the only-begotten Son, which is 
 in the bosom of the Father, he hath declared him." (John i. 18.) 
 Being then ''the Gospel of Christ is the power of God unto 
 salvation to everyone that believeth,"(Rom. i. 16.) being they 
 which preach it at the command of Christ are said to save 
 the souls of such as believe their word, being it was Christ 
 alone " who brought life and immortality to light through the 
 Gospel ;" (2 Tim. i. 10.) therefore he must in a most eminent 
 and singular manner be acknowledged thereby to save, and 
 consequently must not be denied, even in this first respect, the 
 title of Saviour. 
 
 Secondly, This Jesus hath not only revealed, but also pro- 
 cured, the way of salvation ; not only delivered it to us, but 
 also wrought it out for us : and so " God sent his Son into the 
 world, that the world through him might be saved." (John iii. 
 17.) We were all concluded under sin, and, being tlie wages of 
 sin is death, we were obliged to eternal punishment, from which 
 it was impossible to be freed, except the sin were first remitted. 
 Now this is the constant rule, that " without shedding of blood 
 is no remission. It was therefore necessary that Christ should 
 appear to put away sin by the sacrifice of himself." (Heb. ix 
 22, 23. 26.) And so he did, for he " shed his blood for many, 
 for the remission of sins," (Matt. xxvi. 28.) as himself profess- 
 
AND IN JESUS, &c. 113 
 
 eth in the sacramental institution : " he bare our sins in his own 
 body on the tree," (1 Pet. ii. 24.) as St. Peter speaks ; and so 
 in him " we have redemption through his blood, even the for- 
 giveness of sins." (Col. i. 14.) And if " while we were yet 
 sinners, Christ died for us : much more then, being now justi- 
 fied by his blood, we shall be saved from wrath by him." 
 (Rom. V. 8, 9.) Again, we were all enemies unto God, and 
 having offended him, there was no possible way of salvation, 
 but by being reconciled to him. If then we ask the question, 
 as once the Philistines did concerning David, " Wherewith 
 should ice reconcile ourselves unto our master .'" (1 Sam. xxix. 
 4.) We have no other name to answer it but Jes//s. For " God 
 was in Christ reconciling the world unto himself, not imputing 
 their trespasses unto them." (2 Cor. v. 19.) And as under the 
 law '* the blood of the sin-offering waa brought into the taber- 
 nacle of the congregation to reconcile withal in the holy place;" 
 (Lev, vi. 30.) so it pleased the Father through the Son, " having 
 made peace by the blood of his cross, by him to reconcile all 
 things unto himself." (Col. i. 20.) And thus it comes to pass, 
 that us '' who were enemies in our mind by wicked works, yet 
 now hath he reconciled in the body of his flesh through death," 
 (Ibid. 21, 22.) And upon this reconciliation of our persons 
 must necessarily follow the salvation of our souls. " For if 
 when we were enemies, we were reconciled unto God by the 
 death of his Son : much more being reconciled, we shall be saved 
 by his life." (Rom. v. 10.) Furthermore, we were all at first 
 enslaved by sin, and brought into captivity by Satan, neither 
 was there any possibility of escape but by way of redemption. 
 Now it was the Law of Moses, that if " any were able, he 
 might redeem himself:" (Lev. xxv. 49.) but this to us was im- 
 possible, because absolute obedience in all our actions is due 
 unto God, and therefore no act of ours can make any satisfac- 
 tion for the least offence. Another law gave yet more liberty, 
 that he who "was sold might be redeemed again; one of his 
 brethren might redeem him." (Lev. xxv. 48.) But this in respect 
 of all the mere sons of men was equally impossible, because 
 they were all under the same captivity. Nor could they satisfy 
 for others, who were only unable to redeem themselves. Where- 
 fore there was no other brother, but that Son of man, which is 
 the Son of God, who was like unto us in all things, sin only 
 excepted, which could work this redemption for us. And what 
 he only could, that he freely did perform. For '' the Son of 
 man came to give his life a ransom for many :" (Matt. xx. 28.) 
 and as he came to give, so he "gave himself a ransom for all." 
 (1 Tim. ii. 6.) So that in him " we have redemption through 
 his blood, the forgiveness of sins." (Eph. i. 7.) For we are 
 " bought with a price :" (1 Cor. vii. 23.) for we are " redeemed, 
 not with corruptible things, as silver and gold; but with the 
 precious blood of Christ, as of a lamb without blemish and 
 I 
 
1J4 ARTICLE II. 
 
 without spot." (1 Pet.i. 18, 19.) He then which hath obtained 
 for us remission of sins, he who through himself hath recon- 
 ciled us to God, he who liath given himself as a ransom to re- 
 deem us, he who hath thus wrought out the way of salvation 
 for us, must necessarily have a second and a far higher right 
 unto the name of Jesus, unto the title of our Saviour. 
 
 Thirdly, Beside the promulging and procuring, there is yet a 
 farther act, which is, conferring of salvation on us. All which 
 we mentioned before was wrought by virtue of his death, and 
 his appearance in the Holy of Holies: but we must still be- 
 lieve he " IS able also to save them to the uttermost that come 
 unto God by him, seeing he ever liveth to make intercession for 
 them." (Heb. vii. 25.) For now being set down at the right 
 hand of God, he hath received all power both in heaven and 
 earth ; and the end of this power which he hath received is, to 
 confer salvation upon those which believe in him. For the 
 Father gave the Son " this power over all flesh, that he should 
 give eternal life to as many as he hath given him; " (John xvii. 
 2.) that he should raise our bodies out of the dust, and cause 
 our corruptible to put on incorruption, and our mortal to put 
 on immortality: and upon this power we are to expect salva- 
 tion from him. For we must " look for the Saviour, the Lord 
 Jesus Christ, from heaven, who shall change our vile body, 
 that it may be fashioned like unto his glorious body, according 
 to the working whereby he is able even to subdue all things 
 unto himself." (Phil. lii. 20, 21.) And "unto them that thus 
 look for him shall he appear the second time, without sin unto 
 salvation." (Heb. ix. 28.) Being then we are all to endeavour 
 that our " spirits may be saved in the day of the Lord Jesus:" 
 (1 Cor. V. 5.) being St. Peter hath taught us, that " God hath 
 exalted Christ with his right hand to be a Prince and a Saviour;" 
 (Acts. v. 31.) being the conferring of that upon us which he 
 promised to us, and obtained for us, is the reward of what he 
 suffered : therefore we must acknowledge that the actual giv- 
 ing of salvation to us is the ultimate and conclusive ground of 
 the title Saviour. 
 
 Thus by the virtue of his precious blood Christ hath ob- 
 tained remission of our sins, by the power of his grace hath 
 taken away the dominion of sin, in the life to come will free 
 us from all possibility of sinning, and utterly abolish death, 
 the wages of sin; wherefore well said the angel of the Lord, 
 "Thou shalt call his name Jesus, for he shall save his people 
 from their sins;" (Matt. i. 21.) well did Zacharias call him "a 
 horn of salvation;" (Luke i. 69.) Simeon, "the salvation of 
 God;" (Luke ii. 30.) St. Paul, "the Catpain and Author of 
 eternal salvation ;" (Heb. ii. 10. v. 9.) St. Peter, *' a Prince and 
 a Saviour." (Acts v. 31.) correspondent to those Judges of 
 Israel, raised up by God himself to deliver his people from the 
 hands of their enemies, and for that reason called saviours 
 
AND IN JESUS, &c. 115 
 
 ** In the time of their trouble (say the Levites), when they 
 cried unto thee, thou heardest them from heaven, and accord- 
 ing to thy manifold mercies thou gavest them saviours, who 
 saved them out of the hand of their enemies." (Neh. ix. 27.) 
 
 The correspondency of Jesiis unto those temporal saviours 
 will best appear, if we consider it particularly in Joshua, who 
 bare that salvation in his name, and approved it in his actions. 
 For, as the son of Sirach saith, "Jesus the son of Nave was 
 valiant in the wars, and was the successor of Moses in pro- 
 phecies, who, according to his name, was made great for the 
 saving of the elect of God." (Ecclus. xlvi. I.) Although there- 
 fore Moses was truly and really " a ruler and deliverer," (Acts 
 vii. 35.) which is the same* with saviour ; although the rest of 
 the judges were also by their office rulers and deliverers, and 
 therefore styled saviouis, as expressly Othniel and Ehud are ; 
 yet Joshua, far more particularly and exactly than the rest, is 
 represented as a type of our Jesus, a.n(\ that typical singularity 
 manifested in his name.f For first, he it was alone, of all 
 which passed out of Egypt, who was designed to lead the 
 children of Israel into Canaan, the land of promise flowing 
 with milk and honey. Which land as it was a type of the 
 heaven of heavens, the inheritance of the saints, and eternal 
 joys flowing from the right hand of God ; so is the person which 
 brought the Israelites into that place of rest J a type of him 
 who only can bring us into the presence of God, and there 
 prepare our mansions for us, and assign them to us, as Joshua 
 divided the land for an inheritance to the tribes. Besides, it 
 is farther observable, not only what Joshua did, but what Moses 
 could not do. The hand of Moses and Aaron brought them 
 out of Egypt, but left them in the wilderness, and could not 
 seat them in Canaan. Joshua, the successor, only could eflf'ect 
 that in which Moses failed. Now nothing is more frequent in 
 the phrase of the Holy Ghost, than to take Moses for the doc- 
 trine delivered, or the books written by him, that is, the Law;§ 
 
 * 'PutTT!!?, a-xrh^, XuT^MTiif. And again : 
 
 Jtnrif, ZEi/;, I^Ei/flspiof h Xt/rpaiTii;. He- roivuv xora rr.v larc^inv, Maxrn rereXevrn- 
 
 tych, xoTof, 'ln<rcZi tov Xacv Eij Tnv £7r>iyys?v,<x£v»y 
 
 t ' Quantum attinet ad propheticiim e'crriyayB ynv, oUtd fxirk to roZ w/jlov -rixof 
 
 apparatuin, nee geri nee dici aliqnid pos- o h^hi^oq STricfiavEi; 'incroZi; ana^i toj ela-e$s.~ 
 
 sit insigiiius, quandoquidem res perducta XaaJ tw Saaikiiav tZv oyjavif. Theiutoiet. 
 
 est usque ad nominis expressionem.' 6'. in Jus. Proa'm. t. i. p. 194 'Cum Sue- 
 
 August. contra Fauit. I. xvi. c. 19. cessor Moysi destiiiaretur Auses filius 
 
 )^ 'Ov Tf oTTov ixiXyoi; ila-nyxycv b'.(; rr.y ayUv Nave, traiisfertur certe de pristiiio no- 
 
 yr,v Tov Xacv, olx} Mctis-n^, xai ic lie'vo^ Iv mine, et incipit vocari Jesus. Certe, in- 
 
 KXnfoi Ji'veiy-Ev avrhv roTi; cls-iXSoZa-i ^6t* quis. Hanc prius dicimus figuiam futuri 
 
 ttvmZ' ci'TM Hat 'introvi; o XfiiTTof rhv Jia- fuisse. Nam quia Jesus Christiis i^ecun- 
 
 ciTo^av Tou Xaou tTTiff-TpivJ/ii, Koi Sia;«ipi6r Tw dum po})ulum, quod sumus nos, nationes 
 
 ayadhv yr.y exuVtw. Justin. Dial, cum in sajculi deserio comniorantes antea, in- 
 
 Trifph. p. 3U). troducturus esset in terram repromissi- 
 
 § As Luke xvi. 29. 31. xxiv. 27. John onis melle et lacte irianatUeni, id est, in 
 
 V. 45, 46. Acts vi. 11. collated with the vitie asternae possessionem, qua nihil dul- 
 
 thirteenth verse. Acts xv. 21. xxi. 21. cius, idque non per Moysen, id est, non 
 
 S! Cor. iii. 13. Mms-ia vodteov tov vofAov, per legis disciplinam, sed per Jesum, id 
 
116 ARTICLE II. 
 
 from whence it foUoweth, that the death of Moses and the 
 succession of Joshua presignified the continuance of the Law 
 till Jesus came, " by whom all that believe are justified from all 
 things, from which we could not be justified by the Law of 
 Moses." (Acts xiii. 39.) " The Law and the prophets were 
 untilJohn: since that the kingdom of God is preached." (Luke 
 xvi. 16.) Moses must die, that Joshua may succeed. " By 
 the deeds of the Law there shall no flesh be justified (for by 
 the Law is the knowledge of sin); but the righteousness of 
 God without the Law is manifested, even the righteousness of 
 God, which is by faith of Jesus Christ unto all and upon all 
 them that believe." (Rom. iii. 20 — 22.) Moses indeed seems 
 to have taken Joshua with him up into the mount : (Exod. 
 xxiv. 13.) but if he did, sure it was to enter the cloud which 
 covered the mount where the glory of the Lord abode : for 
 without Jesus* " in whom are hid all the treasures of wisdom 
 and knowledge,"(Col.ii.3.)there is no looking into the secrets 
 of heaven, no approaching to the presence of God. The com- 
 mand of circumcision was not given unto Moses, but to Joshua; 
 nor were the Israelites circumcised in the wilderness, under 
 the conduct of Moses and Aaron, but in the land of Canaan, 
 under their successor. For "at that time the Lord said unto 
 Joshua, Make thee sharp knives, and circumcise again the 
 children of Israel the second time." (Jos. v. 2.) Which speak- 
 eth f Jesus to be the true circumciser, the author of another 
 circumcision than that of the flesh commanded by the Law, 
 even "the circumcision of the heart, in the spirit, and not in 
 the letter;" (Rom. ii.29.) that which "is made without hands, 
 in putting ofl' the body of the sins of the flesh," (Col. ii. 11.) 
 which is therefore called " the circumcision of Christ." (Ibid.) 
 Thus if we look upon Joshua as the "minister of Moses," 
 (Exod. xxiv. 13. Jos.i. 1.) he is even in that a type of Christ, 
 the '* minister of the circumcision for the truth of God," (Rom. 
 
 est, per nova; legis gratiam, provenire <i(m, 1. xvi. c. 19. ' Jfsiis dux qui populum 
 
 habebat, circumcisis nobis petruia acie, eduxerat de yEgypto, Jesus qui interpre- 
 
 id est, Christi pra-ceptis (petla enim tatur Salvalor, Mose mortuo et sepulto in 
 
 Christus multis modis et figuris prwdica- Rloab, hoc est, Lege mortua, in Evan- 
 
 tus est), ideo is vir qui in hujus Sacra- gelium cupit inducere populum suum.' 
 
 menti imagine parabatur, etiam nominis 6'. Hieron, in Psal. Ixxxvi. 
 Dominici inauguratus est figura. ut Jesus * ' Moyses in nubem intravit, ut cperta 
 
 nominaretur.' Tertull. mlv. Judaos, c. 9. et occulta cognosceret, adbasrente sibi 
 
 et adv. Marcion. 1. iii. c. 16. ' Idcirco socio Jesu, quia neino sine vero Jesu po- 
 
 Mo^'si etiam successit, ut ostenderet no- te.st incerta sapientiae, et occulta compre- 
 
 vam legem, per Jesum Christum datam, hendere. Et ideo in s^pecie Jesu Nave 
 
 veteri legi successuram, quae data per veri Salvatoris significabatur afTutura 
 
 Moysen fuit.' Luctau. de vera Sap. 1. iv. preesentia, per quern fierent omnes doci- 
 
 c. 17. ' In cujus comparatione (Moyses) biles Dei, qui Legem aperiret, Evange- 
 
 improbatus est, ut non ipse introduceret Hum revelaret.' S. Aiiibros. in Fsal. xlvii. 
 populum in terram promissionis ; ne vi- t ' Non enim propheta sic ait, Et dixit 
 
 delicet Lex per Movsen, non ad salvan- Dominus ad me ; sed nd Jesum : ut osten- 
 
 dum, sed ad convincendum peccatorem deret quod non de se loqueretur, sed de 
 
 data, in regnuni coelorum introducere Christo, ad quern tum Deus loquebatur. 
 
 putaretur, sed gratia et Veritas per Jesum Christi enim figuram gerebat ille Jesus. 
 
 Christum facta.' S. August, contra Faus- Lactan. de vera Sup. I. iv. c. 17. 
 
AND IN JESUS, 8cc. 117 
 
 XV. 8.) If we look on him as the successor of Moses, in that 
 he representelh Jesus, inasmuch as " the law was given by 
 Moses, but gr^ce and truth came by Jesus Christ." (John i. 17.) 
 If we look, on him as now judge and ruler of Israel, there is 
 scarce an action which is not clearly predictive of our Saviour. 
 He begins his office at the banks of Jordan,* where Christ is 
 baptized, and enters upon the public exercise of his prophetical 
 office. He chooseth there twelve men out of the people, to 
 carry twelve stones over with them ; as our Jesus thence began 
 to choose his twelvet apostles, those foundation-stones in the 
 Church of God, whose " names are in the twelve foundations 
 of the wall of tlie holy city, the new Jerusalem." (Rev. xxi. 14.) 
 It hath been observed, ;|; that the saving Rahab the harlot alive, 
 foretold what Jesus once should speak to the Jews, *' Verily I 
 say unto you, that the publicans and harlots go into the king- 
 dom of God before you." (Matt. xxi. 31.) " He said in the 
 sight of Israel, Sun, stand thou still upon Gibeon : and the 
 sun stood still in the midst of heaven, and hasted not to go 
 down about a whole day." (Jos. x. 12, 13.) Which great mi- 
 racle was not only wrought by the power of him whose name 
 he bare, but did also signify § that, in the latter days, towards 
 the setting of the sun, when the light of the world was tending 
 unto a night of darkness," the Sun of righteousness should arise 
 with healing in his wings," (Mal.iv.2.) and, giving a check to 
 the approaching night, become" the true light, which lighteth 
 every man that cometh into the world." (John i. 9) 
 
 But to pass by njore particulars, Joshua smote the Amale- 
 kites, and subdued the Canaanites; by the first making way 
 to enter the land, by the second giving possession of it. And 
 Jesus our " Prince and Saviour," (Acts v. 31.) whose " kingdom 
 was not of this world," (John xviii. 36.) in a spiritual manner 
 goeth in and out before us against our spiritual enemies, sub- 
 duing sin and Satan, and so opening and clearing our way to 
 heaven; destroying the last enemy, death, so giving us pos- 
 session of eternal life. 11 Thus do we believe the man called 
 
 * TuTTcv it J^iEjEv avToZ tnZ NauH 'liis-o~f in sua virtute Jesus Nave, sed in Christi 
 
 xaTa ittiK^a., <rp^a«EV3f yk^ ap;^£iv tou Xaou mysterio ccelestibus luminibus iraperabat. 
 
 iif^aro ottJ toD 'losJivjy oSev v.a.\ o X^ia-Tof Designabatur enim Dei filiuin in hoc 
 
 fiaTTTitr&e;? i'^^aTo £iaj/j^E\i^6j-9ai. S. Cyril. sjeculum esse venturum, qui mundani lu- 
 
 Ilieros. Cazeeh. 10. minis concidentis, et jam vergentis ia 
 
 t St. Cyril addeth that he divided the tenebras, virtute divina differret occasum, 
 
 land by twelve men : A»5Ena Se Siaijoi/vra; lucera redderet, inveheret claritatem.' S. 
 
 <riv xX))jov«|Uiav xafliVTriiriv o Tou Nat;? ulej, Aiiibros. Apulog. David, ■poster, c. 4. ' Ule 
 
 ««i XalSjxa Touf 'attos-toXouc xiipuxaj tB; iraperavit Soli ut staret, et stetit ; et 
 
 •XbOeij; iif TrSo-av tw o'xoufAEvnv airos-riwti istius typo ille magnus erat. Hie impe- 
 
 • 'liiJ-oD;. Ihid. rabat, sed Dominus efficiebat.' S. Hleron. 
 
 X By the same St. Cyril : nia-Tsij-otray in Psai. ixxvi. 
 
 %r,z ^■ncrtv, 'iJou ol TEXaivai xal al wojvoi TT^o- NauS vl£, IttiSei; avrx toDto cvo/ua JvTi wjo- 
 
 «yoii3-(v vfAai Elf rnv patnXacxy tou &sou. ^"f^', iva /usvcv axoua-n Trar Xaof, oti wavra 
 
 ibid. i Trariip (favspo" tte;! tou ulou In^ov vlai tiavn' 
 
 f ' Stelit Sol, quia in Jesii et typum xal ETrifls^f touto Jvo^a ottote ette^^e xari- 
 
 futuri agnoBcebat et nomen. Neque enim g-nomy rJif yn;. Aa^i ^i^Xi'ov ei"; rat XH'^ 
 
118 ARTICLE II. 
 
 Jesus to have fulfilled in the highest degree imaginable, all 
 which was but typified in him who first bare the name, and in 
 all the rest which succeeded in his office, and sc^to be the Sa- 
 viour of the world ; " whom God hath raised up, a horn of sal- 
 vation for us, in the house of his servant David, that we should 
 be saved from our enemies, and the hands of all that hate us." 
 (Luke i. 69. 71.) 
 
 The necessity of the belief of this part of the Article is not 
 only certain, but evident: because there is no end of faith 
 without a Saviour, and no other name but this by which we 
 can be saved, and no way to be saved by him but by believing 
 in him. For " this is his commandment, that we should be- 
 lieve on the name of his Son Jesus Clirist, and he that keepeth 
 his commandment dwelleth in him and he in him." (1 John 
 iii. 23, 24.) From him then, and from him alone, must we 
 expect salvation, acknowledging and confessing freely there is 
 nothing in ourselves which can effect or deserve it for us, no- 
 thing in any other creature which can promerit or procure it to 
 us. For "there is but one God, and one mediator between 
 God and man, the man Christ Jesus." (1 Tim. ii. 5.) It is only 
 "the beloved Son, in whom God is well pleased;" (Matt. iii. 17.) 
 he is " clothed with a vesture dipped in blood ;"(Rev. xix. 13.) 
 he hath " trodden the wine-press alone." (Isa. Ixiii. 3.) "We 
 like sheep have gone astray, and the Lord hath laid on him 
 the iniquity of us all." (Isa. liii. 6.) " By him God hath re- 
 conciled all things to himself; by him, I say, whether they be 
 things in earth or things in heaven." (Col. i. 20.) By him 
 alone is our salvation wrought : for his sake then only can we 
 ask it, from him alone expect it. 
 
 Secondly, This belief is necessary, that we may delight and 
 rejoice in the name oi' Jesus, as that in which all our happiness 
 is involved. At his nativity an angel from heaven thus taught 
 the shepherds, the first witnesses of the blessed incarnation; 
 "Behold, I bring you good tidings of great joy, which shall 
 be to all people. For unto you is born this day in the city of 
 David, a Saviour, which is Christ the Lord." (Luke ii. 10, 11.) 
 And what the angel delivered at present, that the prophet 
 Isaiah, that old evangelist, foretold at distance. When " the 
 people which walked in darkness should see a great light; 
 tvfien unto us a child should be born, unto us a son should be 
 given : then should they joy before God, according to the joy 
 in harvest, and as men rejoice when they divide the spoil." 
 (Isa. ix. 2. 6. 3.) When "God shall come with recompense, 
 when he shall come and save us ; then the ransomed of the Lord 
 shall return, and come to Sion with songs, and everlasting joy 
 upon their heads." (Isa. xxxv. 4. 10.) 
 
 ff-cu, xai y^a.'lov a XlyJi Kvfio;, "Oti Ix pi^a;» ('a-. Ill) 'rtahfi 'lia-oyf oipf o uicc o»ff«Jff6t», 
 ijntovf-ei TraVTa toy o7xov toD 'A|MaXnx o tiof aXX' o uiof tou Sloij-, tvttco Se ly a-ajxi <|>a|ri> 
 ccw ^tov Itt' \cy(kTm T»v Ji;u£faiv. Oi l\ {ouSeif. 'Barnabm Epist. c. 9. al. 1'2 
 
AND IN JESUS, &c. 119 
 
 Thirdly, The belief in Jesus ought to inflame our affectionate 
 kindle our love towards him, engaging us to hate all things in 
 respect of him, that is, so far as tliey are in opposition to him, 
 or pretend to equal share of affection with him. " He that 
 loveth father or mother more than me is not worthy of me, and 
 he that loveth son or daughter more than me is not worthy of 
 me," (Matt. x. 37.) saith our Saviour; so forbidding all pre- 
 lation of any natural affection, because our spiritual union is 
 far beyond all such relations. Nor is a higher degree of love 
 only debarred us, but any equal pretension is as much forbid- 
 den. " If any man come to me (saith the same Christ), and 
 hate not his father and mother, and wife and children, and 
 brethren and sisters, yea and his own life also, he cannot be 
 my disciple." (Luke xiv. 26.) Is it not this Jesus in whom the 
 love of God is demonstrated to us, and that in so high a de- 
 gree as is not expressible by the pen of man? "God so loved 
 the world, that he gave his only-begotten Son." (John iii. 16.) 
 Is it not he who shewed his own love to us far beyond all pos- 
 sibility of parallel ? For " greater love hath no man than this, 
 that a man lay down his life for his friends;" (John xv. 13.) 
 but " while we were yet sinners {that is, enemies),- Christ died 
 for us," (Rom. v. 8.) and so became our Jesus. Shall thus the 
 Father shew his love in his Son ? Shall thus the Son shew his 
 love in himself? And shall we no way study a requital? or is 
 there any proper return of love but love? The voice of the 
 Church, in the language of Solomon, is, " my love :" (Cant, 
 ii. 7. iii. 5. viii.4.) nor was that only the expression of a spouse, 
 but of Ignatius,* a man, after the apostles, most remarkable. 
 And whosoever considereth the infinite benefits to the sons of 
 men flowing from the actions and sufferings of their Saviour, 
 cannot choose but conclude with St. Paul, " If any man love 
 not the Lord Jesus Christ, let him be anathema, maran-atha." 
 (1 Cor. xvi.22.) 
 
 Lastly, The confession of faith in Jesus is necessary to breed 
 in us a correspondent esteem of him, and an absolute obedi- 
 ence to him, that we may be raised to the true temper of St. 
 Paul, who " counted all things but loss for the excellency of 
 the knowledge of Christ Jesus our Lord, for whom he suffered 
 the loss of all things, and counted them but dung, that he might 
 win Christ." (Phil. iii. 8.) Nor can we pietend to any true 
 love of Jes?/s, except we be sensible of the readiness of our 
 obedience to him : as knowing what language he used to his 
 disciples, " If ye love me, keep my commandments;" (John 
 xiv. 15.) and what the apostle of his bosom spake, "This is the 
 love of God, that we keep his commandments." (1 John v. 3.) 
 His own disciples once marvelled, and said," What manner of 
 man is this, that even the winds and the sea obey him?" 
 (Matt. viii. 27.) How much more should we wonder at dl dis- 
 
 * 'O ifx,o( Ipoof Ij-raujaiTtti. Epist, ad Roman, c. 7. 
 
120 ARTICLE II. 
 
 obedient Christians, saying, What manner of men are these, 
 who refuse obedience unto him whom the senseless creatures, 
 the winds and the sea, obeyed '! Was the 7iame of Jesus at first 
 sufficient to cast out devils? (Mark ix. 38. Luke ix. 49.) and 
 shall man be more refractory than they? Shall the exorcist 
 say to the evil spirit, I adjure thee by the name of Jesus, (Acts 
 xix. 13.) and the devil give place ? Shall an apostle speak unto 
 us in the same name, and we refuse? Slmll they obey that 
 name which signifieth nothing unto them; for " he took not 
 on him the nature of angels," (Heb. ii. 16.) and so is not their 
 Saviour? And can we deny obedience unto him, who " took 
 on him the seed of Abraham," (Ibid.) "and became obedient 
 to death, even the death of the cross," (Phil. ii. 8.) for us, that 
 he might be raised to full power and absolute dominion over 
 us, and by that power be enabled at last to save us, and in the 
 mean time to rule and govern us, and exact the highest venera- 
 tion from us? For " God hath highly exalted him, and given 
 him a name which is above every name, that at the name of 
 Jesus every knee shall bow, of things in heaven, and things in 
 earth, and things under the earth." (Phil. ii. 9, 10.) 
 
 Having thus declared the original of the name Jesus, the 
 means and ways by which he who bare it expressed fully the 
 utmost signification of it; we may now clearly deliver, and 
 every particular Christian easily understand, what it is he says, 
 when he makes his confession in these words, I believe in Jesus: 
 which may be not unfitly in this manner described. I believe 
 not only that there is a God, who made the World; but I ac- 
 knowledge and profess that I am fully persuaded of this, as of 
 a certain and infallible truth, that there was and is a man, 
 whose name by the ministry of an an>^el was called Jesus, of 
 whom, particularly Joshua, the first of that name, and all the 
 rest of the judges and saviours of Israel, were but types. I 
 believe that Jes«s, in the highest and utmost importance of that 
 name, to be the Saviour of the world ; inasmuch as he hath 
 revealed to the sons of men the only way for the salvation of 
 their souls, and wrought the same way out for them by the vir- 
 tue of his blood, obtamino; remission for sinners, making recon- 
 ciliation for enemies, paying the price of redemption for cap- 
 tives ; and shall at last himself actually confer the same sal- 
 vation, which he hath promulged and procured, upon all those 
 who unfeignedly and steadfastly believe in him. I acknow- 
 ledge there is no other way to heaven besides that which he 
 bath shewn us, there is no other means which can procure it 
 'or us but his blood, there is no other person which shall con- 
 er it on us but himself. And with this full acknowledgment^ 
 I BELIEVE IN Jesus. 
 
121 
 
 And in Jesus Christ. 
 
 Having thus explained the proper name of our Saviour, 
 Jesus, we come unto that title of his office usually joined with 
 his name, which is therefoie the more diligently to be exa- 
 mined, because the Jews* who always acknowledge him to be 
 Jesus, ewer denied him to be Christ, and "agreed" together, 
 " that if any man did confess that he was Christ, he should be 
 put out of the synagogue." (John ix. '22.) 
 
 For the full explication of tliis title, it will be necessary, 
 First, To deliver the signification of the word; Secondly, To 
 shew upon what grounds the Jews always expected a Christ or 
 Messias : Thirdly, To prove that ihe Messias promised to the 
 Jews is already come ; Fourthly, To demonstrate that o\.iv Jesus 
 is that Messias; and Fifthly, To declare in what that unction, 
 by which Jesus is Christ, doth consist, and what are the proper 
 effects thereof. Which five particulars being clearly discussed, 
 I cannot see what should be wanting for a perfect understand- 
 ing that Jesus is Christ. 
 
 For the first, V\'e find in the Scriptures two several names, 
 Messias and Christ, but both of the same signification ; as ap- 
 peareth by the speech of the woman of Samaria, •' 1 know tiiat 
 Messias cometh, which is called Christ;" (John iv. 25.) and 
 more plainly by what Andrew spake unto his brother Simon, 
 " We have found the Messias, which is, being interpreted, the 
 Christ." (John i. 41.) Messias in the Hebrew tongue, Christ 
 in the Greek.f Messias,% the language of Andrew and the 
 
 • 'louWof ya^ xaTa^ix,ovTai to itvai alirh est.' TertuU. adv. Geiites, c. 3. ' Sed ex- 
 
 Inij-aSv TO Ss nal Xjio-tov iivat, -roZroy olnert, ponenda hujus nominis ratio est propter 
 
 S. Ci/r//. Hieroi. Cuter.h. 10. ignorantium errorem, qui eum iininutata 
 
 i2vyyon, Micjlav o-otfov eZpofxiv, oj 0£o{ avn^ litera Chrestum solent dicerc' Lactuii. de 
 
 XfKTTo; 'loviaiciTiv ix.oviTai 'EXXaSi <J)ByiT, vera Sap. l.iv. c. 7. Upon which mistake 
 
 Noitiius, c. i. V. 1J7. Justin Martyr justifies the Christians of 
 
 t From ritt'D It'll) t ; in the Hebrew his time : 'Ette* oVov ya Ix toD xaTii^ep>i|Wsvi3u 
 
 mUTJ and n'tt'O inictiis ; in the Syriac hfxSiv ovoyuaroj, ;^jii<rTo'TttTOi i'Ka.f)^')[xiv. p. 
 
 Nn^trn : in the Greek, by changing if into 54. And again : X^ia-Tiavoi (or rather 
 
 e-r, by omitting n a guttural not fit for Xf >iorT(avoi ) ykf sTvai x.cnnyofoCiJi.iQa- to Je 
 
 their pronunciation, and by adding ;, as ;;tf>!3-Tov ^i3-£r^0ai ou Jixaiov. Apol. 2. p. bb. 
 
 their ordinary termination, KlTU'a is turned It was then the ignorance of the Jewish 
 
 into Mia-^ia^. That this was the Greek affairs which caused the Romans to name 
 
 XficTTcc, and the Latin Chiistiis, is evident; our Saviour Chrestus, and the true title is 
 
 and yet the Latins living at a distance, certainly Christiis. Xffa-TOf (xiv, aa-rk to 
 
 strangers to the customs of the Jews, and xsp^piVSai, saith Justin. Apol. i. p. 44. 
 
 the doctrine of the Christians, mistook To tou XpitrToD ovo/xa wfaJTov Majirla to"; 
 
 this name, and called him Chrestus, from ;^fiiof*EV9ij l-sriServai, says Euseb. Dem. 
 
 the Greek Xjna-Toj. So Suetonius in the Kvang, 1. iv. c. 15. ' Quoniam Grseci 
 
 life of Claudius, c. 25. ' Judaios impul- veteres ;^jiEs-&ai dicebant niigi, quod nunc 
 
 sore Chresto assidue tumultuantes Roma aXil^pis-bat, ob hanc rationem nos eum 
 
 expulit.' Which was not only his mis- C/iris(iim nuncupamus, id est, uiicfum, qui 
 
 take, but generally the Romans at first, as Hebraice Messias dicitur.' Lactaii. de ver. 
 
 they named him Chrestus, so they called Sap. 1. iv. c. 7. So the Latins generally 
 
 us Chrestiani. 'Sed et cum perperam Chrislus a. Chrismate : and without ques- 
 
 Chreslianus pronunciatur a vobis (nam tion X{J(7toj is from JcfpCfia-Tai. Yet Icon- 
 
 nee nominis certa est notitia penes vos) ceive the first signification of this word 
 
 de suavitate vei benignitate compositum among the Greeks hath not been hitherto 
 
122 
 
 ARTICLE II. 
 
 woman of Samaria, who spake in Syriac; Christ, the inter- 
 pretation of St. John, who wrote this Gospel in the Greek, as 
 the most general lanouaoe in those davs ; and the signification 
 
 sufficiently discovered. 'J'he first of the 
 ancients in whom I meet with the word 
 XpicTTof is .'Escliylus the tragedian, and in 
 him 1 find it had another sense than now 
 we take it in ; for in his language that is 
 not ;^pi«-Tov which is anointed, but that 
 with which it is anointed ; so that it sig- 
 nifieth not the subject of unction, but the 
 ointment as diffused in the subject. Tlie 
 place is this in his Prometheus Vinctus, 
 ver. 478. 
 
 XfEl'a XttTEtTK-EXXiVTO 
 
 Prometheus shews himself to be the in- 
 ventor of the art of physic, that before 
 him therefore there was no raedicme, 
 neither to be taken internally by eating 
 or by drinking, nor externally by way of 
 inunction, as the Scholiast very well ex- 
 pounds it : Oix, h oi^Jiv Boh^rifxa. SejaTTEiaf 
 tl^i Sii Bfuis-en; 7r^ce-4)£jo,«.£n;v (wliich is 
 tlii Spxa-ifxov in /Eschylus) oim U Si' stti- 
 ;i^pi564ic (ia9ev, (which is ov XJ'"^'^'-^) "'"^^ 
 Jia TroTlax; (toSto is J>!>ioT to wij-tc'v). So 
 Eustatliius : T^iT; (^a^fxaKiiV li-ai TTaf 
 Ofxti^v, ETriTracTa, ai; vvv ETTi MEvEXasu, oTttej 
 riTTia (pap^unKa EiSif TrarcTE* o .Ma^aotv tal 
 ^fiTTa ol'^v lo'ui; ;^ji£'Sac xai <n-iTTa, Kara 
 Tov \i<r;^uXov, tsutej-ti, Trora h Trsri^a. Ad 
 11. A. As therefore from Wiu myai, ttittov, 
 so from x.-Jv x^ia-a:, xi^a-TQV. And as 
 TTicTTiv is no' tiiat which receiveth drink, 
 but that ill ; '■. wliich is received, not quod 
 jiotat, but '/ii' li polabile est ; so y^^ts-Tot is 
 not that which receiveth oil, but that 
 which is received by inunction. So the 
 Scholiast upon Aristophanes, P/iit. v. 7 17. 
 Tajy <J)ap^«axa;v Ta /«=v ej-ti xaraTrXaa-Ta, ra 
 Je pfjij-ra, Ta Je iroti.. And the Scholiast 
 of I'lieocritus : 'Io-teov, o'ti tSv cfap|«axa;y 
 Ta /W£v E'a"i p^fiCTa, fiyouv, aWEj ^;;0|aE3'a 
 tij &£jaT£iav' Ta Ji T^oxa, nyiw, aTrip wi'vo- 
 /U6V Ta Ji ETriTras-ra, Syouv, aTrsf ETriiraT- 
 To^Ev. hlql. xi. 1. So that p^furTov in his 
 judgment i* the same with lyp^sio-Tcv in 
 Theocritus. 1. s. 1. 
 
 OiJiv TTOTTCV £sa)Ta WE<})i/HEt <fiap|Uaxov aWo, 
 Nixia, oilx' e^'^^^io-tov, I/aiv Soxer, oiIt' Itti- 
 
 »ra<rTev, 
 
 'H Tai niEjiJff 
 
 In the same sense with vEschylus did 
 Euripides use x?""""'* tasf*"""* '" Hippo- 
 lyto, V. 516. 
 
 JloTj^a ii ;^3i3-Toy n ttotov to tfia^^axcv ; 
 and not only those ancient poets, but even 
 the later oratob; as Dion Chrysostomus: 
 
 tial ViToZvTo; ^vy(h 5i£4)?ajfx£»), fxa Ai'. cu^ 
 
 iiTTo 4>ap,«a!ta;v XS""''^'' ^ TroTetv. Oruf. 78. 
 And the LXX. have used it m this sense, 
 as when the Hebrew speaks of nniron law 
 oleum uiiclioiiis. they translate it toS etti- 
 
 Xl^UfXilfQV E77( TKV XE*)aXr,y TOy EXai'ou TOU 
 
 yjiTTOJ, Lev. xxi. 10. and again ver. 12. 
 Prni'D ]Diy OTi TO aj'.ov EXaiiv to ^^.a-TOV ctt' 
 air£. Oleum unctioiiis then is EXaioy x?'- 
 c-Toy, which in Exodus xxix. 7. xxxv. 13. 
 xl. 9. the same translators, correspondent 
 to the Hebrew phrase, call EAaiov x?i',«*- 
 Toc, and more freijuently IXaicy ^^liretis. 
 The place of Sojjhocles is something 
 doubtful, Trarhin. 66\>. 
 
 "Oflcy fJioKoi TTavifji.ipt;; 
 Taj TTEiSoEj Tray^sia-TOl 
 IvyxfaSel^, CTTi -rr^o-^cLiTii S»ifO{' 
 for though the Scholiast takes it in the 
 ordinary sense, 7rayx?'S"Tft)] Xei'ttej tiw Tii- 
 "TtXoi, nyovv t2 ^las-Qivri TrinXai, crvyKiUft- 
 fxivo; nal asixoa-^s]:; tn TTEi&or roZ S^ijOf yet 
 both TO.; TTEtfloS; before it, and a-vyn^aQiXf 
 after, seem to incline to (h^ former sense, 
 and in the next page apTi^jia'Tsv is clearly 
 attributed to the ointment, v. 687. 
 
 To (fiaj^axcv toSt' aTrujov, a.)n~\ii t' aE( 
 &i^fj.ri~, a&tXTOv, iv f^v^iiiq trM^Hv £/tc£, 
 Ex'i av apTiX?'5"i"ov keixoTai/xi izou, 
 from whence Deianira says presently, 
 V. 691. i)(^?\3-a. fx,aX\M. But though it ap- 
 pears from hence that the first use of the 
 word X?""'''? among the Greeks was to 
 signify the act or matter used in inunc- 
 tion, not the subject or person anointed : 
 yet in the vulgar acceptation of the LXX. 
 it was most constantly received for the 
 person anointed, of the same validity 
 with x^io-Se;? or m^furfxivo; (Suidas ^(i- 
 a-To;, x£x?'3-/"Ev'.f Iv ixaio}), as also with 
 hXiiix/u.m^. For though Lactantius in the 
 place fore-cited seems to think that word 
 an improper version of the Hebrew riTTO 
 ' Unde in quibusdam Grjecis scripturis, 
 qua; male de Hebraicis interpretata; sunt, 
 >)Xei,«iU£V3J, id est, uugueiito curutus, scrip- 
 turn invenitur, aTro tou aXEi'^fsj-Sai :' yet 
 the LXX. have so translated it, Numb, 
 iii. 3. 01 i£p£~c o! »iX£i^^£V5i. And although 
 Athenaeus hath observed, 1. .xv. c. 39. t*» 
 fxvpnv Ta fxiy Is-n ^ilTixarx, ra J' aXdfA- 
 fxara- yet in the vulgar use of the words 
 there is no difference, as he himself 
 speaks a little after : To Si ^^is-aj-bat rS 
 TOIOVTJ) i.Xii/J.ixaTl ^ufirao-Jat 6i;r.x£V. And 
 Pluturch. Sumpos. I. iii. c. 4. riuSoo iraji 
 tSv £T( (TuvavaTi-auo.ocEyajj yvvru^ly h fjiv(OV 
 aXnXifXfxivai; n EAaioy ayaTTiuTTXayTai yap 
 avTOv T5U x^is-fxa-To; (v tS a-i'j'XaS-Ei^jEiv. So 
 
AND IN JESUS CHRIST, 8cc. 123 
 
 of them both is, the anointed. St. Paul and the rest of the 
 apostles, writing in that ianguaoe, used the Greek name, which 
 the Latins did retain, calling him constantly Chrktus ; and we 
 in English have retained the same, as universally naming him 
 Christ. 
 
 Nor is this yet the full interpretation of the word, which is 
 to be understood not simply according to the action only, but 
 as it involveth the design in the custom of anointing. For in 
 the Law whatsoever was anointed was thereby ser, apart, as 
 ordained to some special use or office : and therefore under the 
 notion of unction we must understand that promotion and or- 
 dination. " Jacob poured out oil on the top of a pillar/' 
 (Gen. xxviii. 18.) and that anointing was the consecration of 
 it. Moses anointed the tabernacle and all the vessels, and this 
 anointing was their dedication. Hence " the priest that is 
 anointed" (Lev. iv. 3.) signifieth, in the phrase of Moses, the 
 high-priest, because he was invested in that office at and by 
 his unction. When therefore Jesus is called the Messias or 
 Christ, and that long after the anointing oil had ceased, it sig- 
 nified no less than a person set apart by God, anointed with 
 most sacred oil, advanced to the highest office, of which all 
 those employments under the Lav/, in the obtaining of which 
 oil was used, were but types and shadows. And this may suf- 
 fice for the signification of the word. 
 
 That there was among the Jev^s an expectation of such a 
 Christ to come, is most evident. The woman of Samaria could 
 speak with confidence, " I know that Messias cometh." (John 
 iv. Qo.) And the unbelieving Jews, who will not acknowledge 
 that he is already come, expect him still. Thus we find "all 
 men musing in their hearts of John, whether he were the Christ 
 or not." (Luke iii. 15.) When Jesus taught in the Tenlple, 
 those which doubted said, " When Christ cometh, no man 
 knoweth whence he is;" (John vii. 27.) those which believed 
 said, " When Christ cometh, will he do more miracles than 
 these which this man hath done?" (John vii. 31.) Whether 
 therefore they doubted, or whether they believed in Jesus, they 
 all expected a Christ to come ; and the greater their opinion 
 was of him, the more they believed he was that Messias. " Many 
 of the people said, Of a truth this is the prophet: others said, 
 This is the Christ." (John vii. 40, 41 .) As soon as John began 
 to baptize, " the Jews sent priests and Levites from Jerusalem, 
 to ask him. Who art thou?" (John i. 19.) that is, whether he 
 were the Christ or no, as appeareth out of his answer, " And he 
 
 hXitfAfAina. AXoi^)^, Xi^^"'- ^'^^ol. Horn. sebius : Tpirn Ta*£i p^pia-Tov auTo» yeyontcu 
 Xpia-a-OjUtvai, aX£iv|/a|U£va!. Od. Z. And B\ai<i), ou tm £^ uXuj crooiAaTaiv, aXXi T» 
 
 Suidas, 'WKri^lfXfji-ny, l^iiifAriv. Hence Eu- Ivflia) rnj aya\>.ii.irea); hy^£ifA[*i)tov Tnt^irrnTi. 
 
 stathius : 'Io-tecv xal oti lO-cS^va/AOi^vToiv Hist. Eccl. 1. i. c. 3. Xpurr:; then in the 
 
 Jtara vc:~y Tcy te X?'*'' ""' '''"^ aXii^co- to vulgar use of the LXX. is a persoa 
 
 (xh xi^a.' 'TTafo. tov ;^5o~v Ippii&n oj xi'iirai, anointed, and in that sense is our Saviour 
 
 Te >£ aXii'<f» TTofi to oXscb. Od. Z. .So Eu- called Christ. 
 
124 ARTICLE 11 
 
 confessed and denied not, but confessed, I am not the Christ." 
 (John i. 20) For as they asked him after, "What then, Art thou 
 Elias ? and he said, I am not: Art thou that prophet? and he 
 answered. No :" (John i. 21.) so without question their first 
 demand was, * Art thou the Christ ?'* and he answered, ' I am 
 not:' from whence it clearly appeareth that there was a general 
 expectation among the Jews of a Messias to come ; nor only so, 
 but it was always counted among them an article of their f'aith,t 
 which all were obliged to believe who professed the Law of 
 Moses, and whosoever denied that, was thereby interpreted to 
 deny the Law and the Prophets. Wherefore it will be worth 
 our inquiry to look into the grounds upon which they built that 
 expectation. 
 
 It is most certain that the Messias was promised by God, 
 both before and under the Law\ God said unto Abraham, " Iii 
 Isaac shall thy seed be called :" (Gen. xxi. 12.) and we know 
 that was a promise of a Messias to come, because St. Paul 
 hath taught us, '' Now to Abraham and his seed were the pro- 
 mises made. He saith not, unto seeds as of many, but as of 
 one, and to thy seed, which is Christ." (Gal. iii. 16.) The 
 Lord said unto Moses, " I will raise them up a prophet from 
 among their brethren like unto thee." (Acts iii. 22. vii. 37.) 
 And St. Peter hath sufficiently satisfied us, that this prophet 
 promised to Moses is Jesus the Christ. (Acts iii. 20.) Many 
 are the prophecies which concern him, many the promises which 
 are made of him : but yet some of them very obscure ; others, 
 though plainer, yet have relation only to the person, not to the 
 notion or the word Messias. Wheresoever he is spoken of as 
 the Anointed, it may well be first understood of some other 
 person ; except one place in Daniel, where Messiah is foretold 
 ** to be cut off:" (Dan, ix. 26 ) and yot even there the Greek 
 translation hath not the Messiah, but the Unction. It may 
 therefore seem something strange, how so universal an expec- 
 tation of a Redeemer under the name of the Messias should be 
 spread through the church of the Jews. 
 
 But if we consider that in the space of seventy years of the 
 Babylonish captivity the ordinary Jews had lost the exact un- 
 derstanding of the old Hebrew language before spoken in Judea, 
 and therefore when the Scriptures were read unto them, they 
 found it necessary to interpret them to the people in the Chaldee 
 language, which they had lately learned : as when Ezra the 
 Scribe brought the book of the Law of Moses before the con- 
 gregation, the Levites are said to have caused the people to 
 understand the Law, because " they read in the book, in the 
 Law of God distinctly, and gave the sense, and caused them to 
 
 • So Nonnus hath expressed, what in the evangelist is to be understood : 
 MuffTiiroXci S* ipiiivov ofA.h'Kvlit o^ii f*vba>) 
 • Ti'f a-'u Trixeit ; fjth XfiiTTof i<fu;; — c. i. v. 65. 
 t Auctor Sepher Ikkarim, 1. iv. c. ult. Maimon. Tract, de Regibus. c. 11. 
 
AND IN JESUS CHRIST, &c. 125 
 
 understand the reading." (Neh. viii. 8.) Which constant in- 
 terpretation begat at last a Chaldee translation of the Old Tes- 
 tament to be read every sabbath in the synagogues : and that 
 being not exactly made word for word with the Hebrew, but 
 with a liberty of a brief exposition by the way, took in, together 
 with the text, the general opinion of the learned Jews. By 
 which means it came to pass that not only the doctrine, but the 
 name also, of the Messias was very frequent and familiar with 
 them. Insomuch that even in the Chaldee paraphrase now ex- 
 tant, there is express mention of the Messias in above seventy 
 places, besides that of Daniel. The Jews then informed by the 
 plain words of Daniel,* instructed by a constant interpretation 
 of the Law and the Prophets read in their synai^ogues every 
 sabbath-day, relying upon the infallible predictions and pro- 
 mises of God, did all unanimously expect out of their own 
 nation, of the tribe of Judah, of the family of David, a Messias 
 or a Christ, to come. 
 
 Now this being granted, as it cannot be denied, our next 
 consideration is of the time in which this promise was to be 
 fulfilled : which we shall demonstrate out of the Scriptures to 
 be past, and consequently that the promised Messias is already 
 come. The prediction of Jacob upon his death-bed is clear and 
 pregnant, "The sceptre shall not depart from Judah, nor a law- 
 giver from between his feet, until Shiloh come ; and to him 
 shall the gathering of the people be." (Gen. xlix. 10.) But 
 the sceptre is departed from Judah, neither is there one law- 
 giver left between his feet. Therefore Shiloh, that is, the 
 Messias, is already come. That the Jewish government hath 
 totally failed, is not without the greatest folly to be denied: 
 and therefore that Shiloh is already come, except we should 
 deny the truth of divine predictions, must be granted. There 
 then remains nothing to be proved, but that by Shiloh is to be 
 understood the Messias: which is sufficiently manifest both 
 from the consent of the ancient Jews, and from the description 
 immediately added to the name. For all the old paraphrasts 
 call him expressly the Messias,-^ and the words which follow, 
 " to him shall the gathering of the people be," (Gen. xlix. 10.) 
 speak no less; as giving an explication of his person, office, or 
 condition, who was but darkly described in the name of Shiloh. 
 
 • Celsus the Epicurean acknowledgeth renders it xiTitTi tiobn *n*'"T nj; and Jona- 
 thatboth the Jews and Christians did con- than and the Jerusalem Targum, pi ly 
 fess that thje prophets did foretell a Saviour xn^'i'D iObrj Tt^f Beside the Cabalists 
 of the world, orsra; /xri^iy a-ifxvh bIvoh ev did generally so interpret it, because X3' 
 T? 'loi/Jai'oiy Kou XfiJ-TiaviSv tt^jj aWh\ovq ^n- n'j^U' according to their computation, made 
 rhcii' TTij-TELisvToov fji.h d,u<}>!iT£^a;v, oTj aTra the same number with the letters of n'tft) 
 &£iiJt; ITvEijfxaToj Trpos^iTEuS'ii ti{ lwiS»ciiio-<uv and in the Talmud, cod. Sanhedrim, Rabbi 
 Jairhp TM ysvEi -rJv avSp»;7ra)y. Orig. adv. Johanan asking what was the name of the 
 Cc/sum, i. iii. j. 1. And this Saviour, saith iSIessias, they of the school of K. Schila 
 Origen.was to be called, xara ri 'louSaiwv answer, TOiy nb'iy his name is Shiloh, ac- 
 WttTfia, X^ta-To;. cording to that which is written, until 
 
 ♦ For instead of nb*lP K^r^O "Vt Onkelos Shiloh come 
 
126 ARTICLE II. 
 
 For this is the same character by which he was signified unto 
 Abraham : " In thy seed shall all the nations of the earth be 
 blessed:" (Gen. xxii. 18.) by which he is deciphered in Isaiah ^ 
 "In that day there shall be a root of Jesse, which shall stand 
 for an ensign of the people; to it shall the Gentiles seek, and 
 his rest shall be glorious :" (Isa. xi. 10.) and in Micah, " The 
 mountain of the house of the Lord shall be established on the 
 top of the mountains, and it shall be exalted above the hills, 
 and people shall flow unto it." (Mic. iv. 1.) And thus the 
 blessing of Judah is plainly intelligible: " Judah thou art he, 
 whom thy brethren shall praise; thy hand shall be in the neck 
 of thine enemies, thy fatlier's children shall bow down before 
 thee." (Gen. xlix. 8.) Thou shalt obtain the primogeniture 
 of thy brother Reuben, and by virtue thereof shalt rule over the 
 rest of the tribes : the government shall be upon thy shoulders, 
 and all thy brethren shall be subject unto thee. And that you 
 may understand this blessing is not to expire until it make way 
 for a greater, know that this government shall not fail, until 
 there come a son out of your loins, who shall be far greater than 
 yourself: for whereas your dominion reacheth only over your 
 brethren, and so is confined unto the tribes of Israel; his king- 
 dom shall be universal, and all nations of the earth shall serve 
 him. Being then this Shiloh is so described in the text, and 
 acknowledged by the ancient Jews to be the Messias : being 
 God hath promised by Jacob the government of Israel should 
 not fail until Shiloh came; being that government is visibly 
 and undeniably already failed, it follovveth inevitably, that the 
 Messias is already come. 
 
 In the same manner the prophet Malachi hath given an ex 
 press signification of the coming of the Messias while the Tem- 
 ple stood. " Behold, I will send my messenger, and he shall 
 prepare the way before me ; and the Lord whom ye seek shall 
 suddenly come to his temple, even the messenger of the cove- 
 nant whom ye delight in." (Mal.iii. 1.)* And Haggai yet more 
 clearly, "Thus saith the Lord of hosts. Yet once it is a little 
 while, and I will shake the heavens, and the earth, and the sea, 
 and the dry land ; and I will shake all nations ; and the desire 
 of all nations shall come ; and I will fill this house with glory, 
 saith the Lord of hosts. The glory of this latter house shall be 
 greater than the glory of the former, saith the Lord of hosts." 
 (Hag. ii. 6, 7. 9.) it is then most evident from these predictions, 
 that the Messias was to come while the second Temple stood. 
 It is as certain that the second Temple is not now standing. 
 Therefore, except we contradict the veracity of God, it cannot 
 be denied but the Messias is already come. Nothing can be 
 objected to enervate this argument, but that these prophecies 
 concern not the Messias ; and yet the ancient Jews confessed 
 they did, and that they do so cannot be denied. For, first, 
 * rrwjsn ibn Kin \nvn Kimchi on the place. 
 
AND IN JESUS CHRIST, &c. 127 
 
 those titles, ' the angel of the covenant,' ' the delight of the Is- 
 raelites,' ' the desire of' all nations,' are certain and known cha- 
 racters of the Christ to come. And, secondly, it cannot be 
 conceived how tiie glory of the second Temple should be greater 
 than the glory of the hrst, without the coming of the Messias 
 to it. For the Jews themselves have observed that five sis^ns 
 of the divine glory were in the first Temple, which were want- 
 ing to the second: as the Urim and Thuramim, by which the 
 high-priest was miraculously instructed of the will of God ; the 
 ark of the covenant, from whence God gave his answers by a 
 clear and audible voice; the fire upon the altar, which came 
 down from heaven, and immediately consumed ihe sacrifice ; 
 the divine presence or habitation with them, represented by a 
 visible appearance, or given, as it were, to the king and high- 
 priest by anointing with the oil of unction ; and, lastly, the 
 spirit of prophecy, with which those especially who were called 
 to the prophetical office were endued. And there was no com- 
 parison between the beauty and glory of the structure or build- 
 ing of it, as appeared by the tears dropped from those eyes 
 which had beheld the former, (" For many of the priests and 
 Levites, and chief of the fathers, who were ancient men, that 
 had seen the first house, when the foundation of this house was 
 laid before .their eyes, wept with a loud voice ;" Ezra iii. 12.) 
 and by those words which God commanded Haggai to speak to 
 the people for the introducing of this prophecy, "Who is left 
 among you that saw this house in her first glory ? And how do 
 you see it now? Is it not in your eyes in comparison of it as 
 nothing ?" (Hag. ii. 3.) Being then the structure of the second 
 Temple was so far inferior to the first, being all those signs of 
 the divine glory were wanting in it with which the former \'.as 
 adorned ; the glory of it can no other way be imagined greater, 
 than by the coming of Him into it in whom all those signs of 
 the divine glory were far more eminently contained : and this 
 person alone is the Messias. For he was to be the glory of the 
 people Israel, yea, even of the God of Israel ; he the Urim and 
 Thummim, by whom the will of God, as by a greater oracle, 
 was revealed ; he the true ark of the covenant, the only propi- 
 tiatory by his blood ; he which was to baptize with the Holy 
 Ghost and with fire, the true fire which came down from hea- 
 ven ; he which was to take up his habitation in our flesh, and 
 to dwell among us that we might behold his glory; he who 
 received the Spirit without measure, and from whose fulness we 
 do all receive. In him were all those signs of the divine glory 
 united, which were thus divided in the first Temple; in him 
 they were all more eminently contained than in those : theiefore 
 his coming to the second Temple was, as the sufficient, so the 
 only means by which the glory of it could be greater than the 
 glory of the first. If then the Messias was to come while the 
 second Temple stood, as appeareth by God's prediction and 
 
128 ARTICLE I J. 
 
 promise; if that Temple many ag-es since hath ceaserl to be, 
 there being not one stone left upon a stone; if it certainly were 
 before the destruction of it in greater glorv than ever the former 
 was; if no such glory could accrue unto it but by the coming 
 of the Me'^sias: then is that Messlas already come. 
 
 Having thus demonstrated out of the promises given to the 
 Jews, that the Messias who was so promised unto them must 
 be already come, because those events which were foretold to 
 follow liis coming are already past; we shall proceed unto the 
 next particular, and prove that the man Jesus, in whom we be- 
 lieve, is that Messias who was promised. First, it is acknow- 
 ledged, both by the Jew and Gentile, that this Jesus was born in 
 Judea, and lived and died there, before the commonwealth of 
 Israel was dispersed, before the second Temple was destroyed; 
 that is, at the very lime when the prophets foretold the Messias 
 should come. And there was no other beside him, that did 
 with any show of probability pretend to be, or was accepted as, 
 the Messias. Therefore we must confess he was, and only he 
 could be, the Christ. 
 
 Secondly, All other prophecies belonging to the Messias were 
 fulrilled in Jesus, whether we look upon the family, the place, 
 or the manner of his birth ; neither were they ever fulfilled in 
 any person beside him : he then is, and no other can be, the 
 Messias. That he was to come out of the tribe of Jiidah 
 and family of David, is every where manifest. The Jews, which 
 mention Messias as a son of Joseph or of Ephraim, do not deny, 
 but rather dignify, the Son of David, or of Judah, whom they 
 confess to be the greater Christ.* " There shall coiue forth a 
 rodf out of the stem of Jesse, and a branch shall grow out of 
 his roots, and the Spirit of the Lord shall rest upon him,"saith 
 the prophet Isaiah, (xi. 1, 2.) And again, " In that day there 
 shall be a root of Jesse, which shall stand for an ensign of the 
 people : to it shall the Gentiles seek, and his rest shall be glo- 
 rious." (Isa. xi. 10.) Now who was it but Jesus of whom the 
 elders spake, " Behold, the lion of the tribe of Judah, the root 
 of David ?" (Rev. v. 5 ) Who but he said, " I am the root and 
 offspring of David, and the bright and morning star?" (Rev. 
 xxii. 16.) The Jews did all acknowledge it, as appears by the 
 question of our Saviour, " How say the scribes that Christ is 
 the son of David?" (Mark xii. 35.) " What think ye of Christ? 
 whose son is he? They say unto him. The Son of David :" 
 (Matt. xxii. 42.) and that of the people, amazed at the seeing 
 
 * The Jews have invented a double two breasts are like two young roes," Tin 
 
 Messias : to cue they attribute all those : onsx -\3. rrirOT TIT 13 n'i:'0 TP'IQ '^"'o 
 
 places which mention his low estate and arethi/ Redeemers, Messias the Son ij David, 
 
 suflferings ; to the other such as speak of and Messias the snn of Ephraim. 
 his power and glory. The one they style t Which the Chaldee paraphrase thus 
 
 tpr p n>iro, the other m 11 n«uro.' The translates, xn«U'i3i 'tt^-i 'rmno hoba T3"1, 
 
 son of Joseph they name also the son of ♦3Tn» 'n".;3 '330 A king shall come out if 
 
 Ephraim, and the Son of David the son of the sons of Jesse, and the Messias out of his 
 
 Judah : as the Targum, Cant. iv. 5. " Thy son's sons. So Rabbi Solomon and KimchL 
 
AND IN JESUS CHRIST, &c. 129 
 
 of the blind, and speaking of the dumb, " Is not this the Son 
 of David?" (Matt. xii. 23.) The blind cried out unto him, 
 "Jesus, thou Son of David, have mercy on us ;" (Luke xviii. 
 38.) and the multitude cried, " Hosanna to the Son of David." 
 (Matt. xxi. 9.) The genealogy of Jesu< shews his family: the 
 first words of the Gospel are, "The book of the generation of 
 Jesus Christ, the Son of David." ( Matt. i. 1.) The prophecy 
 therefore was certainly fulfilled in respect of his lineage ; " for 
 it is evident that our Lord sprang out of JL.dah."(Heb. vii. 14.) 
 
 Besides, if we look upon the place where the Mess/cts was to 
 be born, we shall find that Jesus by a particular act of Provi- 
 dence was born there. " When Herod had gathered all the 
 chief priests and scribes of the people together, he demanded 
 of them where Christ should be born. And they said unto him. 
 In Ei'thlehem of Judea." (Matt. ii. 4, 5.) The people doubted 
 whether Jesus was the Christ, because they thought he hid 
 been born in Galilee, where Joseph and Mary lived ; wherefore 
 they said, " Shall Christ come out of Galilee ? Hath not the 
 Scripture said. That Christ cometh of the seed of David, and 
 out of the town of Bethlehem, where David was ?" (John vii, 
 41, 42.) That place of Scripture which they meant was cited 
 by the scribes to Herod, according to the interpretation then 
 current among the Jews, and still preserved in the Chaldee 
 paraphrase.* " For thus it is written in the prophet, And tliou, 
 Betlileheui, in the land of Judah, art not the least among the 
 princes of Judah, for out of thee shall come a governor that 
 shall rule my people Israel." (Matt. ii. 5, 6.) This prediction 
 was most manifestly and remarkably fulfilled in the birth of 
 Jesus, when by the providence of God it was so ordered, that 
 Augustus should then tax the world, to which end every one 
 should go up into his own city. Whereupon Joseph and Mary 
 his espoused wife left Nazareth of Galilee, their habitation, and 
 went into Bethlehem of Judea, the city of David, there to be 
 taxed, "because they were of the house and lineage of David." 
 (Luke ii. 4.) And, while they were there, as the days of the 
 Virgin Mary were accomplished, so the prophecy was fulfilled ; 
 for there she brought forth her first-born son ; and so unto us 
 was born that day " in the city of David, a Saviour, which is 
 Christ the Lord." (Lukeii. 11.) 
 
 But if we add unto the family and place, the manner of his 
 Dirth also fi)retold, the argument must necessarily appear con- 
 clusive. The prophet Isaiah spake thus unto the house of 
 David ; " The Lord himself shall give you a sign : Behold a 
 vir;^ia shall conceive and bear a son, and shall call his name 
 Immanuel." (Isa. vii. 14.) What nativity could be more con- 
 
 * Which expressly translateth it thr.s : Israel. So Rabbi Solomon, KIT »'? T30 
 by lob-nr "ryj "-innb nh^b'D pMi" •■mp t^o tit in rriro So Kimchi and Abarbanel, 
 "Jttyv Out nf thee iAu// come befoie me the : irwtiTf iba Kin 
 ilessias, that he may eiercise domination in 
 
 K 
 
130 ARTICLE II. 
 
 gruous to the nativity of a Messias than that of a virgin, which 
 is most miraculous'? What name can be thought fitter for him 
 than that of Immanuel, " God with us," (Isa. viii. 8.) whose 
 land Judea is said to be? The Immanuel then thus born of a 
 virgin was without question the true Messias. And we know 
 Jesus was thus born of the blessed Virgin Mary, " that it might 
 be fulfilled which was thus spoken of the Lord by the prophet." 
 (Matt, i. 22.) Wherefore being all the prophecies concerning 
 the family, place, and manner of the birth of the Messias were 
 fulfiHed in Jesus, and not so much as pretended to be accom- 
 plished in any other; it is again from hence apparent, that this 
 Jesus is the Christ. 
 
 Thirdly, He who taught what thf. Messias was to teach, did 
 what the Messias was to do, suffered what the Messias was to 
 suffer, and by suffering obtained all which a Messias could ob- 
 tain, must be acknowledged of necessity to be the true Messias. 
 But all this is manifestly true of Jesus. Therefore we must 
 confess he is the Christ. For, first, it cannot be denied but 
 the Messias was promised as a prophet and teacher of the peo- 
 ple. So God promised him to Moses; " I will raise them up 
 a Prophet from among their brethren like unto thee." (Deut. 
 xviii. 18.) So Isaiah, Ezekiel, and Hosea, have expressed him, 
 as we shall hereafter have farther occasion to shew. And, not 
 only so, but as a greater prophet, and more perfect doctor, 
 than ever any was which preceded him, more universal than 
 they all. " I have put my Spirit upon him, (saith God) : he 
 shall bring forth judgment to the Gentiles, and the isles shall 
 wait for his law." (Isa. xlii. 1. 4.) Now it is as evident that 
 Jesus of Nazareth was the most perfect Prophet, the Prince* 
 and Lord of all the prophets, doctors, and pastors, which either 
 preceded or succeeded him. For he hath revealed unto us the 
 most perfect will of God both in his precepts and his promises. 
 He hath delivered the same after ihe most perfect manner, with 
 the greatest authority; not like Moses and the prophets, say- 
 ing. Thus saith the Lurd ; but " I say unto you ;" (Matt. v. often.) 
 not like the interpreters of Moses, for "he taught them as one 
 having autliority, and not as the scribes :" (Matt. vii. 29.) with 
 the greatest perspicuity, not, as those before him, under types 
 and shadows, but plainly and clearly ; from whence both he 
 and his doctrine is frequently called light: with the greatest 
 universality, as preaching that Gospel which is to unite all the 
 nations of the earth into one Church, that there might be one 
 Shepherd and one flock. Whatsoever then that great Prophet 
 the Messias was to teach, that Jes//.s taught; and whatsoever 
 works he was to do, those Jesus did. 
 
 When John the Baptist " had heard the works of Christ, he 
 sent two of his disciples" with this message to him, " Art 
 
 • 'Af Yiwoijuny. 1 Pet. v. 4. o ttoi.ui-v ruv ir^oSiruy i i^iyag. Heb. xiii. ^0. o rrcifAnf 
 *ai inle-Kiiro; tmv 'I'V^xt. 1 Pet. ii. 25. 
 
AND IN JESUS CHRIST, &c. 131 
 
 thou he that should come, or do we look for another?" (Matt, 
 xi. 2, 3.) And Jesus returned this answer unto him, shewing 
 the ground of that message, " the works of Christ," was a 
 sufficient resolution of the question sent; " Go and shew John 
 again those things which ye do hear and see : the blind receive 
 their sight, and the lame walk, the lepers are cleansed, the 
 deaf hear, and the dead are raised up." (Matt. xi. 4, 5.) And 
 as Jeans alleged the works which he wrought to be a sufficient 
 testimony that he was the Messias ; so did those Jews acknow- 
 ledge it who said, " When Christ cometh, will he do more 
 miracles than these which this man doeth ?" (John vii. 31.) 
 And Nicodemus, a ruler among them, confessed little less: 
 ** Rabbi, we know that thou art a teacher come from God ; for 
 no man can do these miracles that thou doest, except God be 
 with him." (John iii. 2.) Great and many were the mirarles 
 which Moses and the rest of the prophets wrought for the rati- 
 fication of the Law, and the demonstration of God's constant 
 presence with his people; and yet all those, wrought by so 
 many several persons, in the space of above three thousand 
 years, are far short of those which this one Jesus did perform 
 within the compass of three years. Tlie ambitious diligence 
 of the Jews hath reckoned up seventy-six miracles for Moses, 
 and seventy-four for all the rest of the prophets : and supposing 
 that they were so many (though indeed they were not), how 
 few are they in respect of those which are written of our Saviour! 
 How inconsiderable, if compared with all which he wrought! 
 when St. John testifielh with as great certainty of truth as 
 height of hyperbole, that " there are many other things which 
 Jesus did, the which if they should be written every one, he 
 supposed that even the world itself could not contain the books 
 that should be written." (John xxi. '25.) Nor did our Saviour 
 excel all others in the number of his miracles only, but in the 
 power of working. Whatsoever miracle Moses wrought, he 
 either obtained by his prayers, or else consulting with God, 
 received it by command from him ; so that the power of miracles 
 cannot be conceived as immanent or inhering in him. Whereas 
 this power must of necessity be in Jesus, "in whom dwelt all 
 the fulness of the Godhead bodily." (Col. ii. 9.) and "to whom 
 the Father had given to have life in himself." (John v. 26.) 
 This he sufficiently shewed by working with a word, by com- 
 manding the winds to be still, the devils to fly, and the dead 
 to rise : by working without a word or any intervenient sign ; 
 as when the woman which " had an issue of blood twelve years 
 touched his garment, and straightway the fountain of her blood 
 was dried up" (Mark v. 25. 29.) by the virtue wiiich flowed 
 out from the greater fountain of his power. And, lest this 
 example should be single, we find that " the men of Gennesaret," 
 the " people out of allJudea and Jerusalem, and from the sea- 
 coast of Tyre and Sidon, even the whole multitude sought to 
 
132 ARTICLE II. 
 
 touch him ; for there went virtue out of him, and healed them 
 all." (Matt. xiv. 34. 36; Luke vi. 17. 19.) Once indeed Christ 
 seemed to have prayed, before he raised Lazarus from the 
 grave, but even that Avas done " becduse of the people which 
 stood by ;" (John xi. 42.) not that he had not power within him- 
 self to raise up Lazarus, who was afterwards to raise himself; 
 but " that they might believe the Father had sent him." (Ibid.) 
 The immanency and inherency of this power in Jesus h evident 
 in this, that he'was able to communicate it to whom he pleased, 
 and actually did confer it upon his disciples : " Behold I give 
 unto you power to tread on serpents and scorpions, and over 
 all the power of the enemy." (Luke x. 19.) Upon the apostles: 
 " Heal the sick, cleanse the lepers, raise the dead, cast out 
 devils ; freely ye have received, freely give.'' (Matt. x. 8.) Upon 
 the first believers : '' These signs shall follow them that believe; 
 in my name they shall cast out devils." (Mark xvi. 17.) " He 
 that believeth on me, the works that I do shall he do also; and 
 greater works than these shall he do." (John xiv. 12.) He then 
 which did more actions divine and powerful than Moses and 
 all the prophets ever did, he which performed them in a manner 
 far more divine than that by which they wrought, hath done all 
 which can be expected the Me'ssias, foretold by them, should do. 
 Nor hath our Jesus only done, but suffered, all which the 
 Messias was to sutler. For we must not with the Jews deny 
 a suffering Christ, or fondly of our own invention make a dou- 
 ble Messias, one to suffer, and another to rei^n. It is clear 
 enough by the prophet Isaiah what his condition was to be, 
 whom he calls the " servant of God :" (Isa. Hi. 13.) and the 
 later Jews cannot deny but their fathers constantly understood 
 that place of the Messias.* 
 
 • For, first, instead of those words, fain is the Messias. Then asking again, 
 «' Behold, my servant shall deal pru- Why doth he call the Messias a great 
 dently," the Tarsum hath it plainly, xn mountain ? he gives this answer, bna KVltP 
 KPPU'a 'T3y nbv* Behold, m\) S«ii the Messias Tvwi m »^a]; b-aa^ nDn"3if ni2xn p Because 
 shall prosper. And Solomon Jarchi on the he is i^reater than the fathers, as itiswritten, 
 place : ri'lTOi nb \'2p1D Wm^T Our rabbim Behtld, mti servant shall tinderstaiid, that is, 
 uvderstaiid this of the Messias. And the the Messias: wliich are the words of the 
 reason which he renders of their interpre- verse before cited. And the same Be- 
 tation is very observable. For they say reshit Rabba upon Gen. xxiv. 67. saith : 
 (says he), ihatthe Messias is stricken, as Messias the Kmg was in the generation 
 it is written, "He took our infirmities, of the wicked ; that he gave himself to 
 and bare our griefs ;" which are the words seek for mercies fo; ^raei, and to fast- 
 of the 4th verse of the o3d chapter. From ing and humbling himself for them, as it 
 whence we may perceive how the ancient is written ; and so produceth the vords of 
 Jews did join the latter part of the o'iJ Isa. liii.-'i. From whence it appears again, 
 chapter with the r)3d, and expound them that the author thereof interpreted both 
 of the same person. Beside, he cites a the chapters of the same Messias. And 
 certain IMidrash,or gloss, which attributes farther it is observable that the Midrash 
 the same verse to the Messias, and that upon Ruth ii. 14. expounds the same versa 
 is to be found in Bereshit Uabba upon in the same manner. And Rabbi Moses 
 Gen. xxviii. 10. where, falling upon that Alshech speaks yet more fully of the con- 
 place in Zech. iv. 7. " What art thou, O sent of tht ancient Jewish doctors upon 
 great mountain, before ZerubbabeH" he this place, 'S ibapi i?3"p inx nJ) b"n rOn 
 answers, rnpontbnamn t'tut great ;noiin- nati n^^nn ibn by Behold our doctors of 
 
AND IN JESUS CHRIST. &c. 
 
 133 
 
 Now the sufferings of Christ spoken of by the prophet may 
 be reduced to two parts : one in respect of contempt, by which 
 he was despised of men ; the other in respect of his death, 
 and all those indignities and pams which preceded and led 
 unto it. For the first, the prophet hath punctually described 
 his condition, saying, " He hath no form or comeliness, and 
 when we shall see him, there is no beauty that we should de- 
 sire him. He is despised and rejected of men." (Isa. liii. 2, 
 3.) He seems to describe a personage no way amiable, an 
 aspect indeed rather uncomely :* and so the most ancient 
 writers have interpreted Isaiah, + and confessed the fulfilling of 
 
 haypy memory conclude icith one mouth, us 
 theijhaie receiced from their ancestors, that 
 this is spoken of the Messias. From hence 
 it appears, that it was originally the ge- 
 neral sense of the Jews, that all that piece 
 of Isaiah is a description of the Messias, 
 and consequently that the apostles cannot 
 be blamed by tliem now for applying it 
 to Christ ; and that the modern Jews may 
 well be suspected to frame their contrary 
 expositions out of a wilful opposition to 
 Christianity. 
 
 • The first lb ixn ab seems to signify 
 no less, as being from the root nxn which 
 signifieth to form, fgnre, la^hwn, or rlcli- 
 neale; from whence the noim attributed to 
 any person signifieth the feature, com- 
 plexion, shape, or comj)osition of the 
 body : as Rachel was nxn HSS forma 
 pulcrn, Gen. xxix. 17. and so Joseph ns» 
 n.sn. Gen. xxxix. 6. so Abigail and Esther, 
 and in general, Deut. xxi. 11. with an 
 addition of fair added to nxn, whereas 
 David is called, without such addition, 
 *ixn B^X, but with the full signification 
 i avr.p ap/aSo; to! eiSei, in Judges viii. 18. 
 
 so the Roman ; but the Aldus and Com- 
 plut. better, ic sTJoj t;iiv SacriXEODj- accord- 
 ing to that verse of Euripides cited by 
 Athenffius and Porphyrins, 
 
 The Messias was to bo a king, whose ex- 
 ternal form and personage spake no such 
 majesty. 
 
 t As Justin Martyr : Oi fih i\^ny^a.^ sif 
 
 arifji}^, xai a£(5>ic, xat 9v>jtc; <})3Viic-Er&ai 
 K(xn^vyfxivoQ la-riv. Dial, cum Trupli. p. 2o'2. 
 *£x8ovTo; Tcu Utrou km tsv 'lo^J'avtjv, Kal 
 
 VifJl.tloy.iiOU 'liOS-riii) TOU TSKTCVCf vloZ iTTas^eiV, 
 Hal a£iSoUc,a)f al yoaipai mnfV'a-ov, <paivzfji,ivov. 
 Ibid.p. Sl6. 'ETTSi^hya^ol Ivov^avx ao^ovrif 
 iiifiuv ali^n Kal anyov TO cJSo; xal ajo^ov i^ovra 
 avTov, oil )-VJifi^ovT£f avrov, l7ryv6in,VT0' Ti'f 
 Ivriy oJtoc BactXll; n; Ss^n; ; Ibid. p. 2.53. 
 And Clemens Alex. Tcv Je xv^uv avrlv nv 
 J^'iV als-^^iv yiyovivai Jii 'Hiraiou to Tlvt~ fxa 
 fxa^rufU. Kai SiJo^EV aiiT:v, xai ovx ll'/ii 
 iliti, &C. Pad. 3. C. 1. "Ottou ye xa] airot 
 
 h XE<f>aX>i T>;c 'ExxMtriag iv cra^xl fxlr iti^rit 
 hsXr.-KvBl xal ayofif-.;. Strom 3. C. 17. p. 
 iiO'-.i. AndCelsusini])iously arguingagainst 
 the descent of the lluly Gliost upon our 
 Saviour, says : It is impossible that any 
 body in which something of the Divinity 
 were should not difi'er from others ; ToDto 
 Je (the body of Christ) ovUv aXXou iii<pl^Br, 
 a\\\ £■- •fas-i, fAiHPcv, xai Juj-EiJi;, xal ayMS( 
 m. This which Celsus by his a/; ^ari seems 
 to take from the common report of Chris- 
 tians in his age, Origen will have liim 
 take out of Isaiah, and upon that ac- 
 kiiowledgeth to Jt/o-siSi;, but the other two, 
 ^ixjov and a.-'^iwl;. he denies : 'OfJi.o\oyovy.i' 
 vat); to.wii yiypa'TTTai to TTEfi roZ Ji/rEiSif yi- 
 y.vivat TO \r,.j-oZ ciya, ol yiv if ixriBiirai, 
 xai ayeni^, ouSt ira^Ja;? JnXciJTai, c't( /uix^O) 
 r,r 'i^ti Je I) Xe^ic oI'tw -rra^a ru'Hs-ata avays- 
 y^ay.fxivn, &CC. 1. vi j. 75. and then cites 
 this place, and so returns it as an answer 
 to the argument of Celsus, that because he 
 was foretold to be as he was, he must be 
 the .Son of God : MeyaXn xaras-xevh eo-ti 
 TcD Tov S.y.o^<pov SoKoIvTtt EiVat 'iniroiJv, t/iov 
 E.Vai bsoZ, TO TTfo /ttoXXaiv ETiv T?f ysviaeait 
 avToZ ■?n7r^o<pi]TiZs-6ai xal •m^l tou e'i^oui; avroZ, 
 Ihid. §. 76. In the same sense did St. Cyril 
 take these words of the Prophet; who, 
 speaking of that place of the Psalmist, 
 ' speciosus forma prs filiis hominum,' ob- 
 serves this must be understood of his 
 Divinity : KEvaja-i; ya^ alra xai ruTrEi'vaia-if 
 in; yiTa trapxog olxoMoyia^ oXiv la-ri to /j,v- 
 a-Tnptcv y^i'^si iWou xal o n^o<p^T>i( 'Ha-aiai 
 GJEfi avToZ, OltX eT^ev tTJor, oi.j£ xiXXoc, &C. 
 And again : 'Ev eI'Jei 7rE<p>!V£v o i/Iof too Xia» 
 axaXXEfl-Tarw. Tertullian speaks plainly 
 as to the prophecy, and too freely in his 
 ■way of expression : ' Sed carnis terrenaj 
 non mira conditio ipsa erat, quse cretera 
 ejusmiranda faciebat, cumdicerent, Unde 
 huic doctiina hitc et sigiia ista ? Adeo nee 
 lumanae honestatis corpus fuit, nedum 
 icelestis claritatis. Tacentibus apud nos 
 quoque prophelis (Isa. liii. 2.) de ignobili 
 aspectu ejus, ipsic passiones ipsajque con- 
 tumeliae loquuntur. Passiones quidera 
 humanam carnem, contumelia; vero in- 
 honestam probavere. An ausus eseet ali- 
 
134 ARTICLE II. 
 
 it in the body of our Saviour. But what the aspect of his out- 
 ward appearance was, because the Scriptures are silent, we 
 cannot now know : and it is enough that we are assured, the 
 state and condition of his life was in the eye of the Jews with- 
 out honour and inglorious. For though, "being in the form 
 of God he thought it not robbery to be equal v\ith God ; yet 
 he made himself of no reputation, and took upon him the form 
 of a servant." (Phil. ii. 6,7.) For thirty years he lived with 
 his mother Mary and Joseph his reputed father, of a mean 
 profession, and was " subject to them." (Luke ii. 51.) When 
 he left his mother's house, and entered on his prophetical of- 
 fice, he passed from place to place, sometimes received into a 
 house, other times lodging in the fields : for while the ** foxes, 
 have holes, and the birds of the air have nests, the Son of man 
 had not where to lay his head." (Matt. viii. 20.) From this low 
 estate of life and condition, seemingly inglorious, arose in the 
 Jews a neglect of his works, and contempt of his doctrine. '* Is 
 not this the carpenter's son?" (Matt, xiii.oo.) nay, farther, "Is not 
 this the carpenter, the son of Mary !* and they were offended at 
 him." (Markvi.3.) Thus was it fulfil led in him, "he was despised 
 and rejected of men, and they esteemed him not." (Isa. liii. 3.) 
 This contempt of his personage, condition, doctrine and 
 works, was by degrees raised to hatred, detestation and perse- 
 cution, to a cruel and ignominious death. All which if we 
 look upon in the gross, we must acknowledge it fulfilled in 
 
 quis ungue summo perstringere corpus wafi toL? fiol? Tivavfljauwai*. Womi7. 28. in 
 
 novum, sputaminibus contaminare faciem Mutt. Afterwards they began to magnify 
 
 uisi merentemV De came Chrhti, c. 9. the external beauty of his body, and con- 
 
 And that we may be sure he pointed at fined themselves to one kind of picture or 
 
 that place in Isaiah, he says, that Ciirist portraiture, with a zealous pretence of a 
 
 was: ' Ne aspectu quidem honesius : An- likeness not to be denied, which eight 
 
 nunciavimus enim, inquit, de illo, sicut hundred years since was known by none, 
 
 puerulus, sicut radix in terra sitienti, et every several country having a several 
 
 non est species ejus neque gloria.' Adv. image. Whence came that argument of 
 
 Marcion. 1. iii. c. 17. and adv. Judttos, c. the Iconoclasta;, by way of query, which 
 
 14. 'i'his humility of Christ, in taking of those images was the true: FIotijov n 
 
 upon him the nature of man without the wapa 'Paifxaioii;, h r.vTTEj 'ivSoi y(a.<^ov7-iv, h n 
 
 ordinary ornaments of man, at first ac- 'rra^' "EXXua-tv, h h -na^' Alywsrrioi; , ouj^ 
 
 knowledged, was afterwards denied, as ofxoiai af^'Knt^a^:; avTal. Photius Epist. 64. 
 
 appears by St. Jerome, on Isaiah Ivi. ' In- And well might none of these be like an- 
 
 glorius erit inter homines aspectus ejus, other, vi'hen every nation painted our 
 
 non quo formffi significat fffiditatem, sed Saviour in the nearest similitude to the 
 
 quod in humilitate venerit et paupertate.' people of their own country. "EXXnuj jui? 
 
 And Epist. 140. ' Absque passionibuscrucis airoTc c'woicv Itti yn; <^avr,\ai tov XpiJ-xov vif/.i- 
 
 universis pulcrior est virgo de virgine, qui {ouo-s, 'Pxfxaioi Se /ixSXXcy lauToTQ loiKora- 
 
 non ex voluntate Dei, sed ex Deo natus 'ivhl Si ttsXiv /UO.-^i? t? airZv, xai AiSi'owif 
 
 est. Nisi enim habuisset et in vultu quid- S»iXov i? iayroTc. Fhotius ibid. And the 
 
 dam oculisque sidereum, nunquam eum difference of opinions in this kind is suf- 
 
 sVatim secuti fuissent Apnstoli, nee qui ad ficiently apparent out of those words in 
 
 comprehendendum eum venerant, corruis- Suidas : 'Is-te'ov Je "ti (paj-h oi oxfxSi 
 
 sent.' So St. Chrysostom interprets the t5v ij-TOjixiv, a; ro oSxov xai iXiyir^i^o* 
 
 ■wordsoflsaiahof his Divinity, orhumility, oixeiotejcv Iitt* yja^Eiv l«ri rij; sixoyoj tou 
 
 or his passion; but those of the Psalmist, X^iincZ. 
 
 of his native corporal beauty : OuJe ya^ * Kxl textcvo; vo/xi^o^ue'vou* Taura yaf ra 
 
 flaujUOTOupySv «v ^ai/uatTToc itiovov, aXXi xoi TSXTOnxi ipya sijyn^ETO £v ov9f»7roK aiv, a^- 
 
 ^i.tivootEvof ttTrXif woXXrc E>-E,wf ;^af;Tc;- v.a.\ Tfa xai (uya Just, Mart, Dial, cum 2'fyf h. 
 
 ToJtt i 7efo<^li'ni( 8i)Xiy eXiysi njaTo; xaXXet p. 316 
 
AND IN JESUS t.HRIST, &c. 13;> 
 
 him to the highest degree imaginable, that he was "a man 
 of sorrows and acquainted with grief." (Isa. liii. 3.) But if 
 we compare the particular predictions with the historical pas- 
 sages of his suiierings; it' we join the prophets and evange- 
 lists together, it will most manifestly appear the Messias was 
 to suffer nothing which Chrht hath not suffered. If Zachary 
 say, "they weighed for my price thirty pieces of silver;" 
 (Zech. xi. 12.) St. Matthew will shew that Judas sold Jesus at 
 the same rate; for the chief priests " covenanted with him for 
 thirty pieces of silver." (Matt. xxvi. 15.) If Isaiah say, that 
 " he was wounded ;" (Isa. liii. 5.) if Zachary, " they shall look 
 upon me whom they have pierced ;" (Zech. xii. 10.) if the 
 prophet David, yet more particularly, " they pierced my hands 
 and my feet;" (Psal. xxii. 16.) the evangelists vvill shew how 
 he was fastened to the cross, and Jesus himself'' the print of 
 the nails." (John xx. 25.) If the Psalmist tells us, they should 
 "laugh him to scorn, and shake their head, saying, He trusted in 
 the Lord thathe would deliver him, let him deliver him.seeinghe 
 delighted in him;" (Psal. xxii. 7, 8.) St. Matthew will describe 
 the same action, and the same expression ; for " they that passed 
 by reviled him, wagging their heads, and saying, He trusted in 
 God, let him deliver him now, if he will have him ; for he said 
 I am the Son of God." (Matt, xxvii. 39. 43.) Let David say, 
 •* My God, my God, why hast thou forsaken me ?" (Psal. xxii. 
 1.) and the Son of David will shew in whose person the Father 
 spake it, " Eli, Eli, lama sabacthani." (Matt, xxvii. 46.) Let 
 Isaiah foretell, "he was numbered with the transgressors;" 
 (Isa. liii. 12.) and you shall find him " crucified between two 
 thieves, one on his right hand, the other on his left." (Mark 
 XV. 27.) Read in the Psalmist, " in my thirst they gave me 
 vinegar to drink;" (Psal. Ixix. 21.) and you shall find in the 
 evangelist, '* Jesus, that the Scripture might be fulfilled, said, 
 I thirst : and they took a sponge, and filled it with vinegar, 
 and put it on a reed, and gave it him to drink." (John xix. 
 28. Matt, xxvii. 48.) Read farther yet, " they part my garments 
 among them, and cast lots upon my vesture ;" (Psal. xxii. 18.) 
 and, to fulfil the prediction, the soldiers shall make good the dis- 
 tinction, " who took his garments, and made four parts, to every 
 soldier a part, and also his coat: now the coat was without seam, 
 woven from the top throughout. They said therefore among 
 themselves. Let us not rend it, but cast lots for it, whose it shall 
 be." (John xix. 23, 24.) Lastly, let the prophets teach us, that 
 "he shall be brought like a lamb to the slaughter, and be cutoff 
 out of the land of the living;" (Isa. liii. 7, 8.) all the evangelists 
 will declare how like a lamb he suffered, and the very Jews will 
 acknowledge, that he was cut off: and now may we well con- 
 clude, " Thus it is written, and thus it behoveth the Christ to 
 suffer ;" (Luke xxiv. 46.) and what it so behoved him to suffer 
 that he suffered. 
 
136 ARTICLE II. 
 
 Neither only in his passion, but after his death, all things 
 were fulfilled in Jesus which were prophesied concerning the 
 Messias. " He made his grave with the wicked, and with the 
 rich in his death," (Isa. liii. 9.) saith the prophet of the C/irist 
 to come : and as the thieves were buried with whom he was 
 crucified, so was./es«,s-, but laid in the tomb of "Joseph of Ari- 
 mathea, an honourable counsellor." (Mark xv. 43.) " After 
 two days will he revive us, in the third day he wjH raise us 
 up," saith Hosea (vi. 2.) of the people of Israel ; in whose lan- 
 guage they were the type of Christ ; (Hos. xi. 1.) and the third 
 day Je%iis rose from the dead. " The Lord said unto my Lord, 
 (saith David) Sit thou at my right hand." (Psal. ex. 1.) JSow 
 ** David is not ascended into the heavens," (Acts ii. 34,.) and 
 consequently cannot be set at the right hand of God ; jut Jesus 
 is already ascended and set down at the right hand of God : and 
 80 "all tiie house of Israel might know assuredly, that God hath 
 made that same Jesus, whom they crucified, both Lord and 
 Christ." (Acts ii. 36.) For he who taught whatsoever the 
 Messuis, promised by God, foretold by the prophets, expected 
 by the people of God, was to teach ; he who did all which 
 that Messias was by virtue of that office to do ; he which suf- 
 fered all those pains and indignities which that il/ess/as was to 
 suffer; he to whom all things happened after his death, the 
 period of his sufferinos, which were according to the divine 
 predictions to come to pass : he, I say, must infallibly be the 
 true Messias. But Jesus alone taught, did, suffered, and ob- 
 tained all these things, as we have shewn. Therefore we may 
 again infallibly conclude, that our Jesus is the Christ. 
 
 Fourthly, If it were the proper note and character of the 
 Messias, that all nations should come in to serve him; if the 
 doctrine of Jesus hath been preached and received in all parts of 
 the world, according to that character so long before delivered ; 
 if it were absolutely impossible that the doctrine revealed by 
 Jesus should have been so propagated as it hath been, had it 
 not been divine ; then must this Jesus be the Messias ; and 
 when we have proved these three particulars, we may safely 
 conclude he is the Christ. 
 
 That all nations were to come in to the Mcssfcrs, and so the 
 distinction between the Jew and Gentile to cease at his com- 
 ing, is the most universal description in all the prophecies. 
 God speaks to him thus, as to his Son; "Ask of me, and I 
 will give thee the heathen for thine inheritance, and the utter- 
 most parts of the earth for thy possession." (Psal. ii. 8.) It 
 was one greater than Solomon of whom these words were 
 spoken, " All kings shall fall down before him, all nations 
 shall serve him." (Psal. Ixxii. 11.) "It shall come to pass in 
 the last days, (saith Isaiah ii. 2.) that the mountain of the 
 Lord's house shall be established in the top of the moun- 
 tains, and shall be exalted above the hills, and all nations 
 
AND IN JESUS CHRIST, &c. 137 
 
 sliall flow unto it." And again, " In that day there shall be a 
 root of Jesse, which shall stand for an ensign of tiie people; 
 to it shall the Gentiles seek." (Isa. xi. 10.) And in general 
 all the prophets were but instruments to deliver the same mes- 
 sage, wiiich Malachi concludes, from God : " From the risino- 
 of the sun, even to the going down of the same, my name siiall 
 be great among the Gentiles, and in every place incense shall 
 be offered unto my name, and a pure offering; for my name 
 shall be great among the heathen, saith the Lord of Hosts." 
 (Mai. i. 11.) Now being the bounds of Judea were settled, 
 being the promise of God was to bring all nations in at the 
 coming of the Messias, being this was it which the Jews so 
 much opposed, as loath to part from their ancient and peculiar 
 privilege ; he which actually wrought this work must certainly 
 be the Mtssias: and that Jesus did it, is most evident. 
 
 Tliat all nations did thus come in to the doctrine preaclied 
 by Jesus, cannot be denied. For although he "were not sent 
 but to the lost sheep of the house of Israel;" (Matt. xv. '24.) 
 ahhough of those many Israelites, which believed on him while 
 he lived, very few were left immediately after his death; yet 
 when the apostles had received their commission from him 
 to " go teach all nations," (Matt, xxviii. 19.) and were "en- 
 dued with power from on hi<ih" (Luke xxiv. 49.) by the plen- 
 tiful effusion of the Holy Ghost ; the first day there was an 
 accession of "three thousand souls;" (Acts ii. 41.) imme- 
 diately after we find " the number of the men, beside women, 
 was about five thousand;" (Acts. iv. 4.) and still "believers 
 were the more added to the Lord, multitudes both of men and 
 women." (Acts v. 14.) Upon the persecution at Jerusalem, 
 they went through the " regions of Judea, Galilee, and Sa- 
 maria," (Acts ix. 31.) and so the Gospel spread; insomuch 
 that St. James the bishop of Jerusalem spake thus unto St. 
 Paul, " Thou seest, brother, how many thousands (or rather 
 how 7nany myriads,^ that is, ten thousands) of the Jews there 
 are which believe." (Acts xxi. '20.) Beside, how great was the 
 number of the believing Jews, strangers scattered through 
 Pontus, Galatia, Cappadocia, Asia, Bithynia, and the rest of 
 the Roman provinces, will appear out of the epistles of St. Peter, 
 St. James, and St. John. And yet all these are nothing to the 
 fulness of the Gentiles which came after. First, those vvliich 
 were before Gentile worshippers, acknowledging the same God 
 with the Jews, but not receiving the Law ; who had before 
 abandoned their old idolatry, and already embraced the true 
 doctrine of one God, and did confess the Deity which the 
 Jews did worship to be that only true God ; but yet refused 
 to be circumcised, and so to oblige themselves to the keeping 
 of the whole Law. Now the apostles preaching the same God 
 with Moses whom they all acknowledged, and teaching that 
 
138 ARTICLE II. 
 
 circumcision and the rest of the legal ceremonies were now 
 abrogated, which those men would never admit, they were 
 with the greatest facility converted to the Christian faitli. For 
 being ])reseiit at the synagogues of the Jews, and understand- 
 ing much of the Law, they were of all the Gentiles readiest to 
 hear, and most capable of the arguments which the apostles 
 produced out of the Scriptures to prove that Jesus was the 
 Chi'ist. Thus many of the " Greeks that came up to worship'* 
 at Jerusalem, (John xii. '20.) " devout men out of every nation 
 under heaven," (Acts ii. 5.) not men of Israel, but yet J'edring 
 God, did first embrace the Christian faith. After them 
 the rest of the Gentiles left the idolatrous worship of their 
 heathen gods, and in a short time in infinite multitudes re- 
 ceived the Gospel. How much did Jesus work by one St. 
 Paul to the "obedience of the Gentiles by word and deed?" 
 How did he pass from Jerusalem round about through Phoe- 
 nice, Syria, and Arabia, through Asia, Achaia, and Macedonia, 
 even to lUyricum, "fully preaching the Gospel of Christ?" 
 (Rom. XV. 18, 19.) How far did others pass beside St. Paul, 
 that he should speak even of his time, that the " Gospel was 
 preached to every creature under heaven?" (Col. i. 23.) Many 
 were the nations, innumerable the people, which received the 
 faith in the apostles' days : and in not many years after, not- 
 withstanding millions were cut off in their bloody persecutions, 
 yet did their numbers equalize half the Roman empire :* and 
 little above two ages a(ter the death of the last apostle, the 
 emperors of the world gave their names to Christ, and submitted 
 their sceptres to his laws, that the *' Gentiles might come to 
 his light, and kings to the brightness of his ri-^'ng;" (Isa. Ix. 
 3.) that " kings might become the nursing fathers, and queens 
 the nursing mothers," of the Church. (Isa. xlix 23.) 
 
 From hence it came to pass, that according to ail the pre- 
 
 * 'Visa est mihi res digna consulta- palatium, senatum, forum.' Id. Apolo^. 
 
 done, maxime propter periclitantiuin, c. 37. ' Potuimus et inermes, nee rebel- 
 
 numeruin. Multi enim oinnis aetatU, les, sed tantummodo discordes, solius 
 
 omnis ordinis, utriusque sexus etiam, divortii invidia adversus vos dimicasse. 
 
 vocanturin periculum et vocabuntur. Ne- Si enim tanta vis hominuin iu ali(]uein 
 
 que enim civitates tantum, sed vicos orbis remoti sinum abrapissemus a vobis, 
 
 etiam atque agros, superstitionis istius suffudisset utique dominationem vestram 
 
 contagio pervagata est.' Pl'ui. Epist. ad tot qualiumcunque amissio civium, iino 
 
 Trajannm, 1. x. ep. 97. 'Tanta hominum etiam et i|isa destitutione punisset : pro- 
 
 multitudo, pars pene major civitatis cu- culdubio expavissetis ad soiitudinem ve- 
 
 jusque, in silentio et Riodestia agimus.' stram, ad silentium rerum, et slu])oreni 
 
 Tertnll. ad Scapnl. c. 2. 'Si hostes ex- quendam quasi mortune urbis : qua?sissetis 
 
 sertos, non tantum vindices occultos agere quibus in ea iroperassetis.' Iil. ihiil. And 
 
 vcllenius, deesset nobis vis numerorum Irenaus, who wrote before Tertullian, 
 
 et copiarum ? Plures nimirum Mauri et and is mentioned by liim, speaks of ilie 
 
 Marcomanni, ipsique Parthi, vel quan- Christians in his time living in the Court 
 
 tsecunque unius tamen loci et suorum of Rome : ' Quid autem et lii qui in regali 
 
 finium gentes, quam lotius orbis. He- auhi sunt fi<leles '. nonne ex eis, qua 
 
 sterni sumus, et vestra omnia implevimus, Ctesaris sunt, habent utensilia, et hi?, qui 
 
 urbes, insulas, castella, muniripia, con- non habent, unusquisque secundum suan 
 
 riliabula, castra ipsa, tribus, decutias, virtutem prjestat V 
 
AND IN JESUS CHRIST, &c. 139 
 
 dictions of the prophets, the one God of Israel, the Maker of 
 heaven and earth, was acknowledged through the world for the 
 only true God : that the Law given to Israel was taken for the 
 true Law of God, but as given to that people, and so to cease 
 when they ceased to be a people ; except the moral part thereof, 
 which, as a universal rule common to all people, is still acknow- 
 ledged for the Law of God, given unto all, and obliging every 
 man : that all the oracles of the heathen gods, in all places 
 where Christianity was received, did presently cease, and all 
 the idols or the gods themselves were rejected and condemned 
 as spurious. For the Lord of Hosts had spoken concernino- 
 those times expressly, " it shall come to pass in that day, that 
 I will cut off' the names of the idols out of the land, and they 
 shall no more be remembered : also I will cause the prophets 
 and the unclean spirit to pass out of the land." (Zech. xiii. 2.) 
 
 Now being this general reception of the Gospel was so an- 
 ciently, so frequently foretold, being the same was so clearjjy 
 and universally performed; even this might seem sufficient to 
 persuade that Jesus is Christ. But lest any should not yet be 
 fully satisfied, we shall farther shew, that it is impossible Jesus 
 should have been so received for the true Messias, had he not 
 been so ; or that his doctrine, which teacheth him to be the 
 Christ, should be admitted by all nations for divine had it not 
 been such. For whether we look upon the nature of the 
 doctrine taught, the condition of the teachers of it, or the man- 
 ner in which it was taught, it can no way seem probable, that 
 it should have had any such success, without the immediate 
 working of the hand of God, acknowledging Jesus for his Son, 
 the doctrine for his own, and the fulfilling by the hands of the 
 apostles what he had foretold by the prophets. 
 
 As for the nature of the doctrine, it was no way likely to 
 have any such success. For, first, it absolutely condemned all 
 other religions, settled and corroborated by a constant succes- 
 sion of many ages, under which many nations and kingdoms, 
 and especially at that time the Roman, had signally flourished 
 Secondly, it contained precepts far more ungrateful and trouble 
 some to flesh and blood, and contrariant to the general inclina- 
 tion of mankind; as the abnegation of ourselves, the mortify- 
 ing of the flesh, the love of our enemies, and the bearing of the 
 cross. Thirdly, it enforced those precepts seemingly unreason- 
 able, by such promises as were seemingly incredible and un- 
 perceivable. For they were not of the good things of this 
 world, or such as aflbrd any complacency to our sense ; but of 
 such as cannot be obtained till after this life, and necessarily 
 presuppose that which then seemed as absolutely impossible, 
 the resurrection. Fourthly, it delivered certain predictions 
 which were to be fulfilled in the persons of such as should em- 
 brace it, which seem sufficient to have kept most part of the 
 world from listening to it, as dangers, losses, afflictions, tribu- 
 
140 ARTICLE II. 
 
 lations ; and, in sum, "all that would live godly in Christ Jesu» 
 should suffer persecution." (2 Tim. iii. I'i.) 
 
 If we look upon the teachers of this doctrine, there appeared 
 nothing in them which could promise any success. The first 
 revealer and promulger bred in the house of a carpenter, 
 brought up at the feet of no professor, despised by the high- 
 priests, the Scribes and Pharisees, and all the learned in the 
 religion of his nation; in the time of his preaching apprehended, 
 bound, buffetted, spit upon, condemned, crucified ; betrayed in 
 his life by one disciple, denied by another; at his death dis- 
 trusted by all. What advantage can we perceive towards the 
 propagation of the Gos^pel in this author of it, " Christ crucified, 
 unto the Jews a stumbling-block, and unto the Greeks foolish, 
 ness?" (I Cor. i. 23.) What in those which followed him, sent 
 by him, and thence called apostles, men by birth obscure, by 
 education illiterate, by profession low and inglorious? How 
 can we conceive that all the schools and universities of the 
 world should give way to them, and the kingdoms and empires 
 should at last come in to them, except their doctrine were in- 
 deed divine, except that Jesus, whom they testified to be the 
 Christ, were truly so? 
 
 If we consider the manner in which they delivered this doc- 
 trine to the world, it will add no advantage to their persons, 
 or advance the probability of success. For in their delivery 
 they used no such rhetorical expressions, or ornaments of elo- 
 quence, to allure or entice the world ; they affected no such 
 subtilty of wit, or strength of argumentation, as thereby to 
 persuade or convince men; they made use of no force or vio- 
 lence to compel, no corporal menaces to affright mankind unto 
 a compliance. But in a plain simplicity of words they nakedly 
 delivered what they had seen aqd heard, "preaching, not with 
 enticing words of man's wisdom, but in the demonstration of 
 the Spirit." (I Cor. ii. 4.) It is not then rationally imaginable, 
 that so many nations should ibrsake their own religions so 
 many ages professed, and brand them all as damnable, only that 
 they might embrace such precepts as were most unacceptable 
 to their natural inclinations, and that upon such promises as 
 seemed not probable to their reason, nor could have any in- 
 fluence on their sense, and notwithstanding those predictions 
 which did assure them, upon the receiving of that doctrine, to 
 be exposed to all kind of misery : that they should do this 
 upon the authority of him who for the same was condemned 
 and crucified, and by the persuasion of them who were both 
 illiterate and obscure : that they should be enticed with words 
 without eloquence, convinced without the least subtilty, con- 
 strained without any force. I say, it is no way imaginable 
 how this should come to pass, had not the doctrine of the 
 Gospel, which did thus prevail, been certainly divine ; had not 
 the light of the Word, which thus dispelled the clouds of all 
 
AND IN JESUS CHRIST, &c. I4l 
 
 former religions, come from lieaven ; had not that "Jesus, the 
 author and finisher of our faith," (^Heb. xii. 2.) been the true 
 Mess i as. 
 
 To conclude this discourse. He who was in the world at the 
 time when tlie Messias was to come, and no other at that time 
 or since pretended ; he who was born of the same family, in the 
 same place, after the same manner, which the prophets foretold 
 of the birti) of the Messias ; he which taught all those truths, 
 wrought all those miracles, suffered all those indignities, re- 
 ceived all that glory, which the il/fss/fls was to teach, do, suffer, 
 and receive ; he whose doctrine was received in all nations, ac- 
 cording to the character of the Messias: he was certaiiily the 
 true Messias. But we have already sufficiently shewed that all 
 these things are exactly fulfilled in Jesus, and in him ilone. 
 We must therefore acknowledge and profess, that this Jesiis is 
 the promised Messias, that is, the Christ. 
 
 Having thus manifested the truth of this proposition, Jesus 
 is the Christ, and shewed the interpretation of the word Christ 
 to be anointed: we find it yet necessary, for the explication of 
 this Article,* to inquire what was the end or immediate effect 
 of his unction, and how or in what manner he was anointed to 
 that end. 
 
 For the first, as the Messias was foretold, so was he typified: 
 nor were the actions prescribed under the Law less predictive 
 than the words of the prophets. Nay.f whosoever were then 
 anointed, were therefore so, because he was to be anointed. 
 Now it is evident, that among the Jews they were wont to anoint 
 those which were appointed as kings over them : J so " Samuel 
 said unto Saul, The Lord sent me to anoint thee to be king 
 over his people, over Israel." (1 Sam. xv. L) When Saul was 
 rejected, and David produced before Samuel, "the Lord said. 
 Arise, anoint him, for this is he." (1 Sam. xvi. 12.) And some 
 may have contented themselves with this,§ that the Messias 
 was to be a king. But not only the kings, but beside and long 
 before them, the high-priests were also anointed; insomuch as 
 the anointed, \\ in their common language, signified their high- 
 
 * ' In Christ! nomine subauditur qui || For though at the first the sons of 
 
 unxit, et ipse qui unctus est, et ipsa unctio Aaron were anointed as well as Aaron, as 
 
 in qua unctus est.' Iren. 1. iii. c. <;0. appears, Exod. xl. 15. " Thou shalt anoint 
 
 t Oi ^as-i>,j"{ 7ravT«; xal ol Xfia-rcii otto them as thou didst anoint their father, 
 
 TOUTOu /uETEs-pfov xoi 0a<ri>,£T; Ka'KiTa-^ai Kal that they may administer to nie in the 
 
 ^fis-rol. Just. Matt. Dial. ci(mTryiih.f).3\S. priest's office :" yet they were not after 
 
 J ' C/niJdiS a chrismate dicitur: quia anointed, but the successors of Aaron 
 
 sicut antiqui reges a sacerdotibus oleo only : for, saith the text, "Their anointing 
 
 eacro profundebautur, sic C/iristus Spiritus shall surely be an everlasting priesthood 
 
 Sancti infusione repletus est.' Auctor throughout theirgenerations:" and, fhere- 
 
 Sevm. 131. de Temp. fore, after this first anointing they shall 
 
 $ ' Sicut nunc Romanis indumentum need no more, only the successors in the 
 
 purpurjB insigne est regiie dignitatis as- high-priesthood shall reiterate the unction: 
 
 sumpta; : sic illis unctio sacri unguenti from whence the priest that is anointed 
 
 nomen ac potestatem regiam conferebat.' afterwards signified the high-priest, as 
 
 Lactan.\.i\.c.7. Lev. iv. 3. irawn pDn LXX. o »{X"f'''f 
 
142 ARTICLE II. 
 
 priest. And because these two were most constantly anointed, 
 therefore divers have thought it sufficient to assert, that the 
 Messids was to be a king and a priest.* But being not only 
 the high-priests and kings were actually anointed (though they 
 principally and most frequently); for "the Lord said unto 
 Elias, Go anoint Hazael to be king over Syria, and Jehu the 
 son of Nitnshi shalt thou anoint to be king over Israel, and 
 Elisha the son of Shaphat shalt thou anoint to be prophet in 
 thy room:" (1 Kings xix. 15, 16.) Therefore hence it hath 
 been concluded that the three offices of prophet, priest, and 
 king, belonged to Jesus as the Christ,-]- and th.it upon good 
 reason. For the commonwealth of Israel was totally ordered 
 and disposed, both in the constitution and administration of it, 
 for and with respect unto the Messias. The constitution of that 
 people was made by a sej unction and separation of them from 
 all other nations on the earth : and tliis began in Abraham, with 
 a peculiar promise of a seed in whom all the nations should be 
 blessed, and be united into one religion. That promised seed 
 was the Messias, the type of whom was Isaac. This separation 
 was continued by the administration of that commonwealth, 
 which was "a royal priesthood :" (1 Pet. ii. 9.) and that ad- 
 ministration of the people did consist in three functions, 
 prophetical, regal, sacerdotal; all which had respect unto the 
 Messias,"^ as the scope of all the prophets, and the complement 
 of their prophecies, as the Loj-d of the Temple, and the end of 
 all the sacrifices for which the Temple was erected, as the heir 
 
 e x()(^fi3-fji,iM0i, by wav of explication ; Demoust. Ei'nn^. I. iv. c. 15. and Hist. 1. 
 
 whereas, verses the 5ih and 16th of the i.e. 3. Wherefore St. Augustin, recollect- 
 
 same chapter, and vi. 22. they render it ing a place, in his eighty-three questions, 
 
 by a bare translation, o ifpsLf o X;13-to': : in whicli he had taught the two fisiies in 
 
 which by the vulgar Latin is translated, the Gospel, ' duas illas personas signifi- 
 
 Sacerdos qui jure patri succederet, because care quibus populus ille regebatur, ut per 
 
 no otlier but llie son, which succeeded the eas conciliorum moderameii acci[)eret, 
 
 father in the office of the high priest, was regiain scilicet et sacerdotalem, ad quas 
 
 afterwards anointed : as the .Arabic, Et etiam sacrosancta ilia unctio pertinebat,' 
 
 similiter siirenlns mrcessnr de Jilih suis. For makes this particular retractation: ' Di- 
 
 in the anointing of Aaron and his sons, cendum potius fuit, ma.iime perii:iehat, 
 
 mbi a^n2 nrnb onnnx D*xnn b3 inuri: quoniani unctos aliquando legimus et 
 
 ■.bm p3 niN O inK miwab lannn n"? Levi prophetas.' Rttract. I. i. c. 26. 
 Ben Gersnii, 1 Kings i. | Ou /xcvovq Je apa. -roiif appfiEpairuyii teti- 
 
 • As Lactantius : ' Krat Judicis ante /i*>i/w£vou; to toD ^jis-tou xarExair/txEi waj' 
 
 praeceptuin, ut sacrum conficerentunguen- 'ESjatoij ovojua- aXXi xxl toL; ^ac-iXsaj, oJ; 
 
 turn, quo peruniji possent ii. qui voca- xa] alrov;, Trveiifxari Sniai Tr^o-^nrai x.^mK;, 
 
 bantur ad sacerdotium vel ad regnum.' I. tlxonxcv; rivaj y(fia-Tcvi oTreipyai^'^vTO" oti 
 
 iv. c. 7. And St. Augustin : ' Prioribus SJi xai airoi, t^jtoD ^o'voiDtai aXnflouj Xfij-rci;, 
 
 Veteris Testamenti temporibus ad duas tou xxtx TravTu-'v ^as-iXEuovTOf Seiou Xoyoy, 
 
 solas personas pertinuit iinctio.' Eiia)T. /3a3-iXix?j xai aj;ifiK?f E^oi/s-iaj toi;? ruTrot;? St' 
 
 2. Psrt/.xxvi. $. 2. ' Christus vel Pontificale iaurSi-i i<^i:c)i- nln 11 xaX alrxv ruv •jr^opnTo.y 
 
 vel Regiuin nomen est. Nam prius et Tivaj Jii ^.-iT/xaro; )(^^i3-Tovq Iv tuttm yiyo- 
 
 Pontifices unguento chrismatis consecra- vEvai 7rapEiX«<;>a,u£v. i; toutouc aTravTaf t^v 
 
 bantur et Resjes.' Ruff, in Sijinb. {. 8. IttI tov aXn^S Xfis-Tcr, tJ» ev^jov xai oi^aTiov 
 
 t TovTO TO ;cft'o"/u.a fJ.r> juovov 'A^X^a^tZs-i Xsj/ov, aya<f>5()av l;^£iv, /ixovcv af^^iEfSa Ti»oXa)», 
 
 flretfaXo5»i»ai, aXXa xai to~{ jUETa raZra WfO- xai f^ivov a-rris-n:; rrc xtiVeou; ^aj-iXEa, xaj 
 
 <p»Taif xai Sa3-(Xlu9-iV, ok xai auTor; toutm /uo'voy Trfo^xjTiv ap^(7rf;<+i^Ti)V ToD waT{8{ 
 
 }(jfiia-^ai juo'vov i^ov h rS |mv{». Euseb. Tuyp^avovTa. Enseb. Ilist. Eccl. I. i. C. 3« 
 
AND IN JESUS CHRIST, &c. 143 
 
 of an eternal priesthood " after the order of Melchizedek," 
 (Psal. ex. 4.) and of the throne of David, or an everlasting 
 kingdom. Being then the separation was to cease at the com- 
 ing of the Messias, being that could not cease so long as the 
 administration of that people stood, being that administration 
 did consist in those three functions, it followeth that those three 
 were to be united in the person of the Messias, who was to make 
 all one, and consequently, that the Christ was to be Prophet, 
 Priest, and King. 
 
 Again, the redemption or salvation which the Messias was to 
 bring, consisteth in the freeing of a sinner from the state of 
 sin and eternal death, into a state of righteousness and eternal 
 life. Now a freedom from sin in respect of the guilt could not 
 be wrought without a sacrifice propitiatory, and therefore there 
 was a necessity of a priest; a freedom from sin in respect of 
 the dominion could not be obtained without a revelation of the 
 will of God, and of his wrath against all ungodliness, therefore 
 there was also need of a prophet; a translation from the state 
 of death into eternal life is not to be effected without absolute 
 authority and irresistible power, therefore a king was also 
 necessary. The Messias, then, the Redeemer of Israel, was 
 certainly anointed for that end, that he might become Pro- 
 phet, Priest, and King. And if we believe him whom we call 
 Jesus, that is, our Saviour and Redeemer, to be Christ, we must 
 assert him by his unction sent to perform all these three offices 
 
 That Jesus was anointed to the prophetical office, though we 
 need no more to prove it than the prediction of Isaiah, "The 
 Spirit of the Lord is upon me, because he hath anointed me to 
 preach the Gospel to the poor;" (Isa. Ixi. 1.) the explication of 
 our Saviour, "This day is the Scripture fulfilled in your ears ;" 
 (Luke iv.21.)and the confession of the synagogue at Nazareth, 
 who " all bare him witness, and wondered at the gracious 
 words which proceeded out of his mouth :" (Luke iv. '22.) yet 
 we are furnished with more ample and plentiful demonstrations; 
 for whether we consider his preparation, his mission, or his 
 administration, all of them speak him fully to have performed 
 it. To Jeremiah indeed God said, " Before thou earnest forth 
 out of the womb, I sanctified thee, and I ordained thee a pro- 
 phet unto the nations;" (Jer, i. 5.) and of John the Baptist, 
 " lie shall be filled with the Holy Ghost, even from his mother's 
 womb." (Luke i. 15.) And if these became singtdar prophets 
 by their preparative sanctification, how much more eminent 
 must his prophetical preparation be, to whose mother it is said, 
 "The Holy Ghost shall come upon thee, and the power of the 
 Highest shall overshadow thee?" (Luke i. 35 ) If the Levites 
 must be " thirty years old, every one that came to do the 
 service of the ministry," (Numb. iv. 47.) Jesus will not enter 
 upon the public administration of this office "till he begin to 
 be about thirty years of age." (Luke iii. 23.) Then doth the 
 
144 ARTICLE II. 
 
 '* Holy Ghost descend in a bodily shape like a dove upon him: 
 tJitji must a voice come from heaven, saying, Thou art my be- 
 loved Son, in thee I am well pleased." (Luke iii. 22. ) Never 
 such preparations, never such an inauguration of a prophet. 
 
 As for his mission, never any was confirmed with such let- 
 ters of credence, such irrefragable testimonials, as the formal 
 testimony of John the Baptist, and the more virtual testimony 
 of his miracles. " Behold, I will send you Elijah the prophet 
 before the coming of the great and dreadful day of the Lord," 
 saith God by Malachi. (iv. 5.) And John went " before him 
 in the spirit of Elias/' (Luke i. 17.) saith another Malachi, even 
 an angel from heaven. This John, or Elias, saw the Spirit 
 descend on Jes^s, "and bare record, that this is the Son of 
 God." (John i. 34.) The Jews took notice of this testimony, 
 who " said unto him. Rabbi, he that was with thee beyond 
 Jordan, to whom thou barest witness, behold the same bap- 
 tizeth, and all men come unto him ;" (John iii. 2(j.) and Jesus 
 himself puts them in mind of it, " Ye sent unto John, and he 
 bare witness unto the truth ;" (John v. 33.) nay, they them- 
 selves confessed his testimony to be undeniable, "John did 
 no miracle, but all things that John spake of this man were 
 true." (John x. 41.) But though the witness of John were thus 
 cogent, yet the testimony of miracles was far more irrefragable; 
 ** I have greater witness than that of John (saith our Saviour); 
 for the works which my Father hath given me to finish, the 
 same works that I do, bear witness of me, that the Father hath 
 sent me." (John v. 36.) Notwithstanding the precedent record 
 of John, Jesus requireth not an absolute assent unto his doc- 
 trine without his miracles : " If I do not the works of my Fa- 
 ther, believe me not." (John x. 37.) But upon them he chal- 
 lengeth belief: " But if I do, though ye believe not me, believe 
 the works ; that ye may know and believe that the Father is in 
 me, and I in him." (John x. 38.) If then Moses and other 
 prophets, to whom God gave the power of miracles, did assert 
 their mission to be from God by the divine works which they 
 wrought; much more efficacious to this purpose must the mira- 
 cles ofJtfsiis appear, who wrought more wonders than they all 
 Never therefore was there so manifest a mission of a prophet. 
 
 Now the prophetical function consisteth in the promulgation, 
 confirmation, and perpetuation of the doctrine containing the 
 will of God for the salvation of man. And the perfect adminis- 
 tration of the office must be attributed unto Jesus. For "no 
 man hath seen God at any time ; the only begotten Son, which 
 is in the bosom of the Father, he hath declared him." (John i. 
 18.) He gave unto the apostles the words %vhich his Father gave 
 him. (John xvii. 8. 14.) Therefore he hath revealed the perfect 
 will of God. The confirmation of this doctrine cannot be de- 
 nied him, who lived a most innocent and holy life to persuade 
 it, for " he did no sin, neither was guile found in his mouth:" 
 
AND IN JESUS CHRIST, &c. 145 
 
 (1 Pet. ii. 22.) who wrought most powerful and divuie works 
 to confirm it, and was thereby "known" to be " a teaclier from 
 God ;" (John iii. 2.) who died a most painful and shameful deatu 
 to ratify it, " witnessing a good confession before Pontius 
 Pilate ;"(1 Tim. vi. 13.) which in itself unto that purpose effi- 
 cacious, was made more evidently operative in the raising of 
 himself from death. The propagation and perpetual succession 
 of this doctrine must likewise be attributed unto Jes«5, as to no 
 temporary or accidental prophet, but as to him who instituted 
 and instructed all who have any relation to that function. For 
 " the Spirit of Christ was in the prophets :" (1 Pet. i. 11.) and 
 " when he ascended up on high, he gave gifts unto men."(Eph. 
 iv. 8) For " he gave some apostles, and some prophets, and 
 some pastors and teachers ; for the perfecting of the saints, for 
 the work of the ministry, for the edifying of the body of Christ.* 
 (Eph. iv. 11, 12.) It is then most apparent that Jesus was so 
 far Christ, as that he was anointed to the prophetical office, be- 
 cause his preparation for that office was most remarkable, his 
 mission unto that office was undeniable, his administration of 
 that office was infallible. 
 
 Now as Jesus was anointed with the unction of Elizeus to 
 the prophetical, so was he also with the unction of Aaron to 
 the sacerdotal office. Not that he was called after the order 
 of Aaron ; " for it is evident that our Lord sprang out of Judah, 
 of which tribe Moses spake nothing concerning priesthood :" 
 (Heb, vii. 14.) but after a more ancient order, according to the 
 prediction of the Psalmist, " the Lord hath sworn and will not 
 repent, Thou art a priest for ever after the order of Melchizedek." 
 (Psal. ex. 4. Heb. vii. 21.) But though he were of another 
 order, yet whatsoever Aaron did as a priest was wholly typical, 
 and consequently to be fulfilled by the Messias, as he was a 
 Priest, For the priesthood did not begin in Aaron, but was 
 translated and conferred upon his family before his consecra- 
 tion. We read of " the priests which came near the Lord;" 
 (Exod. xix. 22.) of " young men of the children of Israel which 
 offered burnt-offerings, and sacrificed peace-offerings of oxen 
 unto the Lord :" (Exod. xxiv. 5.) which without question were 
 no other than the first-born,* to whom the priesthood did be- 
 long. Jesus, therefore, as the first-begotten of God, was by 
 right a Priest, and being anointed unto that office, performed 
 every function, by way of oblation, intercession, and benedic- 
 tion. ** Every high-priest is ordained to offer gifts and sacri- 
 fices : wherefore it is of necessity that this man Jesus, if he be 
 a high-priest, have somewhat also to offer." (Heb. viii. 3.) Not 
 that he had any thing beside himself, or that there was any pe- 
 culiar sacrifice allowed to this Priest ; who, " when he cometh 
 into the world, saith. Sacrifice and offering thou wouldest not, 
 
 • For the Hebrew ny3 signifying juvenes, by all the Targums is rendered 'naia 
 
 that is fTimogeniii : and 80 the Arabic and Persian translations. 
 
 L 
 
Ub ARTICLE II. 
 
 but a body hast tliou prepared me :" (Heb. x. 5.) and, " by the 
 offering of this body of Jesus Christ are we sanctified." (Heb. 
 X. 10.) For he who is our Priest hath "given himself an 
 offering and a sacrifice to God for a sweet smelling savour." 
 (Eph. V. 2.)* 
 
 Now when Jesus had thus given himself a propitiatory sacri- 
 fice for sin, he ascended up on high, and entered into the Holy 
 of Holies not made with hands, and there appeared before God 
 as an atonement for our sin. Nor is he prevalent only in his own 
 oblation once offered, but in his constant intercession. "Who 
 is he that condemneth ? (saith the apostle), it is Christ that 
 died, yea rather that is risen again, who is even at the right 
 hand of God ; who also maketh intercession for us." (Rom. 
 viii. 34.) Upon this foundation he buildeth our persuasion, 
 that •' he is able also to save them to the uttermost that come 
 unto God by him, seeing he ever liveth to make intercession 
 for them." (Heb. vii. 25.) Nor must we look upon this as a 
 servile or precarious,f but rather as an efficacious and glorious 
 intercession, as of him to whom all power is given both in hea- 
 ven and earth. Besides these offerings and intercedings, there 
 was something more required of the priest, and that is bless- 
 ing. " Aaron was separated, that he sliouid sanctify the most 
 holy things, he and his sons for ever, to Inin incense before 
 the Lord, to minister unto him, and to bless in iii.> name for ever." 
 (1 Chron. xxiii. 13.) We read of no other sacerdotal act per- 
 formed by INIelchizedek the priest of the most high God, but 
 only that of blessing, and in that respect both of God and man: 
 First, " He blessed man, and said, Blessed be Abram of the 
 most high God, possessor of heaven and earth : then. Blessed 
 be the most high God, which hath delivered thine enemies into 
 thine hand." (Gen. xiv. U), 20.) Now it is observable what the 
 Rabbins have delivered, that at the morning sacrifice the 
 priests under the Law did bless the people with the solemn 
 form of benediction, but at the evening sacrifice they blessed 
 them not; to shew that in the evening of the world, the last 
 days, which are the days of the Mess/as, the benediction of the 
 Law should cease, and the blessing of the Christ take place. 
 When Zachariah the priest, the father of John Baptist, the 
 forerunner of our Saviour, '' executed his office before God in 
 the order of his course," and the whole multitude of " the peo- 
 ple waited for him," to receive his benediction, "he could not 
 ejpeak unto them," (Luke i. 8. 21, 22.) for he was dumb; shew- 
 
 • ' Unu3 ipse erat qui offorebat et quod iriirTovra JouXixjSf. a'jraye Tnv JouXny oyraif 
 
 offerebat.' S. August, de Trin. I. iv. ^. 19. Inimai xoi avo^iav tou TrvEuywaro?- oln yij 
 
 ' Unum cum illo manebat cui offerebat, tou Trarfoc toSto l7ri{>)Tjrv, oJte to-; uiou <rra- 
 
 unum in se fecit pro quibus offerebat ; o')(ii)i, r, i; TTEf; Qi<Z hiyitij-Qai So'xi;Uoy a\\' 
 
 nnus ipse erat qui offerebat et quod offe- off Tri-irotbiii ij a»S{»;iroc, tsii^ti nafTtpih if 
 
 rebat.' /'/. ihid. X(yc( xai Trafaivs-mt, touto vceTTai fA,» ig v 
 
 + nafazXriToy EX'/^** 'ina-oZv, clx, ^' ^'"H paK\v<rt(. S. Greg, Naz. Oral. 36. 
 
AND IN JESUS CHRIST, &c. 147 
 
 ing tlie power of benediction was now passing to another and 
 far greater priest, even to Jesus, whose doctrine in the mount 
 begins with Z'/esAw/; who, when he left his disciples, " lift up 
 his hands and blessed them." (Luke xxiv. 50.) And yet this 
 function is principally performed after his resurrection, as it is 
 written, '* Unto you first, God, having raised up his Son Jesus, 
 sent him to bless you, in turning every one of you from his 
 iniquities." (Acts iii. 26.) It cannot then be denied that 
 Jesus, who offered up himself a most perfect sacrifice and 
 oblation for sin, who still maketh continual intercession for 
 us, who was raised frum the dead, that he might bless us with 
 an everlasting benediction, is a most true and most perfect 
 Priest. 
 
 The third office belonging to the Messias was the regal, as 
 appeareth by the most ancient tradition of the Jews,* and by 
 the express predictions of the prophets. " Yet have I set my 
 king (saith the Psalmist), upon my holy hill of Sion." (Psal. 
 ii. 6.) '* Unto us a child is born, unto us a son is given, and the 
 government shall be upon his shoulder," saith the prophet 
 Isaiah, (ix. 6.) who calleth him the " Prince of peace," shew- 
 ing the perpetuity of his power, and particularity of his seat. 
 " Of the increase of his government and peace there shall be 
 no end, upon the throne of David, and upon his kingdom, to 
 order it, and to establish it with judgment and with justice, 
 from henceforth even for ever." (Isa. ix. 7.) All which most 
 certainly belongs unto our Jesus, by the unerring interpretation 
 of the angel Gabriel, who promised the blessed Virgin that 
 "the Lord God" should "give unto" her son " the throne of 
 his father David, and he shall reign over the house of Jacob 
 for ever, and of his kingdom there shall be no end." (Luke i. 
 32, 33.) He acknowledgeth himself this office, though by a 
 strange and unlikely representation of it, the riding on an ass ; 
 but by that it was " fulfilled which was spoken by the prophet. 
 Tell ye the daughter of Sion, Behold thy King cometh unto 
 thee, meek, and sitting on an ass." (Matt. xxi. 4, 5.) He made 
 as strange a confession of it unto Pilate; for when he said unto 
 him, " Art thou a king then ? Jesus answered, Thou sayest that 
 I am a king. To this end was I born, and for this cause came 
 I into the world, that I should bear witness unto the truth." 
 (John xviii. 37.) The solemn inauguration into this office was 
 at his ascension into heaven, and his session at the right hand 
 of God : not but that he was by right a King before, but the 
 full and public execution was deferred till then, " when God 
 raised him from the dead, and set him at his own right hand in 
 the heavenly places, far above all principality, and power, and 
 might, and dominion." (Hph. i. 20, 21.) Then he, whose "name 
 IS called the Word of God, had on his vesture and on his 
 
 *For the Chaldee paraphrase in the most places where it mentioneth the 
 Messias doth it with the addition of king, nmro KJ^. 
 
14S ARTICLE II. 
 
 thigh a name written. King of kings, and Lord of lords." 
 (Rev. xix. 13. 16.) 
 
 This regal office of our Saviour consisteth partly in the rul- 
 ing, protecting, and rewarding of his people; partly in the 
 coercing, condemning, and destroying of his enemies. First, 
 he ruleth in his own people, by delivering them a Law by which 
 they walk : by furnishing them with his grace, by which they 
 are enabled to walk in it. Secondly, he protecteth the same, 
 by helping them to subdue their lusts, which reign in their 
 mortal bodies; by preserving them from the temptation of the 
 world, the flesh, and the devil ; by supporting them in all their 
 afflictions; by delivering them from all their enemies. Thirdly, 
 whom he thus rules and protects here, he rewards hereafter in 
 a most royal manner, making them " kings and priests unto 
 God and his Father." (Rev. i. 6.) On the contrary, he sheweth 
 his regal dominion in the destruction of his enemies, whether 
 they were temporal or spiritual enemies. Temporal, as the 
 Jews and Romans, who joined together in his crucifixion. 
 While he was on earth he told his disciples, "There be some 
 standing here, which shall not taste of death till they see the 
 Son of man coming in his kingdom :" (Matt. xvi. 28.) and in 
 that kingdom he was then seen to come, when he brought utter 
 destruction on the Jews by the Roman armies, not long after 
 to be destroyed themselves. But beside these visible enemies, 
 there are other spiritual, those which hinder the bringing in of 
 his own people into his Father's kingdom, those which refuse 
 to be subject unto him, and consequently deny him to be their 
 King; as all wicked and ungodly men, of whom he hath said, 
 " These mine enemies, which would not that I should reign 
 over them, bring hither, and slay them before me." (Luke xix. 
 27.) Thus sin, Satan, and death, being the enemies to his king- 
 dom, shall all be destroyed in their order. " For he must reign 
 till he hath put ail his enemies under his feet : and the last 
 enemy that shall be destroyed is death." (1 Cor. xv. 25, 26.) 
 Thus is our " Jesus" become the " Prince of the kings of the 
 earth;" (Rev. i. 5.) thus is the "Lamb" acknowledged to be 
 i " Lord of lords, and King of kings." (Rev. xvii. 14.) 
 ^'' Wherefore seeing we have already shewed that the prophe- 
 tical, sacerdotal, and regal offices were to belong unto the pro- 
 mised Messias, as the proper end and immediate effect of his 
 unction; seeing we have likewise declared how Jesus was 
 anointed to these offices, and hath and doth actually perform the 
 same in all the functions belonging to them : there remaineth 
 nothing for the full explication of this particular concerning 
 the CAris^ but only to shew the manner of this unction, which 
 is very necessary to be explained. For how they were anointed 
 under the Law, who were the types of the Messias, h plain and 
 evident, because the manner was prescribed, and the materials 
 were visible : God appointed an oil to be made, and appro- 
 
AND IN JESUS CHRIoT. &c. 149 
 
 priated it to that use; and the pouring that oil upon the body 
 of any person was his anointing to that office forwliich he was 
 designed. But being that oil so appropriated to this use vvaa 
 lost many hundred years before our Saviour's birth, being the 
 custom of anointing in this manner had a long time ceased, 
 being howsoever we never read that Jesus was at all anointed 
 with oil ; it remaineth still worthy of inquiry, how he was 
 anointed, so as to answer to the former unctions ; and what it 
 was which answered to that oil, which then was lost, and was 
 at the first but as a type of this which now we search for. 
 
 The Jews* tell us, that the anointing oil was hid in the days 
 of Josiah, and that it shall be found and produced again when 
 the Mes'iias comes, that he n;iay be anointed with it, and the 
 kings and high-priests of his days. But though the loss of 
 that oil bespake the destruction of that nation, yet the Christ 
 which was to come needed no such unction for his consecra- 
 tion ; there being as great a difference between the typical and 
 correspondent oil, as between the representing and represented 
 Christ. The prophet David calleth it not by the vulgar name 
 of oil of unction, but the " oil of gladness." (Psal. xlv. 7.) For 
 though that place may in the first sense be understood of So- 
 lomon, whom when Zadok the priest anointed, " They blew- 
 the trumpet, and all the people said, God save king Solomon. 
 And all the people came up after him, and the people piped 
 with pipes, and rejoiced with great joy, so that the earth rent 
 with the sound of them ;" (1 Kings i. 39, 40.) though from 
 thence it might be said of him, "Thy God hath anointed ihee 
 with the oil of gladness above thy fellows :" (Psal. xlv. 7.) yet 
 being those words are spoken unto God, as well as of God, 
 (" therefore God. thy God"t) the oil with which that God is 
 anointed, must in the ultimate and highest sense, signify a far 
 greater gladness than that at Solomon's coronation was, even 
 the fountain of all joy and felicity in the Church of God. 
 
 The ancients:j; teli us that this oil is the Divinity itself, and 
 
 Kin "p-in urnpn -\-r\v n^won rm-J. * t ' Duas personas, ejus qui unctus est 
 
 mn n-xyw Knwon pu^ Trnx loyb Tmnb Dei, et qui unxit, intellige. Unde et 
 
 n*3n3m O'a'jon ^rvlm^• 121 pnxn oy mw Aquila Elohhn D'mbx verbum Hebraicum 
 
 : ann "O^a n-bnan In the ilays nf the Mes- non nominativo casu, sed vocativo, inter- 
 
 sias God will restore unto his people the oil pretatur, dicens See : et nos propter intel- 
 
 of nncliiin which Mo>,es made, which was ligentiam D^e posuimus, quod Latina lin- 
 
 hidden ivilh the Ark ; and the kings and gua non accipit, ne quis perverse putet 
 
 high-priests shall be anointed with it in those Deum dilecti et ainantissimi et Regis bis 
 
 daijs. Abarbanel Comment, od 30. Eiodi. Patrem nominari.' S. Hieron. Epist. 104. 
 
 Now the loss of that oil, which they call ' Quod sequitur, Unxit te. Dens, Ueustuus, 
 
 the hiding of it, may well be thought to priinum nomen Dei vocativo casu intel- 
 
 foretell tlie period of the IMosaical admi- ligendum est, sequens nominativo ; quod 
 
 nistration, being, they confess, that after satis miror cur Aquila non, ut cocperat in 
 
 that they never had any priests anointed, primo versiculo, vocativo casu in(erpre- 
 
 because they had no power to make the tatus sit, sed nominativo, bis nominans 
 
 same oil. So ]>lainly confesseth the same Deum, qui supradictum unxerit Deum.' 
 
 Abarbanel : »3b *r^ n«na nWD inn n>n Hb Idem. Ibid. 
 
 av vymi" itsju' nniran ]nv loai n"n ^a^u' t So Grrg. Naz. expounds the place ; 
 
 man orb T^'':^ n:i a^umpn mmn -isb' "ov exi"^^* sxaiov ayaxxiif-Ew; na^a xeiif 
 
150 ARTICLE II. 
 
 in the language of the Scriptures it is the Holy Ghost. St. 
 Peter teacheth us " how God anointed Jesus of Nazareth with 
 the Holy Ghost, and with power." (Acts x. 38.) Now though 
 there can be no question but the Spirit is the oil, yet there is 
 some doubt, when Jesus was anointed with it. For we know 
 the angel said unto the blessed Virgin, " the Holy Ghost shall 
 come upon thee, and the power of the Highest shall oversha- 
 dow thee : therefore also that holy thing which shall be born 
 of thee, shall be called the Son of God." (Luke i. 35.) From 
 whence it appeareth that from the conception, or at the incar- 
 nation Jesus was sanctified by the Holy Ghost, and the power 
 of the Highest; and so consequently, as St. Peter spake, he 
 was " anointed f/ien with the Holy Ghost, and with power."* 
 Again, being we read that after he was thirty years of age, the 
 Spirit " like a dove descended and lighted upon him ;" (Matt. 
 iii. 16.) and he, descending in the power of the Spirit into 
 Galilee, said unto them of Nazareth, "This day is this Scrip- 
 ture fulfilled in your ears, (meaning that of Isaiah, Ixi. 1.) The 
 Spirit of the Lord is upon me, because he hath anointed me to 
 preach the Gospel ;" (Luke iv. 18.) hence hath it been also col- 
 lected, that his unction was performed at his baptism. + Nor 
 need we contend which of these two was the true time of our 
 Saviour's unction, since neither is destructive of the other, and 
 consequently both may well consist together. David, the most 
 undoubted type of the 3Iessias, was anointed at Bethlehem; 
 for tliere "Samuel took the horn of oil, and anointed him in 
 the midst of his brethren : and the Spirit of the Lord came upon 
 David from that day forward." (1 Sam. xvi. 13.) Of which 
 unction those words of God must necessarily be understood, 
 "I have found David my servant; with my holy oil have I 
 
 See-rMTi, us-re itoins-ai t« a[Jl.<!^i^^a ev. And c. ti. ' HaRc omnia carni conveniunt, cui 
 
 again : Xpio-Tc; Se itk tw ^Borrira' (not that piissimum et gloriosissimum Verbum uni- 
 
 his Divinity was anointed, or Clirist turn est pro salute cunctoruiu.' Cassio- 
 
 anointed in resj)ect of his Divinity ; but dortis in fsal. xliv. 
 
 that he was anointed in his liumanity by :j: St. Jerome, mentioning that place of 
 
 his Divinity) %5'Vi? ya^ avrti rr,; iibfuiTTo- the Psalm: 'Quando rniisiir^e.s nominantur, 
 
 TUTcc ovu ive-ysia, xara rovf aWiv; ^fis-rohi; naturam carnis intellige ; quia Deus con- 
 
 ayia^ova-a, ■na^ava-U U oXcu tou ;:^fiovTcc- v; sortes substantia; sua; non habet. Et quia 
 
 tfyov, av&j>aj7ro'/ dxoua-ai ro pjfiov, xai trotr,a-3.t erat unctio spiritualis et nequaquam hu- 
 
 fctiv Tc ^i^jio'^evpv. Oral. 2. de FUio, ad tin. mani corporis, (ut fuit in sacerdotibus 
 
 • XfiiTToc t^^ir^n a.<; Sas-iXsLf xai U^eli; Judsoruni) idcirco prae consortibug, id 
 
 ri' p^piV/xaTi T?f o-ajjtwa-Eiwj. Germanus est, cseteris Sanctis, unctus esse memora- 
 
 Comtaiit. Her. Eicl. Contempl. Biblioth. tur. Cujus unctio iilo expleta est tempore 
 
 Patr. (3r. vol. ii. p. l;)2. K£;!^;iV5ai Jt quando baptizatus est in Jordane, et Spi- 
 
 oJ;^ STE^otfC ^afx.iv Tcv v\ov, h ort xara <rapxa ritus Sanctus in specie ColumbiE descen- 
 
 yEw'jWEVov, SnXovoTi xaS* >ijUa?, xai IvavSpouorr,- dit super cum, et mansit in illo.' Com- 
 
 eaira. Tiiiis Bostreiis. iid Luc. iv. 18. vieni. in llsaium, c. 6\. ' In ilia columba 
 
 ibid. p. 78^^. 'Deus est qui ungit, et quEe super ipsum post baptismadescendit, 
 
 Dfus qui secundum carnem ungilur Dei cum Sacramento baptismatis, et veri sa- 
 
 filius. Denique quos habet unctionis sua; cerdoiii jura suscepit, fuso videlicet super 
 
 Christiis nisi in came participes 1 Yides eum oleo exsultationis, de quo Psalmista 
 
 igitur, quia Deus a Deo unctns, sed in canit ; Umit (e, inquit, Deus, Deus tuus.' 
 
 asju'.r.ptione naturae imctus hi.manie Dei Petrus Dnmianus, Opu^cuUxi. c. 4. 
 Filius designatur.' 5. Ambros. de Fide, 1. i. i 
 
AND IN JESUS CHRIST, &c. 161 
 
 anointed him." (Psal. Ixxxix. 20) And yet he was again 
 anointed at Hebron ; first " over tlie iiouse of Judah," (2 Sam. 
 ii. 4.) then over "all the tribes of Israel." (2 Sam. v. 3.) As 
 therefore David at his first unction received the Spirit of God, 
 and a full right unto the throne of Israel, which yet he was not 
 to exercise till the death of Saul and acceptation of the tribes ; 
 and therefore when the time was come that he should actually 
 enter upon his regal office, he was again anointed : so our 
 Jesus, the son of David, was first sanctified and anointed with 
 the Holy Ghost at his conception, and thereby received a right 
 unto, and was prepared fur, all those offices which belonged to 
 the Redeemer of the World: but when he was to enter upon 
 the actual and full performance of all those functions which 
 belonged to him, then doth the same Spirit which had sanc- 
 tified him at his conception, visibly descend upon him at his 
 inauguration. And that most properly upon his baptism ; be- 
 cause, according to the customs of those ancient nations, wash- 
 ing was wont to precede their unctions :* wherefore " Jesus, 
 when he was baptized, went up straightway out of the water: 
 And lo, the heavens were opened unto him, and he saw the 
 Spirit of God descending like a dove." (Matt. iii. 16.) As 
 David sent Solomon to be anointed at Gihon : from whence 
 
 * As appears by those entertainments so frequently mentioned by Homer in his 
 Odyssey ; as when Telemachus is entertained by Nestor : 
 
 To'<pptt is Tii>.£|Map^ov Xot/rsv x.a.\fi IToXuxao-T)), 
 
 NsiTTO^o? oTrXoTaru Slvya-Tjo Nr,XniaJaci' 
 
 Aixif £7rei XoDs-EV ri xal eX^i3"£v XiV IXai'w. Od. P. 463. 
 And Telemachus and Pisistiatus are invited to the court ofMenelaus; 
 
 "E; p' a3-aju;'v9oiic Ba-rri^ VC^itna; XouravTO" 
 
 Tot/f S'Ittei oZv Ifj-iiai XoZs-av aai X,(^3-M IXaia;. Od. A. 48. 
 Thus Ulysses is entertained, Od. 0. thus Pyreeus and Telemachus, Od. P. And Venua 
 returning to Paphus, is so ordered by the Charites ; 
 
 "Ev^a Je /Mfv XapiTEf XoSo-av v.aX X?"''"-^ IXata 
 
 'A|<A?poTa), ola ^lov; IttevwoSev a.lh eovraf. Od. 0. 36'i. 
 So Helena speaks of her entertaining Ulysses in a disguise; 
 
 'aXX' oVe Jij fjitv lyiiv IXoiuv Kcil Xp"°' ly^aica. Od, A. 252. 
 It is apparent that this was the custom of the ancient Greeks. Of which Eustathius 
 gives this reason ; EXaia) i^^lovro ol Xoua-ajwsvci I^TrXaTTsvTEf Tolf a-aiy.aTix.ou; 'TTo^ov^, i? cu) 
 fA.ira Xourplv irriyoiiv -rhv vy^o^rlra. This custom was so ancient and general, that the 
 Greeks had one word to express this anointing with oil after washing with water, 
 which they called X'^r\a and •/y-v'k-us-ai. Etymol. XurXis-ai, ovX, aTrXS; to aXi~4'ai, aXXi 
 TO iwl Xoi/Tp« aXei-^aa-^at. ScluiL Arisiaph. Vesp. v. 506. XurXa Is x-vflaiQ, to ly^oZ eti aico 
 CSaTof ovToj Tcv a-xyaro; aXii^aybai. Hesych. Xv-cXa, ro !<{>' I'JaTo; sXaicV and, yytXai^ai, 
 TO a.\i\-\,at, (/.no. TO Xous-ao-S-ai. Hence, when Nausicaa went unto the pools to wash, 
 her mother gave her a box of oil. Od. Z. 79. 
 
 A5;<e Je yjva-dn tv XnxiJ&a; hy^ly Ixaiov, 
 
 EIoij y^yTXinxain cLv a^<{>i7roXoiiri yvyai^iv. 
 Where the old Scholiast, )(_vrXj!:rairo, Xsuya/ulvD dXEivf-ajTO' and Eustathius, Ei'*? ^yrXaS- 
 a-ano, avrl to3, cVajj lUETa Xi,uTfoi' ^(ur'Kai^iiri aXEivj-a/xEvn' which exposition is warranted 
 by the performance aftermentioned, 
 
 Ai Se XoEs-a-a/wEvai ncu aX£ivj-a|U£va( XiV £Xai«!. V. 96. 
 And as this was the ancient custom of the Greeks, so was it also the common custom 
 of the Jews, as appears by tlie words of Naomi to Ruth, " wash thyself, therefore, 
 and anoint thee, and put thy raiment upon thee." Ruth iii. 3. 
 
152 ARTICLE II. 
 
 arose that ancient observation of the Rabbins, that * kings were 
 not to be anointed but by a fountain.'* 
 
 Now as we have shewn that Jesus wsls anointed \v\ih the Holy 
 Ghost, lest any should deny any such descension to be a proper 
 or siifficient unction, we shall farther make it appear, that the 
 effusion, or action of the Spirit, eminently containeth whatso- 
 ever the Jews have imagined to be performed or signified by 
 those legal anointings. Two very good reasons they render 
 why God did command the use of such anointing oil, as in re- 
 spect of the action. First, that it might signify the divine elec- 
 tion of that person, and designation to that office : from whence 
 it was necessary that it should be performed by a prophet, 
 who understood the will of God. Secondly, that by it the 
 person anointed might be made fit to receive the divine influx. 
 For the first, it is evident there could be no such infallible sign 
 of the divine designation of Jesus to his offices, as the visible 
 descent of the Spirit attended with "a voice from heaven," in- 
 stead of the hand of a prophet, saying, "This is my beloved 
 Son, in whom I am well pleased." (Matt. iii. 17.) For the se- 
 cond, this si)iritual unction was so far from giving less than an 
 aptitude to receive the divine influx, that it was that divine 
 influx, nay, the Divinity itself, the Godhead dwelling in him 
 bodily. 
 
 In respect of the matter, they give two causes why-it was oil, 
 and not any other liquor. First, because of all other, it signi- 
 fies the greatest glory and excellency. The olive was the first 
 of trees mentioned as fit for sovereignty, in regard of its ''fat- 
 ness, wherewith they honour God and man." (Judg. ix. 9.) 
 Therefore it was fit that those persons which were called to a 
 greater dignity than the rest of the Jews, should be consecrated 
 by oil, as the best sign of election to honour. And can there 
 be a greater honour than to be the Son of God, the beloved 
 Son, as Jesus was proclaimed at this unction, by which he was 
 consecrated to such an office, as will obtain him a name far 
 above all names ? Secondly, they tell us that oil continueth 
 uncorrupted longer than any other liquor. And indeed it hath 
 been observed to preserve not only itself but other things from 
 corruption ;f hence they conclude it fit their kings and priests, 
 whose succession was to continue for ever, should be anointed 
 
 * They say in the Gemara, that this is c. 2. ' Existimatur et ebori vinlicando 
 
 a maxim of the doctors, vn Kn^jn "nax a carie utile esse. Certe simulacrum 
 
 : Y']tar\ by Kbx D-abnn nx vnunn l*x l^m Saturni Romse intus oleo repletum est.' 
 
 Abarbanel in 30 Eiod. 'I'he end of which Id. I. xv. c. 7. And whosoever made that 
 
 ceremony was to shew the prolonging of statue at Rome, seems to have had his 
 
 his kingdom, who was so anointed ; and art out of Greece, from that famous ivory 
 
 the original is referred to the anointing statue made by Phidias. OZroi ya^ /jura 
 
 of Solomon, I Kings i. 39. For so it fol- to naraa-xfuarai Uis-ahv eiJaoXcv, (s^ Ixe^av- 
 
 loweth in the Talmud, imsbo TW2*n:'n3 to? Je t'.I;to ^v) iXttiov Ixj^sra-Sai Trfc^-iTatf* 
 
 •.tirra nrnx orn Tim "'iV Aharbanel ihid. i/X'^l tol? 'rrala.(;, ifx-n^oc^iv Tw ayaX/uaref, 
 
 ^ ' Uiiguenta optime servantiir in ala- aflavaTcy e!c Swajuiv cjiuXaj-o-a/iiauTo'. I'roclui 
 
 bastris, odorcs ia oleo.' P/in. Hist. 1. xiii. upud S. Epiphan. Htcr. Ixiv. j. 18. 
 
AND IN JESUS CHRIST. &c. 153 
 
 with oil, the most proper emblem of eternity. But even by this 
 reason of their own, their unction has ceased, being the suc- 
 cession of their kings and priests is long since cut oft, and tlieir 
 eternal and eternizing oil lost long before; and only that one 
 Jesus, who was anointed with the most spiritual oil, " con- 
 tinuethever; 2iud the ref ore hath an unchangeable priesthood, 
 as being made not after the law of a carnal commandment, but 
 after tiie power of an endless life." (Heb, vii. 24. 16.) 
 
 Beside, they observe, that simple oil, without any mixture 
 was sufficient for the candlestick ; but that which was designed 
 for unction must be compounded with principal spices, which 
 signify a good name, always to be acquired by those in places 
 of greatest dignity by the most laudable and honourable ac- 
 tions. And certainly never was such an admixion of spices as 
 in the unction of our Saviour, by which he was endued with all 
 variety of the graces of God, by which he was enabled to " offer 
 himself a sacrifice for a sweet-smelling savour." (Eph. v. 2.) 
 For as he was " full of grace and truth ; so of his fulness have 
 we all received, grace for grace;" (John i. 14. IG.) and as we 
 "have received anointing of him," (1 John ii. 27.) so we ** are 
 unto God a sweet savour of Christ." (2 Cor. ii. 15.) 
 
 Again, it was sufficient to anoint the vessels of the sanc- 
 tuary in any part; but it was particularly commanded that the 
 oil should be poured upon the head of the kings and priests, 
 as the seat of all the animal faculties, the fountain of all dig- 
 nity, and original* of all the members of the body. This 
 was more eminently fulfilled in Jesus, who, by his unctit)n, or 
 as Christ, became " the head of the Church;" (Col. i. 18.) nay, 
 the "head of all principality and power, from which all the 
 body by joints and bands having nourishment ministered, and 
 knit together, mcreaseth with the increase of God." (Col. 
 ii. 10. 19.) 
 
 Lastly, They observe, that though in the vessels nothing 
 but a single unction was required; yet in the kings and 
 priests there was commanded, or at least practised, both 
 unction and eff'usion; as it is written "He poured of the 
 anointing oil upon Aaron's head, and anointed him to sanctify 
 him :" (Lev. viii. 12.) the first to signify their separation, the 
 second to assure them of the falling of the Spirit upon them. 
 Now what more clear, than that our Christ was anointed by 
 effusion, whether we look upon his conception, "the Holy 
 Ghost shall come upon thee;" (Luke i. 35.) or his inaugura- 
 tion, "the Spirit descended and lighted upon him?" (Matt, 
 iii. 16.) And thus, according unto all particulars required by 
 the Jews themselves to complete their legal unctions, we have 
 sufficiently shewed that Jesus was, as most eminently, so most 
 properly, anointed with the Spirit of God, 
 
 * According to the Etymology in the Hebrew language, of which Abarbanel here 
 takes notice ; ; un3xr nbiyo nvm nnxT "73'? nwKl XTt -3 liKT Knp3 13*71 
 
154 ARTICLE II. 
 
 Wherefore being we have shewn that a Messias was to come 
 into the world; being we have proved that he is already come, 
 by the same predictions by which we believe he was to come, 
 being we have demonstrated that Jesus born in the days of 
 Herod, was and is that promised Messias; being we have 
 faither declared, that he was a/iointed to those offices, wiiich 
 belonged to the Messias, and actually did and doth still per- 
 form them all; and that his anointing was by the immediate 
 effusion of the Spirit, which answereth fully to all things re- 
 quired in the legal and typical unction : I cannot see what 
 farther can be expected for explication' or confirmation of this 
 truth, that Jesus is the Christ. 
 
 The necessity of believing this part of the Article is most 
 apparent, because it were impossible he should be oar Jesus, 
 except he were the Christ. For he could not reveal the way 
 of salvation, except he were a prophet; he could rot work 
 out tliat salvation revealed, except he were a priest; he could 
 not confer that salvation upon us, except he were a king ; he 
 could not be Prophet, Priest, and King, except he were the 
 Christ. This was the fundamental doctrine which the apostles 
 not only testified, as they did that of the resurrection, but 
 argued, proved, and demonstrated out of the Law and the 
 Prophets. We find St. Paul, at Thessalonica, " three sab- 
 bath-days, reasoning vvith them out of the Scriptures, opening 
 and alleging that Christ must needs have suffered and risen 
 again from the dead ; and that this Jesus whom 1 preach 
 unto you, is Christ." (Acts xvii. 2, 3.) We find him again at 
 Corinth "pressed in spirit, and testifying to the Jews, that 
 Jesus was Christ." (Acts xviii. 5.) Thus Apollos, by birth 
 a Jew, but instructed in the Christian faith by Aquila and 
 Priscilla, "mightily convinced the Jews, and that publicly, 
 shewing by the Scriptures, that Jesus was Christ." (Acts 
 xviii. 28.) This was the touchstone by which all men at tirst 
 were tried, whether they were Christian or anti-Christian; 
 *' For whosoever believeth (saith St. John) that Jesus is the 
 Christ, is born of God." (1 John v. 1.) What greater com- 
 mendation of the assertion of this truth ? " Who is a liar 
 (saith the same apostle), but he that denieth that Jesus is the 
 Christ? This man is the antichrist, as denying the Father and 
 the Son." (1 John ii. 22.) What higher condemnation of the 
 negation of it? 
 
 Secondly, As it is necessarily to be believed as a most 
 fundamental truth, so it hath as necessary an influence upon 
 our conversations ; because except it hath so, it cannot clearly 
 be maintained. Nothing can be more absurd in a disputant, 
 than to pretend to demonstrate a truth as infallible, and at 
 ♦he same time to show it impossible. And yet so doth every 
 one who professeth faith in Christ already come, and livetli 
 not according to that profession : f:r thereby he proveth, as 
 
AND IN JESUS CHRIST. &c. 155 
 
 far as he is able, that the true Christ is not yet come, at least 
 that Jesus is not he. We sufficiently demonstrate to the Jews 
 that our Saviour, who did and suffered so much, is the true 
 Messias ; but by our lives we recall our arguments, and 
 strengthen their wilful opposition. For there was certainly 
 a promise, that when Christ should come, " the wolf should 
 dwell with the lamb, and the leopard should lie down with 
 the kid, and the calf and the young lion and the fatling toge- 
 ther, and a little child should lead them ;" (Isa. xi. 6.) that is, 
 there should be so much love, unanimity, and brotherly kind- 
 ness in the kingdom of Christ, that all ferity and inhumanity 
 being laid aside, the most different natures and inclinations 
 should come to the sweetest harmony and agreement. Whereas 
 if we look upon ourselves, we must confess there was never 
 more bitterness of spirit, more rancour of malice, more he;it 
 of contention, more manifest symptoms of envy, hatred, and 
 all uncharitableness, than in those which make profession Df 
 the Christian faith. It was infallibly foretold, that " when 
 the Law should go forth out of Zion, and the word of the Lord 
 from Jerusalem, they should beat their swords into plough- 
 shares, and their spears into pruning-hooks : nation should 
 not lift up sword against nation, neither should they learn 
 war any more:" (Lsa. ii. 3, 4.) whereas there is no other art 
 so much studied, so much applauded, so violently asserted, 
 not only as lawful, but as necessary. Look upon the face of 
 Christendom, divided into several kingdoms and principal! 
 ties : what are all these but so many public enemies, either 
 exercising or designing war? The Church was not more fa- 
 mous, or did more increase by the first blood, which was shed 
 in the primitive times through the external violence of ten 
 persecutions, than now it is infamous, and declines through 
 constant violence, fraud, and rapine, through public engage- 
 ments of the greatest empires in arms, through civil and in- 
 testine wars, and, lest any way of shedding Christian blood 
 should be unassayed, even by massacres. It was likewise 
 prophesied of the days of the Messias, that all idolatry should 
 totally cease, that all false teachers should be cut off, and un- 
 clean spirits restrained. (Zech. xiii. 2.) And can we think 
 that the Jews, who really abhor the thoughts of worshipping 
 an image, can ever be persuaded there is no idolatry commit- 
 ted in the Christian church ? Or can we excuse ourselves in 
 the least degree from the plague of the locusts of Egypt, the 
 false teachers ? Can so many schisms and sects arise and 
 spread, can so many heresies be acknowledged and counte- 
 nanced, without false prophets and unclean spirits? If then 
 we would return to the bond of true Christian love and cha- 
 rity, if we would appear true lovers of peace and tranquillity, 
 if we would truly hate the abominations of idolatry, false 
 doctrine, and heresy, let us often remember what we ever pro- 
 
156 ARTICLE II. 
 
 fess in ouv Creed, that Jesus is the Christ, that the kingdom of 
 the Messias cannot consist vviih these impieties. 
 
 Thirdly: The necessity of this belief appeareth, in respect 
 of those offices which belong to Jesus, as he is the Christ, We 
 must look upon him as upon the prophet anointed by God to 
 preach the Gospel, that we may be incited to hear and em- 
 brace his doctrine. Though Moses and Elias be together 
 with him in the mount, yet the voice from heaven speaketh of 
 none but Jesus, " Hear ye him." (Matt. xvii. 5.) He is that 
 Wisdom, *' the delight of God," crying in the Proverbs, 
 " Blessed is the man that heareth me, watching daily at my 
 gates, waiting at the posts of my doors." (Prov. viii. 30. 34.) 
 " There is one thing needful, (saith our Saviour,) and Mary 
 chose that good part, who sat at Jesus' feet, and heard his 
 word." (Luke x. 42. 39.) Which devout posture teacheth us, 
 as a willingness to hear, so a readiness to obey ; and the pro- 
 per effect, which the belief of this prophetical office vvorketh 
 in us, is our obedience of faith. We must farther consider 
 him as our high-priest, that we may thereby add confidence 
 to that obedience. For we have " boldness to enter into the 
 holiest by the blood of Jesus ; i/ea, having a high-priest over 
 the house of God, we may draw near with a true heart, in full 
 assurance of faith." (Heb. x. 19.21,22.) And as this breed- 
 eth an adherence and assurance in us, so it requireth a resig- 
 nation of us. For if Christ have redeemed us, we are his; if 
 he died for us, it was that we should live to him: if we be 
 " bought with a price," we are no longer our own ; but we 
 must " glorify God in our body, and in our spirits, which are 
 God's." (I Cor. vi. 20.) Again, an apprehension of him as a 
 King, is necessary for the performance of our true and entire 
 allegiance to him. " Send the Lamb to the Ruler of the 
 earth," (Isa. xvi. 1.) do him homage, acknowledge him your 
 King, shew yourselves faithful and obedient subjects. We 
 can pretend, and he hath required, no less. As soon as he let 
 the apostles understand, that, " all power was given unto him 
 in heaven and earth," he charged them to " teach all nations, 
 to observe all things whatsoever he commanded them." (Matt, 
 xxviii. 18. 20.) Can we imagine lie should so strictly enjoin 
 subjection to " higher powers," (Rom. xiii. 1.) the highest of 
 whom are here below, and that he doth not expect exact obe- 
 dience to him who is exalted '* far above all principalities and 
 powers, and is set down at the right hand of God ?" (Eph. i. 
 21. 20.) It is observable, that in the description of the 
 coming of the Son of man, it is said, " the King shall say unto 
 them on his right hand. Come, ye blessed of my Father, inherit 
 the kingdom prepared for you :" (Matt. xxv. 34.) which title 
 as it secures hope, in respect of his power; as it magnifies our 
 reward, by the excellency of our inheritance ; so also it teach- 
 eth us the indispensable condition of obedience. 
 
AND IN JESUS CHRIST, &c. 
 
 157 
 
 Fourthly, The belief of Jesus the Christ, is necessary to in- 
 struct us what it is to be a Christian, and how far we stand 
 obliged by owning that name. Those who did tirst embrace 
 the faith, were styled 'disciples,'* (as when the " number of 
 the disciples were multiplied," Acts vi. 1. 7.) or ' believers,' 
 (Acts V. 14. I Tim. iv. 12.) or ' brethren,' (Acts and Epistles, 
 often) or ' men of the church.'f or ' callers upon the name of 
 Christ,' (Acts ix. 21.) or 'men of the way ;'J or by their ene- 
 mies • Nazarenes,' (Acts xxiv. 5.) and ' Galileans.' (Acts ii. 7.) 
 But ill a short time they gained a name derived from their 
 Saviour, though not from that name of his which signifieth 
 salvation; for, from Christ, they were called 'Christians.* 
 A title so honourable, and of such concernment, that St. Luke 
 hath thought fit to mention the city in which that name was 
 first heard. " And the disciples were called Christians first at 
 Antioch," (Acts xi. 26. )§ as the Scriptures assure us; so 
 
 * For when our Saviour gave that com- 
 mand to his apostles, nofsuflEVTE; eSv fxa- 
 BiTtvs-aTe -crnVTa Ta fSvij, Go make all na- 
 tions disciples, they which delivered the 
 Gospel, were y.aBnrivcvni;, they which 
 were taught it and received it, were at 
 that time y,aS!riTBu^ivTS;, and after by a 
 name habitual, fj.:idnrai, translated by 
 Tertuliian diiceiites, ordinarily tliscipiili. 
 MoS»iT»ic oZv la-TiV, ic /«av5av3fxEv Trap' alroij 
 Tov Kufiou, ttSj tw Kv^iai 7r^osr£^^o,usK)f, 
 SuTTl axo'KouQi'iv avT^, ToyTKnii, aKoueiv tSiV 
 Xiyaiv auTOu, TTij'TEtEiv TE xai TTEiflscrSai alrS 
 ill; ilTTTOTri, Xai Baj-iM", X-O-l I'ttT^M, xa; Si- 
 Saa-xaXou aXn^Eiaf, ett" IXtti'Si ^ai^c alcuviou. 
 S. Basil, de Baiitism. 1. i. ^. 'i. Thus then, 
 in the language of the Scriptures, //.a^r,- 
 teu'eiv Tiva, is (0 make a disciple ; as, /txafitj- 
 Tlvs-avrec litaiovi. Acts xiv. i'l. fxctdn-nusir 
 Tivi, to he a disciiile ; as, Joseph of Ariraa- 
 thea, ifjLx&nriva-e tS 'Ua-ou, iMatt. xxvii. hi. 
 Ma&>!TEuS?vai the same ; as, y^afx/j-ttTtv; 
 fAa^miuQiU £1? Tr,v |3a£riX£i'<iy -liv ou^avaiv, 
 Matt. xiii. 52. Thus y.aS!rnevbmat t» 
 Ky«i5D, is often used by St. Basil de Bap- 
 tismate, whose title is : "OrihX TrfZrov /j-a- 
 BtneuOryai tS Ku^ia-, xa; tote xaTa^muSJJvai 
 Toi/ kyloii Ba.irri^ij.aror according to our 
 Saviour's method. Hence those which 
 were first converted to the faith, were 
 called fxa^mal, as the disciples of Christ 
 their doctor and master. 
 
 ■f Oi aTTo T>?; IxxXno-iay , as when Herod 
 stretched forth his hand, xaxajs-ai -rivaf tJSv 
 alto Twf IxxXus-iaj. to mischief some of those 
 which were i>f the Chu. ch. 
 
 t As when Saul went down to Da- 
 mascus with a commission : cTrai? lavTivaj 
 tt/pi) tSc oJoS ovTaf avSja; te xai j/wafxa;, 
 ltisfAi-/ov; iyayri eU'U^ou^-a'hhfX, Acts ix. 2. 
 we translate it, any of this waij, when 
 there was no way mentioned to which 
 tbo pronoun this should have relation ; 
 
 nor is h oJo? in the Greek any more than 
 the wail. So when St. Paul went to the 
 Synagogue at Corintli, divers were har- 
 dened and believed not, xaxoXoyeSvTff -riv 
 oSsv Ivi'BTiov Tou 7rx>iSrii(if, Acts xi.\. 9. here 
 we translate it, spake evil of that wai/ ; 
 but Beza has left his Articuliis pronominis 
 vice fuii^ititr, whi'h he had from Eras- 
 mus, and hath otherwise supplied it, 
 male loqiieutes de via Dei : and the old 
 translation, which in the former had hujus 
 tier, in this hath simply malediceutes lite: 
 and certainly 'JoJoj is nothing but thewaii. 
 Again, at Kphesus, lymro Se Kara tov 
 xai^ov £x6~vov Ta^ttpfo; olx. oXij/of we§i T?ff 
 ohv, Acts xix. 23. de via, V. 'J ran si. 
 Beza again oh viam Dei, but it is nothing 
 but the way. Thus Felix put off St. Pauf, 
 axpi^EiTTEpov Si Jit TO. TTEpi Trig oSoD, till he had 
 a more eiact knowledge of the way, V. 
 Translat de via ha:,-; Beza, ad sectam 
 istam. Whereas then the phrase is so 
 simply and so frequently the same, it can 
 be nothing else but the word then in use 
 to signify the religion which the Chris- 
 tians professed. And so some also of the 
 ancients seem to have spoken, as appears 
 by the language of the iMelchizedecians : 
 Xfia-To; l^iXeyyj, iVa Ji/xa; xaXsj-ji ex TroXXit 
 oo«v £ic /ut'av TauT.v Tr,v yviriv, ETrEiSav aWE- 
 9'Tf£4.£v ri|W.a; aTTO EiJ»Xa)v, Xai CTriJft^Ev ri/ix.Tv 
 tr.Y oJov, and in that description of the 
 Gallican persecution : 'B/A.eivav Se £?» el 
 /tt)ij£ ')^voi; iriirdTi Tri'a-TEaJC, /ixiSe a'lrBniriy 
 V/iufxaToi; vv/j.'fMov, /xn^l Evvoiav <poBou ©low 
 D-p^oVTE;, aXXi xai Jia tSj a.\aa-rfo<pr,(; alruy 
 $Xaa-<^rifxoZvrit tny oSd-/. Euseh. Hist. 1. v. 
 c. 1. p. "208. 
 
 § St. Luke noteth the place, but neither 
 the time when, nor person by whom this 
 name was given. Tertuliian seems to 
 make it as ancient as the reign of Tibe- 
 rius : ' Tiberius ergo, cujus tempore no- 
 
158 
 
 ARTICLE II. 
 
 named by Euodius the bishop of that place, as ecclesiastical 
 history informs us. A name no sooner invented, but em- 
 braced by all believers, as bearing the most proper significa- 
 tion of their profession, and relation to the Author and Master 
 whom they served. In which the primitive Christians so 
 much delighted, that before the face of their enemies they 
 would acknowledge no other title but that, though hated, re- 
 viled, tormented, martyred for it.* Nor is this name of 
 greater honour to us, than obligation. There are two parts of 
 the seal of the foundation of God, and one of them is this, 
 " Let every one that namelh the name of Christ depart from 
 iniquity." (2 Tim. ii. 19.) It was a common answer of the 
 ancient martyrs, ' I am a Christian, and with us no evil is 
 done.'t The very name was thought to speak something of 
 emendation ;J and whosoever put it on, became the better 
 man. Except such reformation accompany our profession, 
 there is no advantage in the appellation .;§ nor can we be ho- 
 
 men Christianum in seculum introivit.' 
 Apol. c. 3. But I conceive indeed, he 
 speaks not of the name, Dut of the reli- 
 gion ; for so he may well be thought to 
 expound himself, saying soon after : ' Cen- 
 sus istius disciijlinae, ut jam edidimus, a 
 Tiberio est.' c. 7. However, the name of 
 ChrLlian is not so ancient as Tiberius, 
 nor, as I think, as Caius. Some ancient 
 author in SuidnS assures us, that it was 
 first namod in the reign of Claudius, when 
 St. Peter had ordained Kuodius bishop of 
 Antioch. 'l3-T3oy Ji on Itti K'Kav^lov B-^<ri- 
 Xia); 'Pa/xi)?. riET^ot; t^Tj aizOTToXiv ■)(f.ifno- 
 rha-atT}; E-jiJiov, /AST(uvofji.a.y5riTav oi iraXai 
 Xeyo'iWEvai Na^apafot naX TaXiXaroi, X^ifl-Tiovoi. 
 Suid. in Na^apaTtf and in Xfirnavci. And 
 Johannes Antiochenus confirms not only 
 the time, but tells us that Kuodius the 
 bishop was the author of the name : 
 Kaj Ito-i alroZ ( KXauJi'su) X^'jfl-Tiavoi aitiixk- 
 e-5>is-av, TsC auTOu imiTM.owoii E^dJi'o'J Trpotro- 
 fjt-tXr.a-ayTo; aixs"; Kal £7ri&iiTorT3f avTo"; to 
 ovofxa toDto" 'rriiw ya^ Na^ajaVoi no.] Ta'Ki- 
 "Katoi IxaXsJvTO o! Xpia'Tiavoi. thus the name 
 Christian was first brought into use at 
 Antioch, bv Kuodius the bishop of the 
 place, and hath ever since been conti- 
 nued as the most ])roper appellation which 
 could be given unto our |)rofession, being 
 derived from " the Author and finisher of 
 our fai'.h." ' At nunc sccta orditur in 
 nomine utique sui auctoris. Quid novi, 
 si aliqua disci[)lina de magistro cogno- 
 mentuin s^ctatoribus suis inducii^ Nonne 
 philosophi de auctoribus suis nuncupantur 
 Platonici, Epicurei, Pythagorici? Ktiam 
 a locis conveiiticulorum et stationum sua- 
 rum Stoici, Acadeniici 1 Nonne Medici 
 ab Erasistrato, et Grammatici ab Ari- 
 starclio, coqui etiam ab Apicio t Neque 
 
 tamen qnenquam ofFendit professio no- 
 rainis cum institutione transmissi ab in- 
 stitutore.' Tertull. Apol. c. 3. 
 
 * As we read of Sanctus. a deacon at 
 Vienna, in a hot persecution of the French 
 Church, who being in the midst of tor- 
 tures, was troubled with several ques- 
 tions, which the Gentiles usually then 
 asked, to try if they could extort any con- 
 fession of any wicked actions practised 
 secretly by the Christians; yet would not 
 give any other answer to any question, 
 than that he was a Christian. Torairv 
 irapttj-Tttj-Ei dvTiTrapETa^aTo alroi;, wcttI 
 fxnrs tl i'Siov xariiiriiv ovo/u.a, jmAte Eflveuj, 
 /unTE TTJXEaic o'Qev iiv, y-riTi El Joi/Xoj Ji IXSuSsfof 
 i'n- aXXa •nrfj; TravTa -rk Ivspwriifxiva, airs- 
 xpivaro rr, Pwuaixn <f>(wi)', XfisrTiavc'f ti/At. 
 toZto xai aVTi ovo'^uaTof, xai avr; TToXsstff, Kat 
 dvTi yhov;, xai dvxi ■nravTcc EtraXX^Xooj x/jio- 
 Xiyu. Euseh. Hist. Eccl. I. v. cap. I. The 
 same doth St. Chrysostom testify of St. 
 Lucian : Tlelai; d •marpl^a; ; Xfimavof t'^i, 
 <t»i!ri. Tt E;^£if ECTiTfiJEunArt ; X^;a-Tiay3;e:^», 
 Ti'vaf TTfcyjKJUj ; o Ji "^f't aisjavTa, IXtyiV, 
 on XptTTiavJf v.fji.1. Oral. lb. 
 
 t So Blaiidina in the French persecu 
 tion : ''Hv ttirSj dvdX>i4(j xai atanaus-it; xat 
 o.ta.'KynTla, nriv <ry/.ti3aivovTa)y, to Xsyeiv on 
 Xpia-Tiavii Ei/.ti, xa; Traf i;fA,~v olSev <f>ai;Xoy 
 j'lVsTai. Eitseb. Hist. Eccl. 1. v. c. 1. 
 
 X 'Alii quosante hoc nomen vagos, 
 viles, improbos noverant, ex ipso denotant 
 quod laudant, ca3citate odii in suffragium 
 impiuguiit. Quae mulier! quam lasciva! 
 quam festival qui juvenis! (]uani lascivus! 
 quam amasius I facti sunt Christiani : 
 ita nomen emendationis imputatur.' Ter- 
 tull. Apol. c. J. 
 
 § ' Totum in id revolvitur, ut qui 
 Christiani nominis opus noa agit, Chris- 
 
AND IN JESUS CHRISl, &c. 169 
 
 nouTed by that title, while we dishonour him that gives it. 
 If he be therefore called Christ, because anointed ; as we de- 
 rive the name of * Christian,' so we do receive our unction,* 
 from him. For as " the precious ointment upon the head ran 
 down upon the beard, even Aaron's beard, and went down to 
 the skirts of his garments ;" (Psal. cxxxiii. 2.) so the Spirit, 
 which without measure was poured upon Christ our head, is 
 by him diffused through all the members of his body.f For 
 "God hath established and anointed us in Christ:" (2 Cor. 
 1.21.) "We have an unction from the Holy One, and the 
 anointing which we have received from him, abideth in us." 
 (1 John li. 20. 27.) Necessary then it cannot choose but be, 
 that we should know Jesus to be the Christ : because he is 
 Jesus, that is, our Saviour, by being Christ, that is, anointed ; 
 so we can have no share in him as Jesus, except we become 
 truly * Christians,' and so be in him as Christ, anointed with 
 that unction from the Holy One.:j: 
 
 Thus having run through all the particulars at first designed 
 for the explication of the title Christ, we may at last clearly 
 express, and every Christian easily understand, what it is we 
 say, whe:^ we make our confession in these words, / believe in 
 Jesus Chr-.d. I do assent unto this as a certain truth, that there 
 was a man promised by God, foretold by the prophets, to be 
 the Messias, the Redeemer of Israel, and the expectation of the 
 nations. I am fully assured by all those predictions, that the 
 Messias so promised, is already come. I am as certainly per- 
 suaded, that the man born in the days of Herod of the Virgin 
 Mary, by an angel from heaven called Jesus, is that true Messias, 
 so long, so often promised : that, as the Messias, he was anointed 
 to three special offices, belonging to him as the mediator be- 
 tween God and man ; that he was a Prophet, revealing unto 
 us the whole will of God, for the salvation of man ; that he 
 was a Priest, and hath given himself a sacrifice for sin, and so 
 hath made an atonement for us ; that he is a King, set down at 
 the right hand of God, far above all principalities and powers, 
 whereby, when he hath subdued all our enemies, he will con- 
 fer actual, perfect, and eternal happiness upon us. I believe 
 this unction, by whicli he became the true Messias, was not 
 performed by any material oil, but by the Spirit of God, which 
 he received as the Head, and conveyeth to his members. And 
 in this full acknowledgment, I believe in Jesus Christ. 
 
 tianus non esse videatur. Nomen enim tuU. Apol. c. 3. 
 
 sine actu aique officio suo nihil est.' Sal- t ' Inde apparet Chrhti corpus nos 
 
 viar. de Gnhern. Dei, 1. iv. in iiiit. p. 100. esse, quia omnes ungimur ; et oinnes in 
 
 al. 89. 'Eav Tif TO ovofxa XaSiiv rou xpi- illo et Ckristi et Christus sumus, quia 
 
 9-ria)tis-fA.ou Ivi'gji^n Tov Xjio-Tov, otSiv o-fsXcf quodammodo totus Chrhtus caput et cor- 
 
 oiiTw iiro Trc v^orry^ia.;. S. Basil, ad pus est.' S. Anvtut. in PmI. sxvi. 
 
 Amphiloch. F.piit. 199. al. -2. can. 43. t Toi; vi^K/ir hfAiTi; toJtou siVlxa xaXoi'^lSa 
 
 * • Ch'istiar.us vsro, quantum inter- X^ur-nayol, on )(_(tofA.t9a. eKaav etcl/. TlieO' 
 
 pTetatio ct't, de unctione deducitur.' Ter- phiL. ad Aiitol. 1. i. p. 77. 
 
160 ARTICLE II. 
 
 His onlij Son. 
 
 After our Saviour's nomination immediately followeth his 
 filiation: and justly after we have acknouledged him to be the 
 Cluist, do we confess him to be the Son of God; because these 
 two were ever inseparable, and even by the Jews themselves 
 accounted equivalent. Thus Nathanael, that true Israelite, 
 maketh his confession of the Messias : "Rabbi, thou art the 
 Son of God, thou art the King of Israel." (John i. 49.) Thus 
 Martha makes expression of her faith : "I believe that thou art 
 the Christ the Son of God. which should come into the world." 
 (John xi. 27.) Thus the high-priest maketh his inquisition : " I 
 adjure thee by the living God, that thou tell us whether thou 
 be the Christ, the Son of God." (Matt. xxvi. 63.) This was the 
 fam.ous confession of St, Peter : " We believe and are sure, that 
 thou art that Christ the Son of the living God." (John vi. 69.) 
 And the Gospel of St. John was therefore written, that "we 
 might believe that Jesus is the Christ, the Son of God." (John 
 XX. 31.) Certain then it is, that all the Jews, as they looked for a 
 Messias to come, so they believed that Messias to be the Son of 
 Goc?(alt!iough since the coming of our Saviour they have denied 
 it):* and that by reason of a constant interpretation of the 
 second psalm, as appropriated unto him. And the primitive 
 Christians did at the very beginning include this filial title of 
 our Saviour together with his names into the compass of one 
 word.+ Well therefore, after we have expressed our faith in 
 Jesus Chri'it, is added that, which always had so great affinity 
 with it, the otily Son of God. 
 
 In these words there is little variety to be observed, except 
 that what we translate the only Son,X that in the phrase of the 
 
 • For wlien Celsus, in the person of a | The Latins indeed generally use the 
 
 Jew, had spoken these words : «.a\ eTttev word un'icum. So KufiSnus : ' Et in unico 
 
 ifAot •7r^o(f>nTrif Ir 'U^oa-oXiifjioii ttote, o'ti li^Ei filio ejus :' §. 8, 9. which is so far from 
 
 ®cou tiof, T»v ocri'ajv X;iT>i?, xal rZv aiindiv being in his apprehension tlie same with 
 
 xoXao-Tii{* Origen says diey were most im- imigenitiis, that he refers it as well to 
 
 properly attributed to a Jew, who did look Lord as Son : ' Hie ergo Jesus Christus, 
 
 indeed for a Messias, but not for the Son Filius unicus Dei, qui est et Dominus 
 
 of God, i. e. not under the notion of a noster unicus, et ad Filium referri et ad 
 
 Son. 'lotyJaTcj Se rjlti av ofxo>.oy>is-ai o't( 'TTpo- Dominum potest.' So St. Augustin in 
 
 <f>iiT>if Ti; iTttiv >)^£iv GeoZ vMi. o ya^ Xiyou!riv Enchirid. c. 34. and Leo Eijist. 10. Which 
 
 la-Tiv, oTi 1)^61 X^iirro; tcv 0£oS- nal ttoX- is therefore to be observed, because in 
 
 Xaxi? in l^KTDum ■nrjc; ii/xa; Eijctjccf wEfl vlou the ancient copies of those epistles, the 
 
 Qeou, cc; oi^Evcf ovtcj toioutov, oiJi 7rpi34»i- word iniiciim was not to be found ; as ap- 
 
 TEu&EVTcc. Adv. Cels. 1. i. §. 49. peareth by the discourse of Vigilius, who, 
 
 t That is, IX0Y2 [np. 'Ua-oZ; Xpicrroj in the fourth book against Futyches, hath 
 
 ©sou Tiof ZoDTiij ] ' Nos pisciculi secundum these words : ' Ilia primitus uno diluens 
 
 ip^&uv nostrum Jesum Christum in aqua volumine quse Leonis objiciuntnr P^pistolae, 
 
 nascimur.' TerluH. de Ba;)(. c. 1. which cujushoc sibi primo capitulum iste, nescio 
 
 is thus interpreted by Optatus : ' Cujus quis, proposuit ; Fideliuni universitas pro- 
 
 piscis noniea secundum appellationem fitetur credere se in Deum Patrem omni- 
 
 Graecam in uno nomine per singulas lite- potentem, et in Jesum Christum, Filium 
 
 ras turbam sanctorum nominum continet, ejus, Dominum nostrum,' 1. iv. ^. 1. 'I'hat 
 
 Ix^^-iii quod est Latine, Jesus Christus Dei which he aims at, is the tenth epistle of 
 
 Filius SaUator,' lib. iii. c. 2. Leo, in which those words are found, bu.* 
 
HIS ONLY SON. 
 
 161 
 
 Scripture, and the Greek Church is, iha onlif-hegotten. It is 
 then sufficient for the explication of these words, to shew how 
 Christ is the Son of God, and what is the peculiarity of his 
 generation; that when others are also the sons of God, he 
 alone should so be his Son, as no other is or can be so ; and 
 therefore he alone should have the name of the onhj-begotten. 
 
 First, then, It cannot be denied that Christ is the Son of 
 God, for that reason, because he was by the Spirit of God born 
 of the Virgin Mary; for that which is conceived (or begotten)* in 
 her, by the testimony of an angel, is of the Ho/j/ Ghost; :?.nd 
 because of him, therefore the Son of God. For so spake the 
 angel to the Virgin; "The Holy Ghost shall come upon thee, 
 and the power of the Highest shall overshadow thee : therefore 
 also that holy thing which shall be born of thee {or which is 
 begotten of thee) shall be called the Son of God." (Luke i. 35.) 
 And the reason is clear, because that the Holy Ghost is God. 
 For were he any creature, and not God himself, by whom our 
 Saviour was thus born of the Virgin, he must have been the 
 Son of a creature, not of God. 
 
 with the addition of uniciim, which, as it 
 seems, then was not there ; as appears yet 
 farther by the words which follow, §. 2. 
 ' Miror tainen quomodo hunc locum iste 
 notavit, et ilium praetermisit, ubi unici 
 filii commemorationem idem beatus Leo 
 facit, dicens, Idem vero sempiterni geni- 
 toris unigenitus .^empiternus, natus de 
 Spiritu S ex iMaria Virgine :' which words 
 are not to be found in the same epistle. 
 Howsoeveritwasinthe first copies of Leo: 
 both Ruffinus and St. Augustin, who were 
 before him, and Maximus Tauriensis, 
 Chrysologus, Etherius and Beatus, who 
 were later, read it, ' et in Jesum Christum 
 filium ejus unicum.' But the word used in 
 the Scriptures, and kept constantly by the 
 Greeks, is fxovoyim^, the oulii-beo^otten. 
 
 * For the original is to ev alrn ystvnQiv 
 and it is the observation of St. Basil, ovk 
 tl'pnTat, TO xuiiSsv, aWx, to yentiQiy. Homil. 
 ill Sand. Clnht. Gen. §. 4. Indeed the 
 vulgar translation renders it, qnud in ea 
 natum est, and in St. Luke, qiind iiascetnr 
 sanctum ; and it must be confessed this 
 was the most ancient translation. For so 
 Tertullian read it: ' Per virginem dicitis 
 natum, non ex virgine, et in vulva, non ex 
 vulva, quia et Augelus in somnis ad 
 Joseph, Nam quod in ea natum est, inquit, 
 de Sp. S. est.' De carue Christi, c. 19. and 
 of that in St. Luke : ' Haec et ab Angelo 
 exceperat secundum nostrum Evangelium, 
 Propterea, quod in te nascetiu', vocabitur 
 &a'nctum,Jilius Dei.' Adv. Marcion. 1. iv. c. 
 7. Yet quod in ca natum est cannot be pro- 
 per, while it is yet in the womb ; nor can 
 the child first bu said to be born, and then 
 
 that the mother shall bring it forth. It 
 is true indeed, ymav signifies not always 
 to beget, but sometimes to bear or br'nig 
 forth ; as h yuv'i trou 'EXic-a?£T yinfia-ti vlov 
 (Tflt, Luke i. 13. and verse 57. xal lyimio-sv 
 i/io». So ToD 5e 'Ius-oD yiwn&iyTo; Iv BijSXee^, 
 Matt. ii. 1. must necessarily be understood 
 of Christ's nativity, for it is most certain 
 that he was not begotten or conceived at 
 Bethlehem. And this without question 
 must be the meaning of Herod's inquisi- 
 tion, vou Xpio-To; yenuTai, where the 
 Messias was to be born. But though ycniv 
 have sometimes the signification of fccuJ'uij 
 or bringing forth ; yet to Iv airn ymn^h 
 cannot be so interpreted, because it speaks 
 of something as past, when as yet Christ 
 was not born ; and though the conception 
 was already past, and we translate it so, 
 " which is conceived ;" yet St. Basil re- 
 jects that interpretation : yinav is one 
 thing, c-uXXaf*Cav£iv another. Seeing then 
 the nativity was not yet come, and ytvfv6h 
 speaks of something already past, there- 
 fore the old translation is not good, quod 
 in ea natum est. Seeing, though the con- 
 ception indeed were past, yet ymav sig- 
 nifieth not to conceive, and so is not pro- 
 perly to be interpreted, that uhich is con- 
 ceived. Seeing yinav is most properly to 
 beget, as h ytnuirtxh the generative J acuity : 
 therefore I conceive the fittest interpreta- 
 tion of those words, to h avrri yen>t6iv, 
 that which is begotten in her. And because 
 the angel in St. Luke speaks of die same 
 thing, therefore I interpret to yem'i^Bvov im 
 a-ou, in the same manner, that which ig 
 legottm of thee. 
 
 M 
 
162 ARTICLE II. 
 
 Secondly, It is as undoubtedly true, that the same Christ, 
 thus born of the Virgin by the Spirit of God, was designed to 
 so high an office by the special and immediate will of God, 
 that by virtue thereof he must be acknowledged the Son of God. 
 He urgeth this argument himself against the Jews ; " Is it not 
 written in your law, I said. Ye are gods?" (John x. 34.) Are not 
 these the very words of the eighty-second Psalm? (ver. 6.) "If 
 he called them gods," if God himself so spake, or the Psalmist 
 from him, if this be the language of the Scripture, if they be 
 called gods " unto whom the word of God came (and the Scrip- 
 ture cannot be broken," nor the authority thereof in any par- 
 ticular denied), "Say ye of him whom the Father hath sanctified, 
 and sent into the world," whom he hath consecrated and com- 
 missioned to the most eminent and extraordinary office, " say 
 ye of him. Thou blasphemest, because I said I am the Son of 
 God ?" (John X. 35, 36.) 
 
 Thirdly, Christ must therefore be acknowledged the Son of 
 God, because he is raised immediately by God out of the earth 
 unto immortal life. For " God hath fulfilled the promise unto 
 us, in that he hath raised up Jesus again ; as it is also written 
 in the second psalm, Thou art my Son, this day have I begotten 
 thee." (Acts xiii. 33.) The grave is as the womb of the earth ; 
 Christ, who is raised from thence, is as it were begotten to 
 another life : and God who raised him, is his Father. So true 
 it must needs be of him, which is spoken of others, who are 
 " the children of God, being the children of the resurrection." 
 (Luke XX. 36.) Thus was he " defined, or constituted, atid ap- 
 pointed the Son of God with power by the resurrection from 
 the dead :" (Rom. i. 4.) neither is he called simply the first that 
 rose, but with a note of generation, "the first-born from the 
 dead." (Col. i. 18.) 
 
 Fourthly, Christ,a.hev his resurrection from the dead, is made 
 actually heir of all things in his Father's house, and Lord of 
 all the spirits which minister unto him, from whence he also 
 hath the title of the Son of God. "He is set down on the 
 right hand of the Majesty on high ; being made so much bet- 
 ter than the angels, as he hath by inheritance obtained a more 
 excellent name than they. For unto which of the angels said 
 he at any time. Thou art my Son, this day have I begotten 
 thee?" (Heb. i. 3 — 5.) From all which testimonies of the 
 Scriptures it is evident, that Christ hath this fourfold right 
 unto the title of the Son of God: by generation, as begotten of 
 God; by commission, as sent by him ; by resurrection, as the 
 first-born; by actual possession, as heir of all. 
 
 But beside these four, we must find yet a more peculiar 
 ground of our Saviour's filiation, totally distinct from any 
 which belongs unto the rest of the sons of God, that he may be 
 clearly and fully acknowledged the only-begotten Son. For 
 although to be born of a virgin be in itself miraculous, and 
 
HIS ONLY SON. 163 
 
 justly entitles Christ unto the [title of the] Son of God ; yet it 
 is not so far above the production of all mankind, as to place 
 him in that singular eminence, which must be attributed to the 
 only-begotten. We read of" Adam the son of God," as well as 
 " Seth the son of Adam :" (Luke iii. 38.) and surely the framing 
 Christ out of a woman cannot so far transcend the making 
 Adam out of the earth, as to cause so great a distance as we 
 must believe between the first and second Adam. Beside, there 
 were many, while our Saviour preached on eaith, who did 
 believe his doctrine, and did confess him to be the Son of God, 
 who in all probability understood nothing of his being born 
 of a virgin ; much less did they foresee his rising from the 
 dead, or inheriting all things. Wherefore, supposing all these 
 wavs bv which Christ is represented to us as the Son of God, 
 we shall find out one more yet, far more proper in itself, and 
 more peculiar unto him, in which no other son can have the 
 least pretence of share or of similitude, and consequently in 
 respect of which we must confess him the onltj-hegotlen. 
 
 To which purpose I observe, that the actual possession of 
 his inheritance, which was our fourth title to his Sonship, pre- 
 supposes his resurrection, which was the third : and his com- 
 mission to his office, which was the second, presupposeth 
 his generation of a virgin, as the first. But I shall now en- 
 deavour to find another generation, by which the same Christ 
 was begotten, and consequently a Son before he was conceived 
 in the virgin's womb. Which that I may be able to evince, I 
 shall proceed in this following method, as not only most facile 
 and perspicuous, but also most convincing and conclusive. 
 First, I will clearly prove out of the Holy Scriptures, that 
 Jesus Christ, born of the Virgin Mary, had an actual being or 
 subsistence, before the Holy Ghost did come upon the Virgin, 
 or the power of the Highest did overshadow her. Secondly, I 
 will demonstrate from the same Scriptures, that the being 
 which he had antecedently to his conception in the Virgin's 
 womb, was not any created being, but essentially divine. 
 Thirdly, We will shew that the divine essence which he had, 
 he received as communicated to him by the Father. Fourthly, 
 We will declare this communication of the divine nature, to be a 
 proper generation, by which he which communicateth, is a pro- 
 per Father, and he to whom it is communicated, a proper Son. 
 Lastly, We will manifest that the divine essence was never 
 communicated in that manner to any person but to him, that 
 never any was so begotten besides himself; and consequently, 
 in respect of that divine generation, he is most properly and 
 perfectly the otlii -begot ten Son of tJie Father. 
 
 As for the first, that Jesus Christ had a real being or exist 
 ence, by which he truly was, before he was conceived of the 
 Virgin Mary, I thus demonstrate. He which was really in 
 heaven^ and iruly descended from thence, and came inlo the 
 
164 ARTICLE II. 
 
 world from the Father, before that which was begotten of the 
 Virgin ascended into heaven, or went unto the Father, he had 
 a real being or existence before he was conceived in the 
 Virgin, and distinct from that being which was conceived in 
 her. This is most clear and evident, upon these three suppo- 
 sitions not to be denied. First, That Christ did receive no 
 other being or nature after this conception before his ascension, 
 than what was begotten of the Virgin. Secondly, That what 
 was begotten of the Virgin had its first being hereon earth, 
 and therefore could not really be in heaven till it ascended thi- 
 ther. Thirdly, That what was really in heaven, really was; be- 
 cause nothing can be present in any place, which is not. Upon 
 these suppositions certainly true, the first proposition cannot 
 be denied. Wherefore I assume; Jesus Christ was really in 
 heaven, and truly descended from thence, and came into the 
 world from the Father, before that which was begotten of the 
 Virgin ascended into heaven, or went unto the Father; as I 
 shall particularly prove by the express words of the Scripture. 
 Therefore I conclude, that Jesus Christ had a real being or ex- 
 istence before he was conceived in the Virgin, and distinct 
 from that being which was conceived in her. Now that he 
 was really in heaven before he ascended thither, appeareth by 
 his own words to his disciples; "What and if you shall see 
 the Son of man ascend up where he was before ?" (John vi 
 62.)* For he speaketh of a real ascension, such as was to be 
 seen or looked upon, such as they might view as spectators. The 
 place to which that ascension tended, was truly and really the 
 heaven of heavens. The verb substantive, not otherwise used^ 
 sufficiently testifieth not a figurative but a real being, espe- 
 cially considering the opposition in the word before. Whether 
 we look upon the time of speaking then present, or the time 
 of his ascension, then to come, his being or existing in heaven 
 was before. Nor is this now at last, denied, that he was in 
 heaven before the ascension mentioned in these words, but that 
 he was there before he ascended at all. We shall therefore 
 farther shew that this ascension was the first j that what v^as 
 born of the Virgin was never in heaven before this time of 
 which he speaks : and being in heaven before this ascension, 
 he must be acknowledged to have been there before he ascended 
 at all. If Christ had ascended into heaven before his death, 
 and descended from thence, it had been the most remarkable ac- 
 tion in all his life, and the proof thereof of the greatest efficacy 
 towards the disseminating of the Gospel. And can we ima- 
 gine so divine an action, of so high concernment, could have 
 passed, and none of the evangelists ever make mention of it? 
 Those who are so diligent in the description of his nativity and 
 circumcision, his oblation in the Temple, his reception by Si- 
 meon, his adoration by the wise men ; those wh^^ have de- 
 
 * ©8»;^T0* as it came to pass, BMTrivrm alrSiv irtKpQv, Acts i. 9. ovov w. 
 
HIS ONLY SON. 165 
 
 scribed his descent into Egypt ; would they have omitted his 
 ascent into heaven? Do they tell us of the wisdom which he 
 shewed, when he disputed with the doctors? And were it not 
 worthy our knowledge, whether it were before he was in 
 heaven or after ? The diligent seeking of Joseph and Mary, and 
 their words when they found him, " Son, why hast thou dealt 
 so with us?" ^Luke ii. 48.) shew that he had not been missing- 
 from them till then, and consequently not ascended into heaven. 
 After that he went down to Nazareth, and " was subject unto 
 them:" (Luke ii. 51.) and I understand not how he should 
 ascend into heaven, and at the same time be subject to them; 
 or there receive his commission and instruci.ons as the great 
 legate of God, or ambassador from heaven, and return again 
 unto his old subjection ; and afterwards to go to John to be 
 baptized of him, and to expect the descent of the Spirit for his 
 inauguration. Immediately from Jordan he is carried into 
 the wilderness to be tempted of the devil, and it were strange 
 if any time could then be found for his ascension: for "he 
 was forty days in the wilderness," (Mark i. 13.) and certainly 
 heaven is no such kind of place ; he was all that time " with 
 the beasts," who undoubtedly are none of the celestial hier- 
 archy ; and "tempted of Satan," (Ibid.) whose dominion reach 
 eth no higher than the air. Wherefore in those forty days 
 Christ ascended not into heaven, but rather heaven descended 
 unto him ; " for the angels ministered unto him." (Ibid.) After 
 this he " returned in the power of the Spirit into Galilee," (Luke 
 iv. 14.) and there exercised his prophetical office : after which 
 there is not the least pretence of any reason for his ascen- 
 sion. Beside, the whole frame of this antecedent or preparatory 
 ascension of Christ is not only raised, without any written tes- 
 timony of the word or unwritten testimony of tradition, but is 
 without any reason in itself, and contrary to the revealed way 
 of our redemption. For what reason should Christ ascend 
 into heaven to know the will of God, and not be known to 
 ascend thither? Certainly the Father could reveal his will 
 unto the Son as well on earth as in heaven. And if men must 
 be ignorant of his ascension, to what purpose should they 
 say he ascended, except they imagine either an impotency 
 in the Father, or dissatisfaction in the Son? Nor is this only 
 asserted without reason, but also against that rule to be 
 observed by Christ, as he was anointed to the sacerdotal office. 
 For the Holy of Holies " made with hands xvas the figure 
 of the true {that is, heaven itself)," (Heb. ix. 24.) into which 
 "the high-priest alone went once every year:" (Ibid. 7.) and 
 Christ as our high-priest "entered in once into the Holy 
 place." (Ibid. 12.) If then they deny Christ was a priest be- 
 fore he preached the Gospel, (Mark ii. 2.) then did he not en- 
 ter into heaven, because the high-priest alone went into the 
 type thereof, the Holy of Holies. If they confess he was, then 
 
166 ARTICLE II. 
 
 did he not dscend till after his death, because he was to enter 
 in but once, and that not without blood. Wherefore being Christ 
 ascended not into heaven till after his death, being he certainly 
 was in heaven before that ascension, we have sufficiently madf 
 good that part of our argument, that Jesus Christ was in heaven 
 before that which was begotten of the Virgin ascended thither. 
 Now that which followeth, will both illustrate and confirm it ; 
 for as he was there, so he descended from thence before he 
 ascended thither. This he often testifieth and inculcateth 
 of himself: " the bread of God is he, which cometh down from 
 heaven ; and, I am the living bread which came down from 
 heaven." (John vi. 33. 51.) He opposeth himself unto the 
 manna in the wilderness, which never was really in heaven, or 
 had its original from thence. " Moses gave you not that bread 
 from heaven," (John vi. 32.) but tlie Father gave Christ really 
 from thence. Wherefore he saith, " I came down from heaven, 
 not to do mine own will, but the will of him that sent me." 
 (John vi. 38.) Now never any person upon any occasion is 
 said to descend from heaven, but such as were really there be- 
 fore they appeared on earth, as the Father, the Holy Ghost, 
 and the angels : but no man, however born, however sanctified, 
 sent, or dignified, is said thereby to descend from thence; but 
 rather when any is opposed to Christ, the opposition is placed 
 in this very origination. John the Baptist was " filled with 
 the Holy Ghost even from his mother's womb ;" (Luke i. 15.) 
 born of an aged father and a barren mother, by the power of 
 God : and yet he distinguisheth himself from Christ in this ; 
 *• he that cometh from above is above all : he that is of the 
 earth is earthy, and speaketh of the earth ; he that cometh 
 from heaven is above all." (John iii. 31.) Adam was framed 
 immediately by God, without the intervention of man or 
 woman : and yet he is so far from being thereby from heaven, 
 that even in that he is distinguished from the second Adam. 
 For " the first man is of the earth, earthv ; the second man is 
 the Lord from heaven." (1 Cor. xv. 47.) Wherefore the descent 
 of Christ from heaven doth really presuppose his being there, 
 and that antecedently to any ascent thither. For " that he as- 
 cended, what is it, but that he also descended first ?" (Eph. iv. 
 9.) So St. Paul, asserting a descent as necessarily preceding 
 his ascension, teacheth us never to imagine an ascent of Christ 
 as his first motion between heaven and earth ; and conse- 
 quently, that the first being or existence which Christ had, was 
 not what he received by his conception here on earth, but what 
 he had before in heaven, in respect whereof he was with the 
 Father, from whom he came. His disciples believed that he 
 " came out from God :" and he commended that faith, and 
 confirmed the object of it by this assertion : " I came forth 
 from the Father, and am come into the world ; again, I leave 
 the world, and go to the Father." (John xvi. 27, 28.) Thus. 
 
HIS ONLY SON. 167 
 
 havino; by undoubted testimonies, made i^ond the latter part of 
 the niiMinient. ! mav safely conclude, that bein^ Christ was 
 really in heaven, and descended from thence, and came forth 
 from the Father, before that which was conceived of the Holy 
 Ghost, ascended thither ; it cannot with any show of reason 
 be denied that Christ had a real being and existence antecedent 
 unto his conception here on earth, and distinct from the being 
 which he received here. 
 
 Secondly, We shall prove not only a bare priority of exist- 
 ence, but a pre-existence of some certain and acknowledged 
 space of duration. For whosoever was before John the Baptist, 
 and before Abraham, was some space :>f time before Christ was 
 man. This no man can deny, because all must confess the 
 blessed Virgin was first saluted by the angel six months after 
 Elizabeth conceived, and many hundred years after Abraham 
 died. But Jesiis Christ was really existent before John the 
 Baptist, and before Abraham, as we shall make good by the 
 testimony of the Scriptures. Therefore it cannot be denied, 
 but Christ had a real being and existence some space of time 
 before he was made man. For the first, it is the express tes- 
 timony of John himself; " This is he of whom I spake, He that 
 Cometh after me, is preferred before me, for he was before me." 
 (John i. 15.) In which words, first, lie taketh to himself a 
 priority of time, speaking of Christ, " he that cometh after me :" 
 for so he came after him into the womb, at his conception ; into 
 the world, at his nativity ; unto his office, at his baptism ; 
 always after John, and at the same distance. Secondly, He at- 
 tributeth unto Christ a priority of dignity, saying, " he is pre- 
 ferred before me ;" as appeareth by the reiteration of these 
 words, " He it is who coming after me, is preferred before me, 
 whose shoe's latchet I am not worthy to unloose." (John i. 27.) 
 The addition of which expression of his own unworthiness 
 sheweth, that to be " preferred before him" is the same with 
 being " worthier than he," to which the same expression is 
 constantly added by all the other three evangelists. Thirdly, 
 He rendereth the reason or cause of that great dignity which 
 belonged to Christ, saying, " for (or rather, because) he was be- 
 fore me." (John i. 15.) And being the cause must be sup- 
 posed different and distinct from the effect, therefore the priority 
 last mentioned cannot be that of dignity. For to assign any 
 thing as the cause or reason of itself, is a great absurdity, and 
 the expression of it a vain tautology. Wherefore that priority 
 must have relation to time or duration (as the very tense, " he 
 was before me," sufficiently signifieth),and so be placed in op- 
 position to his coming after him. As if John the Baptist had 
 thus spoken at large : 'This man Christ Jesus, who came into 
 the world, and entered on his prophetical office six months after 
 me, is notwithstanding of far more worth and gi eater dignity 
 than I am ; even so much greater, that I must acknowledge 
 
168 ARTICLE II. 
 
 raysalf unworthy to stoop down and unloose the latch^t of his 
 shoe : and the reason of this trancendent dignity is, from the 
 excellency of that nature which he had before 1 was ; for though 
 he cometli after me, yet he was before me.' 
 
 Now as Christ was before John, which speaks a small, so 
 was he also before Abraham, which speaks a larger, time. 
 Jesus himself hath asserted this pre-existence to the Jews : 
 " Verily, verily, I say unto you, before Abraham was, I am." 
 (John viii. 58.) Which words, plainly and literally expounded, 
 must evidently contain this truth. For, first, Abraham in all 
 the Scriptures never hath any other signification than such as 
 denotes the person called by that name ; and the question to 
 which these words are directed by way of answer, without con- 
 troversy, spake of the same person. Beside, Abraham must 
 be the subject of that proposition, " Abraham was ;" because 
 a proposition cannot be without a subject, and if Abraham be 
 the predicate, there is none. Again, as we translate " Abraham 
 was," in a tense signifying the time past ; so it is most certainly 
 to be understood, because that which he speaks unto, is the 
 pre-existence of Abraham, and that of long duration; so that 
 whatsoever had concerned his present estate or future condition 
 had been wholly impertinent to the precedent question. Lastly, 
 The expression, " I am," seeming something unusual or im- 
 proper to signify a priority in respect of any thing past, because 
 no present instant is before that which precedeth, but that 
 which followeth; yet the* use of it sufficiently maintaineth, 
 and the nature of the place absolutely requireth, that it should 
 not here denote a present being, but a priority of existence, 
 
 * So Nonnus here more briefly and fAiWet vopivi7-9ai, shows they understood 
 
 plainly than usual : c. viii. v. 187. it so: for this sr^i, though of a present 
 
 'A0^a;j. TTjiv yiyo; £(r;)^£v, iyi n-EXov. form, is of a future signification. Hesych. 
 
 So John xiv. 9. Toaoyrov p^fovov [xi&' LfAxy >iTfJt.t, ito^i\i<rofji.a.i. And so it agreeth with 
 
 \fjd, xai olx. lyMtenai fxi ; Have I heen so that which follows, John viii. 21. ottou lyi 
 
 hng time with you, and yet hast then JWt i'tayai, vfji.ii(; ol Suvair$ei\^i7v. If we read 
 
 Known me? and John xv. '27. oVi aV acx^i; el/xl, as the old translation, ubi ego sum, 
 
 fAsr IfxoZ EiTTE, because ye have been (or con- it will have the force of eco/xai, and agree 
 
 tinned) with me from the beginning. Thus with the other, I'va, otov ilfA.1 eyii, ku) iifxiTt 
 
 Nonnus: v. 110. rne. Howsoever, it is clear, St. John useth 
 
 'E^ a.^X'^,; yeyaSnc; oXaiv &>)iiTop£f iQyocy. the present il,ul either in relation to what 
 
 John vi. yi. ore oSv eTJsv o o;tXof on '\nirovg is past, or what is to come, and is there- 
 
 eii« EtTTiv Ex£~, When the people saw that fore to be interpreted as the matter in 
 
 Jesus was not there. Nor only doth St. hand requireth. And certainly, the place 
 
 John use thus the present tense for that now under our consideration can admit 
 
 •which is past, but as frequently for that no other relation but to the time already 
 
 which is to come. For as before, ros-iZrov jiast, in which Abraham lived. And we 
 
 Xi^vov fxi^ Ifj-Zv ilfxi, so on the contrary, find the present tense in the same manner 
 
 ETi/uixfovpj^'ovov|MEy i|u£v Eijui, John vii. 33. joined with the aorist elsewhere ; as Psal. 
 
 and oTtov i\fJ.\ iyii, IkeT xai o Jiixovof o e^uo; xc. 2. wjo toZ of» yEVN&nvai, xai 7rXa3-5>i»»J 
 
 ItTTai, John xii. 26. xiv. 3.xvii.2 1. Where- tw yni xai t>;v oixau^ivnv, xai am aia;»oj, i'«c 
 
 fore it is very indifferent whether (John Toy alaivcj, irv e7. \Vhat can be more 
 
 vii. 34.) we read SVou sl/ixl lyii.or oVou eT/u-i. parallel than, vrjo tow l^n yiMn^r.vxi, tr wjii 
 
 For Nonnus seems to have read it £?/i*i by 'ASpa-i/j, ytvis-Oai, and c-y e7, to lyaJ el/xi ; in 
 
 his translation, v. 130. tlie same manner, though by another 
 
 e'f aTfaTTov >)V TTEp' oJeuco)' word : wpo tou ojij sJ^a3"9>iVat, Tr^a Se 
 
 and the Jews' question, v. 35. ttou cutoj 0ovmxv, ymS, fji.e. Prov. viii. 25. 
 
HIS ONLY SON. 169 
 
 together with a continuation of it till the present time. And 
 then the words will plainly signify thus.much : ' Do you question 
 how I could see Abraham, who am not yet fifty years old? 
 Verily, verily, I say unto you, before* ever Abraham, the person 
 whom you speak of, was born, I had a real being and existence 
 (by which I was capable of the sight of him), in which I have 
 continued until now.' In this sense certainly the Jews under- 
 stood our Saviour's answer, as pertinent to their question, but 
 in their opinion blasphemous ; and therefore " they took up 
 stones to cast at him." (John viii. 59.) 
 
 This literal and plain explication is yet farther necessary ; 
 because those who once recede from it, do not only wrest and 
 pervert the place, but also invent and suggest an answer un- 
 worthy of and wholly misbecoming him that spake it. For 
 (setting aside the addition of the light of the world, which there 
 can be no shew of reason to admit),t whether they interpret 
 the former part ('' before Abraham was") of something to come, 
 as the calling of the Gentiles, or the latter (" I am") of a pre- 
 existence in the divine foreknowledge and appointment; they 
 represent Christ with a great asseveration, highly and strongly 
 asserting that which is nothing to the purpose to which he 
 speaks, nothing to any other |)urpose at all ; and they propound 
 the Jews senselessly offended and foolishly exasperated with 
 those words, which any of them might have spoken as well as 
 he. For the first interpretation makes our Saviour thus speak : 
 ' Do you so much wonder how I should have " seen Abraham," 
 who am "not yet fifty years old'.'" (John viii. 57.) Do ye 
 imagine so great a contradiction in this ? I tell you, and be ye 
 most assured that what I speak unto you at this time, is most 
 certainly and infallibly true, and most worthy of your observa- 
 tion, which moves me not to deliver it without this solemn as- 
 severation ("Verily, verily, I say unto you"), before Abraham 
 shall perfectly become that which was signified in his name, 
 " the father of many nations," (Gen. xvii. 4.) before the Gentiles 
 shall come in, " I am." Nor be ye troubled at this answer, or 
 think in this 1 magnify myself: for what I speak is as true of 
 
 * So the ^ihiopic Version : ' Amen as tbere is no ground for any such con- 
 
 dico vobis, priusquam Abraham nasce- nexion. 'J'hat discourse of the light of the 
 
 retur, fui ego ;' and the Persian : ' Vere, world was in the treasury, ver. 20. that 
 
 vere vobis dico, quod nondum Abraham which followeth was not, at least appeareth 
 
 factus erat, cum ego eram.' not to be so. Therefore the ellipsis of the 
 
 t This is the shift of the Socinians, who 24th and 28th verses is not to be supplied 
 
 make this speech of Christ elliptical, and by the 12th, but the 24th, from the -'3d, 
 
 then supply it from the 12th verse. " I lyii l)c Taiv avta^iv Ei^i, and the 28th, either 
 
 am the light of the world." ' Quod vero from the same, or that which is most ge- 
 
 ea verba, Ego sitm, sint ad eum modum neral, Ins oSicc, lyd tl/xi o Xjhttoj. Again, 
 
 supplenda, ac si ipse subjecisset iis, Ego ver. 31 . it is very probable that a new dis- 
 
 sum luT rniindi, superius e principio ejus course is again begun, and therefore if 
 
 orationis, ver. 12., et hinc quod Christus there were an ellipsis in the words alleged, 
 
 bisseipsumiisdeni,En-()SHm,lucemmundi it would have no relation to either of the 
 
 vocaverit,ver.24.et93.deprehendi potest.' former supplies, or if to either, to the lat- 
 
 Catech. Racov Sect. iv. c. 1. p. 57. Where- ter j but indeed it hath to neither. 
 
170 ARTICLE 11. 
 
 you, as it is of me ; before Abraham be thus made Abraham, 
 ye are. Doubt ye not therefore, as ye did, nor evtr make that 
 question again, whether 1 " have seen Abraham".' The second 
 explication makes a sense of another nature, but with the same 
 imperlinency : ' {)o ye continue still to question, and that with 
 so much admiration ? Do you look upon my age, and ask, 
 " Hast thou seen Abraham ?" I confess it is more than eighteen 
 hundred years since that patriarch died, and less than forty since 
 I was born at Bethlehem : but look not on this computation, 
 for before Abraham was born, I was. But mistake me not, 1 
 mean in the foreknowledge and decree of God. Nor do I 
 magnify myself in this, for ye were so.* How either of these 
 answers should give any reasonable satisfaction to the question, 
 or the least occasion of the Jews' exasperation, is not to be un- 
 derstood. And that our Saviour should speak any such im- 
 pertinences as these interpretations bring forth, is not by a 
 Christian to be conceived. Wherefore being the plain and 
 most obvious sense is a proper and full answer to the question, 
 and most likely to exasperate the unbelieving Jews ; being those 
 strained explications render the words of Christ, not only im- 
 pertinent to the occasion, but vain and useless to the hearers 
 of them ; being our Saviour gave this answer in words of 
 another language, most probably incapable of any such inter- 
 pretations : we must adhere unto that literal sense already 
 delivered by which it appeareth Christ had a being, as before 
 John, so also before Abraham (not ccnly before Abram became 
 Abraham, but before Abraham was Abram), and consequently 
 that he did exist two thousand years before he was born, or 
 conceived by the Virgin. 
 
 Thirdly, We shall extend this pre-existence to a far longer 
 space of time, to the end of the first World, nay to the begin- 
 ning of it. For he which was before the flood, and at the 
 creation of the world, had a being before he was conceived by 
 the Virgin. But Christ was really before the flood, for he 
 preached to (hem that lived before it ; and at the creation of the 
 World, for he created it. That he preached to those before the 
 flood, is evident by the words of St. Peter, who saith, that 
 Christ " was put to death in the flesh, but quickened by the 
 Spirit; by which also he went and preached unto the spirits in 
 prison, which sometimes were disobedient, when once the long- 
 suffering of God waited in the days of Noah, while the Ark was 
 a preparing." (1 Pet, iii. 18 — '20.) From which words it ap- 
 peareth that Christ preached by the same Spirit, by the virtue 
 of which he was raised from the dead : but that Spirit was not 
 his soul, but something of a greater power. Secondly, That 
 those to whom he preached, were such as were disobedient. 
 Thirdly, That the time when they were disobedient, was the 
 time before the flood, while the ark was preparing.* It is cer- 
 
 • 'AiTU^na-afl won, ots «7raf l^eJip^STo h tou 0iou fxay-^o^vy-U l» S/xipaij N5«. 
 
HIS ONLY SON. 171 
 
 tain then thut Clinst did preach unto those persons, which in 
 the days of Noah were disobedient, all that time *' the k)nu;-suf- 
 fering of God waited," and consequently, so h:.ng as repentance 
 was offered. And it is as certain that he never preached to 
 them after they died ; which I shall not need here to prove, 
 because those against whom I bring this argument deny it not. 
 It folioweth therefore, that he preached to them while they 
 lived, and were disobedient ; for in the refusing of that mercy, 
 which was offered to them by the preaching of Christ, did their 
 disobedience principally consist. In vain then are we taught 
 to understand St. Peter of the promulgation of the Gosj^l to 
 the Gentiles after the Holy Ghost descended upon the apostles, 
 when the words themselves refuse all relation to any such times 
 or persons. For all those of whom St. Peter speaks, were dis- 
 obedient in the days of Noah. But none of those to whom the 
 apostles preached, were ever disobedient in tlie days of Noah, 
 Therefore, none of those to whom the apostles preached, were 
 •■my of those of whom St. Peter speaks. It remaineth there- 
 fore, that the plain interpretation be acknowledged for the true, 
 that Christ did preach unto those men which lived before the 
 flood, even while they lived, and consequently tha^ he was 
 before it. For though this was not done by an immediate act 
 of the Son of God, as if he personally had appeared on earth, 
 and actually preached to that old World ; but by the ministry 
 of a prophet,* by the sending of Noah, the eighth preacher oj 
 righteousness: (2 Pet. ii. 5.)t yet to do any thing by another 
 
 • ' ProphetiB ab ipso habfentes donum in ment at Athens, but one of the three re- 
 
 illum prophetaverunt.' Barnabie Epist. c. markable laws left at Eleusis by Tripto- 
 
 4. al. 5, lemus. So Por])hyrius : <J>airl Je aa] T^i- 
 
 t I have thus translated this place of TTToXtfAov 'Abrivalot; vo[xo^irr,a-at, xal tojk 
 
 St. Peter, because it may add some ad- vo/xav almv -r^iTi; sti EsvoxpaTnf o ^xXoo-o^o; 
 
 vantage to the argument : for if Noah were Xsyai Jia^ivEiv 'EXivs-~n -roua-h- FoveTj tI|«ov 
 
 the eighth preacher of righteousness, and Qiov; nai^TrcX; a^aXXeiv Zia y-ri a-ivia-Sat. De 
 
 he were sent by the Son of God ; no man, Afistiueiit. ab Aiiiin. Esu,]. iv. adHu. Which 
 
 I conceive, will deny that the seven before words are thus translated by St. Jerome, 
 
 bim were sent by the same Son : and so who hath made use of most part of that 
 
 by this we have gained the pre-existence fourth book of Porphyrius : ' Xenocrates 
 
 of another thousand years. However, Philosophus de Triptolemi legihus apud 
 
 those words, aXX' oyioov Nie JiKaios-umj Athenienses tria tantum ptiecepta in 
 
 >t>'){i;xa l<f>uXaf 6, may be better interpreted 'I'emplo Eleusinse residere scribit ; Hono- 
 
 than they are, when we translate them, randos Parentes, Y'enerandos Deos, Car- 
 
 bnt suved Xoah the eighth person, a preacher nibus non vescendum.' adv. Jovinian. 1. ii. 
 
 ofrii^htenusiiess. For, first, if we look u.pon col. o28. Where we see honour due to 
 
 the Greek phrase, cj/SoocNie, may not be the parents the first precept, though by 
 
 eighth person, but one of eight, or Noah .(5£schylus called the third, not in respect 
 
 with seven more ; in which it signifieth of the order, but the number. Thus 
 
 not the order in which ne was in respect Dinarchus the orator : Kai rif ISfAvaf 
 
 of the rest, but only con-signifieth the Seaj off IxsTvoj U^oitoili; xaTaa-ra^ SixaTo; 
 
 number which were with him. As when av-riq. From whence we must not collect 
 
 we read in the Supplices of ..'Eschylus, v. that the person of whom he speaks, was 
 
 715. the tenth in order of that office, so that 
 
 To ya^ rexoMTom a-iSaf, nine were necessarily before or above him, 
 
 TpiTov tg'J" ev 6i<rfji.iiii,(; and many more might be a'';er or below 
 
 A.'xaj yiy^aTnaii fA.iyijrorly.ov, him ; but from hence it is inferred, that 
 
 we must not understand it, as if honour there were ten iifoTroici waiting on the 
 
 due to parents, were the third command- 2iftv«t Siai, and no more, of which num- 
 
172 ARTICLE II. 
 
 not able to perform it without him, as much demonstrates the 
 existence of the principal cause, as if he did it of himself with- 
 out any intervening instrument. 
 
 The second part of the argument, that Christ made this 
 World, and consequently had a real being at the beginning of 
 it, the Scriptures manifestly and plentifully assure us. For the 
 same Son, " by whom in these last days God spake unto us, is 
 he. by whom also he made the worlds." (Heb. i. 2.) So that 
 as "through faith we understand that the worlds were framed 
 by the word of God," (Heb. xi. 3.) so must we also believe 
 that they were made by the Son of God.* Which the apostle 
 doth not only in the entrance of his epistle deliver, but in the 
 sequel prove. For shewing greater things have been spoken 
 of him than ever were attributed to any of the angels, the most 
 glorious of all the creatures of God ; amongst the rest he saith, 
 the Scripture spake, " Unto the Son, Thy throne, O God, is for 
 ever and ever. And ?iot onlij so, but a/so, Thou, Lord, in the 
 beginning hast laid the foundation of the earth, and the hea- 
 vens are the work of thine hands. They shall perish, but thou 
 remainest: and they all shall wax old as doth a garment; and 
 as a vestiye shalt thou fold them up, and they shall be chai.ged ; 
 but thou art the same, and thy years shall not fail." (Heb. i. 
 8. 10 — 12.) Now whatsoever the person be to whom these 
 words were spoken, it cannot be denied but he was the Creator 
 of the World. For he must be acknowledged the Maker of 
 the earth, who laid the foundation of it; and he may justly 
 challenge to himself the making of the heavens, who can say 
 they are the work of his hands. But these words were spoken 
 to the Son of God, as the apostle himself acknovvledgeth, and 
 it appeareth out of the order and series of the chapter; the 
 design of which is to declare the supereminent excellency of 
 our Saviour Christ. Nay, the conjunction and refers this place 
 of the Psalmistf plainly to the former, of which he had said 
 
 ber that man was one. After this manner and destrojed many. From whence it 
 
 speak the Attic writers, especially Thucy- seems Enos was a preacher or prophet, 
 
 dides. And so we may understand St. and so the rest that followed him ; and 
 
 Peter, that God preserved Noah (a then Noah is the eighth, 
 
 preacher of righteousness) with seven * It being in both places expressed in 
 
 more, of which he deserveth to be named the same ])l!rase by the same author, 
 
 the first, rather than the last or eighth. Ji' oZ na] toLj oiivaf iTroi'iiirEv, Heb. i. 2. 
 
 But, secondly, the original oj/Jaav may po3- ttIj-tu ^/o^fxiv Karri^TijQeti roiif aiivas pn- 
 
 sibly not belong to the name or person of fxcni ©sou. 
 
 Noab, bat to his title or office ; and then t The answer of Socinus to this con- 
 
 we must translate oyioov Nis Jixaioj-iivn; junction is very weak, relying only upon 
 
 x^^uxa, Noah iheeiirhth preacher of righteous- the want of a comma after Ka; in the 
 
 uess. Fur we read at the birth of Enos, Greek, and Et in the Latin. And whereas 
 
 that "men began to call upon the name it is evident that there are distinctions, 
 
 of the Lord," Gen. iv. 26. which the an- in the Latin and Greek copies after that 
 
 cientsuiiderstoodpeculiarly of his persoa: conjunction, he flies to the ancientest 
 
 as the LXX. oiro; i^Xminv i^iy.a/.us-S-cci to copies, which all men know were most 
 
 Sneficc KvoIdv tw ©soi/, and the vulgar Latin, careless of distinctions, and urgeth that 
 
 Jsie carpif invocare nomcn Domini. T!ie there is no addition of rursum or the like 
 
 Jews have a tradition, that God sent in after et, whereas in the Syriac translation 
 
 the sea upon mankind in the days of Enos, we £nd expressly that addition :a"ini 
 
HIS ONLY SON. 173 
 
 expressly, " but unto the Son he saith," As sure then as "Thy 
 throne, O God, is for ever and ever," was said unto the Son ; 
 so certain it is, " Thou, Lord, hast laid the foundations of the 
 earth," was said unto the same. Nor is it possible to avoid the 
 apostle's connexion by attributing the destruction of the hea- 
 vens, out of the last words, to the Son, and denying the crea- 
 tion of them out of the first, to the same. For it is most evident 
 that there is but one person spoken to, and that the destruc- 
 tion and the creation of the heavens are both attributed to the 
 same. Whosoever therefore shall grant, that the apostle pro- 
 duced this Scripture to shew that the Son of God shall destroy 
 the heavens, must withal acknowledge that he created them: 
 A'hosoever denieth him to be hert- spoken of as the Creator, 
 must also deny him to be understood as the destroyer. Where- 
 fore being the words of the Psalmist were undoubtedly spoken 
 of and to our Saviour (or else the apostle hath attributed that 
 unto him which never belonged to him, and consequently 
 the spirit of St. Paul mistook the spirit of David); being to 
 whomsoever any part of them belongs, the whole is applicable, 
 because they are delivered unto one ; being the literal exposi- 
 tion is so clear, that no man hath ever pretended to a meta- 
 phorical : it remaineth as an undeniable truth, grounded upon 
 the profession of the Psalmist, and the interpretation of an 
 apostle, that the Son of God created the World. Nor needed 
 we so long to have insisted upon this testimony, because there 
 are so many which testify as much, but only that this is of a 
 peculiar nature and different from the rest. For they which 
 deny this truth of the creation of the World by the Son of God, 
 notwithstanding all those Scriptures produced to confirm it, 
 have found two ways to avoid or decline the force of them. If 
 they speak so plainly and literally of the work of creation, that 
 they will not endure any figurative interpretation, then they 
 endeavour to shew that they are not spoken of the Son of God. 
 If they speak so expressly of our Saviour Christ, as that by no 
 machination they can be applied to any other person, then their 
 whole design is to make the creation attributed unto him appear 
 to be merely metaphorical. The place before alleged is of the 
 first kind, which speaketh so clearly of the creation or real pro- 
 duction of the World, that they never denied it : and I have so 
 manifestly shewed it spoken to the Son of God, that it is be- 
 yond all possibility of gainsaying. 
 
 Thus having asserted the creation acknowledged real unto 
 Christ, we shall the easier persuade that likewise to be such, 
 which is pretended to be metaphorical. In the Epistle to the 
 Colossians we read of the Son of God, "in whom we have re- 
 demption through his blood :" (Col. i. 14.) and we are sure 
 those words can be spoken of none other than Jesus Christ. 
 He therefore it must be, who was thus described by the apostle; 
 "who is the image of the invisible God, the first-born of every 
 
174 ARTICLE II. 
 
 creature. For by him were all things created that are in hea- 
 ven and that are in earth, visible and invisible; v/hether they 
 be thrones, or dominions, or principalities, or powers : all 
 things were created by him, and for him. And he is before all 
 things, and by him all things consist." (Col. i. 15 — 17.) In 
 which words our Saviour is expressly styled the " first-born of 
 every creature,"* that is, begotten by God, as the Son of his 
 lovCff antecedently to all other emanations, before any thino- 
 proceeded from him, or was framed and created by him. And 
 that precedency is presently proved by this undeniable aro-u- 
 n.ent, that all other emanations or productions came from him, 
 and whatsoever received its being by creation, was by him 
 created. Which assertion is delivered in the most proper, full, 
 and pregnant expressions imaginable. First, In the vulgar 
 phrase of Moses, as most consonant to his description; "for 
 by him were all things created that are in heaven, and that are 
 in earth ;" signifying thereby, that he speaketh of the same 
 creation. Secondly, By a division which Moses never used, 
 as describing the production only of corporeal substances : lest 
 therefore those immaterial beings might seem exempted from 
 the Son's creation, because omitted in Moses's description, he 
 addeth " visible and invisible ;" and lest in that invisible 
 World, among the many degrees of the celestial hierarchy, any 
 order might seem exempted from an essential dependence upon 
 him, he nameth those which are of greatest eminence, " whe- 
 ther they be thrones, or dominions, or principalities, or powers," 
 and under them comprehendeth all the rest. Nor doth it yet 
 suffice, thus to extend the object of his power by asserting all 
 things to be made by him, except it be so understood as to 
 acknowledge the sovereignty of his person, and the authority 
 of his action. For lest we should conceive the Son of God 
 framing the World as a mere instrumental cause which work- 
 eth by and for another, he sheweth him as well the final as the 
 efficient cause ; for** all things were created by him and for 
 him." Lastly, Whereas all things first received their being by 
 creation, and when they have received it, continue in the same 
 bv virtue of God's conservation, " in whom we live, and move, 
 and have our being;" lest in any thing we should be thought 
 not to depend immediately upon the Son of God, he is de- 
 scribed as the Conserver, as well as the Creator; for " he is 
 before all things, and by him all things consist." If then we 
 consider the two last-cited verses by themselves, we cannot 
 
 • " The first-born of every creature" xai h X,u>„ y.a.] «/ tovtoi; -ra^a-rXr^^nar ai S» 
 
 is taken by Origen for an expression de- tou xar' u-Jtcv \iovfj.iiiiu avB-^uvov, u; h, Ni;» 
 
 daring the Divinity of Christ, and used Vt f^t ^'J-n'ri a-TroKrilyai, Hy^^aToi/ o; "r^» 
 
 by him as a phrase in opposition to his aXr.^uat, \jfj.h /.iXaXnx.a. \\h.'\\. adv. Celsum, 
 
 humanity to express the same : 'EXs^a^tv ^. 25. 
 Vn Kcu iv Tc~s avuTi^a, oti at y.U riA; i'<ri t In relation to the precedent words, 
 
 ^uivat rod tv tm 'inrov rr^UTOTOKOv ^:«r»; ver. 13. rou t/'iou Trj; ayacrns auTod, for that 
 nriffiui, ui h, 'Eyu ufii r, oloi, xa) « aXfihia, vVo; uyavtirlt was the vlo; -rpuTiTtxtt^ 
 
HIS ONLY SON. 175 
 
 deny but that they are a most complete description of the 
 Creator of the World ; and if they were spoken of God the 
 Father, could be no way injurious to his majesty, who is no 
 where more plainly or fully set forth unto us as the Maker of 
 the World. 
 
 Now although this were sufficient to persuade us to interpret 
 this place of the making of the world, yet it will not be unfit to 
 make use of another reason, which will compel us so to understand 
 it. For undoubtedly there are but two kinds of creation in the 
 language of the Scriptures, the one literal, the other metaphori- 
 cal ; one old, the other new ; one by way of formation, the other 
 by way of reformation. " If any man be in Christ, he is a new 
 creature," saitli St. Paul (2 Cor. v. 17.) : and again," in Christ 
 Jesus neither circumcision availeth any thing, nor uncircum- 
 cision, but a new creature." (Gal. vi. 15.) Instead of which words 
 he had before, '' faith working by love." (Gal. v. 6.) " For we 
 are the workmanship of God, created in Christ Jesus unto good 
 works, which God hath before ordained that we should walk in 
 them." (Eph. ii. 10.) From whence it is evident, that a new 
 creature is such a person as truly believeth in Christ, and mani- 
 festeth that faith, by the exercise of good works; and the new 
 creation is the reforming or bringing man into this new condi- 
 tion, which, by nature and his first creation, he was not in. And 
 therefore he who is so created, is called a new man, in opposi- 
 tion to " the old man, which is corrupt according to the deceit- 
 ful lusts :" (Eph. iv. 22.) From whence the apostle chargeth 
 us to be " renewed in the spirit of our mind, and to put on that 
 new man, which after God is created in righteousness and true 
 holiness ;" (Eph. iv. 23, 24.) and " which is renewed in know- 
 ledge, after the image of him that created him." (Col. iii. 10.) 
 The new creation then is described to us as consisting wholly 
 in renovation,* or a translation from a worse unto a better con- 
 dition by way of reformation ; by which those who have lost the 
 image of God, in which the first man was created, are restored 
 to the image of the same God again, by a real change, though 
 not substantial, wrought within them. Now this being the 
 notion of the new creation, in all those places which undoubt- 
 edly and confessedly speak of it, it will be necessary to apply it 
 unto such Scriptures, as are pretended to require the same in- 
 terpretation. Thus therefore I proceed. If the second or new 
 creation cannot be meant by the apostle in the place produced 
 out of the Epistle to the Colossians, then it must be interpreted 
 
 * *AvavEa)c-i5 or avttitaivaia-ic' as the new which is, dvaxris-ir Iv _? p^ivsTai TravraJV t»» 
 
 Oan, vioc a-A^iwiroi;, or xaivof avB^unro;. The Iv av9pa;7roff xctra rhv 4"X'"' "*' ""''■* ''''' "'*'" 
 
 first avaviov/xivot. the hist, o avaKamufxlvo;, fxa xaKaJv aval^isii;. Just. Qii. el Resp. ad 
 
 both the same. Suidas, *AvaitaiK3-if, h dva- Grtecns, p. 1\,67. This new creation doth 
 
 VEMs-i;- Xiyerai Jl xal avaxaivMs-ij- which is SO necessarily infer an alteration, that it 
 
 the language of the New I'estament. This is called by St. Paul a nietauiorphosis, 
 
 renovation being thus called nam xn'o-i?, /jciTa/j.i>:fou<rOB rn aitttta.itJiyti roTi vUf {/(auv. 
 
 the ancients framed a proper word for it, Rom. xii. ii. 
 
176 ARTICLE II. 
 
 of the first. For there are but two kinds of creation mentioned 
 ill the Scriptures, and one of them is there expressly named 
 But the place of the apostle can no way admit an inter|)retation 
 by the new creation, as will thus appear : the object of the 
 creation, mentioned in this place, is of as great latitude and 
 universality as the object of the first creation, not only ex- 
 pressed, but implied, by Moses. But the object of the new 
 creation is not of the same latitude with that of the old. There- 
 fore that which is mentioned here, cannot be the new creation. 
 For certainly if we reflect upon the true notion of the new crea- 
 tion, it necessarily and essentially includes an opposition to a 
 former worse condition, as the new man is always opposed to 
 the old ; and if Adam had continued still in innocency, there 
 could have been no such distinction between the old man and 
 the new, or the old and the new creation. Being then all men 
 become not new, being there is no new creature but such whose 
 " faith vvorketh by love," being so many millions of men have 
 neither faith nor love, it cannot be said that by Christ " all 
 things were created anew that are in heaven and that are in 
 earth," when the greatest part of mankind have no share in the 
 new creation. Again, we cannot imagine that the apostle 
 should speak of the creation in a general word, intending thereby 
 only the new, and while he doth so, express particularly and 
 especially those parts of the old creation which are incapable 
 of the new, or at least have no relation to it. The angels are 
 all either good or bad : but whether they be bad, they can never 
 be good again, nor did Christ come to redeem the devils, or 
 whether they be good, they were always such, nor were they so 
 by the virtue of CV/mf's incarnation, for "he took not on him 
 the nature of angels." (Heb. ii. 16.) We acknowledge in man 
 kind a new creation, because an old man becomes a new ; but 
 there is no such notion in the celestial hierarchy, because no old 
 and new angels : they which fell, are fallen for eternity ; they 
 which stand, always stood, and shall stand for ever. Where 
 then are the regenerated " thrones and dominions?" Where are 
 the recreated " principalities and powers ?" All those angels of 
 whatsoever degrees were created by the Son of God, as the apo- 
 stle expressly affirms. But they were never " created" by a new 
 creation unto " true holiness and righteousness," (Eph. iv.22.) 
 because they always were truly righteous and holy ever since 
 their first creation. Therefore except we could yet invent an- 
 other creation, which were neither the old nor the new, we must 
 conclude, that all the angels were at first created by the Son of 
 God ; and as they, so all things else, especially man, whose 
 crention* all the first writers of the Church of God expressly 
 
 * • Ad hoc Dominus sustinuit patl pro Epist. c. iv. And aoaiii : Aiyn ya^ ^ ypx- 
 
 anirna nostra, cuin sit orbis Terrarurn (fri -xi^i ■hfjt.uv us >Jiyu tm vlijUcir.cufH)! xur" 
 
 Dominus, rui dixit die ante constitmio- Eixsva, licc. c. v. 'Ey^aXeiJ^svoJv 'loySa/o/jTai?- 
 
 neni sfciili, Facinmus hcitihiein ud iina^i- rot fji.ii vofi^'ira<n ©siv itro tou TrpuSriTay ttoX' 
 
 ncm €t annlitudiiuin niisii\iiii.' Buniuha y-a^'^ l^tfia^Tu^nfj.Ui}v u; fnyikny ovra^vta' 
 
HIS ONLY SON. 177 
 
 attribute unto the Son, asserting that those words, " Let us 
 make man," (Gen. i. 26.) were spoken as by the Father unto him. 
 Nor need we doubt of this interpretation, or the doctrine 
 arising from it, seeing it is so clearly delivered by St. John- 
 " In the beginning was the Word, and the Word was with God, . 
 and the Word was God. The same was in the beginning with' 
 God. All things were made by him, and Vv'ithout him was not 
 any thing made that was made." (i. 1 — 3.) Whereas we have 
 proved Christ had a being before he was conceived by the Vir- 
 gin Mary, because he was at the beginning of the World ; and 
 have also proved that he was at the beginning of the World, 
 because he made it; this place of St. John gives a sufficient 
 testimony to the truth of both the last together. " In the be- 
 ginning was the Word ;" and that Word made flesh is Christ: 
 therefore Christ was in the beginning. " All things were made 
 by him :" therefore he created the World. Indeed nothing can 
 be more clearly penned, to give full satisfaction in this point, 
 than these words of St. John, which seem with a strange brevity 
 designed to take off all objections, and remove all prejudice, 
 before they teach so strange a truth. Christ was born of the 
 Virgin Mary, and his age was known to them for whom this 
 Gospel was penned. St. John would teach that this Christ did 
 make the World, which was created at least four thousand 
 years before his birth. The name of Jesus was given him since, 
 at his circumcision : the title of Christ belonged unto his office, 
 which he exercised not till thirty years after. Neither of these 
 with any show of probability will reach to the creation of the 
 World. Wherefore he produceth a name of his, as yet unknown 
 to the World, or rather not taken notice of, though in frequent 
 use among the Jews, which belonged unto him who was made 
 man, but before he was so. Under that name he shews at first 
 that he had a being in the beginning ;* when all things were to 
 be created, and consequently were not yet, then in the begin- 
 ning was the Word, and so not created. This is the first step, 
 the Word was not created when the World was made. The 
 next is, that the same Word which then was, and was not made, 
 at the same time, " was with God,"t when he made all things; 
 
 fcn xdi ©lov, Kara tIv tScv o\«» ©eov xal Tla- t Ujo; tov ©eov, that is, waja rS ©»*, 
 
 TEfct. rourov yip <pa.fAh h -rn Kara. Manria that is, by God, As Nonnus : 
 
 xoy-fx.o'Troi'a. Tr^oj-TaTTOVTa tov Tlari^a. Eipuxivai narf oj liiV ay.ifto'To;, aTEjfxovi cnJvflpovcf e J{i), 
 TO, rivt]&^T!U fii;, nai, VivtiQr.rai a-Ti^ioi ^a , Jtai C. i. 4. 
 
 TO, 'KofBTa, oa-a Trpoa-ira^Ev o 0£oj yivi^Sar As Wisdom speaketh, Prov. viii. 30. tAen 
 
 Kai roiiTji eiguxEvoi to, Tlm<ra:iji.iy av&jai- 1 was by him, "ibvX TTTIKl V"" "■"?' '^^'^V' 
 
 flroy xot' Eixo'va xai o^woiaia-iv hfxiri^at. Orig, Chald. »na nnm et eram in latere ej>ts. 
 
 adv. Ceiiiim,], ii. ^. 9. Moschopulus, tte^i tr)(e^-iv, p. yj. ripof to» 
 
 * 'e» a^xh ^^6 first word of Moses ; ©£o>, toutetti, /usra rcu QioZ. As : Ai oJeX- 
 
 whence the Syriac translation, n*li''^3• So <^ai ttlroZ ol^i 'Traa-cn ist^oi; hy-a.; us-t ; IMatt. 
 
 Solomon yix *o^pD WNna. '£v a^xr '^f» ^i'i- 5'"'- '"'^' ''MEfav "/"I" '^r^f ^i""f* Mark 
 
 TOW tw ynv Troino-ai. Prov. viii. 23. ' la xiv. 49. Trpoj i/u2; Se Tvylt -Kafaixi^iSi. 1 Cor 
 
 principio e'at Sermo ; in quo princi.pio xvi. 6. ns7ris-T£U|M£v« Jiaxoviav Introu X{^ 
 
 scilice-: Deus fecit coelum et terrain.' Ter- cnoZ, of wjo alaniam wa^k narfi ?y, nai k 
 
 tuU, adv. Hermng, c. 20. tiXi* t^awi. Jgnat. ad Jdagntt, e. 6. 
 
178 ARTICLE II 
 
 and therefore well may we conceive it is he to whom " God said. 
 Let us make man in our image, after our likeness ;" (Gen. i. 26.) 
 and of whom those words maybe understood, ''Behold, the 
 man is become as one of us." (Gen. iii. '22.) After this, lest any 
 should conceive the creation of the World too great and divine 
 a work to be attributed to the Word; lest any should object, 
 that none can produce any thing out :f nothing but God him- 
 self; he addeth. That " the Word," as he "was with God," so 
 *' was he also God." Again, lest any should divide the Deity, 
 or frame a false conception of different gods, he returns unto 
 the second assertion, and joins it with the first, " The same was 
 in the beginning with God :" and then delivers that which at 
 the first seemed strange, but now after those three propositions, 
 may easily be accepted ; " All things were made by him, and 
 without him was not any thing made that was made." For now 
 this is no new doctrine, but only an interpretation of those 
 Scriptures which told us, God made all things by his Word 
 before. For " God said. Let there be light ; and there was 
 light." (Gen. i. 3.) And so " by the Word of the Lord were 
 the heavens made, and all the hosts of them by the breath of 
 his mouth." (Psal. xxxiii. 6.) From whence "we understand 
 that the worlds were framed by the Word of God." (Heb. xi. 3. 
 2 Pet. iii. 5.) Neither was it a new interpretation, but that 
 which was most familiar to the Jews, who in their synagogues, 
 by the reading of the paraphrase* or the interpretation of the 
 
 • I conceive this Chaldee paraphrase to fore St. John, and reckons in his Divinity, 
 
 represent the sense of the Jews of that age, first naTE^a -riv o'xojv. then Jsurepov ©eov, ?{ 
 
 as being their public interpretation of the ij-tvi Ixe.'vou \iyoi;. Quast. et Sditt. Frag. 
 
 Scripture. Wherefore what we find com- p. 625. vol. ii. op. Emeb. Prap. Evang. 
 
 mon and frequent in it, we cannot but think 1. vii. c. 13. Whom he calls: ogSav ©loS 
 
 the vulgar and general opinion of that Aoj-ov, ir^coriyo^tov vliv. De AgricuU. p. 308. 
 
 nation. Now it is certain that this para- vol. i. He attributes the creation of the 
 
 phrast doth often use "T NnO'O (/le word ./ World to this^Aoj/oc. whom he terms: 
 
 God, for mn» God himself, and that espe- o^yavcv ©eoD, 5i' oj (oxocr/xo;) x.a.ririaiaa-ra.1 
 
 cially with relation to the creation of the De Ftummeo gtadio, ad fin. p. 162. vol. i. 
 
 world. As Isa. xh. 12. mNTl""li< 'n-li'J/ -ajX p'i »£ ©"" » AoVs: alroZ Is-tIv, « >i.i>.bairt{ 
 
 *nii'i^r[''b,' I 'nadethefarth,iind crenledmim o^yavw TTj'Oj-pfjnj-ajUEvo; Ixos-jCcottojei. Idem, 
 
 vpon it,saithtlte Lord, the Holy One of h- Alleg. lib. ii. al. iii. p. 106. vol. i. Where 
 
 rael; which the Chaidee translateth N2N we must observe, though Philo makes the 
 
 XyiX maj; no^OS I bii nnj loord madp. the Aoj-o?, of whom he speaks, as instrumental 
 
 earlh,andcreittedmmivponit. In the same in the creation of the World; yet he tak- 
 
 manner, Jer. xxvii. 5. 1 made the earth, ami eth it not for a bare expression of the will 
 
 men undhe„sls on the face of the earth ; the of God, but for a God, though in the se- 
 
 Targum Nynx n> may no-ya XDK And Isa. cond degree, and expressly for the Son of 
 
 xlviii. 13. V"l>< HID* *T f]H Mil hand also God. Nor ought we to look on Philo 
 
 founded the earth: the Chaidee no>l3n ^K Judaius in this as a Platonist, but merely 
 
 KVIX nVbDtf i'.tinm in verba meofnndari ter- as a Jew, who refers his whole doctrine 
 
 ram. And most clearly Gen. i. 27. we read, of this Aoyoj to the first chapter of Gene- 
 
 Et creavit Dens hominem: the Jerusalem sis. And the rest of the Jews before him. 
 
 largum 
 
 Ver'inim domini creavit hominem. who had no such knowledge out of Plato's 
 
 And Gen.iii.8. AudienaU vvcerii Domini Dei: school, used the same notion. For as Isa. 
 
 the Chaidee paraphrase Knn-O "jp n Vaun xlviii. 13. thehand of God, is by the Chal- 
 
 «T Et andiirinil vocem verbi Domini Dei dee paraphrast translated the Word of 
 
 Now this which the Chaidee parajjhrase God : so in the book of Wisdom, h Travra- 
 
 calledxno^aihe Hellenists named Aiyov as >w«jUof <rov x«'f »«' xT.Vaxa tcv xor^ov, 
 
 appeareth by PhilotheJew.wbo wrote be- Sap. xi. 17. is changed into o iravrtiifa. 
 
HIS ONLY SON. 179 
 
 Hebrew text in the Chaldee language, were constantly taught, 
 that the Word of God was the same with God, and thatbv that 
 Word all things were made. Which undoubtedly was the "cause 
 why St. John delivered so great a mystery in so few words, as 
 speaking unto them who at the first apprehension understood 
 him. Only that which as yet they knew not was, that this Word 
 was made flesh, and that this Word made flesh was Jesus Christ. 
 Wherefore this exposition being so literally clear in itself, so 
 consonant to the notion of the Word, and the apprehension of 
 the Jews; it is infinitely to be preferred before any such inter- 
 pretation as shall restrain the most universals to a few parti- 
 culars, change the plainest expressions into figurative phrases, 
 and make of a sublime truth, a weak, useless, false discourse. 
 For who will grant that " in the beginning" must be the same 
 with that in St. John's first Epistle (i. 1.) "from the beginning," 
 especially when the very interpretation involves in itself a con- 
 tradiction? For "the beginning" in St. John's Epistle, is that 
 in which the apostles saw, and heard, and touched the Word : 
 " the beginning" in his Gospel was that in which *' the Word 
 was with God," that is, not seen nor heard by the apostles, but 
 known as yet to God alone, as the new exposition will have it. 
 Who will conceive it worthy of the apostle's assertion, to teach 
 that the Word had a being in the beginning of the Gospel, at 
 what time John the Baptist began to preach ; when we know 
 the Baptist taught as much, who therefore " came baptizing 
 with water, that he might be made manifest unto Israel ?" 
 (John i. 31.) when we are sure that St. Matthew and St. Luke, 
 who wrote before him, taught us more than this, that he had a 
 being thirty years before? when we are assured, it was as true 
 of any other then living as of the Word, even of Judas who 
 betrayed him, even of Pilate who condemned him? Again, 
 who can imagine the apostle should assert that the Word was, 
 that is, had an actual being, when as yet he was not actuall3' 
 the Word ? For if" the beginning" be, when John the Baptist 
 began to preach, and the Word, as they say, be nothing else 
 
 fAC( ercv Aoyof aw* ol^avZv, xviii. 15. and Jews which he had conversed with, did 
 
 Siracides xliii. 26. 'Ev A6yi> avtov a-vyxtt- never acknowledge that the Son of God 
 
 rai •oravTa. Nay, the Septuagint hath was the Word ; yet Celsus's Jew did 
 
 changed Slwddui, the undoubted name of speak the language of Philo : but between 
 
 the omnipotent God, into Aoyo;, the Word, the time of Celsus and that of Origen (I 
 
 Ezek. i. '^4. -ntr'bipa ' qudsi vox sublimls guess about tlireescore years), the Jews 
 
 Dei, quod Hebraice ajipellatur "IB", et had learnt to deny that notion of Ao'yof, 
 
 juxta LXX. <><uvh Tou T^iyou, id est, vox that they might with more colour reject 
 
 Verbi, ut universa qu^ praedicantur in St. John. If then all the Jews, both 
 
 mundo vocem Filii Uei esse dicamus.' they which understood the Chaldee ex- 
 
 S. Hieroii. ad loc. col. 679. And there- position, and those wliich only used the 
 
 fore Celsus, writing in the person of a Greek translation, had such a notion of 
 
 Jew, acknowledgeth that the Word is the Word of God ; if all things, by their 
 
 the Son of God. Ei yt i Aoyot la-rlv IfxTv confession, were made by the Word ; we 
 
 tAo( ToD ©Eoiy, xai hiMtif ETraivoUjUiv. Orig, have no reason to believe St. John should 
 
 adv, Celsum, 1. ii. §. 31. And although make u.se of any other notion than what 
 
 Origen objects that in this Celsus makes they before had, and that by means 
 
 the Jew speak imprr>Derly, because the whereof he might be so easily understood. 
 
180 ARTICLE II. 
 
 but he who speaketh, and so revealeth the will of God ; Christ 
 had not then revealed the will of God, and consequently was 
 not then actually the Word, but only potentially or by designa- 
 tion. Secondly, It is a strange figurative speech, " the Word 
 was with God," that is, was known to God, especially in this 
 apostle's method. " In the beginning was the Word ;" there 
 was must signify an actual existence ; and if so, why in the next 
 sentence (" the Word was with God") shall the same verb sig- 
 nify an objective being only ? Certainly though to be in the be- 
 ginning be one thing, and to be with God, another ; yet to be 
 in either of them is the same. But if we should imagine this 
 being understood of the knowledge of God, why we should grant 
 that thereby is signified, he was known to God alone, I cannot 
 conceive. For the proposition of itself is plainly aflarmative, 
 and the exclusive particle o«/y added to the exposition, maketh 
 it clearly negative. Nay more, the affirmative sense is cer- 
 tainly true, the negative as certainly false. For except Gabriel 
 be God who came to the Virgin; except every one of the hea- 
 venly host which appeared to the shepherds, be God ; except 
 Zachary and Elizabeth, except Simeon and Anna, except Jo- 
 seph and Mary, be God ; it cannoi be true that he was known 
 to God only, for to all these he was certainly known. Thirdly, 
 To pass by the third attribute, " and the Word was God," as 
 having occasion suddenly after to handle it; seeing the apostle 
 hath again repeated the circumstance of time as most material, 
 " the same was in the beginning with God," and immediately 
 subjoined those words, " all things were made by him, and 
 witliout him was not any thing made that was made ;" how can 
 we receive any exposition, which referreth not the making of 
 all these things to him in the beginning? But if we understand 
 the latter part of the apostles, who, after the ascension of our 
 Saviour, did nothing but what they were commanded and em- 
 powered to do by Christ, it will bear no relation to the begin- 
 ning. If we interpret the former, of all which Jesus said and 
 did in the promulgation of the Gospel, we cannot yet reach to 
 the beginning assigned by the new expositors : for while John 
 the Baptist only preached, while in their sense the Word was 
 with God, they will not affirm that Jesus did any of these things 
 that are here spoken of. And consequently, according to their 
 grounds, it will be true to say, ' In the beginning was the Word, 
 and that Word in the beginning was with God, insomuch as in 
 the beginning nothing was done by him, but without him were 
 all things done, which were done in the beginning.' Wherefore, 
 in all reason we should stick to the known interpretation, in 
 which every word receiveth its own proper signification, with- 
 out any figurative distortion, and is preserved in its due latitude 
 and extension, without any curtailing restriction. And there- 
 fore I conclude, from the undeniable testimony of St. John, that 
 at the beginning, when the heavens and the earth and all the 
 
HIS ONLY SON. 
 
 181 
 
 hosts of them were created, all things were made by the Word, 
 who is Christ Jesus being made flesh ; and consequently, by the 
 method of argument, as the apostle antecedently by the method 
 of nature, that in the beginning Christ was. He then who was 
 in heaven, and descended from thence before that which was 
 begotten of the Virgin ascended thither, he who was before 
 John the Baptist and before Abraham, he who was at the end 
 of the first World, and at the beginning of the same; he had a 
 real being and existence, before Christ was conceived by the 
 Virgin Mary. But all these we have already shewed belong 
 unto the Son of God. Therefore we must acknowledge, that 
 ,Tesus Christ had a real being and existence before he was be- 
 gotten by the Holy Ghost : which is our first assertion, pro- 
 perly opposed to the Photiniaais.*- 
 
 * The Photinians were heretics, so 
 called from Photinus, bishop of Sirmium, 
 but bora in Gallograjcia, and scliolar to 
 Marcellus, bishop of Ancyra. ' Photinus 
 de Gallogra?cia, Marcelli discipiilus, Sir- 
 
 mii Episcopus ordinatus, Hebionis Haere- 
 sin iustaurare conatus est.' S. Hieron, 
 Catal. Eccl. n. 117. col. 415. ' Photinus, 
 Siriniensis Episcopus, fuit a Marcello 
 imbutus. Nam et Diaconus sub eo ali- 
 quandiu fuit.' Hilar. Frag. ii. §. 19. 
 Wherefore when Epiphanms speaketh 
 thus of him, cStoj ipjwaTo airo It^fAiov, it 
 hath no relation to the original of his 
 person, but his heresj"- ; of which St. Eli- 
 lary : ' Pestifere, natum Jesiim Christum 
 ex Maria, Pannonia defendit.' De Trin. 
 1. vii. c. S. He was a man of singular 
 parts and abilities : Oua-ewj e^cov eZ \iyeiv, 
 jttti TTEtSsiv Uavoc, says Sozom. 1. iv. c. 6. 
 riycvE Je oZto; o OaiTEivo; XaXij tov rpoTTov, 
 stal OD^Ufxfxivof Tw yKir-ra)/, TroXXoi/f Je Swa- 
 fjLivoi airarnv t? tou Xoyou ttj ocjjopa xai etoi- 
 fAoXoyU. S. Epiphan. Hur. 71. §. 1. ' Erat 
 et ingenii viribus valens, et doctrinje opi- 
 bus excellens, et eloquio prwpotens, 
 quippe qui utroque sermone copiose et 
 graviter disputaret et scriberet.' Vincent. 
 Lirin. adv. Hceres. c. 16. He is said by 
 some to follow the heresy of Eliion. 
 ' Hebionis ha;resin instaurare conatus 
 est,' says St. Jerome ; and St. Hilary 
 ordinarily understands him by the name 
 of Hebion, and sometimes e.xpounds him- 
 self, ' Hebion, qui est Photinus.' But 
 there is no similitude in their doctrines, 
 Hebion being more Jew than Christian, 
 and teaching Christ as much begotten by 
 Joseph, as born of Wary. Philaster will 
 have him agree wholly with Paulus Sa- 
 mosatenus 'in omnibus.' Epiphanius with 
 an ami /uejouc, and iitix-nva. Socrates 
 and Sozomen, with him, and with Sa- 
 bellius : whereas he differed much from 
 them both, especially from Sabellius, as 
 being far from a Patripassian. ' Mar- 
 
 cellus Sabellianae haresis assertor exsti- 
 terat : Photinus vero novam hieresin jam 
 ante protulerat, a Sabellio quidem ia 
 unione dissentiens, sed initium Christi ex 
 JIaria ])ra;dicabat.' Severus Hist. Sacr. 
 1. ii. p. 104. ed. Elz. 16.56. Wherefore it 
 will not be unnecessary to collect out of 
 antiquity what did properly belong unto 
 Photinus, because I think it not yet done, 
 and we find his heresy, in the propriety of 
 it, to begin and spread again. ' Photinus, 
 mentis cajcitate deceptus, in Christo ve- 
 rum et substantia nostra confessus est 
 hominem, sed eundem Ueum de Deo ante 
 omnia sKcula genitum esse non credidit.' 
 Leo de Nativ. Christi Serm. iv. ' Ecce 
 Photinus hominem tantum profitetur Dei 
 Filium ; dicit ilium non fuisse ante bea- 
 tam Mariam.' Lucifer Caralit. de non 
 pare, ill Deum deling, t. iv. p. 171. Bi> 
 blioth. Patr. ' Si quis in Christo sic veri- 
 tatem prredicat animae et carnis, ut veri- 
 tatem in eo nolit accipere Deitatis, id est, 
 qui sic dicit Christum hominem, ut Deum 
 neget, non est Christianus Catholicus, sed 
 Photinianus IlKreticus.' Futg. ad Donat. 
 lib. c. 16. <l)wTEivof ^f•lXov ttv?foi)7rov \kytnh 
 ytyii/nfji.iwj , ©eoD y.rt xiyaiv Eivai tcv tokov, 
 xal TCV EH. j«.i)Tpaf TTpcEXflovTa, av^^aiwot t/TTOTI- 
 &£-ai 5j«f>i,wEvcv 0EOU. Theod. Homil. de 
 Nativ. Ephes. Cnncil. p. iii. c. 10. ' Ana- 
 tliematizamus Photinum, qui Hebionis 
 bajresim instaurans, Dominum Jesum 
 Christum tantum ex i\Jaria Virgine con- 
 fitetur.' Danitisiis Profess. Fidei. Oncrxsj 
 $■£ oi/To;, air' af>^>if XficTTOV fj.h sTvai, awo Ji 
 Mct^ittf xal ^iv^o alrov hma.^-)(iiv, i^iri, <^n<T\, 
 TO \lnZfA,a. TO ayinv Iw^xSev Itt' avtov Jtai 
 iyiw^ri ix. rivEu^aTOf kylov. S- Epiphan. 
 Hceres. 71. ^. 1. "E'Kiyi Je ic ©£oc f*ii £0"ti 
 TravTOxpttToip ek, o ijia) Xo'j/m tA Tra'Ta in- 
 /ULtou^yna-ag- t>.v Je TTfo ruiv alunart yivna-iv TS 
 xai LVap^iv t;u v\oZ oil v^oa-iiro, dXX ek Ma- 
 fi'a; ytylvria-Qai tcv XpiJ-TOV s'lcriyiiTO. Sozo- 
 men. 1. iv. c. 6. ' Photini ergo secta ha;c 
 est. Dicit Deum singulum esse et soli- 
 
182 
 
 ARTICLE II. 
 
 The secjiid assertion, next to be made good, is, that the 
 being- vvhich Christ had, before he was conceived by the Virgin, 
 
 tarium, et more Judaico confitendum. 
 Trinitatisplenitudinemnegat.nequeullam 
 Dei Verbi, aut ullam Spiritus Sancti pu- 
 tat esse personam. Christum vero homi- 
 nem tantummodo solitarium asserit, cui 
 principium adscribit ex Maria ; et hoc 
 omnibus modis dograatizat, solam iios 
 personam Dei Patris, et solum Christum 
 hominein colere debere.' Vine. Liriitensis 
 adv. H<eres. c. 17. In the dis])utation 
 framed by Vigilius, out of the seventh 
 book of St. Hilary, as I conceive, Pho- 
 tinus rejecting the opinion of Sabellius 
 (v/hom Socrates and Sozomen said he 
 followed) as impious, thus declares his 
 own : ' Unde magis ego dico, Deum Pa- 
 trem Filium habere Dominum Jesum 
 Christum, ex Maria Virgine initium su- 
 mentem, qui per sanctai conversationis 
 excellentissimum atque inimitabile bea- 
 titudinis meritum, a Deo Patre in Filium 
 adoptatus et eximio Divinitatis honore 
 d-inatus.' Didl. J. i. '§. 4. And again : 
 ' Ego Domino nostro Jesu Christo initium 
 tribuo, purumque hominem fuisse affirmo, 
 et per beats; vita; excellentissimum meri- 
 tum Divinitatis honorem fuisse adeptum.' 
 Ibid. ^. 10. Vide eundem 1. li. adv. 
 Euti/ch. ' Ignorat etiam Photinus mag- 
 rum pietatis, quod Apostolus memorat, 
 sacramentum, qui Christi ex Virgine fa- 
 tetur exordium : Et propterea non credit 
 sine initio substantialiter Deum natum 
 ex Deo Patre, in quo carnis veritatem 
 confitetur ex Virgine.' Fiilg. ad Thrasim, 
 1. i. c. 6. Gregory Nazianzen, according 
 to his custom, gives a very brief, but re- 
 markable expression : <t>iurimv tov xarai 
 X^iiTTSV Kai airi Ma^lai; a.^-^o^f>ov. Orat, 26. 
 But the opinion of Photmus caimot be 
 better understood, than by the condemna- 
 tion of it in the Council of Sirmium ; 
 which having set out the confession of 
 their faith in brief, addeth many and va- 
 rious anathemas, according to the several 
 heresies then apparent, without mention- 
 ing their names. Of these, the fifth aims 
 *iearly at Photinus : ' Si quis secundum 
 praescienliam vel prajdestinationem ex 
 Maria dicit Filium esse, et non ante sje- 
 cula ex Patre natum, apud Deum esse, 
 et per eum facta esse omnia. Anathema 
 sit.' The thirteenth, fourteenth, and fif- 
 teenth, also were particulars directed 
 against him, as St. Hilary hath observed : 
 but the last of all is most material : ' Si 
 quis Christum Deum, Filium Dei, ante 
 ssEcula subsistentem, et ministrantem Pa- 
 tri ad omnium perfectionem, non dicat, 
 sed ex quo de Maria natus est, ex eo et 
 Christum et Filium nominatnm esse, et 
 initium accepisse ut sit Deus, dicat, Ana- 
 
 thema sit.' Upon which, the observation 
 of St. Hilary is this : ' Concludi damna- 
 tio ejus haeresis, propter quam conventual 
 erat, (that is, the Photinian) expositions 
 totius fidei cui adversabatur, oportuit, 
 quEB initium Dei Filii ex partu Virginia 
 mentiebatur.' S. Hilar, de Si/nod. contra 
 Aria}ios,c. 61, 'I'hus was Photinus bishop 
 of Sirmium condemned by a Council held 
 in the same city. They all agreed sud- 
 denly in the condemnation of him; 
 Arians, Semi-Arians, and Catholics : xa- 
 ^iTxov tlbvi, says Socrates, nal towto fxh 
 i; KaX2j xai imai'ji; ye^ofxivov, VaVTi; Iwn'vf- 
 a-ay xai tots xai fjina, TaSra. lib. ii. c. "29. 
 And because his history is very obscure 
 and intricate, take this brief catalogue of 
 his condemnations. We read that he 
 was condemned at the Council of Nice, 
 and at the same time by a Council at 
 Rome under Sylvester : but this is deli- 
 vered only in a forged Epilogus Concilii 
 Romani. He was then first condemned 
 with Marcellus his master, as Sulpitius 
 Severus relates, probably by the Synod at 
 Constantinople ; for in that Marcellus 
 was. deprived, [circ. A. D. j-14.] Soznm. 
 1. ii. 33. Socrat. 1. ii. 36. Secondly, his 
 heresy is renounced in the second Synod 
 at Antioch. Athanas. de Sun. Socrat. I. ii. 
 19. Thirdly, he was condemned in the 
 Council of Sardes. S. Epiphan. Hceres. 
 71. j. 1. and Sulpitius Severus, p. 240. 
 Fourthly, by a Council at Milan. [A. D. 
 347.] S. Hilar. Fragm. ii. §. 19. Fifthly, 
 in a Synod at Sirmium, be was deposed 
 by the western bishops ; but by reason 
 of the great opinion and affection of the 
 people, he could not be removed. [A. D, 
 3l[).] S. Hilar. Fragm. ibid. j. 21. 
 Sixthly, he was again condemned and de- 
 posed at Sirmium by the eastern bishops, 
 and being convicted by Basil, bishop of 
 •■^ncyra, was banished from thence. [A.D. 
 351.] 5. Hilar. ibid.§. 22. et de Synod. 
 c. 37. S. Epiph. Socrat. Sozom. Vigil. In- 
 deed, he was so generally condemned 
 not only then, but afterwards under Va- 
 lenlinian, as St. .lerome testifies, and the 
 synodic Epistle of the Aquileian Council, 
 that his opinion was soon worn out of the 
 world. 'hJi j'aj xai JiSa-xsJaa-^Ji eIj 'jXiyet 
 ;^p5'voy h rivTW rou h7ra.Tty.iwv ai'jEj-if, says 
 Epiphanius, who lived not long after him. 
 So suddenly was this opinion rejected by 
 all Christians, applauded by none but 
 Julian the heretic, who railed at St. John 
 for making Christ God, and commended 
 Photinus for denying it ; as appears by 
 an Epistle written by Julian unto him, as 
 it is (though in a mean translation) deli- 
 vered by Facundus : ' Tu quidem, O Pho- 
 
HIS ONLY SON. 
 
 183 
 
 was. not any created, but the divine essence, by which he 
 always was truly, really, and properly God. This will t'vi- 
 dently and necessarily follow from the last demonstration of 
 the. first assertion, the creating all things by the Son of God ; 
 from whence we inferred his pre-existence, " in the beginning" 
 assuring us as much that he was God, as that he was, " For he 
 that built all things was God." (Heb. iii. 4.) And the same 
 apostle which assures us, " All things were made by him," at 
 the same time tells us, " In the beginning was the Word, and 
 the Word was with God, and the Word was God." (John i. 
 3. 1.) Where "In the beginning" must not be denied unto 
 the third proposition, because it cannot be denied unto the 
 second. Therefore " in the beginning, or ever the earth was, 
 the Word was God," (Prov. viii.23.) the same God with whom 
 he was. For we cannot, with any show of reason, either ima- 
 gine that he was with one God, and was another, because there 
 can be no more supreme Gods than one ; or conceive that the 
 apostle should speak of one kind of God in the second, and of 
 another in the third proposition; in the second, of a God eter- 
 nal and independent ; in the third, of a made and depending 
 God.* Especially, first considering that the eternal God was 
 
 tine, verisimilis videris, et proximus sal- 
 vare, bene faciens nequaquana in utero 
 inducere, quern credidisti Deum.' Fa- 
 cun. ad Justinian. !. iv. c. 2. p. 163. 
 
 * And that upon so poor a ground a3 
 the want of an article, because in the first 
 place it is, w wfoc to» Qily, in the second, 
 010? m Aoj-oc, not 0£o;' from hence to 
 conclude, o'Geoc is one God, that is, xar' 
 £^o;^«v, the supreme God, ©loj another, 
 not the supreme, but one made God by 
 him. Indeed, they are beholden to Epi- 
 phaniusfor this observation, whose words 
 are these : 'Ekv I'lTriuutv, Qio;, anv rov 
 cfSfoy, Tov Tv)(^ovra, e'lTTofjilv Qelv rSiv B^iVxy, 
 hQv.v Tcy ovTct (or rather oln ovra)- lav S; 
 ii'naiy.iv, o ©so?, IrXov iig am Tou a^Q^ov, t;v 
 oyra <rnfJi,aivo/ntv aXufln te xal yaaii-y.o/xivov. 
 Samarit. Hares, ix. j. 4. But whosoever 
 shall aj)ply this rule to the sacred Scrip- 
 tures will lind it most fallacious. In the 
 beginning, Ittoihs-ev o Qil( tov olpavov xal rhv 
 yr,v, undoubtedly belongs to the true and 
 supreme God : but it does not thence fol- 
 low, that wv!L/|«a ©£oD 'nrefe^ero iitavui tou 
 I/JttTo?, should be understood of the spirit 
 of another or inferior God. Certainly St. 
 John (i. 6.) VFhen he speaks of the Bap- 
 tist, iyiino avflftuTTO? a7ria-TttX|W£'vo? •rra^a 
 ©tou, meant, he had his commission from 
 heaven ; and when it is spoken of Christ, 
 (ver. 12.) IJaixfv aiiToT? IJoyo-iav rixva. ©eou 
 ■yma-Qat, and again, (ver. 13.) Ix Gmu 
 iyitimbTi^iii, it must be understood of the 
 true God the Father. In the like manner, 
 (ver. 18.) ©io» ovSiit ici^uKi trcincvn, if it 
 
 were taken rvxj^ritii; of any ever called 
 God ; nay, even of Christ Jesus as man, 
 it were certainly false. How can then 
 any deny the Word to be the supreme 
 God, because he is called simply ©ej?, 
 when St. John in the four next places, in 
 which he speaketh of the supreme God, 
 mentioneth him without an article 1 This 
 criticism of theirs was first the observa- 
 tion of Asterius the Arian : Ovx. eTttev o 
 /x-axajio? naDXof Xfta-riv xnfus-iTEiv Tr,y ToU 
 ©■ou Suva|t*(V, ri Tnv tov Qlou co^iav, aWa Ji;^a 
 tS? ir^ojBnunt, l-jva/xtv 0£Ou, xal Qiou a-oipiav 
 aXXuv fAlv iTvai rr,v iSiav aviTOu TOv ©£oD JiJva- 
 iUiv Twv (fji'furiiV alraJ xal o-wu7rap;^oi/3-av 
 ayiwiiTai;, xiijuVo-ajv. These are the words 
 of Asterius recorded by Athanasius, Oraf.2. 
 contra Arianos, §. S7. In which place, 
 notwithstanding, none can deny but 0£ou 
 is twice taken without an article for the 
 true and supreme God. Thus Didymus 
 of Alexandria de Sp. S. would distinguish 
 between the person and the gift of the 
 Holy Ghost, by the addition or defect of 
 the article : ' Apostoli, quando intelligi 
 voluut personam Spiritus Saucti, addunt 
 articulum, to <7nivixa, sine quo Spiritus 
 Sancti dona notantur.' Inter oper. S. Hie- 
 Tonym. And Athanasius objects against 
 his adversaries denying the Holy Ghost 
 to be God, that they produced places out 
 of the prophets to prove him a creature, 
 where nrnZixa. had not so much as an 
 article prefixed, which might give some 
 colour to interpret it of the Holy Spirit^ 
 Oi.j£ yif ihV av to ajS^ov txi "^^ ""i** ""^ 
 
184 ARTICLE II. 
 
 so constantly among the Jews called '' the Word," the only 
 reason which we can conceive, why the apostle should thus use 
 this phrase : and then observing the manner of St. John's 
 writing, who rises strangely by degrees, making the last word 
 of the former sentence the first of that which followeth : as, 
 " In him was life, and the life was the light of men ; and the 
 light shineth in darkness, and the darkness comprehended it 
 not : so, in the beginning was the Word, and the Word," 
 (John i. 4, 5.) which so was in the beginning, " was with God, 
 and the Word was God ;" that is, the same God with whom the 
 Word was in the beginning. But he could not be the same 
 God with him any other way, than by having the same divine 
 essence. Therefore the being which Christ had, before he was 
 conceived by the Virgin, was the divine nature by which he was 
 properly and really God. 
 
 Secondly, He who was subsisting in the form of God, and 
 thought himself to be equal with God (in which thought he 
 could not be deceived, nor be injurious to God), must of ne- 
 cessity be truly and essentially God; because there can be no 
 equality between the divine essence, which is infinite, and any 
 other whatsoever, which must be finite. But this is true of 
 Christ, and that antecedently to his conception in the Virgin's 
 womb, and existence in his human nature. For, " being (or 
 rather subsisting)* in the form of God, he thought it not rob- 
 bery to be equal with God: but emptied himself, and took upon 
 him the form of a servant, and was made in the likeness of 
 men." (Phil. ii. 6, 7.) Out of which words naturally result 
 three propositions fully demonstrating our assertion. First, 
 That Christ was in the form of a servant, as soon as he was 
 made man. Secondly, That he was in the form of God, before 
 he was in the form of a servant. Thirdly, That he was in the 
 
 ir^o<f>fiTov Xsyo/xEVov vSv Tveu^a, tva km wpo- j/vo'vtsj 0eo», fxaWov Se yvais-flivTS? uiro Q(ou. 
 
 <p*inv i)(riTi. Ephl. ad Serajiionem, i. j. 7. Gal. iv. 8, 9. And where the supreme is 
 
 Whereas we find in the same place of St. distinguished from him whom they make 
 
 John, tlie same Spirit in the same sense the inferior God, he is called likewise 
 
 mentioned with and without an article. ©so; without an article, as : AoSaoj 'lis-ou 
 
 'Eov fxh Ti; yEWi&p £^ L'JaTo; Ka] Tniufxaro^, Xjis-ToiJ, a.^t<^tT/xiYCi (Iq tvayyiXtov Qlou, 
 
 John iii. 5. and, to ytyimifjiivov ex. rod and tou ofitrflEVTOf vloZ ©eoD ev iuviy,ei, 
 
 ■aniifj-aro;, yer. 6, So 1 John iv. ]. M>) Rom. i. 1. 4. 'Attoij-toXiic 'ina-ou Xjio-toD 
 
 wavTt 'TTviv/xaTi TTio-TEuETE, dxxi 5i»(i;ua^ETS ha. ^sXnfAaro; Qeov, 1 Cor. i. 1. ^ Cor. i. 1. 
 
 ra. miufxara. And again, (ver. 2.) 'Ev Eph. i. 1. Col. i. 1. And if this distiuc- 
 
 TouToo yivaJo-xETE TO 'TrnZfxa toD ©eoS- •btov lion were good, our Saviour's .argument 
 
 rsneZfxa, &c. And beside, according to to the Pharisees were not so : Ei Se Eyai 
 
 that distinction, TO •arvEu/u.a certainly stands iv m/iv/xaTi GtoZ Ix^aXXoo ra iai/xivia, a^a 
 
 for the gift of the Spirit, 1 Thcss. v. 19. i<{>9as-Ev !<(>' v/jca; h ^as-tXtia tou Giov, IMatt. 
 
 TorsmZixa fxh^Birnnt. In the like manner, xii. 28. For it doth not follow, that if 
 
 it is so far from truth, that the Scriptures by the power of an inferior or false god 
 
 observe so much the articles, as to use o he cast out devils, that therefore the king- 
 
 ©Eof always for the true and supreme God, dom of the true and supreme God is come 
 
 ancl &IOC for the false or inferior ; that upon them. 
 
 where the true is professedly opposed to * ' In efBgie Dei constitutus.' Tertull, 
 
 the false, even there he is styled simply adv.MavcionA.y.-zO.eX.adv. Prai.c.7 .'\n. 
 
 &s6<;. As : 'AXXi TOTE (UE» oin iiJoTEf ©£ov, figura Dei constitutus.' S. Cijprian. Tcstim. 
 
 i^vXiuirari T«~f /un ^-jc-ii oSa-j &s»rj* yU» Js l.ii.adv.Jud. §. IS.etl. in.adQHirin.§.39, 
 
HIS ONLY SON. 185 
 
 torm of God, that is, did as truly and really subsist in the 
 divine nature, as in the form of a servant, or in the nature of 
 man. It is a vain imagination, that our Saviour then first ap- 
 peared a servant, when he was apprehended, bound, scourged, 
 crucified. For they were not all slaves which ever suffered 
 such indignities, or died that death ; and when they did, their 
 death did not make, but find them, or suppose them servants. 
 Beside, our Saviour in all the degrees of his humiliation never 
 lived as a servant unto any master on earth. It is true, at first 
 he was subject, but as a son, to his reputed father and un- 
 doubted mother. When he appeared in pat)lic, he lived after 
 the manner of a prophet, and a doctor sent from God, accom- 
 panied with a family as it were of his apostles, whose master 
 he professed himself, subject to the commands of no man in 
 that ofSce, and obedient only unto God. " The form" then 
 "of a servant" which he " took upon him," must consist in 
 something distinct from his sufferings, or submission unto 
 men; as the condition in which he was, when he so submitted, 
 and so suff'ered. In that he was " made flesh," (John i. 14.) 
 sent "in the likeness of sinful flesh," (Rom. viii. 3.) subject 
 unto all infirmities and miseries of this life, attending on the 
 sons of men fallen by the sin of Adam : in that he was *' made 
 of a woman, mad': under the Law," (Gal. iv. 4.) and so obliged 
 to perform thf sanie; which Law did so handle the children 
 of God, as that they ditFeied nothing from servants: in that 
 he was born, hr'^A, and liveu in a mean, low, and abject condi- 
 tion ; "as a rov^': out a dry ground, he had no form nor 
 comeliness, and wheii they saw him, there was no beauty that 
 they should desire him ; but was despised and rejected of men, 
 a man of sorrows, and acquainted with grief:" (Isa. liii. 2, 3.) 
 In that he was thus made man, he " took upon him the form 
 of a servant." Which is not mine, but the apostle's explica- 
 tion ; as adding it not by way of conjunction, in which there 
 might be some diversity, but by way of apposition, which sig- 
 nifieth a clear identity. And therefore it is necessary to ob- 
 serve, that our translation of that verse is not only not exact, 
 but very disadvantageous to that truth, which is contained in 
 it. For we read it thus : " He made himself of no reputation, 
 and took upon him the form of a servant, and was made in the 
 likeness of men." Where we have two copulative conjunc- 
 tions, neither of which is in the original text,* and three dis- 
 tinct propositions, without any dependence of one upon the 
 other; whereas all the words together are but an expression of 
 Christ's exinanition, with an explication shewing in what it con- 
 
 * 'aXX' EttuTov IxEvoxTE, fA»^<pr,v JouXou Xtt- fdctus, where yfvOjUivof is added by appo- 
 
 Bani, hif^iotcifjiari av&j:i7ra)v y£vo'|W£voj, which siiion to Xa^iv, and have both equal re- 
 
 18 also exactly observed by the Vulgar lation to ineviea-e : or, which is ail one, 
 
 Latin, Sed semetipsmn exinanivit, j'ormam SMviitrt Xa^iv, iXaffi ymfAfy«(, Phil, ii. 7. 
 Krui accipiens, in simiUtiidine howi^mm 
 
186 ARTICLE II. 
 
 sisteth : which will clearly appear by this literal translation; 
 * Eut emptied himself, taking the form of a servant, being 
 made in tl>e likeness of men.' Where if any man doubt how 
 Christ ' emptied himself/ the text will satisfy him, " by taking 
 the form of a servant;" if any still question how he took the 
 form of a servant, he hath the apostle's resolution, " by being 
 made in the likeness of men." Indeed, after the expression of 
 this exinanition, he goes on with a conjunction, to add an- 
 other act o^ Christ's humiliation ; " And being found in fashion 
 as a man," being already by his exinanition in the form of a 
 servant, or the likeness of men, " he humbled himself, and be- 
 came (or rather becoming)* obedient unto death, even the 
 death of the cross." (Phil, ii, 8.) As therefore his humiliation 
 consisted in his obedience unto death, so his exinanition con 
 sisted in the assumption of the form of a servant, and that in 
 the nature of man. All which is very fitly expressed by a 
 strange interpretation in the Epistle to the Hebrews. For 
 whereas these words are clearly in the Psalmist, " Sacrifice 
 and offering thou didst not desire, mine ears hast thou opened:" 
 (Psal. xl. 6.) the apostle appropriateth the sentence to Christ; 
 "When he cometh into the world, he saith. Sacrifice and of- 
 fering thou wouldest not, but a body hast thou prepared me." 
 (Heb. X. 5.) Now being the boring of the ear under the Law, 
 (Exod. xxi. 6. Deut. xv. 17.) was a note of perpetual servi- 
 tude, being this was expressed in the words of the Psalmist, 
 and changed by the apostle into the preparing of a body ; it 
 followeth that when Christ's body first was framed, even then 
 did he assume the form of a servant. 
 
 Again, it appeareth out of the same text, that Christ was in 
 the form of God before he was in the form of a servant, and 
 consequently, before he was made man. For he which is pre- 
 supposed to be, and to think of that being which he hath, and 
 upon that thought to assume, must have that being before that 
 assumption ; but Christ is first expressly said to be in the form 
 of God, and, being so, to think it no robbery to be equal with 
 God, and notwithstanding that equality, to take upon him the 
 form of a servant: therefore it cannot be denied but he was 
 before in the form of God. Beside, he was not in the form of 
 a servant, but by the emptying himself, and all exinanition 
 necessarily presupposeth a precedent plenitude; it being as 
 impossible to empty any thing which hath no fulness, as to fill 
 any thing which hath no emptiness. But the fulness which 
 Christ had, in respect whereof assuming the form of a servant, 
 he is said to empty himself, could be in nothing else but in 
 the form of God, in which he was before. Wherefore, if the 
 
 * 'EraTreivtea-iv iavrov, yivifxivo; virnxoei;. vsxrj, and his farther humilialiou, or Ira. 
 
 For in both these verses there is but one wiiirawe : the rest are all particles added 
 
 conjunction, joining together two acts of for explication to the verba. 
 our Saviour, his first exinanition, or Ui- 
 
HIS ONLY SON. 
 
 187 
 
 assumption of the form of a servant be contemporary with his 
 exinanition; if that exinanition necessarily presupposeth a 
 jjlenitude as indispensably antecedent to it ; if the form of God 
 be also coeval with that precedent plenitude; then must we 
 confess, Christ was in the form of God before he was in the 
 form of a servant: which is the second proposition. 
 
 Again, it is as evident from the same Scripture, (Phil. ii. 6.) 
 that Christ was as much " in the form of God," as " the form 
 of a servant," and did as really subsist in the divine nature, as 
 in the nature of man. For he was so "in the form of God," 
 as tliereby " to be equal with God."* But no other form beside 
 
 * To tTvai Is-a. GaoS. ' Pariari Deo.' 
 Tertull. adv. MaicionA. v. c. 20. ' Esse 
 se fequalem Deo.' S. Cyprian. Teslivi. I.ii. 
 adv. Juil. §. lo. et 1. iii. ad Qitirin. §. 39. 
 ' Esse ajqualis Deo.' Leporius, Lib. Emen- 
 dat, p. 15. optisc, Dogm. Vet. \'. Script. 
 Par. 1630. Thus all express the notion 
 of equality, not of similitude : nor can we 
 understand any less by to ilvai la-a, than 
 T«v WorriTa., Ta-ov and Ti-a being indiffe- 
 rently used by the Greeks, as Pindar, 
 Oiump. Od. ii. 109. 
 
 "la-ov Se vuXTEs-<riv aWi, 
 
 'lo'a J' Iv a/xi^ai; aXi- 
 ov £;^ovTif, aTTovi-J-TSjoy 
 
 'Et^XoI vijMOVTttl (310- 
 
 Toy. 
 So whom the Greeks call i3-oS"Eoy, Homer 
 Te-a Ssw. Odyss. O. 519. 
 
 Tcf vZv lo'a &=« l9axnirioi e'rojoajn. 
 Where Ta-a. has not the nature of an ad- 
 verb, as belonging to ila-o^o-jin, but of a 
 noun referred to the antecedent -rov, or 
 including an adverb added to a noun, tov 
 yvv iit I'a-oSfov. The collection of Grotius 
 from this verse is very strange ; eTvat Ira 
 ©£», ' est spectari tanquam Deum.' As if 
 he should have said elTopowtri signifies 
 spectant, therefore ilvai signifies spectari. 
 This he was forced to put off thus, be- 
 cause the strength of our interpretation, 
 rendering an equality, lies in the verb 
 substantive to iJvai. As Dionysius of 
 Alexandria very anciently: xEva;o-a; iauTov, 
 xai Ta7r£(VijJ-2f jjoj SavaToy, &avaTou Se 
 o-raufoZ, Ttra &iS vTci-^^li. EpiU. ad Panliim 
 Samosat. For we acknowledge that Tira, 
 by itself oft-times signifieth no more than 
 histar, and so inferreth nothing but a si- 
 militude : as we find it frequently in the 
 Book of Job. Where it someiinie.s an- 
 swereth to the inseparable particle 3; as, 
 n'7*'73 quasi in nMte,7o-a yi/XTi, v. 14. ny3:i3 
 sicut caseum, lira rv^S, x. 10. Z'^'^'3 quasi 
 putredn, Sym. o/Jt-tiai; o-wteSJh, LXX. 7cra 
 ia-KS, xiii. 'J8. D*a3 sictit uqnam, la-a w«™, 
 XV. 16. yya tai.qiiam /|V/n//.'i, Tra ^vXot, 
 xxiv. 20. non^ sicut latum, Tra wnXoJ, 
 xxvii. 16. b'j;03 sicHt vestimenUt, 7<ra h- 
 wXoiJ:, xxix. 14. nD33 quasi bos, Ira Brja-iv, 
 
 xl. 15. Where we see the Vulgar Latin 
 useth for the Hebrew, 3 quasi, sicnt, tan' 
 quam, the LXX. Ira. Sometimes it an- 
 swereth to no word in the original, but 
 supplieth a similitude understood, not 
 expressed, in the Hebrew : as, l*in tan- 
 quam pulluin, Ira ovw, xi. 12. pxi tt lapis, 
 
 lea Xl'Sw, XXviii. 2. "VSrh Into, la-a TTtiXS, 
 
 XXX. 19. Once it rcnderelh an Hebrew 
 word rather according to the intention, 
 than the signification ; nax^buTi compara- 
 liitur cineri, ad verbum pmcerbia cineris, 
 Ic-a s-ttoSm, xiii. 12. So that in all these 
 places it is used adverbi;illy for iustar, 
 and in none hath the addition of to ilrai 
 to it. As for that answer of Socinus, that 
 Christ cannot be God, because he is said 
 to be equal with Gud : ' 1 antum abest 
 ut, ab eo quod Chrisius sit a'cjuaiis Deo, 
 sequatur ipsum esse ajternum et summuni 
 Deum, ut potius ex hoc ipso necessario 
 consequatur non esse a;ternum et sum- 
 mum Deum. Nemo enim sibi ipsi a;qua- 
 lis esse potest.' kocin. ad. 8. c. IVeik. as if 
 there could be no predication of equality, 
 where we find a substantial identity : it 
 is most certainly false, because the most 
 exact speakers use such language as this 
 is. There can be no expressions more 
 exact and pertinent than those which are 
 used by geometricians, neither can there 
 be any better judges of equality than they 
 are ; but they most frequently use that 
 expression in this notion, proving an 
 equality, and inferring it from identity. 
 As in the fifth proposition of the first 
 Element of Euclid, two lities are said to 
 contain an angle equal to the angle con- 
 tained by two other lines, because they 
 contained the same angle, or yaivU* xeivnv 
 and the basis of one triangle is supposed 
 equal to the basis of another triangle, be- 
 cause the same line was basis to both, or 
 ^aj-if xsivA. In the same manner cer- 
 tainly may the Son be said to be equal 
 to the Father in essence or power, be- 
 cause they both have the same essence or 
 power, that is, ovriay y.ai Juya,uiv xoiviiy. 
 Ocell. de Universa. 'aXX* ail nara ravri Ktti 
 al^■aC^l>li >.aTlXs~ Ktti liTov xai o^OJOV ajrj 
 iaUTOu. c. 1.4. 6. 
 
188 ARTICLE II. 
 
 the essential, which is the divine nature itself, could infer an 
 equality with God. "To whom will ye liken me, and make 
 me equal, saith the Holy One?" (Isa. xl. 25. xlvi. 5.) There 
 can be but one infinite, eternal, and independent Being; and 
 there can be no comparison between that and whatsoever is 
 finite, temporal, and depending. He therefore who did truly 
 think himself equal with God, as being in the form of God, 
 must be conceived to subsist in that one infinite, eternal, and 
 independent nature of God. Again, the phrase, " in the form 
 of God/ aot elsewhere mentioned, is used by the apostle with 
 respect unto that other, of " the form of a servant," exegeti- 
 cally continued " in the likeness of man;" and the respect of 
 one unto the other is so necessary, that if the form of God be 
 not as real and essential as the form of a servant, or the like- 
 ness of man, there is no force in the apostle's words, nor will 
 his argument be fit to work any great degree of humiliation 
 upon the consideration of Christ's exinanition. But by \\\e form 
 is certainly understood the true condition of a servant, and by 
 the likeness infallibly meant the real nature of man : nor doth 
 the /'ashioii, in which he was found, destroy, but rather assert 
 the truth of his humanity. And therefore, as sure as Christ 
 was really and essentially man, of the same nature with us, in 
 whose similitude he was made ; so certainly was he also really 
 and essentially God, of the same nature and being with him, 
 in whose form he did subsist. Seeing then we have clearly 
 evinced from the express words of St. Paul, that Christ was in 
 the form of a servant as soon as he was made man ; that he 
 was in the form of God before he was in the form of a servant; 
 that the form of God in which he subsisted, doth as truly sig- 
 nify the divine, as the likeness of man the hunvan nature : it ne- 
 cessarily followeth, that Christ had a real existt \ • before he was 
 begotten of the Virgin, and that the being which lie had, was the 
 divine essence, by which he was truly, really, and properly God. 
 Thirdly, He which is expressly styled Alpha and Omega, the 
 first and the last, without any restriction or limitation, as he is 
 after, so was before any time assignable, truly and essentially 
 God. For V' this title God describeth his own being, and dis 
 tinguisheth it from all other. " I the Lord, the first, and with 
 the last, I am he." " I am he, I am the first, I also am the 
 last." " I am the first, and I am the last, and beside me there 
 is no God." (Isa. xli. 4. xlviii. 12. xliv. 6.) But Christ is ex 
 pressly called Alpha and Omega, the first and the last. He so 
 proclaimed himself by '* a great voice, as of a trumpet, saying 
 I am Alpha and Omega, the first and the last." (Rev. i, 11. 
 Which answereth to that solemn call and proclamation in the 
 prophet, " Hearken unto me, O Jacob, and Israel my called. 
 (Isa. xlviii. 12.) He comforteth St. John with the majesty of 
 this title, " Fear not, I am the first and the last." (Rev. i. 17.) 
 Which words were spoken by " one like unto the Son of man," 
 
HIS ONLY SON. 189 
 
 (Ibid. 13.) by him " that liveth, and was dead, and is alive for 
 evermore;" (Ibid. 18.) that is undoubtedly, by Christ. He 
 upholdeth the Church of Smyrna in her tribulation by virtue 
 of the same description. " These things saith the first and the 
 last, which was dead and is alive." (Rev. ii, 8.) He ascertain- 
 eth his coming unto judgment with the same assertion, " I am 
 Alpha and Omega, the beginning and the end, the first and the 
 last." (Rev. xxii. 13.)* And in all these places this title is 
 attributed unto Christ absolutely and universally, without any 
 kind of restriction or limitation, without any assignation of 
 any particular in respect of which he is the first or last ; in the 
 same latitude and eminence of expression, in which it is or can 
 be attributed to the supreme God. There is yet another Scrip- 
 ture, in which the same description may seem of a more du- 
 bious interpretation : " I am Alpha and Omega, the beginning 
 and the ending, saith the Lord, which is, and which was, and 
 which is to come, the Almighty." (Rev. i. 8.) For being it is 
 ** the Lord" who so calls himself, which title belongeth to the 
 Father and the Son, it may be doubted whether it be spoken 
 by the Father or the Son ; but whether it be understood of the 
 one or of the other, it will sufficiently make good what we 
 intend to prove. For if they be understood of Christ, as the 
 precedent and the following words imply, then is he certainly 
 that Lord, " which is, and which was, and which is to come, 
 the Almighty ;" that is, the supreme eternal God, of the same 
 divine essence with the Father, who was before described by 
 " him which is, and which was, and which is to come," (Rev. 
 i. 4.) to whom the six-winged beasts continually cry, " Holy, 
 holy, holy. Lord God Almighty, which was, and is, and is to 
 come :" (Rev. iv. 8.) as the familiar explication of that name 
 which God revealed to Moses. (Exod. iii. 14.) If they belong 
 unto the supreme God the Father of our Lord Jeswi- Christ; 
 then did he so describe himself unto St. John, and express his 
 supreme Deity, that by those words, " I am Alpha and Omega, 
 the beginning and the ending," he might be known to be the 
 one almighty and eternal God ; and, consequeniy, whosoever 
 should assume that title, must attribute as much unto himself. 
 Wherefore being Christ hath so immediately, and with so great 
 S'olemnity and frequency, taken the same style upon him by 
 which the Father did express his Godhead ; it followeth, that 
 he hath declared himself to be the supreme, almighty, and 
 eternal God. And being thus the Alpha and the first, he was 
 
 * With the article so much elsewhere BnTu, not ra Bn/xara, as Suidas corruptly, 
 
 stood upon, TO A xai to il, i tt^inot;, xa: o' Hesychius lUustrius, from whom Suidas 
 
 Ifl-pjaroj, The Alpha and the Omega, the had that passage : 'EpaToa-Simt Jia to hu- 
 
 Jirst and the last. For we must not take TS^sufiv -rravTl eiJei iraihia.:; to?; dxpoij lyy'i- 
 
 To A as the grammarians do, by which ^mv, Biira IkXii&ii. And Martianus Hera- 
 
 they signify only the letter written in that cleota in Periplo : Kal f^sr Ixfrvov 'Epa- 
 
 figure, and called by that name. As ap- Tos-Sevcf, cy hnra exi.Ksira.y el rov Movasiw 
 
 peareth by Eratosthenes, who was called rrjej-TavTsf. 
 
190 ARTICLE II. 
 
 before any time assignable, and consequently before he was 
 conceived of the Virgin ; and the being whicli then he had was 
 the divine essence, by which he was truly and properly the 
 almighty and eternal God. 
 
 Fourthly, He whose glory Isaiah saw in the year that king 
 Uzziah died, had a being, before Christ was begotten of the 
 Virgin, and that being was the divine essence, by which he 
 was naturally and essentially God ; for he is expressly called 
 " tlie Lord, Holy, holy, holy, the Lord of hosts, whose glory 
 filleth the whole earth;" (Isa. vi. 1. 3.) which titles can be- 
 long to none beside the one and only God. But Christ was 
 he whose glory Isaiah saw, as St. John doth testify, saying, 
 " These things said Esaias, when he saw his glory, and spake 
 of him:" (John xii. 41.) and he whose glory he saw, and of 
 whom he spake, was certainly Christ: for of him the apostle 
 treateth in that place, and of none but him. "These things 
 spake Jesus and departed. But though he (that ?s, Jesus) had 
 done so many miracles before them, yet they believed not on 
 him," (Ibid. 36,37.) that is, Christ who wrought those miracles. 
 The reason why they believed not on him was, " That the 
 saying of Esaias the prophet might be fulfilled, which he spake. 
 Lord, who hath believed our report?" (Ibid. 38.) and as they 
 did not, so they could not believe in Christ, "because that 
 Esaias said again, He hath blinded their eyes, and hardened 
 their hearts; that they should not see with their eyes, nor un- 
 derstand with their hearts, and be converted, and I should 
 heal them." (Ibid. 39, 40.) For those who God foresaw, 
 and the prophet foretold, should not believe, could not do it 
 without contradicting the prescience of the one, and the pre- 
 dictions of the other. But the Jews refusing to assent unto 
 the doctrine of our Saviour, were those of whom the prophet 
 spake: for " these things said Esaias when he saw his glory, 
 and spake of him." (Ibid. 41.) Now if the glory which Isaiah 
 saw, were the glory of Christ, and he of whom Isaiah in that 
 chapter spake, were Christ himself; then must those blinded 
 eyes and hardened hearts belong unto these Jews, and then 
 their infidelity was so long since foretold. Thus doth the 
 fixing of that prophecy upon that people, which saw our Sa- 
 viour's miracles, depend upon Isaiah's vision, and the appro- 
 priation of it unto Christ. Wherefore St. John infallibly ha'h 
 taught us, that the prophet saw the glory of Christ, and the 
 prophet hath as undoubtedly assured us, that he whose glory 
 then he saw, was the one omnipotent and eternal God ; and con- 
 sequently both together have sealed this truth, that Christ did 
 then subsist in thatgJTrious majesty of the eternal Godhead. 
 
 Lastly, He who, being man, is frequently in the Scriptures 
 called God, and (hat in such a manner, as by that name no 
 other can be understood but the one only and eternal God, 
 he had an existence before he was made man, and the being 
 
HIS ONLY SON. 191 
 
 which then he had was no other than the divine essence; be- 
 cause all novelty is repugnant to the Deity, nor can any be 
 that one God, who was not so from all eternity. But Jesus 
 Christ being in the nature of man, is frequently in the sacred 
 Scriptures called God ; and that name is attributed unto him 
 in such a manner, as by it no other can be understood but the 
 one almighty and eternal God. 
 
 Which may be thus demonstrated. It hath been already 
 proved, and we all agree in this, that there can be but one di- 
 vine essence, and so but one supreme God. Wherefore were 
 it not said in the Scriptures, there are " many gods ;" (1 Cor. 
 viii. 4.) did not he himself who is supreme call others so ; we 
 durst not give that name to any but to him alone, nor could 
 we think any called God to be any other but that one. It had 
 been then enough to have alleged that Christ is God, to prove 
 his supreme and eternal Deity : whereas now we are answered, 
 that there are "gods many," and therefore it foUoweth not 
 from that name, that he is the one eternal God. But if 
 Christ be none of those many gods, and yet be God ; then can 
 he be no other but that one. And that he is not to be num- 
 bered with them, is certain, because he is clearly distinguished 
 from them, and opposed to them. We read in the Psalmist, 
 •' I have said. Ye are gods, and all of you are children of the 
 Most High." (Psal. Ixxxii. 6\) But we must not reckon Christ 
 among those gods, we must not number the only-begotten Son 
 among those children. For " they knew not, neither would 
 they understand, they walked on in darkness :" (Ibid. 5.) and 
 whosoever were gods only as they were, either did, or might do 
 so. Whereas Christ, in whom alone dwelt " all the fulness of 
 the Godhead bodily," (Col. ii. 9.) is not only distinguished from, 
 but opposed to, such gods as those, by his disciples saying, 
 " Now we are sure that thou knowest all things ;" (John xvi. 
 30.) by himself proclaiming, " I am the light of the world : he 
 that foUoweth me, shall not walk in darkness." (John viii. 12.) 
 St. Paul hath told us, '* there be gods many, and lords many ;" 
 but withal hath taught us, that " to us there is but one God, 
 the Father, and one Lord Jesus Christ." (1 Cor. viii. 5, 6.) In 
 which words, as the Father is opposed as much unto the many 
 lords, as many gods ; so is the Son as much unto the many gods 
 as many lords; the Father being as much Lord as God, and 
 the Son as much God as Lord. Wherefore being we find in 
 Scripture frequent mention of one God, and beside that one 
 an intimation of many gods, and whosoever is called God, must 
 either be that one, or one of those many ; being we find our 
 blessed Saviour to be wholly opposed to the many gods, and 
 consequently to be none of them, and yet we read him often 
 styled God : it foUoweth, that that name is attributed unto him 
 in such a manner, as by it no other can be understood but the 
 one almighty and eternal God. 
 
192 AR'flCLE II. 
 
 Again, those who deny our Saviour to be the same God 
 with the Father, have invented rules to be the touchstone of the 
 eternal power and Godhead. First, Where the name of God 
 is taken absolutely, as the subject of any proposition, it always 
 signifies the supreme power and majesty, excluding all others 
 from that Deity. Secondly, Where the same name is any way 
 used with an article, by way of excellency, it likewise signifieth 
 the same supreme Godhead as admitting others to a communion 
 of Deity, but excluding them from the supremacy. Upon these 
 two rules they have raised unto themselves this observation, That 
 whensoever the name of God absolutely taken is placed as the 
 subject of any proposition, it is not to be understood of Christ : 
 and wheresoever the same name is spoken of our Saviour by 
 way of predicate, it never hath an article denoting excellency an- 
 nexed to it ; aiid consequently leaves him in the number of those 
 gods, who are excluded from the majesty of the eternal Deity 
 
 Now though there can be no kind of certainty in any such 
 observations of the articles, because the Greeks promiscuously 
 often use them or omit them, without any reason of their usur- 
 pation or omission (whereof examples are innumerable); though 
 if those rules were granted, yet would not their conclusion fol- 
 low, because the supreme God is often named (as they con- 
 fess) without an article, and therefore the same name may sig- 
 nify the same God when spoken of Christ, as well as when of 
 the Father, so far as can concern the omission of the article : 
 yet to complete my demonstration, I shall shew, first. That the 
 name of God takcM subjectively is to be understood of Christ. 
 Secondly, That the same name with the article affixed is attri- 
 buted untohim. Thirdly, Thatifitwerenot so,yetwhere the arti- 
 cle is wanting, there is that added to the predicate, which hath as 
 great a virtue to signifythat excellency as the article could have. 
 
 St. Paul, unfolding the mystery of godliness, hath delivered 
 six propositions together, and the subject of all and each of 
 them is God. *' Without controversy great is the mystery of 
 godliness : God was manifested in the flesh, justified in the 
 spirit, seen of angels, preached unto the Gentiles, believed on 
 in the world, received up into glory." (1 Tim. iii. 16.) And 
 this God which is the subject of all these propositions must 
 be understood of Christ, because of him each one is true, and 
 all are so of none but him ; he was the Word which was God, 
 and was made flesh, and consequently " God manifested in the 
 flesh." Upon him the Spirit descended at his baptism, and 
 after his ascension was poured upon his apostles, ratifying his 
 commission, and confirming the doctrine which they received 
 from him: wherefore he was "God justified in the Spirit." 
 His nativity the angels celebrated, in the discharge of his office 
 they ministered unto him, at his resurrection and ascension 
 they were present, always ready to confess and adore him : he 
 he was therefore " God seen of angels." The apostles preached 
 
HIS ONLY SON. I93 
 
 unto all nations, and he whom they preached was Jesus Christ. 
 (Acts viii. 5. 35. ix. 20. xi. 20. xvii. 3. 18. xix. 13. Rom. xvi. 
 26. ? Cor. i. 19. Phil. i. 1 8.) The Father " separated St. Paul 
 from his mother's womb, and called him by his grace to reveal 
 his Son unto him, that he might preach him among the 
 heathen :" (Gal. i. 15, 16.) therefore he was " God preached 
 unto the Gentiles." John the Baptist spake "unto the people, 
 that they should believe on him which should come after him, 
 that is, on Christ Jesus." (Acts xix. 4.) " We have believed in 
 Jesus Christ," (Gal. ii. 16.) saith St. Paul, who so taught the 
 gaoler trembling at his feet, " Believe in the Lord Jesus Christ, 
 and thou shalt be saved :" (Acts xvi. 31.) he therefore was "God 
 believed on in the World." When he had been forty days on 
 earth after his resurrection, he was taken visibly up into heaven, 
 and sat down at the right hand of the Father : wherefore he was 
 " God received up into glory." And thus all these six propo- 
 sitions, according to the plain and familiar language of the 
 Scriptures, are infallibly true of Christ, and so of God, as he 
 is taken by St. John, (i. 1.) when he speaks those words, " the 
 Word was God." But all these cannot be understood of any 
 other, which either is, oris called, God. For though we grant 
 the divine perfections and attributes to be the same with the 
 divine essence, yet are they never in the Scriptures called 
 God ; nor can any of them with the least show of probability be 
 pretended as the subject of these propositions, or afford any 
 tolerable interpretation. When they tell us that " God," 
 that is, the icill of God * " was manifested in the flesh," that 
 is, was revealed hy frail and mortal men, and " received up into 
 glory," that is, luas received gloriously on earth,\ they teach us 
 a language which the Scriptures^ know not, and the Holy 
 Ghost never used, and as no attributes, so no person but the 
 Son can be here understood under the name of God : not the 
 
 * ' Deus, i. e. voluntas ipsius de ser- did they use it of Elias only, but of Enoch 
 
 vandis hominibus, per homines infirraos also : OuJi slj ektiV&ij oXoq 'Evai^, y-eu yip 
 
 et mortales perfecte patefacta est, &c.' ctlnli awX^flo otto t^;? j/Jj. Sirac. xlix. 
 
 Ciitech.Racov. ad Qaast. 59. 14. The same language is continued in 
 
 t ' Insignem in modum et summa cum the New Testament of our Saviour's as- 
 
 gloria recepta fuit.' lliid. 16. cension : avB\n<p6i ik rh ov^avov, M-Ark xvi. 
 
 i For ©«3f is not SiXw^a Qbou, much J 9. o ivaKn<f>?!s'i(; a<p' v/xZv ili; tov ov^avot, 
 
 less is. avfKii^ir) received or embraced. Elias Acts i. 11. and singly, a,ii\li<f5ji, Acts i. 
 
 speaketh not of his reception, but his as- 2. and, ivE\n<fdr, i<p' hf^Zv, Acts i. ^2. As 
 
 cension, when he saith to P^iisha : Ti therefore aviXrjvf-i? tou Mwa-ia;;, in the lan- 
 
 TToiiia-ai a-oi TTfiv h avaXtj^br.vai am (rou ; ti guage of the Jews, was not the reception 
 
 Kings ii. 9. and ver. 10. 'Eiv i' Jr? jU« ova- of Moses by the Israelites, but the as- 
 
 "KauBa-Mo/xiw:/ am a-ov, xai io-rat g-oi oDra'!. sumption of his body ; so avaXn^'f ''■<«' 
 
 \yhen he actually ascended, as the ori- X^is-tov is the ascension of Christ, Luke 
 
 ginal "jyi, it is no otherwise translated by ix. 51. Wherefore this being the con- 
 
 the St-ptuagint, than av£Xii4>9n 'HXiol Iv stant notion of the word, it must so be 
 
 0-v(r<riis-fx.S iiq sij tov oijavo*. ver. 11. here likewise understood, anXii^)^!) Iv So'|»' 
 
 Which language was pre.served by the as the Vulgar Latin (whose authority is 
 
 Heilenizing Jews : 'o avaX»i4>9£if Ik XaiXaTTi pretended against us), asiumidum est iu 
 
 Wffot, Sirac. xl viii. 9. and again : oveX^icf flu gloria ; rendering it here by the same word 
 
 !(k>; il( Tcv av^avov, 1 Mac. ii. 58. Neither by which he always translated a»gX^4^^». 
 
194 
 
 ARTICLE II. 
 
 Holy Ghost, for he is distinguished from him, as being justified 
 by the Spirit; not the Father, who was not manifested in the 
 flesh, nor received up into glory. It remaineth therefore, that, 
 wheieas the Son is the only person to whom all these clearly 
 and undoubtedly belong, which are here jointly attributed 
 unto God, as sure as the name of God is expressed universally 
 in the copies* of the original language, so thus absolutely 
 and subjectively taken must it be understood of Christ. 
 
 * For being the Epistle was written 
 in the Greek language, it is enough if 
 all tliose copies do agree. Nor need wo 
 be troubled with the observation of Gro- 
 tius on the place : ' Suspectam nobis 
 banc lectionetn faciunt interpretes ve- 
 teres, Latiuus, Syras, Arabs, et Am- 
 brosius, qui omnes legerunt o l~pan^ii6>i.' 
 I confess the Vulgar Latin reads it other- 
 wise than the Greek, Qnod manifesUUnm 
 est ill came; and it cannot be denied but 
 the Syriac, however translated by Tre- 
 mellius, agreeth with the Latin ; and 
 both seem to have read o instead of Oeo';. 
 But the joint consent of the Greek copies 
 and interpreters are above the authority 
 of these two translators ; and the Arabic 
 set forth in the Biblia Polyglotta agreeth 
 expressly with them. But that which 
 Grotius hath farther observed is of far 
 greater consideration : ' Addit Hinc- 
 luarus opuscuio 55. illud Qio; hie positum 
 a Nestorianis.' For if at first the Greeks 
 read o l^^ave^d^n, and that o were altered 
 into esk by the Nestorians, then ought 
 we to correct the Greek copy by the Latin, 
 and confess there is not only no force, 
 but not so much as any ground or colour 
 for our arguments. But first, it is no way 
 probable that the Nestorians should find 
 it in the original o, and make it ©£of, be- 
 cause that by so doing they had over- 
 thrown their own assertion, which was, 
 
 that God was not incarnate, nor born of 
 
 the Virgin !\Lary ; that God did not as- 
 cend unto heaven, but Christ by the 
 
 Holy Ghost remaining upon him, xa] rhv 
 
 (xvaX))4,iv avrS ;)^api!raf^evov. Concil. Ephes. 
 
 par. i. cap. 17. Secondly, it is cert.iiu 
 
 that they did not make this alteration, 
 
 because the Catholic Greeks read it ©£oj 
 
 before there were such heretics, so called. 
 
 ' Nestor'unti a Nestorio Episcopo, Patri- 
 
 archa Constantinopolitano.' S. August. 
 
 Hieres. Nestorius, from whom that heresy 
 
 began, was Patriarch of Constantinople 
 
 after Sisinnius, Sisinnius after Atticus, 
 
 Atticus after Nectarius, who succeeded 
 
 Joannes, vulgarly called Chrysostomus. 
 
 But St. Chrysostom read not o, but 0£of, 
 
 as appears by his Commentaries upon 
 
 the place : 0£of i^ave^uiBn ly aa^Ki, rov 
 
 res-Tiv, Jtj/Ltisujyof. Orat. 11. And St. 
 
 Cyril, who by all means opposed Nesto- 
 rius upon the first appearance of his 
 heresy, wrote two large epistles to the 
 Queens Pulcheria and Eudocia, in both 
 which he maketh great use of this text. 
 In the first, after the repetition of the 
 words as they are now in the Greek co- 
 pies, he proceeded thus : Ti; o h trafml 
 <pavi^ci)5si; ; H JSXov, oTt TTavTii te xa; wavriM; 
 
 in ^liZ TTaTjo; Aoysf o'jrai yai is-rai fji.iya 
 TO rn; iliff-l^eia; y-vs-rn^tot, Gill; l(pave^ti^ii 
 h tra^xi, (le Uect. Fid. t. v. par. ii. p. 1 24. 
 Wherefore in St. Paul he read ©s; doci, 
 and took that God to be the Word. In the 
 second, repeating the same text verbatim, 
 he manageth it thus against Nestoriu.*; : 
 El ©£0j iv Xoyoj lva\b^ij'rrn<rai jJyoiTO, xai 
 
 01 SnTTOU fXlQil; TO ETvttI ©joj, dxx' iV olf ?> 
 a£i Sia/xivcDV, fj-iyit Sii tote xai ofx.o'Koyovy.ivittt 
 fiiya. Ej-Tt TO T?j tls-iBi'ai; fxvs-Thetov el Si 
 av9j'!»7roc vosrTai xoivo; i XpiTToj, wic £v o-apxi 
 7ri<}>av£p»)Trti ; Kctl TO! 7r5; ol^ airaa-iV ha^yiq, 
 OTi ttS; av&j5i;7ro{ Iv (TCL^kI tS E3"Ti, Xtti oi^ av 
 ETEpa;; o'jSto Tia"!. Ibid. §. 3j. p. 153. 
 And in the explanation of the second 
 anathematism, he maketh use of no othef 
 text but this to prove the hypostatical 
 union, giving it this gloss or exposition: 
 Tt EtTTl TO, £<J)aV£fa)fln Iv crapxi ; toutEittj, 
 ykyoM eri^^ o lit ^Eoy TTaTj Jj Xoyof, &c. 'J'he 
 same he urgeth in his SchoUon de Uiiigeniti 
 Incarnatione. So also Theodoret contem- 
 porary with St. Cvril : ©eoj yip wv xal 
 SeoD ti5j, xal ai^arov f^wv tJ;v <{>u«"iV, ir.Xof 
 aTraTtv ly.ii^paiTTturai lyiviTO, a-a^Zg J"! «//»{ 
 Svi (fuj-Eic iJ.Jtt^sv, EV a-aex'i yap Tr.v dsiatv e^n 
 <{)avE;a)9w3( fva-iv. Ad Timolh. Ep. L c. iii. 
 16. tom. iii. p. 478. Thirdly, Hincma- 
 rus does not say that the Nestorians put 
 ©so; into the Greek te.\t, but that he 
 which put it in was cast out of his bi- 
 shopricii for a Nestorian. His words are 
 these : ' Quidam nimirum ipsas Scrip- 
 turas verbis inlicitis impostjraverunt : 
 sicut Blacedonius Constantinopolitanu.s 
 Episcopus, qui ab Anastasio Imperatore 
 ideo a Civitate expulsus legitur, quoniam 
 falsavit Evangelia, et ilium Apostoli lo 
 cum ubi dicit, quod a ppaniit iu carue,jus- 
 tijicatum est in Spiritu, per cognationem 
 Gra3carum literarum, O in hoc modo 
 mutando falsavit. Ubi enim habuit Qui, 
 hoc est 02 monosyllahum Grrecum, litera 
 
HIS ONLY SON. 
 
 195 
 
 Again, St. Paul speaketli thus to the elders of the church of 
 Eiihesus; "Take heed unto yourselves, and to all the flock 
 over the which the Holy Ghost hath made you overseers, to 
 feed the church of God, which he hath purchased with his own 
 blood." (Acts XX. 28.) In these words this doctrinal propo- 
 sition is clearly contained, God hath purchased the Church 
 with his own blood. For there is no other word either in or 
 near the text which can by any grammatical construction be 
 joined with the verb, except the Holy Ghost, to whom the pre- 
 dicate is repugnant, both in respect of the act, or our redemp- 
 tion, and of the means, the blood. If then the Holy Ghost 
 hath not purchased the Church ; if he hath not blood to shed 
 for our redemption, and " without shedding of blood there is 
 no remission;" (Heb. ix. 22.) if there be no other word to 
 which, according to the literal construction, the act of purchas- 
 ing can be applied ; if the name of God, most frequently joined 
 to his Church * be immediately and properly applicable by all 
 rules of syntax to the verb which foUoweth it: then is it of 
 necessity to be received as the subject of this proposition, then 
 is this to be embraced as infallible Scripture-truth, God hath 
 
 mutata O in vertit ; et fecit 02, id est 
 ut esset, Deus ajipuruit per carneni, Qua- 
 propter tanquam Nestorianus fuit expul- 
 sus.' Hiiicm. Opus. Iv. c. 18. Now 
 whereas Hincmarus says erpulsus legitur, 
 we read not in Evagrius, or the Excerpta 
 of Theodotus, or in Joannes Malala, that 
 Macedonius was cast out of his bishop- 
 rick for any such falsation. It is there- 
 fore probable that he had it from Libe- 
 ratus, a deacon of the Church of Car- 
 thage, who wrote a Breviary, collected 
 partly out of the ecclesiastical histories 
 and the acts of the Councils, partly out 
 of the relations of such men as he 
 thought fit to believe, extant in the fourth 
 Tome of the Councils. In which, chap. 
 xxix. we have the same relation, only 
 with this difference, that O is not turned 
 into ©, but into n, and so 02 becomes 
 not ©Z, but S12. So that tbe first Greek 
 copies are not said to have read it o, but 
 S;, and so nat to have relation to the mys- 
 tery, but to the parson of Christ ; and there- 
 fore this makes nothing for the Vulgar 
 Latin. Secondly, whereas Hincmarus says 
 there was but one letter changed, no such 
 mutation can of 02 make 0EO2, it may 
 112, as we read in Liberatus ; and then 
 this is nothing to the Greek text. 'rU--''.Iy, 
 Macedonius was no Nes^orian, but Aiia- 
 stasius an E itychian, ant oe ejected him, 
 not [some of the earlier editions nviit not] 
 as he did other Catholic bishops under 
 the pretence of Nestorianism, but for 
 other reasons. However, Macedonius 
 rould not falsify all the Greek copies, 
 when as well those which were before 
 
 his time, as those which were written 
 since, all acknowledge 0£o'f- And if he 
 had been ejected for substituting ©to;, 
 without question Anastasius would have 
 taken care for the restoring o;, which we 
 find not in any copy. It remainetb 
 therefore that the Nestorians did not 
 falsify the text by reading ©=:; Ifavapiflii, 
 but that the ancient Greek fathers read it 
 so ; and, consequently, being the Greek 
 is the original, this Lection must be ac- 
 knowledged authentical. 
 
 * Th £x»x»i3-iav Tou ®tou. For though the 
 Church be properly the Church of Christ, 
 Matt. xvi. 18. Col. i. 24. and in the plural 
 we read onceal in.xXnriairoZX^ic-roZ, Rom. 
 xvi. 16. as we do of the churches of God, 
 1 Cor. xi. 16. •-' 'I'hess. i. 4. 1 Thess. ii. 14. 
 yet h UkXho-U tou ©eou, is frequently used ; 
 as, 1 Cor. i. 2. x. 32. xv. 9. xi. 22. 2 Cor. 
 i. 1. 1 Tim. iii. .5. 15. but h B;tx.\na-la tou 
 XfiTTSy not once named. And therefore 
 we have no reason to alter it in this text, 
 or to fancy it first written ;^o3, and tlien 
 made Sou, when it is so often written ©ssu, 
 not Xjis-Tou. Some MSS. as the Alexan- 
 drian, Cantabrigian, and New Coll. I\ISS. 
 read it tou Kv^iov, and the interpreter of 
 Irenpeus, regere Ecclesinm Domini, 1. iii. c. 
 14. Others represent Kuji'ou xa; ©tou, fol- 
 lowed by the Arabic interpreter; which 
 makes not at all against our argument; 
 but, because in this particular unusual, 
 not like to be true. The Syriac translat- 
 ing it Christi, (nrrvtii not Dnmino, as it 
 is in the Latin translation) gives rather 
 an exposition than a version, 
 
 2 
 
196 ARTICLE II. 
 
 purchased the Church with his own blood. But this God may 
 and must be understood of Christ: it may, because he hath ; it 
 must, because no other person which is called God hath so 
 purchased the Church. We "were not redeemed with cor- 
 ruptible things, as silver and gold, but with the precious blood 
 of Christ." (i Pet. i. 18, 19.) With this price were we bought; 
 and therefore it may well be said, that Christ our God " hath 
 purchased us with his own blood." But no other person which 
 is, or is called, God, can be said so to have purchased us, be- 
 cause it is an act belonging properly to the mediatorship ; and 
 " there is but one Mediator between God and men:" (1 Tim. 
 ii. 5.) and the Church is " sanctified, through the offering of 
 the body of Jesus Christ once for all." (Heb. x. 10.) Nor 
 can the expression of this act, peculiar to the Son, be attri- 
 buted to the Father, because this blood signifieth death : and 
 though the Father be omnipotent, and can do all things, yet 
 he cannot die. And though it might be said that he purchased 
 us, because he gave his Son to be a ransom for us, yet it can- 
 not be said that he did it by " his own blood ;" for then it would 
 follow, that he gave not his Son, or that the Son and the Father 
 were the same person. Beside, it is very observable, that this 
 particular phrase of" his own blood," is in the Scripture put 
 by way of opposition to the blood of another ;* and howsoever 
 we may attribute the acts of the Son unto the Father, because 
 sent by him ; yet we cannot but acknowledge that the blood 
 and death was of another than the Father. " Not by the blood 
 of goats and calves, but by his own blood, he entered in once 
 into the holy place ;" (Heb. ix. 12.) and whereas " the high- 
 priest entered every year with the blood of others, Christ ap- 
 peared once to put away sin by the sacrifice of himself." (Ibid. 
 25, 26.) He then which purchased us wrought it by his own 
 blood, as a high-priest opposed to the Aaronical, who made 
 atonement by the blood of others. But the Father taketh no 
 priestly office, neither could he be opposed to the legal priest, 
 as not dying himself, but giving another. Wherefore where- 
 soever the Father and the Son are described together as work- 
 ing the salvation of man, the blood by which it is wrought is 
 attributed to the Son, not to the Father: as when St. Paul 
 speaketh of the " redemption that is in Jesus Christ, whom 
 God hath set forth to be a propitiation through faith in his 
 blood, to declare his righteousness ;" (Rom. iii. 24, 25.)t his 
 
 •"iJiovaVais opposed to ar^a aXXaTjier. Answer Concealed tbe force of "Jioy: where- 
 
 And therefore it is observable, that the as tbe strength of our argument lies in 
 
 author of the Racovian Catechism, in bij those words, Sia tou iSi'oi; aT/^aro;, or, as 
 
 Answer to this place of Scripture, dotli the Alexandrian MSS. and one mentioned 
 
 never make the least mention of l^iov or by Beza, Sia tou aifjiaroi rcZ lilou. 
 proprium, but only affirms that the blood 
 
 of Christ may be called the blood of God t *Oj irpiiQsro i ©sof IXarrri^iov ita rfit 
 
 the Father ; and totidem verbis did Socinus ma-reai; iv r£ alroZ a"y.aTt, eif E»5ei*iv rr,( 
 
 answer to Wiekus before, but in his whole huaioj-Cwt alnoZ. 
 
HIS ONLY SON. I9- 
 
 that is, his own righleousness, hath reference to God the Father, 
 but his, that is, his own blood, must be referred to Christ the 
 Son. When he glorifieth the God and Father of our Lord Jesus 
 Christ, attributing unto hiui, that lie hath blessed, elected, pre- 
 destinated, adopted, accepted us, made known unto us the mys- 
 tery of his will, and gathered us together in one ; in the midst 
 of this acknowledgment be brings in " the Beloved in whom 
 we have redemption through his blood," (Eph. i. 6, 7.) as that 
 which cannot be attributed to the Father. Christ hotli blessed 
 us ; and the apostle saith the Father hath blessed us which is 
 true, *' because he sent his Son to bless us." (Acts iii. 26.) 
 Christ hath made known unto us the will of his Father; and 
 the apostle saith, the Father " hath made known unto us the 
 mystery of his will;" (Eph.i. 9.) because he sent his Son to 
 reveal it. Christ hath delivered us; and the Father is said to 
 '* deliver us from the power of darkness :" (Col. i. 13.) not that 
 we are twice delivered, but because the Father delivereth us 
 by his Son. And thus these general acts are familiarly attri- 
 buted to them both; but still a difference must be observed 
 and acknowledged in the means and manner of the perform- 
 ance of these acts. For though it is true, that the Father and 
 the Son revealed to us the will of God; yet it is not true that 
 the Father revealed it by himself to us ; but that the Son did 
 so, it is. They both deliver us from sin and death ; but the 
 Son " gave himself for our sins, that he might deliver us ;" 
 (Gal. i. 4.) the Father is not, cannot be said to have given 
 himself, but his Son; and therefore the apostle giveth thanks 
 unto the Father, " who hath delivered us from the power of 
 darkness, and hath translated us into the kingdom ot his dear 
 Son, in whom we have redemption through his blood." (Col. 
 i. 13, 14.) Now this blood is not only the blood of the new 
 Covenant, and consequently of the Mediator; but the nature 
 of this Covenant is such, that it is also a Testament, and there- 
 fore the blood must be the blood of the testator; " for where 
 a testament is there must also of necessity be the death of the 
 testator." (Heb. ix. 16.) But the testator which died is not, 
 cannot be, the Father, but the Son ; and consequently the blood 
 is the blood of the Son, not of the Father. It remaineth there- 
 fore that God, who purchased the Church with his own blood, 
 is not the Father of our Lord Jesus Christ, or any other which 
 is called God, but on\y Jesus Christ the Son of God, and God. 
 And thus have I proved the first of the three assertions, that 
 the name of God absolutely taken and placed subjectively, is 
 sometimes to be understood of Christ. 
 
 The second. That the name of God invested by way of ex- 
 cellency with an article, is attributed in the Scriptures unto 
 Christ, may be thus made good^ He which is called Emma?iue* 
 is named God by way of excellency ; for that name, saith St. 
 Matthew, " being interpreted, is God with us :" (Matt. i. 23.) 
 
198 ARTICLE II. 
 
 and in that interpretation the Greek* article is prefixed. But 
 Christ is called Emmanuel; " that it might be fulfilled which 
 was spoken of the Lord by the prophet, saying, Behold, a virgin 
 shall be with child, and shall bring forth a son, and they 
 shall call his name Emmanuel." (Ibid. 22, 23.) Therefore he 
 is that "God with us," which is expressed by way of excellency, 
 and distinguished from all other who are any ways honoured 
 with that name : for it is a vain imagination to think that Christ 
 is called Emmanuel, but that he is not wliat he is called : as 
 "Moses built an altar, and called the nameof it Jehovah Nissi," 
 (Exod. xvii. 15.) and "Gideon" another called "Jehovah 
 Shalom;" (Judg. vi. 24.) and yet neither altar was Je/(ova/j ; 
 as Jerusalem was called " the Lord our righteousness ;" (Jer. 
 xxxiii. 16.) and yet that city was not the Lord. Because 
 these two notions, which are conjoined in the name Emmanuel, 
 are severally true of Christ. First, he is Emmanu, that is, with 
 ws, for he hath "dwelt among us :" (John i. 14.) and when he 
 parted from the earth, he said to his disciples, " I am with you 
 alvvay, even to the end of the world." (Matt, xxviii. 20. )t 
 Secondly, he is El, and that name was given him, as the pro- 
 phet testifieth, " For unto us a child is born, unto us a Son is 
 given : and his name shall be called Wonderful, Counsellor, the 
 mighty God." (Isa. ix. 6.)+ He then who is both properly called 
 El, that is, Goc?, and is also really Emmanu, that is, with us, he 
 must infallibly be that Emmanuel who is "God with us." In- 
 deed, if the name Emmanuel were to be interpreted by way of 
 a proposition, ' God is with us,' as "the Lord our righteous- 
 ness," and " the Lord is there," (Ezek. xlviii. 35.) must be 
 understood where they are the w2im&soi Jerusalem; then should 
 it have been the name not of Christ but of his Church: and if 
 we under the Gospel had been called so, it could have received 
 no other interpretation in reference to us. But being it is not 
 ours, but our Saviour's name, it bears no kind of similitude 
 with those objected appellations, and is as properly and di- 
 rectly to be attributed to the Messias as the name of Jesus. 
 Wherefore it remaineth that Christ be acknowledged God 
 with us, according to the evangelical interpretation, with an 
 expression of that excellency which belongeth to the supreme 
 Deity. 
 
 Again, he to whom St. Thomas said, " My Lord and my 
 God," (John XX. 28.) or rather, ' The Lord of me, and the God 
 of me ;' he is that God before whose name the Greek article is 
 prefixed, which they require, by way of excellency. But St. 
 Thomas spake these words to Christ.^ For Jesus spake unto 
 
 •KaixaXij-eua-iToovti|Ua avroZ'Efji./ji.avom\, Christ, but to God the Father. So Theo- 
 
 e JiTTi fuBe^fJinvivi/xewy, Mtfl' Jiftiv o ©eo';. dorus Rlopsuestenus in his Commentary 
 
 t 'Eyii fA,i6' ifxSiv sly.i. on St. John : ' Ihomas quidem, cum sic 
 
 i Taa hn credidisset, Dominus meus ct Deus meut 
 
 ^ Liceed it hath been answered, that dicit, ncnipsum Dominumet Deum dicens 
 
 these words are not to be referred to Cnon cnim resurreclionis scientia docebat 
 
HIS ONLY SON. 199 
 
 Thomas, " and Thomas answered and said unto him. My Lord 
 and my God." And in these words* he made confession of 
 
 et Deam esse eum qui resurrexit), seJ 
 quasi pro miraculoso facto Deum collau- 
 dat.' 5i/)j. V. Cottat.-i. As if Thomas had 
 intended only to have praised God for 
 raising Christ. But first, it is plain that 
 Thomas answered Christ ; secondly, that 
 he spake unto him, that is to Christ, and 
 consequently, that the words which he 
 spake belong to Christ ; thirdly, that the 
 words are a confession of his faith in 
 Christ, as our Saviour doth acknowledge. 
 And whereas Franciscus Davidis did ob- 
 ject, that in a Latin Testament he found 
 not et dixit ei, but et dixit without ci, it is 
 sufficiently discountenanced by Sociuus 
 in his epistle, affirming that all the Greek 
 and Latin copies had it, except that one 
 which he had found : and therefore the 
 omij^sion must be imputed to the negli- 
 gence of the printer. 
 
 • 'O xupiof fAov Koi ©Eof jttou. Either in 
 these words there is an ellipsis of eT rv, 
 Thiiu art my Lord, thmi art my God : or 
 an antiptosis, the nominative case used for 
 the vocative, as'EXi»t,'EXai, o&£o;|Uou, iQei( 
 y.o\), Mark xv. 34. 'aBBo- o ita-rh^, Mark xiv. 
 36. and Xa.~^i o ^aj-iXeLcriv 'icujcti'ojv, John 
 xix. J. If it be an ellipsis of the verb il, 
 so frequent in the Scriptures, and of the 
 person sufficiently understood in the pre- 
 ceding pronoun, then is it evident that 
 Qco; is attributed unto Christ ; for then 
 St. Thomas said unto him. Thou art 
 G>£Of fAov. If it be an antiptosis, though 
 the construction require not a verb, yet 
 the signification virtually requireth as 
 much, which is equivalent ; for he ac- 
 knowledgeth him as much God while he 
 calleth him so, as if he did affirm him to 
 be so. Neither can it be objected that 
 the article o serveth only in the place of 
 e7, as signifying that the nominative is to 
 be taken for the vocative case ; because 
 the nominative may as well stand voca- 
 tively without an article, as \ius-hif uio; 
 AaSli, Matt. i. 20. and 'eXe'»3-ov hfx.a';, Kujie, 
 t/iof AaSiJ, Matt. XX. 30, 31. and therefore 
 when the vocative is invested with an 
 article, it is as considerable as in a nomi- 
 native. And being these words were an 
 expression of the apostle's faith, as Christ 
 understood and approved them, they must 
 contain in them, virtually at least, a pro- 
 position ; because no act of our faith can 
 be expressed, where the object is not at 
 least a virtual proposition. And in that 
 [)ri)position, o 0£o? must be the predicate, 
 ai'd Christ, to whom these words are 
 spoken, must also be the subject. It can- 
 uot inerefore be avoided, but that St. 
 
 Thomas did attribute the name of God to 
 our Saviour with an article. Indeed to 
 me there is no doubt but St. Thomas in 
 these words did make as true and real a 
 confession of his faith concerning the per- 
 son of Christ, as St. Peter did, when he 
 "answered and said. Thou art Christ, the 
 Son of the living God," iMatt. xvi. 16. 
 and, consequently, that o Kv^io; and o ©sof 
 do as properly belong unto him, as St. 
 Peter's o Xfiorof and o uli;. .As therefore 
 Christ said to his disciples, Vos locatis me 
 I Ji Ja^-xaXo; xat o Ki^fioc, et bene dicitis,sum 
 eteiiim, John xiii. 13. so he might have 
 replied to Thomas, You call vie o Kupio;, 
 and ©£5;, and you say well, for 1 am so. As 
 for the objection of Socinus, that though 
 ©Eoj be here spoken of Christ, and that 
 with an article o, yet that article is of no 
 force because of the followingpronoun^uou, 
 it is most groundless : for the article o 
 cannot have relation to the following pro- 
 noun f*ou' ETTEi TTai; h aTTttpa j£;tTo; avTtwvUiUift 
 Ti-v a^Q^av Iv ysvix? TTTaJa-Ef ildsiag apB^ov 
 
 Traf aSsp^ETai, as that great critic Apoiloniu.s 
 Alexandrinus observes, 1. i. de Syjitai. c. 
 30. And if for fjiou, it were o £/u.5f, yet 
 even that article would belong to Bdt, 
 for in these words, o 6io; o i,uo;, neither 
 article belongs to if^o;, but both to -S-eoj : 
 for, as the same critic observes in the same 
 case, TO, Suo afQiia. eIj /xiav t!iv BvBiTav ava<fii- 
 pirar ovx. a^a. h tS, o Ttarh^ o E/«9;, ncLrnva- 
 yxa^Tat TO etEjov riv ag&fouv Etti T>iv avTiovv- 
 fxiav <})Ej£3-9ai. So that if Ge:? be the 
 supreme God, then o Geo? /j.ov must be my 
 supreme God : as when David speaks to 
 God o©£05, Qio; [Aov, Trpo'j (TE o'jSpi^a), Psal. 
 Ixii. 1. the latter is of as great importance 
 as the former. So again, Psal. xlii. 5. 
 i^OfXO'Knyrtyo/j.ai Iv jtiSi^a, d flso?, d 5£;'j iaou, 
 and xlix. 3. 6 Ssj; £ja<{>avi;;>i^fi, o Bil( nfxZv, 
 and Ixxi. 12. 6 Qejj fj-h fxan^vynq a-rr' e^uoD, d 
 flE9C [JI.3U. I dare not therefore say to any 
 person that he is d &Edc fxo-j, except that I 
 do believe that he is d flsdj. Wherefore I 
 conclude that the words of St. Thomas, 
 d xijpid; fxou nal d Bti; fxov, are as fully and 
 highly significative as those of David : 
 
 fjLov Koi. flsd; iwou, Psal. v. 2. or those, • 
 9£df f^suxa; dxujidf |t*ou, eIj rnv Jixiiv jUoo, Psal, 
 XXXV. i^3. or those. To, ^ue-nta-ni^ia. a-ov, 
 KUPU Totiy ^uvifxiiav, d ffxiri'Kiv^ fxou, xai o ^eo; 
 fxou, Psal. Ixxxiv. 3. or those of St. John 
 in the Revelation, iv. 11. as they lie in the 
 Alexandrian and Complutensian copies: 
 A^io; e7, d xujio J xflt d Seoj !)/xiy d ayiof, >^a0sTv 
 &c. or that lastly in the most anciea 
 hymn, Kilpis d Geo;, d afxyo; rov 08w ■ • 
 
200 ARTICLE II. 
 
 his faith ; for our Saviour replied, " Thomas, because thou 
 hast seen me, thou hast believed." (Ibid. 29.) And let him be 
 the Lord of me, and the God of me, who was the Lord and the 
 God of an apostle. 
 
 Nor have we only their required testimony of Christ's su- 
 preme Divinity, but also an addition of verity asserting that 
 supremacy. For he is not only termed the God, but, for a 
 farther certainty, the true God; and the same apostle, who 
 said "the Word was God," lest any cavil should arise by any 
 omission of an article, though so frequently neglected by all, 
 even the most accurate authors, hath also assured us that he 
 is the true God. For, "we know (saith he) that the Son of 
 God is come, and hath given us an understanding that we may 
 know him that is true : and we are in him that is true, even in 
 his Son Jesus Christ. This is the true God, and eternal life."* 
 (1 John V. 20.) As therefore we read in the Acts, of the " \n6x\ 
 which God sent unto the children of Israel, preaching peace 
 by Jesus Christ; he is Lord of all:" (x. 36.) where it is ac- 
 knowledged that the Lord of all is by the pronoun //e+ joined 
 unto Jesus Christ, the immediate, not unto God, the remote 
 antecedent ; so likewise here the true God is to be referred unto 
 Christ, who stands next unto it, not unto the Father, spoken 
 of indeed in the text, but at a distance. There is no reason 
 alleged why these last words should not be referred to the 
 Son of God, but only this, that in grammatical construction 
 they may be ascribed to the Father. As when "another king 
 arose which knew not Joseph, the same dealt subtilly with our 
 kindred ;" (Acts vii. 18, 19.) the sa;?ie referreth us not to Joseph. 
 but to the king of Egypt. Whereas, if nothing else can be 
 objected but a possibility in respect of the grammatical con- 
 struction, we may as well say that Joseph dealt subtilly with 
 his kindred as the king of Egypt: for whatsoever the incon- 
 gruity be in history, it makes no solecism in the syntax. Where- 
 fore being Jesus Christ is the immediate antecedent to which 
 the relative may properly be referred ; being the Son of God 
 is he of whom the apostle chiefly speaketh ; being this is ren- 
 dered as a reason why " we are in him that is true," by being 
 '* in his Son," to wit, because that Son '* is the true God;", 
 being in the language of St. John the constant title of our 
 Saviour is " eternal life ;" being all these reasons may be drawn 
 out of the text itself, why the title of the true God should be 
 attributed to the Son, and no one reason can be raised from 
 thence, why it should be referred to the Father : I can conclude 
 no less, than that our Saviour is the true God, so styled in the 
 Scriptures by way of eminence, with an article prefixed, as the 
 
 • OuTo'f Ifl-Tiv dXnflirof ©so?, xat h ^xh Racov. sect. ir. c. 1. 
 «ii«y(of. 'Hie agitur non solum de vero t oJTor for oc, as Acts viii. 26. am 
 
 Deo, sed de illo uno vero Deo, ut articu- 'UpoaaaXrifji, tls Ta^av, avTn itrrh Ijn/txof, yu<r 
 
 lus in Graeco additus indicat.' Catech. est deserta. 
 
HIS ONLY SON. 
 
 201 
 
 first Christian writers which immediately followed the apostles 
 did both speak and write.* 
 
 But, tliirdly, Were there no such particular place in which 
 the article were expressed, yet shall we find such adjuncts 
 fixed to the name of God when attributed unto Cliiht, as will 
 prove equivalent to an article, or whatsoever may express the 
 supreme Majesty. As when St. Paul doth magnify the Jews, 
 "out of whom, as concerning the flesh, Christ came, who is 
 over all, God blessed for ever, Amen." (Rom. ix. 5.) First, 
 it is evident that Christ is called God,f even he who came of 
 
 • Ao^a^a) 'lr,g-oZv Xpis-Tcv Tov Sriiv. I gnat. 
 Epiit. (Ill Sintiyu. c. I. 'Ev Qihh/xart Tou 
 riitTpoj. ■■<-^'- 'ir.Toy X^tTTOu TOU tSeoZ hfJ-i'i. Id. 
 Ej>. ad E}ih. init. 'O yaj Se;? Ji/Miv 'lua-oi;? o 
 XficTTOc ix-vo^ofhin h%l Mapiaj. lb. c. 18. 
 'O j'ip S'soj hfj.S}v 'inToZi; Xfiirro; h Tlar^l oiv 
 /waXXov (pctivsTai. Ep. iid Horn. c. 3. Tou ©Eol/ 
 Aeyou -ri Xoyixa "^rXaT/xara, rifxiXq. Clem. 
 Akx. adv. Gentes. c. i. p. 3. And it was 
 well observed by the author of the Mupi 
 Aa0ijji*9o;, written about the beginning of 
 the third century, that not only the an- 
 cienter fathers before him, as Justin, 
 Rliltiades, Tatianus, Clemens, Irenaaus, 
 Melito, &c. did speak of Christ as God ; 
 but that the hymns also penned by Chris- 
 tians flora the beginning did express 
 Christ's Divinity ; 'i'a'hfxcl Js ccroi xai aJJai 
 oS£X<f)2v utt' a^x/.; vttI Tria-Txv yfai^i\<rai tov 
 
 XlJ'OVTOU ©SOtJ T3V XjlTTOV iiiOCVOLCrjSjoXjJ'oSvTE?. 
 
 And the epistle of Pliny to Trajan testifies 
 the same, 1. x. ep. 97. ' Quod essent soliti 
 stato die ante lucem convenire, carmen- 
 que Christo quasi Deo dicere.' 
 
 t Though some would leave God out of 
 the text, upon this pretence, because St. 
 Cyprian, in lib. \\.adv.Jiuheos,^.6. citing 
 this i)lace, leaves it out. But that must 
 needs be by the negligence of some of the 
 scribes, as is evident. First, because 
 Manutius and ]Morellius found the word 
 Deus in their copies, and both the MSS. 
 which Pamelius used acknowledge it. 
 Secondly, because St. Cyprian produceth 
 the text to prove quod Deus Christus ; and 
 reckoneth it among the rest in which he 
 is called expressly God. Thirdly, because 
 TertuUian, whose disciple St. Cyprian pro- 
 fessed himself, did both so read it, and 
 so use it : ' Solum autem Christum potero 
 Deum dicere, sicut idem Apostolus, Ex 
 qitilius Christus, qui est (inquit) Deus super 
 omnia beiiedictus in ecvnm omiie,' Adv. 
 Prax. c. 13. And again in the same book : 
 'Hunc et Paulus conspexit, nee tamen 
 Patrem vidit. No]ine, inquit, villi Jesum 1 
 Christum autem et ipsum Deum cogno- 
 minavit : Qwirutn Pulreset ez quibus Chris- 
 tus secundum '•nriiew, qui est per (^ve\ super) 
 omiiiii Duns beiiedictun in (evuiii.' c. 1.5. 
 Novatian de Trinituie, c. 13. useth the 
 
 same argument. And another ancient 
 author very expressly : ' Kogo te, Deum 
 credis esse Filium, an non ? Sine dubio, 
 responsurus es, Deum ; quia etsi negare 
 volueris, Sanctis Scripturis convinceris, 
 dicente Apostolo, Ei quibus Christus se- 
 cundum carnem, qui est super omnia Deus 
 henedictus in secula.' So also St. Augustin : 
 ' Non solum Pater Deus est, sicut etiam 
 omnes Haretici concedunt, sed etiam 
 Filius ; quod, velirit nolint, coguntur 
 fateri, dicente Aj)Osiolo, Qui est super 
 omnia Deus beuedictus in secuhi.' De Trin, 
 1. ii. c. 13. et contra Eaustum, 1. xvi. c. 15. 
 As for the objection, that St. Chrysostora 
 doth not signify in his commentaries that 
 he read Qeoj in the text : I answer, that 
 neither does he signify that he read o iiti 
 •nraVTtv, for in his exposition he passeth 
 over wholly o Iti Travrav 6eo,-, but it doth 
 not follow that he read nolo etti iravTiivin 
 the text. But when he repeats the words 
 of the apostle, he agrees wholly with the 
 Greek text, o iv etti -rrainr-jii flso; eiXo^'iiTo;: 
 and Theodoret, who lived not long after 
 him, doth notonly acknowledge the words, 
 but give a full exposition of them : "HpjtEj 
 jMEV 11 TcS zara i-a^xa 7r;:<rSr,;t>) 'siafairXuis-a.t 
 
 TOU Ses-TTo'tOU XpiTTOU T^V BzOTma' a'KX' stiTTTEp 
 
 EV ra) TT^ootui-j} EipijJtic, rov yiiofxhov ix. TTckf- 
 fjt-aTO; AaSi5 xari rajxa, iTrnyayB, Tcy opir- 
 Sevtoj vloZ Biov h liivafji.ii- oZr'jiq iVTO.Z'ba elTriv, 
 TO xara ca^iia., ttjoitteSejxe to, iv l'7:\ wavTa;* 
 Sesj il\oynro'; Ei; touj diva.;, t. iii. p. 74. 
 As for the omission of Deus in St. Hilary 
 ou the Psalms, it must of necessity be at- 
 tributed to the negligence of the scribe, 
 not to the reading of the father. For how 
 he read it, he hath clearly expressed in 
 his books de Trinitate: ' Nos igiiorat Pau- 
 lus Christum Deum, dicens, Quorum su7it 
 Eatres, et ex quibus Cliristus qui est super 
 omnia Deus. Non hie creaturain Deumdi-i- 
 putatur, sed creaturarum Deus est, qui su- 
 per omnia Deus est.' 1. viii, c. 37. 'I'li6 pre- 
 tence therefore of Erasmus from the fathers 
 is vain ; and as vain is that of Grotius from 
 the Syriac translation, which hath in it 
 the name of God expressly, as well as all 
 the copies of the original, and p.ll the rest 
 of the translations, bj b]}i xn'jK «^■|JTi<^. 
 
202 ARTICLE II. 
 
 the Jews, though not as he came of them, that is, according 
 to the flesh, which is here distinguished from his Godhead.* 
 Secondly, he is so called God as not to be any of the many 
 gods, but the one supreme or most high God ;+ for he "is God 
 overall." Thirdly, he hath also added the Ui\e of blessed, which 
 of itself elsewhere signifieth the supreme God, J and was al- 
 ways used by the Jews to express that one God of Israel. 
 Wherefore it cannot be conceived St. Paul should write unto 
 the Christians, most of which then were converted Jews or 
 proselytes, and give unto our Saviour not only the name of 
 God, but also add that title which they always gave unto the 
 one God of Israel, and to none but him ; except he did intend 
 they should believe him to be the same God whom they always 
 in that manner, and under that notion, had adored. As there- 
 fore the apostle speaketh of" the God and Father of our Lord 
 Jesus Christ, which is blessed for evermore ;" (2 Cor. xi. 31.) 
 of" the Creator, who is blessed for ever. Amen;" (Rom. i. 25.) 
 and thereby doth signify the supreme Deity, which was so 
 glorified by the Israelites ; and doth also testify that we worship 
 the same God under the Gospel, which they did under the Law: 
 so doth he speak of Christ in as sublime a style, " who is over 
 all, God blessed for ever. Amen;" (Rom. ix. 5.) and thereby 
 doth testify the equality, or rather identity, of his Deity. If we 
 consider the scope of the apostle, which is to magnify the 
 Israelites by the enumeration of such privileges as belonged 
 peculiarly to that chosen nation (the most eminent of which 
 was contained in the genealogy of our Saviour), we shall find 
 their glory did not consist in this, that Christ, at first was born 
 of them a man, and afterwards made a God, for what great 
 honour could accrue to them by the nativity of a man, whose 
 
 * To Kara erapxa opposed untO to Kara i As Mark xiv. 61. 2l eTo' Xfitrroc o t/i'of 
 
 wvEu^a. As Rom. i. 3. where y.ara a-a^y-a toD ilXoymou ; " Art thou the Christ the 
 
 is used without an article, because Kara Son of the blessed V where the vulgar 
 
 vrnvfxa., to which it is opposed, followeth, attribute is taken for God himself, which 
 
 and so the opposition is of itself apparent. is usually' added to the name of God, aa 
 
 But here being xaxa msv/xa is not to be 2 Cor. xi. 31. 'O Seo;, o iv elxcymk ilf 
 
 expressed in the following words, the rev; aiiva?- or to any description of him, 
 
 article to, signifyingof itself a distinction as: IXar^eyc-av t>i xtiVei va^a tov jtriVavTa, 
 
 or exception, shewelh that it is to be cj eo-tiv suAoj-hto; eI; T3i/caiiyaj,'A|(*>)v. llom. 
 
 understood. i. 25. And these expressions of St. Paul 
 
 t 'O aiv IttI TTavrcuv. Not in omnibus, as are consonant to the ancient custom of 
 
 Erasmus, nor super tmincs, as Beza, with the Jews, wlio, when the priests in the 
 
 reference to the fathers, which should sanctuary rehearsed the name of God, 
 
 have been Iwi 'ttmtxv alrZv : but, as the were wont to answer, Blessed he his name 
 
 Vulgartranslation, aiidthe ancientfathers forever. Insomuch as the Blessed One did 
 
 before that, Mi/vr omnia, Im for iTravco, as signify in their language as much as the 
 
 John iii. 31. oavai&£vlp;^o'|UEvc;; ETTavao Trarrajv Holif One, and both, or either of them, 
 
 ia-rl, which signifieth no less than ^vby the the God of Israel. Hence are so frequent 
 
 ordinary name of God, o Z-^itrro;, the most in the Rabbins, Kin 1113 Z'".;:r\ ihe Holy 
 
 high, as it is taken for the supreme God Blessed One, and Kin ^^^a the Blessed One, 
 
 by itself, Acts vii. 48. and is described, that ihey are written by abbreviatioa 
 
 Psal. xcvii. 9. "Oti ah t7 Ku^ioc, t-^'ia-ro; n"3pn or n'an and the infnite Blessed Onef 
 
 lirj Traffav tw yr.v, a-<fi^^a iTri^v^ti^ti; iiTTEp n"2 d"k. Blessed he God for ever. Amen and 
 
 ff«»Ta; veh; Ssoilf. Amen, 1KV'*a and TKb"'*. 
 
HIS ONLY SON. 203 
 
 Godhead is referred not to his birth, but to his death ? whereas 
 this is truly honourable, and the peculiar glory of that nation, 
 that the most high God blessed for ever sihould " take on him 
 the seed of Abraham," and come out of the Israelites " as con- 
 cerning the flesh." Thus every way it doth appear, the apostle 
 spake of Christ as of the one eternal God. 
 
 He then who was the Word which in the beginning was with 
 God, and was God , he whose glory Esaias saw as the glory 
 of the God of Israel ; he who is styled Alpha and Omega, with- 
 out any restriction or limitation; he who was truly subsisting 
 in the form of God, and equal with him before he was in the 
 nature of man ; he who being man is frequently called God, 
 and that in all those ways by which the supreme Deity is ex- 
 pressed : he had a being before Christ was conceived by the 
 Virgin Mary, and the being which he had was the one eternal 
 and indivisible divine essence, by which he always was truly, 
 really, and properly God. But all these are certainly true of 
 him in whom we believe, Jesus Christ, as hath been proved by- 
 clear testimonies of the sacred Scriptures. Therefor'^ the being 
 which Christ had before he was conceived of the Virgin, was 
 not any created, but the divine essence ; nor was he any crea- 
 ture, but the true eternal God : which was our second asser- 
 tion, particularly opposed to the Arian heresy.* 
 
 The third assertion, next to be demonstrated, is. That the 
 divine essence which Christ had as the Word, before he was 
 conceived by the Virgin Mary, he had not of himself, but by 
 communication from God the Father. For this is not to be 
 denied, that there can be but one essence properly divine, and 
 so but one God of infinite wisdom, power, and majesty ; that 
 there can be but one person originally of himself subsisting in 
 that infinite Being, + because a plurality of more persons so 
 subsisting would necessarily infer a multiplicity of gods ; that 
 the Father of our Lord Jesus Christ is originally God, as not 
 
 * This heresy was so called from two than in the anathematism of the Nicene 
 
 who bare the same name, and fell at the Council : Touj Se xlyovTai, h wor; S'te olx, 
 
 same time into the same opinion ; one of w, xai wjiv -yewnSimai olx. nv, Hal on 1^ 
 
 them being a presbyter, and rector of a ovx. cvrav iyivi-ro, n i^ iri^a; iTros-ras-ecfo; S 
 
 <rhurch in Alexandria, the other a deacon: ovs-iai; <paa-xovra^ slvai, n xtio-tov, Ji aXXoia;- 
 
 as Alexander the bishop of Alexandria, tcv, ^ t^etttov tov vlov toZ Ssou, toutou; avx- 
 
 in his epistle extant in Theodoret : Eis-i Se^aTi^sj h Ka^oXmh Hal ' Atros-ro'Kix.h 'Ex- 
 
 Se ci avtt6£,«ttTi3-9EVTE? atpET-iirai, aTro TrjEff-- xXjis-i'a. Thus translated by St. Hilary: 
 
 Qurifiir /tx£v, "AfSioj, otto Jiaxovoov Je, 'A;^iX- ' Eos autem qui dicunt, erat quando non 
 
 X3?, Eii^aii'of, "AfEio? ETEpo;, &c. Eccl. Hist. erat, et antequam nasceretur non erat, 
 
 1. i. c. 3. fin. In the episile of the Arians ct quod de non exstantibus factus est, vel 
 
 to Alexander, he is reckoned amongst ex alia substantia aut essentia, dicentes 
 
 the Presbyters : "Ajeioj, *A£i9aXfi?, 'A;:^(X- esse convertibilem et immutabilem Deum 
 
 ASj, KttfTrotvD?, 2ap|«aTtt?, 'a^eio?, wgsr^u- hos anathematizat Catholica "Ecclesia. 
 
 TSjoi. Of these two Phoebadius contra de Synod, c. 84. 
 
 Avian, c. "25. ' Patrem et filium esse non t "Eva yap oiJa/uEv ayinirov, xaX /ttt'a» ra* 
 
 unam personam, ut Sabellius, aut duas wavraiv a^)(nv tov TraTspa rov Kvf'cv hfA-Soi 
 
 substantias, ut Arii.' The heresy is so 'l))3-ou X^-.o-tov. S. Basil. Ep. 78. *Ev ayh- 
 
 well known, that it needs no explication: nrov, o Xlarn^. Alex. Ep. apud Theodo' 
 
 and indeed ifcannot be better described return. 
 
204 ARTICLE II. 
 
 receiving his eternal being from any other. Wherefore it ne- 
 cessarily folioweth that Jesus Christ, who is certainly not the 
 Father, cannot be a person subsisting in the divine nature ori- 
 ginally of himself; and consequently, being we have already 
 proved that he is truly and properly the eternal God, he must 
 be understood to have the Godhead communicated to him by 
 the Father, who is not only eternally, but originally God. 
 "All things whatsoever the Father hath are mme,"* (John 
 xvi. 15.) saith Christ; because in him is the same fulness of 
 the Godhead, and more than that the Father cannot have : but 
 yet in that perfect and absolute equality there is notwith- 
 standing this disparity, that the Father hath the Godhead not 
 from the Son, or any other, whereas the Son hath it from the 
 Father: Clirist is the true God and eternal life; but that he is 
 so, is from the Father : " for as the Father hath life in himself, 
 so hath he given to the Son to have life in himself," (John 
 V. 2Q.)\ not by participation, but by communication. It is 
 true, our Saviour was so in the form of God, that he thought it 
 no robbery to be equal with God : but when the Jews sought 
 to kill him because he " made himself equal with God," he 
 answered them, " Verily, verily, I say unto you, The Son can 
 do nothing of himself, but what he seeth the Father do:" (John 
 v. 18, 19.)+ by that connexion of his operations, shewing the 
 reception of his essence; and by the acknowledgment of his 
 power, professing his substance from the Father. From whence 
 he which was equal, even in that equality confesseth a priority, 
 saying, "The Father is greater than I." (John xiv. 28. )§ The 
 Son equal in respect of his nature, the Father greater in refe- 
 rence to the communication of the Godhead. " I know him 
 
 * navra oVa \)(ii h KaT-hp, rcZ vloZ la-rtv, rumque dicit, dedit viihi Paler, in quo vult 
 
 euc fVTttXiv Ta ToD i/isu ToD TctTjoj- olUv oZv intelligi quod cum genuerit Pater ; non 
 
 iJicv, cTi Jtoiva, i'x-cl KaX avio to sTvai xoivov ut tanquam jam exsistenti et non habenti 
 
 xai ofjiortfxov, el xa] r5 v\S vapa toD Trar^oj. dederit aliquid, sed ipsum dedisse ut ha- 
 
 S. Greg. Naz. Oriit. 2. de Filin. beret, genuisse ut esset.' 
 
 t ' Hoc dixit, ri'ffim dedit Fiito lit ha- X ' 'J'anquamdiceret, Quid scandalizati 
 heret earn in seinelipso, tanquam diceret ostis quia Patrem meum dixi Deum, quia 
 Pater, qui est vita in semetipso, genuit ajqualem me facie Deol Ita sum sequa- 
 Filium qui esset vita in semetipso. Pro lis, ut non ille a me, sed ego ab illo sira. 
 eo enim quod est genuit, voluit intelligi Hoc enim intelligitur in his verbis, Non 
 dedit, tanquam si cuiquam diceremiis, potest Fitius a sefacere qitirquam, &c. hoc 
 dedit tibi Deus esse.' S. August. Tract. est quicquid Filius habet ut facial, a Pa- 
 li), in loan. §. 13. Et paulo post: ' Quid tre habet ut faciat. Quare liabet a Patre 
 ergo Filio dedit 1 dedit ei ut Filius esset ; ut facial 1 quia a Patfe habet ut possit, 
 genuit ut vita esset ; hoc est, dedit ha- quia a Patre habet ut sit. Filio enim hoc 
 here ei vitam in semetipso, ut esset vita est esse quod posse.' S. Augmt. Tract. 20. 
 non egens vita, ne participando intelli- in loan. §. 4. Paulo post : ' Hoc est, \on 
 gatur habere vitam. Si enim participando potest Filius a sc quicquam faccre, quod 
 haberet vitam non in semetipso, posset esset, si diceret, non est Filius a se. Fle- 
 et amittendo esse sine vita : hoc in Filio nim si Filius est, natus est ; si uatus est, 
 ne accipias, ne cogites, ne credas. Manet ab illo est de quo natus est.' Ibid, §. 8. 
 ergo Pater vita, manet et Filius vita. <5 A'l^ov ort to ^eT^ov ^s» la-rt T«f aWia-t, 
 Pater vita in semetipso, non a Filio; to >■£ la-ov riJc <f>u»"£ajf. S. Greg. Aas. Oral, 
 Filius vita in semetipso, sed a Patre.' 2. de Filio, object. 3. & 4. p. 582. ed. 
 Jiici. So again, derrJHit.l.i.c.l2. 'Pie- Par. 1630. • 
 
HIS ONLY SON. 
 
 205 
 
 (saith Christ), for I am from him." (John vii. 29.) And be- 
 cause he is from the Father,* therefore he is called by those of 
 the Nicene Council, in their Creed, God of God, Light of Light, 
 very Godofven/ God. The Father is God, but not of God, 
 light, but not of light : Christ is God, but of God, light, but or 
 light. There is no difference or inequality in the nature or 
 essence, because the same in both ; but the Father of our Lord 
 Jesus Christ hath that essence of himself, from none ; Christ 
 hath the same not of himself, but from him. 
 
 And being the divine nature, as it is absolutely immaterial 
 and incorporeal, is also indivisible, Christ cannot have any part 
 of it only communicated unto him, but the whole, by which 
 he must be acknowledged coessential,+ of the same substance 
 
 • So St. Augustin bath observed : 'Ab 
 ipso, inqnit, sum, quia Filius de Patre ; 
 et quicquid est filius, de illo est cnjus est 
 filius. Idee Dominum Jesum dicimus 
 Detim de Den; Patreni non dicimus Deum 
 de Deo, sed tantum Deum. Et dicimus 
 Dominum Jesum lumen de lumine ; Pa- 
 trem non dicimus lumen de lumine, sed 
 tantum lumen. Ad hoc ergo pertinet quod 
 dixit, Ab ipsa sum.' Tract. 31. in loan. 
 §. 4. From hence then did the Nicene 
 Council gather those words of their Creed : 
 ©Eov EX Qiou, xa\ <|>a'f in. <f)tt)Tof, Seov aXtidmv 
 in ^fjiv AXi&ivou. But not immediately, 
 for they were partly in some of the Ori- 
 ental Creeds before ; as appeareth by 
 that confession which Eusebius presented 
 to the Council, as containing what be had 
 believed and taught ever since his bap 
 tism, in which he had these words : nal 
 fif ha. Kufiov 'iris-ouv XfiTTOv, Tov rou btau 
 "Koyn, Seov ix, SeoS, <^xq ik (fairof, l^aihv Ix 
 ^a;?f. And as Eusebius calls him Life of 
 Life, so others, Power of Power, and 
 Wisdom of Wisdom. ' Ideo Christus vir- 
 tus et sapientia Dei, quia de Patre vir- 
 tute et sapientia etiam ipse virtus et sa- 
 pientia est, sicut lumen de Patre lumine, 
 et fons vitae apud Deum Patrem utique 
 fontem vitae.' S. August, de Trin. I. vii. 
 c. 3. And not only so, but Essence of 
 Essence. ' Pater et filius simul una sapi- 
 entia, quia una essentia ; et singillatim 
 sapientia de sapientia, sicut essentia de 
 essentia.' Hid. c. y. 
 
 t '0|WO!!us-i5f, which is coessential or con- 
 substiijitial, is not to be taken of a part of 
 the divine essence, as if the Son were a 
 part of the essence of the Father, and so 
 of the same nature with him ; which was 
 the opinion of the Manichees. Olx ««? 
 OuoXevtTvoc TTfolSoXiiv TO ■yinrfxa, rou Trarpoi 
 iioy/xari^sv oi$' if Maviy(_a7ot fxi^ot; o'juocu- 
 ^jcv ToZ rtttTpsc TO y'lvvn/^a iWriyns'a'To- as 
 Arius in his epistle to Alexander ; by the 
 interpretation of St. Hilary- 'Nee ut 
 Valenlinus, prolationem natum Patris 
 
 commentatus est ; nee, sicut Manichssus, 
 partem unius substantiie Patris natum 
 exposuit.' De Trin. I. vi. c. 9. ' Quod 
 Hilarius ita Lajine reddidit, tanquam 
 o'|«(iou5-iov id significaret, quod partem suh- 
 slanlim habet ex toto resectam,' says Dio- 
 nysius Pelavius, without any reason ; for 
 St. Hilary clearly translates ofjioov^iov 
 barely unius snhitautiie, and it was in the 
 original jUE^oj o'|Moo!;a-ioy, which he express- 
 ed by partem unius substantite. tinder 
 this notion first the Arians pretended to 
 refuse the name ifxoova-iov, as Arius in the 
 same epistle signifieth, lest thereby they 
 should admit a real composition and divi- 
 sion in the Deity : Ei to ex j-aa-Tjo;, xai to 
 Ix rioTfoc E^K^flov, i/t; /MEpo; ToD ofxocva-iou Hal 
 
 i-f TT^oSoXti l-JtO TlVlWV VoiiTai, ff-uvflSTOJ eo-Tflt 
 ITaTlj^, Xttl SfSl^ETOC, xai TfEWTaf. And 
 
 St. Jerome testifies thus much not only of 
 Arius and P^unomius, but also of Origen 
 before them : ' Habetur Dialogus apud 
 Gracos Origenis, et Candidi Valenti- 
 nianjB Ha;reseos defensoris. Quos duos 
 Andabatas digladiantes spectasse me 
 fateor. Dicit Candidus, Filmm de Patris 
 esse substantia, errans in eo quod Wfo- 
 ^oxiiv asserit : E regione Origenes, juxta 
 Arium et Eunomium, repugnat eum vel 
 prolatum esse vel natum, ne Deus Pater 
 dividatur in partes.' Apol. 2. in Ruffin. 
 col. 7.57. And therefore Eusebius, bishop 
 of Cffisarea, refused not to subscribe to 
 the Nicene Creed, being so interpreted 
 as that objection might be taken away : 
 TO EX T^c o-dTiac, oi>/xo\oynTO Trpoj avTuiV S>i- 
 XoDTlxov llvak Tou, EX fx.h rov narpoc, eTvsi, 
 oi /UEV ill; julpof vTrap^eiv rov TJixt^o;. Inter 
 Op. Athanas. de Decret. A'ic. Syn. §. 5. 
 Upon this confession he subscribed to 
 that clause begotten of the subi-tunce of the 
 Father, which was not in his own Creed. 
 And again : Otlra) Ss xai to cf^oouTtov iTva, 
 roZ TTaTfOC Tov vllv, IJeto^o/xevo; o Xo'j/of irv- 
 n's-TixTiV oil Kara tSv o'cii/A.aTav t^ootov, ouJs 
 to"; &v>jTO~c^a;oic TrapaTrXnj-iwc, ovre yko xark 
 J'«ajp£a-(v T^f ovs-iaf, oiire Kara a'SroTO^^, &c, 
 
206 ARTICLE II. 
 
 with tlie Father; as the Council of Nice determined, and the 
 ancient fathers before them taught. Hence appeareth the 
 truth of those words of our Saviour, which raised a second 
 motion in the Jews to stone hirn; " I and the Father are one:" 
 (John X. 30.) where the plurality of the verb, and the neutra- 
 lity of the noun, with the distinction of their persons, speak a 
 perfect identity of their essence. And though Christ say, 
 ** the Father is in me, and I in him ;" (Ibid. 38.) yet withal 
 he saith, " I came out from the Father :" (John xvi. 28. xvii. 8.) 
 by the former shewing the Divinity of his essence, by the lat- 
 ter the origination of himself. We must not look upon the 
 divine nature as sterile,* but rather acknowledge and admire 
 the fecundity and communicability of itself, upon which the 
 creation! of the World dependeth : God making all things by 
 his Word, to whom he first communicated that omnipotency 
 which is the cause of all things. And this may suffice for the 
 illustration of our third assertion, that the Father hath com- 
 municated the divine essence to the Word, who is that Jesus 
 who is the Christ. 
 
 The fourth assertion followeth, That the communication of 
 the divine essence by the Father, is the generation of the Son; 
 and Christ, who was eternally God, not from himself, but from 
 the Father, is the eternal Son of God. That God always had 
 a Son, appeareth by Agur's question in the Proverbs of Solo- 
 mon ; " Who hath established all the ends of the earth ; what 
 is his name? and what is his Son's name? if thou canst tell." 
 (xxx. 4.) And it was the chief design of Mahomet to deny 
 this truth, because he knew it was not otherwise possible to 
 prefer himself before our Saviour. One prophet may be 
 
 Ibid. §. 7. Upon this acknowledgment so odious ; and therefore the Council in 
 
 he was persuaded to subscribe to the other opposition to them determined it : ' Quid 
 
 clause also, (added to that Creed which est aliud cur Homoiision Patri nolint 
 
 he himself gave in to the Council) being Filium dici, nisi quia nolunt verum Dei 
 
 of one substance with the Father: which Fiiiuml sicut Auctor ipsorum Eusebius 
 
 clause was inserted by the Council, at the Niconiediensis Epistola sua prodidit, di- 
 
 instance of Constantine the emperor. cens, Si verum, inquit, Dei Filium, et in- 
 
 Now as the Manichees made use of the creatum dicimus, Homoiision cum Patre 
 
 word o'|«oo!J5-io; to express their errors con- incipimus confiteri. Hsccum lecta esset 
 
 cerning the nature of God and the person Epistola in Concilio Niceno, hoc verbum 
 
 of Christ ; so the ancient fathers, before in 'I'ractatu fidei posuerunt Patres, quod 
 
 the Nicene Council, had used tlie same id viderunt adversariis esse forniidiui, ut 
 
 in a true catholic sense, to express the tanquamevaginatoab ipsis gladio ipsorum 
 
 unity in essence of the Father and the nefandiu caput haeresis amputarent.' S. 
 
 Son; as ajipeareth by the confession of Ambrns. 1. iii. de Fide, c. 15. De voce 
 
 the same Eusebius : 'Ettii xal rZv •ujakaiSiv 'O|«oouirio?, vide Dionys. Petav. de Triiiit. 
 
 Xeyioyf Tivaj, x.a.1 l'7rt<fa.vi~t; iTri^-zoTrouc, lat 1. iv. c. 6. 
 
 e-vyy^aipiai; 'iyvaifxiv, (ttI t>Jc toS OTOTfo; nal * 'ASi^aroy yap toy ShoV tiirsTv ipH/UOV rrif 
 
 uloZ ^icXoyiai; tw t3u ofjiooua-'iov cruy)(^^n!ray.i- -^va-iXKi ycvi/xortiTo;. Damasc. de Fid. Or- 
 
 yovi hofxcLTi. Ibid. $. 7. Wherefore the thod. 1. i. c. 8. 
 
 ether Eusebius of Nicomedia, understand- t Ei Js fj-n Kapvoyovoq Icrrh uvrh h ^iia 
 
 ing the ancient catholic sense, confessed, ola-U, aXX' Efn/xjjf, xar' ai.Tojf, ii; fit fxh 
 
 that if they believed Christ to be the true 4>»>ti{ov, nai -Trnyh ^n^a- w£? Sii,utoufytHh 
 
 begotten, and not created. Son of God, IvEpj/siav avrov Ix^tv xiyov-ret oU aWyfytai- 
 
 they must acknowledge him o^«oua-iov, rai; S. Athanas. Oral. ii. contra Anan. 
 
 which the Arians endeavoured to make $. i. 
 
HIS ONLY SON. 
 
 207 
 
 greater than another, and Mahomet might persuade his credu- 
 lous disciples that he was greater than any of tlio sons of 
 men ; but while any one was believed to be the eternal Son of 
 God, he knew it wholly impossible to prefer himself before 
 him. Wherefore he frequently inculcates that blasphemy in 
 his Alcoran,* that God hath no such Son, nor any equal with 
 him : and his disciples have corruptedt the Psalm of David, 
 (ii. 7.) reading (instead of " Thou art vny Son, this day have I 
 begotten thee.") ' Thou art my prophet, I have educated thee.' 
 The later Jews.J acknowledging the words, and the proper 
 literal reading of them, apply them so unto David, as that they 
 deny them to belong to Christ; and that upon no other 
 ground, than that by such an exposition they may avoid the 
 Christian's confession. But by the consent of the ancient 
 Jews, by the interpretation of the blessed apostles, we know 
 these words belong to Christ, and in the most proper sense to 
 him alone. " For, unto which of the angels said he at any 
 time. Thou art my Son, this day have I begotten thee?" (Heb. 
 
 * This is often repeated there, and 
 particularly in the last chapter but one, 
 called Alechlas: 'Est ipse Deus uuus, 
 Deus ffiternus, quinec genuit.nec geaitus 
 >st, et cui nullus est wqualis.' And the 
 Saracenica set forth by Sylburgius, men- 
 tion this as the first principle of Maho- 
 metanism : "Ot; iIj Seo; Ij-ti, wsiJiT^f rZv 
 oXaiv, ixhrs yEvniflsif, fxhri ysvma-ai;. And 
 Joannes Siculus and Georgius Cedrenus 
 relate how Mahomet gave command : 
 "^Eva (Wovov 7r?orxi>6~v Seov, xai rev X^ta-rov, 
 TtfA-av iii; Xo'j'OV TcD 8iou fji.lv ol)(l vlov Si. 
 Hist. Compeud. p. ATi. ed. Par. 1647. 
 And v/e read of his ridiculous history, 
 that Christ, after his ascension into hea- 
 ven, was accused hy God for calling 
 himself his Son ; and that he denied it, 
 as being so named only by men without 
 any authority from him : "Oti avexfloVra 
 Toy X^iTTOv El"; Tov ou^avcv nfclnniTiv o Sao?, Xe- 
 yc>:v, 'SI 'ir^aoZ, a-h Ei'ttec tov Xcj/cv tovtov, "Ot( 
 l/io'f Ei^i ToD &iov Kai &£6f. Kat aWExpi'Si) 
 'I>ia-ouf , 'OTf oIk li-rtov lyi, ouSe alir^vva/jiai 
 If'vtti JoSXof cov aXX' oi av&^oiTroi Kiyova-iv oti 
 Btvor TOV Xoyov tcutov. 
 
 t Alfirozabadius in his Kamuz : ' Dic- 
 tum Dei omnipotentis ad Jesum (cui 
 propitius sit et pacem concedat Deus), 
 Til es Nahiiia, Propheta meus, ego ual- 
 ladtoca, fovi te ; at dixerunt Christiani, 
 Tues Boimya, Filius meus, ego watadtoca, 
 te genui. Longe est supra haec Deus.' 
 And to the same purjiose Ebnol Athir: 
 ' In Evangelio dixit Isae, ego walladtoca, 
 i.e. educavi te ; at Christiani, dempta 
 litera Lam altera, i[>suin ei filium statue- 
 runt. Qui longe elatus est super "sa quaj 
 dicunt.' Whereas then the ajmstles at- 
 tributed those words of the psalm to 
 
 Christ, the Mahometans, who could not 
 deny but they were spoken of the Messias, 
 were forced to corrupt the text : and for 
 that they pretend the eminency and ex- 
 cellency of the Godhead, as if it were be- 
 neath the majesty of God to beget a son, 
 or be a Father : and indeed whosoever 
 would bring in another prophet greater 
 than Christ, as he was than Moses, must 
 do so. 
 
 X I say, the later Jews so attribute 
 those words to David, as if they belonged 
 not to the Messias ; but the ancient Jews 
 understood them of the Christ : as ap- 
 peareth not only out of those places in the 
 evangelists, where the Christ and the Son 
 of God are synonymous ; but also by the 
 testimony of the later Jews themselves, 
 who have confessed no less. So Kabbi 
 David Kimchi in the end of his commen- 
 taries on the second psalm, m D■li'^ao iri 
 
 : V't 15»mm WTS pi Some inlerpret this 
 psalm of Gog and Magog, and the anointed 
 is Messias the king ; and so our doctors of 
 happy memory have expounded it. And 
 Rabbi Solomon Jarchi not onlv confes- 
 seth that the ancient Rabbins did inter- 
 pret it of the Messias, but shews the rea- 
 son why the later Jews understood it 
 rather of David, that thereby they might 
 the better answer the argument of the 
 Christians deduced from thence, irm^T 
 Viivm *3"7i n^ifon ^bD bj r^j/n nx wit 
 naw TIT bv nmab ii33 D"0'Dn nawnbi 
 
 Our doctors have expounded it oj the Mes- 
 sias : hut as to the Literal sense, and for the 
 answering heretics (that is, in their lan- 
 guage, Christians), it is rathe • to be inter- 
 preted of David, ill his own person. 
 
208 ARTICLE II. 
 
 i. 3.) as the apostle argues. And if he had spoken them unto 
 any other man, as they were spoken unto him, the apostle's 
 argument had been none at all. 
 
 Now that the communication of the divine essence by the 
 Father (which we have already proved) was the true and pro- 
 per generation by which he hath begotten the Son, will thus 
 appear: because the most proper generation which we know, 
 is nothing else but a vital production of another in the same 
 nature, with a full representation of him from whom he is 
 produced. Thus man begetteth a son, that is, produceth an- 
 other man of the same human nature with himself; and this 
 production, as a perfect generation, becomes the foundation 
 of the relation of paternity in him that produceth, and of filia- 
 tion in him that is produced. Thus after the prolitical bene- 
 diction, "Be fruitful and multiply; Adam begat in his own 
 likeness, after his image :" (Gen. i. 28. v. 3.) and by the con- 
 tinuation of the same blessing, the succession of human gene- 
 rations hath been continued. This then is the known* con- 
 fession of all men, that a son is nothing but another produced 
 by his father in the same nature with him. But God the Fa- 
 ther hdth communicated to the Word the same divine essence 
 by which he is God ; and consequently he is of the same na- 
 ture with him, and thereby the perfect image and similitude of 
 him, and therefore his proper Son. In human generations we 
 may conceive two kinds of similitude; one in respect of the 
 internal nature, the other in reference to the external form or 
 figure. The former similitude is essential and necessary; it 
 being impossible a man should beget a son, and that son not 
 be by nature a man: the latter accidental; not only some- 
 times the child representing this, sometimes the other parent, 
 but also oftentimes neither. The similitude then,+ in which 
 the propriety of generation is preserved, is that which con- 
 sisteth in the identity of nature: and this communication of 
 the divine essence by the Father to the Word is evidently a 
 sufficient foundation of such a similitude; from whence Christ 
 is called " the image of God," " the brightness of his glory, 
 and the express image of his person." (2 Cor. iv. 4. Heb. i. 3.) 
 
 Nor is this communication of the divine essence only the 
 proper generation of the Son, but we must acknowledge it far 
 more proper than any natural generation of the creature, not 
 only because it is in a more perfect manner, but also because 
 the identity of nature is most perfect. As in the divine 
 
 • Koivov uTa^^El Trai-i xa] aJro^jJaXTov Tr,v a.px,''* 7''apaa";^av. 
 
 ifjt.o'Ko-yrty.a, «j aTTa; uioj riic air^f erri tS t ' Etiamsi filius hominis, homo, ia 
 
 yc-ymnKort oviria(; xai 4>u<r£a)c. Phot. Epist. 1. quibusdam similis, in quibusdam sit dis- 
 
 Tliis is in the language of Aristotle : T« similis patri ; tamen quia ejusdem sub- 
 
 ■rroir,a-ai etfjo* oTov alri- ^Sov fA.h ^Sov, <f>uTjy stantiae est, negari verus filius non potest, 
 
 Sj <*)yT5v. And St. Basil, lib. ii. contra et quia verus est filius, negari ejusdem 
 
 Kuiiom. j. 22. fin. TTarhf fAsr ya^ limv, o substantias non potest.' S. Auguit. contra 
 
 'myji TiZ ii\ai xftTa TW 'oiJi,i>ia.i iavri (fivi^iy Maiimin. Avian, 1. ii. c. 15. $. 2. 
 
HIS ONLY SON. 209 
 
 essence we acknowleage all the perfections of the creatures, 
 subtracting all the imperfections which adhere unto them liere 
 in things below : so in the communication we must look upon 
 the reality without any kind of defect, blemish, or impurity. 
 In human generation the son is begotten in the same nature 
 with the father, which is performed by derivation, or decision 
 of part of the substance of the parent : but this decision in- 
 cludeth imperfection, because it supposeth a substance divi- 
 sible, and consequently corporeal : whereas the essence of 
 God is incorporeal, spiritual, and indivisible ; and therefore 
 his nature is really communicated, not by derivation or deci- 
 sion, but by a total and plenary communication. In natural 
 conceptions the father necessarily precedeth the son, and be- 
 getteth one younger than himself; for being generation is for 
 the perpetuity of the species, where the individuals succes- 
 sively fail, it is sufficient if the parent can produce another to 
 live after him, and continue the existence of his nature, when 
 his person is dissolved. But this presupposeth the imperfec- 
 tion of mortality wholly to be removed, when we speak of 
 him who inhabiteth eternity : the essence which God always 
 had without beginning, without beginning he did communi- 
 cate ; being always Father, as always God. Animals when 
 they come to the perfection of nature, then become prolifical ;* 
 in God eternal perfection sheweth his eternal fecundity. And 
 that which is most remarkable, in human generations the son 
 is of the same natuit. with the father, and yet is not the same 
 man ; because though he hath an essence of the same kind, 
 yet he hath not the same essence ; the power of generation 
 depending on the first prolifical benediction, increase and 
 multiply, it must be made by way of multiplication, and thus 
 every son becomes another man. But the divine essence, 
 being by reason of its simplicity not subject to division, and 
 in respect of its infinity incapable of multiplication, is so com- 
 municated as not to be multiplied ; insomuch that he which 
 proceedeth by that communication, hath not only the same 
 nature, but is also the same God. The Father God, and the 
 Word God ; Abraham man, and Isaac man : but Abraham 
 one man, Isaac another man ; not so the Father one God, 
 and the Word another, but the Father and the Word both the 
 same God. Being tiien the propriety of generation is founded 
 in the essential similitude of the Son unto the F'ather, by- 
 reason of the same which he receiveth from him ; being the 
 full perfect nature of God is communicated unto the Word, 
 and that more intimately and with a greater unity or identity 
 
 * niyTtt II "i-a i)Ju T£>.£ia yina' to Se ati alt TSXeiov rn; <pv' £a)C. S. Athan. Orat. I. 
 
 teXsiov, ail Hal aiJiov yina.. Eiiseb.de Frcep. contra Aria?}. ^. 14. This was it which 
 
 Evaug. ei Plotiiio, 1. xi. §. 17. 'AvQ^uTrcet so much troubled the Arians, when they 
 
 (jth yap iJiov TO Iv Xf 'V yEi'vav, Jja to aTEXtf heard the Catholics constantly assertiiig 
 
 r^e <pve-txc &tsD Ss ai5iov to yinr/jta Sii t« ail Sjoj, ael vl6;' a/xa vaTrif, if*it woff. 
 
210 ARTICLE II. 
 
 than can be found in human generations : it followeth that 
 this communication of the divine nature is the proper genera- 
 tion by which Christ is, and is called the true and proper Son 
 of God. This was the foundation of St. Peter's confession, 
 "thou art the Son of the living God;" (Matt. xvi. 16. John 
 vi. 69.) this the ground of our Saviour's distinction,* " I 
 ascend unto my l^athrr, and your Father." (John xx. 17.) 
 Hence did St. John raise a verity, more than only a negation 
 of falsity, when he said, we " are in the true Son :" (1 John 
 V. 20.) for we which are in him are true, not false sons but 
 such sons we are not as the " true Son." Hence did St. Paul 
 draw an argument of the infinite love of God towards man, in 
 that "'le spared not his own proper Son," (Rom. viii. 32.) Thus 
 have we sufficiently shewed, that the eternal communication of 
 the divine essence by the Father to the Word was a proper ge- 
 neration by which Christ Jesus always was the true and proper 
 Son of God: which was our fourth assertion. 
 
 The fifth and last assertion followeth, that the divine essence 
 was so peculiarly communicated to the Word, that there was 
 never any other naturally begotten by the Father ; and in that 
 respect Christ is the onltj-hegotten Son of God. For the clear- 
 ing of which truth, it will first be necessary to inquire into the 
 true notion of the ouhj-hegotten : and then shew how it belongs 
 particularly to Christ, by reason of the divine nature commu- 
 nicated by way of generation to him alone. First, therefore, 
 We must avoid the vain interpretation of the ancient heretics, t 
 who would have the restraining term oiili/ to belong, not to the 
 Son, but to the Father; as if the onlif-hegotten were no more 
 than begotten of the Father only. Which is both contrary to 
 
 * ' Multum (listat inter dominationem Aia t^v Travou^yi'av r.vm^i to ovo/^a tow fxnoyt- 
 et conditionem, inter generationem et volJc Ixaitoupj'HJ-E, na^k ts rh rSiv avBfMTraiv 
 adoptionem, inter substantias et gratiam. a-iMnQeiav, xal wapa rhv ilrtB'i tZv y^a^Sm 
 Ideoque hie non permixte nee passim wapaJsj-iv >.aixBi'jooy alroZ rhv Jiivoiar. Mo- 
 dicitur, Ascendo ad Putrem nostrum aut voyivh; yip olx, o 'rrapi [/.otiv ytvifxevo;, <iX\ 
 Deiim noslruin ; sed ad Patrem meiim et q ij.mqymriQt\<;h -rn noiyn'xjfris-ii'rr^asayc^iiit- 
 Patrem vestrum, ad Deiim nieum et ad rat. Ibid. Secondly, l)y a retort peculiar 
 Dmm vestrum. Aliter enim illi Deus to that heresy, which held the Son of God 
 Pater est, aliter nobis. Ilium siquideni might be called xtis-Qe'c as well as yty- 
 natura cozequat, misericordia humiliat : y/r.Qi];, created as -wfW as begntten, ^nd coa- 
 nos vero natura prosternit, misericordia ssquenlly might be as properly named 
 trigit.' Capreolus Carthag. Epist. p. 70. /uovkTia-To; as (xoioyiw; : Ei fxh ita^a, to 
 Opusc. Dogm. Vet. V. Script. Par. 1630. f^ovo; yiyivna-Siat, oXXi Jji to Traji [xivou 
 
 /movoyfvhi EfsjjTtti, raiiro Js E5"T1 naTo. a to 
 
 t This was the fallacy which Eunomius Ixria-Sai t^ yiysvncr^a.i, ri oup^i nal Movixri- 
 
 endeavoured to put upon the Church, as tr-rov avTOv ovofxa^ni; ; Ibid. j. '21. '1 hirdly, 
 
 appears by those words of his delivered by a particular instance, shewing the 
 
 and answered by St. Basil : Aia touto absurdity of such an interpretation, for 
 
 yap, <})i5-i,/r.*oroy£vtic, ETrsiJ^ Trapi juo'i/ouT^ Tou that thereby no man could properly be 
 
 iytwttTov iwi/xii yevv»^iU xal utis-^b]/; TBXH- called /uoviyEvr:?, because not begotten of 
 
 «TttTo; ytyovEv Imv^yk' adv. Kunnm. l.ii. j. one, but two parts : Miyoytni; Ji. ic Ectxey, 
 
 20. as if fxcyoyiyh; were only Traja /xovou, a\9^x7rxv oWeic JsaTa yi tov iuiTceov Xo'yov, 
 
 and !(?i'.;;eHi(ii< were nothing else but u-e/ii- ha, to In iruvivaa- /xoij w2o-iv inripx^iv rhf 
 
 tus ub nun. This St. Basil refuteth copi- yivvus-iv oiSs h Sappa f*nT»j y-m/oyivTui; h 
 
 ously; first, from the language of the TratSo;, hin ovx) fxivn alrov, aWa /.uto, rw 
 
 Scriptures and tne usage of mankind : 'hB^aifx, erBnvM-aro. Ibid. 
 
HIS ONLY SON. 211 
 
 the language of the Scriptures, and the common custom of men, 
 who use it not for him who is begotten of one, but for him 
 who alone is begotten of any. 
 
 Secondly, We must by no means admit the exposition of the 
 later heretics,* who take the only-begotten to be nothing else 
 but the most beloved of all the sons ; because Isaac was called 
 the u)ily son of Abraham, (Gen. xxii. 2. 12. 16'.) when we know 
 that he had Ishniatl beside; and Solomon said to be the only- 
 begotten before his mother, f when David had other children even 
 by the mother of Solomon. For the only begotten and the 
 most-beloved are not the same ; the one having the nature of a 
 cause in respect of the other, and the same cannot be cause and 
 effect to itself. For though it be true, that the only son is the 
 beloved son ; yet with this order, that he is therefore beloved, 
 because the only, not tlierefore the only because beloved. 
 Although therefore Christ be the onlij-begctfen and the beloved 
 Son of God, yet we must not look upon these two attributes 
 as synonymous, or equally significant of the same thing, but as 
 one depending on the other; unigeniture being the foundation 
 of his singular love. Beside, Isaac was called the only son of 
 Abraham for some other reason than because he was singularly 
 beloved of Abraham, for he was the only son of the free-woman, 
 the only son of the promise made to Abraham, which was first 
 this, " Sarah shall have a son," and then, " in Isaac shall thy 
 seed be called." (Gen. xviii. 14. xxi. 12.) So that Isaac may 
 well be called the only son of Abraham in reference to the 
 promise, as the apostle speaks expressly; " By faith Abraham 
 when he was tried, offered up Isaac, and he that had received 
 the promises offered up his only-begotten son." (Heb. xi. 17.) 
 Avoiding therefore these two expositions, as far short of the 
 true notion of the only-begotten ; we must look upon it in the 
 most proper, full, and significant sense, as signifying a son so 
 
 * The Socinians make very much of confirms the interpretation with those 
 
 this notion, and apply it so unto Christ, two testimonies concerning Isaac and 
 
 as that thereby they might avoid all ne- Solomon. But certainly this observation 
 
 cessity of an eternal generation. So the of theirs is vain, or what else they say is 
 
 Racovian Catechism: ' Causa cur Christo false. For if Christ be called the Surt <>/■ 
 
 ista attributa (sc. proprium et unigeniliim Gorf, because conceived by the Holy Ghost, 
 
 Dei Filiiim esse) com()etant, hwc est ; quod and none else was ever so conceived, then 
 
 inter omnes Dei filios et prrocipuus sit, et is he the only-begotten by virtue of his 
 
 Deo carissimus ; quemadmodura Isaac, generation. And if so, then is he not the 
 
 quia Abrahamo carissimus et hieres ex- only-begotten, as Isaac and Solomon were, 
 
 stitit, tinigenittis vocatus est, Heb, xi. 17. that is, by the affection and prelation of 
 
 licet fratrem Ismaelem habuerit ; et So- their parents. Or if Christ were the only- 
 
 lomon loiigenitus coram inatre sua, licet begotten, as Isaac and Solomon were, then 
 
 plures ex eadem matre fratres fuerint, was he not conceived after a singular 
 
 1 Paral. iii. 1, y, 3, &c.' Seel, iv c. 1. p. manner, for the brethren of Solomon no 
 
 113. And that this might be applied to way differed from him in their generation, 
 
 the interpretation of the Creed, Schlictin- It is plain therefore that this interpreta- 
 
 gius hath inserted it as a material obser- tion was invented, that when all the rest 
 
 valion : ' Nam hie xttncus seu luugena should fail, they might stick to this. 
 filius nominatur, qui ceteris longe carior t [See Prov. iv. 3.] 
 
 est Patri, longeque prKStantior :' and 
 
212 ARTICLE II. 
 
 begotten as none other is, was, or can be : so as the term re- 
 strictive only shall have relation not only to the Father gene- 
 rating*,* but also to the Son begotten, and to the manner of the 
 generation. It is true, the Father spake from heaven, saying, 
 *' Thou art my beloved Son, in whom I am well pleased," 
 (Mark i. 11.) and thereby we are to understand, that whosoever 
 of us are beloved by the Father, are so beloved in and through 
 the Son. In the same manner Christ is the only-begotten Son 
 of God ; and as many of us as God hath bestowed his love 
 upon, that we should be called the sons of God, are all brought 
 into that near relation by our fellowship with him, who is by a 
 far more near relation the natural and eternal Son. 
 
 Having thus declared the interpretation of the word, that, 
 properly, as primogeniture consisteth in prelation, so unige- 
 niture in exclusion ; and that none can be strictly called the 
 only-begotten, but he who alone was so begotten : we shall 
 proceed to make good our assertion, shewing that the divine 
 essence was peculiarly communicated to the Word, by which 
 he was begotten the Son of God, and never any was so begotten 
 beside that Son. 
 
 And here we meet with two difficulties : one shewing that 
 there were other sons of Gofl said to be begotten of him ; to 
 whom either the divine essence was communicated, and then 
 the communication of that to the Word made him not the only- 
 begotten; or it was not communicated, and then there is no 
 such communication necessary to found such filiation : the 
 other, alleging that the same divine essence may be commu- 
 nicated to another beside the Word, and not only that it may, 
 but that it is so, to the person of the Holy Ghost; whence 
 either the Holy Ghost must be the Son of God, and then the 
 Word is not the only-begotten ; or if he be not the Son, then 
 is not the communication of the divine essence a sufficient 
 foundation of the relation of sonship. These two objections 
 being answered, nothing will remain farther to demonstrate 
 this last assertion. 
 
 For the first, we acknowledge that others are frequently 
 called the sons of God, and that toe call the same God our 
 Father which Christ called his; "both he that sanctifieth, and 
 
 * Eunomius would have it only int^a. §. 9. St. Gregory Nazianzen adds to these 
 
 /xhov, in relation to the Father only. St. two a third, in respect of the manner ; 
 
 Basil shews that no way proper, and sliews Momyevrtf Ji olx °^' f*^^"^ " /xo'vou xai ^o'vov, 
 
 that jUOVOj'Evnf is not he which ira^a fJioyou aW' oti xai juovsTjoTra);, ol^^ if to. ai/xaTa, 
 
 but /wovoc yiymmai. adv. Euiiom. 1. ii. §. Oral. 2. de FiUo, p. 590. So he something 
 
 21. St. Cyril adds these two wapi /wovou obscurely and corruptly; but plainly 
 
 and juovoc together, in relation to the enough in Damascene, who aims often to 
 
 Father and the Son: Mmyivr,; xaTa fviriv deliver himself in the words of Nazianzen : 
 
 i U flsoi; Warpo; iivofxacTTat Xoyoc, oVt /wsyof AiyBrai y,o\/oyivhi, cti jUOVo? Ik y.ovou rev ira- 
 
 in fxiyitu yeyenmai tou waT^oj. Epist. 1. ad t^l^ y-Lvai lyivn^n- olU yap oixoioZrat 'ne§» 
 
 Jhgin. as IlufBnus doth in ttnicus ; ' Ideo yivvrxrti; tn tou v\m tou SsoD yivvncti, olVt yij 
 
 subjungit unicum hunc esse Filium Dei, Is-tiv aXXc; tioj tsu flsou. De Orthod. Fid 
 
 uaus enira de uno nascitur.' Expos. Symb. 1. i. c. 9. 
 
HIS ONLY SON. 
 
 213 
 
 they v.'ho are sanctified, are all of one : for which cause he is 
 not ashamed to cull us brethren:" (Heb. ii. 11.) we confess 
 that those whom St. Paul " hath begotten through the Gos- 
 pel,"* may well be termed the " begotten of God, whose seed 
 remaineth in them:" but withal, we affirm that this our rege- 
 neration is of a nature wholly different from the generation of 
 the Son. We are first generated,t and have our natural being; 
 after that regenerated, and so receive a spiritual renovation, 
 and by virtue tiiereof an inheritance incorruptible: whereas 
 the generation of Christ admits no regeneration, he becoming 
 at once thereby God and Son and heir of all. The state of son- 
 ship which we come into is but of adoption, shewing the gene- 
 ration by which we are begotten to be but metaphorical; 
 whereas CJuist is so truly begotten, so properly the natural 
 Son of God, that his generation^ clearly excludeth the name of 
 
 * 1 Cor. iv. 13. 'Ev yk^ Xjisttw \na-au 
 hk ToZ ilayyi'hiou iy-h vfxa; lyinnTo.. 1 Joha 
 iii. 9. nSc yiyinnfAiioi; ix. rov ©sou a/xa^- 
 riav ou TTOisT, on c-Tre^fxa avTou Iv avrai 
 jWEvEi. And more expressly, 1 John v. 1. 
 nSc 7n(7T6ua)V, oTi 'UcaZg la-rlv o Xpur-rof, 
 in ToD ©EoD yiyinmat- nal Traf o ayaTrHv tov 
 ysv.na-ayra, u.ya.'na, xai Ttv yiyEvvnjuivov e^ 
 ahrov. Qidsquis credit Jesum efse Christum 
 illurn, ex Deo genihis est ; et qiiisquis dili- 
 git eum qui geituit, dilipit etiam eum qui ex 
 eo geuitus est. 
 
 t ' Nos genuit Deus, ut filii ejus simus, 
 quos fecerat ut homines essemus. Uni- 
 cum autem genuit, non solum ut Filius 
 esset, quod Pater non est, sed etiam ut 
 Deus esset, quod et Pater est.' S. August, 
 de Cnus. Evang. 1. ii. c. 3. la the book 
 of Celsus, there was a Jew introduced 
 speaking thus to Christ: Ei to^to 'Kiyaq, 
 0T( naq av^pajTrof JCttTtt &6iav TTjoWav yiytvaoi; 
 vio'f l^-Ti ©EOU, Tl iv c-v aWav Jia<f)Ef»iC ; who 
 
 is thus answered by Origen : n^o? ov IpoS- 
 fxiv, oTi Iraq iA.h, iii i rialXoj inofxacs, fj-it- 
 X6T1 iiTTo i^iBov "TT allay tBytVfAiwq, aWk Jt' 
 a\no TO xaXov aijou^usvo;, I'lof ecti S'EoiJ' sJrof 
 Se TToXXfi) Ha\ fAax^a SiacfijEi TTavTj; tsD Jio 
 
 TKV a^ETriv p^p>;^aTi^ovToc vU 
 
 Cw-TlJ 
 
 Tvy- 
 
 X,ani. Orig. adv. Celsiun, 1. i. §. 37. 
 
 ; First, it is most certain that the 
 Word of God, as the Word, is not the 
 adopted, but the natural Son of God. 
 ' Non est Dei Filius Deus falsus, nee 
 Deus adoptivus, nee Deus nuncupativus, 
 Bed Deus verus.' S. Hilar, de Trin. 1. v. 
 c. 5. ' Hie etiam Filius Dei natura est 
 Filius, non adoptione.' Coned. ToLet. 11. 
 
 TlOf T9U QlOV CTtI <^vg-Sl, Kal ov SifTEl, )/£V*H. 
 
 Stij lit irar^o;. S. Cyril. Hierosol. Catech. 
 11. §■ 2. and again: Oln en toS /xh ovto; 
 lif TO tivat TOV vliv TTapriyaytv, oiS'l tov fxri 
 ivra ei; vUQia-iav riyaysv aXX' aiJie; oiv o Tta.- 
 rif, aillxz \y'vm<r% xai avEx^oas-Tosj uiiV he. 
 
 fjLwy, aJeX<}>ovoJx l^j^ra. Ibid. §. 3. This 
 hath been so generally confessed, that 
 Felix and Elipaudus, who were con- 
 demned for maintaining Christ as a man 
 to be the adopted Son of God, did ac- 
 knowledge it, as appeareth by the begin- 
 ning of their book : ' Confitemur et credi- 
 mus Deum Dei Filium, ante omnia tcm- 
 pora sine initio ex Patre genituni, co- 
 aeternum et consubstantialem non adop- 
 tione, sed genere.' Secondly, it is also 
 certain, that the man Christ Jesus, taken 
 personally, is the natural \j0t the adopted 
 Son of God : because the man Christ 
 Jesus is no other persaa than the Word, 
 who is the eternal and natural Son, and 
 by subsisting in the "auman nature could 
 not leave oft' to be Ine n».tural Son. The 
 denial of this by F%lix ^.nd Elipanduswas 
 condemned as hei^ti- al in the Council of 
 Francford ; and ibsir opinion was thus 
 expressed, partly .n the words of St. 
 Augustin, partly in their own additions : 
 ' Confitemur et credimus eum factum ex 
 muliere, factum sub lege ; non genere 
 esse Filium Dei, sed adoptione, non na- 
 tura, sed gratia.' This they maintained 
 by forged testimonies of some fathers, and 
 by the Liturgy of the Church of Toledo, 
 composed by Hildephonsus, as the Ro- 
 man by Gregory. In the Mass de Coma 
 Domini : ' Qui per adoptivi hominis pas- 
 sionem, dum suo non indulsit corpori:' 
 an<l in the Mass de Ascensione Domini: 
 ' Hodie Salvator noster per adoptionem 
 carnis, sedem repetivit Deitatis.' To this 
 the Synod opposed their determination 
 in Sacrosyllabo : ' Quod ex te nascetur san- 
 ctum vocubiturjilius Dei, non adoptivus sed 
 verus, non alienus sed proprius.' And 
 again : * Porro adoptivus dici non potest 
 qui alienus est ab eo a quo dicitur adop- 
 tatus ; et gratis ei adoptio triliuitur, quo- 
 niam non ex debito, sed ex indulgentia 
 
214 ARTICLE II. 
 
 adoption; and not only so, but when he becometh the Son of 
 man, even in his humanity refuseth the name of an adopted 
 Son. For " when the fulness of time was come. God .«ent forth 
 his Son made of a woman, made under the Law, to redeem 
 them that were under the Law, (not that he, but) that we might 
 receive the adoption of sons." (Gal. iv. 4, 5.) He then whose 
 generation is totally different from ours whom he calleth bre- 
 thren; he whom in the sacred Scriptures the Spirit nameth the 
 true Son, the Father sometimes his own, sometimes his be- 
 loved, but never his adopted Son ;* he who by those proper and 
 peculiar appellations is distinguished from us,t who can claim 
 no higher filiation than that which we receive by the privilege 
 of adoption : he is truly the onl(j-begotlen Son of God, notwith- 
 standing the same God hath begotten us by his Word; and 
 the reason why he is so, is, because the divine essence was 
 communicated unto him in his natural and eternal generation, 
 whereas only the grace of God is conveyed unto us in cur 
 adoption. Indeed if we were begotten of the essence of God 
 as Christ was, or he were only by the grace of God adopted,^ 
 as we are, then could he by no propriety of speech ba called 
 the ow/y So)i, by reason of so many brethren : but being we 
 cannot aspire unto the first, nor he descend unto the latter, it 
 remaineth we acknowledge him, notwithstanding the first diffi- 
 culty, by virtue of his natural and peculiar generation, to be 
 the oiili/-begot/e>i Son. 
 
 tantummodo adoptio praest^tur : sicut nos unicum Filium, sed utique dilectione 
 
 aliquando, cum essemus peccando filii adoptavit. Quo vevbo Apostolus siepe uti 
 
 iree, alieni eramus a Deo, per proprium non ob aliud intelligitur, nisi ad discer- 
 
 et verum Filium, qui non eguit adoptione, nendum Uiiigenitum.' De conseus. Evavg. 
 
 adoptio nobis filiorum donata est.' And 1. ii. c. 3. And St. Ambrose takes notice, 
 
 of tbis they give us the true ground in the that the name of true destroyeth that of 
 
 Synodic Epistle: ' Unitas persons quae ailopted : ' Adoptivum filium non dicimus 
 
 est in Dei filio et filio Virginis, adoptionis filium esse natura ; sed eum dicimus na- 
 
 toUit injuriam.' tura esse filium, qui varus est filius.' De 
 
 * ' Legi et relegi Scripturas, Jesum Incam. Sacr. c. 8. 
 
 Filium Dei nusquam adoptione inveni.' J ' Si unicus, quomodo adoptivus, dum 
 
 Ambrosiasler Com. in Ep. ad Rom. ' Dices muhi sunt adoptivi filii? Unicus itaque 
 
 mihi, Cur times adoptivum Christum Do- de multis non potest dici.' Concil. France/ , 
 
 minum norainare"? Dico tibi, quia nee 'Quod si etiitm Unigenitus Filius factus 
 
 Apostoli eum sic nominarunt, nee sancta dicitur *!,x gratia, non vera gunitus ex 
 
 Dei et Catholica Ecclesia consuetudinem natura, proculdubio nomen et veritatem 
 
 habuit sic eum appellare.' Synod. E]nst. Unigeniti perdidit, postquara fraires La- 
 
 Concil. Francoford. From whence they here jam coepit : privatur enim hujus va- 
 
 charge all those to whom they write that ritate nominis, si in Unigenito non est de 
 
 Synodic Epistle, that they should be sa- Patre Veritas naturalis.' Fulgentius ad 
 
 tisfied with such expressions as they T/iras?m. 1. iii. c. 3. ' Si divina ilia Filii 
 
 found in the Scriptures : ' Intelligite, fra- sempiternaque nalivitas non de natura 
 
 tres, qua: legitis, et nolite nova ct incog- Dei Patris, sed ex gratia creditur substi- 
 
 nita uomina fingere, sed quaa in S. Scrip- tisse, non debet Unigenitus vocari, sed 
 
 tura inveniuntur, tenete,' &c. tantummodo genitiis. Quoniam sicut ei 
 
 f St. Augustin hath observed, that St. nomen geniti largitas adoptionis paternae 
 
 Paul made use of vloSsei-ta, that he might contribuit, sic eum ab Unigeniti nomine 
 
 distinguisli the filiation of Christ from nobis quoque tributa communio paterna 
 
 ours: ' At vero etiam nos, quibus dedit adoptionis exclusit. Unigenitus enim non 
 
 Deus potestatem filios ejus fieri, de natura vocatur, quamvis genitns possit vocari, 
 
 «,tque substantia sua non nos genuit, sicut cum genitis.' Ibid. c. 4 
 
HIS ONLY SON. 21c. 
 
 But though neither men nor angels be begotten of the sub- 
 stance of God, or by virtue of any such natural generation be 
 called sons; yet one person we know, to whom the divine es- 
 sence is as truly and really communicated by the Father as to 
 the Son, which is the third person in the blessed Trinity, the 
 Holy Ghost. W'ly then should the Word by that communi- 
 cation of the di^ .ne essence become tiie Son, and not the Holy 
 Ghost by the same? or if, by receiving the same nature, he 
 also be the Son of God, how is the Word the only Son? To 
 this I answer, that the Holy Ghost receiveth the same essence 
 from the Father which the Word receiveth, and thereby be 
 cometh the same God with the Father and the Word : but 
 though the essence be the same which is communicated, yet 
 there is a difference in the communication; the Word being 
 God by generation, the Holy Ghost by procession : and though 
 every thing which is begotten proceedeth,* yet every thing 
 which proceedeth is not begotten. Wherefore in the language 
 of the sacred Scriptures and the Church,t the Holy Ghost is 
 never said to be begotten, but to proceed from the Father; nor 
 is he ever called the Son, but the Gift of God. Eve was pro- 
 duced out of Adam, and in the same nature with him, and yet 
 was not born of him, nor was she truly the daughter of Adam; 
 whereas Seth proceeding from the same person in the simili- 
 tude of the same nature, was truly and properly the son of 
 Adam. And this difference was not in the nature produced, 
 but in the manner of production ; Eve descending not from 
 Adam as Seth did, by way of generation, that is, by natural 
 fecundity. The Holy Ghost proceedeth from the Father in the 
 same nature with him, the Word proceedeth from the same 
 person in the same similitude of nature also ; but the Word 
 proceeding is the Son, the Holy Ghost is not, because the first 
 procession is by way of generation, the other is not. As there- 
 fore the regeneration and adoption of man, so the procession 
 of the Holy Ghost doth no way prejudice the eternal genera- 
 tion, as pertaining solely to the Son of God. 
 
 Seeing then our Saviour Jesus Christ had a real being and 
 existence before he was conceived by the Virgin Mary; seeing 
 
 * ' Non omne quod procedit, nascitur; Trposia-j yap tm Ao'y» t» Tlnvfxa, ov ^vyymdi- 
 
 sicut omne quod nascitur, procedit.' S. /uevov, aXKa, ^vvhy koX 7rapofx.a^Tou)/ no.] iu-jro- 
 
 Awust. contra Max. 1. ii. c 14. §. 1. Who ^Bva/x^yiv. Theodoret. Serm. 2. p. 504. 
 gives the same solution to the same argu- t ' Nunquam fuit non Pater, a quo Fi- 
 
 ment : ' Qusris a me: Si de substantia lius natus, a quo Spiritus Sanctus noa 
 
 Patris est Filius, de substantia Patris est natus, quia non est Filius.' Gennad. de 
 
 etiam Spiritus Sanctus, cur unus Filius Ercles. Dog. c. 1. ' Deus Pater innasci- 
 
 Bit, et alius non sit Filius ? Ego respon- bilis non ex aliquo, Deus Filius unigeni- 
 
 deo, sive capias, sive non capias : De tus ex aliquo, hoc est, ex Patre, Spiritus 
 
 Patre est Filius, de Patre est Spiritus S. ; S. innascibilis ex aliquo, hoc est, ex Pa- 
 
 sed ille genitus est, iste procedens.' Ibid. tre.' Isaac. ii!>. Fidei, p. 13B. Oimsc. Dogm, 
 
 noXXw toiItou TriflavaTt-pov, ro 'pavai l^ IxsiVou Vet. V. Script. Par. 1630. ' Quod neque' 
 
 yi Tiu ayivnrou <f>iiyat tiv Aoycv Kal To"Ayiov natum neque factum est, Spiritus S. est, 
 
 Uvivy.a- To» |U£v, »; Aoyov, Ik tou vou ysnco- qui a Patre et Filio procedit.' 6". Ambros. 
 
 ^!V 
 
 j£, »c Unvixa, EXirojEi/o/xEvoy. ^vfji- in Symb. Apost. al. de Trinit. c. 3. 
 
216 ARTICLE II. 
 
 the being which he had antecedently to that conception was 
 ■lot any created, but the one and indivisible divine essence; 
 seeing he had not that Divinity of himself originally, as the 
 Father, but by communication from him; seeing the comma 
 nication of the same essence unto him was a proper genera- 
 tion ; we cannot but believe that the same Jesus Christ is the 
 begotten Son of God : and seeing the same essence was never 
 so by way of generation communicated unto any,* we must 
 also acknowledge him the only -begotten, distinguished from 
 the Holy Ghost, as Son; from the adopted children, as the 
 natural Son. 
 
 The necessity of the belief of this part of the Article, that 
 Jesus Christ is the proper and natural Son of God, begotten of 
 the substance of the Father, and by that singular way of gene- 
 ration the only Son, appeareth first in the confirmation of our 
 faith concerning the redemption of mankind. For this doth 
 shew such an excellency and dignity in the person of the Me- 
 diator as will assure us of an infinite efficacy in his actions, and 
 value in his sufferings. We know " it is not possible that the 
 blood of bulls and goats should take away sins:" (Heb. x. 4.) 
 and we mav very well doubt, how the blood of him, who hath 
 no other nature than that of man, can take away the sins of 
 other men; there appearing no such difference as will shew a 
 certainty in the one, and an impossibility in the other. But 
 since we may be " bought with a price," (1 Cor. vi.20. vii.23.) 
 well may we believe the blood of Christ sufficiently "precious," 
 (1 Pet. i. 19.) when we are assured that it is the "blood of 
 God :" (Acts xx. 28.) nor can we question the efficacy of it in 
 " purging our conscience from dead works," if we believe 
 " Christ offered up himself through the eternal Spirit." (Heb. 
 ix. 14.) If we be truly sensible of our sins, we must acknow- 
 ledge that in every one we have offended God ; and the gravity 
 of every offence must needs increase proportionably to the dig- 
 nity of the party offended in respect of the offender: because 
 the more worthy any person is, the more reverence is due unto 
 him, and every injury tendeth to his dishonour; but between 
 God and man there is an infinite disproportion ; and therefore 
 every offence committed against him, must be esteemed as in 
 the highest degree of injury. Again, as the gravity of the of- 
 fence beareth proportion to the person offended ; so the value 
 of reparation ariseth from the dignity of the person satisfying; 
 because the satisfaction consisteth in a reparation of that ho- 
 nour which by the injury was eclipsed; and all honour doth 
 increase proportionably as the person yielding it is honour- 
 able. If then by every sin we have offended God, who is of 
 inrinite eminency, according unto which the injury is aggra- 
 vated ; how shall we ever be secure of our reconciliation unto 
 
 • 'Xic /ixEV oZv vlo;, <pU3-iiiZ; nix-rnrat rk tou var^h' i-'( Je jtxovoyjvnf, oXa s^n |y iavrS 
 iTu\Xa0iiy, olhvo: xaTa/xEfi^o^lvou Trpof trtfov. S. Basil. Hoinil. de Fide, §. 2. 
 
HIS ONLY SON. 217 
 
 God, except the person who hath undertaken to make the re- 
 paration be of the same infinite dignity; so as the honour 
 rendered by his obedience may prove proportionable to the 
 offence and that dishonour which arose from our disobedience? 
 This scruple is no otherwise to be satisfied than by a belief in 
 such a Mediator as is the onlj/-begotten Son of God, of the 
 same substance with the Father, and consequently of the same 
 power and dignity with the God whom by o ir sins we have 
 offended. 
 
 Secondly, The belief of the eternal generation of the Son, by 
 which he is the same God with the Father, is necessary for 
 the confirming and encouraging a Christian in ascribing that 
 honour and glory unto Christ which is due unto him. For we 
 are commanded to give that worship unto the Son which is 
 truly and properly divine ; the same which we give unto God 
 the Father, who " hath committed all judgment unto the Son, 
 that all men should honour the Son even as they honour the 
 Father." (John v. 22, 23.) As it was represented to St. John 
 in a vision, when he heard " every creature which is in heaven, 
 and on the earth, and under the earth, and such as are in the 
 sea, and all that are in them, saying. Blessing, honour, glory, 
 and power be unto him that sitteth upon the throne, and unto 
 the Lamb, for ever and ever." (Rev. v. 13.) Again we are 
 commanded "to fear the Lord our God, and to serve him ;"* 
 (Deut. vi. 13.) and that with such an emphasis, as by him we 
 are to understand him alone, because " the Lord our God is 
 one Lord." (Ibid. 4.) From whence if any one arose among 
 the Jews, teaching under the title of a prophet to worship any 
 other beside him for God, the judgment of the Rabbins was,t 
 that notwithstanding all the miracles which he could work, 
 though they were as great as Moses wrought, he ought imme- 
 diately to be strangled, because the evidence of this truth, 
 that one God only must be worshipped, is above all evidence 
 of sense. Nor must we look upon this precept as valid only 
 under the Law, as if then there were only one God to be wor- 
 shipped, but since the Gospel we had another ; for our Saviour 
 hath commended it to our observation, by making use of it 
 against the devil in his temptation, saying, " Get thee hence 
 Satan, for it is written. Thou shalt worship the Lord thy God, 
 and him only shalt thou serve." (Matt. iv. 10.) If then we be 
 obliged to worship the God of Israel only ; if we be also com- 
 manded to give the same worship to the Son, which we give 
 to him; it is necessary that we should believe that the Son is 
 the God of Israel. " When the Scripture bringeth in the first- 
 
 * The emphasis appears in this, that coufpectu ejus servies ; by the LXX. ««* 
 
 it is not barely naym et servies ei, but atTaJ ^ova XarpEus-Eij, and that restriction 
 
 ^XTIinxT et ipsi servies, with such a pe- approved by our Saviour, Matt. iv. 10. 
 cuiiar restriction, as is expressed by the t Moses ftlaim. Prsfat. in Seder 
 
 Cbaldee paraphrase, nbzn "monpi ct in Zeraim. 
 
218 ARTICLE II. 
 
 begotten into the world, it saith. Let all the angels of God wor- 
 ship iiim ;" (Heb. i. 6.) but then the same Scripture calleth 
 that first-begotten "Jehovah," (Isa. xii. 2.)* and " the Lord 
 of the whole earth." (Psal. xcvii. 5.) For a man to worship 
 that for God which is not God, knowing that it is not God, is 
 affected and gross idolatry; to worship that as God which is 
 not God, thinking that it is God, is not in the same degree, 
 but the same sin : to worship iiim as God, who is God, thinking 
 that he is not God, cannot be thought an act in the formality- 
 void of idolatry. Lest therefore while we are obliged to give 
 unto him divine worship, we should fall into that sin which of 
 all others we ought most to abhor, it is no less necessary, that 
 we should believe that Son to be that eternal God, whom we 
 are bound to worship, and whom only we should serve. 
 
 Thirdly, Our belief in Christ as the eternal Son of God, is 
 necessary to raise us unto a thankful acknowledgment of the 
 infinite love of God appearing in the sending of his only- 
 begotten Son into the world to die for sinners. This love of 
 God is frequently extolled and admired by the apostles. *' God 
 so loved the world, (saith St. John, iii. 16.) that he gave his only- 
 begotten Son." " God commended his love towards us, (saith 
 St. Paul. Rom. v. 8. viii. 32.) in that while we were yet sinners 
 Christ died for us : in that he spared not his own Son, but 
 delivered him up for us all." " In this (saith St. John again, 
 1 Ep. iv. 9, 10.) was manifested the love of God towards us, be- 
 cause that God sent his only-begotten Son into the world, that 
 we might live through him. Herein is love, not that we loved 
 God, but that he loved us, and sent his Son to be the propi- 
 tiation for our sins." If we look upon all this as nothing else, 
 but that God should cause a man to be born after another man- 
 ner than other men, and when he was so born after a peculiar 
 manner, yet a mortal man, should deliver him to die for the 
 sins of the world ; 1 see no such great expression of his love in 
 this way of redemption, more than would have appeared if he 
 had redeemed us any other way. It is true indeed that the 
 reparation of lapsed man, is no act of absolute necessity in 
 respect of God, but that he hath as freely designed our re- 
 demption as our creation; considering the misery from which 
 we are redeemed, and the happiness to which we are invited, 
 we cannot but acknowledge the singular love of God even in 
 the act of redemption itself; but yet the apostles have raised 
 that consideration higher, and placed the choicest mark of the 
 love of God, in the choosing such means, and performing in 
 that manner our reparation, by sending his only-begotten into 
 the world ; by not sparing his own Son, by giving and deli- 
 vering him up to be scourged and crucified for us : and the es- 
 timation of this act of God's love must necessarily increase 
 
 I EI It umoyWi I^Tiv, £s-W£p o3v la-Tiv, oiJs/nwv apa £^£t TTjof To. y-ria-To, xsmaiviav. 
 The.od. Haret. Fab. I. v. c- V'. 
 
HIS ONLY SON. 219 
 
 proportionably to tlie dignity of the Son so sent into tlie world ; 
 because the more worthy the person of Christ before he suif'ered, 
 the greater his condescension unto such a suffering condition; 
 and the nearer his relation to the Father, the greater his love 
 to us for whose sakes he sent him to suffer. Wherefore to de- 
 rogate anv way from the person and nature of our Saviour be- 
 fore he suffered, is so far to undervalue the love of God, and 
 consequently, to come short of that acknowledgment and 
 thanksgiving which is due unto him ibr it. If then the send- 
 ing of Christ into the world, were the highest act of the love 
 of God which could be expressed ; if we be oblrged unto a re- 
 turn of thankfulness some way correspondent to such infinite 
 love ; if such a return can never be made without a true sense 
 of that infinity, and a sense of that infinity of love cannot cori- 
 sist without an apprehension of an infinite dignity of nature 
 in the ])crson sent: then it is absolutely necessary to believe 
 that Christ is so the oiiIt/-begotten Suit of the Father, as to be of 
 the same substance with him, of glory equal, of majesty co- 
 eternal. 
 
 By this discourse in way of explication, every Christian may 
 understand what it is he says, and express his mind how he 
 would be understood when he maketh this brief con (esion, / 
 believe in Christ the only Son of God. For by these words he 
 must be thought to intend no less than this: I do profess to 
 be fully assured of this assertion, as of a most certain, infallible, 
 and necessary truth, that Jesus Christ, the Saviour and Mes- 
 sias, is the true, proper, and natural Son of God, begotten of 
 the substance of the Father; which being incapable of division 
 or multiplication, is so really and totally communicated to him, 
 that he is of the same essence with him, God of God, Light of 
 light, ven/ God of very God. And as I assert him to be the 
 Son, so do I also exclude all other persons from that kind of 
 sonship, acknowledging none but him to be begotten of God 
 by that proper and natural generation : and thereby excluding 
 ail which are not begotten, as it is a generation ; all which are 
 said to be begotten, and are called sons, but are so only by 
 adoption, as it is natural. And thus I believe in God the 
 Father, and in Jesus Christ his only Son. 
 
 Our Lord. 
 
 After our Saviour's relation founded upon his eternal ge- 
 neration, followeth his dominion in all ancient Creeds,* as 
 the necessary consequent of his filiation. For as we believe 
 him to be the Son of God, so must we acknowledge him to be 
 
 • For ihough in the first rales of faith probably inserted because denied by the 
 
 mentioned by Irenaus and Teriullian we Valentinians, of whom Irenreus : Aii 
 
 find not Dominiim nostrum, yet in all the touto tov 2«T>:^a X=ycf<riv, ouJJ yap Kufjo* 
 
 Creeds afterwards 've find those words ; ivo/xa^av avTov 6i\ovc-i. 1. i. c. 1. 
 
220 ARTICLE II. 
 
 our Lord, because the only Son must of necessity be heir and 
 Lord of all in his Father's house, and all others which bear 
 the name of sons, whether they be men or angels, if compared 
 to him, must not be looked upon as sons of God, but as ser- 
 vants of Christ. 
 
 Three things are necessary, and more cannot be, for a ple- 
 nary explication of this part of the Article ; first, the proper no- 
 tation of the word Lord in the Scripture phrase, or language of 
 the Holy Ghost; secondly, The full signification of the same in 
 the adequate latitude of sense, as it belongs to Christ ; thirdly. 
 The application of it to the person making confession of his 
 faith, and all others whom he involves in the same condition 
 with himself, as saying not mj/, nor their, but our Lord. 
 
 First then we must observe, that not only Christ is the Lord, 
 but that this title doth so properly belong unto him, that the 
 Lord alone absolutely taken is frequently used by the evange- 
 lists and apostles determinately for Christ,^ insomuch that 
 the angels observe that dialect, " Come see the plice where 
 the Lord lay." (Matt, xxviii. 6. ) Now for the true notation of 
 the woid,+ it will not be so necessary to inquire into the use 
 or origination of the Greek, mucii less into the etymology of 
 the correspondent Latin, as to search into the notion of the 
 Jews, and the language of the Scriptures, according unto which 
 the evangelists and apostles spake and wrote. 
 
 And first, it cannot be denied, but that the word which we 
 translate the Lord was used by the interpreters of the Old 
 
 * Mar. xvi. 19, 20. Luke xii. 42. by the Scripture usage, Kujxo; would sig- 
 
 xxiv- Si. John iv. 1. vi. 23. xi. 2. xx. 2. nify the master, and laivjj.uEvoc the person 
 
 18. 20. 2."). xxi. 7. Acts ix. 1. 6. 10, 11. bought, that is, the servant ; whereas the 
 
 15. 17. 27. 31. 42. xi. 16. 24. xiii. 47, place requires an interpretation wholly 
 
 &c. Kupio;. contrary ; for iaivvfAivo; is not here 
 
 t For whosoever shall consider the Jiyopa^-juivoj, but ayo^is-aq, or ivus-aaEvoj, 
 
 signification of Kupio; in the Scriptures, as the scholiast, Suidas, and Moscbopulus 
 
 I think he will scarce find any footsteps have observed, that is, not the servant, but 
 
 of the same in the ancient Greeks. In the master who bought him. And though 
 
 our sacred Writ it is the frequent name those grammarians bring no other place 
 
 of God, whereas I imagine it is not to be to prove this active signification beside 
 
 found so used by any of the old Greek this of Aristophanes, by which means 
 
 authors. Julius Pollux, whose business it might be still questionable whether 
 
 is to observe what words and phrases they had rightly interpreted him without 
 
 may be properly made use of in that Ian- any authority, yet Phrynichus will suffi- 
 
 guage, tells us the gods may be called ciently secure us of this sense : 'ETrpro* 
 
 ©£0( or Aai'|«(iv£f, but mentions not Kypiof, eoiivnfxfya; olxi'av h aypiv.lvTaZQa. ovosv i'/^a^iX 
 
 as neither proper, nor anv name of God tJv am tcu wpi'acrSai* /wevei to £»iv»1|U.ek>; lotu- 
 
 with them at all. Nor did they anciently /uov. 'Eooviuivof then here is lie which 
 
 use it in their economics; where their buyeth, that is, the master ; and conse- 
 
 constant terms were not Krij-ioc, but Je- quently xilpioc not the master, but the ser» 
 
 «"7roT»ic and Joi/Xof : and they had then an- vant bought, whom he supposeth origi- 
 
 other kind of notion of it, as appears by the nally to have power over his own body, 
 
 complaint of the servant in Aristophanes. Indeed it was not only distinguished, but 
 
 Pint. 6. in a manner opposed to l(7Ttomq: as ap- 
 
 _ , V ■ .~ V , pears by that observation of Ammonias, 
 
 To. ra;fx_«TO_j y<tf ovK E« -rov x.p.^v ^^^^^^ delivered by Kustathius in Odyss. 
 
 Kp«TE>, Jaifx^v, aXX. tov e»*,^e»o». , ^.^^^^ yt^amo; x<ti v\iv ivrj K«i Jnf 
 
 In which words, if thev were interpreted Jes-wothj 11 i^yv^iuynrmi. 
 
OTIR LORD. 
 
 221 
 
 Testament sometimes for men, with no relation unto another 
 than human dominion.* And as it was by the translators of 
 the Old, so is it also by the penmen of the Nevv.f But it is 
 most certain that Christ is called Lord in another notion than 
 that which signifies any kind of human dominion, because as 
 so, "there are many Lords," (1 Cor. viii. 5.) but he is in 
 that notion Lord, (1 Cor. viii. 6. Eph. iv. 5.) v\hich admits of 
 no more than one. They are only " masters according to the 
 flesh ;" (Coloss. iii. 22.) he '* the Lord of glory, the Lord from 
 heaven," ( 1 Cor. ii. 8. xv. 47.) " King of kings, and Lord of all 
 other lords." (Rev. xix. 16.) 
 
 Nor is it difficult to find that name amongst the books of 
 the Law in the most high and full signification ; for it is most 
 frequently used as the name of the supreme God, sometimes 
 for El or Elohim, sometimes for Shaddai or the Rock, often 
 for Adonoi, and most universally for Jehovah, the undoubted 
 proper name of God, and that to which the Greek translators 
 long before our Saviour's birth, had most appropriated the 
 name of Lord, not only by way of explication, but distinction 
 and particular expression. As when we read, " thou whose 
 name alone is Jehovah, art the most high in all the earth." 
 (Psal. Ixxxiii. 18.) and when God so expresseth himself, " I 
 appeared unto Abraham, unto Isaac, and unto Jacob, by the 
 
 * As pnK is generally translated ttv^iof, 
 ■when it signifieth lord or master in respect 
 of a servant or inferior. So Sarah called 
 her husband, Geu. xviii. 12. 1 Pet. iii. 6. 
 so Eieazer his master Abraham, Gen. 
 xxiv. frequently. Thus Rachel saluteth 
 her father Laban, Gen. xxxi. 35. and 
 Jacob his brother Esau, Gen. xxxiii. 8. 
 Potiphar is the xufio; of Joseph whom he 
 bought, Gen. xxxix. 2, &c. and Joseph in 
 power is so saluted by his brethren, Gen. 
 xlii. 10. and acknowledged by his servant, 
 Gen. xliv. 5. The general name in the 
 law of Moses for servant and master is 
 »ra~f and Kupioj, Exod. xxi. 2. 4. It is in- 
 deed so plain that the ancient Jews used 
 this word to signify no more than human 
 power, that we find Dtx the name of man 
 so translated, is 1 Sam. xvii. 32. b3* bx 
 Vby DIK 3*7 f^h J^ a-vfAmerirta xafSia toU 
 
 t For Hujry? is used with relation and in 
 opposition to Trai^is-xn , Acts xvi. 16. in the 
 sense which the latter, not the ancient 
 Greeks used it : riaiJiVxti, touto Itt; -riif 
 
 VEav.J'o?, as Phrynichus observes. As it is 
 opposed to oiXETDt, Luke xvi. 13. (accord- 
 ing to that of Etymnl. Ku^iof rZv ttccj ti 
 
 lo-TtV, Ep^Et Si TT^OJ t8v OlXETtlV.) tO SoUXc;, 
 
 Matt. X. 24. xviii. 25, &c. And in the 
 apostolical rules pertaining to Christian 
 economics, the master and servant are 
 i(£\oi and xupjo;. As also by way of ad- 
 
 dition xuficf Toy 0£fia-juci/, INlatt. ix, 38. 
 
 XufiOf Tou a/wTTEXaivoc, Malt. XX. 8. Xyf lOf T?f 
 
 olnia;, Mark xiii. 35. Insomuch as xil^ii is 
 sometimes used by way of address or 
 salutation of one man to another, (as itia 
 now generally among the later Greeks, 
 and as Dominus was anciently among the 
 Latins. ' Quomodo obvios, sinomen non 
 occurrat, Dominos salutamus.' Sen. epist. 
 3.) not only of servants to masters, as 
 Matt. xiii. 27. or sons to parents, as 
 JIatt. xxi. 30. or inferiors to men in au- 
 thority, as Matt, xxvii. 63. but of stran- 
 gers ; as when the Greeks spake to Philip, 
 and desired him, saying, Kl'^ie, &£Xo|wevtov 
 'Ua-ovv IhTv, John xii. 21. and Rlary Mag- 
 dalene speaking unto Christ, but taking 
 him for a gardener, Kv^it, si a-li Ifaa-Taa-a; 
 oiiTcv, John XX. 15. And it cannot be 
 denied but this title was sometimes given 
 to our Saviour himself, in no higher or 
 other sense than this ; as when the Sa- 
 maritan woman saw him alone at the well, 
 and knew no more of him than that he 
 appeared to be one of the Jews, she said, 
 KijpiE, avTXnjMtt ovx. (X'^^' ""' "^^ 'pfi"-} '^°"fl' 
 $a6h, Jolm iv. 11. And the infirm man 
 at the pool of Bethesda, when he wist 
 not who it was, said unto him, KiJpn, av- 
 e^aiTTov o'vK IX'"' John V. 7. The blind man, 
 to whom he had restored his sight, with 
 the same salutation maketh confession of 
 his ignorance, and his faith, Ti? ta-ri, Ki-i^a; 
 and TTicTTEiIa;, KupiE, John ix. 36. 38. 
 
222 
 
 ARTICLE II. 
 
 name of God Almighty, but by my name Jehovah, was I not 
 known unto them." (Exod. vi. 3.) In both these places, for the 
 name Jehovah the Greek translation, which the apostles fol- 
 lowed, hath no other name but Lord; and therefore undoubtedly 
 by that word which we translate the Lord^' did they understand 
 
 • I know it is the vulgar opinion, that 
 xupio; properly answereth unto -nK, and 
 the reason why it was also used for mn' 
 is no other than because the Jews were 
 wont to read Adonai in the place of Jc- 
 hovah. Of which observation they make 
 great use who deny the Divinity of Christ. 
 ' Quia enim Adonai T^ro Jehovah in lectione 
 Hebraeorum verborum subsiitui consuevit, 
 ideo illiusetiam interpretatio huic accom- 
 modatur,' says Ci-dtiusde Deo el Attrib.c. 
 14. But first it is not probable that the 
 LXX. should think xufio; to be the proper 
 interpretation of «nx, and give it to Je- 
 hovah only in the place of Adonai ; for if 
 they had, it would have followed, that 
 where Adonai and Jehmah had met to- 
 gether in one sentence, they would not 
 have put another word for Adonai, to which 
 xupiof was ])roper, and place xilpiuf for 
 Jehovah, to whom of itself (according to 
 their observation) it did not belong. 
 Whereas we read not only mn* OlX trans- 
 lated Sfs-n-oTa xiIfiE, Gen. xv. 2. 8. and 
 mKaV mn* inxn o Je3-7roT»; xu^ic; SagaiS-, 
 
 Isa. i. 'i4. but also "ly^n.^! mn- siv^iov toD 9=ou 
 «juS», Nehem. x. '^9. Secondly, the reason 
 of this assertion is nlo^•t uncertain. For 
 though it be confessed that the .Masoreths 
 did read -'ilH where they found mn', and 
 Josephus before them expresses the sense 
 of the iev-s of his age, that the TETpaypa,u- 
 fAarov was not to be pronounced, and be- 
 fore him Philo speaks as much ; yet it 
 followeth not from thence, that the Jews 
 were so superstitious above three hundred 
 years before ; which must be proved be- 
 fore we can be assured that the LXX. 
 read Alonai for Jehovah, and for thatrea- 
 son translated it Kujio?. Thirdly, as we 
 know no reason why the Jews should so 
 confound the names of God; so were it 
 now very irrational in some places to read 
 KIH for mn' : As when God saith, Exod. 
 vi. 3 " I appeared unto Abraham, unto 
 Isaac, and unto Jacob," mn" -Dunnir bxa 
 on"? "ny"n3 m"? though the Vulgar transla- 
 tion renders it. In Deo omnipotente, et no- 
 men meam Adonai nan imlicavi eis, and 
 thereby make an apparent sense no way 
 congruous to the intended importance of 
 the Holy Ghost (for it cannot be imagined 
 cither that God should not be known to 
 Abraham by the name Adoitai or that it 
 were anv thing to the present intendment, 
 which was to encourage Moses and the 
 Israelites by the interpretatiou of the 
 
 name Jehovah); yet we have no reason to 
 believe that the LXX. made any such 
 heterogeneous translation, which we read, 
 xai TO ovo,«i fjiou Kufioc oi/X ionXaiira alroif. 
 Thus again, where God speaks unto 
 Moses, OL'r-i); eje?; toT^ wo7; 'is-^ahx, Kugto;, 
 
 ©eO{ tZv TTaTE-jotV l<,u£v, a7r£3■Ta^xl f<.i TTfOJ 
 
 iijua;, Toi^TO [a,C/V Bi-rlv ovcfxa alaiyioy, Exod. iii. 
 13. whosoever thinks Kvpio; stands for 
 Adonai, doth injury to the translators ; 
 and whosoever readeth Adonai for Jehovah, 
 puts a force upon the text. As also when 
 the prophet David saith, " that men may 
 know that thou whose name alone is Je- 
 hovah, art the most high over all the 
 earth." Ps. Ixxxiii. 18. I confess the an- 
 cient fathers did, together with the Jews, 
 read Adonai for Jehovah in the Hebrew 
 text, as appearelh by those words of Epi- 
 phaniusiVe Fonderihus,§. 6. 'a^moI, ^^^(a, 
 xapi&i, ia-fA,ar]\, UBBna, anxX- which very 
 corruptly represents part of the first versa 
 of the 141st psalm, -b TTinn "ynn'fp rixv 
 "itp nrtxn but plainly enough render riTT 
 'AicDvai. Notwithstanding it is very ob- 
 servable, that they were wont to distin- 
 guish Kufiof, in the Greek translations 
 where it stood for Jehovah, from Kujjoj 
 where it stood for Adonai ; and that wa.s 
 done by adding in the margin the tetra- 
 grammalon itself, rm* which by the igno- 
 rance of the Greek scribes, who under- 
 .stood not the Hebrew characters, was con- 
 verted into four Greek letters, and so made 
 a word of no signification, nini. This is 
 still extant in the copy of the text of 
 Isaiah printed by Curterius with the Com- 
 mentary of Procopius, and St. Jerome 
 gives an account of it in the Greek copie,^ 
 of hisage : ' Nomen T£Tfayptt;u,,aaT4v, quod 
 civi!i<^'Jnyiriiv, id est, inefFabile, putaverunt, 
 quod his Uteris scribltur, jnd » he n vau ") 
 he n, quod quidam non intelligentes, 
 propter eleraentorum similitudinem, cum 
 in Grwcis libris repererint, pipi legere 
 consueverunt.' Episl. 136. Neither did 
 the Greeks only place this nini in the 
 margin of their translations, but when 
 they described the Hebrew text in Greek 
 characters they used the same mm for 
 mn% and consequently did not read Ado- 
 nai for Jehovah. An example of this is 
 to be found in that excellent copy of the 
 prophets according to the LXX. collated 
 witii the rest of the translators, in the 
 library of the most eminent Cardinal Bar- 
 berin : where at the 13th verse of the Sod 
 
OUR LORD. 
 
 223 
 
 -he proper name of God, Jehovah. And had they placed it 
 there as the exposition of any other name of (jod, they had 
 made an interpretation contrary to the manifest intention of the 
 Spirit : for it cannot be denied but God was known to Abraham 
 by the true importance of the title Adonai, as much as by the 
 name oi" Shaddai ; as much by his dominion and sovereignty, 
 as by his power and all-sufficiency : but by any experimental 
 and personal sense of the fulfilling of his promises his name 
 Jehovah was not known unto him : for though God spake ex- 
 pressly unto Abraham, " All the land which thou seest, to thee 
 will I give it, and to thy seed for ever," (Gen. xiii. 15. xxvi. 3.) 
 yet the history teacheth us, and St. Stephen confirmeth us, 
 that "he gave him none inheritance in it, no not so much as to 
 set his foot on, though he promised that he would give it to 
 him for a possession." (Acts vii. 5.) Wherefore when God 
 saith he was not known to Abraham by his name Jehovah, the 
 interpretation of no other name can make good that expression : 
 and therefore we have reason to believe the word which the first 
 Greek translators, and after them the apostles, used, may be 
 appropriated to that notion wliich the original requires ; as 
 indeed it may, being derived from a verb of the same significa- 
 tion with the Hebrew root,* and so denoting the essence or 
 
 chapter of Malacbi these words are writ- 
 ten after the transhition of Aquila, Syni- 
 machus, and 'I'heodotion, out of the He- 
 brew text, after the manner of Origen's 
 Hexapla, of which there is an excellent 
 example in that MS. Oit^tiiQ, e-miQ, ^mrov, 
 ^eeri-ovd, hfAO., iQ/xa^Cm, (1. ffim) ttitti, 
 (3e;^i, ouavaxa, fA.r,m^aii, (ptwaiQ, £?>, au/xayu., 
 cv\aniQ, ^axajv, fxit^ri^efx, which are a very 
 proper expression of these following He- 
 brew words, according to the punctuation 
 and reading of that age, wyn n*3W riNTI 
 
 D2TD pvT nnpbi nman bx m^a -iv 
 By which it is evident that Origen in his 
 Hexapla, from whence undoubtedly that 
 ancient scholiast took his various trans- 
 lations, did not read 'A^aival in that place; 
 but kept the Hebrew characters, which 
 they who understood them not, formed 
 into those Greeli letters Trnrt. And cer- 
 tainly the preserving of the name Jehovah 
 in the Greek translations was very an- 
 cient, for it was described in some of 
 them with the ancient characters, as St. 
 Jerome tesiifieth : ' Et nomen Domini 
 Tetragrammutou in quibusdam Grascis vo- 
 luminibus usque hodie antiquis expressum 
 Uteris invenimus.' Ep 106. Being then 
 we cannot be assured that the LXX. read 
 *3nK for mn* being they have used Kij^ioj 
 for Jehovah, when they have made use of 
 the general word ©£3; for Adonai ; being 
 in some places Adonai cannot be read for 
 Jehovah, without manifest violence offered 
 
 to the text : it followeth, that it is no way 
 probable that Kufio; should therefore be 
 used for Jelioiah, because it »'as taken for 
 the proper signification of Monai. 
 
 * It is acknowledged by all that riTTis 
 from mn or nvi, and God's own interpre- 
 tation proves no less n*nx -ma n-nx Exod. 
 iii. 14. And though some contend that 
 futurition is essential to the name, yet all 
 agree the root signifieth nothing but es- 
 sence or existence, that is, to £~vai, or 
 iiTTajj^Eiv. Now as from ri*n in the Hebrew 
 mn*, so in the Greek am tuv nvpBtv Ktlpio;. 
 And wliat the proper signification of kujeiv 
 is, no man can teach us better than Hesy- 
 chius, in whom we read Kupsi, Iva^^^^si, 
 ruy^a'/ci, x-j^ai prima longa, nnfS prima 
 brevi. Sophorl. QLdip. CcUm. v. 1158. 
 nap' S 
 
 QvtilV EKUpOV 
 
 Schol. ©tav Enyjov, dvTi tcu, iKvpovv, ravrov 
 Tw irvy)(^anv. Hence was xvfot by the 
 Attics used for eVtw sit ; so I take it from 
 the words of the scholiast upon Sophocles : 
 TO Xujai TTfjiff'Trx'/uEvajf (f-ltriy h (rmflfia Kai 
 'attixoi, ev Ss elxtiho"; ^apilvoyj-iv aiiTo 'at- 
 Tixo; fABra. Ixra^Sajg roZ v, xi'p:i Xiyovri^, uvrl 
 rou. Kvpoin. Not that they used it by an 
 apocope, taking n from icu^oir, but that 
 xv^oi was taken in the sense of xvpoir, or 
 xuforTO, from xv^ii, i>ttap')(j», xyfo(, eI'u or 
 I'hIl^-XJ'^, as the scholiast upon those words 
 of Sophocles, E/«r(r. V. 8-J 9. AsiXai'a Jei- 
 Xai'oiv xupE"?- Ki/ferj, ly.vi, t/TrifX"'- Neither 
 know I better how to render KM^iii than 
 
224 
 
 ARTICLE II. 
 
 existence of God, and whatsoever else may be deduced from 
 thence, as revealed by him to be signified thereby. 
 
 /ixE v^o; vfjiaj. From whence considering 
 the name mn* proceeding from that root, 
 and giving relation to that sentie, they 
 made use of the word nvfin; for the stand- 
 ing interpretaiion of that name, as being 
 equivalent to o "i2v. We have no reason 
 then to conceive either that they so trans- 
 lated it out of the superstition of the Jews 
 (as somo would persuade us, whom we 
 have already refuted) or because they had 
 no letters in the Greek language by which 
 they could express the Hebrew name, 
 whereas we find it often expressed even 
 among the Gentile Greeks, but because 
 they thought the Greek nv^toi to be a pro- 
 per interpretation, as being reducible to 
 the same signification. For even they 
 which are pretended to have read Adonai 
 for Jeliorah, as Origen, &c. do acknow- 
 ledge that the heathens and the ancient 
 heretics descending from the Jews had a 
 name by which they did express the He- 
 brew Jehovah. We know that oracle pre- 
 served by Macrobius, SatuDial, lib. i. c. 1 8. 
 ♦pa^eo TOV TTaVTOtV iTTaroV Qlov e^jOcEV 'lad. 
 
 And Diodorus hath taught us from whence 
 that name first came, mentioning IMoses 
 in this manner, 1. i. c. 94. rrapa 11 to"; 
 'louSaioic Maia-»iy tov 'law iTTixaXou^tvor 6iiv. 
 And Theodoret more expressly, Qnast, 
 15. in Kind. KaXovxi ie avTO lafA,a^ltTat 
 (A-h 'ittCi, 'louSaTci Se 'laai. Porphyrins, 1. 
 iv. cont. Christian, tells us, Sanclioniathon 
 had his relations of the Jews, <7rafa.'Ufoy,- 
 Ca^ol; roZ U^eaii; beoZ im 'lEua. Eusebius 
 (as we formerly mentioned) said, 'XamrouE 
 (sTTiv, 'laai trMTKfU. Hesychius, 'iwaSajU, 
 'jai (TuvTsXEia, taking li in composition for 
 the contraction of 'law. As 'l*vaj Ef/"i- 
 vivirai, v-^'ia'rov wovoDvTof. And the LXX. 
 Jer. xxiii. 6. have rendered iJpnv nTT 
 'laic-s^Bx., id est, Dominiisjiutiis, saith St. 
 Jerome. And as the heathens and the 
 first Christians, so the heretics had among 
 them the pronunciation and expression 
 of the name mn*. As the Valentinian 
 was baptized Iv tm ov3;uaTi tou 'law. h-en. 
 1. i. c. 21. §. 3. and the 0]ihiani had their 
 several gods, among the rest: 'ATrofjiiv 
 fjiayiia; tov 'laXSa^awfl xai tov ' Aa-Ta<pa7ov 
 nal TOV 'ilfaTov aTro Se twv 'ECpnVxwv y^a<fiiv 
 TOV law, la vja.^ 'E0»aioi; ovO|Ua^o';uEvov. Oiig. 
 Cimt. Cels. 1. vi. §. 32. So 1 read it, not 
 as it is in the edition of Hoescheiius, 
 'lawia in one word, or 'laaiia, as our learned 
 countryman Nicolaus Fullerus hath en- 
 deavoured in vain to rectify it ; but law la, 
 that is, the Ophiani took the name 'lai 
 from the Jews, among whom it signifies the 
 same who is called lah. For that it ought 
 so to be read, appeareth by the former 
 
 by tiTTa^p^Bif in the place of vEschylus'.s 
 Fromeiiieus, v. 330. 
 
 Z»Xw c' o'9' ojvEJi' IxTof aiTi'af xv^iii, 
 navrcuv fxtra^^vv xai t£toXjU.>ixwj ifxoi. 
 As the Arundelian scholiast upon the 
 Septem Thebanu, >ivfi~, iJTra^p^Ei, and in the 
 same tragedy, tTr'aa-TriSo; xi/j£~v, is rendered 
 by the more ancient scholiast, sTvai ett; t»Jj 
 acTTriJof as in the Persie, a-io-xa-fj-tm^ nu^ii, 
 is by the same interpreter explained kui^{! 
 Hal iwapp^Ei iTEJ-iwr^Evoc. So the same poet 
 in his Agamemnon, v. 1371. 
 
 TttuTtlV ETTaiVElV TraVTofiEV 7rX»fllJV0;ua(, 
 
 Tpavwc 'At^Ei'Shv EijEvai kujoCvS' oWaJj. 
 Which the scholiast renders thus -. 'ETrai- 
 vou^ai Siacfs'fwc TauT>iv yvuifjini, to jwa9£"v Iv 
 oi'tt IffTi xaTaa-Tas-Ei a .CairiXEi;;. And no 
 otiier sense can be imagined of that verse 
 in Sophocles, Gidip. Tiir. v. 36'.'. 
 
 <S>ona, cri <pnfju TavJfoc oZ (mtii; Ku^i~y, 
 than by rendering it, fTvai or iTra^^^iiv : 
 and (Edip. Co/, v. 7 '26. 
 
 Kai yaj El ^Ejwv xufw, 
 
 To TrjS'E x^f- '^ yiy'i^ax-i aQ'inf 
 and Philoctet. v. 899. 
 
 'AXX' IvSaJ' ri(Sri tci/Je TOt/ vaQov; XupJB' 
 
 or of that in Euripides's P/ia?»isstf,v. 1067. 
 
 'il'i, Ti; Iv iruXaij-i ^Ufxarcnv nv^iT ; 
 This original interpretation appeareth 
 farther in the frequent use of Kv^in for 
 Ti'>-xiva',as it signifieth no more than sum; 
 as in Sopliocles, elBv^wv xypE~c for ivOvm;, 
 JU13-WV xu^jff for (J.ia-n';, twsixa^wv Kv^ai for 
 STTEixa^w, wv Kii^£~t for £??, JfEiSwf xi/jw for 
 E^oiSa, xypw 'kiicj'UiV for Xeuj'o-w, Jpwv Kv^lii 
 for S^a?, r,7raT>i|«.Evof hu^w for t]7raT)i,utti, 
 sipnxif xw^ETfor e'juxev, eittwv x^pE"; for eTwe;, 
 IxufEi ^wo-a for i^n : and in Euripides, sp^wv 
 xupEr for f'p^Ei, ilcrB^iyova-a xmJ£~ for £icr0ai'vEi, 
 nJiXJi^uEvu xypji for aSixiiTai, or aJixiiS^, as 
 the scholiast. From all which it und- ni- 
 ably appeareth, that the ancient signifi- 
 cation of xufw or xujw is the same with 
 £ij«i, or lira^'xoi, f.nm, I am (which is much 
 confirmed by that it was anciently ob- 
 .'•erved tobeaverb transitive, as it was used 
 by the forementioned author : xu^w av^u- 
 yiai; TrjwTDf twv 7rE^(c-7r»i|«Eva)V, to Tri^tTvy- 
 p^aww avTi 51 Tou i/Trafp^wxara rcv(;r^a.yiXou; 
 a/^£Ta(3aTov. So an ancient Lexicon) ; 
 and therefore xupioj iiiiniediately derived 
 from thence must be o iv, or o v'rri^x^Mv : 
 and consequently the proper interpretation 
 of mn' descending from the root mn of the 
 same signification. And well may we 
 conceive the LX.X. for this reason to have 
 so translated it, because we find the ori- 
 gination delivered by them in that notioc, 
 rendering nTIN o 'Sly, Exod. iii. 14. Ij/w 
 ii'/ui i *av. and again, o 'ilv awla-TaXxE 
 
OUR LORD. 225 
 
 Being then this title Lord thus signifieth the proper name 
 of God Jehovah, being the same is certainly attributed unto 
 Christ in a notion far surpassing all other lords, which are rather 
 to be looked upon as servants unto him : it will be worthy our 
 inquiry next, whether as it is the translation of the n?ime Jehovah 
 it belong to Christ ; or whether though he be Lord of all other 
 lords, as subjected under his authority, yet he be so inferior 
 unto him whose name alone is Jehovah, ^s that in that propriety 
 and eminency in which it belongs unto the supreme God it may 
 not be attiibuted unto Christ. 
 
 This doubt will easily be satisfied, if we can shew the name 
 fehovah itself to be given unto our Saviour; it being against 
 all reason to acknowledge the original name, and to deny the 
 interpretation in the ser^se and full importance of that origmal. 
 Wherefore [^Christ be the Jehovah, as so called by the Spirit 
 of God ; then is he so the Lord, in the same propriety and enii- 
 nency in which Jehovah is. Now whatsoever did belong to the 
 Messias, that may and must be attributed unto Jesus, as being 
 the true and only Christ. But the Jews themselves acknow^ 
 ledge that Jehovah shall be known clearly in the days of the 
 Messias, and not only so, but that it is the name which properly 
 belongeth to him.* And if they cannot but confess so much 
 who only read the prophecies, as the eunuch did. without an 
 niterpreter ; how can we be ignorant of so plain and necessary 
 d truth, whose eyes have seen the full completion, and read the 
 infallible interpretation of them? If they could see "Jehovah 
 the Lord of hosts" to be the name of the Messias, who was to 
 them *' for a stone of stumbling and rock of offence," (Isa. viii. 
 13, 14.) how can we possibly be ignorant of it, who are taught 
 by St. Paul, that in Christ this prophecy was fulfilled, "As it 
 is written. Behold, 1 lay in Sion a stumbling-stone, and rock of 
 offence, and whosoever believeth on him shall not be ashamed." 
 (Rom. ix. 33.) It was no other than Jehovah who spake these 
 words, "I will have mercy upon the house of Judah, and will 
 save them by the Lord (Jehovah) their Go'd, and will not save 
 them by bow nor sword." (Hos. i. 7.)t Where not only he 
 who is described as the original and principal cause, that is, 
 the Father who gave his Son, but also he who is the immediate 
 efficient of our salvation, aVid that in opposition to all other 
 means or instrumental causes, is called Jehovah; who can 
 be no other than our Jesus, because "there is no other nams 
 
 words of Origeii : d'ovTai tov SiiXflo'vra riv did in all ages express the Hebrew name, 
 
 laXJaSaifl xai ^flatravTa STriTov'la SiXv \iyiiv, it can be no way probable that the LXX 
 
 2ii 5£ x^uTrTOjW.ivo.'v (Avnri^j.tiiM v\m y.aX Trar^oj should avoid it as inexpressible in their 
 
 ttgp^iuv vt/xTo<favr? Jeuts^e 'law. \h\d. §. 31. language. 
 
 In the printed copy indeed it is laS'sTv, and * As Midrasch Tillim on Psal. xxi. 
 
 in the Latin lad'in, but without sense : Echa Rabati Lam. i. 6, 
 
 whereas dividing the words, the sense is t Where it is farther observable that 
 
 manifest, and the reason of the former the Chaldee paraphrase bath »n >{->t?iaa 
 
 emendation apparent. Being then there for n'n''3 b\j the word of Jehovah, for /«- 
 
 were so many among the Greeks, which hovah. 
 
226 
 
 ARTICLE II. 
 
 Tinder heaven given unto men whereby we must be saved. ' 
 (Acts iv. 12.) As in another place he speaketh, "I will 
 strengthen them in the Lord {Jehovah), and they shall walk up 
 and down in his name saith the Lord (Je/jomA) ;" (Zech. x. 
 12.) where he which strengtheneth is one, and he by whom he 
 strengtheneth is another, clearly distinguished from him by the 
 personal pronoun, and yet each of them is Jehovah, and "Jeho- 
 vah our God is one Jehovah." (Deut. vi. 4.) Whatsoever ob- 
 jections* may be framed against us, we know Christ is the 
 
 • Two adversaries we have to the ex- 
 position of this place, the Jew and the 
 Sociiiian ; only with this difference, that 
 we find the less opposition from the Jew, 
 from whom, indeed, we have so ample a 
 concession as will destroy the other's 
 contradiction. First, Sociuus answers, 
 the name belongeth not to Christ, but 
 unto Israel : and that it so appears by 
 a parallel place in the same prophet, 
 Jer. xxxiii. 15, 16. Socin. rejut. Jac. 
 Wieki, cap. 6. Catech. Racov. de Pets. 
 Chrhti, c 1. CrelliiLS de Deoet Attrib. I. i. 
 c. 11. To this we first oppose the con- 
 stant interpretation of the Jews, who 
 attribute the name Jehovah to the Mes- 
 sias from this one particular text. As in 
 the Sepher ILkarim. 1. ii. c. 8. nTlDn xnpn 
 t)plV ""* n^lTDn D\V The Scrijiture call- 
 eth the name of the Messias " Jehovah our 
 righteousness." And in Misdrasch Tillira 
 on P.sal. xxi. inDi "lOir'a n-iron ibab KiipT 
 vair mn" nnnbo v^a mn' "w mn- ina' 
 
 IDpn^ God calleth the Messias by liis own 
 name, and his name is Jehovah ; as it is 
 iaid (Kxod. xv. 3) " The Lord is a man 
 of war, Jehovah is his name." And it is 
 written of the Messias, (Jer. xxiii. 6.) 
 " And this is the name -which they shall 
 call him. Jehovah our righteousness." 
 Thus Echa Eabati, Lam. i. 6. ^0V na 
 Trs ■raw nn "-iw loir mn> k3x "bx mvn bw 
 
 Ijpnv mn- INp' What is the name of the 
 Messias 1 II. Abba said, Jehovah is his 
 name ; as it is said (Jer. xxiii. 6.) " And 
 this is the name which they shall call 
 him, Jehovah our righteousness." The 
 same lie reports of Kabbi Levi. The 
 Rabbins then, though enemies to the 
 truth -which we deduce from thence, 
 constrained by the literal importance of 
 the text, did acknowledge that the name 
 Jehov'ih did belong to the Messias. And 
 as for the collection of the contrary from 
 the parallel place pretended, there is not 
 so great a similitude as to enforce tlie 
 same interpretation. For whereas in 
 Jerem. x.xiii. 6. it is expressly said, nn 
 Vit! this is the name, in the xxxiii. 16. it 
 is only nn without any mention of a 
 name ; and surely that place canno', prove 
 
 Jehovah to be the name of Isi:.el, which 
 speaks not one word of the name of Je- 
 rusalem : for where we read in Crellius, 
 ' hoc scilicet nomen est,' all but Iioc is not 
 in Scripture, but the gloss of Crellius, and 
 hoc itself cannot be warranted for the in- 
 terpretation of ni nor quo for nwK ; the 
 simplest interpretation of those words 
 nb xnp* nirx nn being, iste qui vocahit earn, 
 he which calleth Jerusalem, is the Lord 
 our righteousness, that is, Christ. And 
 thus the first answer of Socinus is in- 
 valid : which he easily foreseeing, hath 
 joined wiih the Jewish Kabbins in the 
 second answer, admitting that " Jehovah 
 our ngiiteousness"' is the name of the 
 Messias, but withal denying that Christ 
 is that Jehovah, To which purpose they 
 assert these words, " Jehovah our righte- 
 ousness," to be delivered by way of pro- 
 position, not of apposition ; and this they 
 endeavour to prove by such places of 
 Scripture as seem to infer as much. As 
 Moses built an altar, and called the name 
 of it "Jehovah Nissi," Exod. xvii. 15. 
 Gideon built an altar unto the Lord, and 
 called it " Jehovah Shalom," Judg. vi. 
 24. And the name of the city in the last 
 words of Ezekiel is " Jehovah Sham- 
 mah." In all which places it is most cer- 
 tain, that the Jehovah is not predicated 
 of that of whose name it is a part ; but is 
 the subject of a proposition, given byway 
 of nomination, whose verb substantive or 
 copula is understood. But from thence 
 to conclude, that " the Lord our righte- 
 ousness" can be no otherwise understood 
 of Christ than as a proposition, and that 
 we by calling him so, according to the 
 prophet's prediction, can understand no 
 more thereby, than that God the Father 
 of Christ doth justify us, is most irrational. 
 For first, It is tlierefore necessary to in- 
 terpret those names by way of a proposi- 
 tion of themselves, because Jehovah can- 
 not be the predicate of that which is 
 named; it being most apparent, that nn 
 altar or a city built cannot be God : ana 
 vv'hatsoever is not Jehorah without addi- 
 tion, cannot be Jehovah. v;itli addition. 
 Kut there is no incongruity in attributing 
 of that namp to Christ, to whom we have 
 
OUR LORD. 227 
 
 '* righteous branch raised unto David, the King that shall reign 
 and prosper, in whose days Judah shall be saved, and Israel 
 shall dwell safely ;" (Jer. xxiii. 5, 6.) we are assured that *' this 
 is his name whereby he shall be called. The Lord our righte- 
 ousness :" (Ibid.) " the Lord," that is, Jehovah, the expression 
 of his supremacy ; and the addition of " our righteousness" can 
 be no diminution to his majesty. If those words in the pro- 
 phet, " Sing and rejoice, O daughter of Sion ; for lo, I come, 
 and I will dwell in the midst of thee, saith the Lord {Jehovah),'* 
 (Zech. ii. 10.) did not sufficiently of themselves denote our 
 Saviour who dwelt amongst us, as they certainly do; yet the 
 words which follow would evince as much ; " And many na- 
 tions shall be joined to the Lord in that day, and shall be my 
 people; and 1 will dwell in the midst of thee, and thou shalt 
 know that the Lord of hosts hath sent me unto thee;" (Ibid. 11.) 
 for what other Lord can we conceive dwelling in the midst of 
 us, and sent unto us by the Lord of hosts, but Christ? 
 
 And as the original Jehovah was spoken of Christ by the 
 holy prophets ; so the title of Lord, as the usual interpretation 
 of that name, was attributed unto him by the apostles. In that 
 signal prediction of the first age of the Gospel, God promised 
 by Joel, that "whosoever shall call on the name of the Lord 
 {Jehovah) shall be delivered :" (Joel ii. 32.) and St. Paul hath 
 assured us that Christ is that J^ord, by proving from thence, 
 that " whosoever believeth on him shall not be ashamed ;" and 
 inferring from that, " if we confess with our mouth the Lord 
 Jesus, we shall be saved;" (Rom. x. 9. 11.) For if it be a cer- 
 tain truth, that whosoever " confesseth the Lord Jesus shall be 
 
 already proved it actually given : and our truly belong to Christ, but in some man- 
 adversaries who teach that the name Je- ner properly and peculiarly so, as in that 
 hoviih is sometimes given to the angels notion it can belong to no other persoa 
 representing God, must acknowledge that called Jehovah, but to that Christ alone, 
 it may be given unto Christ, whom they For he alone " is the end of the law for 
 confess to be above all angels, and far righteousness to every one that believ- 
 more fully and exactly to represent the eth," Hoin. x. 4. And when he is said 
 Father. Secondly, That which is the to be "made unto us righteousness,* 
 addition in those names cannot be truly 1 Cor. i. 30. ho is thereby distinguished 
 predicated of that thing which bears the from God the Father. Being then Christ 
 name. Moses could not say that altar is thus peculiarly called our righteousness 
 was his exaltation, nor Gideon that it in the Gospel, being the place of the pro- 
 was his peace. And if it could not so be phet forementioned speaketh of this as a 
 predicated by itself, it could neither be name to be used under the Gospel, being 
 by apjiosition, and. consequently, even in no other person called Jehovah is ever 
 this respect, it was necessary to make expressly called our right(^ousness in the 
 the name a proposition. LJut our righte- Gospel ; it foUoweth, not only that Christ 
 ousness may undoubtedly be predicated may be so called, but that the prophecy 
 of him, who is here called by the name of cannot otherwise be fulfilled, than by 
 "the Lord our righteousness •" for the acknowledging that Christ is " the Lord 
 apostle hath expressly taught us, that he our righteousness :" and, consequently, 
 '' is made unto us righteousness," 1 Cor. that is his name, not by way of proj)osi- 
 i. 30. And if it may be in itself, there tion, but of apposition and appropiiation ; 
 can be no repugnancy in its predication so that being both Je/ioi'a/i and oi/r righte- 
 by way of apposition. Thirdly, That ad- ousness, he is as truly Jehovah ad our 
 dition of our righieousness doth not only righteousness. 
 
228 ARTICLE II. 
 
 saved ;" and the certainty of this truth dejjend upon that 
 foundation, that "whosoever believeth on him shall not be 
 ashamed;" and the certainty of that in relation to C//;-is^ depend 
 upon that other promise, " Whosoever siiall call on the name 
 of the Lord shall be saved :" (Ibid. 13.) then must the Lord in 
 the thirteenth verse of the tenth chapter to the Romans be the 
 same with the Lord Jesus in the ninth verse; or else St. Paul's 
 argument must be invalid and fallacious, as containing that in 
 the conclusion which was not comprehended in the premises. 
 But the Lord in the ninth verse is no other than Jehovafi, as 
 appeareth by the prophet Joel from whom that scripture is 
 taken. Therefore our Saviour in the New Testament is called 
 Lord, as that name or title is the interpretation of Jehovah. 
 
 If we consider the office of John the Baptist peculiar unto 
 him, we know it was "he of whom it is written (in the pro- 
 phet Malachi, iii. 1.) I will send my messenger, and he shall 
 prepare the way before me :" (Matt. xi. 10.) we are sure he 
 which spake those words was (Jehovah) " the Lord of hosts ;" 
 and we are sure that Christ is that Lord before, whose face 
 John the Baptist prepared the way. "The voice of him that 
 crieth in the wilderness, (saith Isaiah, xl. 3.) Prepare ye the 
 way of the Lord (Jehovah) :" and " this is he that was spoken 
 of by the prophet Isaiah," saith St. Matthew (iii. 3.) this is he 
 of whom his father Zechariah did divinely presage, " Thou, 
 child, shalt be called the Prophet of the Highest, for thou 
 shalt go before the face of the Lord to prepare his way." 
 (Luke i. 76.) Where Christ is certainly the Lord, and the 
 Lord undeniably Jehovah.* 
 
 •I say therefore undeniablti, because eum etiam saepe concinnitatis potius quam 
 it is not only the undoubted translation necessitatis causa admittant. Idem fit 
 of the name mn« in the prophet (which in voce Kvfio; cum pro Jehovah ponitur.' 
 of itself were sufficient) ; but also is de- Ihid. Thirdly : ' Haec est causa cur in 
 livered in that manner which is (though Novo Testamento, maxima apud Lucam 
 unreasonably) required to signify the et Paulum, vox Ku^ioj, cum Deum sum- 
 proper name of God, Tr^oTTo^siirv yk^ wpo mum designat, arliculo libentius careat ; 
 it(i)^i'rtav Kupi'ou, not toS Y.v^lou, that is, at cum de Christo subjective usurpatur, 
 without, not with, an article. For now raro articulus omittitur.' Ihid. What 
 our Saviour's Deity must be tried by a strange uncertainties are these, to build 
 kind of school divinity, and the most fun- the denial of so important an article as 
 damental doctrine, maintained as such Christ's Divinity upon 1 He does not say 
 ever since the apostles' times by the absolutely Jehovah is the proper name of 
 wholeCatholic Church, mustbeexaniined, God, but only that it doth more follow 
 censured, and condemned, by o, h, tj. the nature of proper names than the other 
 Socinua first mates use of this observa- names of God. And indeed it is certain 
 tion against Wiekus; and after him Crel- that sometimes it hath the nature of an 
 !ius hath laid it as a grave and serious appellative, as Deut. vi. 4. wnbs my 
 foundation, and spread it out into its se- nnxmn' " the Lord our God is one Lord ;" 
 veral corners, to uphold the fabric of his and yet if it be not always and absolutely 
 superstructions. First : ' Vox Jehovah a proper name, though all the rest were 
 magis quam csetera Dei nomina proprio- granted to be true, the argument must be 
 rum naturam sequitur; ideo etiam Grseca of no validity. Again, he cannot say aa 
 KiJfiof, cum pro ilia ponitur, propriorum article is never affixed to a proper name, 
 indolem, qua licet, jemulatur.' Lib. de but only that libentius subtrahitur, it is 
 Deo, c. 14. Secondly: ' Propriis nomi- rather omitted than affixed: which yet i* 
 aibus articulus libentius subtrahitur, licet far from a certain or a true rule, espe- 
 
OUR LOUD. 
 
 229 
 
 Nor is this the only notation of the name or title Lcrri taken 
 in li sense divine, above the expression of all mere human 
 power and dominion ; for as it is often used as the interpreta- 
 tion of the name Jehovah, so it is also for that of Adon or 
 Adonai, "The Lord said unto my Lord," saith David (Psal. 
 ex. 1.) that is, in the original, Je/zouo/* unto Adon; and that 
 Adon is the Word,* that Lord is Christ. We knovi^ the Tem- 
 ple at Jerusalem was the Temple of the most high God, and 
 the Lord of that Temple in the emphasis of an Hebrew ariicle 
 
 cially in the language of the New Testa- 
 ment. For no man can deny Jems to be 
 the proper name of Christ, given him ac- 
 cording to the law at his circumcision, 
 K-ai in.'Kh^n TO ovo/xa ainov 'ins-ov;, Luke 
 ii. '21. and yet whosoever shall read the 
 Gospel of St. JNIatthew, will find it ten 
 times 'Ua-oZ(; with an article, for once 
 'ir.a-mi; without it. And in the Acts of the 
 Apostles, written in a more .Attic style, 
 St. Paul is oftener styled o naZ\tic than 
 simply naiJXof. So Balaam, Gallio, &c. 
 Some persons we find in the New I'esta- 
 ment, whom, if we should stay till we 
 found them without an article, we should 
 never call by their names at all; as 
 Apelles, Balak, &c. Thirdly, o Kujio? is 
 so often used for that God who is the 
 Father with an article, and Ku^ioj for the 
 Son without an article, (ior the Father, 
 Matt. i. '22. ii. 15. v. 33. x.tii. 44. Mark 
 xii. 36. Luke i. 6. 9. 15. '25. 46. ii. 15. 
 22, 23. X. 2. Acts ii. '25. 34. iii. 19. 
 xvii. 27. Rom. xv. 11. 1 Cor. x. 26. xvi. 
 7. 2 Cor. V. 11. Eph. v. 17. 19. Col. iii. 
 
 16. 20. 23. 2 Thcss. iii. 3. 'J Tim. i. 16. 
 Heb. viii. 2. 11. xii. 14. .Tam. iv. 10. 15. 
 1 Pet. ii. 3. For the Son, Matt. iii. 3. 
 xxii. 43. 45. Mark i. 3. Luke i. 76. ii. 11. 
 iii. 4. XX. 44. John i. 23. Acts ii. 36. 
 X. 36. xi. 16. 21. XV. 1 1. Uom. i. 7. x. 9. 
 12. xiv. 6. 8. 14. xvi. 2. 8. 11—13. 22. 
 
 1 Cor. i. 3. iv. 17. vii. 22. 25. 39. ix. 1, 
 2. x. 21. xi. 11. xii. 3. xiv. 37. xv. 58. 
 xvi. 10, 19. 2 Cor. i. 2. ii. 12. iv. 5. x. 
 
 17. xi. 17. xii. 1. Gal. i. 3. v. 10. Eph. i. 
 2. ii. 21. iv. 1. 5. 17. v. 8. vi. 1. 4. 10. 
 21. 23. Phil. i. 2. 14. ii. 11. 19. 24. 29. 
 iii. 1. 20. iv. 1, 2. 10. Col. i. 2. iii. 17, 
 
 18. 24. iv. 7. 17. 1 Thess. i. 1. iii. 8. 
 iv. 1. 15. 17. V. 2. 12. 2 Thess. i. 1, 2. 
 ii. 13. iii. 4. 1 Tim. i. 1. 2 Tim. ii. 24. 
 Tit. i. 4. Philem. 3. 16. 20. Jam. i. 1. 
 
 2 Pet. iii. 8. 10. 2 John 3. Jude 14. 
 Rev. xiv. 13. xix. 16.) I say, they are 
 thus so often used, that though they equal 
 not the number of their contrary accep- 
 tations, yet they come so near, as to yield 
 no ground for any such observation, as 
 if the Holy Ghost intended any such ar- 
 ticle-distinction. Nay, it is most evident 
 that the sacred penmen intended no such 
 
 distinction, because in the same place 
 speaking of the same person, they usually 
 observe the indifFerency of adding or 
 omitting the article. As Jam. v. 11. Tr,v 
 vTroixovhv 'liS wovS'a.Te, xai to teXoj Kupiou 
 eI'JstE, oti 7roXu3-7rXay;^vo'f is-rtv o Kupio; Kal 
 o!xTi^,«a)v. 2 i'im. 1. 18. Aw'i alrS o Ku- 
 {15J Ey^sTv sAei? Trapa, K.^ioy h iKliVri rn rifxi^x, 
 1 Cor vii. 17. "ExacrTOv a,? KixXnuiv o Ku- 
 (iio;, oirm TTE^iTraTEiTO). ver. 22. 'O ya,^ h 
 Kvfi'j* xXfifiEfj ioZ'So;, aTreXevQipo; Ku^lov la-Ti. 
 See Flom. xiv. 6—8. Wherefore being 
 Jehovah is not affirmed absolutely to be a 
 proper name ; being if it were, yet it ap- 
 pears that it is not the custom of the New 
 Testament to use every proper name of- 
 tener without an article than with one ; 
 being o Kupioj is so often taken for hin^ 
 ■whom they acknowledge God, and Kujtcc 
 for him whom they cannot deny to be the 
 Christ : it follovveth that Christ, acknow- 
 ledged to be the Lord, cannot by any 
 ■virtue of an article be denied to be the 
 true Jehovah. We must not then think to 
 decide this controversy by the articles, of 
 which the sacred penmen were not cu- 
 rious, and the transcribers have been very 
 careless : nor is there so great uncertainty 
 of the ancient MSS. in any thing as in the 
 words and articles of Kuf;ot and Qeig. 
 The Vulgar edition. Rev. i. 8. hath Myit 
 Kvptc; only, the Complutensis Xiyei Ksj^ioj 
 ©Eoc, Plantine, \iyet o ICugto; o Qeo?, against 
 the Socinian rale, who will have an ac- 
 cession by to 0£of, and a diminution by 
 from Ku^iof. As Rev. iv. 11. "a^ioj sT, 
 xtjpd, \aSe7v TW So^av in other MSS. 'A^io? 
 il, i Kupio; xal o ©eoc hy.iv o ayioj, Xa(3s~> 
 Tnv Jo'^av. 1 Cor. xi. '27. to TroTiipiov tov Kv- 
 {iou ava^iwf others with an addition, to 
 woT^pio* rov Kvciov a.ya^ia>; tou Kujiou. 1 Cor. 
 xiv. 37. the Vulgar edition, on tou Kv-^iov 
 (la-h IvToXai, the Complutensis, on Kupiou. 
 So where we usually read X^isttoc, divers 
 ancient MSS. have Ktjiof. Lastly, it is 
 observable that even in these words of 
 the Creed, which we now expound, Kufio? 
 is spoken expressly of Christ without an 
 article, for so we read it : Kci ik 'inirovy 
 Xfia-Toy, Tov ulov alrou rov fjiovoym, Kuw» 
 ilfxaii. 
 
 * Chaldee paraphrase. 
 
230 ARTICLE II. 
 
 was Christ, as appeareth by that prophet, " The Lord* whom 
 ye seek shall suddenly come to his temple, even the messenger 
 of the covenant, whom ye delight in." (Mai. iii. I.) 
 
 Now this notation, as it is the interpretation of A don, sig- 
 nifieth immediately and properly dominion implying a right of 
 possession, and jiower of disposing. Which doth not only 
 agree with that other notion of Jehovah, but presupposes it, 
 as following and flowing from it. For he who alone hath a 
 beino; or existence of himself, and thereby is the fountain of 
 all things beside himself, must be acknowledged to have fidl 
 power and dominion over all : because every thing must ne- 
 cessarily belong to him from whom it hath received what it is. 
 Wherefore being Christ is the Lord, as that title is taken for 
 Jehovah, the name of God, expressing the necessary existence 
 and independence of his single being, and consequently the 
 dependency of all others upon him; it followeth, that he be 
 acknowledged also the Lord, as that name expresseth Aden, 
 signifying power authoritative and proper dominion. Thus 
 having explained the notation of the word Lord, which we 
 propounded as the first part of our exposition; we come next 
 to the second, which is, to declare the nature of this dominion, 
 and to shew how and in what respect Christ is the Lord. 
 
 Now for the full and exact understanding of the dominion 
 seated or invested in Christ as the Lord, it will be necessary 
 to distinguish it according to that diversity which the Scrip- 
 tures represent unto us. As therefore we have observed two 
 natures united in his person, so must we also consider two 
 kinds of dominion belonging respectively to those natures; 
 one inherent in his Divinity, the other bestowed upon his hu- 
 manity; one, as he is the Lord the Maker of all things, the 
 other as he is made Lord of all things. 
 
 For the first, we are assured that " the Word was God," 
 (John i. 1.) that by the same Word " all things were made, and 
 without him was not any thing made that was made ;" (Ibid. 3.) 
 we must acknowledge that whosoever is the Creator of all 
 thincrs must have a direct dominion over all, as belonging to 
 the possession of the Creator, who made all things. Therefore 
 the Word, that is, Christ as God, hath the supreme and uni- 
 versal dominion of the World. Which was well expressed by 
 that famous confession of no longer doubting, but believing 
 Thomas, " my Lord and my God." (John xx. 28.) 
 
 For the second, it is also certain that there was some kind 
 of lordship given or bestowed on Christ, whose very unction 
 proves no less than an imparted dominion; as St. Peter tells 
 us, that he was "made both Lord and Christ." (Acts ii. 36.) 
 What David spake of man (Psal. viii. 5, G.) the Apostle hath 
 applied peculiarly unto him, " Thou crownedst him with cylory 
 aud honour, and didst set him over the works of thy hands 
 
OUR LORD. 231 
 
 Thou hast put all things in subjection under his feet." (Heb. 
 ii. 7, 8.) 
 
 Wow a dominion thus imparted, given, derived, or bestowed, 
 cannot be that which belongeth unto God as God, founded in 
 the divine nature, because whatsoever is such is absolute and 
 independent. Wherefore, this lordship thus imparted or ac- 
 quired appertaineth to the human nature, and belongeth to 
 our Saviour as the Son of man. The right of judicature is 
 part of this power; and Christ himself hath told us, that the 
 Father "hath given him authority to execute judgment, be- 
 cause he is the Son of man;" (John v. 27.) and by virtue of 
 this delegated authority, the " Son of man shall come in the 
 glory of his Father with his angels, and reward every man 
 according to his works." (Matt. xvi. 27.) Part of the same 
 dominion is the power of forgiving sins ; as pardoning, no less 
 than punishing, is a branch of the supreme magistracy : and 
 Christ did therefore say to the sick of the palsy, " Thy sins be 
 forgiven thee, that we might know tliat the Son of aian had 
 power on earth to forgive sins." (Matt. ix. 2. 6.) Another branch 
 of that power is the alteration of the Law, there being the same 
 authority required to abrogate or alter, which is to make a 
 law: and Christ asserted himself to be " greater than the Tem- 
 ple," shewing that the " Son of man was Lord even of the 
 sabbath-day." (Matt. xii. 6. 8.) 
 
 This dominion thus given unto Christ in his human nature 
 was a diiect and plenary power over all things, but was not 
 actually given him at once, but part while he lived on earth, 
 part after his death and resurrection. For though it be true 
 that "Jesus knew," before his death, " that the Father had 
 given all things into his hands :" (John xiii. 3.) yet it is ob- 
 servable that in the same place it is written, that he likewise 
 knew " that he was come from God, and went to God :" and 
 part of that power he received when he came from God, with 
 part he was invested when he went to God; the first to enable 
 him, the second, not only so, but also to reward him. "For 
 to this end Christ both died, rose, and revived, that he might 
 be Lord both of the dead and living." (Rom. xiv. 9.) After 
 his resurrection he said to his disciples, " All power is given 
 unto me in heaven and in earth." (Matt, xxviii. 18.) "He 
 drank of the brook in the way, therefore he hath lift np 
 his head," (Psal. ex. 7.) Because "he humbled himself, and 
 became obedient unto death, even the death of the cross: 
 therefore God hath also highly exalted him, and given him a 
 name which is above every name ; that at the name of Jesus 
 every knee should bow, of things in heaven, and things in earth, 
 and things under the earth; and that every tongue should con- 
 fess that Jesus Christ is Lord, to the glory of God the Father." 
 (Phil. ii. 8 — 11.) Thus for and after his death he was instated 
 in a full power and dominion over all things, even as the Sop 
 
232 ARTICLE H 
 
 of man, but exalted by the Father, " who raised him from the 
 dead, and set him at his right hand in the heavenly pla-. es, 
 far above all principality and power, and might and dominion, 
 and every name that is named, not only in this world, but 
 also in that which is to come ; and hath put all things under 
 his feet, and gave him to be head over all things to the Church." 
 (Eph. i. 20— i2.) 
 
 Now as all the power given unto Christ as man had not the 
 same beginning in respect of the use or possession ; so neither, 
 when beo-un, shall it all have the same duration. For part of 
 it being merely economical, aiming at a certain end, shall then 
 cease and determinate, when that end for which it was given 
 shall be accomplished: part, being either due upon the union 
 of the Imman nature with the divine, or upon covenant, as a 
 reward for the sufferings endured in that nature, must be coeval 
 with that union and that nature which so suffered, and con- 
 sequently must be eternal. 
 
 Of the first part of this dominion did David speak, when by 
 the spirit of prophecy he called his Son his Lord ; " The Lord 
 said unto my Lord, Sit thou at my right hand until I make 
 thine enemies thy footstool ;" (Psal. ex. I.) where the continu- 
 ation of ChrisCs dominion over his enemies is promised to be 
 prolonged until their final and total subjection. " For he must 
 reign till he hath put all things under his feet." ( 1 Cor. xv. 25.) 
 And as we are sure of the continuation of that kingdom till 
 that time, so are we assured of the resignation at that time. 
 For " when he shall have put down all rule, and all authority 
 and power, then shall he deliver up the kingdom to God, eveii 
 the Father." (1 Cor. xv. 24.) " And when all things shall be 
 subdued unto him, then shall the Son also himself be subject 
 unto him that put all things under him, that God may be all in 
 all." (Ibid. 28.) Thus he which was appointed to " rule in the 
 midst of his enemies" (Psal. ex. 2.) during their rebellion, shall 
 resign up his commission after their subjection. 
 
 But we must not look upon Christ only in the nature of a 
 general, who hath received a commission, or of an ambassador, 
 with perfect instructions, but of the only Son of God, em- 
 powered and employed to destroy the enemies of his Father's 
 kingdom : and though thus empowered and commissioned, 
 though resigning that authority which hath already had it£ 
 perfect work, yet still the only Son and heir of all things in his 
 Father's house, never to relinquish his dominion over those 
 whom he hath purchased with his own blood, never to be de- 
 prived of that reward which was assigned him for his suffer- 
 ings : for if the prize which we expect in the race of our im- 
 perfect obedience be an immarcessible crown, if the weight of 
 glory which we look for from him be eternal ; then cannot his 
 perfe'-t and absolute obedience be crowned with a fadini^ 
 power, or he cease ruling over us, who hath always reigned in 
 
OUR LORD. 233 
 
 us. We shall for ever reign with hira, and he will make us 
 priests and kings; but so that he continue still for ever High- 
 priest and King of kings. 
 
 The certainty of this eternal dominion of Christ, as man, we 
 may well ground upon the promise made to David, because by 
 reason of that promise Christ himself is called David. For so 
 God speaketh concerning his people ; " I will set up one 
 shepherd over them, and he shall feed them, even ray servant 
 David; he shall feed them, and he shall be their shepherd. 
 And I the Lord will be their God, and my servant David a 
 prince among them. I the Lord have spoken it." (Ezek. 
 xxxiv. 23, 24.) Now the promise was thus made expressly to 
 David, "Thy house and thy kingdom shall be established for 
 ever before thee, thy throne shall be established for ever.' 
 (2 Sam. vii. 16.) And although that term for ever* in the 
 Hebrew language may signify oft-times no more than a certain 
 duration so long as the nature of the thing is durable, or at the 
 utmost but to the end of all things ; and so the economical 
 dominion or kingdom of Christ may be thought sufficiently to 
 fulfil their promise, because it shall certainly continue so long 
 as the nature of that economy requireth, till all things be per- 
 formed for which Christ was sent, and that continuation will 
 infallibly extend unto the end of all things : yet sometimes 
 also the same term for ever signifieth that absolute eternity of 
 future duration which shall have no end at all; and that it is 
 so far to be extended particularly in that promise made to 
 David, and to be fulfilled in his Son, is as certain as the pro- 
 mise. For the angel Gabriel did give that clear exposition to 
 the blessed Virgin, when in this manner he foretold the glory 
 of him who was then to be conceived in her womb ; " The Lord 
 God shall give unto him the throne of his lather David: and 
 he shall reign over the house of Jacob for ever, and of his 
 kingdom there shall be no end." (Luke i.32,33.) Nor is this 
 clearer in Gabriel's explication of the promise, than in Daniel's 
 prevision of the performance, who " saw in the night visions, 
 and behold, one like the Son of man came with the clouds of 
 heaven; and came to the Ancient of days, and they brought 
 him near before him. And there was given him dominion and 
 glory, and a kingdom, that all people and languages should 
 serve him: his dominion is an everlasting dominion, which 
 shall not pass away, and his kingdom that which shall not be 
 destroyed." (Dan. vii. 13, 14.) 
 
 Thus Christ is Lord both by a natural and independent do 
 minion : as God the creator, and consequently the owner of 
 the works of his hands : and by a derived, imparted, and de- 
 pendent right, as man, sent, anointed, raised and exalted, and 
 so made Lord and Christ : which authority so given and be- 
 stowed upon him is partly economical, and therefore to be 
 
234 ARTICLE II. 
 
 resigned into the hands of the Father, when all those ends foi 
 which it was imparted are accomplished : partly so proper to 
 the union, or due unto the passion, of the human nature, that 
 it must be coeval with it, that is, of eternal duration. 
 
 The third part of our explication is, the due consideration of 
 the object of Christ's dominion, inquiring whose Lord he is, 
 and how ours. To which purpose first observe the latitude, 
 extent, or rather universality of his power, under which all 
 things are comprehended, as subjected to it. For " he is 
 Lord of all," (Acts x. 36.) saith St. Peter, of all things, and 
 of all persons ; and he must be so, who made all things as God, 
 and to whom all power is given as man. To him then all 
 things are subjected whose subjection employeth not a contra- 
 diction. " For he hath put all things under his feet : but when 
 he saith all things are put under him, it is manifest that he is 
 excepted which did put all things under him." (1 Cor. xv. 27.) 
 God only then excepted, whose original dommion is repugnant 
 to the least subjection, all things are subject unto Christ; 
 whether they be things in heaven, or things on earth. In 
 heaven he is far above all principalities and powers, and " all 
 the angels of God worship him;" (Heb. i. 6.) on earth all 
 nations are his inheritance, "and the uttermost parts of the 
 earth are his possession." (Psal. ii. 8.) Thus Christ is cer- 
 tainly cur Lord, because he is the Lord of all ; and when all 
 things were subjected to him, vv'e were not excepted. 
 
 But in the midst of this universality of Christ's regal autho- 
 rity it will be farther necessary to find some propriety of do- 
 minion, by which he may be said to be peculiarly uur Lord. 
 It is true," he made us, and not we ourselves, we are the work 
 of his hands; but the lowest of his creaturfs can speak as 
 much. We are still preserved by his power, and as he made 
 us, so doth he maintain us ; but at the same time he feedeth 
 the ravens and clotheth the lilies of the field. Wherefore be- 
 side his original right of creation, and his continued right of 
 preservation, we shall find a more peculiar right of redemption, 
 belonging properly to the sons of men. And in this redemption, 
 though a single word, we shall find a double* title to a most 
 just dominion, one of conquest, another of purchase. 
 
 * For the right understanding of this aut jure gentium, id est, captivitate ; aut, 
 
 double title involved in the word redemp- jure civili, cum liber homo major riginti 
 
 lion, it will be necessary to take notice of aniiis ad pretium participandum scse ve- 
 
 the ways by which human dominion is nundari passus est.' Two ways then also 
 
 acquired, and servitude introduced. 'Servi there were by which dominion over those 
 
 aut nascuntur, aut fiunt,' saith the Ci- servants was acquired, by conquest or by 
 
 vilian, lust. 1. i. tit. 3. hut in Theology purchase, and both these were always ac- 
 
 we say more, 'Servi et nascuntur, et counted just. Dionysius Halicarnasseus, 
 
 fiunt.' Man is born the servant of God an excellent historian, a curious observer 
 
 his maker, man is made the servant of of the Roman customs, and an exact 
 
 bis Redeemer. Two ways in general judge of their actions, being a Grecian, 
 
 tney observed by which they came to jjstifieth the right which the masteri in 
 
 »«rve, who were not born slaves. ' Fiunt Rome claimed over their servants upoD 
 
OUR LORD. 235 
 
 We were firsl servants of the enemy ot God ; for him we 
 obeyed, "and his servants we are to vvnom we obey: when 
 Christ through death destroyed him that had the power of 
 death, that is, the devil, and delivered us; he spoiled princi- 
 palities and powers, and made a show of them openly, triumph- 
 ing over them." (Rom. vi. 16. Heb. ii. 14. Col. ii. lo.) But 
 contrary to the custom of triumphing conquerors, he did not 
 sell, but buy us ; because while he saved us, he died for us, 
 and that death was the price by which he purchased us; even 
 so this dying victor <2,ave us life : upon the cross, as his tri- 
 umphant chariot, he shed that precious blood which bought us, 
 and thereby became our Lord by light of redemption, both as 
 to conquest and to purchase. 
 
 Beside, he hath not only bought us, but provided for us; 
 whatever we have, we receive from him as the master of the 
 family; we hold of him all temporal and eternal blessings^ 
 which we enjoy in this, or hope for in another life. He is the 
 "Prince of life," (Acts iii. 15.) and "by him we live ;" (John 
 vi. 57.) he is "the Lord of glory," (1 Cor. ii. 8.) and we are 
 " called by his Gospel to the obtaining of the glory of our 
 Lord." (2 Thess. ii. 14.) Wherefore he hath us under his 
 dominion; and becomes our Lord by right o{ promotion. 
 
 Lastly, men were not anciently sold always by others, but 
 sometimes by themselves; and whosoever of us truly believe 
 in Christ, have given up our names unto him. In our bap- 
 tismal vow we bind ourselves unto his service, " that henceforth 
 we will not serve sin ; but yield ourselves unto God, as those 
 that are alive from the dead, and our members as instruments 
 of righteousness unto God : that, as we have yielded our mem- 
 bers servants to uncleanness, and to iniquity unto iniquity ; 
 even so ive should yield our members servants to righteousness 
 unto holiness." (Rom. vi.6. 13. 19.) And thus the same domi- 
 nion is acknowledged by compact, and confirmed by covenant; 
 and so Christ becomes our Lord by right o^ obligation. 
 
 The necessity of believing and professing our faith in this 
 part of the Article appeareth, first, in the discovery of our con- 
 
 these two grounds : 'Etuj/;)^ovcv Sii to"? that is, reduced them to the will and 
 Fa>fx.3.ioti ai t£v Sn^a-sxiyriuv ktiis-eij xari power of the state from which he received 
 ToLj linaioTcLTCv; yimyAtcLi -rfinovi. h yaf his commission, and in whose name and 
 iivris-afji.iv.i 170.^3. Tou Ini/.'i^Uv Toi;; lirl Sopu for whose interest he fought. 'I'his state 
 irxXt.ufji.iyov; la. raJv \a<pu^m, t) tou c-TpaTuyoD exposed their interest to sale, and so what- 
 a-uypfw^jna-avTOf a,«a Ta"? aXXaij ivfsXeia;? Kai ever right had been gained by the con- 
 So3t/aXxToy; to"? Xa^oua-iv fp^Eiv, Jj TrpiafxEvoi quering sword, was devolved on the 
 Trap' ETEfaiy, na-va toJ;; avTiv^ TjoTToyj xu^iaiv Roman citizen for a certain sum of moner 
 ytvofxivjiv EjtixTJivTo Toy; JouXoyj. HUt. 1. iv. paid to the state to defray the charges of 
 p. '^ii7. ed. Sylburg. Where it is also that war. Thus every lord or master of a 
 farther to be observed, that the same per- slave so taken had full power overliim, and 
 sons were made slaves by conquest, and possession of him, by right of purchase^ 
 possessed by purchase; by conquest to unto which be was first made liable by con- 
 ibe city of Rome, by purchase to the quest. And though not exactly in that man- 
 Roman citizen. The general first took ner, yet by that double right, is Chris; 
 and saved them, and so made them his, become our Lord, and we his servants. 
 
236 ARTICLE 11. 
 
 dition; for by this we know that we are not our own, neither 
 our persons nor our actions. " Know ye not (saith St. Paul. 
 1 Cor. vi. 19, 20.) that ye are not your own? for ye are bought 
 with a price." And ancient servitude, to which the Scriptures 
 relate, put the servants wholly in the possession* of their mas- 
 ter; so that their persons were as properly his as the rest of his 
 o-oods. And if we be so in respect of Christ, then may we not 
 live to ourselves but to him ; for in this the difference of service 
 and freedonj doth properly consist :t we cannot do our own 
 wills,t but the will of him whose we are. Christ took upon him 
 the form of a servant: and to give us a proper and perfect ex- 
 :imple of that condition, he telleth us, " 1 came down from 
 heaven, not to do mine own will, but the will of him that sent 
 me." {John vi.38.) First, therefore, we must conclude with the 
 apostle, reflecting upon Christ's dominion and our obligation, 
 that '• none of us liveth to himself, and no nmn dieth to him- 
 self. For whether we live, we live unto the Lord ; or whether 
 we die, we die unto the Lord: whether we live therefore, or 
 die, we are the Lord's." (Rom. xiv. 7, 8.) 
 
 Secondly, The same is necessary both to enforce, and invite 
 us to obedience ; to enforce us, as he is the Lord, to invite us, 
 as Christ the Lord. If we acknowledge ourselves to be his ser- 
 vants, we must " bring into captivity every thought to the obe- 
 dience of Christ." (2 Cor, x. 5.) He which therefore died, and 
 rose, and revived, that he might become the Lord both of the 
 dead and living, maketh not that death and resurrection effica- 
 cious to any but such as by their service acknowledge that do- 
 minion which he purchased. He, " though he were a Son, yet 
 learned obedience by the things which he suffered ; and being 
 made perfect, he is become the author of eternal salvation unto 
 all them that obey him." (Heb. V. 8, 9.) Thus the considera- 
 tion of the power invested in him, and the necessity of the ser- 
 
 * AoiJXoc nrr.fxi T( ifx-l-v^'^ X-al Za-7TS^ ilnmhius serri. 'O |UEV hTHrorni; TiZ SoijXoy 
 
 s^yawv TT^o ojj-avoov irS{ d vTrn^i-rni;. Aristnl, Sfa-Trornf ^uovcv, Izeivcv Se ovk 'ia-rtv o Si JsuXaj 
 
 Pot. 1. i. C. -i To -re J'ip cnifxa Is-Tiv o^ya.- ou /xoiov inrtrircu SoDXc; so-tiv, dXXi xai oXajf 
 
 voy irvfji.<pvTOV,iiai tou ha-tTTOTOv I ioZ'kcj oi-a-- Ixsivov. Ibid. The servant then is so wholly 
 
 •nrfp jxi^iot nai ojyavov oifaipETov toJ' opyovcv in the possession and for the use of his 
 
 vt^mif Soi^Xof a.^v)(o^. Id. Eth. End. I. vii. master, that he is nothing else but a liv- 
 
 c. 9. And Kgjin more expressly: rig (.dv ing tool or instrument ; insomuch, (saya 
 
 oSv h 4'v^ii Tou hvUv, Hal tiV b JJvafxi?, in he, ihid.) that if all tools were like those 
 
 Toi'ray S«Xov. "O yiij fj-^i alym <})u5-£i, axx' of Difidaliis, or the tripods of Vulcan, 
 
 aXXcu, av&pm'BT-oc U, ouTOf (fus-Ei SoEXo; is-riy which the poets feiijned to move of them- 
 
 aXXci; S'liTxlv av9;«;7roc. S; av XT"^* j?, ovSfs"- Selves, artificers would need no under- 
 
 wo; aiv. I'ol.l.i. c. 4. So that the definition workmen, nor masters servants, 
 
 of a servant according to Aristotle is, He, f So Aristotle Ethic. Nic. I. iv. c. 8. 
 
 who b"ing a man, is notwiihstanding the Hpoc aXXcv ^iiv Sji/XixoV and in the first of 
 
 possession of a man. And although all his lUietorics on the contrary: IXsuSijoy 
 
 relatives be predicated of each other in to /^i) tt^o? aXXov ^JTv. c. 9. med. 
 
 obliquo, as pater est Jilii pater, et Jilius X To {ny ii; QoiiMthI tij, t?? lUv^itiai 
 
 patrisjiliti!!, domimis e^t iu-vi dnmiinis, et ecyov, t'vre^ tou SouXcu crrof, to (r.v /ul- r{ 
 
 servtts dpwini servtis ; yet he observes a 0ouXiTat. Aristot. Polit. 1. vi. c. "i. ' Quid 
 
 difference in thi.s, that a servant is not est libertas'? polestas vivendi u: veus.' 
 
 only servus domini, but simply oiiniini ; Cic. Varad. 5. 
 but tlie master is uot simiilv sewi, but 
 
OUR LORD. 237 
 
 vice due unto him, should force us to obedience ; while the 
 consideration of him whom we are thus obliged to serve should 
 allure and invite us. When God gave the Law with fire and 
 thunder, the affrighted Israelites desired to receive it from 
 Moses, and upon that receipt promised obedience. " Go thou 
 near (said they to him), and hear all that the Lord our God shall 
 say; and speak thou unto us, and we will hear it and do it." 
 (Deut. v. 27.) If they interpret it so great a favour to receive 
 the Law by the hands of Moses ; if they made so ready and 
 cheerful a promise of exact obedience unto the Law so given ; 
 how should we be invited to the same promise, and a better 
 performance, who have received the whole will of God revealed 
 to us by the Son of man, who are to give an account of our 
 performance to the same man set down at the right hand of the 
 Father ? He first took our nature to become our brother, that 
 with so near a relation he might be made our Lord. If then 
 the patriarchs did cheerfully live in the land of Goshen, subject 
 to the power and command of Egypt, because that power was 
 in the hand of Joseph their exalted brother; shall not we with 
 all readiness of mind submit ourselves to the divine dominion 
 now given to him who gave himself for us ? Shall all the angels 
 worship him, and all the archangels bow down before him, and 
 shall not we be proud to join with them? 
 
 Thirdly, Tht; belief of Christ's dominion is necessary for the 
 regulation of all power, authority, and dominion on earth, both 
 in respect of those which rule, and in relation to those that 
 obey. From hence the most absolute monarchs learn, that the 
 people which they rule are not their own but the subjects of a 
 greater prince, by him committed to their charge. Upon this 
 St. Paul doth ground his admonition to masters, " Give unto 
 your servants that which is just and equal, knowing that ye 
 also have a master in heaven." (Col. iv. 1.) God gave a power 
 to the Israelites to make hired servants of their brethren, but 
 not slaves ; and gives this reason of the interdiction, " For they 
 are my servants which I brought forth out of the land of Egypt; 
 they shall not be sold as bondmen." (Lev. xxv. 42.) What 
 tenderness then should be used towards those who are the ser- 
 vants of that Lord who redeemed them from a greater bondage, 
 who bought them with a higher price ? From hence those which 
 are subject learn to obey the powers which are of human ordi- 
 nation, because in them they obey the Lord of all. Subjects 
 bear the same proportion, and stand in the same relation to 
 their governors, with servants to their masters : and St. Paul 
 hath given them this charge, " Obey in all things your masters 
 according to the flesh; and whatsoever you do, do it heartily, 
 as to the Lord and not unto men ; knowing that of the Lord ye 
 shall receive the reward of the inheritance: for ye serve the 
 Lord Christ." (Col. iii. 22—24.) Neither do we learn from 
 hence only whom, but also how, to obey. For while we look 
 
238 ARTICLE II. 
 
 upon one Lord in heaven^ while we consider him as the " Lord 
 of lords," we regulate our obedience to them by our service due 
 to him, and so are always ready to obey, but ?« the Lord. 
 
 Lastly, This title of our Saviour is of necessary belief for our 
 comfort and encouragement. For being Lord of all, he is able 
 to dispose of all things for the benefit of those which serve him. 
 He who commanded the unconstant winds and stilled the rag- 
 ing seas, he who multiplied the loaves and fishes, and created 
 wine with the word of his mouth, hath ail creatures now under 
 exact obedience, and therefore none can want whom he under- 
 taketh to provide for. " For the same Lord over all is rich unto 
 all that call upon him." (Rom. x. 12.) Many are the ene- 
 mies of those persons who dedicate themselves unto his ser- 
 vice ; but our enemies are his, and part of his dominion is there- 
 fore given him, and to continue in him until all his enemies be 
 made his footstooL Great is the power of the lusts of our flesh, 
 A'hich war in our members; but his grace is sufficient for us, 
 and the power of that spirit by which he ruleth in us. Heavy 
 are the afflictions which we are called to undergo for his sake: 
 but if we suffer with him, we shall reign together with him : 
 and blessed be that dominion which makes us all kings, that he 
 may be for ever Lord of lords, and King of kings. 
 
 After this explication, every Christian may perceive what he 
 is to believe in this part of the Article, and express himself how 
 he would be understood when he maketh this profession of his 
 faith, I believe in Christ our Lord. For thereby we may and 
 ought to intend this much : I do assent unto this as a certain 
 and infallible truth, taught me by God himself, that Jesus Christ, 
 the only Son of God, is tlie true Jehovah, who hath that being 
 which is originally and eternally of itself, and on which all other 
 beings do essentially depend : that by the right of emanation 
 of all things from him, he hath an absolute, supreme, and uni- 
 versal dominion over all things as God : that as the Son of man 
 he is invested with all power in heaven and earth; partly eco- 
 nomical, for the completing our redemption, and the destruc- 
 tion of our enemies, to continue to the end of all things, and 
 then to be resigned to the Father; partly consequent unto the 
 union, or due unto the obedience of his passion, and so eternal, 
 as belonging to that kingdom which shall have no end. And 
 though he be thus Lord of all things by right of the first crea- 
 tion and constant preservation of them, yet is he more pecu- 
 liarly the Lord of us who by faith are consecrated to his service : 
 for through the work of our redemption he becomes our Lord 
 both by the right of conquest and of purchase; and making us 
 the sons of God, and providing heavenly mansions for us, he 
 acquires a farther right of promotion, which, considering the 
 covenant we all make to serve him, is at last completed in the 
 right of a voluntary obligation. And thus T believe in Christ 
 OUR Lord. 
 
ARTICLE III. 
 
 Which was conceived hy the Holy Gkost, 
 born of the Virgin Mary. 
 
 These words, as they now stand, clearly distinguish the con- 
 ception of Jesns from his nativity, attributing the first to the 
 Holy Ghost, the second to the blessed Virgin ; whereas the 
 ancient Creeds made no such distinction ; but without any par- 
 ticular express mention of the conception, had it only in this 
 manner, xoho tvas born by the Holt/ Ghost oj' the Virgin Alary ; or 
 of the Holy Ghost and the Virgin Mary ;* understanding by the 
 word born, not only the nativity, but also the conception and 
 generation. This is very necessary to be observed, because 
 otherwise the addition of a word will prove the diminution of the 
 sense of the Article. For they who speak only of the operation 
 of the Holy Ghost in Christ's conception, ana of the manner of 
 his birth, leave out most part of that which was anciently un- 
 derstood under that one term of being born of the Holy Ghost 
 and of the Virgin Mary. 
 
 That therefore nothing may be omitted which is pertinent 
 to express the full extent, and comprehend the utmost signifi- 
 cation of this Article, we shall consider three persons men- 
 tioned, so far as they are concerned in it. The first is he who 
 was conceived and born ; the second, he by whose energy or 
 operation he was conceived ; the third, she who did conceive 
 and bear him. 
 
 * ' Deuin Judasi sic praedicant solum, 
 ut negeiit filiuin ejus ; negent simul cum 
 eo uiium esse, qui natus est de Spiritu 
 Sancto ex JMaria Virgine.' Nnvatianus. 
 • Qui natus est de Spiritu Sancto ex Ma- 
 ria Virgine.' Unfflints in Sumbolum, ^.12. 
 'Natus de Spiritu S. et iMaria Virgine.' 
 iS. August. Eiich. ad Laurent, c. o4. 37. 
 et 38. As also tlie (Council of Francford 
 in SacrnsMltuho. ' Natus est ])er Spiritum 
 S. ex Virgine Maria.' S. August, de Fide 
 et Synih c. iv. ^. H. ' Nonne de Spiritu 
 S. et Virgine Maria Dei filius unicus 
 natus est"!' Idem, de Prcedest. Sanct. c. 
 lo. Et paulii post: ' Quia natus est de 
 Spiritu S. ex Maria \'irgine.' ' Qui natus 
 est de Spiritu S. ex I\laria Virgine.' S. 
 Leo Epist. X. c. 2. Muiimus Taurin. 
 Chrusol. Etherius Uiam. Anctor Symbol. 
 ad Catechnm. So also Venantius Fortu- 
 vatus. From whence Fulgentius de Fide 
 ad Petrum Diacomim : ' Natum de Spi- 
 ritu S. ex Maria Virgine, in Symbolo ac- 
 ceptum, et corde ad justitiam credit, et 
 ore ad salutem S. Xcclesia confitetur. 
 Item ])riedicHn'^'yTi e»c .miomodo Filius 
 D-i inc»'nalus est de Spiriiu S. ex Maria 
 »erapfcr- Virgine.' c. '2. Capitid. CarolA M. 
 
 and Alcuinns I, iii. de Trinitat. c. 1. ' Di- 
 citur in Symbolo Catholics fidei, quod 
 Christus de Spiritu S. et ex Maria Vir- 
 gine sit natus.' In the ancient MS. tran- 
 scribed by the learned Archbishop of Ar- 
 magh : Tov ysvvn&EVTa sa TrvivfAciroi; ayitn. 
 naX Mufiuf "rn; 'ma^^kycv. So Paul us Sa- 
 mosatenus in liis litth proposition : 'Us-ou; 
 j/SvVJi&Eic £X TOVEu^oToj ayiov xai Ma^iaj Tn< 
 Traf&Evou. These, omitted in the Nicene 
 Creed, were put in by the Council of 
 Constantinople, upon the occasion of 
 the Apollinarian heresy, as was observed 
 by Diogenes bishop of Cyzicum in the 
 Council of Chalcedon : Oi >-if ayici ira- 
 Tj'fE; oi /METa Tavra, to ha-a^>tx9n, o £?7rov ol 
 ayiot Iv NiHaitt CiraTEpif, is-a<phvira.y eittovte;, 
 Jjt TTVEu^flToj aylov y.al Ma^iaj t?? 'Tra^^hov. 
 In the several expositions among the ser- 
 mons de Tempore, falsely attributed to 
 St. Augustin : ' Qui ronceptus est de 
 Spiritu S. natus ex Virgine Maria.' So 
 Eusebius Gallicanus, Uomil. ii. de Sum- 
 bolo, p. 5.54. And from thence it hath so 
 continued, as we now read it, Which vas 
 conceived by the Holy Ghost, born of tki 
 Virgin BLiry. 
 
240 ARTICLE III. 
 
 For the first, the relative in the front of this carries us cleac'v 
 back unto the former Article, and tells us that he which wa« 
 thus conceived and born was Jesus Christ, tlie only Son of God. 
 And being we have already demonstrated that this only Son 
 is therefore called so, because he was begotten by the Father 
 from all eternity, and so of the same substance with hini^; it 
 followeth that this Article at the first beginning, or by virtue 
 of its connexion, can import no less than this most certain, but 
 miraculous, truth, that he* which was begotten by the Father 
 before all worlds, was now in the fulness of time conceived by 
 the Holy Ghost, and born of the Virgin Mary. Again, being by 
 the conception and birth is to be understood whatsoever was 
 done towards the production of the human nature of our Sa- 
 viour; therefore the same relative, considered with the words 
 which follow it, can speak no less than the incarnation of that 
 person. And thus even in the entry of the Article we meet 
 with the incarnation of the Son of God, that great mystery 
 wrapt up in that short sentence of St. John, "the Word was 
 made flesh." (i. 14.) 
 
 Indeed the pronoun hath relation not only unto this, but to 
 the following Articles, which have their necessary connexion 
 with and foundation in this third ; for he who was conceived and 
 born, and so made man, did in that human nature suffer, die, 
 and rise again. Now when we say this was the Word, and that 
 Word was God, being whosoever is God cannot cease to be 
 so; it must necessarily follow, that he was made man by join- 
 ing the human nature with the divine. But then we must take 
 heed lest we conceive, because the divine nature belongeth to 
 the Father, to which the human is conjoined, that therefore the 
 Father should be incarnate, or conceived and born. For as cer- 
 tainly as the Son was crucified, and the Son alone ; so cer- 
 tainly the same Son was incarnate, and that Son alone. Al- 
 though the human nature was conjoined with the Divinity, 
 which is the nature common to the Father and the Son; yet 
 was that union made only in the person of the Son. Which 
 doctrine is to be observed against the heresy of the Patripas- 
 sians,t which was both very ancient and far diffused, making 
 
 * ' Huic, quem dudum de P;itre natum it, he denied it : 8i« to /*»j£va wja aJrou 
 ineffabiliter didicisti, nunc a Spiritu S. i^tfxis-ai rtturnn Tr,y wiKpiav. Hares. Ivii. 
 
 teniplum fabritatum intra secreta uteri i. 1. But certainly this heresy was an- 
 
 Virginalis intellige.' Rujf. in Symh. i. \2. cienter than Noetus : for the Patripas- 
 
 t Tbeheresy of the Patripassians seems siani are named by St. Cyprian, Ep. 73. 
 
 only to have relation to the suffering of and Tertullian his master chargeth it upon 
 
 our Saviour, because the word signifies Praxeas : ' Duo negotia Diaboli Praxeas 
 
 no more than the j)assion of the Father. Romas procuravit, Prophetiam expulit, et 
 
 But it is founded in an error conceruing Hjeresim intulit ; Paracletum fugavit, et 
 
 the incarnation, it being out of question Pattern crucifixit.' Adv. Praj. c. 1. And 
 
 that he which was made man did sufler. expressing the absurdity of that opinion : 
 
 Epiphanius observes, Noetus was the first ' Itaque post tempus Pater natus et Pater 
 
 which taught this heresy, who lived one passus, ipse Deus Dominus Oranipotens 
 
 hundred and thirty years before him, more Jesus Christus prsedicatur.' c. "2. And 
 
 or less, and when he was questioned for De Prescr. adv. Hicret ' Post hos omaes 
 
WHICH WAS CONCEIVED. 
 
 241 
 
 the Father to be incarnate, and becomingj man to be crucified. 
 But this very Creed was always tiiought to be a sufficient 
 confutation of that fond opinion,* in that the incarnation is 
 
 etiam Praxeas quidam Hjeresim intro- 
 duxit, quam Victorinus corroborare cura- 
 vit. Hie Deum Patrem Omnipotentem 
 Jesum Christum esse dicit, hunc cruci- 
 fixum passuiiique contendit ; mortuum 
 praeterea seipsum sibi sedere ad dextram 
 suain, cum profana et sacrilega temeritate 
 propoiiit-' c. 53. After I'raxeas, Noetus 
 tauglit tlie .lair.e. 'ETo'Xjunire hiyiiv tcv 
 ira.Tifo. TTSTre-zSivai, says Epiphaiiius, and 
 being questioned for it, be answered : Tt 
 yap xaiiov 7ri7roi'>)xa ; 'iva. Secv lo^i-^ai, I'v* 
 i'Tlla'ra.y.a.i, itai cdk aXXov w\hv alyoii j/fvvii- 
 SsvTa, TTSTTOvfloTa, aTToSavovTrt. Hitres. Ivii. 
 j. 1. He thought the Father and the Son 
 to be the same person, and therefore if 
 the Son, the Father to be incarnate : Ti'o- 
 WetTO^a Tof XpiJ-TOv IJiJo^S, Tov auTCV iTvai 
 iraTi^a nai yiov jtai ayi'jV 'nnvy.a, S. Ejiiphan. 
 Anaceph. t. i. 1. li. ^.11. After the Noe- 
 tiaui followed the Sabelliani. So Phi- 
 lastrius : ' Sabellius Discipulus ejus, qui 
 •similitudinem sui Uoctoris itidem secutus 
 est, unde et SabeUiani postea sunt appel- 
 lati, qui et I'atripassiatii, et Praieani a 
 Praxea, et Heniiogeniaid ab Hermogene, 
 qui fuerunt in Africa, qui et ista senti- 
 entes abjecti sunt ab Ectlesia Catholica.' 
 Li Biblioth. Paw. Lot. t. iv. p. 60'2. So 
 St. Augustin : ' Subelliitni dicti sunt qui- 
 dam Hffiretici, qui vocantur et Patriptts- 
 siaiii, qui dicunt ipsum Patrem passum 
 esse.' Triict. oG. in loan. This I confess 
 is denied by Epiphanius, who acknow- 
 ledged Sabellius to have followed Noetus 
 in many things, but not in the incarna- 
 tion or passion of the Father : 2a^£XXiavo( 
 ei T« Ofji.Oia awnrax; (1. dvoiiToij, id est, 
 NonTiavoTci vel aiariTtf, id est, N:>!T*, as St. 
 Augustin, NoviUo.) Js^a^ovTE; Traji rovro 
 fjiovov \iyoiia-i yap fj-h Tmrov^ivai tov warE^a. 
 Anaceph. t. i. 1. ii. j. 16. 'i'his St. Au- 
 gustin wonders very much at in Epipha- 
 nius : ' Sahelliani, inquit, similia Noeto 
 doginatizantes, prsier hoc quod dicunt Pa- 
 trem Don esse paiSiim ; quomodo de Sabel- 
 lianis intelligi potest, cum sic innotuerint 
 dicere Patrem passum, ut Patripassiani 
 quam Sabelliani sspius nuncuparenturV 
 S. Aunust. Htsr. 11. Indeed, the Latin 
 fathers generally call the Sabelliiins Pa- 
 tripassians ; and not only so, but Theo- 
 doret doth so describe them as professing 
 one person : 'Ev /wev t? waXaia ic Trarija 
 WfjioQerrie-ai, IvJe -rfixaitn, iii; vVov haMQ^owTrna-ai. 
 1. ii. c. 9. After the Sabelliani succeeded 
 in the same heresy the Priscillianistae, 
 as appeareth by Pope Leo, who shews 
 they taught but one person of the Father, 
 Son, and Holy Ghost: 'Quodblasphsmix 
 
 genus de Sabellii opinione sumpserunt. 
 ciijus discipuli etiam Patripassiani merito 
 nuncupantur ; quia si ipse est Filius qui 
 et Pater, crux Filii Patris est i)assio, et 
 quicquid in forma servi Filius Patri obe- 
 diendo sustinuit, totum in se Pater ipse 
 suscepit.' E]>. 93. c. 1. Thus the Patri- 
 passian heresy, beginning from Praxeas 
 and Hermogenes, was continued by 
 Noetus, Sabellius, and Priscillianus, and 
 mingled with all their several heresies, 
 the sum and substance of which is thus 
 well set down by Victorinus Afer: ' Patri- 
 passiani Deum solum esse dicunt quem 
 nos patrem dicimus ; ipsum solum exsi- 
 stentemet effectorem omnium, etvenisse 
 non solum in mundum, sed et in carnem, 
 et alia omnia qua nos Filium fecisse di- 
 cimus.' adv. Arium, I. i. p. •20'i. 
 
 * It appeareth plainly that Tertullian 
 confuted Praxeas, by reducing him to 
 these word* of the Creed. For when he 
 had first declared : ' Nos unicum quidem 
 Deum credimus (which was the objection 
 of Praxeas) sub hac tamen dispensatione, 
 quam olxc,nfjt.iav dicimus, ut unici Dei sit 
 et Filius sermo ipsius, qui ex ij)so pro- 
 cesserit, per quem omnia facta sunt, et 
 sine quo factum est nihil.' c. -. Then 
 he subjoineth : ' Hunc missum a Patre 
 in Virginem, et ex ea natum hominem et 
 Deum, filium hominis et filium Dei, et 
 cognominatum Jesum Christum. Hunc 
 passum, hunc mortuum, et sepultum, se- 
 cundum Scripturas, et resuscitatum a 
 Patre, et in cceIos resumptum sedere ad 
 dextram Patris, venturum judicare vivos 
 et mortuos.' Ibid. And that we may be 
 assured he used these words out of the 
 Creed, it foUoweth : ' Hanc Regulam 
 ab initio Evangelii decucurrisse, &c.' Ibid. 
 This is yet farther evident out of Epipha- 
 nius, who tells us the eastern doctors 
 confuted Noetus in the same manner, 
 by reducing him to the words of the 
 Creed : "Eva Qiov So^a^ofAiv xal avrol (just as 
 Tertullian : ' Nos unicum quidem Deum 
 credimus.') aXX' ij oiSa^EvSixaia); h^u^StV 
 xai Eva Xf«rTov e)(_Ofji.sv, aXX' ai; o'lia/xiv eva 
 X^ia-rov viiv Qecu, wafloVTa ii; 'itraQiv, iiro- 
 davovra naQii; ani&anv, aiaa-ehra, avsXflo'vTa 
 Elf tIv oufavov, ovra Iv Je^js toD Trarfof, 
 iiX^f^^iov apLai (a,VTag Hal VExpouf. H(tre$, 
 .57. ^. 1. And when the argument of 
 Tertullian against Praxeas, and the 
 Greeks against Noetus drawn from the 
 Creed did not sufficiently convince the 
 Patripassians, the Church of Aquileia, to 
 exclude them wholly, added these two 
 words to the first article, iuvinbiLem, and 
 
242 ARTICLE III. 
 
 not subjoined to the first, but to the second, Article ; we do 
 not say, / believe in God the Father Almighty, which was con- 
 ceived, but in his only Sun, our Lord, xchich was conceived by the 
 ffoly Ghost. 
 
 First then, We beheve that he which was made flesh was the 
 Word, that he which took upon him the nature of man was not 
 the Father nor the Holy Ghost, nor any other person but the 
 only-begotten Son. And when we say that person was con- 
 ceived and born, we declare he was made really and truly man, 
 of the same human nature which is in all other men, who by 
 the ordinary way of generation are conceived and born. For 
 the" Mediator between God and man is the man Christ Jesus:" 
 (1 Tim. ii. 5.) that since " by man came death, by mpn also 
 should come the resurrection of the dead." (1 Cor. xv. 21.) 
 As sure then as the first Adam and we who are redeemed are 
 men, so certainly is the second Adam and our Mediator man. 
 He is therefore frequently called the " Son of man," and in that 
 nature he was always promised. First, " to Eve," (Gen.iii, 15.) 
 as her seed, and consequently her son. Then to Abraham, 
 "In thy seed shall all the nations of the earth be blessed;" 
 (Gen. xxii. 18.) and that "seed is Christ," (Gal. iii. 16.) and 
 so the son of Abraham, Next to David, as his '• son to sit 
 upon his throne ;" (2 Sam. vii. 12 — 16.) and so he is " made of 
 the seed of David according to the flesh, (Rom. i. 3.) tlie son 
 of David, the son of Abraham," (Matt. i. 1.) and consequently 
 of the same nature with David and with Abraham. And as he 
 was their son, so are we his brethren, as descending from the 
 same father Adam; "and therefore it behoved him to be made 
 like unto his brethren." (Heb. ii. 17.) For he "laid not hold 
 on the angels, but on the seed of Abraham." (Ibid. 16.) And 
 so became not an angel, but a man. 
 
 As then man consisteth of two different parts, body and soul, 
 so doth Christ: he assumed a body, at his conception, of the 
 blessed Virgin. " Forasmuch as the children are partakers of 
 flesh and blood, he also himself likewise took part of the same." 
 (Heb. ii. 14.) The verity of his body stands upon the truth 
 of his nativity ;* and the actions and passions of his life shew 
 the nature of his flesh. 
 
 impassibilnm, Invisihitem, to shew he was natum dicit, ct visibilem factum, vel 
 not incarnate ; impassibilem, to shew he passum affirmat in came, lit ergo ex- 
 was not crucified. So Ruffinus in the cluderetur tali.s impietas de Patre, vi- 
 conclusion of his exposition upon these dentur hffic addidisse majores, et invisi- 
 words : Credo in Deum Puirem Omnipo- bilem Patrem atque impassibilem dixisse. 
 ten(em, addeth : ' His additur invisibilem Constat enim Pilium, non Patrem, in 
 et impassibilem :' and then gives the rea- carne et ex came natum, et ex nativitate 
 son : ' Sciendum quod duo isti sermones carnis Filmm visibilem et passibilem 
 in Ecclesiae Romanae Symbolo non haben- factum.' In Symh. ^. 7. 
 tur. Constat autem apud nos additos • ' Marcion, ut carnem Christi ne- 
 Hasreseos causa Sabellii, illius profecto garet, negavii etiam nativitaiem, aut, 
 quas a nostris PatripdSsidHa appeliatur, id ut nativitatem negaret, nogavit et car- 
 esi, quae Patrem ipsum vel ex Virgine nera • scilicet, ne invicem sibi testimo- 
 
WHICH WAS CONCEIVED. 243 
 
 He vras first born with a body which was "prepared for him," 
 (Heb. X. 5.) of the same appearance with those of other in- 
 fants; he grew up by degrees, and was so far from being sus- 
 tained without the accustomed nutrition of our bodies, that he 
 was observed even by his enemies to como" eating and drink- 
 ing," (Matt. xi. 19.) and when he did not so, he suffered hun- 
 ger and thirst. Those ploughers never doubted of tlie true 
 nature of his flesh, who " ploughed upon his back and made 
 long furrows." (Psal. cxxix. 3.) The thorns which pricked his 
 sacred temples, the nails which penetrated through his hands 
 and feet, the spear which pierced his sacred side, give suf- 
 ficient testimony of the natural tenderness and frailty of his 
 flesh. And lest his fasting forty days together, lest his walk- 
 ing on the waters and traversing the seas, lest his sudden 
 standing in the midst of his disciples when the doors were 
 shut, should raise an opinion that his body was not true and 
 proper flesh; he confirmed first his own disciples, "feel and 
 see," that a " spirit Imth not flesh and bones, as ye see me to 
 have." (Luke xxiv. 39.) As therefore we believe the coming 
 of Christ, so must we confess him to have come in the verity 
 of our human nature, even in true and proper flesh. With this 
 determinate expression was it always necessary to acknowledge 
 him: for "every spirit that coiifesseth Jesus Christ come in 
 the flesh, is of God ; and every spirit that confesseth not Jesus 
 Christ come in the flesh, is not of God." (1 John iv.2, 3.) This 
 spirit appeared early in opposition to the apostolical doctrine ; 
 and Christ, who is both God and man, was as soon denied to 
 be man as God. Simon Magus,* the arch-heretic, first began, 
 and many after followed him. 
 
 And certainly, if the Son of God would vouchsafe to take 
 the frailty of our flesh, he would not omit the nobler part, our 
 soul, without which he could not be man. For " Jesus in- 
 creased in wisdom and stature ;" (Luke ii. 52.) one in respect 
 of his hody, the other of his soul. Wisdom belongeth not to 
 the flesh, nor can the knowledge of God, which is infinite, in- 
 crease : he then whose knowledge did improve together with 
 
 niuni redderent et responderent nativitas For Saturnilus or Saturninus followed his 
 
 et caro ; quia nee nativitas sine carue disciple Menander with his pututiie lan- 
 
 nec caro sine nativitate.' TertuU. de turn liominem, as Irenaeus ; and in phiiii- 
 
 Carne Chvisti, c. 1. tasmate tantiun venisse, as 'i'ertuilian 
 
 speaks, A-lv. Hieret. c. 46. After him 
 • Simon Magus first made himself to Valentinus and his followers, Epiphanes, 
 be Christ ; and what he feigned of him- Isidorus, and Secundus ; then the Mar- 
 self, that was attributed by others unto cosians, Heracleonita; and Ophitse, 
 Christ. ' Dixerat sein monte Sina Legem Cerdon, Marcion, Lucanus, and generally 
 Mosi in Patris persona dedisse Juda;is, the Rlanichees. Those were the Aokitoj 
 tempore Tiberii in Filii persona putative or <t>avTaa-iairrai, all conspiring in this, 
 apparuisse.' -S'. Afignst. Uteres. 1. So that Christ was not really what he ap- 
 St. Cyril represents him : Ovk \v irapKi, peared, nor did truly suffer what he 
 aXXs iinina-ii, aj; Xjis-tov 'imroZy (pavivTO,, seemed to endure. This early heresy 
 Catech. 6. From this Jsxnj-t? of his in- appeareth by the opposition which St4 
 ventioa arose the heresy of the A8x«T«i. Ignatius made unto it in his epistles. 
 
244 
 
 ARTICLE III. 
 
 his years must have a subject proper for it, which was no other 
 than a human soul. This was the seat of his finite understand- 
 ing and directed will, distinct from the will of his Father, and 
 consequently of his divine nature ; as appeareth by that known 
 submission, " not my will, but thine be done." (Luke xxii. 42.) 
 This was the subject oftiiose affections and passions which so 
 manifestly appeared in him : nor spake he any other than a 
 proper language, when before his suffering he said, " My soul 
 is exceeding sorrowful, even unto death." (Matt. xxvi. 38.) 
 This was it which on the cross, before the departure from the 
 body, he recommended to the Father: teacliing us in whose 
 hands the souls of the departed are : for " when Jesus had 
 cried with a loud voice, he said. Father, into thy hands I com- 
 mend my spirit; and having said thus, he gave up the ghost." 
 (Luke xxiii. 46.) And as fiis death was nothing else but the 
 separation of the soul from his body ; so the life of Christ as 
 man did consist in the conjunction and vital union of that soul 
 with the body. So that he which was peiject God, was also 
 perfect man, of a reasonable soul and iliunian Jiesh subsisting. 
 Which is to be observed and asserted against the ancient he- 
 retics,* who taught that Christ assumed human flesh, but that 
 
 unto that body in the place of 
 
 the Word or his Divinity was 
 an informing soul. 
 
 * Of tliis kind two several sects were 
 most remarkable, the Ariansand the Apol- 
 liiiarians. Arius taught that (Christ had 
 rotliing of man but the Hesh, and with 
 that the Word was joined. 'Ajeio; Ji <ra^xa 
 
 tk; -^vx^tt Tov Xoycv Iv -rri irafxl xiyit ysyo- 
 vhai.- Alhan. de Adv. Christ), c. ApoUiiiar, 
 1. ii. §. 3. So Felicianus the Arian, in 
 Vigil, de Unitate Triii. c. 17. ' Ita eninj 
 a majoribus nostris semper est traditum, 
 quod Cliristi corpus ad vicem anima; com- 
 munis ipsius Filii Dei habitus animarit ; 
 nee accessione animalis spiritus indigens 
 fueril, cui inhabitans fons vitai potuit con- 
 ferre quod vixit.' Eunomiua followed 
 him in tliis particular : "A^tiof St Kal Uivo- 
 utOi a-Si/xa fxh oiiTov i-patrav EiX>i4>ivai, Sto- 
 rr.ra. Je 4'"X'^'' Ev'ipj'lxEvai ^r.t X^Ei'av. Theod, 
 I. V. cont. llitr. c. 11. Apoliiiiaris distin- 
 guished between the soul and the mind, 
 the ■\'vx}i and the vouf, and acknowledged 
 that the Word assumed the body and the 
 soul, or ■\'V)(n of man, but not the mind or 
 spirit, or the vol/f, but the Word itself was 
 in the place of that. ' Apollinaristas Apol- 
 linaris instituit, qui de anima Christi ab 
 Ecclesia Catholica dissenserunt, dicentes, 
 sicut Ariani, Deum Christum camem sine 
 anima suscepisse. In quaestione testi- 
 nioniis Evangelicis victi, mentpm, qua ra- 
 tionalis est anima hominis, non fuisse in 
 anima Christi, sed pro hac ipsum verbum 
 
 in ea fiiisse, dixerunt.' This was then 
 the clear difference between the Arian 
 and Apollinaiian heresy: • Apollinaristas 
 quidem carnis et animae naturam sine 
 mente assuiiipsisse Deumcredunt, Ariani 
 vero carnis tantummodo.' Facuiidus, l.ix. 
 c. 3. p. 38'-'. So that two things are to 
 be observed in the Apollinarians, their 
 philosophy and their divinity : their phi- 
 losophy, in making man consist of three 
 distinct parts, the body, the soul, and the 
 mind ; their divinity, in making the hu- 
 man nature of Christ to consist but of 
 two, the body and the soul, and the third 
 to be supplied by the Word. Which is 
 excellently expressed by Nemesius d« 
 Nat. Horn, in respect of his philosophy : 
 TivEf /UEV, XV es-rl xal TlXuTht;, aXX)iv tlvai 
 TKV -i-v^fr.v, xal aXXov TOV voZv Jsy^aTiyaVTEJ, 
 EX Tfiiv T5V tti.'^pDTrov <n;V£3-Tttvai SouXoi-rat, 
 cJifxaTC^, xa.1 •^:jXri;,x.al vsu. oTi hy-<i\o6Qriirt 
 xai 'ATToXXivafio; d rnj AacJixEia? yiy6[x£vo( 
 ETTicrxo'sroj- tcStov ya^ 9ri;*a/u£voc Tov Bi/uiXtti 
 Ti-f oIxEi'ac Jo'^>if , xai Ta XoiTTa ■7r;03-»)XoJd^i)« 
 xara ro tlnlTov liyi^a. c. 1. init. And by 
 Theodoret in respect of his Divinity : 
 Za^xaj^rvai Je tov ©eov E4»ia-E Xoyov, aSifxa, xai 
 ■^'V^h av£»XD<(>:Ta ou Tr.v XoyiXr,v, aXXi Tr,» 
 aXoyov, m (J-turix^v, nyoin ^ooTixw, TtVE{ dvojua. 
 ^tva-i. TOV Je voCv aXXo ti Trapa Ttiv ^•''X^' ^'* 
 yat XEyoDV, oix e<}»)3-6V aVEiX?<})5a(, aXX* a^nia-at 
 Tr,y Sriiay <fu«-j» eij to wXupia-ai t»u vou rtn 
 XfE'ai'. Haret. Fab, 1. iv. $. 8. 
 
WHICH WAS CONCEIVED. 245 
 
 Thus the whole perfect and complete nature of man was 
 assumed by the Word,* by him who was conceived and born of 
 a woman, and so made a man. And being the divine nature 
 which he had before could never cease to be what before it was, 
 nor ever become what before it was not; therefore he who was 
 God before by the divine nature which he had, was in this in- 
 carnation made man by that human nature which he then as- 
 sumed ; and so really and truly was both God and man.f And 
 thus the third Article from the conjunction with the second, 
 teacheth us no less than the two natures really distinct in 
 Christ incarnate. 
 
 For if both natures were not preserved complete and distinct 
 in C^rzs^ it must be either by the conversion and transubstan- 
 tiation of one into the other, or by commixtion and confusion 
 of both into one. But neither of these ways can consist with 
 the person of our Saviour, or the office of our Mediator. For 
 if we should conceive such a mixtion and confusion of sub- 
 stances as to make a union of natures, we should be so far from 
 acknowledging him to be both God and man, that thereby we 
 should profess him to be neither God nor man, but a person 
 of a nature as different from both, as all mixed bodies are dis- 
 tinct from each element which concurs unto their composition. 
 Besides, we know there were in Christ tlie atfections proper to 
 the nature of man, and all those infirmities which belong to us, 
 and cannot be conceived to belong to that nature of which the 
 divine was but a part. Nor could our humanity be so com- 
 mixed or confounded with the Divinity of our Saviour, but that 
 the Father had been made man as much as the Son, because 
 the divine nature is the same both of the Father and the Son. 
 Nor ought we to have so low an esteem of that infinite and in- 
 dependent BeingjJ as to think it so commixed with or immersed 
 in the creature. 
 
 Again, as the confusion, so the conversion of natures is im- 
 possible. For first, we cannot with the least show of ])roba- 
 bility conceive the divine nature of Christ to be transubstan- 
 tiated into the human nature; as those whom they call Flan- 
 drian Anabaptists^ in the Low-Countries at this day maintain. 
 There is a plain repugnancy even in the supposition ; for the 
 
 * 'Quid a Patre Christus acceperat, dam genere duas naturas in unam arbi- 
 
 nisi quod et induerat 1 hominem sine dii- tremur redactas esse subslantiam : hu- 
 
 bio, carnis animaque texturam.' TertuH, jusniodi enim commixtio partis lUriusque 
 
 de Resur. cam. c. 34. ' Hoc toto credente corruptio est. Deua enim qui capax est, 
 
 jam mundo, puto quod et D<emones con- non capabilis, penetrans, non penetra- 
 
 fiteantur Filium Dei natum de Maria Vir- bilis, iniplens, non irnplebilis, qui ubique 
 
 gine, et carnem naturae bumanae atque simul totus, et ubique diflusus est per iii- 
 
 animam suscepisse.' S. hier. init. Apol. fusionem potentiaa suae, misericorditer 
 
 2. advers. Riiffinum, col. 745. naturae mixtus est bumanas, non Lumana 
 
 t Nuv iri l7ri<f)an) avSfaTroi? avro; oIto? o natura naturre est mixta Divinaj.' Lcpa 
 
 yiytt, /ixo'vj; a|U<f>a;, Geoj te xai av^^eovoi;. rii/s Libel. Emend, p. 9. 
 Cltm. Aleiand. adv. Gentes, c. i. p. 3. § Teste P>piscopio, Instit. Tlieol. 1. iv, 
 
 t ' Absit ita credere, ut conflatili quo- c. 8. 
 
246 
 
 ARTICLE III. 
 
 nature of man must be made, the nature of God cannot be made, 
 and consequently cannot become the nature of man. The im- 
 material, indivisible, and immortal Godhead cannot be divided 
 into a spiritual and incorruptible soul, and a carnal and cor- 
 ruptible body ; of which two humanity consisteth. There is 
 no other Deity of the Father than of the Son; and therefore if 
 this was converted into that humanity, then was the Father 
 also that man, grew in knowledge, suffered, and died. We must 
 not therefore so far stand upon the propriety of speech, when 
 it is written, (John i. 14.) " The Word was made Hesh," as to 
 destroy the propriety both of the Word and of the^e*7j.* 
 
 Secondly, We must not, on the contrary, invent a conversion 
 of the human nature into the divine, as the Eutychians of old 
 did fancy. For sure the incarnation could not at first consist 
 in such a conversion, it being unimaginable how that which had 
 no being should be made by being turned into something else. 
 Therefore the humanity of Christ could not at the first be made 
 by being the Divinity of the Word. Nor is the incarnation so 
 preposterously expressed, as if the flesh were made the Word, 
 but that the Word was made flesh. And if the manhood were 
 not in the first act of incarnation converted into the divine na- 
 ture, as we see it could not be ; then is there no pretence of 
 any time or manner, in or by which it was afterwards so tran- 
 substantiated.f Vain therefore was that old conceit of Euty- 
 
 * In that proposition, o Xoyo; tra^^ lyi- 
 UTo, there hath been strange force used 
 by men of contrary jutlgments, and for 
 contrary ends, as to the word lyivsra. The 
 Socinians endeavouring to prove it can 
 have no other sense than simply y'liif, the 
 Word was flesh : the Flandrian Anabap- 
 tists stretching it to the highest sense of 
 faclam est, the Word was made flesh. It 
 is confessed that the verb yUs^Sai in the 
 use of the Greek language is capable of 
 either interpretation : it is also acknow- 
 ledged that the most ancient interpreters 
 were divided in their renditions. For the 
 Syriac rendered it Nin iCWZ KThnn Kt rer- 
 bum carofiiit ; the ancient Latin, Et ver- 
 bum caro factum est. It cannot be denied 
 but in the Scriptures it hath been used in- 
 differently in either sense. And the same 
 old Vulgar translation in some places ren- 
 ders it, as the Syriac doth here, Matt. x. 
 16. ■yinaSiB Bvv <f>{3vt/^oi if oi 04.11;, Estate 
 frgn jirudeutes siciit sirpentcs ; and 25. 
 
 ApxlTov TOD /uaHiiTj! iva yEvi) 
 
 SiJee 
 
 Xo; alrov, Siijjiciut discipulo ut sit sicut 
 magister ejus. From whence it is evident 
 that they placed not the force in the sig- 
 niflcation of the word -yiviaBai, but in the 
 circumstance of the matter in which it 
 was used. Howsoever, neither of these 
 interpretations prove either of these opi- 
 nions. For if it be acknowledged that the 
 
 Word was flesh, and it hath been already 
 proved and presupposed by St. John in 
 his precedent discourse, that the Word 
 had a former being antecedent to his being 
 flesh ; it followeth, that he which was be- 
 fore the Word, and was not flesh, if after 
 he were flesh, must be made such. And 
 so the Socinian observation falls. Again, 
 if he which was made flesh was the Word, 
 and after he was made such was still the 
 Word, as certainly he was, and is still 
 the same ; then his being made or becom- 
 ing flesh can no way evacuate that na- 
 ture, in which he did before subsist. And 
 so the F'landrian interpretation is of no 
 validity. 
 
 t This was the proper opinion of Eu- 
 lyches, as appeareth by his own confes- 
 sion in the Council of Chalcedon : 'O,«o- 
 Xoyi Ik Suo >^uyim yiyiyra-^ai riv KtJfiov hf^St 
 TTjo Tiif hda-iaii;, fxBTa Ss t»iv enwcnV /uiitv <J>u- 
 (Tiv ofXBXcyS). Act. 1. Two distinct natures 
 he confessed at first, but when the union 
 was once made, he acknov.-ledged but 
 one. But when that union was made he 
 expressed not, nor could his followers 
 agree ; some attributing it to the concep- 
 tion, some to the resurrection, others 10 
 the ascension. Howsoever, when they 
 were united, his opinion clearly was, that 
 the human nature was so absorbed into 
 the divine, so wholly made the same, that 
 
WHICH WAS CONCEIVED. 
 
 247 
 
 dies, who thought the union to be made so in the natures, that 
 the humanity was absorbed and wholly turned into the Divi- 
 nity, so that by that transubstantiation the human nature had 
 no longer being. And well did the ancient fathers, who op- 
 posed this heresy, make use of the sacramental union between 
 the bread and wine and the body and blood of Christ, and 
 thereby shewed, that the human nature of Christ is no more 
 really converted into the Divinity, and so ceaseth to be the 
 human nature, than the substance of the bread and wine is 
 really converted into the substance of the body and blood, and 
 theieby ceaseth to be both bread and wine. From whence it 
 is by the way observable, that the Church in those days under- 
 stood no such doctrine as that of transubstantiation.* 
 
 it ce."""d wholly to be what it was, and 
 so there was but one, that is, the divine 
 nature remained. This is sufficiently ex- 
 pressed by St. Leo, who was the strongest 
 opposer of him, and speaketh thus of his 
 opinion, Scrm. 8. de Nativ. ' Hie autem 
 recentioris sacrilei;ii profanus assertor 
 unitiouem quidem in Christo duarum con- 
 fessus est naturarum ; sed ipsa uuione 
 id dixit efFectum, ut ex duabus una rema- 
 neret, nullatenus alterius exsistente sub- 
 stantia.' And the Eranistes in tlie dia- 
 logue of Theodoret arguing for that opi- 
 nion, being urged to declare whether in 
 that union one nature was made of them 
 both, or one remaining, the other did not 
 so, answered plainly : *Eyi riiv &£o't>it« 
 hiyu) fjt.efA.ivixivai.naTaTroinvai Je Iwo Tairn; 
 rhv av^fcuTTOTma. Dialog, ii. p. 77. 
 
 • I'here can be no time in which we 
 may observe the doctrine of the ancients 
 so clearly, as when they write professedly 
 against a heresy evidently known, and 
 make use generally of the same arguments 
 .against it. Now what the heresy of Eu- 
 tyches was, is certainly known, and the 
 nature of the sacrament was generally 
 made use of as an argument to confute it. 
 Gelasius bishop of Rome hath written an 
 excellent book against Eutyches, de dua- 
 bus iialuris hi Cliristo, in Biblioth, Patr. 
 Lat. t. V. par. 3. p. 671. in which he pro- 
 poundeth their opinion thus : ' Euty- 
 chiani dicunt unam esse naturam, id est, 
 Divinam ;' and, ' sola exsistente Deitate, 
 Humanitas illic esse jam destitit.' That 
 then which he disputes against is the tran- 
 substantiation of the human nature into 
 the divine. 'Jhe argument which he 
 makes use of against it is drawn from the 
 eucharist : ' Certe Sacramenta quae su- 
 mimus corporis et sanguinis C'hristi Di- 
 vina res est, propter quod et per eadem 
 Divina; efficimur consortes naturEe : et 
 tamen esse non desiriit substantia vel na- 
 tura Panis et Viiii. Et cer*e imago et 
 
 similitudo corporis et sanguinis Christi 
 in actione mysteriorum celebrantur. Satis 
 ergo nobis evidenter ostendilur, hoc nobis 
 de ipso Christo Domino sentiendum, quod 
 in ejus imagine profitemur, celebramus, 
 et sumimus, ut sicut in banc, scilicet, in 
 Divinam, transeant, S. Spiritu perficiente, 
 substantiam, permanenles tamen in suae 
 proprietate natura; ; sic illud ipsum my- 
 sterium principale, cujus nobis efficien- 
 tiam virtutemque veraciter repra;sentant, 
 ex quibus constat proprie permanenlibus, 
 unum Christum, quia integrum verumque, 
 permanere demonstrant.' In which words 
 it is plain he affirms the union of the hu- 
 man nature of Christ to be the principal 
 mystery, the representation of tliat mys- 
 tery to be in the sacrament of the eucha- 
 rist : he concludes from thence, that as 
 in the representation the substance of the 
 bread and wine remaineth in the propriety 
 of their own nature, so the human nature 
 of Christ in the greater mystery doth still 
 remain. In the margin of this place ia 
 the Bibliotheca Putiitm there is printed 
 Caute, as if there could be any danger in 
 observing the sense of the fathers, when 
 they speak so expressly and conside- 
 rately. In the same manner we find a 
 disputation between a heretic and a ca- 
 tholic in the second dialogue of Theo- 
 doret, where Eranistes, as a heretic, asks 
 Orthodoxus by what names he calls the 
 bread and wine after consecration ; who 
 answers, The body and blood of Clirist : 
 from whence Eranistes argues, p. 85. 
 
 "ilffTTSJ TCtVl/V Ta CU/x^ii'ha TOU iiff'TTOTIXoZ g-ai- 
 
 /uaTof TE xoj al'fxaro; oXXa fjclv elat Wfa T?f 
 lEjaTixHf iTTixyinaicu;, fAlra. Je ■ynnvtTrmXna'tt. 
 (A.iTaBa'K'hnai xai ETEpa yneraf oL'-rai to itr 
 a-TTorinov 3-uf/.a. [xiya, Triv ova.'A>)'>j-iv ei't T>iy si* 
 o-iov ju£T£|3Xi'iS>i Tw Sti'av As the symbolt 
 of the body and blood of Christ are one thing 
 before consecration, and ufter that change 
 their name, and become another ; so the body, 
 of Christ aftei his ascension is changed in/:* 
 
248 ARTICLE III. 
 
 Being then he which is conceived was the onlj/ Son of God, 
 and that o///y Son begotten of the substance of the Father, and 
 so always subsisted in the divine nature ; being by the same 
 conception he was made truly man, and consequently assumed 
 a human nature; being these two natures cannot be made one 
 either by commixtion or conversion, and yet there can be but 
 one Christ subsisting in them both, because that only Son was 
 he which is conceived and born : it followeth, that the union 
 which was not made in the nature, was made in the person of 
 the Word ; that is, it was not so made, that out of both natures 
 one only should result, but only so, that to one person no other 
 should be added. 
 
 Nor is this union only a scholastic speculation, but a certain 
 and necessary truth, without which we cannot have one Christ, 
 but two Christs, one Mediator, but two Mediators ; without 
 whicii we cannot join the second Article of our Creed with 
 the third, making them equally belong to the same person; 
 without which we cannot interpret the sacretl Scriptures, or 
 understand the history of our Saviour. For certainly he which 
 was before Abraham, was in the days of Herod born of a wo- 
 man ; he which preached in the days of Noah, began to preach 
 in the days of Tiberius, being at that time about thirty years 
 of age ; he was demonstrated the Son of God with power, who 
 was the seed of David according to the flesh ; he who died on 
 the cross, raised him from the dead who died so, being " put 
 to death through the flesh, and quickened by the Spirit;" 
 (1 Pet. iii. 18.) he was "of the fathers as. concerning the flesh," 
 who was "God overall blessed for ever." (Rom. ix. 5.) Being 
 these and the like actions and aflections cannot come from the 
 same nature, and yet must be attributed to the same person; 
 
 the divine substance. To this Orthodoxus Who sees not then, that Theodoret be- 
 
 answers : 'Ea'xa;? af? t<fwEf ajxuj-iv, You lieved no more that the bread is converted 
 
 are tukcn in your own nets. Ovie yk^ fjura into the body, than that the body is con- 
 
 TQV ayiacTiuov Tijuua-Tixi <ri',u0oXa rHjoixiiof verted into the Divinity of Christ ? Who 
 
 l^ia-rarai <^va-tcti^, fxivit yif Iwl tJJ? Trpcrifaf perceives not that lie thought the bread 
 
 ovcrlctt;, xai ToD o-p^ii/waxof, xai toD aiJoi^f, xai to be as substantially and really bread 
 
 ofa-ra Ej-Ti Hai atrra., oTa xal wpoTEfov «v after the consecration, as the body of 
 
 The bread and ivine eteii after consecration Christ is really a body after his ascen- 
 
 leave not their own nature, but remain in sion 1 The same argument is used by 
 
 their former substance, shape, and form. In St. Chrysostorn upon the same occasion 
 
 the same manner: VLal imno to a-ZfAa to against the Apollinarians in his epistle ad 
 
 ^£v Trp'JTEfov eTJoc e'p^ei Kal a-)(r,fA,a xai TiEfi- Ctesarium, not yet published in Greek, 
 
 ypa'fnv, nal awa^ a.Tt'hx; tl'TTHv, tw to3 cii- and by Ephraimus in Photii Biblioilieca 
 
 fxam; evj-iav The bodu of Christ hath the against the Eutychians. As therefore 
 
 same form, figure, and shape, and indeed the all the /wETaa-Tsip^E/ais-i? of the sacramental 
 
 Same bodily substance. And when Eranis- elements makeih them not cease to be 
 
 tes still objects, that the bread is called of the same nature which before they 
 
 the body, and not bread ; Orthodoxus were ; so the human nature of Christ, 
 
 answers that he is mistaken : Ov yaf c-Z/xa joined to the divine, loselh not the nature 
 
 juovov, aXXa xai ajTof ^*)>i? ovofxd^iTctt, oCtwc of humanity, but continueih with the Di- 
 
 «uT9c Kypio; Trfoo'KyojEtiyi, xai auro Ss o-5^a vinity as a substance in itself distinct; 
 
 dtToy avo/xa^ofxev (ruifxa' For it is not only and so Christ doth subsist not only ex, 
 
 called the b^uiif, but also bread of life, and but in dnabus naturis, as the Council of 
 
 the body itself vie call the divine body. Chalcedon determined against Eutychea. 
 
BY THE HOLY GHOST. 
 
 249 
 
 as we must acknowledge a diversity of natures united, so must 
 we confess the identity of the person in whom they are con- 
 joined, against the ancient heresy of the Nestorians,* con- 
 demned in the Council of Ephesus. 
 
 Bij the Holy Ghost. 
 
 Having thus dispatched the consideration of the first Per- 
 son concerned in this Article, and the actions contained in it 
 so far as distinctly from the rest they belong to him, we de- 
 •scend unto the other two concerned in the same ; and first to 
 him whose operation did precede in the conception, the Holy 
 Ghost. Which second part some may think to require a three- 
 fold consideration ; first, of the conception ; second/y, of the 
 person ; thirdly, of the operation. But for the person or ex- 
 istence of the Holy Ghost, that is here only mentioned ob- 
 liquely, and therefore to be reserved for another Article, where 
 it is propounded directly. And for the conception itself, that 
 
 • Tliis heresy dolh most formally con- 
 tradict these words of the Creed, because 
 it immediately denies this truth, that the 
 eternal Son of God was conceived and 
 born. And in vain did Nestorius seek, 
 not only to avoid it in the Nicene Creed, 
 but to make use of the words of the Creed 
 even against the unity of the person of 
 Christ. St. Cynl had well objected the 
 series, order, and consequence of that con- 
 fession : "E<pri h kyitt. K.rt\ fj.tyk'Kn SuvoJo;, 
 ai/Tov Ix. 0EOU naxpof xaxi <f>u(r»v vVov fj-ovoynri , 
 Tcy EJt 0£oy a\r,&ivau (5eov aXd&ivov, to <}>if to 
 £x rou <f)5i/TCf, Tcv Ji en Tx vavra. TrSTroirixiv 
 Tlarh^, xareXSlStv, ira«xa)3?vai te xal 
 Ivav^^uTTn^ai, ira^iTv, avao-Twai T? TpiTij 
 hfJ.ifa., y.ai a>£XS£~v e'j ol^-itoui;. Epist. b. p. 
 2.5. I'he strength of this objection lies in 
 this, that Clirist, the only-begotten Son, 
 begotten of the Father before all worlds, 
 was incarnate. The answer of Nestorius 
 was in this manner : UiS-nvo/jiBV tit; Toy 
 Ku^iov h/XMi In^oZv X^io'tIv, tov u\m aliraj tov 
 lA-ovayiw- a-KoTriTOv oTTcuf 'Utovi;, X}i<nlg, nal 
 fiovoyiyh^, nal vli;, TTfOTfpov S-evtej, Ta xoivi 
 Trg Seo'tdtoj Ka] ovSjodttothtoj, ii; Sj^eXi'ou?, 
 ovo/xara Tin Tnv fng £vav9ja)7riio"Ew;, xai Tou 
 •TTaQoi/i;, >uti tHj avas'ria-tx;, SToixdoixsvirt 
 Ta^aSoo-iv. Ibid. p. 26. And the strength, or 
 rather the weakness, thereof is this : that 
 first the Council placed the names of Jesus 
 Christ, and the only-begotten Son, names 
 common to the Divinity and humanity of 
 Christ: and then upon them built the 
 doctrine of his incarnation. Whereas it 
 is evident that, supposing the only-begotten 
 a term common to the humanity and 
 Divinity, yet the Council clearly expounds 
 itof the eternal generation, adding imme- 
 
 diately, begotten of his Father before all 
 icorlds ; neither is there any word between 
 that exposition and the incarnation, but 
 such as speak wholly of Christ as God. 
 Therefore that only begotten Son, who 
 was begotten of his Father before ati worlds, 
 descended from heaven, and was incar- 
 nate. Thus St. Cyril in his second epistle 
 to Nestorius, and Nestorius in his second 
 to him. Which mistake of his seems yet 
 more strange to me, when I consider in 
 the same epistle of Nestorius that funda- 
 mental truth asserted, which of itself suf- 
 ficiently, nay, fully confutes his heresy : 
 for he acknowledgeth the name of Christ 
 to be, aTraQoZi; Kal 7ra6i)T«f oucrictf iv lUovaSixw 
 TTjOs-JUTro) TT^ajtiyc^lav o'rifj.avrixhy , iliid. and 
 consequently, Christ himself to be a single 
 person in a double nature, pas.sible and 
 impassible : which once granted, it evi- 
 dentl\' followeth, that he which was born 
 from eternity, was also born in time, for 
 by those several nativities he had those 
 several natures ; that he which was im- 
 passible as God, might, and did suffer 
 as man, because the same person was 
 of an impassible and a passible nature ; 
 impassil)le as God, passible as man. 
 Wherefore by that which Nestorius hath 
 confessed,andnotwitlistanding that which 
 he hath objected, it is evident out of the 
 Nicene Creed, that the Son of God, be- 
 gotten of his Father before all worlds, 
 was incarnate and made man; and as 
 evident out of the Apostles' Creed, es- 
 pecially expounded by the Nicene, that 
 the same only-begotten Son was conceived 
 by the Hc'.y Ghost, and born of the Virgin 
 Mary. 
 
260 ARTICLE III. 
 
 beloi]ji;eth not so properly to the Holy Ghost, of whom the 
 act cannot be predicated. For tliough Christ was conceived 
 by ifie Hulj/ Ghost, yet the Holy Ghost did not conceive him, 
 but said unto the Virgin, "Thou shalt conceive." (Luke i, 31.) 
 There remaineth therefore nothing proper and peculiar to this 
 second part, but that operation of the Holy Ghost in Chrht's 
 conception, whereby the Virgin was enabled to conceive, and 
 by virtue whereof Christ is said to be conceived by him. 
 
 Now when we say the conception of our Saviour was wrought 
 by the operation of the Spirit, it will be necessary to observe, 
 first, What is excluded by that attribution to the Spirit; 
 secondly, What is included in that operation of the Spirit. 
 
 For the first of these, we may take notice in the salutation 
 of the angel, when he told the blessed Virgin she should con- 
 ceive and bring forth a son, she said, " How shall this be, see- 
 ing I know not a man?" (Luke i. 34.) By which words she 
 excludeth first all men, and then herself: all men, by that as- 
 sertion, " 1 know not a man;" herself, by the question, " How 
 shall this be, seeing" it is so ? First, our Melchizedeck had 
 no father on earth; in general, not any man, in particular, not 
 Joseph. It is true, "his mother Mary was espoused to Jo- 
 seph :" but it is as true, *' before they came together, she was 
 found with child of the Holy Ghost." (Matt. i. 18.) We read 
 in St. Luke, (ii. '21.) that " the parents brought up the child 
 Jesus into the temple :" but these parents were not the father 
 and the mother, but as it followeth, " Joseph and his mother 
 marvelled at those things which were spoken of him." (Ibid. 
 33.) It is true, Philip calleth him "Jesus of Nazareth, the 
 son of Joseph:" (John i. 45.) and which is more, his mother 
 said unto him, " Behold, thy father and I have sought thee 
 sorrowing :" (Luke ii. 48.) but this must be only the reputed 
 father of Christ, he being only, " as was supposed, the son of 
 Joseph, which was the son of Eli," (Luke iii. 23.) Whence 
 they must needs appear without all excuse, who therefore af- 
 firm our Saviour to have been the proper son of Joseph, be- 
 cause the genealogy belongs to him ; whereas in that very 
 place where the genealogy begins, Joseph is called the sup- 
 posed father. How can it then therefore be necessary Christ 
 should be the true son of Joseph, that he may be known to be ^ 
 the son of David, when in the same place where it is proved ' 
 that Joseph came from David, it is denied that Christ came 
 from Joseph 1 And that not only in St. Luke, where Joseph 
 begins, but also in St. Matthew, where he ends the genealogy. 
 •* Jacob begat Joseph the husband of Mary, of whom was born 
 Jesus, who is called Christ." (Matt. i. 16.)* Howsoever then 
 the genealogies are described, whether one belong to Joseph, 
 
 • Indeed in our translation, whom may relate to both, as well as one, and to Josepb 
 as well as Mary ; but in the orginal it evidently belongs to Mary : To» 'losinK}. rovayJga 
 Mapwc, e£ ?f iytvyrSti 'imroZt. 
 
BY THE HOLY GHOST. 251 
 
 the other to Mary, or both to Joseph, it is from otlier parts of 
 the Scriptures infallibly certain, not only that Christ descended 
 lineally from David according to the Hesh, but also that tlie 
 same Christ was begotten of the Virgin Mary, and not by 
 Joseph. 
 
 Secondly, As the blessed Virgin excluded all mankind, and 
 particularly Joseph, to whom she was then espoused, by her 
 assertion ; so did she exclude herself by the m.anner of the 
 question, shewing that of herself she could not cause any 
 such conception. Although she may be thought the '* root 
 of Jesse," vet could she not germinate of herself; though Eve 
 were the mother of all living, yet generation was founded on 
 the divine benediction which was given to both together : for 
 " God blessed them, and said unto them, Be fruitful and mul- 
 tiply, and replenish the earth." (Gen. i. 28.) Though Christ 
 was promised as the " seed of the woman," yet we must not 
 imagine that it was in the power of woman to conceive him. 
 When the Virgin thinks it impossible she should conceive be- 
 cause she knew not a man, at the same time she confesseth 
 it otherwise as impossible, and the angel acknowledgeth as 
 much in the satisfaction of his answer, " For with God nothing 
 shall be impossible." (Luke i. 37.) God then it was who 
 immediately and miraculously enabled the blessed Virgin to 
 conceive our Saviour; and while Mary, Joseph, and all men 
 are denied, no person which is that God can be excluded from 
 that operation. 
 
 But what is included in the conception by the Holy Ghost, 
 or how his operation is to be distinguished from the concep- 
 tion of the Virgin, is not so easily determined. The words by 
 which it is expressed in Scripture are very general : First, as 
 they are delivered by way of promise, prediction, or satisfac- 
 tion to Mary; "The Holy Ghost shall come upon thee, and 
 the power of the Highest shall overshadow thee :" (Luke i. 35.) 
 Secondly, as they suppose the conception already past ; 
 "When his mother Mary was espoused to Joseph, before they 
 came together, she was found with child of the Holy Ghost;' 
 (Matt. i. 18.) and give satisfaction unto Joseph, " Fear not to 
 take unto thee Mary thy wife, for that which is conceived in 
 her is of the Holy Ghost:" (Ibid. 20.) Now being the ex- 
 pressions in the Scriptures are so general, that from thence 
 the operation of the Spirit cannot precisely be distinguished 
 from the concurrence of the Virgin ; much less shall we be 
 able exactly to conclude it by that late distinction made in 
 this Article, conceived by the Holt/ Ghost, born of the Virgin; 
 because it is certain that the same Virgin also conceived liim 
 according to the prophecy, (Isa. vii. 14.) "Thou shalt con- 
 ceive and bear a son:" and therefore notwithstanding that 
 distinction, the difficulty still remains, how he was conceived 
 by the Spirit, how by the Virgin. Neither will any difference 
 
252 
 
 ARTICLE II. 
 
 of prepositions* be sufficient rightly co distinguish thes(! ope- 
 rations. Wherefore there is no other way to bound or deter- 
 mine the action of the Holy Ghost, but by that concurrence 
 of the Virgin which must be acknowledged with it. For if 
 she were truly the mother of Christ (as certainly she was, and 
 we shall hereafter prove), then is there no reason to deny to 
 her in respect of him whatsoever is given to other mothers in 
 relation to the fruit of their womb ; and consequently, no 
 more is left to be attributed to the Spirit, than what is neces- 
 sary to cause the Virgin to perform the actions of a mother. 
 When the Scripture speaketh of regeneration, or the second 
 birth, it denieth all which belongeth to natural procreation, 
 describing the *' sons of God" as begotten " not of bloods, 
 
 • As coiiceptiis <le Spiritu S., natus ev 
 Maria Virgiiie. St. Auguslin imleeJ hath 
 delivered a distinction between de and ez, 
 after this manner, speaking to those words 
 of the apostle : ' Quoniam ex ipso, el ■per 
 ipsum, el in ipso, sunt omnia. Ex ipM non 
 hoc signilicat quod de ipso. Quod enim 
 de ipso est, potest dici ex ipso ; non au- 
 tem omne quod ex ipso est, recte dicitur 
 de ipso. Ex ipso enim coElum et terra, 
 quia ipse fecit ea ; non autem de ipso, 
 quia non de substantia sua. Sicut aliquis 
 homo si gignat filium, et faciat domum, 
 ex ipso filius, ex ipso domus ; sed filius 
 de ipso, sicut domus de terra et ligno.' 
 De Nat. Bo)ii adv. Ma'iich. c. 27. 'Jhis 
 distinction having no foundation in the 
 Latin tongue, is ill made use of for the 
 illustration of this Article, because in the 
 Greek language of the Testament there is 
 no such diversity of prepositions, for as 
 we read of Mary, 1^ Sc eyim^n o ^Ins-ov;, 
 so also of the Holy Ghost, ei/j'Si ev yaa-Tf;] 
 ip^ouj-tt EJt ■jTViVfjia.To; ayiou, and to Iv airri 
 ylnr,Qiv Ix, wvEy/wttTof es"tiv ayiov. It is 
 therefore said as well £)t TrvEi^/uaTOf, as l» 
 Majt'af. Again, the Vulgar observeth no 
 such difference, as rendering for the one, 
 de qua naius est Jesus, and for the other, 
 in utero htihens de Spirita S. Correspon- 
 dontly in the Greek Creeds, <ruXXt;<f6EVTa 
 Ik wvEtj;uoTo{, yivttiSkvra Ik Majiaf , or as in 
 the Nicene, ejc ■7r\ivy.art>; xal Mapi'ac. And 
 the Latin not only de Spiritu S. ex Maria 
 Viri^^ine, but sometimes de Spiritu S. et 
 Muvia Virgine, and de Maria Virgine, 
 Chrysoiogus and St. Augustin often de 
 Trinilute. Wherefore in vain have the 
 schools first accepted of St. Angustin's 
 distinction, and then applied it to Christ's 
 conception ; first taking the preposition 
 de to signify no less than a procession from 
 the substance of the cause, and then ac- 
 knowledge Christ so begotten of the Holy 
 Ghost, because the eternal Son who was 
 so begotten was of the same substance 
 with the Holy Ghost. Thus Thomas 
 
 Aquinas has delivered the subtiky, Sum. 
 p.. 3. q. 32. a. if. ' In Spiritu S. duplex 
 habitudo consideratur respectu Christi. 
 Nam ad ipsum filium Dei, qui dicitur 
 esse conceptus, habet habitudinem con- 
 substantialitalis ; ad corpus autem ejus 
 habet habitudinem causa; efficientis. Ha-c 
 autem prffipositio de utramque habitudi- 
 nem designat, sicut cum dicimus hominem 
 aliquem esse de suo patre. Et ideo con- 
 venienter dicere possumus Christum esse 
 conceptum de Spiritu S. hoc modo, quod 
 efficientia Sp. S. referatur ad corpus as- 
 sumptum, consubstantialitas vero ad per- 
 sonam assumentem.' But this distinc- 
 tion of consubstantiality and effective 
 causality can make nothing for the pro- 
 j)riety of the phrase ; for the preposition 
 de signifielh the material cause as well as 
 the efficient, it must do so in respect of 
 that which is the effect, if it require that 
 the thing which is made be made of the 
 substance of that de quo est : then must 
 Christ, according unto that which is made, 
 be made of the substance of the Holy 
 Ghost ; or, to speak in the words of the 
 Scripture, ' Quod in ea natum est, de Spi- 
 ritu Sancto est.' Where either that which 
 was conceived in the Virgin must be ac- 
 knowledged of the substance of the Holy 
 Ghost, or else the preposition de must not 
 be taken in St. Augustin"s sense. How- 
 ever, being there is but one preposition 
 lit, common to both in the original Greek , 
 being the vulgar translation useth de in- 
 differently for either ; being where they 
 have distinguished de and ex, they have 
 attributed e.r, which doth not signify con- 
 substantiality, to the V'irgin, of whom they 
 confess he did assume the substance of 
 his body, and de, which signifieth (as they 
 say) consubstantiality to the Holy G hose, 
 of whose substance he received nothing : 
 it followeth, that the difference in the 
 prepositions can no way declare the dif- 
 ferent concurrence of the Spirit and tbo 
 Virgin in Christ's conceptiou. 
 
BY THE HOLY GHOST. 253 
 
 nor of the will of the flesh, nor of the will of man, but of 
 God:" (John i. 13.) and in the incarnation of our Saviour, 
 we remove all will or lust of the flesh, we deny all will of man 
 concurring; but as the bloods in the language of the Hebrews 
 did signify that substance of which the flesh was formed in the 
 womb, so we acknowledge in the generation of Jems Christ, 
 that he was made of the substance of his mother. 
 
 But as he was so made of the substance of the Virgin, so 
 was he not made of the substance of the Holy Ghost, whose 
 essence cannot at all be made. And because the Holy Ghost 
 did not beget him by any communication of his essence, 
 therefore he is not the father of him, though he were conceived 
 by him. And if at any time I have said, Christ was begotten 
 by the Holy Ghost of the Virgin Mary, if the ancients speak 
 as if he generated* the Son, it is not so to be understood, as 
 if the Spirit did perform any proper act of generation, such as 
 is the foundation of paternity. 
 
 Again, as the Holy Ghost did not frame the human nature 
 of Christ out of his own substance; so must we not believe 
 that he formed any part of his flesh of any other substance 
 than of the Virgin. For certainly he was of the fathers ac- 
 cording to the flesh, and was as to that truly and totally the 
 son of David and Abraham. The Socinians, who will acknow- 
 ledge no other way before Christ's conception by which he 
 could be the only-begotten Son of God, have been forced to 
 invent a strange conjunction in the nature of Christ: one part 
 received from the Virgin, and so consequently from David 
 and from Abraham, from whom that Virgin did descend ; 
 another framed by the Spirit, t and conjoined with it; by the 
 
 • As Chrysologus, Serm. d7. ' Ubi homo i!le Dei filius a conceptione et na- 
 
 Spiritus general, Virgo parturit, totum tivitate proprie noij fuisset.' And again : 
 
 divinum geritur, nihil humanura.' And ' Necessitas magna fuit ut Christus ab 
 
 Serm. 62. ' Stupenti mundo solus aperit initio vitee sua? esset Dei Filius, qualis 
 
 quid est, quod Spiritus general, Virgo futurus non fuisset, nisi Dei virtute aliquid 
 
 concipit, Virgo parit.' creatum fuisset quod ad coiistituendum 
 
 t ' Deus ipsemet ad sanguinem Marise Chrisii corpus una cum Marife sanguine 
 
 addidit aliammateriam, ex quibus deinde concurril.' Thus while tliey deny the 
 
 Christus conceplusetnalus est.' S?na/cn(s, eternal generation of the Son, they esta- 
 
 De Vern et Naturali Dei Fil'w, c. 2. ' Verum blish a temporal in such manner as is not 
 
 manet generationem et banc dici posse, consonant with that word which they 
 
 quatenus in Deum ea cadere potest, si ad pretend wholly to follow, and have made 
 
 sanguinem Maris addita sit ex parte Dei a body of Christ partly descending from 
 
 materia, ex qua cum sanguine Maria; the Father, partly not : and whereas as 
 
 juncta natus sit Christus.' Ih.c.S. What man he is like to us in all thmgs, sin only 
 
 this was thus added to the substance of excepted ; they have invented a body, 
 
 the Virgin, he elsewhere explains : ' Nos partly like ours, ))artly not, and so in no 
 
 Dei virtutem in Virginis uterum aliquam part totally like. Indeed some of the 
 
 substantiam creatam vel immisisse aut ancients did speak so as to make the 
 
 ibi creasse affirmamus, ex qua, juncto eo Holy Ghost the semen Dei ; as Tertullian: 
 
 quod ex ipsius Virginis substantia ac- ' Ergo jam Dei filius ex Patris Dei semiHe, 
 
 cessit, verus homo generatus fuit.' This i. e. Spiritu, ut esset hominis filius, care 
 
 he doth not only without any authority ei sola erat ex hominis carne sumenda 
 
 afi!irm, but ground upon it the sonship of sine viri semine. Vacabat eiiim viri se- 
 
 Christ, For so it follows : ' Alias enim men apud habentem Dei semen.* Decor 
 
254 ARTICLE III. 
 
 one part of which humanity he was the son of man, as by the 
 other part he was the Son of God. 
 
 The belief of this is necessary to prevent all fear or suspicion 
 of spot in t!iis Lamb, of sin in this Jesus. Whatsoever our 
 original corruption is, however displeasing unto God, we may 
 be from hence assured there was none in him, in whom alone 
 God hath declared himself to be well pleased. " Who can 
 br-ng a clean thing out of an unclean?" saith Job (xiv. 4.); 
 a c»ean and undefiled Redeemer out of an unclean and defiled 
 nature? He whose name is Holiness, whose operation is to 
 sanctify, the Holy Ghost. Our Jesus was like unto us in all 
 things as born of a woman, sin only excepted, as conceived by 
 the Roll/ Ghost. This original and total sanctification of the 
 human nature was first necessary, to fit it for the personal 
 union with the Word, who, out of his infinite love, humbled 
 himself to become flesh, and at the same time, out of his in- 
 finite purity, could not defile himself by becoming sinful flesh. 
 Secondly, The same sanctification was as necessary in respect 
 of the end for which he was made man, the redemption of 
 mankind : that as the first* Adam was the fountain of our im- 
 purity, so the second Adam should also be the pure fountain 
 of our righteousness. " God sending his own Son in the like- 
 ness of sinful flesh, condemned sin in the flesh ;" (Rom. viii. 3.) 
 which he could not have condemned, had he been sent in sin- 
 ful flesh. " The Father made him to be sin for us, who knew 
 no sin, that we might be made the righteousness of God in 
 him;" (2 Cor. v. 21.) which we could not have been made in 
 him, but that he "did no sin," (1 Pet. ii. 22.) and knew no 
 sin. For, whosoever is sinful wanteth a Redeemer ; and he 
 could have redeemed none, who stood in need of his own re- 
 demption. We are redeemed "with the precious blood of 
 Christ:" (1 Pet. i. 19.) therefore precious, because "of a 
 Lamb without blemish, and without spot." (Ibid.) Our 
 atonement can be made by no other high-priest than by him 
 who is "holy, harmless, undefiled, and separate from sinners." 
 
 Chrht. c 18. And St. Hilary calls it : Salvator inducitur loquens, Morlo me a 
 'Semeiitivain ineuntisSpiritusefficaciani.' ripuit muler meu, Spirkus Sciiicttis.' Tb 
 
 ere 
 
 I. 2. 'le Trill, c. "26. 15ut in this they only is only this difference, that one is founded 
 
 understood the operation of the Spirit, upon the authority of Scripture, the other 
 
 loco seminis. And wliosoever spake of upon the authority of a pretended, but no 
 
 any proper semen, they abhorred ; as ap- Scripture: the one niaketh the Holy Ghost 
 
 pears by the 191st Sermon de Tempore: a partial, the other a total mother. 
 ' Necut quidam sceleratissimi opinantur, * ' lllud unura peccatum, quod tarn 
 
 SpiritumS.dicimuspro semiue fuisse,sed magnum in locoethabitu tantae felicitatis 
 
 potentia et virtute Creatoris operatum.' admissum est, ut in uno homine origina- 
 
 1 know not whether be the greatest folly ; liter, atque, ut ita dixerim, radicaliter, 
 
 to make the Holy Ghost the father, as totum genus humanum damnaretur, non 
 
 these men have done, by creating part of solvitur ac diluitur nisi per unum Medi- 
 
 his body by way of seminal conjunction ; atorem Dei et hominum, hominem Chris- 
 
 ot to make the same Spirit mother of tum Jesum, qui solus potuit ita nasci, ut 
 
 Christ, as the Nazaienes did. ' In l>an- ei opus non esset renasci.' -^August. 
 
 gelio Hebrajorum quod lectitant Nazarsei, Enchirid. cap. 48. 
 
BY THE HOLY GHOST. 255 
 
 (Heb. vii. 26.) We cannot "know that he was manifested tc 
 take away our sins/'* except we also know that "in him is no 
 sin." (1 John iii. 5.) Wherefore, being it is so necessary to 
 believe the original holiness of our human nature in the person 
 of our Saviour ; it is as necessary to acknowledge that way by 
 which we may be fully assured of that sanctity, his concep- 
 tion by the Holy Ghost. 
 
 Again, it hath been observed^ that by this manner of 
 Christ's conception is declared the freedom of the grace of 
 God. For as the Holy Ghost is God, so is he also called the 
 Gift of God : and therefore the human nature in its first ori- 
 ginal, without any precedent merit,;}; was formed by the Spirit, 
 and in its formation sanctified, and in its sanctification united 
 to the Word ; so that the grace was coexistent, and in a man- 
 ner connatural with it. The mystery of the incarnation is fre- 
 quently attributed in the Scriptures to the love, mercy, and 
 goodness of God. "Through the tender mercy of our God 
 the day-spring from on high hath visited us:" (Luke i. 78.) In 
 this " the kindness and love of God our Saviour towards man 
 appeared." (Tit. iii. 4.) And though these and such other Scrip- 
 tures speak properly of the love and mercy of God to man 
 alone, offered unto him in the incarnation of our Saviour, and 
 so directly exclude the merits of other men only ; yet because 
 they speak so generally with reference to God's mercy, they 
 may well be thought to exclude all universally. Especially 
 considering the impossibility of merit§ in Christ's humanity, 
 in respect of his conception ; because all desert necessarily 
 precedeth its reward, and Christ was not man before he was 
 conceived, nor can that merit which is not. 
 
 Thirdly, Whereas we are commanded to be holy, and that 
 even as he is holy; by this we learn from what foundation this 
 holiness must flow. We bring no such purity into the world, 
 nor are we sanctified in the womb ; but as he was sanctified 
 at his conception, so are we at our regeneration. He was con- 
 ceived not by man, but by the Holy Ghost, and we are " not of 
 
 * ' In quo non est peccatum, ipse venit hominis qui filius Dei : ac sic in humans 
 auferre peccatum. Nam si esset in illo naturae assumptione fieret quoJammodc 
 peccatum, auferendum esset illi, non ipse ipsa gratia naturalis, quae nullum pecca- 
 auferret.' S. Auf^tist. Tract. 4. in 1 loan. turn posset admiltere. Quae gratia pro- 
 $'8' _ ptereaperSpiritum S. fueratsignificaiiJa, 
 
 t By St. Augustin : ' Ex hoc qund de quia ipse proprie sic est Deus, ut etiam 
 
 Spiritu S. est secundum hominem nati- dicatur Dei Donum.' Id. ibid. c. 40. 
 vitas Christ), quid aliud quam ipsa gratia 
 
 demonstratur.' Enchir. c. 37. ^ • Cum ad naturam Dei non pertineat 
 
 * ' Modus iste quo natus est Christus natura humana, ad personam tamen uni- 
 de Spiritu S. non sicutlilius, et de Maria geniti Filii Dei per gratiam pertinet 
 V'irgine sicut filius, insinuat nobis gra- humana natura; et tantam gratiam, ut 
 tiam Dei, qua homo, nullisprwcedentibus nulla sit major, nulla prorsus ;equaiis. 
 meritis, in ipso exordio naturre sua? quo Neque enim illam susceptionem hominis 
 esse CQspit, Verbo Dei copularetur in tan- ulla nierita pia>cesserunt, sed ab ilia sus- 
 tam persona; unitatem, ut idem ipse ceptione meri;a ejus cuncta cceperunt.' S. 
 caset filius Dei qui filius hominis, et f-lius August. Tract. 82. in l.mn. 
 
266 ARTICLE III. 
 
 blood, nor of the will of the flesh, nor of the will of man, but 
 of God." (John i. 13.) The same overshadowing powerwhich 
 formed his human nature, reformeth ours; and the same Spirit 
 assureth us a remission of our sins,* which caused in him an 
 evemption from all sin. He which was was born for us upon 
 his incarnation, is born within us upon our regeneration. + 
 
 All which considered, we may now render a clear explication 
 of this part of the Article, whereby every person may under- 
 stand what he is to profess, and express what is the object of 
 his faith, when he saith, I believe in Jesus Christ, ivhich was 
 conceived bij the Holy Ghost. For hereby he ought to intend 
 thus much : 1 assent unto this as a most necessary and infal- 
 lible truth, that the only-begotten Son of God, begotten by 
 the Father before all worlds, very God of very God, was con- 
 ceived and born, and so made man, taking to himself the hu- 
 man nature, consisting of a soul and body, and conjoin- 
 ing it with the divine in the unity of his person. I am fully 
 assured that the Word was in this manner made flesh, that he 
 was really and truly conceived in the womb of a woman, but 
 not at"ter the manner of men; not by carnal copulation, not 
 by the common way of human propagation, but by the 
 singukir, powerful, invisible, immediate operation of the Holy 
 Ghost, whereby a Virgin was beyond the law of nature enabled 
 to conceive, and that which was conceived in her was originally 
 and completely sanctified. And in this latitude I profess to 
 believe in Jesus Christ, which was conceived by the 
 Holy Ghost. 
 
 Born of the Virgin Mary. 
 
 The third person considerable in this third Article, is re- 
 presented under the threefold description of her name, con- 
 dition, and action. The first telleth us who it was, it was 
 Mary; the second informeth us what she wd.?., ^ virgin ; the 
 third teaches us what she did, she conceived and bare our 
 Saviour, and brought forth the Son of God ; which was born of 
 the Virgin Mary. 
 
 The evangelist, relating the annunciation, taketh particular 
 notice of this name ; for shewing how an angel was sent unto 
 a " virgin espoused to a man," he first observed that his " name 
 was Joseph ;" and then that the " virgin's name was Mary :" 
 (Luke i. 27.) not for any peculiar excellency in the name itself, 
 or any particular application to the Virgin arising from the 
 
 • ' Ea gratia fit ab initio fidei suee est ut nullum haberet ille peccatura.' 5. 
 
 homo (iuicun<|urt Cliristiauus, qua gratia August, de Vrade^t. Sauct. c. \b- 
 homo ille ab iiiiiio suo factus est Chiistus. t ' Nolite desperare ; quod seniel na- 
 
 De ipso Spiritu et hie renatus, de quo turn est ex Maria, quotidie et in nobis 
 
 est ille nalus. Eodein S])iritu tit in nobis nasc.itur.' S. Hieroii. Comm in Psal 
 
 remissio peccatoram, quo Spiritu factum Ixxxiv. 17 
 
BY THE HOLY GHOST. 
 
 257 
 
 origination of it, as some have conceived ;* but only to denote 
 that singular person who was then so well known to all men, 
 being espoused unto Joseph, as appeareth by the question of 
 his admiring countrymen, " Is not this the carpenter's son ? 
 Is not his mother called Mary ?" (Matt. xiii. 55.) Otherwise 
 the name was common even at that time to many ; to the sister 
 of Lazarus, (John xi. I.) to the mother of James and Joses, 
 (Matt, xxvii. 56.) to the wife of Cleophas, (John xix. 25.) to 
 the mother of John, whose surname was Mark, (Acts xii. 12.) 
 to her who was of Magdala in Galilee, (Luke viii. 2.) to her 
 who bestowed much labour on St. Paul, (Rom. xvi. 6.) Nor is 
 there any originalf distinction between the name of these, and 
 of the mother of our Lord. For as the name oi' Jesus was the 
 
 • For some have thought the dignity 
 of the Virgin to be denoted in her name. 
 As Gregory Nyssen (or rather his inter- 
 polator) Hmnit. ill Natal. Chriiti : 'Emt- 
 Siv Irep^Sti TO TraiJt'ov, iivifxas-e fx'iv avTW 
 Mafj'av, a)( av X3.I Sii tS; ETrotyUjUiaf to Si'jJo- 
 Toy JiayHjuav&Ei'i) t>?j y^k>i.Ti%. Mistaking, 
 as I conceive, the origination of Mary 
 for. that of Anna, her mother ren. Thus 
 he thought o-ruce, others ddmiiiion, to be 
 contained in her name. 'H Maji'a Ij^ocij- 
 VEuETat KV^ix, aXXa !ta; IXwi';. Ku^iovyap etsxi 
 Tin EXTriSa Tov TravToc iio3-fA.ou X^iJ-Tov. Auctor 
 Homil. de Land. B. MariiT, siih nomine 
 Epiphdiiii. tUtu Toiyttjouv h ^^afi? (toJto 
 yip h 'Awi i^fxr,viviTa.i) Tfjv xusUv rovra 
 ya.) irnfx^lvii Tnf Maji'aj tI hofjia. Damasc. 
 Orthiid. Fid. 1. iv. c. 15. S. Hieron. de 
 Noin. Hehraicis, col. 1478: 'Sciendum 
 quod Alaria sermone Syro Domina nun- 
 cupatur.' So Chrysologus : ' Dignitas 
 Virgiuis annunciatur ex nomine : nam 
 Miiriii Hebraso sermone, Latine Domina 
 nuncupatur. Vocat ergo Angelas Domi- 
 nam, ut Dominatoris genetricem trepi- 
 datio deserat servitutis, quam nasci et 
 vocari Dominam ipsa sui germinis fecit 
 et impetravit auctoritas.' Serm. 142. 
 ' Sermone Syro Maria Doraina nuncu- 
 patur, et pulcre, quia Dominum genuit.' 
 Isidor. Hiipal. Oiig. 1. vii. c. 10. 'J"he 
 same Isidore with others gives another 
 etymology : ' Maria illuminatrix, sive 
 Stella maris ; genuit enim lumen mundi.' 
 Ibid. And Bernard, Homil. 2. super 
 Missus est : ' Loquemur pauca et super 
 hoc nomine, quod interpretatum maris 
 Stella dicitur, et raatri Virgini valde con- 
 venienter aptatur. Ipsa namque aptis- 
 sime sideri comparatur, quia sicut sine 
 sui corruptione sidus suum emittit radium, 
 sic absque sui lajsione Virgo parturit 
 filium.' So far not amiss. But when 
 from a bad etymology he makes worse 
 divinity, calling her the Star of Jacob, and 
 attributing unto her the light of our 
 
 minds, the life of our graces and extirpa- 
 tion of our vices (the work of the Spirit 
 of Christ), when in the midst of all our 
 temptations, horrors of conscience, and 
 depths of despair, he adviseth us imme- 
 diately to a ' Respice Stellim, Mariam 
 cogita, ^Mariam invoca ;' his interpreta 
 tion can warrant no such devotion. This 
 etymology also descended from St. Je- 
 rome, wlio in his interpretation of the 
 names in Exodus, as from Philo : ' Maria 
 illuminatrix mea, vel illuminans eos, aut 
 Smyrna maris, vel stella maris.' De Nom. 
 Hebr. col. 1464. And again, on the 
 names in St. Matthew : ' Mariam plerique 
 existimant interpretari, illuminant me 
 isti, vel iHuminatrix, vel Smyrna maris ; 
 sed mihi nequaquarn videtur. Melius 
 autem est ut dicamus sonare earn steWam 
 maris, sive amarum mare.' lliid. col. 
 1478. ' E^/xn^lvnai traXiV h Magi'i o-yuilfva 
 6a\i.trff-ti;. Homil. de Laudibus B. Mariie. 
 ' Diets sunt et ante Maris multa;: nam 
 et Maria soror Aaron dicta fuit, sed ilia 
 Maria amaritudo maris vocabatur.' S, 
 Ambros. Instit. ^irg. c. 5. Indeed that 
 ub amaritudine, without the adjection ot 
 mare, is the etymology observed by the 
 Jews; as appears by tlie author of the 
 Life of Moses, who relating how Amram 
 took Jochebed to wife, and of her begat 
 a daughter, addeth, -j no noir xnpm 
 ♦»n "mob on »5a ^ivon "bnn H-nn nya 
 
 bxiur -33 She was called Miriam, because at 
 that time the Egyptians, ivho were the off- 
 spring of Cham, made the lives of the sons 
 of Israel bitter. And in the like manner 
 Sedar 01am, niTO OV bj no TWi/ KipJ. 
 
 t This is to be observed, by reason of 
 some learned men, who make the name 
 of the Virgin different from that of others 
 called Mary in the Gospel, upon two 
 grounds, in respect of the accent, and 
 the termination ; the one being Mapiiju, 
 the other Ma^ia : the first with a Hebrew 
 termination, indeclinable, and the accenl 
 
258 
 
 ARTICLE HI. 
 
 same with Joshua, so this of 3Iart/ was the same with Miriam • 
 The first of which name recorded was the daughter of Amram, 
 the sister of Moses and Aaron, a prophetess ; to whom the 
 bringing of Israel out of Egypt is attributed as well as to her 
 brethren. "For I brought thee up out of the land of Egypt 
 (saith the Lord), and redeemed thee out of the house of ser- 
 vants ; and I sent before thee Moses, Aaron, and Miriam." 
 (Mic. vi. 4.) As she was exalted to be one of them who brought 
 the people of God out of the Egyptian bondage; so was this 
 Mary exalted to become the mother of that Saviour, who 
 through the red sea of his blood hath wrought a plenteous re- 
 demption for us, of which that was but a type : and even with 
 the confession of the lowliness of a handmaid she seems to 
 bear that exaltation in her name.+ 
 
 tw uitima ; the latter with a Greek termi- 
 nation, declinable, and the accent in jieii- 
 idlima. As "Ovo^a rr; Traffliyou Mufia/j., 
 Lukei. 27. in the nominative : 'Airoy^a- 
 •ias-Siat B-hv Mtt^ii/x, Lukeii. b. in the da- 
 tive : M'n (p'jBnK; ■JTo.pa.'ka^iTv Mali's u., .Matt. 
 
 20. in the accusative 
 
 y.n <p!, 
 
 Ma^ia/x, Luke i. 30. in the vocative case. 
 All which belong to the Virgin, who is 
 never named Maji'a : as none of the 
 rest by any of the evangelists is ever 
 called Ma^tafx. But notwithstanding this 
 observation, we find the same Virgin's 
 name declined; as, Mv>is-Tii/fl£»Vii{ Tn? /toi- 
 Tfoj alrcv Maji'af, Matt. i. 18. and, Ivv 
 yvvai^l xal Ma^ia, rr, fxr,T^l Toi/^'lnrou, Acts 
 i. 14. both which must come from the 
 Greek termination Mapi'a in recto. And, 
 on the contrary, that Wary which St. Paul 
 msntioncth, hath the same Hebrew ter- 
 mination with the Virgin, 'Ar'jra.a-a.a-^s 
 Mapiaix, JiTif TToXXi ixomao-jv tl; h/xaj, 
 Rom. xvi. 6. Beside, the Syriac trans- 
 lation makes no difference between the 
 name of these and of the Vifgin ; as Dno 
 3pj?n ncN Dnm xn^bnjD .Mark xv. 40. 
 So again, Nmnx Dnoi Kri'blJU Dna Matt, 
 xxviii. 1. And ilierefore iherecan benosuf- 
 ficient foundation for any such distinction. 
 * For whereas we first read, Lxod. xv. 
 20. nN«32n Dno the L.\X. translate it, 
 y/taftay, h 7r;0<})?Tif, and the Vulgar Lat. 
 Maiiu Pr(?/'/i('(i.vsa. The Hebrew first was 
 Dno Miirjam ; the Syriac altering the 
 
 pronunciation, not the letters, nno Mar- 
 yam, as for bvim, blM. And because the 
 
 Greek language admitteth nojod conso- 
 nant, they pronounced it Ma^ia/x. Though 
 sometimes indeed, even the Greeks did 
 use the barbarous pronunciation in the 
 barbarous words, as Lucian with the La- 
 tins makes 'louSaTci; of three syllables, 
 'UuSaTo; trtfor fxSi^ot l^aSf i 'KaQiv. 
 
 Tragopodagr. 172. 
 
 Again, because no Greek word endelh 
 in ;u, to make it current in that language, 
 it was necessary to alter the termination, 
 according to their custom ; as for Annibal 
 'Avv»(3aj, Asdrubal 'As-Jpoi^^af, Amilkar, 
 'A|*iXxaj, and Kai'v, Kaij. 'ibis was to bo 
 done sometimes by addition ; as Ni;^ 
 Ni;joC, 'a0eX 'A^EXoj, Aafxix^ AayuE;^oc, 
 'lapfflttjiJoc, 'Evi'f "Evcdc-o;, ih^ £?3oc, 'Aii^ 
 'AJa^uo;, 'A^^aajt* "Agja^cc and 'ABfaafin;. 
 And so for Maeik/X, Ma^lifX/xn or Ma.-iajUVi!. 
 Josephus, Mafiafxn rov TTaiJsf ah^^h, of 
 Miriam the sister of Moses ; whom in 
 another place he calls aJ£X<f>;v alrcZ Majia- 
 ^vnv. I'herefore he thought the name of 
 Miriamne to be the same with Miriam, 
 And as the Greeks were wont to add their 
 own terminations to exotic words ; so did 
 they at other times leave out the exotic 
 terminations, if thereby their own were 
 left. As for n«ax et mn 'A^ia and 'Ana, 
 for HDX et mi 'Ark and Za^i, for mn 
 ©afi, for Majiaf* Ma^i'a. Wherefore from 
 the Hebrew Mirjam came, by variety of 
 pronunciation, at first the Syriac Marjam; 
 and from the Syriac Marjam, at first, only 
 by variation of the pronunciation, Majiaju, 
 then for the propriety of termination, Mapta. 
 t For though that interpretation Do- 
 mina may seem to some conveniently 
 enough from KtO, yet that being rather 
 from the Chaldees, cannot so well agree 
 with Miriam ; nor is the O so properly 
 added at the end, as to the beginning of 
 a Hebrew word, where it is usually in 
 words of simple signification Heeman- 
 tical. Again, though D* "la may signify 
 sinyna maris, or i7/i(nii;i<j(r(.r, which St. Je- 
 rome rejected ; and slella (or rather stilla, 
 which is properly no) tiiaris, or amarum 
 mare, which he rather embraced : yet 
 these compositions are not so proper or 
 probable at all, especially in a name dis- 
 syllable. Though the Jews themselves 
 deduce it from "nn, to signify the bitter, 
 nets of the Egyptian bondage, as we read 
 
BORN OF THE VIRGIN MARY. 259 
 
 Beside this name of the blessed Virgin, little hath been dis- 
 covered to us. Christ, who commended the faith of the cen- 
 turion, the love of Mary Magdalen, the excellences of John 
 the Baptist, hath left not the least encomium of his mother. 
 Ths evangelists, who have so punctually described the city, 
 family, and genealogy, of Joseph, make no express mention of 
 her relations, only of her cousin Elizabeth, who was of the 
 tribe of Levi, " of the daughters of Aaron." (Luke i. 5.) Al- 
 though it be of absolute necessity to believe that he who was 
 born of her descended from the tribe of Judah, and the family 
 of David ; yet hath not the Scripture clearly expressed so much 
 of her, nor have we any more than an obscure tradition of her 
 parents Joachim and Anna.* 
 
 Wherefore the title added to that name maketh the distinc- 
 tion : for as divers characters are given to several persons by 
 which they are distinguished from all others of the same com- 
 mon nomination, as Jacob is called Israel, and Abraham the 
 friend of God, or father of the faithful ; so is this Mary suf- 
 ficiently characterized by that inseparable companion of her 
 name, the Virgin.f For the full explication whereof more can- 
 not be required, than that we shew, first. That the Messias was 
 to be born of a virgin, according to the prediction of the pro- 
 phets; secondly, That this Mary, of whom C7/r/sMvas born, 
 was really a virgin when she bare him according to the rela- 
 
 in Midrasli van>r beside the two authors gory Nyssen's Homily produceth, he con- 
 before quoted, Dnvon mar Ona riNnpa fesseth taken from apocryphal writings. 
 Dn "n ns yet still the addition of the final And divers of the like relations descended 
 mem is not proper; or if that should stand from the prime and greatest heretics. The 
 for Dn there were no good account to be Gnostics had a book among them, which 
 given of thejii(/. Whereas if we deduce was called rswa Mapiaj. Epiphan. Hteres, 
 it from the rwlix nil with the addition of 26. §. V2. Amongst the Manichees Seleu- 
 the Heemantic mem, the notation is evi- cus wrote the history of the Virgi-.i. And 
 dent, and the signification clear, as of one the Protevangelium Jacobi deceived many 
 exalted above others. in relations of this nature. Among which 
 • 1 call this a tradition, because not in many being certainly false, it is not now 
 the written word: and ohscure, because easy (if at all possible) to distinguish 
 the first mention we find of it was in the what part of them or particular is true, 
 fourth century. Epiphanius first informs ' Quod de generatione Mari* Faustus po- 
 us, who speaking of Joseph, says he knew suit, quod patrem habuerit ex tribu Levi 
 thasvnnch : rvyaiKo. fxivn^i ttlTmrr, vhicrei, sacerdotem quendam nomine Joachim, 
 xai Si)XS!=tv T? (^va-ii, xaXiA fj.nT^o{ " Avyrii;, quia Canonicum non est, non me constrin- 
 xai Ix TTttTfo; 'ixamifjL. Harei. 715. §. 17. git,' saith St. Augustin, 1. xxiii. contra 
 Again : Ei ayyiXcu; Trjos-ituvETa-flai ov SiXsi, Faiistuni, c. 9. 
 
 wos-ft) fAaWov thv aTTo "avvhc yeyi^vty.iiriv, Tr,v t Ti'c TTOTS, ri ev TToi'a ysvta TEToX/txuxE xaX£iV 
 
 IxToiJ 'ivcixel/A, rn "Ana. SsSaj^ii/xsv;* ; Hares. to on/ma. Mttfia; Trf ayU^, xal EjiwraJjasvof ovK 
 
 79. §. 5. where he makes mention of the elB'vii I'rrwyxe to TrafSEvov; 'e^ ai/Tiv yap tZv 
 
 ' history of Mary, and the tradition con- IttiSetiwv ovofAaTwv xai riic a^STKfiJTrcKf'aivEiTi 
 
 cerningher nativity. 'H t?? Mafia; la-Tcpia, rexfA.r,^ia, 'A^ia^ara fASvya.^ hifxa^ixv Ei'Xii- 
 
 xeti 'ira^aioo'ei; £p^5U7(V, OTt ifl'iOn rS irar^l <^a.a-:v oi JiKaioi ixaa-Ttii irpETrovTWC, xal i; nj- 
 
 ttuTHc 'I'jinxtifj. EV tr, Ifhfxo), ort h ywh <rov /"0^£. KaiT.v ^wev 'A;3paa;tt Trpos-STEflu to, 4)4Xo{ 
 
 a-wvsiX>)<f)t/ra, &c. Damasc. Oithod. Fid. 1. Beov, xa.) oh J(aXu3iio-£Tat- tw Se 'laxiS, to 
 
 iv. c. 15. and Orig. contra Celsum de Pan- 'l9-fa>iX xaXErc-Sai, xal cl» «xXoi«3no-ETai' 
 
 thera, 1. i. §. 32. What this history of xai toT; 'ATroc-ToXoif , to BoavepyEc, TouTEmi', 
 
 Mary was, or of what authority those tra- vUl Bpovrr.i;, xal olx aOTOKaTaXsi^iflflff-STar 
 
 ditionswere, we cannot learn out of Kpi- xaXtnayU Majia, to wapSivof, xa; ou Tp*- 
 
 phaniua. What the interpolator of Gre- wmj-itbi. Epiphan. Hieres. 78. $. 6. 
 
260 ARTICLE III. 
 
 tions of the evangelists ; thirdly, That being at once the mo- 
 ther of the Son of God, and yet a virgin, she continued for ever 
 in the same virginity, according to the tradition of the fathers, 
 and the constant doctrine of the Church. 
 
 The obdurate Jew, that he might more easily avoid the truth 
 of the second, hath most irrationally denied the first; resolved 
 rather not to understand Moses and the prophets, than to ac- 
 knowledge the interpretation of the apostles. It will therefore 
 be necessary from those oracles which were committed unto 
 them, to shew the promised Messias was to be born after a 
 miraculous manner, to be the son of a woman, not of a man. 
 The first promise of him seems to speak no less, " the seed of 
 the woman shall bruise the serpent's head :" (Gen. iii. 15.) for 
 as the name of seed is not generally or collectively to be taken 
 for the generation of mankind, but determinalely and indi- 
 vidually for that one seed, which is Christ ; so the woman is 
 not to be understood with relation unto man, but particularly 
 and determinately to that sex from which alone immediately 
 that seed should come. 
 
 According to this first evangelical promise followed that pre- 
 diction of the prophet, " The Lord hath created a new thing 
 on the earth, A woman shall compass a man." (Jer. xxxi. 22.) 
 That new creation of a man is therefore 7iew, and therefore a 
 creation, because wrought in a woman only, without a man, 
 compassing a man. Which interpretation of the prophet is 
 ancient, literal, and clear ; * and whatsoever the Jews have in- 
 vented to elude it, is frivolous and forced. For while they 
 force the phrase of compassing a man, in the latter part of the 
 prediction, to any thing else than a conception, they do not 
 only wrest the Scripture, but contradict the former part of the 
 promise, making the new creation neither new, as being often 
 done, nor a creation, as being easy to perform. 
 
 • For it is not to be denied that the, man shall compass a man." By the tes- 
 
 proper significationof a3D is circiin Jure or timony of R. fluuain the name of 11 Idi, 
 
 cingeie. 11. Judah has observed but one and R. Josuah the son of Levi, ")bo DT 
 
 interpretation uf this verb, in.»< y^v Dbi3 : T'T''''' cvn '3iy n'U'Qn This is Messiah the 
 
 and Kimchi testifieth that all words which J^iug, uf uhom it is laritten, (Psal. ii. 7.) 
 
 come from the root nao signify encom- " Ihis day have 1 begotten thee." And 
 
 passing or circuition. Therefore those again in Alidrash Tillim, upon the 2d 
 
 words, 133 aniDH nnpj must literally im- Psalm, R. Iluna in the name of R. Idi, 
 
 port no less than th-dt a woman shall en- speaking of the sufferings of the Messiah, 
 
 compass, or enclose a tmnt, which, with the saith, 'I'hat when his hour is come, God 
 
 addition of a new creation, may well bear shall say, nna VI.Nia'? -b:; -iH ")Oih! JOn 131 
 
 the interpretation of a miraculous con- Tm''' Dvn nirnn J >nnft create him with a 
 
 ception. Especially considering that the new creation. And so (by virtue of that 
 
 ancient Jews did acknowledge this sense, new creation) he sailh, This daq hate I 
 
 and did apply it determinately to the begotten thee. From whence it appeareth 
 
 1 : as appeareth in Bereshit Rabba that this sense is of itself literally clear, 
 Parash. 89. where shewing that God doth and that the ancient Rabbins did under- 
 Leal with that with which he woundeth, stand it of the Messias; whence it fol- 
 he saith, Ashe punished Israel in avirgin, loweth that the latter interpretations are 
 80 would he also heal them with a virgin, but to avoid the truth which we profess, 
 according to the prophet, "The Lord hath that Jesus was born of a virgin, and there- 
 created a new thing on the earth, a wo- fore is the Christ. 
 
BORN OF THE VIRGIN MARY. 261 
 
 But if this prophecy of Jeremy seem obscure, it will be suf- 
 ficiently cleared by that of Isaiali, "Behold a virgin shall con- 
 ceive and bear a son, and shall call his name Emmanuel." (Isa. 
 vii. 14.) The ancient Jews immediately upon the promultjation 
 if the Gospel,* understanding well how near this place did 
 press them, gave three several answers to this text : First, 
 denying that it spake of a virgin at all ; f secondly, asserting 
 that it could not belong to Jesus ;% thirdly, affirming that it was 
 fully completed in the person of Hezekiah.§ Whereas the 
 original word was translated a vit^gin, by such interpreters!] as 
 were Jews themselves, some hundred years before our Saviour's 
 birth. And did not the notation of the word, and frequent 
 use thereof in the Scriptures, persuade it. the wonder of the 
 sign given by the Lord himself would evince as much. But as 
 for that conceit, that all should be fulfilled in Hezekiah, it is so 
 manifestly and undoubtedly false, that nothing can make more 
 for the confirmation of our faith. For this sign was given and 
 this promise made (" a virgin shall conceive and bear a son") 
 at some time in the reign of Ahaz. This "Ahaz reigned but 
 sixteen years in Jerusalem ;" (2 Kings xvi. 2.) and Hezekiah 
 his son, who succeeded him, " was twenty and five years old 
 when he began to reign," (2 Kings xviii. 2.) and therefore born 
 several years before Ahaz was king, and consequently not now 
 to be conceived when this sign was given. Thus while the 
 ancient Jews name him only to fulfil the prophecy in whom it 
 
 • How soon these objections were made prajdicavit, et insignia ejus quae de eo 
 
 use of by the Jews, will appear by Justin nunciavit. Equidem Esaias praEdicat eum 
 
 Martyr, the first writer which made any Emnianuelemvocari oportere, dehinc vir- 
 
 considerable explication and defence of tutem sumpturuin Damasci et spolia Sa- 
 
 the Christian religion ; who, in his dialogue mari» adversus regem Assyriorum. Porro, 
 
 with Trypho the Jew, shews us what were inquiunt, iste qui venit neque sub ejus- 
 
 the objections of the Rabbins : 'Ettsi Je modi nomine est dictus, neque re bellica 
 
 vfxiit; xai o\ lilaa-naXoi vjaSiv toX/zSte Xej/eiv, functus.' Tertiill. adv. Juditos, c. 9. 
 /uuJe Ei{>)3-&ai Ev in ir^^'piTiU toZ 'Htuiov, § So Justin testifieth of the Jews, 
 
 iJou h TTapbivo!; hyas-T^i e|si, aXX", \lm h veShj speaking to Trypho, and in him to them : 
 
 Iv yaa-Tji \i^-\,CTa.i , Kai Ti^erai viov. p. 26'i. 'E^nyi's-^t rhv w^O'pr.rtiav if si; 'E^tniav toy 
 
 And Tertullian, whose works are full of yevo'^Evcv ijuSv CacriXEa. p. 26'i;. AndJ'rypho 
 
 the divinity of Justin : 'Si quando ad de- replies again to Justin : "l5a;^Ev ii; intmr 
 
 jiciendos aliquos ab hac divina prsdica- ei; Xj-kttov tov ijasTEpov aTroJ'EixvuEif v.^ricr^ai, 
 
 tione, vel convertere singulos simplices huiti; yx^ e!; 'E^Ex/av alnhv "KkyofA'-v ttitt^o- 
 
 quosque gestitis, mentiri audetis, quasi <f>iT£u^8ai. p. 30'2. 
 
 noa Virf^inem, sed jtivenculam, concepia- \\ The LXX. 'iJai/ h 'rra.f&iytii hyainfi 
 ram Scripturacontineat.' ^(fuers. Ji((/<f05, Xii^ETai. It is true, the rest of the inter- 
 cap, 9. et adv. Marcionem, lib. iii. cap. 13. preters, concurring with the objection of 
 
 t And as they soon began, so did they the Jews, translated it, 'iJou h vEavif, i. e. 
 
 goon, with this objection: ' Hodie toto addescentula, ox jnvencula. But as their 
 
 jam credente mundo, argumentantur Ju- antiquity so their authority is far short of 
 
 d»i, Esaia docente de Maria et virgini- the LXX. especially in this case. I shall 
 
 tate ejus, Ecce virgo in ittero cmicipiet, et not need to shew how the origination of 
 
 parietjilium, in Hebraeo juiencu/am scrip- noby from vhv proves no less. We know 
 
 tum esse, non virginem, id est, halina, non the affinity of the Punic tongue with the 
 
 bethuia.' S. Hieron. adv. Heliid. col. 439. Hebrew; and by the testimony of St. 
 
 t ' Dicunt Judffii, Provocemus istam Jerome, ' Lingua Punica, qua; de He- 
 
 prsdicaiionem Esaia;, et faciamus com- braeorum fontibus raanare dicitur, propria 
 
 parationem, an Christo, qui jam venit, virgo a/ma appellatur.' V. Lift. Qu<E4f. //e6, 
 
 Wmpetat illi prime nomen quod Esaias in Gen, c, 24. v. -IS. 
 
262 ARTICLE III. 
 
 is impossible it should be fulfilled, they plainly shew, that for 
 any knowledge which they had, it was not fulfilled till our 
 Saviour came : and therefore they cannot with any reason deny 
 but that i'. belonged unto the Messias, as divers of the ancient 
 Rabbins thought and confessed : and is yet more evident by 
 their monstrous error, who therefore expected no Messias in 
 Israel,* because they thought whatsoever was spoken of him 
 to have been completed in Hezekiah. Which is abundantly 
 enough for our present purpose, being only to prove that the 
 Messias promised by God, and expected by the people of God 
 before and under the Law, was to be conceived and born of a 
 virgin. 
 
 Secondly, As we are taught by the predictions of the pro- 
 phets, that a virgin was to be mother of the promised Messias; 
 so are we assured by the infallible relations of the evangelists, 
 that this Maty the mother of Jesus, whom we believe to be 
 Christ, was a virgin when she bare him, when she " brought 
 forth her first-born son." That she was a virgin when and 
 after she was espoused unto Joseph, appeareth by the narra- 
 tion of St. Luke (i. 27.); "for the angel Gabriel was sent from 
 God to a virgin espoused to a man whose name was Joseph." 
 After the salutation of that angel, that she was still so, ap- 
 peareth by her question, " How shall this be, seeing I know 
 not a man?" That she continued so after she conceived by 
 the Holy Ghost, is evident from the relation of St. Matthew : 
 for when she was "espoused unto Joseph, before they came 
 together, she was found with child of the Holy Ghost." (Matt, 
 i. 18.) That she was a virgin not only while she was with 
 child, but even when she had brought forth, is also evident 
 out of his application of the prophecy: "Behold, a virgin 
 shall be with child, and shall bring forth a son." (Matt. i. 23.) 
 For by the same prediction it is as manifest th^Lto. virgin should 
 bring J'orf/i, as conceive a son.i Neither was her act of par- 
 
 * It istheknown sayingofHillel, record- he inferred, that the Israelites were not 
 
 ed in Sanhedrin, c. Chelek, n-ira Dn"? ^-S to expect a Messias after Hezekiah: 
 
 tn-pm 'DO imbax n33U''?xnirb There is no which conclusion was also false. 
 Messias (<i the hrarldei, liccaiise theij /(du.; t ' Hmc est virgo quae in utero con 
 
 already enjoyed him in the diiyi of Hezekiah. eepit, virgoque peperit fiiiura. Sic enim 
 
 Divers of tlie latter Rabbins endeavour to scriptum est, Ecce virgo in utero concipiet, 
 
 mollify these words of Ilillel by their ct pariet Filiiim. Non enim concepturam 
 
 several expositions, but in vain. And R. tantummodo Virginem, sed et parituram 
 
 Joseph understood him better, who thought Virginem dixit.' S. Ainhros. Epiit. 7. ad 
 
 he took away all expectation of a >les- Siricium. So he argued from the pro- 
 
 sias, and therefore fairly prayed for him, phecy, and St. Augustin from the Creed: 
 
 Condonet Domiiius hoc R. Hil'el. Howso- ' Si vel pernascentem corrumperetur ejus 
 
 ever, it appears that from two principles, integritas, non jam ille de Virgine nasce- 
 
 whereof one was false, he gathered that retur ; eumque falso, quod absit, de vir- 
 
 fnlse conclusion. For first, he thought gine natitm tola conliteretur Ecclesia, 
 
 those words in Isaiah were spoken of the qua;, imitans ejus matrem, quotidie parit 
 
 Messias: which proposition was true. membra, et Virgo est.' Enc/iir. c. 3 1. As 
 
 Secondly, he conceived that those were also St. Ambrose in the same epistle : 
 
 spoken of Hezekiah, and fulfilled in him : ' Quae potuit Virgo concipere, potuit Virgo 
 
 ivhich proposition was false. From hence generare, quum semper conceptus praece- 
 
BORN OF THE VIRGIN MARY. 263 
 
 turition more contradictory to viiginity, than that former of 
 conception. 
 
 Thirdly, We believe the mother of our Lord to have been 
 not only before and after his nativity, but also for ever, the most 
 immaculate and blessed Virgin. For although it may be 
 thought sufficient as to the mystery of the incarnation,* that 
 when our Saviour was conceived and born, his mother was a 
 virgin ; though whatsoever should have followed after, could 
 have no reflective operation upon the first-fruit of her womb ; 
 though there be no farther mention in the Creed, than that he 
 wa.s born of the Virgin Man/: yet the peculiar eminency and 
 unparalleled privilege of that mother, the special honour and 
 reverence due unto that Son, and ever paid by her, the regard 
 of that Holy Ghost who came upon her, and the power of the 
 Highest who overshadowed her, the singular goodness and 
 piety of Joseph, to whom she was espoused, have persuaded 
 the Church of God in all ages to believe that she still conti- 
 nued in the same virginity, and therefore is to be acknowledged 
 the Ever-Vinrin Mari/.f As if the gate of the sanctuary in 
 the prophet Lzekiel were to be understood of her : "This gate 
 shall be shut, it shall not be opened, and no man shall enter in 
 by it; because the Lord, the God of Israel, hath entered in by 
 it, therefore it shall be shut." (Ezek. xliv. 2.) 
 
 Many, indeed, have taken the boldness to deny this truth, 
 because not recorded in the sacred writ; J and not only so 
 
 dat, partus sequatur. Sed si doctrinis might have done it. Apollinaris, or at 
 
 non creditur sacerdotum, credatur ora- least his followers, delivered the same, 
 
 ciilis ChristL, creilatiirinoiiitis Aiigelonim, says Epiphaniiis, and Ennomiiis with his, 
 
 credatur Symbolo Apostolorum, quod Ec- tov 'lai3-h<p fxerx tw a^paa-Tov Kvo<po^la.v crw- 
 
 clesia Romana intemeratum semper cu- aTrrsiv ov Trs^pwaa-i tjj TrapSiva, as Photius 
 
 stodit et servat.' And St. Basil upon oc- out of Philostorgius. Not that these 
 
 casion of the same prophecy : 'H alrh words in Photius were the words of Phi- 
 
 ywh Koi Trap&evof xai fxnnrn^, xai Iv tm kyi- lostorgius, for he was clearly an Euno- 
 
 a<r;(xf Tr.q Tta^bivia; fxivovaa, ncd tw riif t£- mian, and therefore would never express 
 
 Mcymla; ivhcyiav xXufovojUOuirtt. Homil. in their opinions with an ou wE^fixas-i. And 
 
 Sanct. Clirist, Gen. §. 4. ' Virgo peperit, as he always commended Eunomius, so 
 
 quia Virgo concepit.' Vigil, de imitate he was not commended but by an Euno- 
 
 Triv.it. c. 10. mian, that is, a man of his own sect. Aa 
 
 * Me^^i ya^ T?c xara Tnv oixevo/wiav vTtn- that epigram, 
 ^eiria^ ava-ynaia h 'jraf^ivU, TO $■' e<})S^?f aWo- 'Eiivo/JliayoZ. 
 
 y^VTT^ayy.oinrov rS Xoya) toD fxvcrm^iou Httra- 'iff-TOf'nv ETlXesra-a Qeou p^ajiTiTir* fO^^e-l. 
 
 X£i4-£<;^£v. S. Basil. Homil, in Sanct. C/irist. Which I therefore mention, because Go- 
 
 Geii. §. 5. tofred hath made an unnecessary emenda- 
 
 t For so the Greek Church always tion in the verse, IriXea-y a^iov, and a 
 
 called her ieiira^Sevoi, and from them the worse interpretation in the inscription, 
 
 Latins, Semper Virgo. taking the Eunomian to be a Catholic, 
 
 t First we read in the time of Origen, and the name of the sect for the name of 
 
 that some did maintain the virginity of a man ; and confirming this error by a 
 
 Mary no longer than to Christ's nativity. greater mistake, saying Eunomianus was 
 
 ' In tantam nescio quis prorupitinsaniam, the name of a man, twice spoken of in 
 
 ut assereret negatam fuisse Mariam a Suidas, once in Ewjuiavoc and again in 
 
 Salvatore, eo quod post nativitatem illius tXoua-e. It is true indeed Suidas saith ex- 
 
 juncta fuerit Josepho.' Homil. 7. in Lu- pressly, Evtofxianq, ovo/xa xiipiov, and inime- 
 
 cam. Tertullian himself was produced as diatelj adds these words, tov Se Evvofxtavh 
 
 an assertor of the same opinion ; nor does eXouirt BrXia-ajio? to Btiov Xoutjov, as if Be- 
 
 St. Jerome deny it, though I think he lisarius had baptized one whose name 
 
264 
 
 ARTICLE III. 
 
 but to assert the contrary as delivered in the Scriptures , but 
 with no success. For though, as they object, St. Matthew 
 testifieth that Joseph "knew not Mary, until she had brought 
 forth her first-born son," (Matt. i. 25.) from whence they would 
 infer, that afterwards he knew her ; yet the manner of the 
 Scripture language produceth no such inference.* When 
 God said to Jacob, " I will not leave thee until I have done 
 that which I have spoken to thee of," (Gen. xxviii. 15.) it fol- 
 loweth not that when that was done, the God of Jacob left 
 him. When the conclusion of Deuteronomy was written, it 
 was said of Moses, " No man knoweth of his sepulchre unto 
 this day ;" (Deut. xxxiv. 6.) but it were a weak argument to 
 
 was Eunomianus. But the words are 
 taken out of Procopius in Hht. Arcana, 
 p. 2. from whence it appears that he who 
 was baptized was by name Theodosius, 
 and by sect an Eunomian. And what- 
 soever his name was who wrote that epi- 
 gram on the History of Pliilostorgius, he 
 was certainly by sect an Eunomian, and 
 that was intended in the inscription, writ- 
 ten without (juestion by some Catholic, 
 who tlionght no man could commend the 
 History of Pliilostorgius but one of his 
 own opinion. These contradictors of the 
 perpetual virginity of the mother cf our 
 Lord afterwards increased to a greater 
 number, whom Epiphanius calls by a ge- 
 neral name Autidkomariau'Hte. And from 
 him St. Augustin : * AnUdicomar'tnn'tce 2l'^- 
 pellati sunt H?eretici, qui Maria; Virgi- 
 nitati usque adeo contradicunt, ut affir- 
 ment earn post Christum natum viro sao 
 fuisse commixtam.' de Hiercs. 36. con- 
 demned under that name by the sixth ge- 
 neral Council, Act. i!. [xi.j 'I'lie same 
 were called by the Latins, Helvidiani, from 
 Helvidms (a disciple of Auxentius the 
 Arian), whose name is most made use of, 
 because refuted by St. Jerome. He was 
 followed by .Tovinian, a monk of Milan, 
 as St. .Jerome testifieth ; tliough Sf. Au- 
 gustin delivereth his opinion otherwise : 
 ' Virginitatem Maris destruebat, dicens 
 earn pariendo fuisse corruptam.' Hares. 
 8'.'. And Bonosus, a bishop in Macedo- 
 nia, referred by the Council of Capua to 
 the judgment of Anysius bishop of Thes- 
 salonica, was condemned for the same, as 
 appeareih by the 79th Kp. of St. Ambrose, 
 written to TJieophilus and Anysius : ' Sane 
 non possumus negare de Mariaj filiis jure 
 reprehensum,meritoquevestramSanctita- 
 tem abhorruisse, quod ex eodem utero vir- 
 ginali, ex quo secundum camera Christus 
 natus est, alius partus effusus sit.' This 
 is the catalogue of those by the ancients 
 accounted heretics, for denying the per- 
 petual virginity cf the mother of our Lord. 
 " For in the word *E(»? there is no such 
 
 force. To EKf ou Travrcui avriiutifBirai rS 
 yniXXoVTI, aXXi TO |«£pf?l f*h TOvSl riStiTt, TO 
 fjiira. rovTi Je olx aVai'vErai, S. Crerr, Nat. 
 Orat. 'i. de Filio. To I'ai? W'/A.Xa;^oy X?"''" 
 /UEV Tiva SsxeT w£piofis-uov iwoifaiveiv, ncnei Ji 
 Tr.v aXhdiiav to ao^anoy Jamujiv. S, Basil, 
 Homil. in Sanct. Christ. Gen. §. 5. 'E&of 
 Tfl ypa'^f, rhv pr.Tiv TaiiTKV /ufi Im ittapur/xevou 
 Tidivai X?^'""' S- C/(i-y.v)sf. in Mutt. Ho- 
 mil. 5. To°Ea;; TroXXaKij nal ivA Tou Jiijvg- 
 Jtij h in Ssi'a y^a-^n ihflTV.ofj.iv nilfj,evov, hid, 
 Pelus. lib. 1. ep. 18. To "E<»; n-oXXaxou 
 oln lirl X^^'.vov XfyEi, aXX ETTi TcD avroZ "Tt^ay- 
 /xctTo;. Adria. lsiig.inS,S. To"Eai{£n'oT£/M« 
 WfS; ayrt^iearTO'Khv tou i<pe^r,; x^^ovou wa^a- 
 \a.fjiBavnai, ehote J ouv ett; SnXaijEi fxtyaXoiy 
 fxii t^yxy xai SEO-arfETriv naQim^ Kal vDv cv 
 fASv WfOf ivTihairroXh ete^ou X?'^"" ''■"'°?» 
 cXXa xal havriiv Eif imo^riXctiTiv a-rri^ivTOV 
 iiainnfAxrot. Phot. ep. oO. In the same 
 manner it is observed by the Greek gram- 
 marians of TTfiv, that if any one declared 
 that he did it not w^t» bifore such a thing 
 were done, it followeth not that he did it 
 when or after that thing was done. As 
 when Heleiiasaw and knew Ulysses a spy 
 in Troy, she promised upon oath that she 
 would discover him to none till he was 
 safe returned to the Grecian fleet ; 
 
 Kai uj/xoira xaprEjOV o^noy, 
 
 n^i'y ye tcv i; v?ot te Soaf xXuriaf r' a.'pi- 
 xEs-flai, Od. ^. V. 233. 
 
 And yet it is not likely (says Eustaihius), 
 that Helena did ever discover Ulysses to 
 the Trojans after he was returned : 'Ey ie 
 
 tS, Mh TTfiV 'oJuJ-trna Tpaxrlv ava4>mai, tt^U 
 alrlv E.'c vr.a; ixE3-&a(, liTrsp /.th JokeI TTiflavov 
 h elxiyicrov to ava<f?vat oXa-? tcv OSvo-jyiit 
 to"; Tpuj-iv, Ivflu.unTEov Tnv Kvafj.iv toD, fxh 
 irph irmnJ-ai tcSs ti tr(iv av tiJe yivmai, 
 (iiTlf EV Tn A pttvj-fflSi'a Trc 'iXiaJoc KEirai) xa< 
 ^avErrai IxeTSev, a)C otxEixo; tw 'EXsmv eitts"* 
 to"? 'iXiEus-; fftfi Tou ^Olvtra-'iaiq oiJi ore e>C 
 vr,a.t xai xXiJ-i'af a<{>ixfTO alro;. A negation 
 anteceding wpiV or i^i, is nc affirmatioK 
 following them. 
 
BORN OF THE VIRGIN MARY. 266 
 
 infer from thence, that the sepulchre of Moses hath been known 
 ever since. When Samuel had delivered a severe prediction 
 unto Saul, he "came no more to see him until the day of his 
 death;" (1 Sam. xv. 35.) but it were a strange collection to 
 infer, that he therefore gave him a visit after he was dead. 
 ** Michal the daughter of Saul had no child until the day of 
 her death ;" ("2 Sam. vi. 23.) and yet it were a ridiculous stu- 
 pidity to dream of any midwifery in the grave. Christ pro- 
 mised his presence to the apostles " unto the end of the 
 world :" (Matt, xxviii. '20.) who ever made so unhappy a con- 
 struction as to infer from thence, that for ever after he would 
 be absent from them? 
 
 Again, it is true that Christ is termed the j^rst-born son of 
 Mary,* from whence they infer she must needs have a second; 
 but might as well conclude, that wheresoever there is one, 
 there must be two. For in this particular the Scripture-notion 
 of priority excludeth an antecedent, but inferreth not a conse- 
 quent : it supposeth none to have gone before, but concludeth 
 not any to follow after. " Sanctify unto me (saith God) all 
 the first-born;" which was a firm and fixed law, immediately 
 obliging upon the birth : whereas if the first-born had included 
 a relation to a second, there could have been no present cer- 
 tainty, but a suspension of obedience; nor had the first-horn 
 been sanctified of itself, but the second birth had sanctified 
 the first. And well might any sacrilegious Jew have kept 
 back the price of redemption due unto the priest,t nor could 
 it have been required of him, till a second oflfspring had ap- 
 peared ; and so no redemption at all had been required for an 
 only son. Whereas all such pretences were unheard of in the 
 Law, because the original Hebrew word:|: is not capable of any 
 such construction; and in the Law itself it carrieth with it 
 a clear interpretation, " Sanctify unto me all the first-born : 
 whatsoever openeth the womb among the children of Israel, 
 both of man and beast, it is mine." (Exod. xiii. 2.) The aper- 
 tion of the womb determineth the first-born ;§ and the law of 
 
 * For 1 shall not deny that Christ was et alii, sed ante quem nullus.' S. Hieron. 
 
 called (he first-born in respect of his mo- adv. Helvid. col. 413. It is observed by 
 
 ther, though Epiphanius thought that a Servius, on that of Virgil's ^neid. i. 5. 
 
 eufEcient answer: Olx. CiTny, on lyivvfirj ' Trojae qui primus ab oris,' that primus is 
 
 Tov TTfjiriraxov alrr,^' nXX' ouJt Ej-va alnv, post quem indlits, 
 
 i'»? iyiwnTi rov t/iox air?;, xai ouit tlitt, tov f 'I'hus Jerome makes his plea : ' Quid 
 7r^a)TOTo;tcy auxH;, aXXa Tov w^MTOToxov. 'Ett; me in unius mensis stringis articulo ? 
 fji.ivya.friJuliav'rniifhfx.a.viVii^alrtiiKaTa quid primogenitum vocas, quem an se- 
 cra^y.a. yeyinr.irSat' e-rrl Si -rn rou tt^mtotoxoo quantur fratres ignoro? Exspecta donee 
 ETD-wvuwi* ovuiTi T5 ttuT^j eSeto, aXXtt wf«To- Dascalur sccundus : nihil debeo sacerdoti, 
 Tcxov ;wovov. Hceres. 78. $. 17. As if her nisi et ille fuerit procreatus, per quem is 
 son the first-liom were not her first-born qui ante natus est incipiat esse prime- 
 son. Ou TrivTa;; o TTjMTOTjjto; wpc? Touf genitus.' Adiers. Helvid. col. 4-13. 
 iTriyivjuAEvouc i^S' Tfiv truyxfiiTiv, a\X' o ttjS- ± *TI33 
 
 TM Siavoij/ajv f*)iT^ay npwroToxo; ovo,uaJ^6Tai. § ' Definivit sermo Dei, quid sit Pri- 
 
 S. Basil. Horn, in Sanct. Christ. Gen. §. 5. mogenitiim ; Omii?, inquit, quod uperit vui- 
 
 ' Primogenitus est non tantum post quem vain.' S. Hier. adv. Helv. i.ol. 4+3. 
 
266 
 
 ARTICLE III. 
 
 redemption excludeth all such tergiversation : " Those that 
 are redeemed, from a month old thou shalt redeem;" (Numb, 
 xviii. 16.) no staying to make up the relation, no expecting 
 another birth to perfect the redemption. Being then •' they 
 brought our Saviour to Jerusalem to present him to the Lord ; 
 as it is written in the Law of the Lord, Every male that openeth 
 the womb shall be called holy to the Lord ;'*' (Luke ii. 22, 23.) 
 it is evident he was called the first-born of Mary according to 
 the notion of the Law of Moses, and consequently that title 
 inferretli no succession, nor proveth the mother to have any 
 other ofispring. 
 
 Indeed, as they thirdly object, it cannot be denied but that 
 we read expressly in the Scriptures of the brethren of our Lord : 
 " He went down to Capernaum, he, and his mother, and his 
 brethren," (John ii. 12.) and, "While he talked unto the people, 
 his mother and his brethren stood without, desiring to speak 
 with him." (Matt. xii. 46.) But although his mother and his 
 brethren be named together, yet they are never called the sons 
 of his mother ; and the question is not whether Christ had any 
 brethren, but whether his mother brought forth any other chil- 
 dren ? It is possible Joseph might have children before Mary 
 was espoused to him ; and then as he was reputed and called 
 our Saviour's father, so might they well be accounted and 
 called his brethren, as the ancient fathers,* especially of the 
 Greek Church, have taught. Nor need we thus' assert that 
 Joseph had any offspring, because the language of the Jews 
 includeth in the name of brethren not only the strict relation of 
 
 * Origen first delivereth it on St. Matt, 
 and Eusebius sheweth his opinion, speak- 
 ing of St. James the brother of our Lord, 
 HiU. Eccl.l. ii. c. 1. Tots ir.ra xai 'laxoD- 
 ^sv tIh till Ky^i'ou >.iyLixiMi<i oS'6X4)5V, cti Vh 
 Kai cjTo; Itajr,^ aivifxas^ro TraTt;, toD ^s 
 Xfia-Tot; irarn^ o 'laitrn^. So we read, as it 
 is set forth by K. Steplian. But m my 
 book collated vyith an ancient MS. "O-rt 
 Se )La.\ oJtoc t;ioc nv ToS 'la>s-r,<^ mZ JOyui^o/xEvcu 
 oiov£i TTaTfof ToD XfiTToD. Which is much 
 more plain ; for wifofxitfTo 'urat^ is nothing 
 so pertinent in this particular, as vlo( m. 
 So Epiphanius -.'Hv yk^ i 'laKxBoi; eliro; vli; 
 Tou 'laia-hi) Ik yuvaixof TOu 'lw3-ri<p, ovK awj 
 Mttfiaj. H<j[res. 29. j. 4. And Htcres. 4'2. 
 §. 1'2. speaking of the rest he calls them : 
 Touf t/ioL; lais-h'f in rr,; ovraii; avroZ aXXttf 
 yjyuiii^. Thus St. Hilary • ' Homines 
 pravissimi hinc prsesumunt opinionis su£e 
 auctoritatem, quod plures 13ominum no- 
 strum fratres habuisse sit traditum, quasi 
 ftlariae illi fuissent, et non potius Joseph 
 ex priore conjugio suscepti.' Com. in Matt. 
 c. 1. Thus also St. Ambrose de Virg. 
 And generally all the fathers to that time, 
 ar.<' I'.e Greeks afterwards. St. Cli.-y- 
 suiLom, St. Cyril, Euthymius, Theopby- 
 
 lact, CEcumenius, and Nicephorus. These 
 all seem to have followed an old tradi- 
 tion, which is partly still continued, in 
 Epiphanius : 'Eo-xb Je oIto; o 'ixo-h'^rriv /mh 
 V^irriv avTov yuvatxa. Ix T?f ^tXnj 'louia' 
 xai xuiJ-XEi alrm a'Jr>) TraTSa; rlv a^tbfxov c^, 
 Tis-ira^aQ fxh appEvaj, SjiXfia; II Svo. Hares. 
 78. §. 7. The tirst of these six children 
 was James : /uet' alrlv Se yinrat 7ra"j "lajo-ig 
 xa'kcufxivoi, eTt* jusx' alrh ZvfAlsuv, tTreira 
 'uCiac xai Juo StvyaTipi;, h Mafi'a, xal h Z»- 
 Xaijctu xaXou^Evu. Ibid. §, 8. I'hus had the 
 Greeks a distinct relation of the sons and 
 daughters of Joseph, and of the order of 
 their generation. \Vhose authority I shall 
 conclude with that of Jobius (Econ. 1. ix. 
 "eSei TTftTEftt xai a^BXipov; ETTi y>i; Itofxaa-ai 
 To» uTtaTO^a., oux Ix Taiv Xvo-tZv xai 'TrcytipSit 
 ToiJTOii; E^eXE^aTa, aXXa tov; ev Jixaioa-LVji 
 JiaXa/tcTTovTaj" twoCtoc yap 'le^o^hf, xai ol tov- 
 Tov TraTJEj. In Phot. Biblioth. 222. c. 38. 
 col. 642. And that of Amphilochius 
 
 Jun. 'HTTiO-Tucrav Je wote Xai d rcZ ''avri^ 
 v'o\ xaflif fxacrv^H i Evayyi/,ij-r),;, ,cn rif 
 TTfifa StSa;if&£»T£j TO a\ri&B;, yiy(a.^.>KaFt9 
 'laxxZci Hal 'loi^Sa; •aravri tm >ii>.r;.KX, a iD xa? 
 K'ujioi) "I'-rou XfitTTou ioCXoii; iavTohi sTvai 
 Orat. in Deip. in fin. 
 
BORN OF THE VIRGIN MARY. 
 
 267 
 
 fraternity, but also the larger of consanguinity ; and therefore 
 it is sufficient satisfaction for that expression, that there were 
 such persons allied unto the blessed Virgin. "We be bre- 
 thren," (Gen. xiii. 8.) said Abraham unto Lot; when Abraham 
 was the son of Terah, Lot of Haran, and consequently not his 
 brother, but his nephew, and, as elsewhere properly styled, 
 *'the son of his brother." (Gen. xii. 5.) " Moses called Mishael 
 and Elzaphan the sons of Uzziel the uncle of Aaron, and said 
 unto them. Come near, carry your brethren from before the 
 sanctuary :" (Lev. x. 4.) whereas those brethren were Nadab 
 and Abihu, the sons, not of Uzziel, but of Aaron. "Jacob 
 told Rachel that he was her father's brother, and that he was 
 Rebekah's son;" (Gen. xxix. 12.) whereas Rebekah was the 
 sister of Rachel's father. It is sufficient therefore, that the 
 evangelists, according to the constant language of the Jews, 
 call the kindred of the blessed Virgin the brethren and sisters 
 of her only son; which indeed is something the later, but the 
 most generally approved, answer.* 
 
 And yet this difficulty, though usually no farther considered. 
 
 * The first, I conceive, who returned 
 this answer was St. Jerome, in a tractate 
 written in liis youth at Rome against Hel- 
 vidius , wherein, after a long discourse of 
 several acceptations of brethren in the 
 Scriptures, he thus concludes : ' Restat 
 igitur, ut fratres eos intelligas appeliatos 
 cognatione, non affectu, non gentis privi- 
 legio, non natura, quo niodo Lot Abrahae, 
 quo inodo Jacob Laban est appellatus 
 frater.' Adv. Helvid. col. 448. And as for 
 the other opinion of those which went be- 
 fore liim, he says it was grounded merely 
 upon an apocryphal history, Com. in Matt, 
 c. xii. 49. col. 639. ' Quidam fratres 
 Domini de alia uxore Joseph filios su- 
 spicantur, sequentes deliramenta Apo- 
 cryphorum, et quandam Escham mulier- 
 culamconfingentes.' Indeed Origen him- 
 self, followed in this particular by the 
 Greek Church, did confess no less ; who 
 tells the authors from whom that inter- 
 pretation first arose : ' Fratres autem 
 Jesu putabant nonnulli esse, (ex tradi- 
 tione Hebraiorum sumpta occasione, ex 
 evangelio quod titulum habet juita Pe- 
 Irum, aut ex libro Jacobi) filios Joseph ex 
 priore uxore, quse convixerat ipsi ante- 
 quam duceret Alariam.' In Matt. xiii. 55. 
 This Jacobus mentioned by Origen, is the 
 same with him whom Eustaihius men- 
 tions in Hexaemero, p. 70. ed. Lugd. 1629. 
 'A^icv Js Tr,v 13-Topi'av, V.v JiE Jeis-1 -rrspl T?f ayiai 
 Ma^i'a; 'laKcuffo; ri;, E7r£X3£"v. Where he 
 reckons Joseph inter toI; ^n^EJovraf, and 
 Epiphanius calls 'laxauCec 'E^^aTo;, Lib. de 
 Vit. B. Marite. Virg. St, Jerome therefore 
 observing that the former opinion of Jo- 
 seph's sons was founded merely upon an 
 
 apocryphal writing, and being ready to 
 assert the virginity of Joseph as well as 
 ]\]ary, first invented the other solution in 
 the liindred of Mary, as founded not only 
 in the language, but also testimony of the 
 Scriptures: ' Quidam fratres Domini de 
 alia uxore Joseph filios suspicantur, se- 
 quentes deliramenta Apocryphorum, et 
 quandam Escham mulierem confingentes. 
 Nos autem sicut in libro quera contra Hel- 
 vidium scripsimus continetur, fratres Do- 
 mini non filios Joseph, sed consobrinos 
 Salvatoris, IMariae liberos intelligimus 
 materterae Domini, quae esse dicitur mater 
 Jacobi minoris et Joseph et Juda;, quos 
 in alio Evangelii loco fratres Domini ie- 
 gimus appeliatos. Fratres autem conso- 
 brinos dici omnis Scriptura demonstrat.' 
 S. Hier. in Matt. xii. 49. col. 639. After 
 St. Jerome, St. Augustin embraced this 
 opinion: ' Consanguinei Virgin's Wariae 
 fratres Domini dicebantur. Era. enim 
 consuetudinis Scripturarum appellart fra- 
 tres quoslibet consanguineos et cogna 
 tiouis propinquos.' In loan. Tract. 28. §. 3. 
 item Tract. 10. §. 2. et contra Faustnm, 
 1. xxii. c. 35. Although therefore he 
 seem to be indifferent in his exposition of 
 the Epistle to the Galatians, i. 15. 'Ja- 
 cobus Domini frater, vel ex filiis Joseph 
 de alia uxore, vel ex cognatione Maria? 
 matris ejus, debet intelligi :' yet because 
 this exposition was written while he was 
 a presbyter, and those before mentioned 
 after he was made a bishop; therefore 
 the former was taken for his undoubted 
 opinion, and upon his and St. Jerome's 
 authority, hath been generally since re- 
 ceived in the Latin Church. 
 
268 ARTICLE III. 
 
 is not fully cleared ; for they which impugned tlie perpetual 
 virginity of the mother of our Lord, urged it farther, pretending 
 that as the Scriptures called them the brethren of Christ, so they 
 also shewed them to be the sons of Mary the mother of Christ. 
 For first, the Jewo express them particularly by their names, 
 *' Is not his mother called Mary? and his brethren, James, 
 and Joses, and Simon, and Judas ?" (Matt. xiii. f)o.) There- 
 fore James and Joses were undoubtedly the brethren of Christ, 
 and the same were also as unquestionably sons of Mary :*^ for 
 among the women at the cross we find "Mary Magdalene, 
 and Mary the mother of James and Joses." (Matt, xxvii. 56.) 
 Again, this Mary they think can be no other than the mother 
 of our Lord, because they find her early in the morning at the 
 sepulchre with Mary Magdalene and Salome; (Mark xvi. 1.) 
 and it is not probable that any should have more care of the 
 body of the son than tiie mother.f She then who was certainly 
 present at the cross, was not probably absent from the sepul- 
 chre : wherefore they conclude, she was the mother of Christ, 
 who was the mother of James and Joses, the brethren of 
 Christ. 
 
 And now the urging of this argument will produce a greater 
 clearness in the solution of the question. For if it appear that 
 Mary the motiier of James and Joses was different and dis- 
 tinguished from Mary the Virnin ; then will it also be appa- 
 rent that the bretliren of otir Lord were the sons of another 
 mother, for James and Joses were so called. But we read in 
 St. John, that " there stood by the cross of Jesus, his mother, 
 and his mother's sister, Mary the wife of Cleophas, and Mary 
 Magdalene." (John xix. 2o.) In the rest of the evangelists we 
 find at the same place " Mary Magdalene, and Mary the mo- 
 ther of James and Joses;" (Matt, xxvii. 56. Mark xv. 40.) 
 and again at the scpnlcfire, " Mary Magdalene and the other 
 Mary :" (Matt, xxviii. 1 ) wherefore that other Mart/, by the 
 conjunction of these testimonies, appeareth to be Mary the wife 
 of C/eophas, and the mother of Jdiiies and Joses; and conse- 
 quently James and Joses, the brethren of our Lord, were not 
 the sons of Mary his mother, but of the other Mary.J and there- 
 fore Ccdled his brethren according to the language of the Jews, 
 because that the other Mary was the sister of his mother. 
 
 * From this place Helvidius argued: } 'Jacobus qui appellatur frater Do- 
 
 ' Haec eadem vocabula in alio loco nomi- mini, cognomento Justus, ut nonnulli e.x- 
 
 nari, et eosdem esse fratres Domiri filios istimant, Joseph ex alia uxore, ut autem 
 
 Marine.' S. Hier. a'lvers. Hclv. ccl. 444. mihi videtur, Marias sororis Matris Do- 
 
 And from the next lie concluded : ' Ecce mini, cujus Joannes in libro suo meminit, 
 
 Jacobus et Joses, filii INlaria;, quos Judffii filius.' S. Hieron. in Catali)gn Script. Eccles. 
 
 fratres appellarunt.' Ibid. col. 445. n. 4. col. 346. ' Sicut in sepulcro ubi 
 
 t Here Helvidius exclaiming triumphed: positum est corpus Domini, nee antea 
 
 Quam miserum erit et impium de Maria nee postea mortuas jacuit : sic uterus 
 
 noc sentire, ut cum aliic fcemins curam Mariae nee antea nee postea quicquam 
 
 sepultura; habuerint, matrem ejus dicaraus mortale suscepit.' S. August, in loan* 
 
 absentem !' Ibid. col. 445. Tract. 28. 
 
BORN OF THE VIRGIN MARY. 269 
 
 Notwithstanding therefore all these pretensions, there can 
 be nothing found to raise the least suspicion of any interrup 
 tion of the ever-blessed Mary's perpetual virginity. For as she 
 was a virgin when she conceived, and after she brought forth 
 our Saviour; so did she continue in the same state and condi- 
 tion, and was commended by our Saviour to his beloved dis- 
 ciple, as a mother only now of an adopted son. 
 
 The third consideration belonging to this part of the Article 
 is, how this Virgin was a mother, what the foundation was of 
 her maternal relation to the Son of God, what is to be attributed 
 unto her in this sacred nativity, beside the immediate work of 
 the power of the Highest, and the influence of the Holy Ghost. 
 For we are here to remember again the most ancient form of 
 this Article, briefly thus delivered, born of the Holy Ghost, and 
 Virgin Mart/ ; as also that the word born* was not taken pre- 
 cisely for the nativity of our Saviour, but as comprehending in 
 it whatsoever belonged to his human generation ; and when 
 afterward the conception was attributed to the Spirit, the 
 nativity to the Virgin ; it was not so to be understood, as if 
 the Spirit had conceived him, but the blessed Virgin, by the 
 power and operation of the Spirit. 
 
 First, therefore, we must acknowledge a true, real, and pro- 
 per conception, by which the Virgin did conceive of her own 
 substance the true and real substance of our Saviour,f accord- 
 ing to the prediction of the prophet, " Behold, a virgin shall 
 conceive," (Isa. vii. 14.) and the annunciation of the angel, 
 " Behold, thou shalt conceive in thy womb."+ (Luke i. 31.) 
 From whence our Saviour is expressly termed by Elizabeth 
 ^' the fruity of her womb." (Luke i. 42.) 
 
 Secondly, As she did at first really and properly conceive, 
 so did she also nourish and increase the same body of our Sa- 
 viour, once conceived, by the true substance of her own ; by 
 which "she was found with child of the Holy Ghost," (Matt, 
 i. 18.) and is described going with Joseph '•' to be taxed, being 
 great with child, "|1 (Luke ii. 5,) and pronounced happy by 
 that loud cry of the woman in the Gospel, " Blessed is the 
 womb that bare thee." (Luke xi. 27.)^ 
 
 Thirdly, When Christ was thus conceived, and grew in the 
 womb of the blesssd Virgin, she truly and really did bring 
 forth a son, by a true and proper parturition ; and Christ thereby 
 was properly born, by a true nativity.** For as we read, " Eli- 
 
 ' r£vni9e»Ttt. presseth a proper gravidation, so doth ev 
 
 t ' Tantum ad nativitatem carnis ex yaa-rfi s-uXXa^£~v a proper c()ncej)tion. Ac- 
 
 se dedit, quantum ex se foeminae edendo- cording to that expression of Gregory Na- 
 
 rum corporum susceptis originibus im- zianzen : ©fixaJj /usv, on X"'?"'' «*^S°'' "'■ 
 
 pendunt.' S. HiUir. 1. x. de Trtitit, c. 15. QftuiriKZg Sa, on vofxta xvna-itu;. E]i. i. ad 
 
 i 1 hat is, by a proper conception, s-uX- Cledon. 
 
 XagsTv £v yaTTfi: the Syriac in one word j Heb. pn -"iS 
 
 TJ2 ' ac si diceres, ventrescere.' So the |{ oCa-ti lyKixe 
 
 l.\X. translated the simple mn tv j/aa-Tfi % 'h x.oi'Kia h Bainaa-aa-a. s-t. 
 
 Xn-l-STai. As therefore h yairrfi ixiiv ex- •• ne7rXi)jo'f>oj»/>cii'oy; fit tov Ku'jiov f^i* 
 
273 
 
 ARTICLE III. 
 
 zabeth s full time came, that she should be delivered and she 
 brought forth a son ;" (Luke i. 57.) so in the like simplicity of 
 expression, and propriety of speech, the same evangelist speaks 
 of Mary, " The days were accomplished that she should be de- 
 livered, and she brought forth her first-born son." (Luke ii.(3,7.) 
 Wherefore from these three, a true conception, nutrition, 
 and parturition, we must acknowledge that the blessed Virgin 
 was truly and properly the mother of our Saviour.* And so 
 is she frequently styled the mother of Jesus, in the language of 
 the evangelists, and by Elizabeth particularly, the mother of 
 her Lord,:xs also by the general consent of the Church (because 
 he which was born of her was God)f the Deipara ; t which 
 
 aXrtBZ; ovtb, l)t ye'voi/; Aa^;^ xots (rifxa, 
 vUv Biou xaTo, fliXD/ixa y.al ivvafji.tv 6(ou, 
 •yiyimny-inv ttX»i6£j lit TCtL^Bivov. S. Jgnat. 
 E])ht. ad Smiff. c. 1. 
 
 * ' Veri et proprii filii quis nisi ab- 
 surdissimus iieget vere et proprie esse 
 matrem?' Facniulus 1. i. c. 4. ' Hocetad 
 credendum difficile, et dignum contro- 
 versia videbatur, utram Deuiii ilia Virgo 
 genuerit, caeterum (]uod vere et proprie 
 genuerit, quicquid est ille quem genuit, 
 nulli dignum disceptationis apparet.' Ibid. 
 
 t nif ykf cv ©EOTOKoc !i 6£sv v\h i^suira ; 
 Therd. Ahucina, disp. 12. 
 
 X 'Ihis name was first in use in the 
 Greek Church, which delighting in the 
 happy compositions of that hinguago, 
 called the blessed Virgin ©estoxcv. From 
 whence the Latins iu imitation stvled 
 her ' Virginem Deiparam el Deigeni- 
 tricem.' JMeursius in his Glossary, sets 
 the original of this title in tlie time of 
 Justinian : ' Inditum lioc nomen est 
 matri Domini ac S>ervatoris nostri Jesu 
 Christi a Synodo V. Constantinopolitana 
 tempore Jusiiniani.' Whereas this was 
 not the original, but the confirmation of 
 that title. ' In hac Synodo Catholice est 
 institutum, ut Beata Maria semper virgo 
 ©EOToxof diceretur ; quia sicut catholica 
 fides liabet, non hominem solum, sed vere 
 Deum et hominem, genuit.' Fain'. Warnef. 
 de Gest. Longnhard. I. vi. c. 14. So speak- 
 eth he of the same Synod ; and it is true, 
 for the seventh ('anon of the same run- 
 neth thus : E" TIC xara ava<fo^a\- ri xara- 
 Jffilff-TiXaJf ©SJTc'jtov Xej-Ei tw a-yiay, EvJc^ov, 
 atiWaf^EVovMofiay- — aWa fxh Ku^'io); xal kst' 
 aXn^tiO-v ©coToxov avrhv oixoXoyiX — o toioSto; 
 ava6e[j.a ia-Toi. Otherwise in this Council 
 was but confirmed what had been deter- 
 mined and settled long before ; and 
 therefore Fhotius .«ays thereof, epht. 1. 
 
 ■7Tafa<^vo/x(\ia Joy/xttra £:; to TTarri'hii; i^tQe. 
 fia-f that it utterly cut off the heresy of 
 Nestorius, which then began to grow up 
 again. Now part of the heresy of Nes- 
 
 torius, was the denial of this ©eotoxo?, 
 and the whole was nothing else but the 
 ground of that denial. And therefore 
 being he was condemned for denying of 
 it, that title must be acknowledged au- 
 thentic, which he denied from the time of 
 the Council of Ephesus ; in which those 
 fathers, saith Photius, expressly : t«» 
 •trayay^^aVToy xat aiiTTasQivov (Xfitrroil) fxrfi^a 
 xvpicui xal aX»6ic KaXiTcQai Hal ayiv^tifxeic^at 
 ©£oTo'x:v wajajEWxas-i. Epist. 1. And that 
 it was so then is manifest, because by 
 the denial of this tlie Nestorian heresy 
 was first discovered, not in Nestorius him- 
 self, but in his presbyter Anastasius, who 
 first in a sermon magisterially delivered : 
 ©foTo'xoH T>;v Mapiav xaXEtVa; fjinhi;. Socrat. 
 Eccl. Hht. 1. vii. c. 3'2. and Liherat. BrC' 
 liar. c. 4. as also Evagrius and Nicepho- 
 rus. I'pon which words arising a tumult, 
 Nestorius took his presbyter's part, teach- 
 ing the same doctrine constantly in the 
 Cliurch, xa; 7raVTa;^'otJ tkv >.i^iv roZ ©eotoxo; 
 lx0aXXaj». And thereupon the tumult 
 grew so great, that a general Council for 
 that reason was called by Theodosius 
 junior, toD NEcTopiou rh ayiay Mapiav tltat 
 ©EOToxov ajveu/xEvou, as Justinian testifieth, 
 Ep. ad V. Siiiiodtim. In which, when all 
 things seemed clearly to be carried against 
 Nestorius and his faction, he hoped to 
 have reconciled all by this feigned ac- 
 knowledgment : Aiyiaii) xal ©soToxcf h 
 Mafia, xai 'ojava-i.^^iu Ta Xvint^i., Socrat. 
 1. vii. c. 34. Liherat. Brer. c. 6. It is 
 plain then, that the Council of Ephesus, 
 which condemned Nestorius, confirmed 
 this title ©lOTo'xoc, I say, confirmed if ; for 
 it is evident that it was before used in the 
 Church, by the tumult which arose at the 
 first denial of it by Anastasius ; and so 
 confirmed it as received before, because 
 they approved the epistles of St. Cyril, 
 who proved it by the usage of those 
 fathers which preceded him. Where by 
 the way it is observable, that while St. 
 Cyril produceth nine several fathers for 
 the use of this word, and both befor? 
 
BORN OF THE VIRGIN MARY. 
 
 being a compound title begun in the Greek Church, was re- 
 solved into its parts by the Latins, and so the Virgin was 
 plainly named the mother of God.* 
 
 and after he produceth them, affirmeth 
 that they all did use it ; there are bat 
 three of them who expressly mention it, 
 Athanasius, Antiochus, and Ammon, 
 Epiit. (id RegiiKis lie Red. Fid. p. 47. 
 seqq. And it is something to be admired, 
 tlmt he should so name the other six, and 
 recite those places out of them which had 
 it not, when there were before him so many 
 beside them that used it. As Gregory 
 Nazianzen : Ei n; cv Qecr oxov t^v M/tpiay 
 litoKa.iA.Qa.ni, X'^i^^ ^'"''' ''■^' &£o'T>)Tof. Epist. 
 1. ad Ciedoti. and in his first oration de 
 Filio speaking of the difference of his ge- 
 neration from that of others : Uov yip 
 Iv to",- ff-oTc 'iyv-jii; QmoKov Tra^Qivov ; And 
 St. Basil asserteth : ,w^ xaraJspijis-Sat tZv 
 ^iXc^^iVraJV TJiV anohv, on ttote iTravo'cno 
 llvai 'arapSiyo; h ©eotokoj. Horn, in Saiict. 
 Christ. Gen §. o. And that in the time 
 of St. Basil and St. Gregory, this term 
 was usual, appeaveth by the objection 
 of Julian, wlio derided the Christians 
 for thinking Gnd could be bora of a 
 woman : Qiotokov Je v^ii;oh TravST&i Mafi'av 
 xaXoSvTSc- S. Cyiil. Alex. c. Jul. 1. vii. 
 Before both these Eusebius speaketh of 
 Helena, who built a church at Bethlehem: 
 H |3as-iXi; Ji 6io^iBl<rra,Tr, tri; ©eotoxou tw 
 Xuijiriv juAfxa^i SavfjiaiTroXg xaTEXoa-jWEi. De 
 vita Const. 1. iii. c. 4S. And before Eu- 
 sebius, Alexander bishop of Alexandria : 
 A'Tra^X'' ysy'vE" o Kupis; r,/xZv 'l>!C-ouj Xjis-Toc, 
 CUfxa. <f>o^£3"a; dXuSiu?, xai oh iox.nO'H, m ri;; 
 ©EoTo'xou M3p;a;. £/). iid Alei. apud Theod. 
 1. i. c. 4. Before him Dionysius Alexand. 
 calls our Saviour : tiv a-apucodivTa In t5j 
 a.yia( TrapSsvji; xai ©EoToxoy Mapi'af. Epist, 
 <td Paiilnm Samnsul. p. '276. t. i. Bibtiuth. 
 Patr. Cft. Par. 16'J4. And speaking of 
 the words of Isaiah, " a virgin shall con- 
 ceive :" A6i'itn/3-iv oTi h QsoTOKo; TC/a <ruvi- 
 XaBev, h Tra^Ssvif SmXovoti. Resp. ad Quast. 
 5. And in the answer to the same ques- 
 tion : Tli/evfia.n ayta) 'r.ifaj-Ttti, xai rxE'crETai 
 rr, Suya,uti t/u l-^ic-TW h a.s'ifjt,vri3-ro; (Txuvn 
 Tou ©Eou, Ma^i'a ij ©fCTOxoi;, xai Tragflsvoj. 
 And again : oLtvtiI \i-yii xai Trspi tou 
 j-ivviifls'vTOf EX Tiic ©EoToxou. In answer to 
 the seventh question : Aii to 'pivyitv eU 
 A'j'urrrov to> 'lxs-r.<p aixa, ty, ©soto'xm Ma^ia 
 Iv ayxaXai; (pl^ourn rhv K3.rai^uyv/ h/xZv. 
 And so often. Nay, 3'et before him 
 Origen did not only use, but expound 
 at large the meaning of that title ©eo- 
 To'xoc, in his first tome on the Epistle to 
 the Romans, as Socrates and Liberatus 
 testify. Well therefore did Antiochus, 
 bishop of Antioch, urge the ancient fathers 
 against Nestorius, calling it : irjoV<f>opw 
 
 ovOjua nai riTptfAf^ivov woXXoif rajv Uan^uy. 
 And again : noXXoT? rSy llaTEpauv xal <tw- 
 TeSev, xai y^a^iV, xai puflEv. ToDto yap 
 •ro ovifjia., says he, olSeU t£v "ExxX>ij-ia»'Tixiv 
 Ji5ai7XaXa,'V TTafiiTJiTai* 0" te ya^ ;fpn<ra(:*£Voj 
 ai/TW •nroXXo; xaj B-srii-nfA.ot , 01' Te f*ii p^Jiira- 
 /xsvot om ETTEXaSovTo tSiv ^^rifafxivoi)]!. Concil. 
 Ephes. p. 1. c. '25. 
 
 • Although ©EOTo'xoj may be extended 
 to signify as much as the mother of God, 
 because ti'xteiv doth sometimes denote as 
 much as ^-Evvav, and therefore it hath been 
 translated Dei venilrii as well as Deipara : 
 jet those ancient Gweks which call the 
 Virgin ©eotoxo?, did not call her f^nri^a, 
 TOU ©ECU. But the Latins translating 
 ©EoTo'xoj Dei genitrii, and the Greeks 
 translating Dei genitrix 9iiZ /.tiirup, they 
 both at last called her plainly the mother 
 of God. The first which the Greeks ob- 
 served to style her so, was Leo the Great, 
 as was observed by Ephraim Patriarch of 
 'I'heopolis, whose words have been very 
 much mistaken by two learned men, Dio- 
 nysius Petavius and Leo Allatus, who 
 have produced them to prove that Leo 
 Magnus was the first man which ever used 
 the word ©eoTc'xo;. A strange error thi« 
 must needs appear in so great a persoa 
 as a patriarch, and that of the Greek 
 Church ; and indeed not imaginable, 
 considering how well he was versed in 
 those controversies, and how he com- 
 pared the words of Leo with those of the 
 ancient Greek fathers, and particularly 
 of St. Cyril. His words are these in his 
 epistle ad Zevobium : U^mto; Iv ayioit Aedov 
 ijixaj; Blmtv avraX; Xs^Ea-iv, ii; /xhrnp Blov 
 iTTtv h ayla. ©eoto'xoj, tSv Trpa alroZ iraripaii 
 JiaTTjus-ioif 'prifJi.aa-1 /xh toDto (^afxivaiv, that is, 
 ' Leo was the first who in plain terms 
 called the ©eoto'xoj, that is, Mary, the 
 mother of God ; whereas the fathers be- 
 fore him spake not the same in express 
 words.' Petavius and Allatius have 
 clearly mistaken the proposition, making 
 the subject the predicate, and the predi- 
 cate the subject, as if he had first called 
 the mother of God ©eoto'xoc, whereas he 
 is said first to call the ©eotoxoj mother of 
 God, as appeareth by the article added 
 to the subject, not to the predicate. But 
 if that be not sufficient, his meaning will 
 appear by another passage to the same 
 purpose, in his epistle a;i Stjurleticnm . 
 "Oti /-aiiTEga fisoil WfaJTOv /ucv fi 'EXiff-a^ET 
 
 aVETTTEV, Iv olj XeJ/EI, Ksi TToSzY /A.OI ToStO, 
 
 tva h /xrnn^ tou Kypi'ju /uoy exSh wp^c fxt ; 
 laifESTTEjOV Je t5v aXXwv fxSTo. TaZra. Tr,i 
 Xe£iv wpwTOf co-joj AEaiv ndna; TrporvEyx? 
 
272 • ARTICLE III. 
 
 Tlie necessity of believing our Saviour thus to be born of the 
 Virgin Marij, will appear both in respect of her who was the 
 mother, and of him who was the son. 
 
 In respect of her it was therefore necessary, that we might 
 perpetually preserve an esteem of her person proportionable to 
 so high a dignity. It was her own prediction, " From hence- 
 forth all generations shall call me blessed ;" (Luke i. 48.)* but 
 the obligation is ours, to call her, to esteem her so. If Eliza- 
 bethf cried out with so loud a voice, " Blessed art thou among 
 women," (Ibid. 42.) when Christ was but newly conceived in 
 her womb ; what expressions of honour and admiration can we 
 think sufficient, now that Christ is in heaven, and that mother 
 with him ? Far be it from any Christian to derogate from that 
 special privilege granted her, which is incommunicable to any 
 other.J We cannot bear too reverend a regard unto the 'mo- 
 ther of our Lord,' so long as we give her not that worship which 
 is due unto the Lord himself. Let us keep the language of 
 the primitive Church : ' Let her be honoured and esteemed, 
 let him be worshipped and adored.*§ 
 
 In respect of him it was necessary, first, that we might be 
 assured he was tnade, or begotten of a woman, and consequently 
 that he had from her the true nature of man. " For he took 
 not on him the nature of angels," (Heb. ii. 16.) and therefore 
 saved none of them, who for want of a Redeemer, are " reserved 
 in everlasting chains under darkness, unto the judgment of the 
 great day." (Jude 6.) And man once fallen had been, as de- 
 servedly, so irrevocably condemned to the same condition, but 
 that " he took upon him the seed of Abraham." (Heb. ii. 16.) 
 
 Therefore as he took the Lord and Gml tice of other I.r.tiiis, who styled her so 
 
 to be synonymous ; so he thought Eli- before him. 
 
 zabeih first styled Alary, the vmiher of * ' Mon icquanda est mulieribus cunctis 
 
 God, because slie cailiHi her the mother quje genuit majestatem.' Auctor lib, de 
 
 of her Lord; 'and after Elizabeth, Leo siiigidcir. Clevicorinn. 
 ■was the fiist who ])lainly styled her t ' Elisabet et Zacharias nos docere 
 
 so, that is, the mother if God.' And that possunt quanto inferiores sunt B. Maris 
 
 we may be yet farther assured of his mind, matri Domini sanctitate, quae conscia in 
 
 he produceth the words of Loo the pope, se habitantis Dei libere proclamat, Ecce 
 
 in his epistle to Leo the emperor : 'Ava- ergo ei hoc beaiuin me diceiit omties genera- 
 
 BifAHTi^ia-da) NEa-Ti'fioc, o rw fxaxa^iav xa< tiuiies.' S. Hier. adv. Pelag. \\h.i.co\. 83\. 
 ©EoTcKcv Maj.'av ovp^l rou 6iou, ciiQ^tliirou Se t ' Absit ut quisquam S. IMariam di- 
 
 fAovov, iris-rtvav £~»ci fA.nr(^a. 'j'he sentence vinae gratire privilegiis, ut speciali gloria, 
 
 which he translates is this : ' Anathema- fraudare conetur.' 
 
 tizelur ergo Nestorius, qui beatam Virgi- § 'H Mopi'a Iv rifxrj, o Kv^io:; ■rrpoa-KvyUe-^ot. 
 
 nem Mariam iion Dei, sed hominis tan- 'Ev tIjU^ eo-toi Ma^ia, i Se naT>i{, xa] Tiof, 
 
 tummodo. credidit genitricem.' Epist, xaj aytcv Tlvivfxa Tr^os-xwiirQai. Th Mapiav 
 
 97. c. 1. Where ]ilainly genitrix Dei /miJei? Tr^oj-XDVEiTa). S. I'piphuii, Hares. 79. 
 
 is translated fxrnrifi Qiou and ©eotuxo? is j. 7. Ei xaXXiVrn « Mapi'a, tea) ayla, xat 
 
 added by Ephraim out of custom in the tsti/mh/uevh, ahX' olx iIc to w^os-xi/yETcrSai. 
 
 subject, being otherwise not at all in Leo's Ibid. 'Hf^iTi U rSiv y-h cja'^uEvav ^eoXoyoZ/xst 
 
 words. It is therefore certain that first eliiv tZv ie av^^cenaiv tcLc ev a^nri ha- 
 
 in the Greek Church they termed the frj£4.avTttc, <w; avS^awouf ajic-TWf , j-ej aijjjetsv 
 
 blessed Virgin ©eotoxdj , and the Latins /uovov Ss tov riv oXaJV •nrjo<rxi,v5i/|UEv Seov xai 
 
 from them Def'/jenif i-iT, and mater Dei, and irarifa, xai tov Ixeivod ye Xo'yov, xal to 
 
 the Greeks from them again fxhtri^ ©eoD, wavayiov "nttZfxa. Theod. Therapeut, Serm, 
 
 upon the authority of Leo, not taking no- 2. p. 302. 
 
BORN OF THE VIRGIN MARY. 273 
 
 For being we are " partakers of flesh and blood," we could ex- 
 pect no redejnption but by him who " likewise took part of the 
 same." (Ibid. 14.) We could look for no Redeemer, but such 
 a one who by consarif^uinity was our brother.* And being 
 there is but one Mediator between God and man, the man 
 Christ Jesus, we cannot be assured that he was the Christ, 
 or is our Jesus, except we be first assured that he was a man. 
 Thus our Redeemer, the man Christ Jesus, was born of a wo- 
 man, that he might redeem both men and women ;t that both 
 sexes might rely upon him, who was of the one, and from 
 the other. 
 
 Secondly, It was necessary we should believe our Saviour 
 conceived and born of such a woman as was a most pure and 
 immaculate virgin. For as it behoved him in all things to be 
 made like unto us ; so in that great similitude a dissimilitude 
 was as necessary, that he should be " without sin." (Heb. iv. 
 15.)]: Our Passover is slain, and behold the Lamb that taketh 
 away the sins of the world ; but the lamb of the pwt.sover must 
 be without blemish. Whereas then we draw something of cor- 
 ruption and contamination by our seminal traduction from 
 the first Adam ; our Saviour hath received the same nature, 
 without any culpable inclination, because born of a virgin, 
 without any seminal traduction. Our High-priest is " sepa- 
 rate from sinners," (Heb. vii. 26.) not only in the actions ot 
 his life, but in the production of his nature. For as Levi was 
 in the loins of Abraham,^ and paid tithes in him, and yet 
 Christ, though the son of Abraham, did not pay tithes in him, 
 but receive them in Melchizedeck : so though we being in the 
 loins of Adam, may be all said to sin in him ; yet Christ, who 
 descended from the same Adam according to the flesli, was not 
 partaker of that sin, but an expiation for it. For he which is 
 contained in the seminal virtue of his parent, is some way under 
 
 * Under that notion did the ancient 10. ' Ergo ecce Agnus Dt'i. Non ha- 
 
 Jews expect him, as appeareth by the Tar- beat iste traducein de Adam; carnem 
 
 gum.Cantic.viii. 1 . xabo 'banx KMT X'nnai tantum sumpsit de Adam, peccatum non 
 
 ^N-nr »3a nb p-iO"i 'rxn^'n ,Kn\r33'7 xn^WO assumpsit.' Ibid. ' Verbum caro factum 
 
 PNb K:ay xnn xnx When the Messius shall in siniilitudine carnis peccata omnia 
 
 reveal himself, the sons cf Israel shall say nostra suscepit, nullum reatus vitium 
 
 unto him. Thou shult be 1111(0 us a bnilher, ferens ex traduce praevaricationis exor- 
 
 t ' Hominis liberatio in utroque sexu turn.' loan. IV. Epist. ad Constantinum. 
 debuit apparere. Krgo, quia virum opor- § ' Levi in lumbis Abrahaj fuit, secun- 
 tebat sus;cipere, qui sexus honorabilior dum concupiscentiamcarnalem ; Christus 
 est, conveniens erat ut foeminei sexus autem, secundum solam substantiam cor- 
 liberatio hinc appareret, quod ille vir de poralem. Cum enim sit in semine et 
 fosmina natus est.' S. August. Quiest. lib. visibilis corpulentia et invisibilis ratio, 
 Ixxxiii. q. 11, ' NoJite vos ipsos contem- utrumque cucurrit ex Abraham, vel etiam 
 nere, viri, filius Uei virum suscepit ; no- ex ipso Adam, usque ad coipus Mariae, 
 lite vos ipsas contemnere, foeminae, filius quia et ipsum eo modo conceptum et ex- 
 Dei natus ex fcemina est.' Idem de ortum est : Christus autem visibilemcar- 
 Agoue Christiauo,c. xi. §. 12. nis substantiam de came Virginis sump- 
 
 J ' Non eum in peccatis mater ejus sit ; ratio vero conceptionis ejus non a 
 
 in utero aluit, quem Virgo concepit, Virgo semine virili, sed longe aliter ac desuper 
 
 peperit.' S. Aug-.ist. Tract. 4. in loan. §. venit.' S. August, de Gen. ad lit. L i.c. 20. 
 
274 ARTICLE III. 
 
 his natural power, and therefore may be in some manner con- 
 cerned in his actions : but he who is only from him by his na- 
 tural substance according to a passive or obediential power, 
 and so receiveth not his propagation from him, cannot be so 
 included in him, as to be obliged by his actions, or obnoxious 
 to his demerits. 
 
 Thirdly, It was necessary that we should believe Christ 
 born of that person, that Virgin Mary which was espoused unto 
 Joseph, that thereby we might be assured that he was of the 
 family of David. For whatsoever promises were made of the 
 Messias, were appropriated unto him. As the seed of the woman 
 was first contracted to the seed of Abraham, so the seed of Abra- 
 ham was next appropriated to the Son of David. He was to " be 
 called the Son of the Highest, and the Lord God teas to give unto 
 him the throne of his father David." (Luke i. 32.) When Jesus 
 asked the Pharisees, " What think ye of Christ ? whose son is 
 he? they said unto him. The son of David." (Matt. xxii. 42.) 
 When Herod demanded of the chief priests and scribes, " where 
 Christ should be born ; they said unto him. In Bethlehem of 
 Judea," (Matt. ii. 4, 5.) because that was " the city of David," 
 whither Joseph went up with Mary, his espoused wife, because 
 he was of the liouse and lineage of David." (Luke ii. 4.) 
 After John the Baptist, the forerunner of Christ, was born, 
 Zacharias blessed the Lord God of Israel, who had " raised up 
 a horn of salvation for us in the house of his servant David." 
 (Luke i. C9.) The " woman of Canaan," the *' blind men sitting 
 by the way-side," and those other " blind that followed him," 
 cried out, " Have mercy on us, O Lord, thou Son of David." 
 (Matt. XV. 22. XX. 30. ix. 27.) The very children, out of whose 
 mouths God perfected praise, were " crying in the temple, and 
 saying, Hosannah to the Son of David." (Matt. xxi. 15.) And 
 when the blind and dumb both spake and saw, " all the peo- 
 ple were amazed, and said, Is not this the Son of David?" 
 (Matt. xii. 23.) Thus by the public and concurrent testi- 
 monies of all the Jews, the promised Messias was to come of 
 the house and lineage of David ; for " God had sworn with an 
 oath to him, that of the fruit of his loins according to the flesh 
 he would raise up Christ to sit upon his throne." (Acts ii. 30,)* 
 It was therefore necessary we should believe that our Saviour 
 " was made of the seed of David according to the flesh ;" 
 (Rom. i. 3.) of which we are assured, because he was born of 
 that Virgin Mary who descended from him, and was espoused 
 unto Joseph, who descended from the same, that thereby his 
 genealogy might be known. 
 
 The consideration of all which will at last lead us to a clear 
 
 • ' Atqui hinc magis Christum intelligere debebis ex David deputatum car- 
 nali gcnere, ob Maris Virginis censum. De hoc enim promisso juratur in Psalmo 
 ad Ditrid, Ex frnclu ventris tut coUocabo super ihronum tuum.' Tertull. I. iu. adv. 
 MarciO'iein,_ c. SJO. 
 
BORN OF THE VIRGIN MARY. 275 
 
 exp ication of this latter branch of the Article, whereby every 
 Christian may inform himself what he is bound to profess, 
 and being informed, fully express what is the object of his 
 faith in this particular, when he saith, I believe in Jesus Christ 
 who was horn of the Virgi/i Mary. For hereby he is conceived 
 to intend thus much : I assent unto this as a most certain and 
 infallible truth, that there was a certain woman, known by the 
 name of Mary, espoused unto Joseph of Nazareth, which before 
 and after her espousals was a pure and unspotted virgin, and 
 being and continuing in the same virginity, did, by the imme- 
 diate operation of the Holy Ghost, conceive within her womb 
 the only-begotten Son of God, and, after the natural time of 
 other women, brought him forth as her first-born son, conti- 
 nuing still a most pure and immaculate virgin; whereby the 
 Saviour of the World was born of a woman under the Law, 
 without the least pretence of any original corruption, that he 
 might deliver us from the guilt of sin; born of that Virgin 
 which was of the house and lineage of David, that he might 
 sit upon his throne, and rule for evermore. And in this lati- 
 tude I profess to believe in Jesus Christ, born of the 
 Virgin Mary. 
 
 ARTICLE IV. 
 
 Suffered under Pontius Pilate, was crucijied, dead, and buried. 
 
 This Article hath also received some accession in the parti- 
 cular expressions of Christ's humiliation. For the first word 
 of it, now generally speaking of his passion, in the most an- 
 cient Creeds was no way distinguished from his crucifixion ; 
 for as we say, suffered and crucijied, they only crucified under 
 Pontius Pilate:* nor was his crucifixion distinguished from 
 
 * 'Crucifixus sub Pontio Pilato, et temur.' Epist. x. c. 5. Afterwards the 
 
 sepultus.' Riiffin. in Symb. §. 16. Cassi- Passion was expressed: ' Passus sub 
 
 anus (le incarn. Domini, 1. vi. c. 4. ' Cre- Pontio Pilato, crucifixus et sepultus.' 
 
 dimus in eum qui sub Pontio Pilato cru- Eiherins Uxam. And the Death: ' Pas- 
 
 cifixus estet sepultus.' S. Aus^ust. de Fide sus sub Pontio Pilato, crucifixus, mortuus, 
 
 et Symb. c. M. §. 11. et de Trinilttt. ]. i. c. et sepultus.' Aiictor lib. de Symb. ad 
 
 14. ' Caput nostrum Cbristus est, cru- Cutechnm. i. 6. Not but both these were 
 
 cifixum et sepultum, resusciiatum as- expressed before in the rule of faith by 
 
 cenditin coclum.' Idem, in Psnl. cxxxii. Tertuliian, but without particular nieii- 
 
 ' Qui sub Pontio Pilato crucifixus est et tion of the crucifixion. Adv. Frnx. c. ^. 
 
 sepultus.' Max. Tdiirin. Clirysol. F.uscb. ' hunc passum, hunc niortuum, et sepul- 
 
 Gallir, de Siimb. Horn. ii. p. or)i. Tov inl turn:' as Optatus : ' Passus, mortuus, ct 
 
 ITovTiou riiXttTou a-rau^oD&ivTtt, To4>£VTtt. 'Qui sepultus resurrexit.' lib. 1. c. 1. ' Passus, 
 
 8ub Pontio Pilato crucifixus et sepultus.' sepultus, et tertia iie resurrexit.' Ctipitiil. 
 
 MSS. Armnch. And besides these, a Caroli 8'2. And generally the ancients 
 
 witness without exception, Leo the Great: did understand deterniinately his cruci 
 
 ' Unigenitum Filium Dei crucifixum et fying, by that more comprehensive name 
 
 sepultum, omnea etiam in Symbolo confi- of bis suflfering. For as Marcelius and 
 
276 ARTICLE IV. 
 
 his death, but where we read, crucified, dead, and buried, they 
 only, crucified and buried. Because the chief of his sufferings 
 were on the cross, and he gave up the ghost tiiere ; therefore 
 his whole passion and his death were comprehended in his 
 crucifixion. 
 
 But again, being he suffered not only on the cross ; being 
 it was possible he might have been affixed to that cursed tree, 
 and yet not have died ; therefore the Church thought fit to 
 add the rest of his sufferings, as antecedent, and his death, as 
 consequent to his crucifixion. 
 
 To begin then with his passion in general. In those words. 
 He suffered under Pontius Pi/ate, we are to consider part as 
 substantial, part as circumstantial. The substance of this 
 part of the Article consisteth in our Saviour's passion, he sufi- 
 jered : the circumstance of time is added, declared by the pre 
 sent governor, under Pontius Pilate. 
 
 Now for the explication of our Saviour's passion, as dis- 
 tinct from those particulars which follow in the Article, more 
 J conceive, cannot be required, than that we shew, who it was 
 that suffered, lioiv he suffered, what it was he suffered. 
 
 First, If we would clearly understand him that suffered in 
 his full relation to his passion, we must consider him both in 
 his office, and his person ; as Jesus Christ, and as the onlj/- 
 begotten Son of God. In respect of his office, we believe that he 
 who was the Christ did suffer ; and so we make profession to 
 be saved by faith in a suffering Messias. Of which that we 
 may give a just account, first, We must prove that the pro- 
 mised Messias was to suffer : for if he were not, then by pro- 
 fessing that our Jesus suffered, we should declare he was not 
 Christ. Secondly, We must shew iha.t Jesus, whom we believe 
 to be the Messias, did really and truly suffer : for if he did not, 
 then while we proved the true Messias was to suffer, we should 
 conclude our Jesus was not that Messias. Thirdly, It will be 
 farther advantageous for the illustration of this truth, to mani- 
 fest that the sufferings of the Messias were determined and 
 foretold, as those by which he should be known. And fourthly. 
 It will then be necessary to shew that our Jesus did truly suf- 
 fer whatsoever was determined and foretold. And more than 
 this cannot be necessary to declare who it was that suffered, in 
 relation to his office. 
 
 For the first of these, that the promised Messias was to suf- 
 fer, to all Christians it is unquestionable; because our Saviour 
 did constantly instruct the apostles in this truth, both before 
 his death, that they might expect it, (Mark ix. 12.) and after, 
 that they might be confirmed by it. (Luke xxiv. 26. 46.) 
 
 St. Cyril IxAve (rrav^aiQirra. xai Ta^svTS, 3. TJiv ti'c Qsov tiT-iVTiv, T>}V e'j Tra&o'vTa o'jueXo» 
 Eusebius and the Nicene Council to the ytav. Which was farther enlarged after- 
 same purpose, have jraflovta only in their wards by the Council of Constantinople 
 Crew^- As Clemens Alex. Pudag. 1. ii. c. into rravfai^ivTa, xai wa&ovra, xai Ta<fi«T« 
 
SUFFERED. 
 
 277 
 
 And one part of the doctrine which St. Paul disseminated 
 through the world was this, " that the Christ must needs have 
 suffered." (Acts xvii. 3.) 
 
 But because these testimonies will satisfy only such as be- 
 lieve in Jesus, and our Saviour himself did refer the disbelievinor 
 Jews to the Law and the Prophets, as those who testified of 
 him; we will shew from thence, even from the oracles com- 
 mitted to the Jews, "how it was written of the Son of man, 
 that he must suffer many things," (Mark ix. 12.) and "how 
 the Spirit of Christ which was in the prophets testified before- 
 hand the sufferings of Christ." (1 Pet. i. 11.) 
 
 The fifty-third chapter of Isaiah is beyond all question a sad, 
 but clear description of a suffering person : " a man of sor- 
 rows and acquainted with grief," " oppressed and afflicted," 
 ''wounded and bruised," "brought to tiie slaughter," and 
 "cut off out of the land of the living." But the person of 
 whom that chapter treateth was certainly the Messias, as we 
 have formerly proved by the confession of the most ancient 
 Jews, and may farther be evidenced both from them and from 
 the place itself.* For surely no man's soul can be " made an 
 
 * Page 131, we shewed by the autho- 
 rity of the Targum, the Bereshith Rab- 
 ba, and the Midrash upon Ruth, and by 
 the confession of Solomon Jarchi and 
 Moses Alshech, that the ancient Rab- 
 bins did interpret that chapter of the 
 Messias : which might seem a sufficient 
 acknowledgment. But because this is 
 the most considerable controversy be- 
 tween us and the Jews, it will not seem 
 unnecessary to prove the same truth by 
 further testimonies. In the Talmud Cod. 
 Sanhedrin, to the question, What is llie 
 name of the Me&smi 1 it is answered, NlflTI 
 the leper. And the reason of the name 
 is there rendered, "IDNDIP because it is 
 spoken in this, Isa. liii. 4. " Surely he 
 hath borne our griefs, and carried our sor- 
 rows : yet we did esteem him stricken," 
 i. e. yiM. And because j?:3n is used 
 of the leprosy, Levit. xiii. 13. therefore 
 from yiM they concluded his name to 
 be a leper, and consequently did inter- 
 pret that place of the Messias. In the 
 Pesikta it is written, nrjU'J na'n N-vin 
 rVVHn ' God produced the sonl of the Mes- 
 sias, and said unto him. Wilt thou re- 
 deem my sons after six thousand years I 
 He answered, I will. Wilt thou bear the 
 chastisements, to take away their sins'! 
 *K»o Kin i3«bn px n-nai nr^-nr\ as it is 
 written, Isa. liii. 4. '' Surely he hath 
 borne our griefs Y' And he answered, I 
 will bear them with joy.' Which is a 
 clear testimony, considering the opinion 
 of the Jews, that all souls of men were 
 created in the beginning, and so the 
 soul of the Messias to suffer for the 
 
 rest. The shift of the Jews, turning 
 these expressions off from the Messias, 
 and attributing of them to the people as 
 to one, is something ancient : for we 
 find that Origen was urged with that 
 exposition, in a disputation with the 
 Jews : Mifji.vnfA.at Js ttots ev t(vi w^of toIi( 
 T^iyofxivoug ra-aja 'louSaioi? o"3<})oi/t l>i^»T>;<rei 
 
 EXEysv 'lou^a~o;, -raXna. •crETO'faifojTEua'flai if 
 7r£f» £v;? ToD oXou v.a.\ y^yifxiiw Iv tJi has-irofSi 
 xai TrXiij/EVTOf, iVa iroXXoi "TT^ocmXvroi yivMyrai 
 T? WfOifaiTEi rov ETrEJ-Trapflai 'Uv^aUu; ToTf 
 TToXXorj 'iSvia-i. adv. Cels. 1. i. c. r>5. Thus 
 the Jew interpreted those places, Isa. Hi. 
 14. " His visage was so marred more than 
 any man," lii. 13. " that which had not 
 been told them, they shall see," liii. 3. 
 " a man of sorrows and acquainted with 
 grief;" and applied them to the people 
 of Israel in their dispersions. But Ori- 
 gen did easily refute him, by retorting 
 other places of the same prophecy ; as 
 liii. 4. " Surely he hath borne our griefs, 
 and carried our sorrows," ver. 5. " He 
 was wounded for our transgressions, he 
 was bruised for our iniquities, and with 
 his stripes are we healed :" la<pcii ya(, 
 says he, ol Iv ra~(; ifAa^riai; y£vofj.tm, xai 
 taflEVTE?, Ix Tov Toy Zanri^a TrETrovSsvai, cW 
 anTo ToD Xaou exei'vou, Eits xal ol atiro ruv i9- 
 vSv, raZra XEyot/tri. llnd. But especially 
 he confounded the Jew with those words 
 of the 8th verse, " He was cut off out 
 of the land of the living, for the trans- 
 gressions of my peofile was he stricken ;" 
 MaXio-Ttt Se ilo^afx.iv QXi'iSeiv aTTo rn; fag-Mv- 
 a-r){ XE^liuf TO, 'Atto t*'v anuiiv rou heuH 
 
278 ARTICLE IV. 
 
 offering for our sins," but our Saviour's : nor hath God *'laiu 
 on any man the iniquity of us all," but on our Redeemer. 
 " Upon" no person but the Messias " could the chastisement 
 of our peace" be ; nor " with aiii/ stripes cou/d we be healed" 
 but his. It is sufficiently then demonstrated by the prophet, 
 that the suffering person whom he describes was to be the 
 Christ, in that he "bare our griefs," and "carried our sorrows." 
 
 This prediction is so clear, ever since the serpent was to 
 "bruise the heel of the woman's seed," that the Jews, who were 
 resolved to expect a Messias which should be only glorious, 
 have been enforced to invent another, which should suffer. 
 And then they answer us with a distinction of their own inven- 
 tion ; that a Messias was to redeem us, and o Messias was to 
 suffer for us : but the same Messias was not both to redeem us 
 and to suffer for us. For they say that there are two several 
 persons promised under the name of the Messias;* one of the 
 tribe of Ephraiin, the other of the tribe of Judah; one the son 
 of Joseph, the other the son of David; the one to precede, 
 fight, and suffer death, the other to follow, conquer, reign, and 
 never to die. If then our Saviour were a Christ, we must con- 
 fess he was a suffering Messias, and, consequently, according 
 to their doctrine, not a Saviour. For if he were the son of 
 David, then, say they, he was never to die ; or if he ever died, 
 he was not that Messias which w'as promised to sit upon the 
 throne of David. And while we confess our Saviour died, and 
 withal assert his descent from the house of David, we do, in 
 their opinion, involve ourselves in a contradiction. 
 
 But this distinction of a double Messias, is far from prevail- 
 ing over our belief: first, because it is in itself false, and there- 
 fore of no validity against us; secondly, because it was first 
 invented to counterfeit the truth, and so very advantageous 
 to us. 
 
 ftou r,^5n eij QavaTov. Ei j/a{ o Xaoc xara to the second Psalm), and I will give it 
 
 IxEivou; £i<riv oi Trp^rnivifjuvot, ■nut; aitl T*y thee. 3ln2B' t]DT 13 n-iraV riNnw pO Who 
 
 atofxiSiv ToD Xaou Tou ©sou Xij-Erai «;^9ai Ei; seeing the Messias the son of Joseph which 
 
 SavaTcv ouTof, el fxh sTEpof iv nafa tov Xaov was slain, ashed of Gad nothing hut life, 
 
 rdv &10V ; Ti{ S' oJto;, ei |t*)i 'l>i»-ouf Xfo-TO{ ; Thus from the Talmud and the lattei 
 
 Ibid. Targum, the Rabbins have generally 
 
 * So indeed the Jews expected a dou- taught a double Messias, one the son of 
 
 ble Messias, one ^dv p rru'D Messias the David, the other of Joseph. As Solomon 
 
 ton of Joseph, the other nn p n>li'0 Mes- Jarchi, Isa. xxiv. IB. Zech. xii. 10. Aben 
 
 sias the son of Daiid. See the 'I'argum Kzra, Zech. ix. 9. Malach. iii. 1. Kimclii, 
 
 expressly upon Canticles, iv. r>. I'ln Zech. xii. 10. whom the latter Jews con- 
 
 rnPDI Tn ia n^wo n*pn2Db in^nvT TpnE) stantly follow. And this Marcion the 
 
 D'lHlK "13 Two are </ii/ deliverers which heretic seems to have learned of the 
 
 shall deliver thee, Messias tlte son of David, Jews, and to have taught with some al- 
 
 and Messias the son of Ephraim : and in teration in favour of his own opinion . 
 
 the same manner, chap. vii. 3. This, 'Constituit Marcion alium esse Christum, 
 
 that paraphrast, nothing so ancient as qui Tiberianis temporibus a Deo quon* 
 
 the rest, is conceived to have taken out dam ignoto revelatus sit in saluteni om- 
 
 of the Talmud in Massecheth Succa, nium gentium ; alium, qui a Deo creafora 
 
 where cap. 5. inscribed "j^bnn, God saith in restitutionem Judaici status sit Jesti- 
 
 to Messias the son of David, nD bnw natus, quandoque venturus.' Tertull. ado 
 
 Wpao inn Ask what thou wilt (according Marcion, 1. iv. c. 6. 
 
SUFFERED. 279 
 
 That it is in itself false, will appear, because the Scriptures 
 never mention any Messias of the tr-ibe of Ephraim, neither was 
 there ever any promise of that nature made to any of the sons 
 or offspring of Joseph. Besides, as we acknowledge hut one 
 Mediator between God and man, so the Scriptures never men- 
 lion any Messias but one. Under whatsoever title he is repre- 
 sented to us, there can be no pretence for a double person. 
 Whether the " seed of the woman," or the " seed of Abraham," 
 whether *' Shiloh," or the "son of David," still one person 
 promised : and the style of the ancient Jews before our Sa- 
 viour was, not they, but he, which is to come* The question 
 which was asked him, when he professed himself to be Christy 
 was, whether it was he which ivas to come, or whether they were 
 to look for another 1 Not that they could look for him, and 
 for another also. The objection then was, that Elias was not 
 yet come, and therefore they expected no Meicias till Elias 
 came. Nor can the difference of the Messias's condition be 
 any true reason of imagining a double person, because in the 
 same place the prophets, (Zech. ix. 9. Isa. ix. 6.) speaking of 
 the same person, indifferently represent him in either condi- 
 tion. Being then, by the confession of all the Jews, one Mes- 
 sias was to be the son of David, whom Elias was to precede; 
 being by the tenor of the Scriptures there v^^as never promise 
 made of more Christs than one, and never the least mention 
 of the tribe of Ephraim with any such relation ; it foUoweth, 
 that that distinction is in itself false. 
 
 Agani, that the same distinction, framed and contrived 
 against us, must needs be in any indifferent person's judgment 
 advantageous to us, will appear, because the very invention of 
 a double person is a plain confession of a twofold condition; 
 and the different relations, v/hich they prove not, are a con- 
 vincing argument for the distinct economies, which they deny 
 not. Why should they pretend to expect one to die, and an- 
 other to triumph, but that the true Messias was both to tri- 
 umph and to die, to be humbled and to be exalted, to put on 
 the rags of our infirmity before the robe of majesty and im- 
 mortality ? Why should they tell of one Mediator to be con- 
 quered, and the other to be victorious, but that the serpent was 
 to bruise the heel of the seed of the woman, and the same seed 
 to bruise his head? Thus, even while they endeavour to elude, 
 they confirm our faith; and, as if they were still under the 
 cloud, their error is but as a shadow to give a lustre to our truth. 
 And so our first assertion remaineth firm ; the Messias was to 
 suffer. 
 
 Secondly, that Jesus, whom we believe to be Christ, did 
 suffer, we shall not need to prove, because it is freely confessed 
 by all his enemies. The Gentiles acknowledged it; the Jewa 
 triuiiiphed at it. And we may well take that for granted, which. 
 
280 
 
 ARTICLE IV 
 
 is so far from being denied, that it is objected. If hunger and 
 thirst, if revilings and contempt, if sorrows and agonies, if 
 stripes and buffetings, if condemnation and crucifixion, he suf- 
 ferings, Jesus suffered. If the infirmities of our nature, if the 
 weight of our sins, if the maUce of man, if the machinations of 
 Satan, if the hand of God could make him suffer, our Saviour 
 suffered. If the annals of times, if the writings of his apostles, 
 if the death of his martyrs, if the confession of the Gentiles, 
 if the scoffs of the Jews, be testimonies, Jesus suffered. Nor 
 was there ever any which thought he did not really and truly 
 suffer, but such as withal irrationally pretended he was not 
 really and truly man.* 
 
 Thirdly, to come yet nearer to the particular acknowledg- 
 ment of this truth, we shall further shew that the promised 
 Messias was not only engaged to suffer for us, but by a certain 
 and express agreement betwixt him and the Father, the mea- 
 sure and manner of his sufferings were determined, in order to 
 the redemption itself which was thereby to be wrought; and 
 what was so resolved, was before his coming in the flesh re- 
 vealed to the prophets, and written by them, in order to the 
 reception of the Messias, and the acceptation of the benefits to 
 be procured by his sufferings. 
 
 That what the Messias was to undergo for us was predeter- 
 
 • Those which were called by the 
 Greeks Aox>iTa4 and <Pavrae-iaa-rai, who 
 taught that Christ was man only putatiie, 
 and came into the world only in phanla- 
 smate, and consequently that he did only 
 putatiie pati. These were called Aoxurai, 
 not from their author, but from their opi- 
 nion, that Christ did all things only ir 
 Wiijei, in appearance, not reality. As 
 Clemens Alexandrinus : TZv atfis-eajv al 
 fxiv OTTO ^oyfj.a.Taiv iJia^cvraJV ir^os-ayn^lCoy- 
 TOLi, i; h -riv AoxhtJv. Strom. 1. vii. c. 17. 
 fin. viz. 01 Soxns-Ei XfirTOv wE<{)av:f£s-&ai 
 vTre>-aBsv. LI. 1. vi. ' Neque in phantasia, 
 id est, abs(jue carne, sicut Valentinus 
 asserit, neque de thesi, putative imagi- 
 natum, sed verum corpus.' Gennad. de 
 Eccl. Dngm. c. '2. Where, for de theii, I 
 suppose we should read Jaxiia-Ei. 'l"he 
 original of this train of heretics is to be 
 fetched from Simon Jlagus, whose asser- 
 tion was : ' Christum nee venisse, nee a 
 Juda'is quicquam pertulisse.' S. Aufiust. 
 Hi£res. 1. \\ lierefore making himself the 
 Father, Son, and Holy Ghost, he affirmed, 
 ' se in Fiiii persona putative apparuisse,' 
 and so tliat he suffered as the Son 
 amongst the .lews : oXflSfia fxh TreircvSivai 
 Si, iXXa Joxiis-Ei /uovoy. Damasc. de Hicrex. 
 Mow wiiat Simon Wagus said of himself, 
 when he made himself the Son, that those 
 who followed affirmed of Christ. As 
 Saturninus, who taught : ' Christum in 
 
 substantia non fuisse, et phantasmate 
 tantum quasi passura fuisse.' Tertutl. de 
 Pra:sc. adv. llartt. c. 46. Vide Epiph. 
 mutilum, Har. '23. §. 1. And Basilides, 
 who delivered : fTvai tc» X^ia-rh <f>avraB-iay 
 Iv TM (paiisdat, fxh iTvai Si avS^a'TTov, fxtiii 
 capxa £iXi]<{)Evai — cu^i Iniro^v (pas'xajy WEirov- 
 Seiai, aXXa llu-coya. tov Ku^nvaTor. S, Epi- 
 phait. liar. 24. $. 3. ' A Judffiis non 
 credunt Christum crucifixum, sed Sirao- 
 nera Cyreneusem, qui angariatus sustulit 
 crucem ejus.' S. August. H<er. 4. Thus 
 the Valentinians, ]>articularly Rlarcus, 
 the father of the Rlarcosian heretics: 
 ' Marcus etiam nescio quis Ha-resim con- 
 didit, negans resurrectionem carnis, et 
 Christum non vere, sed putative, passum 
 asseverans.' 6'. AuguH. H(er. 14. Thus 
 Cerdon : ' Christum in substantia carnis 
 negat, in phantasmate solo fuisse pro- 
 nunciat, nee onmino passum, sed quasi 
 passum.' Tertull. Preesc.c.bl. 'Christum 
 ipsum neque natum ex foemina, neque 
 habuisse carnem, nee vere mortuum, vel 
 quicquam passum, sed simulasse passi- 
 onem.' 5. August. Har. ii\. And the 
 Manichees, who taught : ' Christum non 
 fuisse in carne vera, sed simulatam spe- 
 ciem carnis ludificandis humanis sensibus 
 prsebuisse ; ubi non solum mortem, verum 
 etiam resurrectionem mentiretur.' Idem, 
 H(cr.iG. Whom thereforeVincentius Liri* 
 nensis calls phuntasitc pr(tdicatoni, c- 20. 
 
SUFFERED. 281 
 
 mined and decreed, appeareth by the timely acknowledgnieni 
 of the Church unto the Father: "Of a truth, acrainst thy holy 
 child Jesus, whom thou hast anointed, both Herod and Pon- 
 tius Pilate, with the Gentiles, and the people of Israel, were 
 gathered together, for to do whatsoever thy hand and thy 
 counsel determined before to be done." (Acts iv. '21 , 28.) For 
 as when the two goats were presented before the Lord, that 
 goat was to be offered for a sin-offering, upon which the lot of 
 the Lord should fall; and that lot of the Lord was lift up on 
 high in the hand of the high-priest, and then laid upon the 
 head of the goat which was to die : (Lev. xvi. 8.) so the hand 
 of God is said to have determined what should be done unto 
 our Saviour, whose passion was typified by that sin-offering. 
 And well may we say that the hand of God, as well as his 
 counsel, determined his passion, because he was "delivered '^v 
 the determinate counsel and foreknowledge of God." (Acts 
 ii. 23.) 
 
 And this determination of God's counsel was thus made upon 
 a covenant or agreement between the Father and the Son, in 
 which it was concluded by them both what he should suffer, 
 what he should receive. For beside the covenant made by 
 God and man, confirmed by the blood of Christ, we must con- 
 bider and acknowledge another covenant from eternity, made 
 by the Father with the Son. Which partly is expressed by the 
 prophet, "It he shall make his soul an offering for sin, he shall 
 see his seed, he shall prolong his days;" (Isa. liii. 10.) partly 
 by the apostle, "Then said I, Lo, I come (in the volume of the 
 book it is written of me) to do thy will, O God." (Ileb. x. 7.) 
 In the condition of "making his soul an offering for sin," we 
 see propounded whatsoever he suffered ; in the acceptation, 
 " Lo, I come to do thy will, O God," we see undertaken what- 
 soever was propounded. The determination therefore of our 
 Saviour's passion was made by covenant of the Father who 
 sent, and the Son who suffered. 
 
 And as the sufferings of the Messias were thus agreed on by 
 consent, and determined by the counsel of God ; so they were 
 revealed by the Spirit of God unto the prophets, and by them 
 delivered unto the Church; they were involved in the types, 
 and acted in the sacrifices. Whether therefore we consider 
 the prophecies spoken by God in the mouths of men, they 
 clearly relate unto his sufferings by proper prediction ; or whe- 
 ther we look upon the ceremonial performances, they exhibit 
 the same by an active representation. St. Paul's apology was 
 clear, that he said " none other things but those which the 
 prophets and Moses did say should come, that Christ should 
 suffer." (Acts xxvi. 22.) The prophets said in express terms, 
 that the Messias, whom they foretold, should suffer: Moses 
 said so in those ceremonies which were instituted by his mi- 
 nistry. When he caused the Passover to be slain, he said that 
 
282 ARTICLE IV. 
 
 Shiloh was the Lamb slain before the foundations of the World 
 When he set the brazen serpent up in the wilderness, lie said, 
 the ISon of man should be lifted up upon the cross. When he 
 commanded all the sacrifices for sin, he said, without effusion 
 of blood there was no remission, and therefore the Son of God 
 must die for the sins of men. When he appointed Aaron to 
 go into the Holy of Holies on the day of atonement, he said, 
 Christ, our High-priest, should never enter through the veil 
 into the highest heavens, to make expiation for us, but by his 
 own blood. If then we look upon the fountain, the eternal 
 counsel of the will of God; if we look upon the revelation of 
 that counsel, either in express predictions, or ceremonial re- 
 presentations, we shall clearly see the truth of our third asser- 
 tion, that the sufferings of the promised Messias were prede- 
 termined and foretold. 
 
 Now all these sufferings which were thus agreed, determined, 
 and revealed, as belonging to the true Messias, were undergone 
 by that Jesus of Nazareth, whom we believe to be the true 
 Christ. Never was there any suffering type which he outwent 
 not, never prediction of any passion which he fulfilled not, 
 never any expression of grief and sorrow which he felt not. 
 When the appointed time of his death approached, he said to 
 his apostles, "Behold, we go up to Jerusalem, and all things 
 that are written by the prophets concerning the Son of man 
 shall be accomplished." (Luke xviii. 31.) When he delivered 
 them the blessed sacrament, the commemoration of his death, 
 he said, "Truly the Son of man goeth as it was determined." 
 (Luke xxii. '22.)* After his resurrection, he chastised the dul- 
 ness of his disciples, who were so overwhelmed with his pas- 
 sion, that they could not look back upon the antecedent pre- 
 dictions; saying unto them, " O fools, and slow of heart to 
 believe all that the prophets have spoken ! Ought not Christ 
 to have suffered these things, and to enter into his glory?" 
 (Luke xxiv. 25, 26.) After his ascension, St. Peter made this 
 profession before the Jews, who had those prophecies, and saw 
 his sufferings, " Those things which God before had shewed 
 by the mouth of all his prophets, that Christ should suffer, he 
 hath so fulfilled." (Acts iii. 18.) Whatsoever therefore was 
 determined by the counsel of God ; whatsoever was revealed 
 by the prophets concerning the sufferings of the Messias, was 
 all fulfilled by that Jesus whom we believe to be, and worship 
 as, the Christ' Which is the fourth and last assertion pro- 
 pounded to express our Saviour's passion in relation to his 
 office 
 
 Having considered him that suffered in his office, we are next 
 to consider him in his person. And being in all this Article 
 there is no person expressly named or described, we must look 
 back upon the former, till we find his description and his name. 
 
 • Kara to ifitf-|t«l»e». 
 
SUFFERED. 283 
 
 Tho Article immediately preceding leaves us in the same sus- 
 pension ; but for our satisfaction refers us to the former, where 
 we find hitn named Jesus, and described the onlij begotten Son 
 of' God. 
 
 Now this Son of God we have already shewn to be therefore 
 truly called the oulij-begotten, because he was from all eternity 
 generated of the essence of the F"ather, and therefore is, as the 
 eternal Son, so also the eternal God. Wherefore by the im- 
 mediate coherence of the Articles, and necessary consequence 
 of the Creed,* it plainly appeareth, that the eternal Son of 
 God, God of God, very God of very God, suffered under Pon- 
 tius Pi/ate, was crucijied, dead and buried. For it was no other 
 person who suffered under Pontius Pilate, than he who was born 
 of the Virgin Mary ; he who was born of the Virgin Mary, was 
 no other person than he who was conceived bi/ the Holy Ghost , 
 he who was conceived by the Holy Ghost, was no other person 
 than our Lord ; and that our Lord no other than the only Son 
 of God : therefore by the immediate coherence of the Articles 
 it followeth, that the only Sou of God, our Lord, suffered under 
 Pontius Pilate. That Word which was in the beginning, which 
 then was with God, and was God, in the fulness of time being 
 made flesh, did suffer. For the princes of this world " cruci- 
 fied the Lord of glory;" (1 Cor. ii. 8.) and "God purchased 
 his Church with his own blood." (Acts xx.28.)t That person 
 who was begotten of the Father before all worlds, and so was 
 really the Lord of glory, and most truly God, took upon him 
 the nature of man, and in that nature being still the same per- 
 son which before he was, did suffer. When our Saviour fasted 
 forty days, there was no other person hungry, than that Son of 
 God who made the world : when he sat down weary by the 
 well, there was no other person felt that thirst, but he who was 
 eternally begotten of the Father, the fountain of the Deity : 
 when he was buffeted and scourged, there was no other person 
 sensible of those pains, than that eternal Word which before 
 all worlds was impassible : when he was crucified and died, 
 there was no other person which gave up the ghost, but the 
 • Son of him, and so of the same nature v/ith him, " who only 
 hath immortality." (I Tim. vi. 16.) And thus we conclude 
 our first consideration propounded, viz. Who it was that suf- 
 fered : affirming that, in respect of his office, it was the Mes- 
 sias ; in respect of his person, it was God the Son. 
 
 But the perfect probation and illustration of this truth re- 
 quireth first a view of the second particular propounded. How, 
 or in what he suffered. For while we prove the person suffering 
 to be God, we may seem to deny the passion, of which the per 
 
 * This is that inseparabilis connexio in auctoritas, et Apo^tdus tradidit, dicens, 
 
 the Creed, which Cassianus urgeth so Si enim cognovis.ent, nunquam Dorainum 
 
 much against Nestorius, De Incarii. 1. vi. gloria; crucifixissent.' Vigd. advert. Lu- 
 
 t ' Dominum passum symboli tenet ti/c/i. 1 ii. §• 8. 
 
284 ARTICLE IV. 
 
 fection of the Godhead is incapable. The divine nature is of 
 infinite and eternal happiness, never to be disturbed by the least 
 degree of infelicity, and therefore subject to no sense of misery. 
 Wherefore while we profess that the Son of God did suffer for 
 us, we must so far explain our assertion, as to deny that the 
 divine nature of our Saviour suffered. For being the divine 
 nature of the Son is common to the Father and the Spirit, if 
 that had been the subject of his passion, then must the Father 
 and the Spirit have suffered. Wherefore as we ascribe the 
 passion to the Son alone, so must we attribute it to that nature 
 which is his alone, that is, the human. And then neither the 
 Father nor the Spirit will appear to suffer, because neither the 
 Father nor the Spirit, but the Son alone, is man, and so capa- 
 ble of suffering. 
 
 Whereas then the humanity of Christ consisteth of a soul 
 and body, these were the proper subject of his passion ; nor 
 could he suffer any thing but in both or either of these two. 
 For as " the Word was made flesh," (John i. 14.) though the 
 Word was never made* (as being in the beginning God), but 
 the flesh, that is, the humanity, was made, and the Word as- 
 suming it became flesh : so saith St. Peter, " Christ suffered 
 for us in the flesh," (1 Pet. iv. 1.) in that nature of man which 
 he took upon him : and so God the Son did suffer, not in that 
 nature in which he was begotten of the Father before all worlds, 
 but in that flesh which by his incarnation he became. For he 
 was " put to death in the flesh, but quickened in the Spirit;" 
 (1 Pet. iii. 18. )t suffered in the weakness of his humanity, but 
 rose by the power of his Divinity. As he " was made of the 
 seed of David, according to the flesh," (Rom. i. 3.) in the lan- 
 guage of St. Paul ; so was he *' put to death in the flesh," in 
 the language of St. Peter: and as he was " declared to be the 
 Son of God with power, according to the Spirit of holiness ;" 
 (Rom. i. 4.) so was he " quickened by the Spirit." I'hus the 
 proper subject and recipient of our Saviour's passion, which he 
 underwent for us, was that nature which he took from us. 
 
 Far be it therefore from us to think, that the Deity, which 
 is immutable, could suffer; which only hath immortality, could 
 die. The conjunction with humanity could put no imperfec 
 tion upon the Divinity; nor can that infinite nature by any 
 external acquisition be any way changed in its intrinsical and 
 essential perfections. J If the bright rays of the sun are thought 
 
 * 'o Xo'yof a-af^ lymro, I'va xa] o \iyo; sub Diabolo, sitiens sub Samaritide, flens 
 
 all f >^oyo;, xal <rapxa £;)f>i o Xoj/cf Iv n to Lazarum, anxia usque ad mortem, de- 
 
 waSof xot Tc» ^aiaTCY avfji^aro, Iv fji-o^^n nique et mortua est.' TertulL. advers, 
 
 T? av&fiw7riv_r f^^Xi^ -ri'^iu Kal aSou lTriSi.(. PniT. c. '27. Clemens Aleiandr. Fadag, I. i. 
 
 S. Athaiias. de Incain. Dom. I. i. c. 12. c. 5. 
 
 f ' Adeo salva est utriusque ])roprietas i To ya{ furei acfSapTcr xa* cuxXXoj'mtw 
 substantiae, ut et Spirilus res suas egerit o£» toicDtov eo-tiv ol o-t/vaXXoioL|U£v<;v -rn ra- 
 in illo, id est, virtutes et opera et signa, tteiv? ifuo-Ei, oVav it Ixei'vu xari oiX2va«i'a» 
 et caro passiones suas functa sit, esuriens yivmsti, Greg. Nt/ssen. Epist. ad Kusiaih. 
 
SUFFERED. i8o 
 
 to insinuate into the most noisome bodies without any ]iollu- 
 tion of themselves, how can that sjDiritual essence contract the 
 least infirmity by any union with humanity?* We must nei- 
 ther harbour so low an estimation of the divine nature, as to 
 conceive it capable of any diminution ; nor so mean esteem of 
 the essence of the Word, as to imagine it subject to the suf- 
 ferings of the flesh he took; nor yet so groundless an estima- 
 tion of the great mystery of the incarnation, as to make the 
 properties of one nature mix in confusion with another. These 
 were the wild collections of the Arian and Apollinarian here- 
 tics,t whom the Church hath long since silenced by a sound 
 and sober assertion. That all the sufferings of our Mediator 
 were subjected in his human nature. 
 
 And now the only difficulty will consist in this, how we can 
 reconcile the person suffering, with the subject of his passion ; 
 how we can say that God did suffer, when we profess the God- 
 head suffered not. But this seeming difficulty will admit an 
 easy solution, if we consider the intimate conjunction of the 
 divine and human nature, and their union in the person of the 
 Son. For thereby those attributes which properly belong unto 
 the one, are given to the other ; and that upon good reason.;{: 
 For being the same individual person is, by the conjunction of 
 the nature of God and the nature of man, really and truly both 
 God and man ; it necessarily followeth,thatitis true to say, Goc? 
 
 * ilj oiS' h'Kio.KOu <f>»)TOf iri^otSY n in- 'AjEiavot <paVTa^<iyTat, tra^y-a [xnrn iTToribi- 
 
 tTvij Ta wavT* 7rX»p<ji/5-aj, xai faifx.n.Ttuv fASVoi av£iX»<})6vai tov lanr.^a, rhv S'E ToD wa- 
 
 nxjSv xat ou xa&apSv 'KpaTTTOfAevai' iroKh Sou; vo'iTiv etti Try onaSii Sso'rriTa am<}i£- 
 
 wXesv h as-MfAaro; tou 0£ou JiJv.t|ai; otir" av (ovn; a^iBi^- S, Atiiaii. lib. de liicurn. 
 
 wa&oi -rhv ovs-lav, ovt aV ^Xa0Sf)) tra-^aTOf Dom. 1. i. c. 15. Of this St. Hilary is to 
 
 as-4);aaT£ki{ ina'pa.fxivn. Euseb, Demon, be understood : ' Sed eorum otnnis hie 
 
 Evan<r. 1. iv. c. 13. sensus, ut opinentur metum mortis in Dei 
 
 t I'his danger is the rather to be un- Filium incidisse, qui assenint non de 
 
 folded, because it is not generally under- aternitate prolatum, neque de infinitate 
 
 stood. The heresy of Arius, as it was paternse substantia exstilisse, sed ex 
 
 condemned by the Council of Nice, is nullo ilium qui omnia creavit efFectum ; 
 
 known to all. But that he made the na- ut assumptus ex nihilo sit, et ccEptus ex 
 
 ture of the Word to suffer in the flesh, is opere, et confirmatus ex tempore. Et 
 
 not so frequently or plainly delivered. ideo in eo doloris anxielas, ideo spiritus 
 
 This Phoebadius (the first of the Latin passio cum corporis passione.' Com. in 
 
 Church who wrote against the Arians) Matt. c. 31. ^. 3. Where clearly he ar- 
 
 charged them with : ' Duplicem hunc gues against the Arians. The right un- 
 
 statum, non conjunctum sed confusum, derstanding whereof, is the only true way 
 
 vultis videri ; ut etiam unius vestrum, id to reconcile those harsh sayings of his, 
 
 est Epistola Potami, quae ad Orientem which so troubled the Master of the Sen- 
 
 et Occidentem transmissa est, qua asse- tences, and the whole Schools ever since, 
 rit, carne et spiritu Christi coagulatis per | ' Per indissolubilem unitatem V^erbi 
 
 sanguinem Maris, et in unum corpu.s re- et carnis, omnia quje carnis sunt adscri- 
 
 dactis, passibilem Deum factum. Hoc buntur et Verbo, quomodo et quaj Verbi 
 
 ideo, ne quia ilium ex eo crederet, quern sunt prjedicantur in carne.' Orig. in Ep. 
 
 impassibilem satis constat.' Lib. adc. adBom.l.i. c. 1. Aia t>;v anfi^B £vot7)t« 
 
 Arianos,c.7. And again: 'Non ergo -rrj? te 7rjo3-Xii4)S>£iV>ic j-a^xjf xai rnf wpou-Xa- 
 
 est spiritus caro, nee caro spiritus, quod ^o/xmi; QuQTmoi, avTi/xEflto-TaTai rx lii:)f.ta'ra,' 
 
 isti volunt egregii Doctores, ut factus sit Sj-te xa; to av9p»«-ivov rf Sfiw, xai to &sr« 
 
 Beilicet Dominus et Deus noster ex hac rS av&pajTri'va, xaTovo;ua{£o-5ai^. Greg. Ni/ss. 
 
 substantiarum permixtione passibilis. E/j. ad T/iMp/t. Xfn jmevtsi ElSivaj, i; « »r« 
 
 Ideo autem passibilem volunt dici, ne ex o-Jf Kctva rrouX to. ovafxara. Theodoret. Dial 
 
 impassibili credatur.' cap. 8. MaTnv cuv 3. c. 1/. 
 
28fi ARTICLE IV. 
 
 IS man, and as tiue, A man is God ; because in thiis particular 
 he which is man is God, and he which is God is man Again 
 being by reason of the incarnation it is proper to say, God is 
 man, it foUoweth unavoidably, that whatsoever necessarily be- 
 longeth to the human nature, may be spoken of God ; otherwise 
 there would be a man to whom the nature of man did not be- 
 long, which were a contradiction. And being by virtue of the 
 same incarnation it is also proper to say, A man is God, by the 
 same necessity of consequence we must acknowledge, that all 
 the essential attributes of the divine nature n.ay truly be spoken 
 of that man ; otherwise there would be one truly and properly 
 God, to whom the nature of God did not belong, which is a 
 clear repugnancy. Again, if the properties of the divine na- 
 ture may be truly attributed to that man which is God, then 
 may those actions which flow from those properties, be attri- 
 buted to the same. And being the properties of the human 
 nature may be also attributed to the eternal Son of God, those 
 actions or passions which did proceed from those properties, 
 may be attributed to the same Son of God, or God the Son. 
 Wherefore as God the Son is truly man, and as man truly pas- 
 sible and mortal ; so God the Son did truly suffer, and did truly 
 die. And this is the only true communication of properties.* 
 Not that the essential properties of one nature are really 
 communicated to the other nature, as if the Divinity of Christ 
 were passible and mortal, or his humanity of original omnipo 
 tence and omnipresence ; but because the same God the Son 
 was also the Son of man, he was at the same time both mortal 
 and eternal : mortal as the Son of man, in respect of his hu- 
 manity ; eternal, as the Son of God, in respect of his Divinity. 
 The sufferings, therefore, of the Messias were the sufferings of 
 God the Son : not that they were the sufferings of his Deity, 
 as of which that was incapable; but the sufferings of his hu- 
 manity, as unto which that was inclinable. For although the 
 human nature was conjoined to the divine, yet it suffered as 
 much as if it had been alone ; and the divine as little suffered, 
 as if it had not been conjoined : because each kept their re- 
 spective properties distinct, without the least confusion in their 
 most intimate conjunction. From whence at last the person 
 suffering is reconciled to the subject of his passion : for God 
 the Son being not only God, but also man, suffered, though not 
 in his Deity, by reason of which he is truly God; yet in his 
 humanity, by which he who is truly God, is as truly man. And 
 thus we conclude our two first disquisitions : Who it was that 
 suffered ; in respect of his office, the Messias, in respect of his 
 person, God the Son : How it was he suffered ; not in his 
 Deity, which js impassible, but in his humanity, which he as- 
 sumed, clothed with our infirmities. 
 
 • Called bj the Schools ordinarily commumcatio idiomatum, by the ancieot 
 Greek divines 'AvriWis, and sometimes ' AyrifjitTae-raa-ic. 
 
SUFFERED. 287 
 
 Our next inquiry is. What this God the Son did suffer, as the 
 Son of man ; not in the latitude of all his sufferings, but so far 
 as they are comprehended in this Article : which first prescind- 
 eth all the antecedent part, by the expression of time under 
 Pontius Pilate, who was not governor of Judea long before our 
 Saviour's baptism ; and then takes off his concluding passion, 
 by adding his crucifixion and his death. Looking then upon 
 the sufferings of our Saviour in the time of his preaching the 
 Gospel, and especially before his death, we shall best under- 
 stand them, by considering them in relation to the subject or 
 recipient of them. And being we have already shewed his pas- 
 sion was wholly subjected in his human nature, being that 
 nature consisteth of two parts, the soul and body ; it will be 
 necessary to declare what he suffered in the body, what in 
 the soul. 
 
 For the first. As we believe the Son of God took upon him 
 the nature of man, of which the body is a part; so we acknow- 
 ledge that he took a true and real body, so as to become flesh 
 of our flesh, bone of our bone. This body of Christ, really and 
 truly human, was also frail and mortal, as being accompanied 
 with all those natural properties which necessarily flow from 
 the condition of a frail and mortal body: and though now the 
 same body, exalted above the highest heavens, by virtue of its 
 glorification, be put beyond all possibility of passion; yet in 
 the time of his humiliation,it was clothed with no such glorious 
 perfection ; but as it was subject unto, so it felt, weariness, 
 hunger, and thirst. Nor was it only liable to those internal 
 weaknesses and natural infirmities, but to all outward injuries 
 and violent impressions. As all our corporal pain consists in 
 that sense which ariseth from the solution of that continuity 
 which is connatural to the parts of our body ; so no parts of 
 his sacred body were injuriously violated by any outward im- 
 pression, but he was truly and fully sensible of the pain arising 
 from that violation. Deep was that sense, and grievous was 
 that pain which those scourges produced, when " the ploughers 
 ploughed upon his back, and made long their furrows :" (Psalm 
 cxxix. 3.) the dilaceration of those nervous parts created a most 
 sharp and dolorous sensation. The coronary thorns did not 
 only express the scorn of the imposers, by that figure into 
 which they were contrived, but did also pierce his tender and 
 sacred temples to a multiplicity of pains, by their numerous 
 acuminations. That spear directed by an impertinent malice, 
 which opened his side, though it brought forth water and 
 blood, caused no dolorous sensation, becausp the body was then 
 dead ; but the nails which pierced his .-lads and feet, made 
 another kind of impression, while it was yet alive and highly 
 sensible. Thus did the body of the Son of man truly suffer the 
 bitterness of corporal pains and torments inflicted by violent 
 external impressions. 
 
288 ARTICLE IV. 
 
 As our Saviour took upon him both parts of the nature of 
 man, so he suffered in them both, that he might be a Saviour 
 of the whole.* In what sense the soul is capable of suffering, 
 in that he was subject to animal passion. Evil apprehended to 
 come tormented his soul with fear, which was as truly in him 
 in respect of what he was to suffer, as hope in reference to the 
 recompense of a reward to come after and for his sufferings. 
 Evil apprehended at present tormented the same with sadness, 
 sorrow, and anguish of mind. So that he was truly represented 
 to us by the prophet, as " a man of sorrows, and acquainted 
 with grief;" (Isa. iiii. 3.) and the proper subject of that grief 
 he hath fully expressed, who alone felt it, saying unto his dis- 
 ciples, " My soul is exceeding sorrowful, even unto death." 
 (Matt. xxvi. 38.) 
 
 We ought not, therefore, to question whether he suffered in 
 his soul or no ; but rather to endeavour to reach, if it were pos- 
 sible, the knowledge how far, and in what degree, he suffered ; 
 how bitter that grief, how great that sorrow and that anguish 
 was. Which though we can never fully and exactly measure ; 
 yet we may infallibly know thus much, both from the expres- 
 sions of the Spirit of God, and from the occasion of his suffer- 
 ings, that the griefs and sorrows which he felt, and the anguish 
 which he underwent, were most incomparably far beyond all 
 sorrows of which any person here was sensible or capable. 
 
 The evangelists have in such language expressed his agony, 
 as cannot but raise in u-s the highest admiration at the bitter- 
 ness of that passion. " He began to be sorrowful," saith St. 
 Matthew (xxvi. 37.) " He began to be sore amazed," saith 
 St. Mark (xiv. 33.) " and to be very heavy," say both : (Ibid.) 
 and yet these words in our translation come far short of the 
 original expression, f which render him suddenly, upon a pre- 
 
 * ' Qui suscepit animam, suscepit ani- surrounding and encompassing the soul ; 
 
 mse passionem.' S. Amhros. de Fide, 1. ii. but also such as brings a consternation and 
 
 c. 3. dejection of mind, bowing the soul under 
 
 t 'J'he words in the original are three, the pressure and burden of it. And if 
 
 XuirtTs-Qat , Ix^a^gsro-fiai, and aitif^oYiTv. Av- neither the notation of the word, nor the 
 
 irsia-bat the first is of a known and ordi- relation to that place in the Psalms, did 
 
 nary signification, but in this case it is to express that sorrow, yet the following part 
 
 be raised to the highest degree of its pes- of our Saviour's words would suiBciently 
 
 sible significancy, as appears by the evidence it, ia>; Stavarcv, it was a sorrow 
 
 words which follow, -niflXvirit es-tiv >i -^.v^a which like "the pangs of death compassed" 
 
 (Aov. For, as the ancient grammarians him, and like " tlie pains of hell got hold 
 
 observe, fi weji irfo'SsrijeTriTas-iv J>)Xo~, and upon" him, Psalm cxvi. 3. The second 
 
 again, ») ttej i TTg-oSEs-i; Xa^uSavsrai avri Trf word used by St. Alark alone is ix-^ay-Zii- 
 
 litcf KcLTa Xoyov i)7rEj9sa-£<wc xai vifiiTorn- ir&ai, which with the vulgar Latin is pa- 
 
 TOf: and therefore TTE^iXuTrot of itself must vere, but in the language of the Greeks 
 
 s\gn\{y a mauTposiessed with an excessive grief ; bears a higher sense. Qa.f/.Zo<; a-tiuaivii rhi 
 
 as in JEschylus Eumenid. 161. WEpifafi; inTr'K'i^iv, says P'tymologus : and llesy- 
 
 Kjuof. that is, according to the scholiast, chius, Qa/xio;- SraZiJ-a., IxTrXn^if. Gbss. Vet. 
 
 tuipKro-ifSaju. But beside this Greek nota- ©ajuCof, stupor. Philopoiius, preserved 
 
 tion, here is to be observed a reference to by Eustathius 'ix. M. ©a^wfc," /t/isv >i ixTrXn 
 
 the words of David, Psal.xlii. 5. 'ivaTi in-Efi- fi;- 6a/xQot Ss xar' o^t'ay ranv o sxwXajEi;. 
 
 XuTDc tTh 4'1'X'' M"" ; *nmmrn"nO- So that it From whence the verb ^afx^iTt, in termi- 
 
 doth not only signify au excess of sorrow nation active, in signification passi 
 
SUFFERED. 
 
 289 
 
 sent and immediate apprehension, possessed with fear, horror, 
 and amazement, encompassed with grief, and overvvhehiied 
 with sorrow, pressed down with consternation and dejection of 
 mind, tormented with anxiety and disquietude of spirit. 
 
 This he first expressed to his disciples, (Matt. xxvi. 38, 39. 
 Mark. xiv. 34, 35.) saying, " My soul is exceeding sorrowful;* 
 and lest they should not fully apprehend the excess, adding, 
 " even unto death," as if the pangs of death had already en- 
 compassed him, and, as the Psalmist speaks, (cxvi, 3.) " the 
 pains of hell hud got hold upon him.'" He "went but a little 
 farther" before he expressed the same to his Father, falling on 
 his face and praying, even with " strong crying and tears, unto 
 him that was able to save him from death." (Heb. v. 7.) Noi 
 weie his cries or tears sufficient evidences of his inward suffer- 
 ings, nor could the sorrows of his breast be poured forth eithei 
 at his lips or eyes; the innumerable pores of all his body musw 
 give a passage to more lively representations of the bitter an 
 guish of his soul; and therefore while he " prayed more ear 
 nestly," in that agony " his sweat was as it were great drops o^ 
 blood falling down to the ground." (Luke xxii. 44.) As i\\^ 
 Psalmist had before declared, " I am poured out like wate?\ 
 and all my bones are out of joint : my heart is like wax, it ih 
 melted in the midst of my bowels." (Psal. xxii. 14.) The hera\ 
 
 ExvojUiwf, used by Aristophanes in Plutr 
 98'2. though not named by him. An(» 
 again, ad Iliad. N. 'h I ^ Tr^o&sa-t; iTrtToo-j. 
 JuXoi", ovroiav xai to fxi.'XiirTa. 'Enbafji.SiTa'Qii, 
 therefore is f/.a.Xiirra. ^afji?B~(Tbat, to be sur- 
 pribed with liorror in the liighest degree, 
 even unto stupefaction. Gloss. Vet. ^Enba/iA,- 
 fouiua., obslupesco. The third word ia 
 'aSd^wovsTv, Vulg. Lat. tadereui St. Mark 
 mastus esse in St. Matthew : but it batk 
 yet a farther sense. 'ASi^wovii, aniSiH 
 ayxnZ, says Hesychius. 'aJiiUovS, ts Xtar 
 T^vTtovfxai, Suidas. It signifietb therefore 
 grief and anguish in excess, as appeareth 
 also by the origination of it. For, as Eusta- 
 
 perculsum esse, in Homer IL A. 199. Qsju- 
 Qr,a-Bv S' 'A;^iX£iyt, where it is the observa- 
 tion of Eustathius : To Idifjiirta-iv he^ynri- 
 X.I]/ r) Kcini^a. ^pna-iq olK eX^i' ^a.{J.Qovy.lVai 
 ya.^, xai E^afACiiSi), xai rfSojuSn^ai, c^atrh oi 
 ,ui&' "O.uti^ov but not universally true. 
 For (as to our purpose) we have both the 
 use and sense of this word in the Old 
 Testament. As 1 Sara. xiv. 1.5. lanm 
 ynxn, xai l9a^€D5-£v 'n yri, "and the earth 
 quaked." And Psalm xlviii. 5. inon, 
 Aquiia I5a^£iifl>i<ray, Symmachus I^ETrXtt- 
 ynTcLV, as Fsal. xxxi. ^I'i. 'Eyiillil'Tfa. £v t? 
 Iita-Taa-Ei [jlov, Aquila ^afx^niTii, Syrama- 
 chus UffXii^Ei. 'J'he like is also in the pas- 
 sive termination ; as Daniel expres.-;es hi.i tliius observes: Tau alr.fjiovii]/ ir^carorvmov 
 
 '^nixcuv ajii.uovof, o ix. Xu-nriif ic ola xai tivoj 
 
 fear in a vision, iQafji,Qn^r,v, xai imcrca itti 
 Tr^oa-atiTtov fAOu, Dan. viii. 17. and the 
 •wicked are described by the Wise Man, 
 Qa/uitoOufAiVoi JeivSj, >tai lvSa\[A.as-tv lx.Ta^a.Ta-i- 
 fASvot, Sap. xvii. 3. From whence it ap- 
 peareth, that da./A,ZBi<rQat of itself signifieth 
 a high degree of fear, horror, and amaze- 
 ment. Gloss. Vet. 6afji.0ouy.ai, obstupeo, 
 stupeo, pavesco. And by the addition of 
 the preposition e^ the signification is aug- 
 mented. "E>t&ttfx(3o;, EJt7rX»iJiT0f, Hesych. 
 passively ; ©n^iov ({>o(3ijo» Hal £jtfl»^^o», Dan. 
 Yii. 7. actively, i. e. IxwXiixtixA'. Such aa 
 augmentation in this word is justifiable 
 by that rule left us in Eustathius, ad 
 Iliad. E. 'h e ^ TrfoSEa-tf ov fiivn riv l^ia 
 SrXor o-;jEj-iv, dXXa ti-^aifxa itoWitut a-tifxal- 
 hi. Of which he gives an examule in 
 
 t?of Xsj/STai, avaTTETTTaJKaic. Iliad. A. 
 From a^Si a^fjj-a) a^hyniv, from aSnyaiv aJu- 
 /uovaj. It hath therefore in it the signifi- 
 cation of aSnv or Xi'av, satieti^, or extremity. 
 From whence it is ordinarily so ex- 
 pounded, as if it contained the conse- 
 quence of the greatest fear or sorrow, 
 that is, anxiety of mind, disquietude, and 
 restlessness. 'ASti|Uov£~v, aXijEiv xai airo^iTy, 
 aynj^^anTv, Etymol. As Antony is ex- 
 pressed by Plutarch, after the loss of 
 8,000 men, being in want of all things 
 necessary for the rest : KXEoTraTfay wifis- 
 /MfVI, xal CpttJtriiou<r»{ aJnuovfi'v JiXuE. c. 51. 
 So where tlie Heb. DOWn is by the I XX. 
 translated iKwXaync, by Symmachus it IB 
 rendered aSn^m;, Eccles. vii. 16. 
 
290 ARTICLE IV. 
 
 of our Saviour was as it were melted with fear and astonish- 
 ment, and all the parts of his body at the same time inflamed 
 with anguish and agony ; well then might that melting produce 
 a sweat, and that inflamed and rarified blood force a passage 
 through the numerous pores. 
 
 And as the evangelists' expressions, so the occasion of the 
 grief, will manifest the height and bitterness thereof: For God 
 " laid on his own Son the iniquities of us all ;" (Isa. liii. 6.) 
 and as we are obliged to be sorry for our particular sins, so was 
 he grieved for the sins of us all. If then we consider the per- 
 fection and latitude of his knowledge; he understood all the 
 sins of men for which he suffered, all the evil and the guilt, all 
 the offence against the majesty, and ingratitude against the 
 goodness of God, which was contained in all those sins. If we 
 look upon his absolute conformity to the will of God ; he was 
 inflamed with most ardent love, he was most zealous of his glory, 
 and most studious to preserve that right which was so highly 
 violated by those sins. If we look upon his relation to the 
 sons of men ; he loved them all far more than any did them- 
 selves, he knew those sins were of themselves sufhcient to bring 
 eternal destruction on their souls and bodies ; he considered 
 them whom he so much loved, as lying under the wrath of God, 
 whom he so truly worshipped. If we reflect upon those graces 
 which were without measure diffused through his soul, and 
 caused him with the greatest habitual detestation to abhor all 
 sin ; if we consider all these circumstances, we cannot wonder 
 at that grief and sorrow. For if the true contrition of one 
 single sinner, bleeding under the sting of the Law only for his 
 own iniquities, all which notwithstanding he knoweth not, 
 cannot be performed without great bitterness of sorrow and 
 remorse ; what bounds can we set unto that grief, what mea 
 sures to that anguish, which proceedeth from a full apprehen- 
 sion of all the transgressions of so many millions of sinners? 
 
 Add unto all these present apprehensions, the immediate 
 hand of God pressing upon him all this load, laying on his 
 shoulders at once a heap of all the sorrows which can happen 
 unto any of the saints of God ; that he, being •' touched with 
 the feeling of our infirmities," (Heb. ii. 17, 18. J might become a 
 "merciful high-priest, able and willing to succour them that 
 are tempted." (Heb. iv. 15.) Thus may we " behold and see if 
 there be any sorrow like unto that sorrow which ivas done unto 
 Aim, wherewith the Lord afflicted ///w in the day of his fierce 
 anger." (Lam. i. 12.) And from hence we may and must con- 
 clude, that the Saviour of man, as he took the whole nature of 
 man, so he suffered in whatsoever he took : in his body, by 
 internal infirmities and external injuries; in his soul, by fears 
 and sorrows, by unknown and inexpressible anguishes. Which 
 shews us fully (if it can be shewn) the third particular pro- 
 pounded, svhat our Saviour suffered. 
 
SUFFERED. 291 
 
 That oui Saviour did thus suffer, is most necessary to be- 
 l.eve. First, that thereby we may be assured of the verity of 
 his human nature. For if he were not man, then could not man 
 be redeemed by him; and if that nature in which he appeared 
 were not truly human, then could he not be truly man. But 
 we may be well assured that he tooe" on him our nature, when 
 we see him subject unto our infirmities. We know the God- 
 head is of infinite perfection, and therefore is exalted far above 
 all possibility of molestation. When therefore we see our Sa 
 viour truly suffer, we know his divine essence suffered not, and 
 thence acknowledge the addition of his human nature, as the 
 proper subject of his passion. And from hence we may infal- 
 libly conclude, surely that Mediator between God and man was 
 truly man, as we are men, who when he fasted was an luuigied, 
 when he travelled was thirsty and weary as we are, who beitiP- 
 grieved wept, being in an agony sweat, being scourged bled, 
 and being crucified died. 
 
 Secondly, It was necessary Christ should suffer for the re- 
 demption of lapsed men, and their reconciliation unto God ; 
 which was not otherwise to be performed than by a plenary 
 satisfaction to his will. He therefore was by all his sufferings 
 made an expiation, atonement, and propitiation, for all our 
 sins. For salvation is impossible unto sinners without remis- 
 sion of sin; and remission, in the decree of God, impossib e 
 without effusion of blood. Our redemption therefore could 
 not be wrought but by the blood of the Redeemer, but by a 
 Lamb slain, but by a suffering Saviour. 
 
 Thirdly, It behoved CItrist to suffer, that he might purchase 
 thereby eternal happiness in the heavens both for himself the 
 head, and for the members of his body. " He drank of the brook 
 in the way, therefore hath he lift up his head." (Psal. ex. 7.) 
 *' Ought not Christ to suffer, and so to enter into his own glory?" 
 (Luke xxiv. 26.) And doth he not by the same right by which 
 he entered into it, confer that glory upon us? The recompense 
 of the reward was set before him, and through an intuition of 
 it he cheerfully underwent whatsoever was laid upon him. He 
 must therefore necessarily suffer to obtain that happiness, who 
 is therefore happy because he suffered. 
 
 Fourthly, It was necessary Christ should suffer, that we might 
 be assured that he is truly affected with a most tender com- 
 passion of our afflictions. For this end was he subjected to 
 misery, that he might become prone unto mercy; for. this pur- 
 pose was he made a sacrifice, that he might be a compassionate 
 high-priest: and therefore was he most unmerciful to himself, 
 that he might be most merciful unto us. 
 
 Fifthly, It was necessary the Son of man should suffer, 
 thereby to shew us that we are to suffer, and to teach us how 
 we are to suffer. For " if these things were done to the green 
 tree, what shall be done to the dry?" (Luke xxiii. 31.) Nay, 
 
292 ARTICLE IV. 
 
 if God spared not his natural, his eternal, his only-begotten 
 Son ; how shall he spare his adopted sons, who are best known 
 to be children because they are chastised, and appear to be in 
 his paternal affection because they lie under his fatherly correc- 
 tion ? We are therefore heirs, only because co-heirs with Christ ; 
 and we shall be kings, only because we shall reign together 
 with him. It is a certain and infallible consequence, " if Christ 
 be risen, then shall we also rise ;" and we must look for as 
 strong a coherence in this other, If Christ hath suffered, then 
 must we expect to suffer. And as he taught the necessity of, 
 so he left us the direction in, our sufferings. Great was the 
 example of Job, but far short of absolute perfection : the pat- 
 tern beyond all exception is alone our Saviour, who hath taught 
 us in all our afflictions the exercise of admirable humility, 
 perfect patience, and absolute submission unto the will of God. 
 And now we may perceive the full importance of this part of 
 the Article, and every Christian may thereby understand what 
 he is to believe, and what he is conceived to profess, when he 
 makes this confession of his faith, he suffered. For hereby 
 everyone is obliged to intend thus much: I am really per- 
 suaded within myself, and do make a sincere profession of this 
 as a most necessary, certain, and infallible truth, that the only- 
 begotten Son of God, begotten of the Father, and of the same 
 essence with the Father, did for the redemption of mankind 
 really and truly suffer; not in his Divinity, which was impas- 
 sible, but in his humanity, which in the days of iiis humiliation 
 was subject unto our infirmities : that as he is a perfect Re- 
 deemer of the whole man, so he was a complete sufferer in the 
 whole; in his body, by such dolorous infirmities as arise in- 
 ternally from human frailties, and by such pains as are inflicted 
 by external injuries; in his soul, by fearful apprehensions, by 
 unknown sorrows, by anguish inexpressible. And in this lati- 
 tude and propriety I believe our Saviour suffered. 
 
 Under Pontius Pilate. 
 
 After the substance of this part of the Article, consisting 
 in our Saviour's passion, he suffered, foUoweth the circumstance 
 of time, declared by the present governor, under Pontius Pilate. 
 Which though the name of a stranger to the commonwealth of 
 Israel, and the Church of Christ, is well preserved to eternal 
 memory in the sacred articles of our Creed. For as the Son 
 of God by his determinate counsel, was sent into the world to 
 die in the fulness of time, so it concerns the Church to be as- 
 sured of the time in which he died. And because the ancient 
 custom of the world was, to make their computations by theif 
 oovernors, and refer their historical relations to the respective 
 times of their government : therefore that we might be properly 
 assured of the actions of our Saviour which he did, and of his 
 
UNDER PONTIUS PILATE. 
 
 293 
 
 BufFerings (that is, the actions which others did to him), the 
 present governor is named in that form of speech which is 
 proper to such liistorical or chronological narrations, when we 
 affirm that he suffered under Pontius Pilate.'^ 
 
 Ami because he not only suffered under him as the present 
 governor, but also was arraigned and condemned by him as a 
 judge; therefore it will be necessary for the illustration of the 
 manner, and confirmation of the truth of our Saviour's suffer- 
 ings, to declare what hath been left and delivered to our know- 
 ledge, both concerning his person and his office. 
 
 For the first, we find him described by two names : nor is 
 any other name of bis extant, although, according to the ge- 
 neral custom of the Romans, t he should have three. The first 
 of these two is Poiitius.X the name descended to him from the 
 
 * 'Eoti TIovTiou niXdrou. Which words 
 are capable of a double construction. 
 First, as they are used by St. Paul, ] 
 Tim. vi. l;5. 'ino-ou, rov f^a^Tv^hs-avrot Itti 
 rtoVTiou TTiXaTou Try xaXiiv ofj-oXoyUv, " Who 
 before Pontius Pilate witnessed a good 
 confession ;" that is, standing before him, 
 as before a judge. As the same person, 
 Matt, xxviii. 14. Kai lav aXouj-S? toSto 
 Itti toS hye/xovoi. If this come to he tried be- 
 fore the iwocuraior. Thus Festus pro- 
 pounded it to St. Paul, Acts XXV. 9. 5=- 
 Xsij xpivsi-^ai Itt' £,Mou ; and St. Paul an- 
 swered in the same propriety of speech, 
 Im ToD Siijtx.aTOj KaiVa^oj itrri^f ilfjn, Tlius 
 Christ tells his apostles, Alark xiii. 9. 
 £571 'riyi;AayiD'j KaX Bo^s-iXkoiw a-'raBna-itr&i. And 
 in this sense Itti is often used by the 
 Greeks. Secondly, Ittj niXarcu is under 
 Pilate, that is, in the time of his govern- 
 ment, when and while he was procurator 
 of Judea ; as Itt' af;^iEp£a)v "awo, ku] Ka'i- 
 a<pa., Luke iii. 2. and Itti 'A?ia9a^ rcu as- 
 ^npiix;, Mark ii. 26. Which is also ac- 
 cording to the custom and language of 
 the Greeks, as: KaTaxXus-jwof Iwi AsvKa- 
 Xi'ojvof lyivsr J, Marm. Arundel. oZtoi nxav 
 3771 rov Atto^iSoVTOj l^avacTTaVTiyv T^aJwv. 
 Plat, F.pist. .\ii. ad Archytam. And Itti 
 TouTou ^aiTiXfiJovTof, in this king's reign, is 
 the common phrase of Pausanias. 'J'hus 
 the Athenians among their nine 'A^)(ovrS(; 
 had one vs'ho was called 'EttkWiWoj, be- 
 cause his name was used for the deno- 
 tation of that year ; and the phrase was 
 usually, Itti toD Se~va, or etti tou hTva a^X''^' 
 to;, as I find it thrice in one place. 'O 
 ftEV ya.^ ('is-ojt^aTWc) ETTJ Avri/maxo^, nXaraJV 
 Js lirl 'A/ximou yiyovev, i^' ov TlifitiXr.; Jte- 
 Murna-ev. Laert. in Plutone, 1. iii. init. 
 In the same manner did the Lacedemo- 
 nians make their historical accounts by 
 their Ephori, and the Argivi by the 
 -jriestesses of Juno: 'E^ri Xjus-iJs; Iv "AjyEi 
 
 TSTS TTEVT^KOVTa Juol'v iiOVTOL ETJl isf»|«£V»f, 
 
 jctti Aims-lot/ lifojou Iv 2imoTK, xa.\ ITuSoJi'jow 
 
 ETl Ivo fx.r,va.t; e.()^o\roi; 'AQmaloit. Thucyd. 
 \. ii. c. 2. And as the Greeks thus re- 
 ferred all actions to the times of these 
 governors, so did the Jews under the 
 Roman government, to the procurators 
 of Judea ; as appeareth by Josephus, 
 who mentioning the first of that office, 
 Coponius, presently relates the insurrec- 
 tion of Judas Galilseus in this manner : 
 Etti TOuToi/ (KuiVTcenov) t:j cv^p TaXiXaiaj, 
 louJa; 0K!|Ma, £.'; aTroirTairty hr.yi Toi/J lin)(ai- 
 QovQ. de Bell. Jud. 1. ii. c. 12. Then 
 names his successor Ambivius, £<f>' oZ 7.0.- 
 'KciifA.n 'ia|Wviav xaTjXsiTrEi : after him Rufus, 
 l<}>* ob S?i Hai t£X£i/t3 Karu-aj. Antiq. Jud. 
 1. xviii. c. 3. And in the same manner 
 in the Creed, TraSovra IttI rroVTi'ou rriXarou, 
 our Saviour SKJf'ered II )irier Pontius Pilate, 
 that is, at the time when he was procu- 
 rator of Judea ; as Ignatius fully : iv 
 >ca;f jT T?f 'r,ytfA.ona.i Tlovriou IIiXaTcu. Epist. 
 ad Magnesias, c. 11. 
 
 t Pausanias, speaking of the Romans, 
 saith : Tpi'a ottote n o'hiyiTTa, xa) Iti 7r\iova, 
 ovofA,ara, ix.ac-rai rlSiVTai. Achaic. c.'T. And 
 although Diomedes and Plutarch have 
 observed, that even among the Romans 
 there were some hrnvfA-a, yet the praeno- 
 men was never omitted, as Priscian af- 
 firmed : • Ex illo tempore consuetudo te- 
 nuit, ut nemo Romanus sit absque praeno- 
 mine.' 1. ii. p. c>77 . ed. Putsch. 
 
 X Pontius and Pilatns were bis nomen 
 and cogiomen, in the same manner as Ju- 
 lius and Ca?sar are described by Suetonius: 
 'Non Ceesare etBibulo, sed Julio et Cae- 
 sare, Coss., actum scriberent, bis eundem 
 prfeponentes, nomine atque cognomine.' 
 1. i. c. -^0. Thus without a prcenomen or 
 agnomen, he is only known to us by his 
 nomen properly called, and his cognomen. 
 The nature of which two is thus described 
 by the ancients : ' Nomen proprium est 
 gentilitium, id est, quod originem gentis 
 et familiaj declarat, ut Fortius, Cornelius ; 
 cognomen est quod uniuscujusque pro- 
 
294 
 
 ARTICLE IV. 
 
 original ot his family, which was very ancient; the second Pi- 
 latus, as a cognominal addition distinguishing from the rest 
 descending from the same original. 
 
 He was by birth a Roman ; by degree of the equestrian order, 
 sent by Tiberius the emperor to be a governor of Judea. For 
 about threescore years before our Saviour's birth, the Jews by 
 Pompey the Great were made tributary to the Romans. And 
 although during the life of Hircanus the high-priest, the reign 
 of Herod and his son Archelaus, the Roman state sufl'ered the 
 Jews to be ruled by their own laws and governors ; yet when 
 ArcheUiusvvas banished by Augustus, they received their gover- 
 nors from the Roman emperor, being made a part of the province 
 of Syria,* belonging to his care. In the life of Augustus there was 
 a succession of three, Coponius, Ambivius, and Rufus. At the 
 beginning of the reign of Tiberius, they were governed by Va- 
 lerius Gracchus, and at his departure by Fontins Pilate. 
 
 The office which this Pilate bare was the Procuratorship 
 of Judea, as is most evident out of the history both of the Ro- 
 mans,t from whom he received his authority, and of the Jews, 
 
 prium, et nominibus gentilitiis subjungi- 
 tur, ut Cato, Scipio.' Diomedes de Orat. 
 1. i. p. 306. ' Noitien quod familia; ori- 
 ginem declarat, ut Cornelius ; cognomen, 
 quod noinini subjungitur, ut Scipio.' Cha- 
 rishis, 1. ii. p. 1^6. The first of these 
 Dionysias calls ts truyysvtxov xal Trar^cuvu- 
 /-iixov, Plutarch olxUi n yito:; xo;vov and xoi- 
 vov am (Ti/yyEviiac" the second he calls wpo- 
 tnjyo^mlv i^ tTribirov. Thus Fi.»//ii.s was iiis 
 nnmeit genlis or ,^eiilililni)n, and P(7(ifi/shis 
 cngitcmeii. As therefore Pontius Aquila, 
 Pontius Coniinius, Pontius Uerennius, 
 Pontius Paulinus, &c. so also F,»Uiui Pi- 
 latus. Wherefore in vain have some of 
 the ancients endeavoured to give an ety- 
 mology of these names, as they do of 
 Greek and Hebrew names in Scripture, 
 and tliink thereby to express the nature or 
 actions of them that bare the names. As 
 Isidorus Hispal. Orig. 1. vii. c. 10. ' Pon- 
 tius, Decliiiaits concilium, utique Jud;«- 
 orum : accepta enim aqua lavit manus 
 suas, dicens, Innocens egn sum a saiiguiiio 
 hvjiisjiisti.' And Eutychius, patriarch of 
 Alexandria, deduced Pontius from an 
 island called Ponta, near to Home. And 
 St. Jerome : ' Quod signilicat nomen Pi- 
 lati, i. e. RJalleatoris, i. e. qui domat fer- 
 reas gentes.' ad Matt. xv. ' Pilatus, Os 
 malleatoris ; quia dum Christum ore suo 
 et justificat et condemnat, more mallea- 
 toris utrinque ferit.' Isidor. ihid. ' Pon- 
 tius, Dectinaris concilium ; Pilatus, Os ma/- 
 leatoris.' S. Hier. dennm. Hebraicis, in Lu- 
 co, col. 1479. et rursus in Actis, col. 1482. 
 Where he lets us understand that these 
 etymologies were made from the Hebrew 
 language j and makes an excuse, because 
 
 the letter P is here taken for the Hebrew 
 3, to which the Latin F more properly 
 answers : ' Sed sciendum est, quod apud 
 Hebra-'os P litera non habetur, nee ullum 
 nomen est quod hoc elementum sonet: 
 abusive igitur accijiienda, quasi ]ier F lit- 
 teram scripta sint.' col. 1479. Thus did 
 they vainly strive to find an Hebrew ori- 
 ginal, and that such a one as should repre- 
 sent the conditions of Pilate ; when these 
 two names are nothing else but the Ro- 
 man nomen and rogiinmen of that person. 
 
 * TSf 'A^^i'Kaou IBvap^'tai; /xtraTTiff^'juayii 
 Elf STra^pfiav. Ji'Seph. de Ik-ll. Jnd. 1. ii. c. 
 13. Tr.i; Js 'Ap)(_iXaoii X^i'^'^ iT/OTeXoSj TrpJirvE- 
 /u>,S£iV>ij iri 2v^afv. Antiq. Jud. I. xvii.c. 15. 
 nafKv S= Ki/piivio; Etf iriv 'lou^aiav '/rfofbhuvv 
 Iv^iai; ■yivo/xinv. lliidA. xviii. c. 1. 
 
 t 'I'acitus speaking of the Christians 
 ' Auctor nominis ejus Christus, qui Tibe- 
 rio iniperitante per procuratorem Pontium 
 Pilaium sup])licio affectus est.' Annul. 1. 
 XV. c. 44. And Tertullian, most skilful of 
 their laws and customs, speaks thus of our 
 Saviour : ' postremo oblatum Pontio Pi- 
 lato, Syriam tunc ex parte Romana pro- 
 curanti.' Apologet. c. '21. Whom St. Cy- 
 prian follows : ' Hunc magistri eoriim — 
 Pontio Pilato, qui tunc ex }>arte IJoniana 
 Syriam procurabat, tradiderunt.' De Idol. 
 Van. §. 7. 'Jhus also .losejihus for the 
 Jews: rTtjU<f>9£t; Ss eIj 'loyJai'av iTrirfio'Trcif Lira 
 Ti|3£{i(ji/ mxiroc. De Bell. Jnd. 1. ii. c. 14 
 And Philo : riiXarc? «v tIv 'vnk^XJ'ii ewi'tj** 
 TTOf dTroJeJEij/jUEyof Triq 'louJaiaf. De Virtut. 
 et legat. ad Caium. p. .OH^. vol. ii. And 
 therefore those words of St. Luke, c. iii. 1. 
 hysfxotlvoyTO^ novriou niXaiw T>){ 'Uviaiat, 
 were properly translated by the old inter- 
 
UNDER PONTIUS PILATE. 295 
 
 over whom he exercised his dominion. But what was the office 
 of a Procurator in those times,* though necessary for our pre- 
 sent purpose, is not so easy to determine, because it was but 
 newly introduced into the Roman government. For before the 
 do'minion of that city was changed from a commonwealth into 
 an empire, there was no such public office in any of the pro- 
 vinces ; and, particularly in Judea, none till after the banish- 
 ment of Archelaus, some years after our Saviour's birth. When 
 Augustus divided the provinces of the empire into two parts, 
 one of which he kept for his own care, and left the other to the 
 inspection of the senate ; he sent, together with the President 
 of each province, as the governor-in-chief of the province, a 
 Procurator, whose office was to take an account of all the tri- 
 
 preter, pmciirante Ponlio Pilatn Jit(l(eam. 
 Thus Lucius Dexter ad annum Chrhti 28. 
 ' Pontius Pilatus procurator Judajae a Ti- 
 berio niittitur in Judaiam.' And Justin 
 Martyr most properly : Tov s-rau^ajSivra Itt. 
 
 p^govoi; Ti^-^lov KaiVago? liriTpoTTOu. Apol. ii. 
 p. 60. And again, speaking to the empe- 
 rors, by whom the procurators were sent : 
 
 Kai ITiXaTOu TOu vy.frifou Trap' 'loujaio;? yito- 
 (uivou ETriTpsTroy. Ib'ul. p. 78. And again : 
 MsTa TOV ovofxaTo; 'ini'ov Xpta-Tov, tou <nau- 
 (oo&ivioi; iTri rToVTWu, tov )/Ekj,usvou ETrtTpoTToy 
 Tn?'louJai'ac. Dud. cum Tiyph. p. 247. As 
 also Eusebius : AwSExara' IvtaurS TJij TiiSe- 
 fi'ou BacriKsiai;, iTriTpoTTOi TnC louSai'af utto Tj- 
 ^spi'iu XaQta-TaTdi niXaroq. Hiit. Eccl. 1. i. 
 
 c. 10. And St. Jerome's translation of 
 his Chronicon : ' Pilatus procurator Ju- 
 dseae a Tiberio mittitur.' 'I'lius it appears 
 that Pilate of the equestrian order, was 
 properly procurator, as that office was or- 
 dinarily given to men of that order, as 
 Tacitus testifies : ' Cn. Julius Agricola 
 utrumque avura procuratorem Ceesarum 
 habuit, quK equestris nobilitas est.' In 
 vit, Jul. Agric. c. 4. Which is to be un- 
 derstood concerning the imperial pro- 
 vinces : for into those which were of the 
 provinces of the people, the procurators 
 sent by Caesar were of the Libert i. For 
 the emperor sent into all the provinces liis 
 procurators, but with this difference, as 
 Dio observes : Ei? Trovra 0|«oiibs ra £5v>i, ra, 
 Tl iavrov xa.1 to. tov Snfxou, tov; f-iiy m tZv 
 '.Trneair, rohq Se va tuv aTTtXivbi^aiv, it£fj,irit. 
 Hist. 1. liii. c. 15. 
 
 • The Roman procurator is ordinarily 
 •n Greek authors expressed by their 'Etti- 
 TjoTro;, as the Gloss Latino-Graic. Procu- 
 rator, 'ETTiTfoiro?. But yet they are not of 
 the same latitude in their use ; 'ETriTpoTro? 
 comprehending the notion of tutor, as well 
 as procurator. Hesych. 'ETriTjoTrof , o ttjo- 
 c^totSv ^wpiaiv, x-oi oXn; Tni; oua-tct;, Hai ijp^pa- 
 va)v. G/oss. Vet. 'EmT^oTto;, procurator, tit- 
 tor. 'EwiTpoffoj therefore wa.s used by the 
 
 Greeks in both notions, whereof procu- 
 rator of the Latins is but one. And in 
 the language of the Romans, he is a pro- 
 curator which undertakes to manage the 
 business of another man. ' Procurator si 
 negotium suscipit,' saith Asconius in 
 Divin. and Sex. Pompeius, ' Procurator 
 absentis nomine actor fit ;' he to whom the 
 cure of another mini's estate or affairs was 
 committed. Gloss. Vet. 'EvtoX^, Commissum, 
 et 'HvToXEiif , procurator. In correspondence 
 to these procurators of the affairs and es- 
 tates of private persons, there were made 
 such as did take care in every province of 
 the imperial revenue; who, in respect of 
 the person whom they served, were called 
 Procuratores Casaris, or Augustales; in 
 respect of the countries where they served, 
 were termed Procuratores Provinciates. 
 Their office is best described by Dio, Hist. 
 I. liii. C. 15. Touf ETTtTjoTTOu?, ouTO) yei^ rat 
 T£ xoiva; TTfOj-oJou; luXiyovTa; x.a\ TTfOcrrtray- 
 fXBVa. O-iflVlV ttVaXiVxovTaf, oT0jt*a^O;wev. We 
 
 call, says he, these 'ETriTpoTrou;, that is, 
 Procuratores, which receive the public re- 
 venues, and dispose of them according to ' 
 the commands received from the emperor. 
 For they acted in his name, and what was 
 done by them was accounted as done by 
 the emperor himself. ' Quae acta gesta 
 sunt a Procuratore Cassaris, sic ab eo 
 comprobari ac si a Ca;sare gesta essent:' 
 Ulpian. 1. i. ff. As we read in Tacitus of 
 the emperor Claudius : ' Sa?pius audita 
 vox Principis, parem vim rerum habendam 
 a Procuratoribus suis judicatarum, ac si 
 ipse statuisset.' Annal. 1. xii. c. 60. And 
 in Suetonius ; ' Ut rata essent quse Pro- 
 curatores sui in judicando statuerent, a 
 Senatu precario exegit.' Claud. C(cs. c. 12. 
 The proper office therefore of the provin- 
 cial procurator was, to receive the im perial 
 revenues, and dispose of it as the emperor 
 commanded, and to all intents and pur- 
 poses to do such things as were necessary, 
 thereunto, with such authority, as if the 
 emperor himself had done them. 
 
296 
 
 ARTICLE IV. 
 
 bute, and whatsoever was due to the emperor, and to order and 
 dispose of the same for his advantage. Neither was there, at 
 the first institution of this ofBce, any other act belonging pro- 
 perly to their jurisdiction, but such a care and disposal of t^e 
 imperial revenue : which they exercised as inferior and subor- 
 dinate to the President, always supreme provincial officer. 
 
 Now Judea being made part of the province of Syria, and 
 consequently under the care of the President of that province, 
 according to this institution, a particular Procurator was as- 
 sign{?d unto it, for the disposing the emperor's revenue. And 
 because the nation of the Jews were always suspected of a re- 
 bellious disposition against the Roman state, and the President 
 of Syria, who had the power of the sword, was forced to attend 
 upon the other parts of the province; therefore the Procurator 
 of Judea was furnished with power of life and death,* and so 
 administered all the power of the President, which was, as to 
 the Jews, supreme. Which is very observable, as an eminent 
 act of the providence of God, by which the full power of 
 
 • This appeareth by Coponius, the first 
 proper procurator of Judea, who was 
 brought in by Quirinus Preeses of Syria, 
 when he came to dispose of the goods of 
 Archehius, and to reduce Judea into the 
 form of a province, and adjoin it to Syria. 
 Of this Coponius Josephus writeth after 
 this manner: KaiTriivtii; te alrii (Ki/jrviai) 
 ervyna.TaTrSfji.Trtrat, Tay^arof riv iTrirEifV, riyi)- 
 arofxiTiti'; 'loi;5ai'-*v rniirl 7raa-iv £^ou3-/a' that be- 
 ing vf the e(juestrian ordtr, he was sent uith 
 Quirinus to oflvern the Jews with the supreme 
 power. Antiq. 1. xviii. c. 1. And yet 
 more expressly, as to the time, occasion, 
 and extent, of his power : Tiff Se 'AfX^Xaou 
 p^aipaf £i^ tTrafp^i'av vt^iyca-^iij-r,;, ETn'rpoTraf 
 Ti; iTTTTix^c Trafi 'Pa)/j,aiot; Ta^iajg, KouTT^viOf 
 wijU. TTETai, /ue;)fpi tcu xtsivEiv Xafiiv Tra^a TcS 
 ' KaiVajof l^auaiav. hi. de Bell. Jud. 1. ii. C. 
 11. When those parts which were under 
 the command of Archelaus were reduced 
 into a province, Coponius was sent thither 
 by the enij)eror, and furnished with power 
 of life and death. For although, in the 
 proconsular provinces, the procurator of 
 the emperor had no power but in those 
 things which belonged to the exchequer ; 
 yet in those provinces which were pro- 
 perly pritsidules, the Procurator was often 
 loco Prasidis. From whence in the ancient 
 inscriptions we read of the same person : 
 ' Procurator et Prases Alpium,' ' Procu- 
 rator et Praises provinciarum per Orien- 
 tem,' * ProcuKitoT et Praeses provinciae 
 'SardinitE.' It was often therefore so, that 
 the Procurator did Pra:sidis partibus fungi; 
 as Ulpiiin. 1. viii. de officio Proconsulis : ' In 
 provinciam enim Prajsidum provinciarum, 
 nee aliter Procuratori Caesaris hsc cogni- 
 tio injungitur, quam Prsesidis partib'w in 
 
 provincia fungatur.' And this is very ne- 
 cessary to be observed, because a procu- 
 rator barely as such, not armed with the 
 power of the Prieses provincia:, had not the 
 power of the sword. As Antoninus to Va- 
 lerius : ' Procurator meus, qui vice Pras- 
 sidis non fungebatur, exsilii tibi poenam 
 non j)otuit irrogare.' 1. ix. Cod. de pxnis. 
 Andto Heliodorus: ' Procurator meus, qui 
 vice Prffsidis provincisenon fungitur, sicut 
 exigere poenam desertje accusationis non 
 potest, itajudicare utea inferatur senten- 
 tia sua non potest.' i. iii. C. Ubi CauS(e. 
 This VFas plain in the case of Lucilius Ca- 
 pito, procurator of Asia Minor, who was 
 called in question for exceeding his power, 
 and deserted therein by Tiberius : ' Pro- 
 curator Asiae Lucilius Capito, accusante 
 provincia, causam dixit magna cum as- 
 severatione Principis, non se jus nisi in 
 servitia et pecunias familiares dedisse. 
 Quod si vim Prajtoris usurpasset, mani- 
 busque militum usus foret, spreta in eo 
 mandata sua, audirent socios.' Tacit. An- 
 nal. 1. iv. c. 15. And Dio upon the said 
 example observes in general, that the 
 procurators had no such power: Oi yij 
 l^KV TOTE to"; Ta auT'xpaTOgfxi p(_fnfj(,aTa, Jtoi- 
 xoia-i orXESvouSsfTroiErv, h raiViyofxtj-fxiia^ Wfo- 
 rohu; l/.Xiyeiv, xai tteji riv Sia^opiSv |v te if, 
 iyo^a xai xaTii roli; vo/jlov; i^lT-ovroTg iSiJTaJt 
 Jixi^Es-Sai. 1. Ivii. c. a;5. But although 
 the ordinary procurators bad no other 
 power, but to dispose of the revenue, and 
 determine private causes ; yet he which 
 was vice Prcesidis, had the power of the 
 Prates : and such a procurator was Pon- 
 tius Pilate in Jud^a, as the others wba 
 preceded him eiIbo were. 
 
UNDER PONTIUS PILATE. 297 
 
 uidicature in Judea was left in the hands of the resident 
 Procurator. 
 
 For by this means it carne to pass that Christ, who by the 
 determinate counsel of God was to die, and by the prediction 
 of the prophets was to suffer in a manner not prescribed by the 
 law of Moses, sliould be delivered up to a foreign power, and 
 so suffer death after the customs of that nation to whose 
 power he was delivered. The malice of the obstinate Jew^s 
 was high to accuse and prosecute him, but the power of the 
 Jews was not so high as judicially to condemn him. For al- 
 though the chief priests, and the elders, and the scribes, " con- 
 demned him to be guilty of death ;" (Mark xiv. 64.) yet they 
 could not condemn him to die, or pronounce the sentence of 
 death upon him, "but delivered him up unto Pilate:" and 
 when he refusing, said unto them, "Take ye him, and judge 
 him according to your law," they immediately returned, " It is 
 not lawful for us to put any man to death." (John xviii. 30, 31.) 
 The power of life and death was not in any court of the Jews, 
 but in the Roman governor alone, as supreme; and therefore 
 they answered him, it was " not lawful :"* not in respect of 
 the law of Moses, which gave them both sufficient power and 
 absolute command to punish divers offenders with death ; but 
 in relation to the Roman empire, which had taken all that 
 dominion from them. Forty years before the destruction of 
 Jerusalem, the Jews themselves acknowledge that they lost 
 this power; which is sufficient to shew that they had it not 
 when our Saviour suffered : and it is as true that they lost it 
 twenty years before, at the relegation of Archelaus, and the 
 coming of Coponius the Procurator with-full power of life and 
 death. Wherefore our Saviour was delivered unto Pilate, as 
 the supreme judge over the nation of the Jews, that he mighty 
 pronounce the sentence of death upon him. 
 
 But how this judge could be persuaded to an act of so much 
 injustice and impiety, is not yet easy to be seen. The nume- 
 rous controversies of the religion of the Jews did not concern 
 the Roman governors, nor were they moved with the frequent 
 quarrels arising from the different sects. Pilate knew well 
 " it was for envy that the chief priests delivered him;" (Matt. 
 
 • I say, therefore, the Jews answered, want of power; as Ammonius most ex- 
 
 tJ at it was not lawful for them to put any pressly, Caten. Pair, in S. loan. c. xviii. p. 
 
 man to death, because that power was 427.: Ti'vof Evaxsv aircy cDit avsT^ov, aXX IttI 
 
 taken out of their hands. For although tsv iTiXarov nya-yoy ; /uaXia-ra ^usv ts ttsXu 
 
 St. Augustin thinks they thought it not t?; appi^tif airSv xal t?j l^ouiria; i;7r£T£/./.vsTo, 
 
 lawful in respect of the Passover : 'In- X3i7revi7ro'Pai|Maio!;jTi!;V'nrpa>-/ttaTa.vx£i|UJva)v 
 
 telligendum est eos dixisse, non sibi li- and upon these words in St. John, iftirf. p. 
 
 cere interficere quenquam, propter diei 428. : 'iij inTrti-ivTe; rrif afx^;, '^•"'a.v ya{ 
 
 testi sanctitatem, quem celebrare jam iwa 'pciifj.aiov;, eTttov rovTO. So Theophy- 
 
 coeperant.' Tract. 14. in loan, and St. lact : "Ayova-iy ainlv i.{ ro vr^an^ifiov, ou yaf 
 
 Cyril be of the same opinion ; yet others e7;^ov alrol l^sus-iav oveXsiV, are t2v TTfay/xi- 
 
 of the ancients deliver the true cause why roov Ini 'Pcofxaiou; xiifxitxv. Com. in loan, 
 
 they apply themselves to Pilate, to be their c. 18. And before him St. Chrvsostoai. 
 
298 ARTICLE IV. 
 
 xxvii. 18.) and when "he had examined him, he found no 
 fault touching those things whereof Mej/ accused him." (Luke 
 xxiii. 14.) Three times did he challenge the nation of the 
 Jews, " Why ? what evil hath he done ?" Three times did he 
 make that clear profession, " I have found no cause of death 
 in him." (Ibid. 22.) His own wife, admonished in a dream 
 "sent unto him, saying, Have thou nothing to do with thai 
 just man:" (Matt, xxvii. 19.) and when he heard that "he 
 made himself the Son of God, he was more afraid :" (John xix. 
 7, 8.) and yet notwithstanding these apprehensions and pro- 
 fessions, he condemned and crucified him. 
 
 Here we must look upon the nature and disposition of Pilate, 
 which inclined and betrayed him to so foul an act. He was a 
 man of a high, rough, untractable, and irreconcileable spirit,* 
 as he is described by the Jews, and appeareth from the begin 
 ning of his government, when he brought the bucklers stamped 
 with the pictures of Casar into Jerusalem (which was an 
 abomination to the Jews), and could neither be moved by the 
 blood of many, nor persuaded by the most humble applications 
 and submissive entreaties of the whole nation, to reniove them, 
 till he received a sharp reprehension and severe command from 
 the emperor Tiberius. After that, he seized on the Corban, 
 that sacred treasury, and spent it upon an aqueduct: nor could 
 all their religious and importunate petitions divert his inten- 
 tions, but his resolution went through their blood to bring in 
 water. When the Galileans came up to Jerusalem, to worship 
 God at his own Temple, "he mingled their blood with their 
 sacrifices." (Luke xiii. 1.) Add to this untractable and irre- 
 concileable spirit, by* which he had so often exasperated the 
 Jews, an avaricious and rapacious disposition, which prompted 
 him as much to please them ; and we may easily perceive what 
 moved him to condemn that person to death whom he declared 
 innocent. The evangelist telleth us that " Pilate, willing to 
 content the people, released Barabbas unto them, and deli- 
 vered Jesus to be crucified." (Mark xv. 15.) They accused him 
 at Rome, for all the insolences and rapines which he had com- 
 mitted, and by this act he thought to pacify them.t 
 
 It was thus necessary to express the person under whom our 
 Saviour suffered; first, That we might for ever be assured ot 
 the time in which he suffered.^ The enemies of Christianity 
 
 • So Pliilo testifieth of him : 'Hv ya^ feared the Jews should complain of hinc 
 
 rhv ^ucrm ax.ay.'ojh;, xai fxna, tou atflaJoi/f to Tiberius : To TiKivToxov touto /LtiXia-Ta 
 
 i/j.ii'Kix.ro;. De V'trtut.et I.egat. ad Caium, alroy i^tr^a)(uve, xaraiiia-ayra fj.h tv o»ti 
 
 p. 690. vol. ii. And again : oTa oSv ly- n^t^Btva-ifjityoi Ka] rrii; aXXnf alrov ETriTpoirnc 
 
 jtorwf ap^miv Koi ^apil^nvi? av&pouTrof. Ibid. l^e'Kiy^iua-i rac uSpsi?, Taf apiraya;, ric ai- 
 
 t For that which is observed by Philo xi'ac, raj lirnftim;, ToLf axpiTOUf xal ettaX- 
 
 upon the dedication of the shields at the XiiXou; <povov(, rhv anvvrov xai a^yaXtxraTnt 
 
 first entrance into his government, must icfAOTma. in^i\6nri(. De Viriut. et Legat, 
 
 needs be much more true at this time of ad Cuium, p. 690. vol. ii. 
 
 our Saviour's passion, when he had com t ' Cautissime qui Symbolum tradide* 
 
 mitted so many insolences, viz. that he runt, etiam tempus quo ha;c sub Pon'io 
 
UNDER PONTIUS PILATE. 299 
 
 began first to unsettle the time of his passion, that thereby 
 they might at last deny the passion itself; and the rest of their 
 falsehood was detected by the discovery of their false chro- 
 nology.* Some fixed it to the seventh year of the reign of 
 Tiberius,+ whereas it is certain Pontius Pilate was not then 
 Procurator in Judea ; and as certain that our Saviour was bap- 
 tized eight years after, '* in the fifteenth year of the reign of 
 Tiberius Csesar." (Luke iii. 1.) Some of the Jews, lest the de- 
 struction of Jerusalem might seem to follow upon, and for, our 
 Saviour's crucifixion, have removed it near threescore years 
 more backward yet, placing his death in the beginning of 
 Herod's reign, f who was not born till towards the death of 
 the same king. Others have removed it farther yet near twenty 
 years,§ and so vainly tell us how he died under Aristobulus, 
 above fifty years before his birth in Bethlehem. This they do 
 teach their proselytes, to this end, that they may not believe 
 so much as the least historical part of the blessed evangelists. 
 As, therefore, they deny the time of our Saviour's passion, in 
 design to destroy his doctrine; so, that we might establish the 
 substance of the Gospel depending on his death, it was neces- 
 sary we should retain a perfect remembrance of the time in 
 
 Pilatogestasuntdesignarunt.ueexaliqua * So Eusebius detected some of those 
 
 parte velutvaga et iucerta gestorum tra- which lived not long before him: Ol>ioZy 
 
 ditio vacillaret.' Ruffiuus in Eip:is. Syinb. <ra.<pZ^ aTraXiiXeyHrat to nr'Ka.a- (xa, twv xara 
 
 §. &0. ' Crediraus itaque in eum qui sub rot/ liJTJifcj >;^mv 'vnofxmfji.aLTa. p^Ssj xai 
 
 Pontio Pilato crucifixus est et sepultus. ir^im SiaJeSajHoraJv, Iv olq •arjSTOj alniq o rn; 
 
 Addendum enim erat Judicis nomea TreLfas-nixuiTioi; ;:^jovo? raiv TrETrXaxoToiv atti- 
 
 propter temporum cognitionem.' S. Au- 'Kiyx^' ''■' ■i'-^^'^- Hist. Eccles. 1. i. c. 9. 
 gust, de Fid': et Symh. c. 5. $. 1 1. ' Pilatus t 'Em t?; TSraj th; S' cSv vTntTiia.^ TiBs^'ov, 
 
 Judex erat in ilio tempore ab imperatore n yiymtv irav(; £(3Jo'^ou rn; 0as-iX£.'af alnoZ, 
 
 positus in Judea, sub quo Dominus passus rk -ste^i to a-annjiiy avro~; 7ra9:; toX.uhSevt* 
 
 est; cujus mentio ad temporis significa- 7r£3tl;ip£(, xa9' Sv S'sixvyrai j^^ovov^euS'lTna-Ts; 
 
 tionem, nou ad persons illius pertinet Tra; rn 'lou^aU TliXdro;. Eitseb. Eccl. Hiit. 
 
 dignitatem.' Serm. 131. de Tempore. 1. i. c. 9. 
 
 Irenaius speaking of St. Paul : * Evange- I Divers of the Jews place the passion 
 
 lizabat Filium Dei Christum Jesum, qui of Christ in the year of their accou.it 3724, 
 
 sub Pontio Pilato crucifixus est.' 1. v. c. which is sixty-nine years before our com- 
 
 12. And to make the more certain cha- mon account of the year in which he suf- 
 
 racter of time, Ignatius added to the name fered. This invention of their own, 
 
 of Pilate that of Herod: 'A'Kn^Z; itsj) grounded upon no foundation, and backed 
 
 novTisy Uikkrav Kai 'HpilJou T£Tjajj^iu Ka6>)- with not so much as the least probability, 
 
 \cofxi\ov v-sjif 'r.fxm Iv c-afxi. Epist. ad they deliver as a tradition among them, 
 
 Smyrn. c. 1. continued in this rhyme, 
 
 1. e. In the year 372-i he of Nazareth was taken, 
 And in the year 532 he was crucified on a tne. 
 
 Not that they thought him taken in one § Others of the Jews pretend another 
 year, and crucified in another ; but these account, viz. that Jesus was born in the 
 two unequal numbers signify the same year 3671, which was the fourth of Jan- 
 year, the lesser number being a period of nteus, and crucified in the year 3707, 
 years, which, seven times numbered, which was the third of Aristobulus ; mak- 
 equalleth the greater. So that their mean- ing him the disciple of II. Josuah the son 
 ing is, that after seven periods, consisting of Perachiah, according to that usual 
 of 532 years, in the year of the world phrase of theirs, ismu' n-ms p J/«on''3"i3 
 3724. Jesus of Nazareth was crucified. on- Tiaa w"? Vile Sepher Juchasin. 
 
300 
 
 ARTICLE IV. 
 
 which he died. Nor need we be ashamed that the Christian 
 religion, which we profess, should have so known an Epocha, 
 and so late an original. Christ came not into the world in the 
 beginning of it, but in " the fulness of time." (Gal. iv. 4.) 
 
 Second!)', It was thought necessary to include the name of 
 Pilate in our Creed, as of one who gave a most powerful 
 external testimony to the certainty of our Saviour's death, and 
 the innocency of his life.* He did not only profess, to the 
 condemnation of the Jews, that he found nothing worthy of 
 death in Christ ; but left the same written to the Gentiles of 
 the Roman empire. Two ways he is related to have given 
 most ample testimony to the truth : first, By an express written 
 to Tiberius, t and by him presented to the senate; secondly. 
 By records written in tables, of all things of moment which 
 were acted in his government. J 
 
 • ' Nota quod in Pilato et uxore ejus, 
 justum Dominum confitentibus, Gentilis 
 populi testimonium est.' 5. Hier. in Matt. 
 xxvii. 
 
 t That Pontius Pilate wrote unto Ti- 
 berius of the death and resurrection of 
 our Saviour, is testified by 'lertullian, 
 who was best acquainted with the l?oman 
 history : ' Ea omnia super Christo Pilatus 
 et ipse jam j)io sua conscientia Christi- 
 anus, Ca^sari turn Tiberio renunciavit.' 
 Apol. c. 21. And again : ' Til)erius ergo, 
 cujus tempore ncmen Christianum in se- 
 culum introivit, annunciatum sibi ex Syria 
 Palaestina, quae veritatem illius (Christi) 
 divinitatis revelarat, detulit ad Senatura 
 cum pra;rogativa suffragii sui.' Ihid. c. 5. 
 This is related by Eusebius out of Tertul- 
 lian, in his Ecclesiastical History, 1. ii. c. 
 2. and referred to the two-and-twentieth 
 year of Tiberius in his Chrcn. ' Pilato de 
 Christianorum dogma'.e ad Tiberium re- 
 ferente, Tiberius retulit ad Senatum, ut 
 inter cajlera sacra reciperetur.' The au- 
 thority of this Express is grounded on the 
 great reputation of lertullian (as is ob- 
 served also by the author of the Chrtmicmi 
 Alexandrinum, who concludes the relation 
 with these words, if ifro^u TffruXXiavoj o 
 'PaifxaToi;), and the general custom by 
 which all the governors of the provinces 
 did give account unto the emperor of all 
 such passages as were most remarkable : 
 ITttXoioiJ XEK^aTBxoTof ibov; tsTj tSv iQySiv 
 af)(jiv(ri TO, tna^a a<fia-i naiVOTOfxcvfAna TaJ 
 T>iv Saa-iXCiOv a^X'''' ETrixpaToIIvTi <rnfx.ai\tiV, if 
 f4.rMv airh JmSiJfacrxoi tSv ytvofji.iva.v. Eitseb. 
 Eccl. Hkt. 1. ii. c. 2. 
 
 t The ancient Romans were desirous to 
 preserve the memory of all remarkable 
 passages .which happened in the city : and 
 this was done either in their ^ctii Senartis, 
 or Acta dinrna populi ; which were dili- 
 gently made and kept at Rome. In the 
 
 same manner, the governors in the pro- 
 vinces took care that all things worthy of 
 remark should be written in public tables, 
 and preserved as the Acta in their govern- 
 ment. And agreeably to this custom, 
 Pontius Pilate kept the memoirs of the 
 Jewish affairs, which were therefore called 
 Acta Pilati, in which an account was given 
 of our blessed Saviour ; and the primitive 
 Christians did appeal unto them in their 
 disputes with the Gentiles, as toamost un- 
 doubted testimony. Justin Martyr urged 
 them even unto the Roman emperors : 
 Kal TauTO otj yt'yovE, Suvatrfls fxablh ix. rZy 
 lirl rrovriou ITiXotou ■yiyoy.iyan 'AXTav. ApoL 
 ii. p. 76. And again : "Oti Je Tavra iTrolnirev, 
 Ik TaJy im ITovTioy riiXaTCU j/E'/0|i*£nov 'AKTxy 
 fxa5:iTv Ji/vac-6e. Ibid. p. 81. And in the 
 differences between the Christians, they 
 were cited by both parties. As the Tes- 
 saresdecatitsB alleged them for their cus- 
 tom of the observance of Easter, as Epi- 
 phanius testifieth of them : 'Airo 'riv "Axtoov 
 ihScv riiXaTOu avX^oZa-i ^r,* in^iBitav Ei^tjxi- 
 vai, iv oif £^<f>s{£Tai, Tii "nrpo oxTii xaXavJir 
 'ATr^iXXiajv Tov Sourf-^a TrETrov&ivai. Hares. 
 50. j, 1. And Epiphanius urgeth the same 
 Acta against them, liut according to other 
 copies : "En Je tv^ofxiv avTiy^a^a. ix. ray 
 {lege "AxTav) niXaToy, £v off trn/^itivei, ttjo 
 jExaTTEVTl xaXttvJiv 'ATrfiXXi'a'v to Tra&of 
 ytyi\f,ir6ai. Ibid. Though the author of the 
 eighth homily in Pascha, under the name 
 of St. Chrysostom, agreeth in this reading 
 with tlie Ttssarefdecatitit : 'O fJ-h Xi''^"^ ^'^^' 
 o» E7ra&£v l.(uTr,^ clx riyvor.-af rk ya^ Itto- 
 f4.yrifx.a-ra to. vTri niXoTou <ST^a.^6iyTa >ial tij* 
 ir^o^ia-jjiiav TTEfilpfEi ToS ITaj-p^a. Is-rofiirai 
 yoiJv cVj Tn ttjo oxri XaXavJiv ATrjiXXmr 
 iwaflsv Icarr,^. tom. 5. p. 942. these were 
 also mentioned in the Acta S. Tarachi, 
 Prohi et Andronici, c. 9. ' Praeses dixit, 
 Inique, non scis, quern invocas, Christum, 
 bominem quidcm fuisse factum, sub CU8- 
 
WAS CRUCIFIED. 301 
 
 Thirdly, It behoved us to take notice of tlie Roman go- 
 vernor in the expression of our Saviour's passion, that thereby 
 we might understand how it came to pass that Christ should 
 suffer according to the Scriptures, The prophets had foretold 
 his death, but after sucli a manner as was not to be performed 
 by the Jews, according to whose law and custom, no man 
 among them ever so died. Being then so great a prophet 
 could not die but in Jerusalem, being the death he was to suf- 
 fer was not agreeable to the laws and customs of the Jews ; it 
 was necessary a Roman governor should condemn him, that 
 so the counsel of the will of God might be fulfilled, by the ma- 
 lice of the one, and the customs of the other. 
 
 And now the advantage of this circumstance is discovered, 
 every one may express the importance of it in this manner : I 
 am fully persuaded of this truth as beyond all possibility of 
 contradiction, that in " the fulness of time" God sent his Son ; 
 and tliat the eternal Sou of God, so sent by him, did suffer for 
 the sins of men, after the fifteenth year of Tiberius the Roman 
 emperor, and before his death, in the time of Pontius Pi/ate 
 the Caesarean Procurator of Judea ; who, to please the nation 
 of the Jews, did condemn him whom he pronounced innocent, 
 and delivered him, according to the custom of that empire, and 
 in order to the fulfilling of the prophecies, to die a painful and 
 shameful death upon the cross. And thus I believe in Christ 
 
 tliat SUFIERED UNDER PoNTIUS PlLATE. 
 
 Was Cruajied. 
 
 From the general consideration of our Saviour's passion 
 we proceed to the most remarkable particular, his crucifixion, 
 standing between his passion, which it concludeth, and his 
 death, which it introduceth. For the explication whereof, it 
 will be necessary, at first, To prove that the promised Messias 
 was to be crucified, that he which was designed to die for our 
 sins was to suffer on the cross ; secondly. To shew that our 
 Jesus, whom we worship, was certainly and truly crucified, and 
 did suffer whatsoever was foretold, upon the cross; thirdly. 
 To discover what is the nature of crucifixion, what peculiarities 
 of suffering are contained in dying on the cross. 
 
 That the Messias was to be crucified, appeareth both by 
 types which did apparently foreshew it, and by the prophecies 
 which did plainly foretell it. For, though all those represen- 
 tations and predictions which the forward zeal of some ancient 
 
 toilia Pontii Pilati et punitura, cujus ex- vTrtfjtyrjfxitra X^^f ""' ""f""'!" JiaJeSiwxoTiwv 
 
 itant Acta Passionis !' These Acta in the and : nXao-a^Emi iH-ra UihaTou xai roZ- 
 
 time of Maximinus were adulterated, and 2a)T?pof hf/.Mv vTrofxvhfAcira. Trayw; i/x'irxat 
 
 filled with many blasphemies against our Kara tov X^ienm 0Xaa-<hnf^ia:;, yiuifxri tou 
 
 Saviour, as appears by Eusebius, Hist. fxiil^atoi; Im Tras-ay iiaTriy.'irovTunhv iin aiirh 
 
 Eccl. 1. i. c. 9. Ci/KoEv g-a<pSi; aTrsXiiXivXTat «fX''** !• i^« C. 5. 
 T» vXaa-fxa rSn Kara, Tou Itu-rn^of hf^Sn 
 
302 ARTICLE W 
 
 fathers gathered out of the Law and the Prophets,* cannot bt 
 said to signify so much ; yet in many types was the crucifixion 
 of Christ represented, and by some prophecies foretold. This 
 was the true and unremoveable " stumbling-block to the Jews," 
 nor could they ever be brought to confess the Messias should 
 die that death upon a tree to which the curse of the Law be- 
 lontred :+ and yet we need no other oracles than such as are 
 committed to those Jews, to prove that Christ was so to suffer. 
 A clearer type can scarce be conceived of the Saviour of 
 
 * The ancient fathers, following the 
 steps of the apostles, to prove all the par- 
 ticulars of our Saviour's deatli out of the 
 Old Testament, have made use of those 
 types and prophecies which did really and 
 truly foreshew it ; but together with them, 
 partly out of their own conceptions, partly 
 out of too much credit to the translations, 
 have urged those places which the Jews 
 may most easily evade, and we can pro- 
 duce but with small or no pretence. As 
 for the extending of the hands of Moses, 
 they conceive it to be a perfect type ; 
 and Barnabas, Epist. c. 1'2. tells us, that 
 the Spirit commanded Moses, that he 
 should make the similitude of a cross : 
 y.iyli li; T)5V xo{J;av Mai^r, to -rrnZixa., "va 
 wothjri TuTTov (TTav^ou x.al Tcu fxiWatroi; rira.- 
 (r;)(;Eiv but the text assures us no more, 
 than that Moses held up his hands, which 
 might be without any similitude of across. 
 And when both were lifted up by Aaron 
 and Hur, the representation is not cert-ain. 
 And yet, after Barnabas, Justin tells us, 
 that Moses repre.-sented the cross, Taj 
 p^eTpaf EKaTEjac EXTreTaj-of Dial. c. Tryph. 
 p. 317. and Terlulliiin calls it hahitum 
 crucis. adv. Mavcioii. 1. iii. c. Ht. In the 
 same manner with the strange Indian 
 statue, which is described by Bardisanes, 
 as : avSpia; EO-raj; o^8o?, Ip^ouv xi; X'""?"- 'i"'^*'- 
 /tiEVtt; Iv TUTTM o-Toujou. Forphifr. lie SiiJue. 
 With less proliability did they gather both 
 thename of Jesus, and the cross of Christ, 
 from the three hundred and eighteen 
 servants of Abraham. 'lira Sixa, "^Hra 
 OKTO), £;;^fif 'irtTovv ETi 51 c-Taufii iv t» T 
 £|U£XX£V e;^3iv rhv X^!"' '^^J'f' y^f '"'"^ 
 Tfiaxoa-ioi/;' ^nXoi oiiy tov /xh I tircuy £v tok Juc-i 
 yfcLfAfxaa-i, xal Iv ivi tcv <mu^6v. Epiit. 
 Barn, c 9. As if I H stood for Jesus, 
 and T for the cross. .\nd yet Clemens 
 Alex, follows him : Oaa-iv tvv iivat tou 
 y.h Kufittxou ffrtjjiiim Tv'mi.v xaTo. to c-^^iua 
 rfiaxoc-ioTTOv a-TDi)(Hov, to Se 'lira k«i to 
 'Hra Toi/vofxa arifxaivtiv to aannfiov. Stroinut. 
 \. vi. c. 11. As also St. Ambrose : * Nam 
 et Abraham olB duxit ad helium, et ex 
 jnnunieris trophsa hostibus reporlavit, 
 signoque DominieiE crucis et nominis,' 
 &c. Prol. ad 1. i. de Fide, §. 3. ' Eos ad- 
 sciscit quos dignos numero fidelium judi- 
 oavit, qui in Domini nostri Jcsu Christi 
 
 Passione crederent. Trecentos enira T 
 GrEBca litera significat ; decem et octo 
 autem summum 1 H exprimit nomen.' Id. 
 de Ahrah. 1. i. c. 3. $. 15. And St. Au- 
 gustin of another three hundred : ' Quo- 
 rum numerus, quia trecenti erant, signum 
 insinuat Crucis, propter literam 1" Grae- 
 cam, quaiste numerus significatur.' Qu(Eit. 
 in liepi.\. vii. q. 37. And Clemens Alex- 
 andrinus again, of the three hundred 
 cubits in the Ark : Eta-i Xi o? roln; r^iaxoi-iovi 
 wii;)^cif c-ij^€oXoy tou Kypiajtou crjiafiou 'Kiyaua-t. 
 Strom. I. (). c. 11. ' Sed sicut ille non 
 nmltitudinenec virtute legionum, sed jam 
 turn in Sacramento Crucis, cujus figura 
 per literam Grsecam T numero trecento- 
 rum exprimitur, adversarios principesde- 
 bellavif. cujus mysterii virtute trecentis 
 in longum texta cubitis superavit Area 
 diluvium, ut nunc Ecclesia hoc seculum 
 supernavigat.' S. Paulinus, Ep. ii. al. 
 xxiv. (5. V3. .As unlikely a type did they 
 make Jacob's ladder. ' Ego puto Crucem 
 Salvatoris illam esse scalam quam Jacob 
 vidit.' S. Hienm. Breiiar. in Psat. 91. 
 ' Scala usque ad coelum attingens Crucis 
 figuram habuit ; Dominus innixus scalas, 
 Christus crucifixus ostenditur.' S. Aiii^ust. 
 .SeriH.rieTiT)!/!. 79. al. 11.$. 6. These, and 
 many others, by the writers of the 
 succeeding ages, were produced out of 
 the Old Testament as tyjies of the cross, 
 and may in some sense be applied to 
 it being otherwise proved, but prove it 
 not. 
 
 t Trypho the .Tew, in the dialogue with 
 Justin Martyr, when he had confessed 
 many of the Christian doctrines, would by 
 no means be brought to tliis : Ei Ji xal 
 aTifAOj; o'jrwi; c-Tai;j£i0ti'vaiTovX^nrT;v(Suftaiid, 
 tJei), aTTOfovfAiv ETTixaTapaTSC yap i crau- 
 fOy,M.Evof £v Ta) \6fxtii XEyETat Eiva.' ojtte wpof 
 TOUTO axfjiKV Juj-Trsis-TaJj ^X'^ P* •^^^" And 
 afterwards granting his passion, urgeth 
 him to prove his crucifixion : "H^eTf ya( 
 oiy iU Evvoiav IxSeiv iuvifxida. Iliiil. So 
 Tertullian describes the Jews : ' Negantes 
 passionem Cruris in Christum pra;dica- 
 tam, et argumentantes insuper non esse 
 credendum ut ad id genus mortis exposu- 
 erit Deus Filium suum, quod ipse dixit, 
 Maledictus omnis homo qui pependit in 
 ligno.' Adv. Judaos, c. 10. 
 
WAS CRUCIFIED. 303 
 
 the world, in whom dl the nations of the earth were to be 
 blessed, than Isaac was : nor can God the Fatlier, who gave 
 his only-begotten Son, be better expressed than by that patri- 
 arch in his readiness to sacrifice his son, " his only son Isaac, 
 whom he loved." (Gen. xxii. 2.) Now when that grand act of 
 obedience was to be performed, we find Isaac walking to the 
 mountain of Moriah with the wood on his shoulders, and say- 
 ing, " Here is the wood, but where is the sacrifice I" while in 
 the command of God, and the intention and resolution of 
 Abraham, Isaac is the sacrifice, who bears the wood. And the 
 Christ, who was to be the most perfect sacrifice, the person in 
 whom all nations were perfectly to be blessed, could die no 
 other death in which the wood was to be carried ; and being 
 to die upon the cross, was, by the formal custom used in that 
 kind of death, certainly to carry it.* Therefore Isaac bearing 
 the wood, did signify Chii.st bearing the cross.f 
 
 When the fiery serpents bit the Israelites, and "much peo- 
 ple died," Moses, by the command of God, " made a serpent 
 of brass, and put it upon a pole; and it came to pass, that if 
 a serpent had bitten any man, when he beheld the serpent of 
 brass, he lived." (Numb. xxi. 9.) Now if there were no ex- 
 presser promise of the Messias, than the "Seed of the woman, 
 which should bruise the serpent's head;" (Gen. iii. 15.) if he 
 were to perform that promise by the virtue of his death ; if no 
 death could be so perfectly represented by the hanging on the 
 pole, as that of crucifixion ; then was that manifestly foretold 
 which Christ himself informed Nicodemus, "As Moses lifted 
 up the serpent in the wilderness, even so must the Son of man 
 be lifted up." (John iii. 14. )t 
 
 The paschal lamb did plainly typify that Lamb of God that 
 taketh away the sins of the world ; and the preparing of it did 
 not only represent the cross,§ but the command or ordinance 
 
 * This custom is very considerable as Bereshith hath this note ']y\b)i IVMnw nT3 
 
 to the explication of this type ; and is to lanDa us a man curries his cii/Si njion his 
 
 be therefore confirmed by the testimonies ihoulders. 
 
 of the ancients, which are most express. ^ The common phrase by wliich that 
 
 Baa-ral^Uv Ti-.a t£v ^at/xi-jav yQoylaiv v.aKov^yto death was expressed. ' ]n Cruceiii tolli :' 
 
 fA.h iSovTi c-Taupov avrSi Tn/xaivir lomi ya^ i Paul. 1. 5. Senteiil. Tit. 9.'2, 'i'.i. 5.'.'). As in 
 
 aravtiog 6a.viTt£, nai i [^ixy-cuv 'n-^oa-iXovo-Qai the Chakiee ms*pT by origination £7ei«(ii), 
 
 WfOT'.^ov avrov Baural^ii. Artemid. Oiieimcr. by use is particularly Crucijiiio. 
 
 1. ii. c. 61 . Tf f^iv c-'Xfj.a.Ti Tav xoXa^o^EvaiiF § Justin Martyr sliews how the man- 
 
 I'xttiTToj TaJy naKod^yaiv Istcfepsi rr.v al-roZ ner of the roasting the paschal lamb did 
 
 o-TttufJv Phtlarclt. de sera Nmninis Vin- represent the alBxing of a man upon the 
 
 dicta, c. 9. So these not long after our cross, and thereby was a type of Christ : 
 
 Saviour's death. And much before it, To mXtus-Qsy n^oBarovlxeTvo cXovyivia-Sat, tcu 
 
 Plautas ill Carbonario, Trabcuf Tou a-Tavfou, Ji' cv 7ra<r;^siv e/^ceXXsv o 
 
 ' Patibulum ferat per urbem, deinde X^io-to;, (rvfA.$o\ov h- to ya^ oTrry^fxivov tt^o- 
 
 aifigatur Cruci.' Ban-v, a-)(^ny.a.Tt^6/j.eY(iv oy.oiM(; t£ o-p^iiiWaTi 
 
 t This is not only the observation of Tjv a-rav^ou oTnarat. Ef? ^ipoffiio? oa£A(5-;'.o; 
 
 the Christians, but the Jews themselves JiawjpovSToi arro Tiv xaTODTaTav^Ejiv^spf^i 
 
 have referred this type unto that custom : tk; xs<f.aXH,-, xai sTg TriUt Kari ro /xi-;x<p^m), 
 
 for upon Gen. xxii. 6. " And Aliraham a; Trpos-apri^Tai xal ai x^~i^' "^"^ '^poQaTcv, 
 
 took the wood of the birnt-ofl'ering, and Vial, cum Tryphnne, y. i!J9. 'I'o which 
 
 laid it upon Isaac his Bon," the lesser Arnoldus Carnotensis alludeth : ' In veru 
 
304 
 
 ARTICLE IV. 
 
 of the passover did foretell as much. For while it is said, " ye 
 shall not break a bone thereof," (Exod. xii. 4(1) it was thereby 
 intimated, that the Saviour of the world should suffer that 
 death to which the breaking of the bones belonged (and that, 
 according to the constant custom, was the punishment of cru- 
 cifixion),* but only in that death should by the providence of 
 God be so particularly preserved, as that not one bone of his 
 should be touched. And thus the crucifixion of the Messias 
 in several types was represented. 
 
 Nor was it only thus prefigured and involved in the typical 
 resemblances, but also clearly spoken by the prophets in their 
 particular and express predictions. Nor shall we need the 
 accession of any lost or additional prophetical expressions, 
 which some of the ancients have made use of if those which 
 are still preserved even among the Jews, will yield this truth 
 sufficient testimonies. 
 
 When God foretells by the prophet Zachary, whathe should 
 suffer from the sons of men, he says expressly, " They shall 
 
 Crucis boni odoris assatio excoquat car- 
 nalium sensuum crudilatem ;' De Cceua 
 Domini, commonly attributed to St. Cy- 
 prian. Nor is ilie roasting of this Iamb 
 any far-fetched figure of the cross ; for 
 other roasting hath been thought a proper 
 resemblance of it : where the body of the 
 thing roasted hath limbs, as a lamb, there 
 it bears the similitude of a proper cross, 
 with an erect and transverse beam ; where 
 the roasted \ody is only of length and 
 uniform, as a fish, there the resemblance 
 is of a straight and simple s-rau^oj. As it 
 is represented by Hesychius : luixo^iv ij 
 07rT))5-iv TO ya^ TraXaiov Kanov^yiiv^ avianoXi- 
 
 VWT91I, xaQjtTTEp TDuj iTrTVfxivou; i^S'u; Brrl 
 
 * Although, indeed, it must be con- 
 fessed, that the anrijraiiiiim and the 
 crticijiiion were two several punishments, 
 and that they ordinarily made the cross 
 a lingering death : yet because the Law 
 of Moses did not suffer the body of a man 
 to hang upon a tree in the night, there- 
 fore the Romans, so far to comply with 
 the Jews, did break the bones of those 
 whom they crucified in Judea constantly ; 
 whereas in other countries they did it but 
 occasionally. 
 
 t As Barnabas cites one of the prophets 
 whom we know not, F.pist. c. 12. 'Ojuoi'oj? 
 »raXi» TTEji Tou a-rav^oZ oai^Ei EvaXX» 7rfo<J>iiTD 
 XiyoVTi, Kal iri-rS raZra ainm'Kis-'bna-iTai ; 
 Kai XEJ-Si Kupio;, "Orayi ^uXov nXSri xai ava^-r?, 
 xal oVav In JiiXou aijua trri^r,- which words 
 are not to be found in any of the prophets. 
 Thus Ju>tin iMartyr, to prove, on fjisra to 
 0-ra.u(a>dr,\a.i $a<rt\eua-ti o X^tcrroi, produceth 
 a prophecy out of the 96th Psalm, in 
 
 these words: o Kupioc l^aa-iXfus-Ev a.'sro tou 
 fuXou. p. '298. And Tertullian, who ad- 
 vances all his conceptions : ' Age nunc, si 
 legisti penes Prophetara in Psalmis, Uo- 
 minus regnavit a ligno ; exspecto quid in- 
 telligas, ne forte lignarium aliquem regem 
 significari putetis, et non Cbristum qui 
 exinde a passione Christi {lege criicis, /or 
 he himself hath it ligni, Adv. Muicion. 1. 
 iii. c. ly.) superata morte regnavit.' Adv. 
 Jud. c. 1 0. And in the place cited against 
 Marcion : ' Etsi enim mors ab Adam 
 regnavit usque ad Christum, cur Christus 
 non regnasse dicatur a ligno, ex quo cru- 
 cislignomortuus, regnummortisexclusit''' 
 Thus they, and some after them, make 
 use of those words, otto ^CXou, a liano, 
 which are not to be found either in the 
 Greek or Latin translation, from whence 
 they seem to produce them ; nor is there 
 any thing like them in the original, or any 
 translation extant, nor the least mention 
 or footstep of them in the Catena Graco- 
 mm Putrum. Justin IMartyr, indeed, ac- 
 cused the Jews for rasing the words ano 
 TolJ ^ixou out of the text : 'awo roZ mvnxo- 
 a-roZ Triy-Trrov ^aXjuoD riv Sia Aa^iS X£;^9£V- 
 Toov Xiyxv, Xeffif ^ja^Eiaj dc^iiXovTO Tai/Ta^, 
 aTTO ToS Ji/Xoy il^rifAivouya,^ ToZ \6yiiu, EiTTaT! 
 Iv T!i~; 19/65-iv, 'O Ki'fiof iBafiMva-Bv awe rcZ 
 ^iiXou, a^Kxav, EiTra-rE Iv T0~; e'6vsj-iv, 'O Ku^-io; 
 iCaa-.XEua-Ev. p. v98. But, first, he doth 
 not accuse them for rasing it out of the 
 original Hebrew, for his discourse is only 
 to shew that they abused the LXX. Se- 
 condly, though the Jews had rased it out 
 of their own, it appeareth not how thej 
 should have gotten it out of the Bibles in 
 the Christians* hands, in which those 
 words are not to be found. 
 
WAS CRUCIFIED. 
 
 306 
 
 look upon me whom they have pierced ;" (Zech. xii. 10.)* and 
 therefore shews that he speaks of the Son of God, which was 
 to be the Son of man, and by our nature liable to vulneration ; 
 and withal foretells the piercing of his body : which being 
 added to that prediction in the Psalms, ''They pierced my 
 hands and my feet,"+ (Psal. xxii. 16.) clearly representelh and 
 foretelleth to us the death upon the cross, to which the hands 
 and feet of the person crucified were affixed with nails. And 
 because these prophecies appeared so particular and clear, and 
 were so properly applied by that disciple whom our Saviour 
 loved, and to whom he made a singular application even upon 
 the C7 0SS; therefore the Jews have used more than ordinary 
 industry and artifice to elude these two predictions,:]: but in 
 
 * These words of Zachary are clear in 
 the original, TipTT^K ntt ••'7X la^am 
 although the LXX. have made another 
 sense, i7riS^i4-->''a.i wpof /ue, a.v&' aiv xarcwf- 
 p^iio-avTo, by translating "itt'K DH av9' uv, eo 
 quod ; as also the Chaldee paraphrase 
 *n by with the Arabic version ; and tlie 
 Syriac another yet, by rendering it per 
 eum quern, as if they should look upon one, 
 and pierce another : yet the plain con- 
 struction of -WH na, is nothing else but 
 gucm, relating to the person in the affix of 
 the precedent '■bn, wlio, being the same 
 ■with him who immediately before pro- 
 miseth to pour upon man the Spirit of 
 grace, must needs be God. Which that 
 the Jews might avoid, they read it not 
 'bx but vVn, not on me, but on him, to dis- 
 tinguish him whom they were to pierce, 
 from him who was to give the Spirit of 
 grace. But this fraud is easily detected, 
 because it is against the Hebrew copies, 
 the Septuagint, and Chaldee paraphrase, 
 the Syriac and Arabic translations. JVor 
 can the Rabbins shift this place, because 
 it was anciently by the Jews interpreted 
 of the Rlessias, as themselves confess. 
 So K. Solomon Jarchi upon the place, 
 : fpy 13 n-tt'D bv "iman^a "br\ Our masters 
 have expounded ihii of the Messias the son of 
 Joseph. That thej interpreted it therefore 
 of the Messias, is granted by them; that 
 any Messias was to be the son of Joseph, 
 is already denied and refuted : it re- 
 maineth therefore that the ancient Jews 
 did interpret it of the true Messias, and 
 that St. John did apply it to our Saviour 
 according to the acknowledged exposition. 
 And in the Bereshith Kabba, we are 
 clearly taught thus much ; for unto that 
 question, " Who art thou, great moun- 
 tain 1" (Zech. iv. 7.) he answerelh, in 
 Tn )n rrU'D ni bnan The great mountain is 
 the Mebuas the Son of David. And he 
 proves it from, "Grace, grace unto it." 
 D*D'Onn in ira inif because he giveth grace 
 and suppLicutions; as it is written, Zecb. 
 Tii. 10. 
 
 t This translation seems something 
 different from the Hebrew text as we 
 now read it, *bam «T 'ixa sicut ieo, manus 
 metis et pedes meos. But it was not always 
 read as now it is. For K. Jacob the son 
 of Chajim, in Massoreth Magna, nanj^O 
 tlbxn mx ordiue IK testifieth that he found 
 D*p**"i3 D''"iSD nvp3 in some coned copies 
 rnna wnltenin the text,TiKD, but '••\Dread, 
 and therefore written in the margin nK3. 
 I'he same is testified by the Masorah on 
 Numb. xxiv. 9. citing the words of this 
 text, and adding n*nD-in3. And Johannes 
 Isaac Levita conhrmeth it by his own ex- 
 perience, who had seen in an ancient 
 copy n»<3 in the text, and nN3 in the 
 margin. It was anciently therefore with- 
 out question written 11X3, as ajipearcth 
 not only by the LXX. who translated it 
 Sifv^av,foderunt ; and Aquila, who ren- 
 dered it ^o-y(vvav,f(eduruut, (in the same 
 sense with that of Virgil, yEn. lii. v. 2-11. 
 ' Obscoenas pelagi ferro foedare volucres.') 
 and the old Syriac, which translatelh it 
 VTa transfixerunt ; but also by the less, or 
 marginal, Masorah, which noteth that the 
 word nxa is found written alike in two 
 places; this and Isaiah xxxviii. llj. but 
 in divers significations : wherefore being 
 in Isaiah it manifestly signifieth sicut Ieo, 
 it must not signify the same in this ; and 
 being the Jews themselves pretend to no- 
 thing else, itfolloweththat it be still read 
 as it was, -nNS, and translated Joderunt. 
 From whence it also appeareth, that this 
 was one of the eighteen places which 
 were altered by the Scribes. 
 
 i For the iNiasorah in several places 
 confesseth, that eighteen places in the 
 Scriptures have been altered by the 
 Scribes ; and when they come to reckon 
 the places, they mention but sixteen ; the 
 other two without question are those con- 
 cerning the crucifixion of the Messias, 
 Psalm xxii. 16. and Zech. xii. 10. For 
 that of Zachary, a Jew confessed it to 
 Mercerus : and that of David, we shewed 
 before to be the other. 
 
306 ARTICLE IV. 
 
 vain. For these two prophets, David and Zachary, manifestly 
 did foretell the particular punishment of crucifixion. 
 
 It was therefore sufficiently adumbrated by types, and pro- 
 mulgated by prophecies, that the promised Messias was to be 
 crucijitd. And it is as certain, that our Jesus, the Christ whom 
 we worship, and from whence we receive that honour to be 
 named Christians, was really and truly crucified. (Matt. xxvi. 
 2.) It was first the wicked desiou of Judas, who betrayed 
 him to that death : it was the malicious cry of the obdurate 
 Jews, *' Crucify him, crucify him." (John xix. 15.) He was 
 actually condemned and delivered to that death by Pilate, "who 
 gave sentence that it should be as they required :" (Luke xxiii. 
 24.) he was given into the hands of the soldiers, the instru- 
 ments commonly used in inflicting that punishment,* who 
 "led him away to crucify him." (Matt, xxvii. 31.) He under- 
 went those previous pains which customarily antecede that 
 suffering, as flagellation, and bearing of the cross :f for " Pilate, 
 when he had scourged Jesus, delivered him to be crucified ;" 
 (Matt, xxvii. 26.) " and he, bearing his cross, went forth into 
 Golgotha." (John xix. 17.) They carried him forth out of the 
 city, as by custom in that kind of death they were wont to 
 do ;J and there between two malefactors, usually by the Ro- 
 mans condemned to that punishment, they crucijitd him.^ And 
 that he was truly fi stoned to the cross, appears by the satisfac- 
 
 • That the soldiers did execute the sen- deligatus, lacerato virgis tergo, cervicem 
 t.ence of death given by the Koman ma- cruci Romanae subjiciam.' So Curtius 
 gistrates in their provinces, and not only reports of Alexander :' Omnesverberibus 
 in tlie camp, is evident out of the his- aft'ectos sub ipsis radicibus petrae cruci- 
 torians of that nation. bus jussit affigi.' 1. vii. c. 11. Thus were 
 
 the Jews themselves used, who caused 
 
 t ' Sciendum est Romanis Pilatum le- 
 gibus ministrasse, quibus sancitum est, 
 ut qui crucifigitur prius iliigellis verbere- 
 tur.' S. Hieron. ad Matt, xxvii. 26. To 
 
 our Saviour to be scourged and crucified . 
 Tav iTa^ay alxiav, ovEi7TttUj)oDvTO. Joseph, 
 
 which Lucian alludes in his own condem- ^rfw- '• v. c. 32. 
 
 nation : 'e^mo: ^ev avEj-xoXowiVflai SoxETairoy, f This was observed both by the Jews 
 
 th Ai'a, fxas-TiyacQivTo. yi TrpiTEfov. Lucian. in and Romans, that their capital punish- 
 
 Piscutore, c. 'Z. ' Mulii occisi, niulti capti, ments were inflicted without their cities, 
 
 alii verberati crucibus aflSxi.' Liu. 1. And that particularly was observed in the 
 
 xxxiii. c. 36. And 1. xxviii. ' Ad palum punishment of crucifixion. Plautus ; 
 
 ' Credo ego isthoc exemplo tibi esse eundum aclutum extra portam, 
 
 Dispessis raanibus, patibulum cum habebis.' — Mil. Glor. a. ii. s. iv. 6. 
 
 Tully; ' Cum Mamertini more atque in- aliquis, quid ergo meruit ? Ut suspenda- 
 
 stituto suo crucem fixisseut post urbem in tur.' Seti. Episi.7. "SV here snspetidi is aa 
 
 via Pompeia.' V. in Verr. c. 66. much as crucijigi, and is so to be under- 
 
 ^ Thieves and robbers were usually by stood in all Latin authors which wrote 
 
 the Romans punished with this death. before the days of Constantine. ' Famosos 
 
 Thus Caesar used his pirates, rout Xiia-raf latrones, in his locis ubi grassati sunt, 
 
 oTTovTa; avEsTTdufoio-i. Pint, in Vita, c. 2. furca figendos, compluribiis jilacuit.' Cal- 
 
 ' Imperator provincis jussit latrones list. 1. xxxviii. de paenis. Where furca 
 
 crucibus affigi.' Petron. Sat. c. ill. 'La- Jigendos is p^it (or cnicijigendos ; being so 
 
 tronem istum, miserorum pignorum meo- altered by Tribonianus, who, because 
 
 rum j)ereniptorem, cruci alBgatis.' Apii- Constantine had taken away the jiu- 
 
 leius de Aur. Asin. 1. iii. p. 13j. ed. nishment, took also the name out at 
 
 Elmeuhorst. 1621. ' Latrocinium fecit the Law. 
 
WAS CRUCIFIED. 307 
 
 lion given to doubting Thomas, who said, " Except I sliall see 
 in his hands the print of the nails, and put my finger into the 
 print of the nails, I will not believe :" and our Saviour said 
 unto him, " Reach hither thy finger, and behold my hands :" 
 (John XX. 25. 27.) whereby he satisfied the apostle, that he 
 was the Christ; and us, that the Christ was truly crucified; 
 against that fond heresy, which made Simon the Cyrenean not 
 only bear the cross, but endure crucifixion, for our Saviour.* 
 We therefore infer this second conclusion from the undoubted 
 testimonies of his followers, and undefined confessions of his 
 enemies, that our Jesus was certainly and truly crucified, and 
 did really undergo those sufferings, which were pretypified and 
 foretold, upon the cross. 
 
 Being thus fully assured that the Messias was to be, and 
 that our Christ was truly crucified, it, thirdly, concerns us to 
 understand what was the nature of crucifixion, what the par- 
 ticularities of suflfering, which he endured on the rross. Nor 
 is this now so easily tmderstood as once it: was : for being a 
 Roman punishment, it was continued in that empire while it 
 remained heathen; but when the emperors themselves received 
 Christianity, and the towering eagles resigned the flags unto 
 the cross, this punishment was forbidden by the supreme au- 
 thority, out of a due respect and pious honour to the death of 
 Christ.^- From whence it came to pass, that since it hath been 
 disused universally for so many hundred years, it hath not been 
 so rightly conceived as it was before, when the general prac- 
 tice of the world did so frequently represent it to the Christian's 
 eyes. Indeed if the word which was used to denote that pu- 
 nishment did sufficiently represent or express it, it were enough 
 to say that Christ was crucified: but being the most usual or 
 original word doth not of itself declare the figure of the tree, 
 
 * This was the peculiar heresy of Ba- Serm. 18. al. 88. de Verbis Dim. §. 8. 
 
 silides, a man so ancient, that he boasted ' Quia ipse honoraturus erat fideles suos 
 
 to follow Glaucias as his master, who was in fine hujiis seculi, prias hoiioravit crucem 
 
 the disciple of St. Peter. And Ireiiajus in hoc seculo, ut terranim ])rincipes cre- 
 
 Lath declared this particularity of his : dentes in eum prohiberent aliquein no- 
 
 ' Quapropter neque passum eum : et Si- centium crucifigi.' And Tract. 36. in Joan, 
 
 monem quendam CyreniEum angariatuni §. 4. speaking of this particular punish- 
 
 portasse crucem ejus pro eo ; et hunc se- ment : ' Rlodo in poenis reorum non est 
 
 cunduniignoranliameterroremcrucifixum, apud Romanos ; ubi enim Domini cru.x 
 
 transfiguratum ab eo, uti putaretur ipse honorata est, putatum est quod et reus 
 
 esse Jesus ; et ipsum autem Jesum Si- honoraretur si crucifigeretur.' Whenco 
 
 monis accepisse formam, et stantem appears, first, that in the days of St. Au- 
 
 irrisisse eos.' Adv. Hut. 1. i.e. 23. And gustiu crucifi.\ion was disused : secondly, 
 
 Tertullian, of the same Basilides: ' Hunc that it -was prohibited by the secular 
 
 (Christum) passum a Judseis non esse, princes. But when it was first proliibited. 
 
 Bed vice ipsius Siraonem crucifixum esse : or by whom, he sheweth not. It is tliere- 
 
 unde nee in eum credendura esse qui sit fore to be observed, that it was first for. 
 
 crucifixus, nequis confiteatur in Simonem bidden by the first Christian enijieror, 
 
 credidisse.' De Praic. udv. Hm. c. 46. Constantine the Great. Sozoineiius gives 
 
 From these is the same delivered by St. this relation : 'AjWeXsi toi fffoTfpov vimy.i- 
 
 Epiphanius Hares. 24. ^. 3. and by St. a-f^imv 'Payxttioij rh tov a-rav^ov rifj-v^lat 
 
 Augustin, HcEr, 4. vojua; aviTXE ta; ^^rig-taii; t«v SotairTUfi'aJV, 
 
 t This is observed by St. Augustin, 1. i. c. 8. 
 
308 
 
 ARTICLE IV. 
 
 or manner of the suffering ;* it will be necessary to represent 
 it by such expressions as we find partly in the evangelical re- 
 lations, partly in such representations as are left us in those 
 autliors whose eyes were daily witnesses of such executions. 
 
 The form tlien of the cross on which our Saviour suffered 
 v/as not a simple but a compounded figure, according to the 
 
 * the original word in the New Testa- from which the rest mentioned are mani- 
 
 nieut, for the tree on which our Saviour festlj derived, iiath of itself no other sig- 
 
 suffered, is a-rciufog, and ,.ie action or cru- nification than of a stake. As we find it 
 
 cifixion a-rau^ais-i;, the active CTau^oZy, and first used by Homer, 
 the passive cnav^iZa-Qai. Now o-raufof, 
 
 TlvKtov; xai -lafj-ia^, to y-iXav Ifvi; afji^iy.ias-3-ai. — 'oJutf". S. 11. 
 
 'A|W<}>; Se 01 fxlyaXry aiXr.v iToln^av avxHTt 
 
 2Tau{o~s"iV 'JTUXivdto'i. — 1^. SI. 453. 
 These are the same which Homer else- I. xli. c. 22. 'Avrlyoyoi Ifxae-riyiea-s g-ravgS 
 where calls a)io>.o7n;, and the ancient Tr^oj-Jii^-af not that he crucified him, as 
 grammarians render each by other. As 
 Eustathius : Sraujoi oj9a nxl a.-7riti^ufxy.ha 
 ^i^Xa. 01 S' aiiTol x.a.1 cruiXoTn; Xsyovrai, a<p 
 oJv TO a»a-xoX97rt'^£r6ai, xa; ava3"Taupooff-Sar 
 SO he, expounding o-raupo'c : and in the 
 same manner expounding c-xoXottej- Xiyov- 
 Tai Se 01 toioCtoi <rX(3>'07r£j xat o-raufsl, Ix Se 
 toiItjov to avaa-xoXoTri^eiv, Kal avac-raupoUv. 
 As wlien Homer describes the Pha;acian 
 walls, 
 
 T£i;^£a fxaxpx 
 
 'T^/iiXa c-xoX37r£5-iriv afn^ira, 
 
 Odvss. H. 44. 
 he ijives this exposition : lxo\omei is Kal 
 vuv |uXtt o^9a, ol Kal iTTat/poi. In the same 
 manner Hesychius: Irau^ol, ol Kara^rre- 
 'jrnyorB; s-xoXotte;, jfafaxEj- and : Sxo^stte;, 
 Offlta (1. ofSa) xai ofia ^uXa o-Taujol, ^a- 
 faxEf and again : Xa^a^i, <}>payfxo~;, ots?; 
 ^uXoij- 01 Si, xaXa,uoij, oi Se, !rTau;0~j. Be- 
 sides, they all agree in the same etymo- 
 logy, aTTo tov iTra^Bai, and therefore 
 always take it for a straight standing 
 stake, pale, or palisado. 'J'hus xEXicvTEf 
 in Antiphon, are briefly rendered op9i 
 
 ^uXa- but more expressly thus by Etymo- 
 logus : KeXeovtej, xu^i'a/; ol ij-ToVoJEf , xaTa- 
 ^{))a"Tix5; Ji xai t* xaraTETriyiTa ^CXa, a 
 Hal (TTaupoLj xaXoJc-i. This is the undoubt- 
 ed signification of o-toujoj, in vain denied 
 by Salmasius, who will have it first to 
 signify the same v/kh fincj, and then with 
 crux ; first the figure of T, and then of T. 
 Whereas all antiquity renders it no other 
 than as a straight and sharp stake : in 
 which signification it came at first to de- 
 note this punishment, the most simple 
 and prime a-ravfiua-ti or avaa-xoXoTria-j; being 
 upon a single piece of wood, a dejixus et 
 erectus stipes. And the Greeks which 
 wrote the Roman history, used the word 
 fl^at/po; as well for their pains as their 
 crux. As when Antony beheaded Anti- 
 gonus the king of the Jews, Dio thus be- 
 gins to describe his execution, Hiit. Rom. 
 
 Baronius mistakes ; but that he put him 
 to another death after the Roman custom, 
 as those died in Livy, 1. xxviii. c. 29. 
 ' Deligati ad palum, virgisque cresi, et 
 securi percussi.' So that a-ravpS ttjoj-JiiV, 
 is ad palum deligare. Thus were the 
 heads of men said a*acrTaupa;5?»ai, as of 
 Niger and Albinus in Dio, 1. Ixxiv. c. 8. 
 and 1. Ixxv. c. 7. and Herodian, 1. iii. 
 c. 2-1-. ; which cannot but be meant of a 
 single palus : and we read in Ctesias how 
 Amytis put Inarus to death, avtrTttv^xa-i 
 fxh iTrl Tpia-i a-Tav^oii;, not that he crucified 
 him upon three crosses, but pierced his 
 body with three stakes fastened in the 
 ground, and sharpened at the upper end. 
 As appears by the like Persian punish- 
 ment inflicted by Parysalison Mesabates, 
 as delivered by Plutarch in Artajerie, 
 c. 17. 7r{03-£Ta^£y Ex5£~^ai ^£»Ta, xai to fxit 
 cZfxa. roXayiov Jii Tjiiv arttv^Siv avaTrn^ai, 
 TO ic Jip^a p^a'pij JiaTraTTaXstia-SaC which 
 
 the Latin translator renders, in ties sus- 
 tolii cruces (a thing impossible) ; wheieas 
 it was to be transversely fastened to three 
 stakes, piercing the body lying, and thrust 
 down upon them ; which in the Excerpta 
 of Ctesias is delivered only in the word 
 aviTravfitrbi. Er Persicis, i&'. et x'. Iraufo^ 
 therefore is no more originally than o-xo'xo4', 
 a single stake, or an erect piece of wood 
 upon which many suflfered who were siiid 
 avaa-TaupouirS'at and ovaa-xeXoTri^.'o-flai. And 
 when other transverse or prominent parts 
 were added in a perfect cross, it retained 
 still the original name, not only of rTai;;-o;, 
 but also of c-xoaon)/' as : 'i24>£iX£y ei? £7ri5'£ijiy 
 SloTJiToj aTTo Tou 0"xoXo7rof yovv tvBv; a<f>av»ij 
 y£v£cr9ai, &c TJiv km toS C"xoXo7roj avrcZ 
 ^anhv cV oWEirvsi. Celsus apud Orig. 1. ii. 
 §. 69. Thus in that long, or rather too 
 long, verse written by Audax to St. Au- 
 gustin, Epist, 139. 
 
 ' Exspectat quos plena fides Christi de 
 stipite pendens ' 
 
WAS CRUCIFIED. 
 
 309 
 
 custom of the Romans, by whose Procurator he was condemn- 
 ed to die. In which there was not only a straight and erected 
 piece of wood fixed in the earth, but also a transverse beam 
 fastened unto that towards the top thereof:* and beside these 
 
 * That the figure and parts of a Ro- 
 man cross, such as that was on which our 
 Saviour suffered, maybe known, we must 
 begin with the first composition in the 
 frame or structure of it: and that is the 
 conjunction of the two beams, the one 
 erect, the other transverse ; the first to 
 which the body was applied, the second 
 to which the hands were fastened. These 
 two, as the chief parts of the cross, are 
 several ways expressed : first, by the 
 Jews, who had no one word in their lan- 
 guage particularly to express that pu- 
 nishment (as being not mentioned in the 
 law, or at all in use among them), and 
 therefore call it by a double name, ex- 
 pressing the conjunction of these beams 
 i"iyi TilT, stamen et subtegmen, the warp and 
 the woof. The Greeks express the same, 
 by the letter TaZ, as partly appears by 
 what is already spoken of the number 
 300, and is yet more evident by the testi- 
 mony of Lucian, who makes mankind 
 complain of the letter TaZ, because tyrants 
 in imitation of that first made the cross : 
 TiJ ykf TouTCv cifxttrl <})as"i toi;; TUfaWouj 
 aJtoXou^liij-avTttc Jtai [A.ifx.iiTafj,invi; to TrXiryita, 
 l-rrsiTO, ir^riiA,aTi toioutm ^-jXa. TEXTrlvavraf, 
 avifunrov; avaj-JCoXom'^Eiv £7r' alra, Jiid. Vo- 
 cal, c. I'J. ' Ipsa est enim litera Greeco- 
 rum Tau, nostra autem T, species crucis.' 
 Tertull. adi'. Marc. 1. iii. c. 2'2. St. Je- 
 rome affirms the same of the Samaritan 
 Tau : but there is no similitude to be 
 found in that which is now in use, or any 
 other oriental, only in the Coptic alphabet 
 Salebdi, that is the cross Di. These two 
 parts of the cross are otherwise expressed 
 by the mast and yard of a ship. So Justin 
 JMartyr: @a.\as-a-ci. [xh ya.^ oi re/xvirai, h 
 (An toIJto to TpoVoiov, 3 xaXE~Tai IcrrUv, Iv t? 
 »>ii o-ioy /telvi. Apol. ii. p. 90. And Ter- 
 tullian : ' Antenna navis crucis pars est.' 
 adv. Marcion. 1. iii. c. 18. And Minutius 
 Felix : ' Signum sane Crucis naturaliter 
 visiraus in navi, cum velis tumentibus ve- 
 hitur.' c. 29. And Maximus Taurinens. : 
 'Cum a nautis scinditur mare, prius arbor 
 erigitur, velum distenditur, ut cruce Do- 
 mini facta aquarum fluentia rumpantur.' 
 de Cruce Dom. Homil. 2. Now because 
 the extremities of the antenna are a kind 
 of MparcL (as Virgil that great master of 
 proprieties, jEn. iii. 549. 
 
 ' Cornua velatarum obvertiraus anten- 
 narum'), 
 therefore in Greek xsjai'a is antenna : and 
 from thence the Greek fathers applied the 
 
 words of our Saviour, Matt. v. 18. 'iSt* 
 £V n fjiia mpalti ou /tin 'ma^ix^n am tou youiv, 
 jai{av TravTtt yiinrai, to the cross of Ciirist ; 
 TOU yap iTTaVfOv 'iSna (s'ri to ofSov ^ijXov, xal 
 Ke^aia, TO TrXaj'iov. Because 'lira is like 
 the straight piece or mast of the cross, 
 and xEjai'a the yard or transverse part ; 
 therefore some of the ancients interpreted 
 this place of the cross, savs Theophylact 
 on the place. And Gregory Nyssen, 1. ii. 
 de Vita Mosis, p. 217. 'A7v>i&£; ya^ roT( 
 xaflojav Jyva|«.£voi; Iv to5 \iy,!ti jttaXij-Ta to 
 XttTa Tcy e-ravf:.v ^euipti fA,v:rTnfiov. Aio <pns'i 
 Itov TO EuayyiXi:», oti ex toD v'j/xov to 'liuTa 
 xaj h xtpala oi '7ra^ip)^iTaf a-rifxaTvov, S'ja rZt 
 il^n/xitcoy Thv te ex •n^Xa.yltm j/jajUjunv, xai TJiv 
 xa^ETcv, J;' !tv to iT^fxa to3 srayjoD xaT<t- 
 y^i.-^trai. Not that this is the true inter- 
 pretation of that placsf Cor mpnia. signifies 
 a part of a letter, as in Apollonius 6i/ii<a.r. 
 I. i. c. 7. ToD * -rhi xepaiav a'srnXii^i) ; but 
 by that they testify their apprehension of 
 the figure of a cross ; which is well ex- 
 pressed by P'usebius, describing the form 
 of the cross which appeared to Constan- 
 tine : 'x-\>r,\},y 5ojy XAus-S xaTii,u4>i£3-/-<.£vov, 
 XEfa,- eTp^ev lyxa^a-iov, a-rav^ov (r)(J^fji,ari tti- 
 iroiifxivov. De Vita Constant. 1. i. c. 31. 
 And this similitude of the mast and yard 
 leads to the consideration of that part of 
 the erected pale which was eminent above 
 the transverse beam. For as the Kao^n- 
 a-iov was above the xEfai'a, so the stipes did 
 extend itself above the patihulum. And 
 this is evident by those expressions which 
 make the two beams have four sides, and 
 four extremities, as two lines cutting each 
 other at equal angles needs must have. 
 These Theophanes, Homil. 4. init. and 
 Gregory Nyssen, In Christ. Resnr. or. 1. 
 p. 39t). call Taf airo tov /ais-qv ritra-a^a^ 
 TTjoSoXaf Damascen. de Orlh. Fid. 1. iv. 
 C. 12. Ta TEa-traja axja toS (TTau^ou Jia TOu 
 [xki-ov xEVTfov xsnTou/Aiva xai a-jcr^iyyo/jieva. 
 Hence Nonnus calls the cross So'^u rsr^i- 
 TTXEyjof. c. xix. 91. And of these four 
 parts the fathers interpret the height, and 
 breadth, and length, and depth, men- 
 tioned by St. Paul, Eph. iii. As Gre- 
 gory Nyssen : 'E<pi^i(it<; rhv to wav Jiaxja- 
 roi/s-aVT£ xai (rvv;)(^ou3-avivyafxiv t£ o-)(nixari 
 
 TOu a-To-vpcu xaray^aipu u^)/Ot xai 0a^O( 
 
 xai TXaTo; xai fA.r,KO^ KctTOvofxi^uv, ixaiTTny 
 Xffaiav tSv xaTa to <r;)^?^a tou a-ravpov Slr- 
 (W/xivtm UJoif Trporayo^ivav ova'aaa-iv, i;, tJ 
 fAtv aval fj-ipoi; [i^-o; el'WcTv, (3a9c,- $£ to ^ETa 
 T^v a-vfxSoXfiv vTroKii/ASVoy, rh Ji lyKapg-tof 
 nab' exttTSgoy xejatav tm tou (awu; t« xa> 
 
310 
 
 ARTICLE IV. 
 
 two cutting each other transversely at right angles (so that the 
 erected part extended itself above the transverse), there vvaa 
 also another piece of wood infixed into, and standing out 
 from, that which was erected and straight up.* To that 
 erected piece was his body, being lifted up, applied, as Moses's 
 serpent to the pole ; and to the transverse beam his hands were 
 nailed : upon the lower part coining out from the erected 
 piece his sacred body rested, and his feet were transfixed and 
 fastened with nails : his head, being pressed with a crown of 
 
 V'Karov(; ovifjtari S'lairiijuaivav. Contra Eiinnm. 
 Oral. iv. p. 58'i. et Idem Catech, Oiat. 
 c. 3^- et in Christ, llesur. Oral. 1. p. 
 396 — 7. And St. Augustin makes the 
 same interpretation : ' In hoc mysterio 
 figiira crucis ostenditur :' which he thus 
 expresseth: ' Latitude est in eo ligno 
 quod transversum desuper figitur, — longi- 
 tude in eo quod ab ipso ligno usque ad 
 terram conspicuum est ;— alliludo est in 
 ea ligni parte, qua; ab illo quod transver- 
 sum figitur sursum versus relinquitur, hoc 
 est, ad caput crucifi.xi, &:c.' Epist. 120. 
 al. 140. c. 26. §. 61. et alibi scrpe. These 
 four parts are severally expressed by the 
 ancients, and particularly by the figure of 
 a man with his hands stretched forth ; 
 •which is the most proper similitude, be- 
 cause the cross was first made adapted 
 to that figure. ' Quod caput emicat, 
 quod spina dirigitur, quod humerorum 
 obliquatio cornuat, si statueiis hominem 
 mauibus expansis, imaginem crucis fe- 
 ««jris.' Tertull. ad Nat. 1. i. c. 12. 
 
 • Beside the direct and transverse 
 parts of the cross, with their four extre- 
 mities, which only usually are considered, 
 and represented in the figures, we must 
 find yet another part, and a fifth extre- 
 mity. Irenseus giving several examples 
 of the number five, delivers it plainly 
 thus, I. ii. c. 4'J. ' Ipse habitus crucis fine^ 
 et summitates habet quinque, duos in 
 longitudine, et unum in medio, ubi requi- 
 escit qui clavis affigitur.' Beside there- 
 fore the four extremities of the direct and 
 transverse beams, there was a fifth oxjev 
 in medio (viz. of the erected pains), on 
 which the crucified body rested. This 
 fifth part of the cross fastened to the ar- 
 rectiriiis stipes was before Irenaeus ac- 
 knowledged and described by Justin 
 Martyr, under the notion of the horn of 
 the rhinoceros, taken to be a figure or 
 tvpe of tlie cross : Mivoxecmto; yk^ xipara. 
 ouJevs? aXXou TT^i-y/xaro; ri cr)(Vfxaro; e^joi ay 
 Ti? iliriTv xai a'TTohXlat, il fj-'n tou tuticiv o? 
 Tov (TTai/'pov JEiitVi/triv. offlioy yip to ev E3-t( 
 ^v\t!y, a<^' o'j EiTTi TO avMTarcv /wEfoj Ei? xspaf 
 liti^Ti^fxiym , orav to oXXo ^uXov irfos-a^jj.oc-Qn, 
 Koi 6KaT£joi>9£r aii xEjiara tk EVi XEjari Trap s- 
 
 ^ivyfxiya. ra axfa .palvnTar xal to Iv t^ f^is-ac 
 TrnyvjfxSvov ii; jtEjac xai alro e^e^^v £3"tiv, 
 £<f>' w ETTopjcDvTai 01 crau^oiifAiycif xai ^Xewetoi 
 i'j xEfaf xal aliTa (rlv aXXoic xi^air, cruv£B-;^»- 
 /uariJ-jU-Eyov xal 'S^eTrny/j.iyoy. Dial, cum Try- 
 phone, p. 318. Where beside the c^Sjct 
 ^ilxov, or arreclaritis stipes, and the aXXo 
 ^tXcy, or traiisversarinm Ugnnm, there is a 
 third, TO sy /xifji •nnyyiijj.iyat fastened in the 
 middle ; i<p lii Itro^oZyTai oi <nau^% ^nyoi, 
 says he : ' ubi requiescit qui clavis affigi- 
 tur,' says Irenjeos. So TertuUian, 1. i. 
 ad Ntiiiones, c. 12. ' Pars crucis, et qui- 
 dein major, est omne robur quod directa 
 statione defigitur. Sed nobis tota crux 
 imputatur, cum antenna scilicet sua, et 
 illo sedilis excessu.' Where the eicessus 
 is the TO E^E^^v, signifying the nature, as 
 the sedile signifieth the use of the part. 
 Which in another place, in imitation of 
 Justin, he refers unto the typical unicorn : 
 ' Nam et iu antenna navis, quje crucis 
 pars est, extremitales cornua vocantur : 
 Unicornis autem medio stipite palus.' 
 Adv. Marcion. 1. iii. c. 18. et adv. Jud. 
 c. 10. To this sedile in the cross, Maece 
 nas seemeth to allude in those words in 
 Seneca : ' Hanc mihi vel acuta subsidem 
 cruce sustine.' And Seneca himself does 
 expound him : ' Suffigas licet, et acutam 
 sessuro crucem subdas, est tanti vulnus 
 suum premere, et patibulo pendere dis- 
 trictum.' EpiU. 101. Of this Innocentius 
 the First also speaks, Serm. 1. de nno 
 Mart. ' Fuerunt in cruce Dominica ligna 
 quatuor; stipes erectus, et lignum trans- 
 versum, truncus sujjpositus, et titulus su- 
 perpositus. This Gregorius Turonensis, 
 after the use of the cross was long omitted, 
 interpreted of snppedanenm, a piece of 
 wood fastened under the feet of him that 
 suffered, De ^lor. Mart. c. vi. ' Clavorum 
 ergo Dominicoruin gratia, quod quatuor 
 fuerint, ha;c est ratio. Duo sunt affi?:i in 
 palmis, et duo in plantis : et quientur cu: 
 plantiK affixa? sint quae in cruce sancta de- 
 pendere visae sunt potius qiiam stare. 
 Sed in stipite erecto foramen factum ma- 
 nifestum. Pes quoque parvulse tabelia; 
 in hoc foramen insertus est. Super banc 
 vero tabulam tanquam stantis hominis 
 sacrjE affixae sunt plantse ' 
 
WAS CRUCIFIED. 
 
 311 
 
 thorns, was applied to that part of the erect which stood above 
 the transverse beam ; and above his head to that was fastened 
 the table,* on which was written in Hebrew, Greek, and Latin 
 characters, the accusation, according to the Roman custom; 
 "and the writing was, Jesus of Nazareth, the King of 
 THE Jews." (John xix. 19.) 
 
 Thus by the propriety of the punishment, and the titular in- 
 scription, we know what crime was then objected to the im- 
 maculate Lamb, and upon what accusation Pilate did at last 
 proceed to pass the sentence of death upon him. It was not 
 any opposition to the Law of Moses, not any danger threat- 
 ened to the Temple, but pretended sedition and aft'ectation of 
 the crown objected, which moved Pilate to condemr him. The 
 Jews did thus accuse him: " We found this fellow perverting 
 the nation, and forbidding to give tribute to Caesar, saying 
 that he himself is Christ a king;" (Luke xxiii. 2.) and when 
 
 * That which was written over the 
 head of our Saviour is called simply by 
 St. Luke iTny^a^h, by St. Matthew alria, 
 by St. Mark h i-ajty^afri t?; aiTi'af, and by 
 St. Johu ti'tXo?, making use of a Latiu 
 
 gword, as is observed by Nonnus: 
 
 Kai ITiXaTCf &>j)iTov iwiy^ctipe fxa^rv^i yofx.^ta 
 r(afji.y.a, to ttej KifKeovj-t AaTiViJi ti'tXov la>^, 
 
 I c. xix. 100. ' 
 
 From all which we may collect, that there 
 was an inscription written over the head 
 of our Saviour, signifying the accusation 
 and pretended crime for which he was 
 condemned to that death, G/oss. Vet. AiTia, 
 causa, materia, tiluius. As Ovid. Trist. 3. 
 Eleg. 1. 47. 
 
 ' Causa, snperpositae scripto testata co- 
 
 Tonae, 
 Servatos cives indicat hujus ope :' 
 
 that is, on gives servatos was h i7rty^a<ph 
 fnt aWiai;, ' causa scripto testata.' In 
 the language of Suetonius, Calig. c. 32. 
 'Titulus, qui causam poease indicavit.' 
 As Ovid. last. vi. 190. 
 
 * Vixit ut occideret damnatus crimine 
 
 regni, 
 Hunc illi titulum longa senecta dabat.' 
 
 This was done according to the Roman 
 custom ; as we read in Dio, 1. liv. c. 3. 
 of the son of Caepio ; Tov JoUxov tov wjoSo'vt* 
 eiiiTOV Jitt T£ T?; ayofa; /xiyti; /wet* y^afA.y.a- 
 Tani, TKV aWiav t?? SavaTatrla;; avrou Sd- 
 XouvTaiv, iiaya.yov'TOi, xai fxtri rauTa ava- 
 ffrav^iia-aVTci;. This title was written upoa 
 a table, and that table fastened to the 
 upper part of the cross. The Syriac, 
 Arabic, and Persian translations render 
 TtrXov expressly a tuble. And Hesychius, 
 Ti'rXof, WTUifiov Imy^afxiJia fpi^ov (not i^a* 
 
 as it is printed), not the inscription itself, 
 but that upon which the inscription was 
 written. Thus the epistle of the French 
 unto the Christians in Asia, represents the 
 inscription of the Martyr Attains in a 
 table : rrs^iap^flEij x'JxXm toD a/j.'^i5iaT^ou, 
 Trivaxc; alrlv T^oayovroi;, Iv ih eiriyiy^aVTO 
 'PaifAa'ii-rl, oSrojEa-Tiv'ATTaXof o X^ia-Tiovo;. 
 Eiiseb. i. V. c. 1. a mcd. And Sozomen, 
 describing the invention of the cross by 
 Helena, says there were several crosses 
 in the same place : Kai X'^i-'' "■^^^ ^uXor 
 Iv /Jt-Sfll XEWK/tAttToj, pii^os-j Ktti yfaf^/xaa-LV 
 'ElS^aiW;, 'EXXuviKor? TE x.a.1 'FufjiaUoi;. 
 Hist, Eccl. I. ii. c. 1. This Nicephorus 
 calls XEuxijv tran'Sa, which is the j)roper in- 
 terpretation of XEuxa/aa, Suidas, Aiuiici;/u.a, 
 TCi~;^oc (Etymol. irlya.^) yu%f.w aXtiXi|(/,oc£Voc 
 Trpof j'pacfir.v •nrcXiTixiv Tr^ayy.arav IttitiiJeio;. 
 Hesjch. 2avic, iv^a, KiuKXfxa., (as Julius 
 Pollux joins <ravic and hivaxf^a. together) 
 Iv li al y^a<^ai ' A^nvrii-.y lyca.'fovro TT^o; Tohf 
 Xaxiv^you;' tiSetai Se xal Im t-xv^ou, leg. 
 a-rav^oZ. His meaning is, tliat such a 
 XEuKwfitt as contained the accusation or 
 crime of malefactors was placed upon the 
 cross on which they suffered ; and with- 
 out question he spake this in reference to 
 our Saviour's cross, because he used in a 
 manner the same words with St. John : 
 ri&cTat Ivl rou B-rav^oZ, says Hesychius. 
 E^TjxEv Im Tou (rrau^ou, saith St. John. It 
 was therefore a table of wood whited and 
 fastened to the top of the cross, on which 
 the accusation or crime was written, as it 
 is expressed by Nicephorus : Savi; XeuKn, 
 ? 0a.^i\ia TaSv 'louJaiaoy y^Jv^xt o niXaTo; 
 iiTrtf xE4>aXi){ Iti'Sei, Iv e'i'Sei irTiiXrf ^a^ikia 
 Taiy 'loujaiaiv TCV (rraupao&ivTtt xnpuTTWv. Hist. 
 Eccl. 1. viii. c. 29. And thus there werej 
 as Xanthopulus observes : 
 
 'O a-ra,v^og_, n\oi, Kal y^a<fr,; titaoj aval 
 
312 
 
 ARTICLE IV. 
 
 Pilate sought to release him, they cried out, saying, * If thou 
 let thia man go, thou art not Caesar's friend: whosoevermaketh 
 himself a king, speaketh against psesar." (John xix. 12.) This 
 moved Pilate to pass sentence upon him, and, because that 
 punishment of the cross was by the Roman custom used for 
 that crime, to crucify him.* 
 
 Two things are most observable in this cross; the acerbity 
 and the ignominy of the punishment: for of all the Roman 
 ways of execution, it was most painful, and most shameful.f 
 First, the exquisite pains and torments in that death are ma- 
 nifest, in that the hands and feet, which of all the parts of the 
 body are most nervous, and consequently most sensible, were 
 pierced through with nails; which caused, not a sudden dis- 
 patch, but a lingering and tormenting death: insomuch that 
 the Romans, who most used this punishment, did in their lan- 
 guage deduce their expressions of pains and cruciation from 
 the cross-X And the acerbity of this punishment appears in 
 that those who were of any merciful disposition would first 
 cause such as were adjudged to the cross, to be slain, and then 
 to be crucified.^ 
 
 As this death was most dolorous and full of acerbity, so it 
 was also most infamous and full of ignominy. The Roman» 
 themselves accounted it a servile punishment, and inflicted it 
 upon their slaves and fugitives. jj It was a high crime to put 
 
 • ' Auctores seditionis aut tumultus, 
 pro qualitatis dignitate, aut in crucem 
 tolluntur, aut bestiis objiciuntur.' Jul. 
 Pauliis, 1. V. tit. '22. 
 
 t ' Ula morte pejus nihil fuit inter 
 omnia genera mortmm.' S. Ait<;ust, in 
 loan. Trad. 36. §. 4. TuIIy calls it ' cru- 
 delissimum teterrimumque supplicium,' 
 F. in Verr. c. 66. and Ausonius, ' poenae 
 extremam.' 
 
 X ' Ubi dolores acerrirai exagitant, cru- 
 ciatus Tocatur, a cruce nominatus : pen- 
 dentes enim in ligno crucifixi, clavis ad 
 lignum pedibus manibusque confixi, pro- 
 ducta morte necabantur. Non enim cru- 
 cifigi hoc erat occidi ; sed diu vivebatur 
 in cruce : non quia longior vita eligeba- 
 tur, sed quia mors ipsa protendebalur, 
 ne dolor citius finiretur.' S.Augnst. Tract, 
 in loan. 36. §. 4. To this etymology did 
 Terence allude in those words, 
 
 ' Et illis crucibus, quaj nos nostramque 
 
 adolescentiam 
 Habent despicatui, et quse nos semper 
 omnibus cruciant modis.' 
 
 Eun. a. ii. sc. iii. 91. 
 § As it -was observed by Julius Caesar : 
 ' Piratas, a quibus captus est, cum in di- 
 tionem redegisset, quoniam suffixurum 
 se cruci ante jnraverat, jugulari prius 
 jussit, deinde suffigi.' Suet. 1. i. c. 74. 
 II Vulcatius Gallicanus relateth of 
 
 Avidius Cassius, that in the case of some 
 centurions which had been prosperous, 
 in fighting without orders given : ' Hapi 
 eos jussit, et in crucem tolli, servilique 
 supplicio affici : quod exemplum non ex- 
 stabat.' c. 4. And Juvenal speaks with 
 relation to this custom, Sat. vi. 218. 
 
 ' Pone crucem servo.' 
 So Palaistrio in Plautus, Mil. Glor. a. ii. 
 sc. ii. 'i7. 
 
 ' Nisi quidem ilia nos volt, qui servi 
 
 sumus. 
 Propter amorem suum omnes crucibus 
 contubernales dari.' 
 And again, Ibid. a. ii. sc. iv. 19. 
 
 ' Noli minitari ; scio crucem luturam 
 
 mihi sepulcrum. 
 Ibi mei majores sunt siti, pater, avus, 
 proavus, abavus.' 
 So in Terence, Andr. a. iii. sc. v. 15. 
 Pam. ' Quid merit'js estl' 
 Dav. ' Crucem.' 
 And Horace, Sat. I. i. sat. iii. 80. 
 ' Si quis eum servum, patinam qui tollere 
 
 jussus, 
 Semesos pisces tepidumque ligurierit jus, 
 In cruce suffigat.' 
 
 So Capitolinus of Pertinax, c. 9. ' In cru- 
 cem sublatis talibus servis :' and Hero- 
 dian of Macrinus : Ac'iJXoi oa-oi Sio-TroTaf 
 KarhyytWoy a.vnrxo\omj-^n(7-a,y. 1. v. c. 2, 
 
WAS CRUCIFIED. 
 
 313 
 
 that dishonour upon any freeman : and the greatest indignity 
 which the most undeserving Roman could possibly sutt'er in 
 himself,* or could be contrived to shew their detestation to 
 such creatures as were below human nature.f And because, 
 when a man is beyond possibility of suffering pain, he may 
 still be subject to ignominy in his fame ; when by other ex- 
 quisite torments some men have lasted the bitterness of death, 
 after that, they have in their breathless corpses, by virtue of 
 this punishment, suffered a kind of surviving shame.J And 
 the exposing the bodies of the dead to the view of the people 
 on the cross, hath been thought a sufficient ignominy to those 
 who died, and terror to those who lived to see it.§ Yea, where 
 
 This punishment of the cross did so pro- 
 perly belong to slaves, that when ser- 
 vants and freemen were involved alike in 
 the same crime, they were very careful 
 to make a distinction in their death, ac- 
 cording to their condition : ' Ut quisque 
 liber aut servus, suje fortunje a quoque 
 sumptura supplicium est.' Liv. 1. iii. c. 18. 
 And then the servants were always cru- 
 cified. As Servius observes among the 
 Lacedfemonians : ' Servos palibulis suf- 
 fixerunt, filios strangulavere, nepotes fu- 
 gaveruut.' ad /Eneid, iii. v. 351. ' No- 
 vercai quidem perpetuum indicitur exsi- 
 lium : servus vero patibulo suffigitur.' 
 Apxd. Metam. 1. x. p. '244. Thus in the 
 combustion at Rome, upon the death of 
 Julius Caisar : 'A/xi;vo'|«evoi avn^idns-av ehoi, 
 Ka] evWri.fOii/rii sVejOi ln^iixaa-Qno-av oVei 
 &e^a7roVTEj r,irav, ol Ji IXivS'Scoi xara toZ 
 K^rtfjtwZ xaripl>ifr,a-av, Appian. de Bell. 
 civil. 1. iii. c. 3. ' Ea nocte speculatores 
 prehensi servi tres, et unus ex legione 
 vernacula ; servi sunt in crucem sublati, 
 militi cervices abscissae.' llirtiiis lib. de 
 Bell. Hifpan. c. 20. So Africanus : • Gra- 
 vius in Romanes quam in Latinos trans- 
 fugas animadvertit : illos euim, tanquam 
 patriffi fugitives, crucibus affixit ; hos, 
 tanquam perfidos socios, securi percussit.' 
 Valer. Max. 1. ii. c. 7. This punishment 
 of the cross was so proper unto servants, 
 that servile supplicium in the language of 
 the Romans signifies the same : and 
 though in the words of Vulcatius before 
 cited, they go both together, as also ia 
 Capitolinus, Macrin. c. 12. ' Nam et in 
 crucem milites tulit, et servilibus suppli- 
 ciis semper affecit :' yet either is suffi- 
 cient to express crucifixion : as in Taci- 
 tus : ' Malam potentiam servili supplicio 
 expiavit.' Hist. 1.4. c. 11. and again: 
 ' Sumptum de eo supplicium in servilem 
 modum.' Hist. 1. 2. c. 72. And therefore 
 when any servants were made free, they 
 were put out of fear of ever suffering this 
 punishment. ' An vero servos nostros 
 horum suppliciorum omnium metu domi- 
 
 norum benignitas uLa vindicta liberavit"? 
 nos a verberibus, ab unco, crucis denique 
 terrore, neque res gestie, neque acta 
 fBtas, neque nostri honores vindicabunt l' 
 Cic. Orat. pro llabir. c. 5. 
 
 • ' Carnifex, et obductio capitis, et 
 nomen ipsum crucis absit, non mode a 
 corpore civium Romanorum, sed etiani a 
 cogitatione, oculis, auribus. Harura enim 
 omnium reruni non solum eventus alque 
 perpessio, sed etiam conditio, exspectatio, 
 mentio denique, indigna cive Romano 
 atque horaine libero est.' Cic. Orat. pi-o 
 Rdbir. c. 5. ' Facinus est viiicire civem 
 Romanum, scelus verberare, parricidium 
 necare : quid dicam in crucem tollere, 
 crudelissimum teterrimumque suppli- 
 cium ] verbo satis digno tarn nefaria res 
 appeliari nullo modo potest.' Idem, 5. in 
 Verrem, c. 66. 
 
 t As when the Capitol was betrayed 
 by the silence of dogs, but preserved by 
 the noise of geese ; they preserved the 
 memory by a solemn honouring of one 
 yearly, and dishonouring the other. 
 ' Eadem de causa supplicia annua canes 
 pendant, inter sdem Junonis et Sunimani 
 vivi in furca sanibucea arbore fixi.' Pliit. 
 1. xxix. c. 4. YIofA-^evii jWEj^pi vZv em y-vhy.)) 
 
 Tciv TOTS CVfA.'TrTCrlfA.a.'raV h TlJj^>), Xuaiv fX.SV 
 
 a.Vi3-ra.x]^tey.iioq, ■)(hy Ss /jloKo. cifxyxf Itti 
 CTTpiw^vtjf ttoXuteXouc xai <j)3j£ioii KcL^'nylyoi. 
 Plutarch, de Fort. Rom. c. 12. fin. 
 
 i As Orcetes the Persian, when he had 
 treacherously and cruelly murdered Po- 
 lycrates the tyrant of Samos : oTroxTeiva; 
 Se fA.iV ovK d^i'ouj aTttryyiTiot avEa-Ttti^jaxrS. 
 Herod. 1. iii. c. 125. So Antiochus first 
 cut off the head of Achasus, and then fas- 
 tened his body to a cross : "EJo|f TrpZrof 
 
 TaZra- friv xEtfaXJiV aiTOTlfxirra; altov, Hal 
 xaraffi^arriti Eif oMiov arniv, i.tainav^Sia'ai 
 TO a-Sifxa. Polyb. 1. viii. c. 18. 
 
 § 'Ihis was the design of Tarquinius 
 Priscus, when the extremity of labour 
 which he had laid upon his subjects made 
 many lay violent hands upon themselves 
 
314 ARTICLE IV. 
 
 the bodies of the dead have been out of the reach of their sur- 
 viving enemies, they have thought it highly opprobrious to 
 their ghosts, to take their representations preserved in their 
 pictures, and affix them to the cross * Thus may we be made 
 sensible of the two grand aggravations of our Saviour's suffer- 
 ings, the bitterness of pain in the torments of his body, and 
 the indignity of shame in the interpretation of his enemies. 
 
 It is necessary we should thus profess faith in Christ cruci- 
 Jied, as that punishment which he chose to undergo, as that 
 way which he was pleased to die. First, because by this kind 
 of death we may be assured that he hath taken upon himself, 
 and consequently from us, the malediction of the Law. For 
 we were all under the curse, because it is expressly written, 
 " Cursed is every one that continueth not in all things written 
 in the book of the law to do them:" (Deut. xxvii. 26. Gal. 
 iii. 10.) and as it is certain none of us hath so continued ; for 
 the " Scripture hath concluded all under sin," (Gal. iii, 22.) 
 which is nothing else but a breach of the Law; therefore the 
 curse must be acknowledged to remain upon all. But now 
 "Christ hath redeemed us from the curse of the law, being 
 made a curse for us;" (Gal. iii. 13.) that is, he hath redeemed 
 us from that general curse, which lay upon all men for the 
 breach of any part of the Law, by taking upon him that parti- 
 cular curse, laid only upon them which underwent a certain 
 punishment of the Law ; for it is written, " Cursed is every one 
 that hangeth on a tree." (Deut. xxi. 23.) Not that suspension 
 was any of the capital punishments prescribed by the Law of 
 Moses; not that by any tradition or custom of the Jews they 
 were wont to punish malefactors with that death : but such as 
 were punished with death according to the law or custom of 
 the Jews, were for the enormity of their facts oftentimes after 
 death exposed to the ignominy of a gibbet; and those who being 
 dead were so hanged upon a tree, were accursed by the Lavv.f 
 
 • Passim conscita nece Quiritibus tjudium committed a sin worthy of death, and he 
 
 fugientibiis, novum et inexcogitatum an- be put to death, and thou hang him on a 
 
 tea posteaque remedium invenit ille rex, tree." In which words feein;,' put tn death, 
 
 ut omnium ita defunctorum figeret cruci- precedeth being hanged : but, I confess, 
 
 bus corpora, spectanda civibus simul, et in our English translation, it hath an- 
 
 feris volucribusque laceranda,' Piin. \. other sense, " and he be put to death," 
 
 x.txvi, c. 15. who makes this handsome as if he were to die by hanging. And 
 
 observation of it : ' Quamobrem pudor so the Vulgar Latin, Et aW/i/dicolus morti 
 
 Romani nominis proprius, qui saepe res appensusfuerit patihulo, as if he were ad- 
 
 perditas servavit in prjeliis, tunc quoviue judged to be hanged, and so his sentence 
 
 subvenit : sed illo tempore imposuit, turn were suspension. And the Syriac yet 
 
 erubescens cum puderet vivos, tanquam more expressly, et appendatuv ligno atque 
 
 paditurum esset exstinctos.' interjiciatnr. But there is no such sen- 
 
 * '1 has they used Celsus, one of the tence contained in the original as the 
 thirty tyrants of Rome, as Trebellius Vulgar, nor futurition of death, as our 
 ToUio lestifielh : • Novo injuria genere English translation mentionelh. The He- 
 imaoo in crucem sublata, persultante brew is nmm in Hophal, that is, iitter- 
 vulgo, quasi patibnlo ipse Celsus videre- feclus, occisiis, mnri Jacliis ftieiit ; or, as 
 turlilfixus.' c. ay. the LXX. cleirly translate it, xai awoSavn, 
 
 ♦ Deut. xxi. '22. "If a man have and the Chaldee '^opnn et occisiis^uerit 
 
WAS CRUCIFIED. 315 
 
 Now though Christ was not to die by the sentence of the 
 Jews, who had lost the supreme power in causes capital, and 
 so not to be condemned to any death according to the Law 
 of Moses; yet the providence of God did so dispose it, that he 
 might sutfer that death which did contain in it that ignominious 
 particularity to which the legal curse belonged, which is, the 
 hanging on a tree. For he which is crucified, as he is affixed 
 to, so he hangeth on, the cross: and therefore true and formal 
 crucifixion is often named by the general word suspensio/i ;* and 
 the Jews themselves do commonly call our blessed Saviour by 
 that very name to which the curse is affixed by Moses ;t and 
 generally have objected that he died a cursed death. J 
 
 Secondly, It was necessary to express our faith in Christ 
 crncijied, that we might be assured that he hath " abolishec in 
 his fiesh the enmity, even the law of commandments;" (Eph. 
 ii. 15.) which if he had not done, the strength and power of 
 the whole Law had still remained : for all the people had said 
 Amen to the curse upon every one that kept not the whole Law; 
 (Deut. xxvii. 26.) " and entered into a curse and into an oath, 
 to walk in God's law, which was given by Moses the servant 
 of God, and to observe and do all the commandments of the 
 Lord their God, and his judgments and his statutes." (Nehem. 
 X. 29.) Which was in the nature of a bill, bond, or obligation, 
 perpetually standing in force against them, ready to bring a 
 forfeiture or penalty upon them, in case of non-performance of 
 the condition. But the strongest obligations may be can- 
 celled ; and one ancient custom of cancelling bonds was, by 
 striking a nail through the writing : and thus God, by our cru- 
 cified Saviour, " blotted out the hand-writing of ordinances 
 
 * As we before noted on the words of And when we read in Polybius, 1. viii. c. 
 Seneca: thus the Greeks do often use 18. that they did avac-Tawpie-ai to trmfJM 
 K(zfji.a.v, for criicifigere. For Curtius, speak- of Achsus ; Ovid describes his punish- 
 ing of the taking of Tyre by Ale.xander, ment thus, Ibis, 299. 
 
 says : ' Duo raillia crucibus afRxa per 
 
 ' More vel intereas capti suspensus 
 
 ingens litoris spatium pependerunt.' l.iv. Achsi 
 
 Qui miser aurifera teste pependit aqua.' 
 
 c. 4. And Diodorus Siculus relating the 
 same : Toii; ie novt waVTa; ovraf ovx, i'/^ar- 
 Tovi; rxv Jia-p^iXiV/ ix^iy-as-iv. 1. xvii. c. 46. t The words of Woses are, Deut. xxi. 
 So the same Curtius testifies that Musi- '23. ^ibn a'T^bn rhbp, muledictio Dei suspen- 
 canus was ' in crucem sublatus :' 1. ix. sus : and this word »ibn, which is of itself 
 c. 8. of whom Arianus speaks thus : rou- simply suspensus (as 2 Sam. xviii. 10. I 
 Tcv xps^arai 'AXE^avJpo; xeXeusi Iv t? avroZ saw Absalom n'jxa "ibil har.ged on an 
 yr!. Eip. Alex. 1. vi. c. 17. Thus in the oak), is ordinarily attributed by the Jews 
 language of the Scriptures, eTi; rxv xjs- to our Saviour, to signify that he was 
 fji.aj-5:ivT!iit xa-A.o6^ya>\i is one of the crucijied crucified. Hence they term Christians 
 thieves, Luke xxiii. 39. and the Jews are «lbnn -nmy cullores suspensi; and they call 
 said to have slain our Saviour, xpE^as-av- the crucifix ^ibn n'Vi_figuram suspensi. 
 te; ETTi I^Xoy, Acts v. 30. and x. 39. The i So 'i'rypho the Jew objected to Jus- 
 Latins likewise often use the word sus- tin Martyr : oJto; Se o ifAiTi^^ii ^lyo/xerot 
 pendere for crucijigere. As Ausonius, in Xjij-to; arifxiji; xai aJo^of yiyoMv, ii^ nal tS 
 the Idyllium, whose title is Cupido cruci Ic-^^arn xarofa tv Iv ru yofxai toZ &tou iiifi- 
 ttffixus, describes him thus, ver. 59. TtivM' ifravgaibn yap. Vial, cum Iryph, 
 ' Hujus in excelso suspensum stipite p. 249. 
 Amorem.' 
 
dl6 ARTICLE IV. 
 
 that was against us, which was contrary to us, and took it out 
 ot the way, nailing it to his cross." (Col. ii. 14.) 
 
 Thirdly, Hereby we are to testify the power of the death of 
 Christ working in us after the manner of crucifixion.* For we 
 are to be "planted in the likeness of his death;" (Rom.vi. 5.) 
 and that we may be so, we must acknowledge, and cause it to 
 appear, that " our old man was crucified with him, that the 
 body of sin might be destroyed;" (Ibid. 6.) we must confess, 
 that "they that are Christ's have crucified the flesh, with the 
 affections and lusts ;" (Gal. v. 24.) and they which have not, 
 are not his. We must not " glory, save in the cross of our Lord 
 Jesus Christ :" nor can we properly glory in that, except by it 
 " the world be crucified unto us, and we unto the world." 
 (Gal. vi. 14.) 
 
 Fourthly, By the acerbity of this passion we are taught to 
 meditate on that bitter cup which our Saviour drank: and while 
 we think on those nails which pierced his hands and feet, and 
 never left that torturing activity until by their dolorous im- 
 pressions they forced a most painful death, to acknowledge 
 the bitterness of his suff'erings for us, and to assure ourselves 
 that by the worst of deaths he has overcome all kinds of 
 death ;t and with patience and cheerfulness to endure whatso- 
 ever he shall think fit to lay upon us, who with all readiness 
 and desire suffered far more for us. 
 
 Fifthly, By the ignominy of this punishment, and universal 
 infamy of that death, we are taught how far our Saviour de- 
 scended for us, that while we were slaves and in bondage unto 
 sin, he might redeem us by a servile death : for he " made 
 himself of no reputation, and took upon him the form of a ser- 
 vant; and so he humbled himself, and became obedient unto 
 death, even the death of the cross;" (Phil. ii. 7, 8.) teaching 
 us the glorious doctrine of humility;]; and patience in the most 
 vile and abject condition which can befal us in this world, and 
 encouraging us to imitate him, " who for the joy that was set 
 before him, endured the cross, despising the shame;" (Heb. 
 xii. 2.) and withal deterring us from that fearful sin of falling 
 from him, lest we should "crucify unto ourselves the Son of 
 God afresh, and put him to an open shame," (Heb. vi. 6.) and 
 
 • 'ElOflff-* yaf iijwaf Ktnm^ria-fxiwvi h /Mtroi tm insv/uiarf rS ayix. S, Ign. Epht. 
 
 amnrai w.Vtsi, Sa-TTEf xa&>)Xai^!vouf Iv r£ ad Eph. ^. 9. 
 
 o-rav^S To\) Kuji'su 'lua-ou Xfio-ToD a-ajxi ti t ' Mori voluit pro nobis : parum di- 
 
 xaJ wvEUjWttTi. S. Ign, Epist. ad Smi/r. j. 1. cimus ; crucifigi dignatus est, usque ad 
 
 St. Augustin speaking of the church : mortem crucis obediens factus. Elegit 
 
 • Mundatur, ut non habeat maculam ; ex- extremum et pessimum genus mortis, qui 
 
 tenditur, ut non habeat rugam. Ubi earn omnem fuerat ablaturus mortem ; de 
 
 extecdit fullo, nisi in ligno? Videmus morte pessima occidit omnem mortem.' 
 
 quotidie a fullonibus tunicas quodam- S. August. Tract. 36. in loan. §. 4. 
 mode crucifigi. Crucifiguntur ut rugam t ' Humilitatis enim magister est 
 
 non habeant.' Enarr. in Psal. cxxxii. ^. 9. Christus, qui humiliavit seipsum, factu3 
 
 *Aya<fi(Ofji.ivoi eif T* 24" ^'* "J"^? /"''X*''''? obediens usque ad mortem, mortem autem 
 
 'laiTfu XgiTTW, S ta-ri e-raujof, fl-^oiv/a Xf*" crucis.' S. August, in loan. Tract. 51. §. 3. 
 
WAS CRUCIFIED. 317 
 
 so become worse than the Jews themselves, who crucified tiie 
 Lord of life without the walls of Jerusalem, and for that unpa 
 ralleled sin were delivered into the hands of the Romans, into 
 whose hands they delivered him, and at the same walls in such 
 multitudes were crucified, till there wanted room for crosses, 
 and crosses for their bodies.* 
 
 Lastly, By the public visibility of this death, we are assured 
 tha^ our Saviour was truly dead, and that all his enemies were 
 fully satisfied. He was crucified in the sight of all the Jews, 
 who were made public witnesses that he gave up the ghost. 
 There were many traditions among the heathen, of persons 
 supposed for some time to be dead, to descend into hell, and 
 afterwards to live again ; but the death of these persons was 
 never publicly seen or certainly known. It is easy for a man 
 that liveth, to say that he hath been dead; and if he be of 
 great authority, it is not difficult to persuade some credulous 
 persons to believe it. But that which would make his present 
 life truly miraculous, must be the reality and certainty of his 
 former death. The feigned histories of Pythagoras and Za- 
 molxis, of Theseus and Hercules, of Orpheus and Protesilaus, 
 made no certain mention of their deaths, and therefore were 
 ridiculous in the assertion of their resurrection from death. t 
 Christ, as he appeared to certain witnesses after his resurrec- 
 tion, so he died before his enemies visibly on the cross, and 
 gave up the ghost conspicuously in the sight of the world. 
 
 And now we have made this discovery of the true manner 
 and nature of the cross on which our Saviour suffered, every- 
 one may understand what it is he professeth when he declaretn 
 his faith, and saith, I believe in Christ crucijied. For thereby 
 he is understood and obliged to speak thus much : I am really 
 persuaded, and fully satisfied, that the only-begotten and eter- 
 nal Son of God, Christ Jesus, that he might cancel the hand- 
 writing which was against us, and take off the curse which was 
 
 * n^STnXow S 01 infanZrai Jj o^yhv xal ^aTe'Kno'iov ?r\acaiT2rat 'Kiyav avTov ro~q \ino- 
 
 fjus-o; rain; aXovra;, a\Xov aWcii a-')(r,(xa.-n ^ovu-ivoi; n^MTiv i\; aJou Ka.Ta.8B8riy.hat, xa- 
 
 wpo? p^XEunv, mtl Jii to 7r\n5o{ X*'P* '''^ ^''^" «£~9£V aviMXvbhai ; <pa/j.sv S' on /bcnnoTg 
 
 XliTTSTo TO~c i7Taugo7;, Jtai a-rayoo; Toif tra- 7r{5; a.Tri/'Koyia.v, Tiu is'Tau^uiT^ai tcv 'ina^ouv 
 
 fxaa-ty. Joseph, de Bell. Jud. 1. vi. c. i28. >cal thoZtvi hiyon' kv, fjikXiara Sia ra. -mpl 
 
 tSv r.^imv iTTopijSivTa TJDv t\<; a^ov KaraSs- 
 
 t This is excellently observed and ox- Binhai 0ia{o,ue'va)v. on el tab' uTribeTiv 6 
 
 pressed by Ongen, who returiieth this 'ina-oZi; iriQvrixei ai-fifx-ji S-avara;, olx, So-te 
 
 answer to the objection made by the Jews J^Xoj eTvai aTro'^aviiv o'xw tm 5jj,«iw txv 'lou- 
 
 in Celsus, of those fabulous returns from Ja/iwv, elra /xera tout ax»&a'; m avas-ra,; ejc 
 
 the dead : *c'p£ Trapas-TriTaifXiv, oVi oii Suva- nx^Siv, x.H"-'' 'iX*" ""' "^^ 'vrrm'.^n^iv nifil txv 
 
 Ta( TO Kara. Tov 'inroZv i^TO^ou/xtvov, in n^uixv naX tteji toi'tou XE;^Siivai- fxh ftor oSv 
 
 V£xp£v iynyk^^ai, toutoij 7rafa(3aXX£3-&a(. wjoc aXXolC ain'oif Toij inavicu^nvm tov 'lnrou» 
 
 Exao-TSf fxh yap Tiv Kiyofxevav xara Toiif xal tovto ivvarat trufxBi.'KMir^ai TaJ airov 
 
 to'ttouj h^'jliciiv BovXn^lU av IJuvii5>) iauTov iTTia-hix-jiq Itt! toD iTTavpoZ awoTS^VKStEvai, IVa 
 
 VTrtx-iCKi^ai Tr? ONf-Eiwc tm av^^intm, xai fxnliii; e^r, XsyEiv, or; ixiv i/TrfJirTi t»){ 
 
 waXiv Xiji'vaf tTravEX&sfv Trfo; cDj xaTaXl- ovJ-Eouf Tiv dv9piJ7ra,-v, xat f'So^ev aTTOTtSvuxEvai, 
 
 XoiTTSv 'in^oZ Je o"Ta!;^aj5£VToc Itj •tzrayraiv oux awoTE^vtixs Ss* oV iBovXh^n TraXiv etti- 
 
 'loujaiaiv, xai xa^ai^e^ivTo; auTou Tou trcifxa- <^av=lc ETS^aTEuraro Tr:v Jx vsxjiv avarTa^iv. 
 
 TOf Iv 54ei tov ^f)[xou avTMV, ttSi; o'ovraj 7ra- Adv. CeUiim, 1. ii. $. j() 
 
318 ARTICLE IV. 
 
 due unto us, did take upon him the form of a servant, and iu 
 that form did willingly and cheerfully submit himself tinto the 
 false accusation of the Jews, and unjust sentence of Pilate, by 
 which he was condemned, according to the Roman custom, to 
 the cross ; and upon that did suffer servile punishment of the 
 greatest acerbity, enduring the pain ; and of the greatest igno- 
 miny, despising the shame. And thus I believe in Christ 
 
 CRUCIFIED. 
 
 Dead. 
 
 Though crucifixion of itself involveth not in it certain 
 death, and he which is fastened to a cross is so leisurely to 
 die, as that he being taken from the same may live ; though 
 when the insulting Jews in a malicious derision called to our 
 Saviour to " save himself, and come down from the cross ;" 
 (Mark xv. 30.) he might have come down from thence, and in 
 savintr himself have never saved us : yet it is certain that he 
 felt the extremity of that punishment, and fulfilled the utmost 
 intention of crucifixion : so that, as we acknowledge him cruci- 
 fied, we believe him dead. 
 
 For the illustration of which part of the Article, it will be 
 necessary, first, To shew that the Messias was to die ; that no 
 sufierings, howsoever shameful and painful, were sufficiently 
 satisfactory to the determination and predictions divine, with- 
 out a full dissolution and proper death: secondly. To prove 
 that our Jesus, wliom we believe to be the true Messias, did not 
 only suff'er torments intolerable and inexpressible in this life, 
 but upon and by the same did finish this life by a true and pro- 
 per death : thirdly, To declare in what the nature and condition 
 of the death of a person so totally sinoular did properly and 
 peculiarly consist. And more than this cannot be necessary 
 to shew w'e believe that Christ was dead. 
 
 First, then, we must consider what St. Paul "delivered" to 
 the Corinthians " first of all," and what " also he received, how 
 that Christ died for our sins according to the Scriptures ;" 
 (1 Cor. XV. 3.) that the Messias was *' the Lamb slain from the 
 foundation of the world," (Rev. xiii. 8.) and that his death 
 was severally represented and foretold. For though the sacri- 
 ficing Isaac hath been acknowledged an express and lively type 
 of the promised Messias; though, after he was bound and laid 
 upon the wood, he was preserved from the fire, and rescued 
 from the religious cruelty of his father's knife; though Abra- 
 ham be said to have " ofi'ered up his only-begotten son," (Heb. 
 xi. 17.) when Isaac died not; though by all this it might seem 
 foretold that the true and great promised Seed, the Christ, 
 should be made a sacrifice for sin, should be fastened to the 
 cross, and offered up to the Father, but not suffer death : yet 
 being " without effusion of blood there is no i>emission," (Heb. 
 ix. 22.) without death no sacrifice for sin; being the saving of 
 
DEAD. 319 
 
 Isaac alive dotli not deny the death of the antitype, but rather 
 suppose and assert it as presignifying his resurrection from the 
 dead, "from whence Abraham received him in a figure:" 
 (Heb. xi. 19.) we may safely affirm the ancient and legal types 
 did represent a Chriit who was to die. It was an essential 
 part of the paschal law, that the lamb should be slain : and in 
 the sacrifices for sin, which presignified a Saviour to "sanctify 
 the people with his own blood, the bodies of the beasts were 
 burnt without the camp, and their blood brought into the sanc- 
 tuary." (Heb. xiii. 11, 12.) 
 
 Nor did the types only require, but the prophecies also fore- 
 tell, his death. For " he was brought (saith Isaiah) as a lamb 
 to the slaughter:" "he was cut off out of the land of the liv- 
 ing" (saith the same prophet); and " made his soul an offer- 
 ing for sin." (liii. 7, 8. 10.) Which are so plain and evident 
 predictions, that the Jews shew not the least appearance of 
 probability in their evasions.* 
 
 Being then the obstinate Jews themselves acknowledge one 
 Messias was to die, and that a violent death ; being we have 
 already proved there is but one Messias foretold by the pro- 
 phets, and sliewed by those places, which they will not ac- 
 knowledge, that he was to be slain : it followeth by their 
 unwilling confessions and our plain approbations, that the 
 promised Messias was ordained to die; which is our first as- 
 sertion. 
 
 Secondly, We affirm, correspondently to these types and 
 promises, that "Christ our passover is slain;" (1 Cor. v. 7.) 
 that he whom we believe to be the true and only Messias did 
 really and truly die. Which affirmation w^e may with confi- 
 dence maintain, as being secure of any even the least denial. 
 Jesus of Nazareth u^on. his crucifixion was so surely, so cer- 
 tainly dead, that they who wished, they who thirsted for his 
 blood/, they who obtained, who effected, who extorted his 
 death, even ihey believed it, even they were satisfied with it : 
 the chief priests, the Scribes and the Pharisees, the publicans 
 and sinners, all were satisfied : the Sadducees most of all, who 
 
 * That this place of Isaiah must be he will serve God while he liveth. As 
 
 understooil of the IMessias, I have al- Psal. xxvii. 13- " I had fainted unless I 
 
 ready proved against the Jews out of had believed to see the goodness of the 
 
 the text, and their own traditions. Their Lord in the land of the living ;" and laa. 
 
 objection particularly to these words, that xxxviii. 11. " I said, 1 shall not see the 
 
 the luml of the living is the land of Ca- Lord, even the Lord in the land of the 
 
 naan. So Solomon Jarchi, n"n ynxiTa living;" which is sufficientiv interpreted 
 
 ^Nnu^ V1>* ><*n I'rnm. the laud cf the tiiihg, by the words which follow : I shall be- 
 
 that is, the land nf hrael. And U. Kim- hold man no more with the inhabitants of 
 
 chi endeavours to prove that exposition the world." 'J'he laud of the liiing then 
 
 out of David, nbj nirN3 a"n VInQ "it^J »3 was not particularly the land of Canaan; 
 
 *3Db nbnnx ma □"n ynx nxipJiy yiXO nor can they persuade us that it could not 
 
 Vinxa'n as if the land of the living refer to Christ, because he was never re- 
 must be tlie land of Canaan, because U.t, moved out of that land : but to be cutoff 
 rid professeth he will walk before the out of the land if the living is, cen&\i\\y , io 
 Lord in the land of the living: wheref.a be taken away from them which live upon 
 there is no more iu that phrase than that. the earth, that is, to die. 
 
320 ARTICLE IV. 
 
 hugged their old opinion, and loved their error the better, be- 
 cause they thought him sure from ever rising up. But if they 
 had denied or doubted it, the very stones would cry out and 
 confirm it. Why did the sun put on mourning? Why were 
 the nraves opened, but for a funeral ? Why did the earth quake ? 
 Why were the rocks rent? Why did the frame of nature shake, 
 but because the God of nature died ? Why did all the people, 
 who came to see him crucified, and love to feed their eyes 
 with such tragic spectacles, why did they beat upon their 
 breasts and return, but that they were assured it wasJiniJied, 
 (John xix. 30.) there was no more to be seen, all was done '^ 
 It was not out of compassion that the merciless soldiers brake 
 not his legs, but because they found him dead whom they came 
 to dispatch ; and being enraged that their cruelty should be 
 thus prevented, with an impertinent villany they pierce his 
 side, and with a foolish revenge endeavour to kill a dead man ; 
 thereby becoming stronger witnesses than they would, by 
 being less the authors than they desired, of his death. For 
 out of his sacred but wounded side, came blood and water, 
 both as evident signs of his present death, as certain seals of 
 our future and eternal life. These are the two blessed sacra- 
 ments of the spouse of Christ, each assuring her of the death 
 of her beloved. The sacrament of baptism, the water through 
 which we pass into the Church of Christ, teacheth us that he 
 died to whom we come. " For know you not (saith St. Paul) 
 that so many of us as are baptized into Jesus Christ, are bap- 
 tized into his death?" (Rom. vi. 3.) Th^ sacrament of the 
 Lord's supper, the bread broken, and the wine poured forth, 
 signify that he died who instituted it; and "as often as we eat 
 this bread, and drink this cup, we shew forth the Lord's death 
 till he come." (1 Cor. xi. 26.) 
 
 Dead then our blessed Saviour was upon the cross; and 
 that not by a feigned or metaphorical, but by a true and proper, 
 death. As he was truly and properly man, in the same mortal 
 nature which the sons of Adam have ; so did he undergo a 
 true and proper death, in the same manner as we die. Our 
 life appeareth principally in two particulars, motion and sen- 
 sation ;* and while both or either of these are perceived in a 
 body, we pronounce it lives. Not that the life itself consisteth 
 in either or both of these, but in that which is the original 
 principle of them both, which we call the soul ; and the ulti- 
 mate presence or union of that soul unto the body is the life 
 thereof. The real distinction of which soul from the body in 
 man, our blessed Saviour taught most clearly in that admoni- 
 tion, " Fear not them which kill the body, but are not able to 
 
 * To Iju^uxiv Tou d>j-iJX«" ^"""^ y.a'hKrra Anim. 1. i. c. 2. ''Q iia<piftt to. avlt/^a (leg. 
 
 Jitt4>£p6iv ioKU, xivna-ei te xai t« aiirSavsj-flai" Ift^ux*) tZv a4-ij;tiwv, roZro etrn ■i-'^X''' ^"'* 
 
 Trajsi^nipajUEV U xa» wapa TsDy W{oyEV6(rT£p(uv <^i^it it xmtrit, alirQhj-ei, (paVTits^ia., yofis-ei. 
 
 <r;^£Sov iiio raZra. ffifi ^'"X''^' ■^'■"'* <^^ Salluit. de Diis et Miitido, c. 8. 
 
DEAD. 321 
 
 kill the soul; but rather fear him which is able to destroy both 
 body and soul in hell." (Matt. x. 28.) Now being death is no- 
 thing else but the privation or recession of life,* and we are 
 then properly said to die when we cease to live ; being life con- 
 sisteth in the union of the soul unto the body, from whence, as 
 from the fountain, flow motion, sensation, and whatsoever vital 
 perfection : death can be nothing else but the solution of that 
 vital union, or the actual separation of the soul, before united 
 to the body.f As therefore when the soul of man doth leave 
 the habitation of its body, and being the sole fountain of vi- 
 tality bereaves it of all vital activity, we say that body or that 
 man is dead : so when we read that Christ our Saviour died, 
 we must conceive that was a true and proper death, and con- 
 sequently that his body was bereft of his soul, and of all vital 
 influence from the same. 
 
 Nor is this only our conception, or a doubtful truth ; but 
 we are as much assured of the propriety of his death, as of the 
 death itself. For that the unspotted soul of our Jesus was 
 really and actually separated from his body, that his flesh was 
 bereft of natural life by the secession of that soul, appeareth 
 by his own resignation, "Father, into thy hands I commend 
 my spirit ;" and by the evangelist's expression, " and having 
 said thus, he gave up the ghost." (Luke xxiii. 46.) When he 
 was to die, he resigned his soul ; when he gave it 7ip, he died ; 
 when it was delivered out of the body, then was the body 
 
 • As Secundus : ipvyh xaj awoXTJia-if 2i|U|t*iaj,'A(>a fjth aXXo ti >i t^v t^? ^"X^f 
 
 0lou. Sentent. ri eirri bavarot ; p. 639. ed. am roij e-tifxaroi oTraXXoyiiv ; xal EiVai tsSt* 
 
 Gale. 1688. nSvavai, X^p'f /"Svawo Tnf 4''^^'^; ^7raX}^ayet 
 
 t As the philosophers have anciently alro xab' iauro to s-Zfxa yiyiivivai, x**?'? ^s 
 expressed it, especially Plato, who by T>iv •i-'^X'''' '^"'^ a-aiy.a.Ta; i.'naWa.yiic-av nirw 
 the advantage of an error in the original Kay al-vhv ETvat ; a^a y.h aXXon ? o Qavaroi 
 of souls, best understood the end of life : n toDto ; Oux, aXXa toSto, £<})»). in Vhcrdone, 
 Tot/TO j-E &avaTocovojM.a^6Tai, Xuo-if xtti X"?'- 'ol« i- p. 145. Thus with four several 
 tf-/t*oj -^vx/ii; am adfxaTOt;. in Phadone, vol. words, Xuo-if, JiaXi/s-i?, p^ajjts-juo;, and aTrnX 
 i. p. 153. Again: 'O 8avaToj ruy)(avsi iiv, XayPi, doth Plato express the separation 
 if i[jt,ol JoxeT, oiiJev aXXo h ^voTv n^ayfAaroov of the soul from the body, and maketh 
 JiaXutrif. T?f 4"X,''f ""' ''■''' "■^/""Toj, an death formally to consist of that separa- 
 ftXX^Xoiy. in Gorgia, vol. iv. p. 166. And tion. This solution is excellently ex- 
 more plainly and fully yet : 'Hycv/AB&a n pressed by Phocylides, Carm. adtnon. v. 
 To» SftVaToy elvttt ; Tlaw y, e<}») Lvo'haBchv o 97. 100. 
 
 Oil xaXov apjwovmv ava\vifji.iv aySfinroio, — 
 
 Vvxa'i ya^ fAifAiova-iv axiipioi Iv ifiBi/nevoia-t. 
 
 Tlnu/xa yap lint ©Eou Xf"""'' •^^iTouri xai £ix*v. 
 
 l.a>ixa ya^ £x yair\q tyofji.ii, naX 'Ka.tni l{ altny 
 
 AvofxiKi xo'vif is-fxiv ah^ J' ava mev/xa UilKrai. 
 So Tertullian : ' Opus autem mortis in 'Ayayxn Totvvv afxa rS te ^?v lnaf)(ity xai 
 medio est, discretio corporis animjeque.' Tnv to3 Sffjuou <f>uirixou trmTDfioy, xai tov xa- 
 De Anim. c. 51 . ' Si mors non aliud de- 'Kovf/.tvov bayaToy il\ai thv tovtov if&ofay. dg 
 terminatur quam disjunctio corporis ani- Juventut.iic. c 4. Inasmuch as the soul 
 mseque, contrarium morti vita non aliud is not that natural heat, and the corrup- 
 definietur, quara conjunctio corporis ani- tion of that heat followeth upon the sepa- 
 m»que.' Ibid, c. 27. This description ration of the soul. 
 
 of death is far more philosophical than f This is expressed three ways, all 
 
 the notion of Aristotle, who makes it to signifying the separation of his soul from 
 consist in the corruption of natural h jat • his body. St Mark and St. Luke Efiwywsra, 
 
322 ARTICLE IV. 
 
 dead :* and so the eternal Son of God upon the cross did pro- 
 perly and truly die. 
 
 This reality and propriety of the death o( Christ is yet far- 
 ther illustrated from the cause immediately producing it, 
 which was an external violence and cruciation, sufficient to 
 dissolve that natural disposition of the body which is abso- 
 lutely necessary to continue the vital union of the soul : the 
 torments which he endured on the cross did bring him to that 
 state, in which life could not longer be naturally conserved, 
 and death, without intervention of supernatural power, must 
 necessarily follow. 
 
 For Christ who took upon him all our infirmities, sin only 
 excepted, had in his nature not only a possibility and apti- 
 tude, but also a necessity of dying; and as to any extrinsical 
 violence, able, according to the common course of nature, to 
 destroy and extinguish in the body such an aptitude as is in- 
 dispensably required to continue a union with the soul, he had 
 no natural preservative ; nor was it in the power of his soul, 
 to continue its vital conjunction unto his body bereft of a vital 
 disposition. 
 
 It is true that Christ did voluntarily die, as he said of him- 
 self, " No man taketh away my life from me, but I lay it down 
 of myself; I have power to lay it down, and 1 have power to 
 take it again." (John x. 18.) For it was in his power to suf- 
 fer or not to suffer the sentence of Pilate, and the nailing to 
 the cross ; it was in his power to have come down from the 
 cross, when he was nailed to it : but when by an act of his 
 
 which is of the same force with l^i-i't^t. Taurus admonisheth the rest, that this 
 
 But because EK<j-upfE»v doth not always sig- was no light question: for, says he: 
 
 nify an absolute expiration, but some- ' Gravissimi Philosophorum super hac re 
 
 times a lipothymy only ; ('as Hesychius, serio qussiverant ; et alii moriendi ver- 
 
 'Ek^'uX'"''^' ^^''^odufxoua-i. So Hippocrates bum atque momentum manente adhuc 
 
 useth It: EIj-i Je o^-Jtstoj (xaifoO o'j-oi; ii vita dici atque fieri putaverunt ; alii nihil 
 
 Ik-^^v^outi h~ ri ai<pe\r,irat. 1, i. de Morbis, in illo tempore vitre reliqueruut, totum- 
 
 c. 3. and again : 'EK-^v^ov't Je J'* to" ai*- que illud quod mori dicitur morti vindi- 
 
 fjcaro; -rftv /xsrairTas-iv l^aTrm; j-tvo^uEviiv.) carunt.' Ihid. 'J'he ancienter philoso- 
 
 lest therefore we should take l^iwivTe in phers were divided ; some saying a man 
 
 such an imperfect sense, St. Matthew died in the time of his life, others in the 
 
 hath it a<f)?xE TO Tmufxa, and St. John Tra- time of his death : but Plato observed a 
 
 fiiuxs rh miZ/na.. Which is a full expres- contradiction in both ; for a man can nei- 
 
 sion of the secession of the soul from the ther be said to die wliile he is alive, nor 
 
 body, and consequently of death, which when he is dead : ' et idcirco peperit ipse 
 
 is, in the language of Secundus : Tryiv/Mt- aliud quoddam novum in confinio tempus, 
 
 TOf aTToVTajri?. Seiitent. ti la-rt bivaro; ; quod verbis propriis atque integris -rrit 
 
 p. 639. I|ai(j>v))?<f>ua-ivappellavit :' Ibhl. which he 
 
 • These three points or distinctions of thus describes in his Parmenides ; To ya^ 
 
 time I have therefore noted, that I might i^atipn: rotoZriy ti eoixs a-n/xaimv, i>; i^ exei- 
 
 recur to any objection which possibly ypu j«iTa5a>.Xo» eic ixaTspov. vol. x. p. 138. 
 
 might arise out of the ancient philoso- So A. Gellius, 1. vi. c. 13. Then when 
 
 phical subtilty, which Aulus Gellius re- our Saviour commended his soul into the 
 
 ports to be agitated at the table of Taurus. hands of his Father, he was yet alive; 
 
 The question was propounded thus : when the soldier pierced his side, he was 
 
 •QujEsitum est, quando moriens morere- already dead ; and the instant in which 
 
 tur, cum jam in morte esset, an turn etiam he gave up the ghost was the to i^a.l<^yrn 
 
 cum in vita foret V 1. vi. c. 13. Where when he died. 
 
DEAD. 323 
 
 will he had submitted to that death, when he had accepted 
 and embraced those torments to the last, it was not in the 
 power of his soul to continue any longer vitality to the body, 
 whose vigour was totally exhausted. So not by a necessary 
 compulsion, but voluntary election he took upon him a neces- 
 sity of dying. 
 
 It is true that " Pilate marvelled he was dead so soon," 
 (Mark xv. 44.) and the two thieves lived longer to have their 
 legs broken, and to die by the accession of another pain : but 
 we read not of such long furrows on their backs as were 
 made on his, nor had they such kind of agony as he was in 
 the night before. What though he " cried with a loud voice, 
 and gave up the ghost?" What though " the centurion, when 
 he saw it, said, Truly this man was the Son of God ?" (Mark 
 XV. 37. 39.) The miracle was not in the death, but in the voice : 
 the strangeness was not that he should die, but that at the 
 point of death he should cry out so loud: he died not by, but 
 with, a miracle. 
 
 Should we imagine Christ to anticipate the time of death, 
 and to subtract his soul from future torments necessary to 
 cause an expiration; we might rationally say the Jews and 
 Gentiles were guilty of his death, but we could not properly 
 say they slew him : guilty they must be, because they inflicted 
 those torments on which in time death must necessarily fol- 
 low ; but slay him actually they did not, if his death pro- 
 ceeded from any other cause, and not from the wounds which 
 they inflicted: whereas St. Peter expressly chargeth his ene- 
 mies, " Him ye have taken, and by wicked hands have cruci- 
 fied and slain;" (Acts ii. 23.) and again, "The God of our fa- 
 thers raised up Jesus, whom ye slew and hanged on a tree." 
 (Acts V. 30.)* Thus was the Lamb properly daiti, and the 
 Jews authors of his death, as well as of his crucifixion. 
 
 Wherefore being Christ took upon himself our mortality in 
 the highest sense, as it includeth a necessity of dying ; being 
 he voluntarily submitted himself to that bloody agony in the 
 garden, to the hands of the ploughers, who made long their 
 furrows, and to the nails which fastened him to the cross ; 
 being those torments thus inflicted and continued did cause 
 his death, and in this condition he gave up the ghost : it fol- 
 loweth that the only-begotten Son of God, the true Messias 
 promised of old, did die a true and proper death. Which is 
 the second conclusion in this explication. 
 
 But, thirdly. Because Christ was not only man, but also 
 God, and there was not only a union between his soul and 
 body while he lived, but also a conjunction of both natures, 
 and a union in his person : it will be farther necessary, for the 
 
 • In both which places the original thus, Xia ;)^iif3v avo^»v TT^oa-wn^avrK;, avti- 
 sbeweth more expressly, that by their Xete. In the latter thus, oy ijUtr; Jii;^e(jt- 
 cruci&xion they slew him : in the former cas-fli xpsuxaa-avTS; IttI ^itiov. 
 
324 ARTICLE IV. 
 
 understanding of his death, to shew what union was dissolved, 
 what continued ; that we may not make that separation either 
 less or greater than it was. 
 
 Whereas then there were two different substantial unions 
 in Christ, one of the parts of his human nature each to other, 
 in which his humanity did consist, and by which he was truly 
 man ; the other of his natures, human and divine, by which 
 it came to pass that God was man, and that man God : first, 
 i^ s certain, as we have already shewn, that the union of the 
 parts of his human nature was dissolved on the cross, and a 
 real separation made between his soul and body. As far then 
 as humanity consists in the essential union of the parts of 
 human nature, so far the humanity of Christ upon his death 
 did cease to be, and consequently he ceased to be man. But, 
 secondly, the union of the natures remained still as to the parts, 
 nor was the soul or body separated from the Divinity, but still 
 subsisted as they did before, by the subsistence of the second 
 person of the Trinity. 
 
 The truth of this assertion appeareth, first, from the Ian- 
 guage of this very Creed.* For as we proved before, that 
 the only-begotten and eternal Son of God, God of God, very 
 God of very God, was conceived and born, and suffered, ^nd that 
 the truth of these propositions relied upon the communion of 
 properties, grounded upon the hypostatical union : so while 
 the Creed in the same manner proceedeth speaking of the 
 same person, that he was buried and descended into hell, it ehew 
 eth that neither his body, in respect of which he was buried, 
 nor his soul, in respect of vkhich he was o^enerally conceived to 
 descend into hell, had lost that union. 
 
 Again, as we believe that God redeemed us by his own 
 blood, so also it hath been the constant language of the Church, 
 that God died for us ; which cannot be true, except the soul 
 and body in the instant of separation, were united to the 
 Deity. 
 
 Indeed, being all the gifts of God are without repentance, 
 nor doth he ever subtract his grace from any without their 
 abuse of it, and a sinful demerit in themselves; we cannot 
 imagine the grace of union should be taken from Christ, who 
 never offended, and that in the highest act of obedience, and 
 the greatest satisfaction to the will of God. 
 
 It is true, Christ cried upon the cross with a loud voice, 
 
 • ' Credimuscertenon in solum Deum et sepultus. Ergo etiam sepullum Cbri- 
 
 Patrem ; sed et in Jesum Christum Fi- stum esse non negas, et tamen sola caro 
 
 lium ejus unicum, Dominum nostrum. sepulta est. Si enim erat ibi anima, non 
 
 Modo totum dixi, in Jesum Christum erat mortuus ; si autem vera mors erat, 
 
 Filiiim ejus nnicum, Dnminum 71 nslrum : ut ejus vera sit resurrectio, sine anima 
 
 totum ibi iatellige, et Verbum, et animam, fuerat in sepulcro : et tamen sepultus est 
 
 et carnem. Sed utique confiteris etiam Christus. Ergo Christus erat etiam sine 
 
 illud quod habet eadem fides, in eura anima caro, qui non est sepulta nisi caro.' 
 
 Christum te credere qui crucifixus est S. August, tn loan. Tract, 47. j. 12. 
 
DEAD 325 
 
 gayini^, '' My God, my God, why hast thou forsaken me ?" 
 (Matt, xxvii. 46.) But if that derehction should signify 
 a solution of the former union of his natures, the separa- 
 tion had been made not at his death, but in his life :* whereas 
 indeed those words infer no more, than that he was bereft of 
 such joys and comforts from the Deity, as should assuage and 
 mitigate the acerbity of his present torments. 
 
 It remaineth therefore, that when our Saviour yielded up the 
 ghost, he suffered only an external violence ; and what was 
 subject to such corporal force did yield unto those dolorous 
 impressions. Being then such is the imbecility and frailty of 
 our nature, that life cannot long subsist in exquisite torments ; 
 the disposition of his body failed the soul, and the soul de- 
 serted his body. But being no power hath any force against 
 omnipotence, nor could any corporal or finite agent work upon 
 the union made with the Word, therefore that did still remain 
 entire both to the soul and to the body. The Word was once in- 
 deed without either soul or body ; but after it was made flesh, 
 it was never parted either from the one or from the other.t 
 
 Thus Christ did really and truly die, according to the con- 
 dition of death to which the nature of man is subject: but al- 
 though he was more than man, yet he died no more than man 
 can die ; a separation was made between his soul and body, 
 but no disunion of them and his Deity. They were disjoined 
 one from another, but not from him that took them both toge- 
 ther ; rather by virtue of that remaining conjunction they were 
 again united after their separation.^ And this I conceive suf- 
 ficient for the third and last part of our explication. 
 
 The necessity of this part of the Article is evident, in that 
 the death of Christ is the most intimate and essential part of 
 the mediatorship, and that which most intrinsically concerns 
 
 *"OXov Tov av9f»7rov tou Geoy, Sii T?f deserebat et deserebat suam ? Absit : sed 
 
 wpof EauTcv avan^as-eax; £ij -rnv Qsiav <pvs-iv illius ut Dominus custodivit, suam vero 
 
 fjiiTtttrxeuai-iifroi;, Iv t5 xaipjj rn; xari to insepaiabiliter habuit. Si autem dixe- 
 
 rreaQoi; oixsvo/wiaj ou flaTspou /j-ifovi; to a.'sra^ rimus, quia ipsa se anima jjosuit, et 
 
 lyxfafltv ayi)(i{yi7iy' afxira.fji.i\nra yk^ tou iterum ipsa se sumpsit, absurdissimus 
 
 ©esu TO. ^a^iff-fxara.- aWa. Tnv jU£v 4-^X''^ sensus est : non enim quee a Verbo non 
 
 TOU a-uif^aro; h fisornj 'iY.ovr'i.a3i Sie^sv^ev, erat separata, a seipsa potuit separari.' 
 
 fa.vTr,v li £v a;C*>fx!T^50!f |w£voi;3-av IJeiJe. S. Tract, in loan. 47. §. 9. 
 
 Greg. Kyss. Oral. 1. de Resur. J 'Ettsi SmrXoZv y.iv to av9j»wivov aCy- 
 
 t This is the conclusion of St. Au- Kfay.a, i'crXS Ji xai juovoEiJr? h t?; SsioVnTOf 
 
 gustin : 'Ex quo Verbuin caro factum <)>u<r(f , Iv tjJ xai^S rr,; rou a-di/xaroi aTio rn( 
 
 est, ut babitaret ia nobis, et susceptus est 4'"X''? Sia^Eu^a*'?, el e-w^tatrxi^^rai rS o-uv- 
 
 & Verbo homo, id est totus homo, anima &3tiw to aJiaipsTov, aXXa to £,w7raXiv ymrai' 
 
 etcaro ; quid fecit passio, quid fecit mors, t? yap evo'tdti t?? Qiia^ tfuJa-Eoif, Tn? xara. to 
 
 nisi corpus ab anima separavit'! Ani- T<rov Iv a|U<})OTEjoic oila-Ji;, TraXiv TO-poj aXXuXa 
 
 mam vero a Verbo non separavit. Si ts ina-rSna iTVfx.<^vna.i. S. Greg. Nyss. 
 
 enim mortuus est Dominus— sine dubio Oral. 1. de Resur. ' Tam veloxincorruptae 
 
 caro ipsius exspiravit animam : ad tem- carnis vivificatio fuit, ut major ibi esset 
 
 pus exiguum anima deseruit camem, sed soporis similitudo quam mortis ; quoniam 
 
 redeunte anima resurrecturam. A Verbo Deitas, quae ab utraque suscepti homiuis 
 
 autem animam separatam esse non dico. substantia nou recessit, quod potestate 
 
 Latronis animae dixit, hcdie meciim eris in divisit, potestate conjunxit.' Leo Serm 
 
 Paradise. Fidelem latronis animam non 1. de Resur. c. 2. 
 
326 ARTICLE IV. 
 
 every office and function of the Mediator, as he was Prophet, 
 Priest, and King. 
 
 First, It was necessary, as to the Prophetical office, that 
 Christ should die, to the end that the truth of all the doctrine 
 which he delivered might be confirmed by his death. He was 
 "the true and faithful witness," (Rev. iii. 14.) "who before 
 Pontius Pilate witnessed a good confession." (1 Tim. vi. 13.) 
 " This is he that came by water and blood ; and there are three 
 that bear witness in earth, the spirit, the water, and the blood." 
 (1 John V. 6. 8.) He preached unto us a new " and better 
 Covenant, which was established upon better promises," (Heb. 
 viii. 6.) and that was to be ratified with his blood ; which is 
 therefore called by Christ himself the " blood of the New Tes- 
 tament," (Matt. xxvi. 28. Luke xxii. 20. Heb. x. 29.) or, " ever- 
 lasting Covenant:" (Heb. xiii. 20.) for that Covenant was also 
 a Testament; and "where a testament is, there must also of 
 necessity be the death of the testator." (Heb. ix. 16.) Beside, 
 Christ, as a Prophet, taught us not only by word, but by ex- 
 ample : and though every action of his life who came to fulfil 
 the Law, be most worthy of our imitation; yet the most emi- 
 nent example was in his death, in which he taught us much 
 variety of Christian virtues. What an example was that of 
 faith in God to "lay down his life, that Ae might take it again ;" 
 (John X. 17.) in the bitterness of his torments to " commend 
 his spirit into the hands of his Father ;" (Luke xxiii. 46.) and 
 " for the joy that was set before him, to endure the cross, and 
 despise the shame!" (Heb. xii. 2.) What a pattern of meek- 
 ness, patience, and humility, for the Son of man to come, " not 
 to be ministered unto, but to minister, and give his life a ran- 
 som for many ;" (Matt. xx. 28.) to be " led like a sheep to 
 the slaughter, and like a lamb dumb before the shearer, not 
 to open his mouth ;" (Acts viii. 32.) to " endure the contra- 
 dictions of sinners against himself," (Heb. xii. 3.) and to " hum- 
 ble himself unto death, even the death of the cross !" (Phil. ii. 
 8.) What a precedent of obedience for the Son of God " to 
 learn obedience by the things that he suffered;" (Heb. v. 8) 
 " to be made under the Law," (Gal. iv. 4.) and though he never 
 broke the Law, to " become obedient unto death;" (Phil. ii. 8.) 
 to go with clieerfulness to the cross upon this resolution, " As 
 my Father gave me commandment, even so I do !" (John xiv. 
 31.) What exemplar of charity, to " die for us while we were 
 yet sinners," (Rom. v. 8.) and enemies, when " greater love 
 ha*,h no man than this, to lay down his life for his friends;' 
 (John XV. 13.) 4o pray upon the cross for them that crucified 
 him, and to apologize for such as barbarously slew him, " Fa- 
 ther, forgive them, for they know not what they do !" (Luke 
 xxiii. 34.) Thus Christ did " suffer for us, leaving us an ex- 
 ample, that we should follow his steps," (1 Pet. ii. 21.) that a? 
 he " suffered for us, in the flesh, we should arm ourselves like 
 
DEAD. 327 
 
 wise with the same mind. For he that hath suffered in the 
 flesh, hath ceased from sin ; that he no longer should live 
 the rest of his time in the flesh, to the lusts of men, but to the 
 will of God." (1 Pet. iv. 1, 2.) And so his death was ne- 
 cessary for the confirmation and completion of his prophetical 
 office. 
 
 Secondly, It was necessary that Christ should die, and by his 
 death perform the sacerdotal office. " For every high-priest 
 taken from among men, is ordained for men in things pertain- 
 ing to God, that he may offer both gifts and sacrifices for sins." 
 (Heb. V. 1.) But Christ had no other sacrifice to offer for our 
 sins than himself. " For it was not possible that the blood of 
 bulls and goats should take away sins ;" (Heb. x. 4.) and there- 
 fore when " sacrifice and offering Go^ would not, ♦hen said he, 
 Lo, I come to do thy will, O God ;" (Ibid. 8,9.) then did Christ 
 determine to offer up himself for us. And because the sacri- 
 fices of old were to be slain, and generally " without shedding 
 of blood there is no remission ;" (Heb. ix. 22.) therefore if he 
 will offer sacrifice for sin, he must of necessity die, and so 
 "make his soul an offering for sin." (Isa. liii. 1 ) \i Christ 
 be our passover, he must be sacrificed for us. We were sold 
 under sin, and he who will redeem us must give his life for our 
 redemption : for we could not be " redeemed with corruptible 
 things, as silver and gold, but only with the precious blood of 
 Christ, as of a lamb without blemish and without spot." (1 Pet. 
 i. 18, 19.) We all had sinned, and so offended the justice of 
 God, and by an act of that justice the sentence of death passed 
 upon us; it was necessary therefore that Christ our surety 
 should die, to satisfy the justice of God, both for that iniquity, 
 as the propitiation for our sins, and for that penalty, as he who 
 was to bear our griefs. God was offended with us ; and he must 
 die who was to reconcile him to us. " For when we were ene- 
 mies (saith St. Paul), we were reconciled to God by the death 
 of his Son." (Rom. v. 10.) We " were sometimes alienated, and 
 enemies in our mind by our wicked works ; yet now hath he 
 reconciled us in the body of his flesh through death." (Col. 
 i.21.) Thus the death of Christ was necessary towards the 
 great act of his priesthood, as the oblation, propitiation, and 
 satisfaction, for the sins of the whole world : and not only for 
 the act itself, but also for our assurance of the power and effi- 
 cacy of it ("for if the blood of bulls and goats sanctifieth to the 
 purifying of the flesh; how much more shall the blood of 
 Christ, who through the eternal Spirit offered himself without 
 spot to God, purge (fur consciences from dead works-?" Heb. 
 ix. 13, 14.), and of the happiness flowing from it (for " he that 
 spared not his own Son, but delivered him up for us all, how 
 shall he not with him also freely give us all things ?" Rom. 
 viii. 32.) Upon this assurance, founded on his death, we have 
 the freedom and "boldness to enter into the holiest by the 
 
328 ARTICLE IV. 
 
 blood of Jesus, by a new and living way which he hath conse- 
 crated for us, through the veil, that is to say, his flesh." (Heb. 
 X. 19, 20,) Neither was the death of Christ necessary only in 
 respect of us immediately for whom he died, but in reference 
 to the Priest himself who died, both in regard of the qualifica- 
 tion of himself, and consummation of his office. For " in all 
 things it behoved him to be made like unto his brethren ; that 
 he might be a merciful and faithful High-priest, a//d having 
 suffered, being tempted, might be able to succour them that 
 are tempted." (Heb. ii. 17, 18.) So that passing through all 
 the previous torments, and at last through the pains of death, 
 having suffered all which man can suffer, and much more, he 
 became, as an experimental Priest, most sensible of our infir- 
 mities, most compassionate of our miseries, most willing and 
 ready to support us under, and to deliver us out of, our tempta- 
 tions. Thus being qualified by his utmost suffering, he was also 
 fitted to perfect his offering. For as "the high-priest once every 
 year" for the atonement of the sijns of the people " went" into 
 the Holy of Holies, " not without blood ;" so " Christ beirg 
 come a High-priest of good things to come, by a greater and 
 more perfect tabernacle, not made with hands, by his own 
 blood entered in once into the holy place, having obtained 
 eternal redemption for us." (Heb. ix. 7. 11, 12.) And this is 
 the grand necessity of the death of Christ in respect of his 
 sacerdotal office. 
 
 Thirdly, There was a necessity that Christ should die in re- 
 ference to his regal office. " O king, live for ever," (Dan. ii. 4. 
 iii. 9.) is either the loyal or the flattering vote for temporal 
 princes ; either the expression of our desires, or the suggestion 
 of their own : whereas our Christ never shewed more sovereign 
 power than in his death, never obtained more than by his 
 death. It was not for nothing that Pilate suddenly wrote, and 
 resolutely maintained what he had written, "This is the King 
 of the Jews." (Matt, xxvii. 37.) That title on the cross did 
 signify no less than that his regal power was active even there : 
 for " having spoiled principalities and powers, he made a show 
 of them openly, triumphing over them in it;" (Col. ii. 15.) 
 and '* through his death destroyed him that had the power of 
 death, that is, the devil." (Heb. ii. 14.) Nor was his death only 
 necessary for the present execution, but also for the assecution 
 of farther power and dominion, as the means and way to obtain 
 it. The "Spirit of Christ" in the prophets of old " testified 
 beforehand the sufferings of Christ, and the glory that should 
 follow." (1 Pet. i. 11.) "He shall drink of the brook in the 
 way, (saith the prophet David, Psal. ex. 7.) therefore shall he 
 lift up his head." " He humbled himself, and became obedient 
 unto death, even the death of the cross. Wherefore God also 
 hath highly exalted him, and given him a name which is above 
 every name." (Phil. ii. 8, 9.) " For to this end Christ bptn 
 
AND BURIED. 329 
 
 died and rose, and revived, that he might be the Lord of the 
 dead and living." (Rom. xiv. 9.) 
 
 Thus it is necessary to believe and profess our faith in Christ 
 who died: for by his blood and the virtue of his death was 
 our redemption wrought, as by the price which was paid, as by 
 the atonement which was made, as by the full satisfaction 
 which was given, that God might be reconciled to us, who be- 
 fore was offended with us, as by the ratification of tiie Covenant 
 made between us, and the acquisition of full power to make it 
 good unto us. 
 
 After which exposition thus premised, every Christian is con- 
 ceived to express thus much, when he makes profession of faith 
 in Christ Jesus which was dead: I do really and truly assent 
 unto this, as a most infallible and fundamental truth ; That 
 the only-begotten and eternal Son of God, for the working out 
 of our redemption, did in our nature, w'hich he took upon him, 
 really and truly die, so as, by the force and violence of those 
 torments which he felt, his soul was actually separated from 
 his body ; and although neither his soul nor body was separated 
 from his Divinity, yet the body bereft of his soul was left with- 
 out the least vitality. And thus I believe in Jesus Christ that 
 was crucified diXid. dead. 
 
 And Buried. 
 
 When the most precious and immaculate soul of Christ was 
 really separated from his flesh, and that union in which his 
 natural life consisted was dissolved, his sacred body, as being 
 truly dead, was laid up in the chambers of the grave : so that 
 as we believe him dead, by the separation of his soul; we also 
 believe him buried by the sepulture of his body. 
 
 And because there is nothing mysterious or difficult in this 
 part of the Article, it will be sufficiently explicated when we 
 have shewn, first. That the promised Messias was to be butted; 
 and secondly. That our Jesus was so buried as the Messias was 
 to be. 
 
 That the Messias was to be buried, could not possibly be 
 denied by those who believed he was to die among the Jews ; 
 because it was the universal custom of that nation to bury 
 their dead.* We read most frequently of the sepulchres of 
 
 * It is observed by Tacitus of the Jews, were tbey more distinguished from the 
 
 in opposition to the Roman custom : Romans than from the Grecians, who 
 
 ' Corpora condere, quam cremare.e more also burned the bodies of the dead, 
 
 ^gyptio.' Hist. 1. V. c. 5. As of the AieXo'^evoi Kara ra 'e'9v» Ta; rafa;, 6 fxh 
 
 Egyptians by others : ©awToua-i Je klyvTi- "exXhv 'inavs-ir o Je nifo-nj 'iQa^iv o Je 'IvJoj 
 
 Tioi y,iy Tafi;^EiJOVT£?, 'Paifxaioi SI xai'oTTSf, ia'Xtfi 7r£pi;)f^i£i' o Je SxyJuj x.atia&lw Tapi- 
 
 riatovfj li £i? Ta; Xi'juva; piTTToUvTE;. Laert, X^i^Et Je o AiyuTrrto;. Lucian. Trspi ttev&ouj, 
 
 Punh.p. '258. But the Jews received i. '2i. A hhough therefore it be not true, 
 
 this custom no more from the Egyptians that the Jews received their custom of 
 
 than from the Persians, whom they may burying their dead from the Egyptians, 
 
 be rather said to follow, because they because Abraham at first purchased a 
 
 used not the Egyptian rafix^tvcrii; : neither burying-place ; yet it hath been observed. 
 
330 ARTICLE IV. 
 
 their fathers: and though those that were condemned by their 
 supreme power were not buried in their fathers' graves, yet 
 public sepulchres there were appointed even for them to lie 
 in ; and not only they, but all the instruments which were used 
 iu the punishment, were buried with them. And yet besides 
 the general consequence of death among the Jews, there was a 
 perfect type in the person of Jonas : for as that prophet " was 
 three days and three nights in the whale's belly ; so was the 
 Messias, or the Son of man, to be three days and three nights 
 in the heart of the earth." (Matt, xii, 40.) 
 
 Nor was his burial only represented typically but foretold 
 prophetically, both by a suppositive intimation, and by an ex- 
 press prediction. The Psalmist intimated and supposed no 
 less, when speaking in the person of the Christ, he said, " My 
 flesh shall rest in hope, for thou wilt not leave my soul in hell, 
 neither wilt thou suffer thine Holy One to see corruption." 
 (Psal. xvi. 9, 10.) That Jiesh is there supposed only such, 
 that is, a body dead ;* and that body resting in the grave, the 
 common habitation of the dead ; yet resting there in hope that 
 it should never see corruption, but rise from thence before that 
 time in which bodies in their graves are wont to putrefy. Be- 
 side this intimation, there is yet a clear expression of the 
 grave of the Messias in that eminent prediction of Isaiah, 
 " He was cut off out of the land of the living, and he made 
 Iiis grave with the wicked, and with the rich in his death." 
 (liii. 8, 9.) For whatsoever the true interpretation of the pro- 
 pliecy be (of which we shall speak hereafter), it is certain that 
 he who was to be cut off, was to have a grave : and being we 
 have already shewn that he who was to be cat olfwas the Mes- 
 sias ; it followeth, that by virtue of this prediction the promised 
 Messias was to be buried. 
 
 Secondly, That our Jesus, whom we believe to be the true 
 Messias, was thus buried, we- &ha\\ also prove, although it seem 
 repugnant to the manner of his death. For those who were 
 sentenced by the Romans to die upon the cross, had not the 
 favour of a sepulchre, but their bodies were exposed to the 
 fowls of the air, and the beasts of the field ;t or if they escaped 
 
 and is certainly true, that their general David : for his flesh saw corruption ; nor 
 
 custom was to inter.^ Philo, one of their of any other but the Messias. And al- 
 
 writers : 'Av9i;»woif xal '!ra<rt^(f(raioti oikeio- though the Rabbins are wont to say, that 
 
 rarov i (fuff-if xff'^''^ aTTinifxi y?v, oi fxiyov the worms shall never eat the just, in op- 
 
 fa;;r(v,aXXaxaia7ro5avoIJ!riv, Wn ainhxal Tr,y position to the last words of Isaiah ; yet 
 
 vr^xTw iTroSixiTtti yins-tv, Kal -rhv Ix. roZ Biov they must confess there is no difference 
 
 rihivTaJa}/aya.y^i,(riy.l.i.inFlaccum,adfn, in the grave: and therefore that worm 
 
 * So the Midrash Tilhm anciently ex- must signify nothing else but the corrup- 
 
 j.onnded it. My Jlesh shall rest in hope tion of the body. Well therefore are 
 
 nn-r3 inxb after death ; adding pnr '"IK those words paraphrased by Didymus : 
 
 nybim n;3"1 ia V:bv/ abv nohio that Rahbi 'Err' IXmh xaTij-xmooa-iv h ca^l^, Jia th 
 
 Isiiuc said, he taught by these words, that tu^eait is-ofxmv avaj-ras-ty. 
 the moth and worm should have no power t To this custom Horace alludes • 
 
 aver him. Whence by the argument of ' Non hominem occidi. Non pasces io 
 St. Peter, it must be understood not of cruce corvos.' Epist, 16. 1. i. ver. 48. 
 
AND BURIED. 
 
 331 
 
 their voracity, to the longer injury of the air and weather.* A 
 guard was also usually set about them, lest any pitying hand 
 should take the body from the accursed tree, and cover it with 
 earth.f 
 
 Lucian for that reason, c. 1. but ordina- 
 rily they hung so low upon the cross, that 
 the ravenous beasts might reach them, as 
 • Apuleius describes : ' Fatibuli cruciatum, 
 cum canes et vultures intima protrahunt 
 viscera.' lie Aur. Asin, 1. vi. ad Jin. 
 
 * So the bodies were often left upon 
 the cross till the sun and rain had putre- 
 fied and consumed them. As when the 
 daughter of Polycrates did see her fa- 
 ther's face in a dream, to be washed by 
 Jupiter, and to be anointed by the sun, 
 when he hung upon the cross, it was per- 
 formed. Uo'k^lX.^i.^n; Je ava.xftfji.ifjt.evo; Iwt- 
 teXse TTaj-av Th o^iv T?j Zuyar^o;- IXouTO 
 jU£V yaf V7T0 Tou Aio; o'^ta;? hot, l^^tno Jl {/"tto 
 Tcv liXiou, avitU oiTCj EX ToS fl-ay>taTCj lx/jt,a.- 
 5a. Herod. Thalia, c. I'JD. Of whiich 
 Tertullian, de Anim. c. 46. ' Ut cum 
 Polycrati Samio filia crucem prospicit de 
 Solis unguine et lavacro Jovis.' And 
 which is farther thus expressed by Vale- 
 rius iNIaximus : ' Putres ejus artus, et 
 tabido cruore manantia membra, atque 
 illam IsBvam, cui Neptunus annulum 
 manu piscatoris restituerat, situ marci- 
 dam, Samos Isetis oculis aspexit.' 1. vi. 
 0. 9. Thus were the bodies of the cruci- 
 fied left ; ' ut in sublimi putrescerent. 
 Quid 1 Cyrenseum 'I'heodorum Philoso- 
 phum non ignobilem nonne miramur ? 
 cui cum Lysiniachus Rex crucem mina- 
 retur, Istis, quseso, inquit, ista hornbilia 
 minitare purpuratis tuis : Theodori qui- 
 dem nihil interest, humile an sublime 
 putrescat.' Cicero, 1. i. Tusc. Qiiast. c. 43. 
 And so they perished, as the Scythians 
 generally did, according to the descrip- 
 tion of Silius Italicus, 1. xiii. 48.5. 
 
 ' At gente in Scythica suffixa cadavera truncis 
 Lenta dies sepelit, putri liquentia tabo.' 
 
 rentes, ut viderunt laxatam custodiam, 
 detraxere nocte pendentem, supremoque 
 mandaverunt officio.' Sa(i/r.c. 111. Where 
 we see the soldier set for a guard, and 
 the end of that custodia (which the Greek 
 lexicographers do not well confine to the 
 c-r^a.TBufjt.a Tw Jes-^u IWTlipi'w ETriWi'/wsvov), to 
 keep the body of him which was crucified 
 from being buried by his friends. Thus 
 when Cleomenes was dead, his body -was 
 fastened to a cross (another example of 
 the ignominy of this punishment), by the 
 command of Ptolemy ; 'O Jl nTo>vE;ua~of, 
 if eyvt» raina, v^os-ira^i, to f*iv !rS!ifj,a 
 TOU K\eofji.i\ov; K^ifJLaa-ai K!tTaSu(i-i>a-a}na(. 
 Where jtjc^oc-ai is again to be observed 
 
 And Juvenal : 
 
 ' Vultur, jumento et canibus crucibusque 
 
 relictis, 
 Ad foetus properat, partemque cadaveris 
 
 affert.' Sat. xiv. 77. 
 
 So Prudentius . 
 
 ' Crux ilium toUat in auras, 
 
 Viventesque oculos offerat alitibus.' 
 
 wEfi 2T£<fi. Hymn. xi. 65. This punish- 
 ment did appear in the mythology of 
 Prometheus ; who though he were by 
 some represented simply as hs-fxciirug, by 
 others particularly he is described as an- 
 ff-Tauf4)|U£vot, especially by Lucian, who 
 delivers him 'rr^oa-tif^ovfji.svov, KpE|aa/uEvov, Trpo- 
 c-TraTTaXEi/OiWEVOV, ava.s'TaufOvfji.iVov, avacrKO- 
 XcTTi^o^Evov. And Tertullian speaking of 
 Pontus, from whence Marcion came : 
 ' Omnia torpent, omnia rigent : nihil illic 
 nisi feritas calet, quae fabulas scenis 
 dedit, de sacrificiis Taurorum, et amori- 
 bus Colchorum, et crucibus Caucasorum.' 
 Adv. Marc. 1. i. c. 1. He touches the 
 subject of three tragedies, Rledaja, Iphi- 
 genia in Tauris, and Prometheus Vinctus, 
 or rather Crucifixus. As therefore the 
 eagle there did feed upon his liver, so 
 were the bodies of crucified persons left 
 to the promiscuous rapacity of carnivor- 
 ous fowls. So true it was of them what 
 Augustus once said : ' Cuidam sepultu- 
 ram petenti respondit,jam illam in volu- 
 crum esse potestate.' Suet. c. ]3. Nor 
 were they only in the power of the fowls 
 of the air, as Prometheus was, whom 
 they durst not hang too low, lest men 
 should succour him : ovrs ya^ TaTreivlv xat 
 W(oryuo)i iiTTai/pais-Sa* y(.^h, says Vulcan in 
 
 Thus whether by the fowls or beasts, or 
 by the injury of time or weather, the flesh 
 of those that were crucified was consumed; 
 as Artemidorus observed, who concluded 
 from thence, that it was bad for the rich 
 to dream of being crucified : Tout Se ■kMv- 
 ffiovi Bxi-nrti' yuft,\o\ yaj a-ravfoui-rai, xat 
 Taj g-a^nai; a'oroXXuoys'lV o\ CTaupaJ&EVTEf , 
 Oneirocr. 1. ii. c. .58. 
 
 t As appearetb by that relation in Pe- 
 tronius Arbiter. ' Imperator Provincias 
 latrones jussit crucibus affigi — Proxima 
 autem nocte, cum miles qui cruces as- 
 servabat, ne quis ad sepulturam corpora 
 detraheret,' &c. And when that soldier 
 was absent : • Itaque cruciati unius pa- 
 
332 ARTICLE IV. 
 
 Under that custom of the Roman law was now the body of 
 our Saviour on the cross, and the guard was set : there was 
 " the centurion and they that were with him, watching Jesus." 
 (Matt, xxvii. 54.) The centurion returned as soon as Christ 
 was dead, and gave testimony unto Pilate of his death; but 
 the watch continueth still. How then can the ancient predic- 
 tions be fulfilled ? How can this Jonas be conveyed into the 
 belly of the whale ? Where shall " he make his grave with the 
 wicked, or with the rich, in his death" (Isa. liii. 9.) of cruci- 
 fixion ? By the providence of him who did foretell it, it shall 
 be fulfilled. They who petitioned that he might be crucified, 
 shall intercede that he may be interred. For the custom of the 
 Jews required, that whosoever suffered by the sentence of their 
 law, should be buried, and that the same day he suffered.* 
 Particularly they could not but remember the express words 
 of Moses, " If a man have committed a sin worthy of death, 
 and he be put to death, and thou hang him on a tree; his body 
 shall not remain all night upon the tree, but thou shalt in any 
 wise bury him that day." (Deut. xxi. 22, 23.) Upon this ge- 
 neral custom and particular law, especially considering the 
 sanctity of the day approaching, " the Jews, that the bodies 
 should not remain upon the cross on the sabbath-day, besought 
 Pilate that their legs might be broken, and that they might be 
 taken away." (John xix. 31.) And this is the first step to the 
 burial of our Saviour. 
 
 For though by the common rule of the Roman law, those 
 that were condemned to the cross were to lose both soul and 
 body on the tree, as not being permitted either sepulchre or 
 mourning ;t yet it was in the power of the magistrate to in- 
 dulge the leave of burial :]; and therefore Pilate, who crucified 
 Christ because the Jews desired it, could not possibly deny 
 
 as taken for ayaa-rav^Zrai, for not long cinXtTv ti xai ^airrtiv. Be Bell. Jud. 1. iv. 
 
 after in the same autlior it follows : 'oxi- c. 18. 
 
 yoic Je vs-Ti^ov hfj-ifai;, oi to iri^a tov KXes- t * Non solent autem lugeri (ut Nera- 
 
 fxivov; aHTravpai/ninv 7rapa<f)uXaTTovTE; il^of tius ait) hostes, vel perduelliones dam- 
 
 ivy-eyiBn ^fanovra-rri xs^paXri TripiTmrXty/xenv, nati, nee suspendiosi, nee qui manus sibi 
 
 xal aTroxjoTTTovTa to 'TT^ofanrcv, ij /(*))?£» intulenint, non tsedio vitae, sed mala con- 
 
 o^Eov £4>i7rTaj9ai <raoxo(|>a'y:v. Plutarch, in scientia.' DiVest. 1. iii. tit. 2. i. Liherorum. 
 
 vit. Cleom. c. 33. Where we see a guard % So Ulpianus, 1. ix. de Officio Procon- 
 
 set to keep him from burial, and the vo- sulis: ' Corpora eorum qui capite dam- 
 
 racious fowls ready to seize on him, had nantur cognatis ipsorum neganda non 
 
 they not been kept off by a serpent in- sunt : et id se observasse etiam Divus 
 
 volving his head. Thus were soldiers, Auguslinus libro decimo de vita sua 
 
 upon the crucifixion of any person set as scribit. Hodie autem eorum in quos ani- 
 
 a guard, tov avii-ravfoifxijioy 7ra^a<pij\ar- madvertitur corpora non aliter sepeli- 
 
 TovTEf.orTJi^oi/VTi;, 'etcrucemasservantes, untur, quam si fuerit petitum et permis- 
 
 viz. ne quis ad sepulturam corpus de- sum ; et nonnunquam non permittitur, 
 
 traheret.' maxime majestatis causa damnatorum.' 
 
 So Paulus, 1. i. Sententiarum: ' Corpora 
 
 yi n»3 '3nn ba nx liap'? nw mvo • animadversorum quibuslibet petentibus 
 
 D3*nnn nra Maimon. Tract. Sarihed. c. 15. ad sepukuram danda sunt. Obnoxios 
 
 So Josephus : Toa-auTijv 'lovialcav •njEpi t«; criminum digno supplicio subjectos sepul- 
 
 Ta(f)i; vj^oioiay moiovixiyan/, aiTTi xa.] tou; E* tursE tradi non vetamus.' Cod. 1. ifi. tit. 43. 
 
 XttTaSixDj avas-Tttupoi/^txivouc TpJ JuvavTof iiXi'ov 1. 11 
 
AND BURIED. 333 
 
 him bur/al when they requested it; he that professed to find 
 no fault in him while he lived, could make no pretence for an 
 accession of cruelty after his death. 
 
 Now though the Jews had obtained their request of Pilate, 
 though Christ had been thereby certainly buried ; yet had not 
 the prediction been fulfilled, which expressly mentioned " the 
 rich in his death." For, as he was crucified between two 
 thieves, so had he been buried with them, because by the 
 Jews there was appointed a public place of burial for all such 
 as suffered as malefactors. 
 
 Wherefore to rescue the body of our blessed Saviour from 
 the malicious hands of those who caused his crucifixion, 
 '* there came a rich man of Arimathea, named Joseph, an 
 honourable counsellor, a good man and a just; who also him- 
 self waited for the kingdom of God, being a disciple of Jesus, 
 but secretly for fear of the Jews : tJiis Joseph came and went 
 in boldly unto Pilate, and besought him that he might take 
 away the body of Jesus. And Pilate gave him leave, and 
 commanded the body to be delivered : he came, therefore, and 
 took the body of Jesus." (Matt, xxvii. Mark xv. Luke xxiii. 
 John xix.) 
 
 Beside, " there came also Nicodemus, which at the first 
 came to Jesus by night, a man of the Pharisees, a ruler of the 
 Jews, a master of Israel :" this Nicodemus came " and brought 
 a mixture of myrrh and aloes, about a hundred pound weight. 
 Then took they the body of Jesus, and wound it in linen 
 clothes, with the spices, as the manner of the Jews is to bury." 
 (John iii. 1. 10. xix. 39, 40.) 
 
 And thus was the burial of the Son of God performed, ac- 
 cording to the custom of the people of God. For the under- 
 standing of which there are three things considerable ; first, 
 What was done to the body, to prepare it for the grave ; se- 
 condly, How the sepulchre was prepared to receive the body ; 
 thirdly, How the persons were fitted by the interring of our 
 Saviour to fulfil the prophecy. 
 
 As for fulfilling the custom of the Jews as to the prepara- 
 tion in respect of his body, we find the spices and the linen 
 clothes. When " there came a woman having an alabaster box 
 of ointment of spikenard, very precious, and she brake the box, 
 and poured it on his head ;" Christ made this interpretation of 
 that action, " She is come beforehand to anoint my body to 
 the burying." (Mark xiv. 3. 8.) When Christ was risen, 
 " Mary Magdalene and the other Mary brought the spices 
 which they had prepared, that they might come and anoint 
 him." (Mark xvi. 1. Luke xxiv. 1.) Thus was there an inter- 
 preted and an intended unction of our Saviour, but really and 
 actually he was interred with the spices which Nicodemus 
 brought. The custom of wrapping in the clothes we see in 
 Lazarus rising from the grave ; for " he came forth bound 
 
334 
 
 ARTICLE IV. 
 
 hand and foot, with grave-clothes, and his face was bound 
 about with a napkin." (John xi. 44.) In the same manner 
 when our Saviour was risen, *' Simon Peter went into the se- 
 pulchre, and saw the linen clothes lie, and the napkin that was 
 about his head, not lying with the linen clothes, but wrapped 
 together in a place by itself." (John. xx. 6, 7.) Thus, accord- 
 ing to the custom of the Jews, was the body of Christ bound 
 in several linen clothes with an aromatical composition, and so 
 prepared for the sepulchre.* 
 
 • There are four words in the Gospel 
 expressing the linen clothes in which the 
 dead were buried, 2ivJiv, oBitio,, mi^iai, 
 and <rouJttfio». The 2ivSa,-v is used by three 
 evangelists, as what was brought by Jo- 
 seph : Koi ayojaVttf trivJova, jcai xa&sXav 
 aiiTcv, EveiXurs tk <r»vJovi, Mark xv. 46. and 
 St. ]Matthew xxvii. 59. and St. Luke 
 xxiii. 53. evETuXi^jv avro fl-ivjovi. 'oflo'na is 
 used by St. John xix. '10. "EXaffoy oSv to 
 ff-ijUtt 'introu, xai 'i^ris-av avTo oflon'oij. Now 
 both these words shew that the clothes 
 were linen. SivJaiv, tunica linea. Gloss. 
 ^uc-yaivioy, XivoDv ti, Jjtoi cnvJo'nov. Etym. So 
 'oSovia, Xivtt IfxaTta,. Hesych. This was 
 according to the custom of the Jews, 
 amongst whom there was a kind of law, 
 that they should use no other grave- 
 clothes. As therefore the Egyptians in 
 Herodotus, 1. ii. c. 86. Aous-avTi; tov vsxpov, 
 xaTEiXtVa-ODiTi Trav avrou to irxfAa, irivSovo? 
 $ua-aiit>;, so the Jews. But it is farther 
 to be observed, that St. John saith 'i^rnrav 
 auTo o&en'o;c, they bound up his body with 
 several clothe.s, which signifies it was 
 done fascialim. As Herodotus in ano- 
 ther case, I. vii.c. ISl. 'S./xu^i/na-i ti laj^svoi 
 Ta iXKla, xai trivSovo; QvTam(; TlXafxim na- 
 TEiXiVo-ovTEf. Whereas then Julius PoUux 
 observes, Onomait. 1. vii. c. 16. il^mai Ji 
 <nov xa; T£Xa|Ua;v (tivJovitijj, 1 conceive these 
 o^ovia in St. John were such -rsXa^Jvij 
 o-ivJoviTai, linea fascia-, or instila, called 
 in the case of Lazarus xsipiai, John xi. 44. 
 for as he is described JeJe^evo; xEipi'aic, so 
 it is said of the body of Christ, i^nirav 
 ouTO o9ov4oif, they iioiind it with linen ban- 
 dages or swathes. These are the Ivra'^ia 
 
 tanqiiam K*ipia. So the ancient MS. in 
 the library at St. James's reads i^, CieXs- 
 jusvoc Tsc yj^f^^ "*' '''°^' TrdJac xnpiaij. And 
 so Hesychius reads it when he made that 
 interpretation. Kii^ki; (leg. Kn^i'ai;) etti- 
 flavaTia £VT£Ti;Xij/^Eva. Wliat anciently 
 xrjpta was, will appear by the words of 
 Julius Pollux, 1. X. c. 7. Kai fxh rnye rij 
 xXivn h tm crxtjCtTroJi unrafxivov, ii- (f>ep£iv Ta 
 TuXEra, 0"7rapTia, (TTrajTtt, tovo;, xEipia' the 
 bands or cords by which the beds or 
 couches are fastened, and upon which the 
 bedding lies. In this sense it is to be 
 taken in that known place of Aristo- 
 phanes, in Avihiis, ver. 815. 
 
 27rapTi;v yij av Sei'^jiv lyii Tn' fxti ttoXei, 
 
 Oi/S' av ^a/xivvri, natuyi xsifiav iXJ^- 
 Of which Eustathius, Iliad. B'. gives us 
 this account : <t>na-\ jxn av S'cuSiivai c-Tra^TDf, 
 XEi^iav iX'^'"' '5'^'^' /"'' SsD&^vai a-TTapTlvou 
 TrXEj/jUaTOC, Eav aXXijv £';;^oi XEigiav, r,TOi lis-fxlv 
 xXi-.iic. Hence the grammarians give that 
 interpretation ofKEi^ia. As Etymologus : 
 Ktipia, (Tnij.ai\u to irp^oin'ov to J£S"|«£lo» T>i> 
 xXi'viv in reference to that place of Ari- 
 stophanes, otherwise it hath no relation to 
 a bed, but indifferently signifieth any 
 fascia or band. So the scholiast of Ari- 
 stophanes : 'H II xsi^i'a eTJoj ^oimj Ix o'X'"- 
 »iaJ» TTajEoixOf i/xavTi, ri ^itr/jioZc-i Ta; x'Kivai' 
 not the cord of a bed, but a. fascia or gir- 
 dle like unto it. With such linen fascice, 
 swathes, or bandages, was the body of 
 Lazarus involved. 
 
 *Ex TToJo; a;)^fi xafwcu 
 
 2(})ij/yO|U£vov 7rX£itTJia-iy oXov Sl^uaf eT;^i 
 XEfEia;?, 
 
 says Nonnus, c. xi. 169. And Juvencus 
 1. iii. 397. 
 
 inTfxa, as the grammarians interpret xu^ia. 
 
 Nee mora, connexis manibus pedibusque repeute 
 Procedit tumulo, vultum cui linea texit, 
 Et totum gracilis connectit fascia corpus. 
 
 then were instittc, as the Vulgar 
 
 Hence Basil, bishop of Seleucia, makes 
 Lazarus come out of the grave to live like 
 an infant in swaddling-clothes: 'Ex6~8£» 
 avETrnJ'a VEXfoc TiT^iirifA.£^o; ^a, tou ^avdrov 
 iTEfixEi'.uSVO; s-ufx,Qo\a' xai tov SavaTcv a-nro- 
 SuTcifxlyo;, TW ToS Tci-pou o-toXw oijX JiXXaJaro, 
 aXX' iipia-Tciro raX; xsi^iai; ij Ix Tft'<}>ou TEp^- 
 &ll,*, xai fxnk Toxov <f>£^uv Ta crTTajj^ava. 
 Oral. 35. in Publican. H Pharis. ' The 
 
 XEifiai 
 
 Latin ; fascia, as Juvencus and the Syriac 
 translation, xri'pDSa TDK, vinctus fasciii. 
 Of the same nature I conceive were the 
 o&o'via mentioned in our Saviour's burial • 
 and so St. Au-ustin does express them in 
 reconciling the rest of the evangelists, 
 who mentioned only Jose()li and the Sin- 
 don, with St. John, who addeth Nicoda- 
 
AND BURIED. 
 
 335 
 
 As for the preparation of the sepulchre to receive the body 
 of our Saviour, the custom of the Jews was also punctually- 
 observed in that. Joseph of Arimathea had prepared a place 
 of burial for himself, and the manner of it is expressed: for 
 " in the place where he was crucified, there was a garden, and 
 in the garden a new sepulchre, wherein never man was laid, 
 which Joseph had hewn out of a rock for his own tomb : there 
 laid they Jesus, and rolled a great stone to the door of the 
 sepulchre." (Matt, xxvii. Mark xv.) And so Chrint was buried, 
 after the manner of the Jews, in a vault made by the excava- 
 tion of the rocky firm part of the earth, and that vardt secured 
 from external injury by a great massy stone rolled to the 
 mouth or door thereof.* After which stone was once rolled 
 
 mus and the oSona : ' Neque hie aliquid 
 repugnet recte intelligentibus. Neque 
 enim illi qui de Nicodemo tacuerunt, af- 
 firraaverunt, a solo Josepho Dominum 
 sepultum, quamvis solius commemora- 
 tionem fecerint ; aut quia illi una sindone 
 a Josepho involutum dixerunt, propterea 
 prohibuerunt intelligi et alia lintea po- 
 tuisse afferri a Nicodemo et superaddi : 
 ut verum narraret Johannes quod non uno 
 linteo, sed linteis, involutus sit ; quamvis 
 et propter sudarium quod capiti adhibe- 
 batur, et institas quibus totum corpus al- 
 ligatum est, quia omnia de lino erant, 
 etiamsi una siudon ibi fuit, verissime dici 
 potuit, Ugaierunt eum linleis.' De con- 
 sensu Evaiig. 1. iii. c. 23. These which he 
 calls iiistitiB (jitibiis totnm corpus alligatum 
 est, were the nnn *j"ian itivulucra mortiii. 
 Beside these we read in the history of 
 Lazarus, h ovf-K avrou o-ouJafi'a.' TrEfisXeSeTS, 
 John xi. 4k And of our Saviour, Jtai to 
 c-ot/Ja'piov, nv Inl t^; x£<})aX?{ alrou, John 
 XX, 7. The same is rendered by the Sy- 
 riac NTHD, and Nonnus makes it a Syriac 
 ■word, 
 
 Ka] XiVEW •BjB'BTviiaro x.a.'Kvfjifjian xuxX«?a 
 
 Xo'f3-»V, 
 
 2ou5apiov TO w6{ e7w6 lufaiv a-To'jua. 
 
 c. xi. 172. 
 Whereas the word is not of a Syriac but 
 Latin origination ; and from the Latins 
 came to the Greek and eastern people, 
 sudor and sitdure, from thence sudarium. 
 ' Vatinius reus, agente in eum Calvo, su- 
 dario candido frontem detersit.' Quintil. 
 Instit. Orat. 1. vi. c. o. §. 60. Suetonius 
 of Nero : ' Plerumque prodiit in publicum 
 ligato circa coilum sudario.' c. bo. This 
 was translated into their own language 
 by the latter Greeks, to signify that which 
 before was called nf^nvBiov and xa>|/iJpa;- 
 Tiov, as is observed by Julius Pollux, 1, vii. 
 C. 16. To 5'£ hfxnvBtov, eVti /usv nal roZro 
 AiyiJTrTiov, I'n Je av xaTa to 6v t_? y.eirn Ku- 
 fixlia. xa>j-iJp(«Tio> xaXoujUEVCV, S \Zv (Tot/Japwv 
 
 ovOjUa^erai. 'A^itTTOcfttVEt yaf Iv TI'Kovroi 
 (v. 729.) ToiauTO Tif h Jo£a, 
 
 "ETreiTa xoflajov h[^irvBtov ')\a0oDV, 
 
 Ta ^X6<J)a^a Trsjie^ns-s- 
 where Ta 0A.E<})afa 9r£pf:'vf.iiir£, is the same 
 with that in Quintilian, ^rontfim detersit ; 
 iiy.ir60tc,i then was the same with suda- 
 rium. So the scholiast upon this place : 
 'H/xtrii^tov fdKoi; jijmitji^e; Xivotv ti, orov Ix-jxa- 
 ytiov. This is the proper signification of 
 SouSafiov, viz. a linen cloth used to rripe off 
 sweat : but when it was translated into 
 the Chaldee or Syriac language, it re- 
 ceived a more general signification, of any 
 cloth, or veil, or covering of linen, for any 
 other use, as Ruth iii. 15. " Bring the 
 veil that thou hast upon thee :" the 
 Chaldee rendereth it ybn -1 HirviD inn 
 and it held six measures of barley. So 
 when Moses is said to " put a veil on his 
 face," Exod. xxxiv. 33. the Chaldee 
 again rendereth it rv^i y-iip'-H by am 
 •lenilD ns:x So the Rabbins ordinarily 
 use, n*tt"T by XTTID the veil or c.ivering cj 
 his head: and in that sense it is here 
 taken, not with any relation to the ety- 
 mology, as Nonnus conceived in those 
 words, c. xi. 171. 
 
 Gtfiwev lyjin iJ^wTtt xaXuWTo'iuEvo? Tr^oa-tLttou, 
 as if Lazarus had come sweating out 
 of his grave ; but the only use, is being 
 bound about the head, and covering the 
 face, which the Epistle of Martialis calls 
 ' sudarium mortuorum.' Epist. ad Tola- 
 san. c. 1. 
 
 • Strabo observeth of Jerusalem, that 
 the ground about it, evto? l^nKovra (nallan 
 was iiiro TrETjaj.yii)- nine miles rocky under- 
 veath, 1. xvi. p. 1104. ed. Amst. 1707. p. 
 761. ed. Par. 1620. It is therefore no 
 wonder that in a garden so near Jerusa- 
 lem there should be found ground wliich 
 was pctrosa. It is said ilierefore of Joseph, 
 Matt, xxvii. 60. that fxvrifj.eTcv haTOfxniriy 
 iy Tp TTETfa- of the sepulchre, Mark xv. 46. 
 that rtv XsXaTo/uujaEvav Ix TTETfaf, and Luke 
 
336 
 
 ARTICLE IV. 
 
 thither, the whole funeral action was performed, and the sepul- 
 ture completed : so that it was not lawful by the custom of the 
 Jews any more to open the sepulchre, or disturb the interred 
 body.* 
 
 Thirdly, Two eminent persons did concur unto the burial 
 of our Saviour, a ruler and a counsellor,t men of those orders 
 
 xxiii. 53. Xa^EUTo*, which signify no less 
 than that it was cut out of a rock : and 
 Nonnus makes a particular paraphrase to 
 that purpose of Xa^iuTov only, c. xx. 214. 
 
 — . "Env h ythivt nh'jrtii 
 
 rXuTTTO; OXOC VtOTtVX.TC(. 
 
 Where Ba-S/vyofxhri signifies the excavation 
 of the rock, and yXuTToj the manner by 
 which that excavation was performed by 
 incision, or exsculption. But Salmasius 
 hath invented another way, making the 
 earth to be digged, and a sepulchre built 
 by art, of stone, within it. And this in- 
 terpretation he endeavours to prove out 
 of the text ; first alleging that wiTja sig- 
 nifies, in the writers of that age, a stone, 
 not a rock, and therefore XEXaTo^i|U£vov Ik 
 wirpacis U Xi9iu, made of stone : otherwise 
 the article would have been added ex t?; 
 irh^a;, if he meant the rock which was 
 there. But this is soon answered ; for in 
 St. Matthew the article is expressly add- 
 ed, IxaTOfxus-Ev Ev T? TTETfct. St. Matthcw 
 therefore understood it of that rock which 
 was in the garden; and the rest without 
 question understood the same. Again, he 
 objects that >.arofxBiv signifies not only 
 lapides ei Inpicidiua cadere, hat also polire 
 et qitadrare ad adijicandiim ; and Xa^EuEiir 
 signifies the last only. Wherefore being 
 it is said not only XcXaTOiUi/uErov, which 
 may be understood of building, but also 
 Xa^EuTJv, which can be understood of no 
 other ; therefore he concludes that it was 
 a vault built of square stone within the 
 ground. But there is no necessity of such 
 a precise sense of Xa^Euiiv, -which may be 
 extended to any sense of Xaro/niTv (.as Ori- 
 gen indifferently Xaro/AHTov h Xa^ivrov fxvti- 
 fxsTov EV TTET^a, c. Cels. I. ii. §. 69.), and 
 that, when it speaks of a Jewish custom, 
 must be taken in that sense which is 
 most congruous to their custom, and as 
 they used the word. Now they rendered 
 the word avn by XarouErv, as 1 Kings v, 
 15. inn 3vn Xarc^iv h T» CfEi. Isa. li. 1. 
 
 DDlVn niy^N 1!3"an IfxSM-l^aTS eI? -niv 
 o'Ti^ikv TTJTpav 'r,v iXaTOfA.ris'a.TS, unde eicisi. 
 As therefore Deut. vi. 11. XaHKovi; XsXaTO- 
 lunfxmvi; otf ovu Ej£XaTO|Un<raf . So Isa. xxii. 
 26. "Oti IXaTO/urjj-aj asavrS Sh fjt,mjj,i~ov, 
 xai iy(a.-\,ai a-tavrS h -rrsrpa trumnv in both 
 places XaTo^uETv is nothing else but nifn, 
 and there fxmfAeXov XeXarofAn/xben, in the 
 language of the lews, is to be taken in 
 
 the same sense with Xaxxoj XeXaTo^D/uEWf, 
 that is, digged or hewn out of the ground 
 This is well expressed by Origen : ■HTa<f>ii 
 E>^Et rhv xaSapoTijTa Jii TotJ <ruja0cXfxoi/ 
 iriXov/xeytiv ev tS airoriBiiS-Srai avrcZ to aSifxct 
 EV fxvnfj.sia> xan^ i;<f>Ej-TiTi" olx. ix. Xoyalxl 
 y^iQmv olxohf^rjbivrt, xai t^v Evaxriv ou 'fucriKr,r 
 Ep^cvTi, aXX Ev/ixiaxai Ji oXiiv hva!y.ivti Trirpa 
 'KaTOfjt.rnri xai Xa^Eyrn. 1. ii. adv. CeUum, ^, 
 69. And this cutting the sepulchre out of 
 the rock, rather than building it in the 
 earth, is very material in the opinion of 
 St. Jerome, who makes this observation, 
 Comm. on Malt, xxvii. 61. ' In monumen- 
 to novo, quod excisum fuerat in Petra, 
 conditus est : ne si ex multis lapidibus 
 aedificatum esset, suffossis tumuli funda- 
 mentis, ablatus furto diceretur :' and 
 gives this interpretation of the prophet 
 Isaiah : ' Quod autem in sepulcro ponen- 
 dus esset, Prophets testimonium est, di- 
 centis. Hie habitahit in excisa spelunca 
 petra fortissimo, statimque post duos ver- 
 siculos sequitur, Regem cum gloria videbi- 
 tis.' Ibid. Another use of the same sup- 
 position is made likewise by St. Ambrose: 
 ' Domini corpus tanquam per Apostolo- 
 rum doctrinam infertur in vacuam et in 
 novam requiem lapidis excisi ; scilicet in 
 pectus duritiae gentilis quodam doctrina 
 opere excisum Christus infertur, rude 
 scilicet ac novum, et nuUo antea ingressu 
 timoris Dei pervium.' In Matt. c. xxvii. 
 Thus was the sepulchre prepared for the 
 body: and when Joseph liad laid it there, 
 <T^oa-iKv\nTt Xi'&ov [A-iyav tt^o; Tr,v flujay, he 
 rolled a great stone to the door, the last part 
 of that solemnity. INIatt. xxvii. 60. For 
 this great stone was said to be rolled, 
 by reason of the bigness, as being not 
 portable, (from whence arone the wo- 
 men's doubt, Mark xvi. 3. " Who shall 
 roll us away the stone from the sepul- 
 chre?") and that very properly, for it had 
 its name from that rolling, being called 
 constantly by the Jews, bbi: orN^biJ, from 
 bbi volvere. D^nmDtt' nami n'jnj 13X bViCT 
 : iisn nx "ihibii iv/bn nbyobn -lapn -a na 
 
 Obadias de Bartenora. 
 
 • This hath been observed by the Jews 
 
 themselves, cnD3U' TK tz^pn mrssb mOK 
 
 bVian it is prohibited for amj man to open 
 the sepulchre, after it is shut with the rolled 
 stone. 
 
 t So they are styled in the Scriptures, 
 Joseph BovXivrhi;, and Nicodemus apx*"" 
 
AND BURIED. 337 
 
 among the Jews as were of greatest authority with the people ; 
 Joseph of Arimathea, rich and honourable, and yet inferior 
 to Nicodernus, one of the great Council of the Sanhedrim : 
 these two, though fearful while he lived to acknowledge him, 
 are brought by the hand of Providence to inter him ; that so 
 the prediction might be fulfilled which was delivered by Isaiah 
 to this purpose. The counsel of his enemies, the design of the 
 Jews, " made his grave with the wicked," (Isa. liii. 9.) that 
 he might be buried with them which were crucified with him : 
 but '* because he hath done no violence, neither was any deceit 
 within his mouth ;" (Ibid.) because he was no ways guilty of 
 those crimes for which they justly suffered; that there might 
 be a difference after their death, though there appeared little 
 distinctionin it; the counsel of his Father, the design of Heaven, 
 put him "with the rich in his death," (Ibid.) and caused a 
 counsellor and a ruler of the Jews to bury him. 
 
 The necessity of this part of the Article appeareth, first, in 
 that it gives a testimony and assurance of the truth both of 
 Christ's death preceding, and of his resurrection following. 
 Men are not put into the earth before they die : Pilate was very 
 inquisitive whether our Saviour " had been any while dead," 
 and was fully satisfied by the centurion, before he would "give 
 the body to Joseph" to be interred. (Mark xv. 44, 45.) Men 
 cannot be said to rise who never died ; nor can there be a true 
 resurrection, where there hath not been a true dissolution. 
 That therefore we might believe Christ truly rose from the 
 dead, we must be first assured that he died; and a greater 
 assurance of his death than this we cannot have, that his body 
 was delivered by his enemies from the cross, and laid by his 
 disciples in the grave. 
 
 Secondly, A profession to believe that Christ was buried is 
 necessary, to work within us a correspondence and similitude 
 of his burial : For we are " buried with him in baptism," (Col. 
 ii. 12.) even " buried with him in baptism unto death ; that 
 like as Christ was raised up from the dead by the glory of the 
 Father ; even so we also should walk in newness of life." (Rom. 
 vi. 4.) That nothing may be done or suffered by our Saviour 
 in these gr^eat transactions of the Mediator, but may be acted 
 in our souls, and represented in our spirits.* 
 
 and these two powers ruled all them at tiana quae hie geritur. Nam propter ejus 
 
 Jerusalem under the Romans. As ap- crncem dictum est, Qui autem Jesu Christi 
 
 peared when Agrippa prevented a war by sunt, carnem suam crucijiievniit cum passi- 
 
 the sudden raising of a tax : Eif Jl ra; onibus et concupiscentiis : propter sepultu- 
 
 xaifAoq o" TE ap;((jvr£f >tai oj ^ouXfurai ^txEjia-- ram, ConsepuUi sumns Chriito per haptis- 
 
 Birref (fi^ov; avnXeyov. Joseph, de Belt. Jud. mum in mortem : propter resurrectionem, 
 
 1. ii. c. 29. Ut qnemadmodum Christiis resinreiit a 
 
 * ' Quicquid gestum estin cruceChristi, morUds per gloriam Patris, ita et nos in 
 
 in sepultura, in resurrectione terlio die, novilate vita ambulemns: propter adscen- 
 
 inadscensione in coelum, et in sede ad sionem in coelum, sedemque ad dexteram 
 
 dexteram Patris ; ita gestum est, ut his Patris, Si uutem resurrexistis mm Christn, 
 
 r'ibus nou mjstice tantum dictis, sed qu<£ sursum sunt qvcerite, nbi Christtis est 
 
 eaam gestis, configuraretur vita Cbria- ad deiteram Dei sedens.' S. Au uft. En 
 
338 
 
 ARTICLE IV. 
 
 Thirdly, It was most convenient that those pious solemnitiea 
 should be performed on the body of our Saviour, that his dis- 
 ciples might for ever learn what honour was fit to be received 
 and given at their funerals. When Ananias died, though for his 
 sin, yet they "wound him up, and carried him out, and buried 
 him :" (Acts v. 6.) when Stephen was stoned, " devout men 
 carried him to his burial, and made great lamentation over 
 him :" (Acts viii. 2.) and when Dorcas died, they " washed 
 her, and laid her in an upper chamber;" (Acts ix. 37.) so 
 careful were the primitive Christians of the rites of burial. 
 Before, and at our Saviour's time, the Greeks did much, the 
 Romans more, use the burning of the bodies of the dead, and 
 reserved only their ashes in their urns; but when Christianity 
 began to increase, the funeral flames did cease, and after a few 
 emperors had received baptism, there was not a body burnt in 
 all the Roman empire.* For the first Christians wholly ab- 
 stained from consuming the dead bodies with fire, and followed 
 the example of our Saviour's funeral,f making use of precious 
 ointments for the dead, which they refused while they lived, 
 and spending the spices of Arabia in their graves. The de- 
 scription of the persons who interred Christ, and the enumera- 
 tion of their virtues, and the everlasting commendation of her 
 who brake the box of precious ointment for his burial, have 
 
 rhiiid. ad Laur. c. hS. j. 1-1. And this 
 «as before observed by Origen, 1. ii. adv. 
 Vfh. i. 69. Tk a-vy.QiZw/.iia.i cLVayiy^afAiJ-iva. 
 r'o 'ina-ou o\jk h >|.iXi) ta Xe^ej xai rr, ij-rojia 
 T^v Tas-av E^^^Ei SEaipi'avT>:f ttXuflEia;. "ExaJ-Tov 
 yk^ oiriv xai a-ii/xBoXcv tivo- livat Trapk ToTf 
 5-uv6T(i'T£f0v lvTuy)iia.wjsrt t? y^a^ji aTroSeixvu- 
 Ttti. 'ii-'STEJ cJv TO TravicoQr.^iai alTOV E^E 
 Tr,v JnXjui^smy aXiifiEiav Iv rS- X^iyTaJ j-uve- 
 a-TavfXfxaf xalrS irr.fxaivoixiv)} inTou' 'Efxal 
 Se fxh yivoiTO nauyjardat Ei ^^ h t£ a-rav^a 
 Tou Knpiou hfJiMV 'ins-ou Xfio-Toy- Si' il l/xoi 
 KoiTfxoc la-TaupDTai, Hayii tS xor/xoi. xai o 
 BavaTo; auT-.u avxyxaio;, Sia to' 'O ykf a-TTB- 
 Banv ay.e.PTix aTriQavtv l4>a'7ra^' xai Jii to 
 \eyiiv Zu,«,ctc^<}>5'j^£vo; tm flavaToo alroZ- Hal 
 TO* Ei yk^ <rLiva7r5^avO|UEv, Xa) crv^kaofxit. 
 eZra) xai ^ Ta<})^ avToZ <}>S-avEi Itti toi'? (rufj.- 
 fjco^^Gv^ T'C 9avaTa) a^TOiJ, xat towc o'V^Tavsit' 
 Bivra; ttuTW xai c-yva'Bro9avo'vTac, xaSro xai tw 
 rrauXft) XEXEKxai to'- Jweto'^ii^Ev yaf alTv 
 Jia ToC Ba-Tzrla-fxaTo^, xai e-i/vaVEo-Ti/oiEv auToS. 
 • This appeureth by Macrobius, wlio 
 lived in the time of rheodosius junior, and 
 testifieth thus much: ' Licet urendi cor- 
 pora defunctorum \isus nostro seculo nul- 
 lus sit, lectio tamen docet, eo teni|)ore 
 quo igni dari honor moriuis habebatur.' 
 SdtJtriuil. 1. vii. c. 7. That this was done 
 by the Christians is certain, because the. 
 heathens anciently did object it to the 
 Christians : ■ Inde videlicet et exsecran- 
 tur rogos, et damnant ignium sepultunis.' 
 And the answer given to this was: ' Nee, 
 
 ut creditis, ullum damnum sepultura; 
 tiraemus, sed veterem et meiiorem 
 consuetudinem humandi frequenttunus. 
 Miiiut. Fel. in Octnvin, c. 11. and 34. 
 And TertuUian : ' Et hoc etiam in opinione 
 quorundam est ; propterea nee ignibus 
 funerandum aiunt, parcentes siiperfluo 
 anima;. Alia est autem ratio pietatis 
 islius, non reliquiis aninise adulatrix, sed 
 crudelitatis etiam corporis nomine aversa- 
 trix, quod et ipsum homo non utique me- 
 reatur pccnali exitu impendi.' De Anima, 
 c. r>l. ' At ego magis ridebo vulgus, tunc 
 quoque, cum ipsos defunctos atrocissime 
 exurit, quos postmodum gulosissime nutrit, 
 iisdem ignibus et promerens et offendens. 
 
 pietateiii de crudelitate ludentem ! sa- 
 crificet, an insultet, cum crematis cremat V 
 Idem de Resitr. Cam. c. 1. 
 
 t The lieathens objected it to the pri- 
 mitive Christians : ' Reservatis unguenta 
 funeribus.' MinutiitsFel. c. i'2. And Ter- 
 tuUian confesseth it: 'Thura plane non 
 emimus. Si Arabiee queruntur, sciant 
 Sabasi pluris et cariores suas merces 
 Christianis sepeliendis profligari, quain 
 Diisfumigandis.' Apol.c.42. And speak- 
 ing of spices, lib. de Idololat. c. 1 1 . ' Etiam 
 hominibus ad pigmenta medicinalia, no- 
 bis quoque insuper ad solatia sepultura; 
 Usui sunt.' So Clemens Aie.x. Mufi^ovTa* 
 
 01 yk^ VExfo,'- and again : Ai yap LwEf/iAETfoi 
 j^piVsij Tiv iu.v(a» KtiStlaf, oil a-vfxZi^<rtai( 
 n7ro7rvEoi;<riv. Paidag. I. ii. c. 8. 
 
AND BURIED. 
 
 339 
 
 been thought sufficient grounds and encouragements for the 
 careful and decent sepulture of Christians.* For as natural 
 reason will teach us to give some kind of respect unto the 
 bodies of men though dead, in reference to the souls which 
 formerly inhabited them ;f so, and much more, the followers 
 of our Saviour, while they looked upon our bodies as living 
 "temples of the Holy Ghost," (1 Cor. vi. 19.) and "bought" 
 by Christ, (2 Pet. ii. 1.) to be made one day 'Mike unto his 
 glorious body," (Phil. iii. 21.) they thought them no ways to 
 be neglected after death, J but carefully to be laid up in the 
 wardrobe of the grave, with such due respect as might becoiae 
 the honour of the dead, and comfort of the living. And the 
 decent custom of the primitive Christians was so acceptable 
 unto God, that by his providence it proved most effectual in 
 the conversion of the heathens and propagation of the Gospel. § 
 
 • 'Ipse Dominus die tertio resurrec- 
 turus religiosfE mulieris bonum opus praj- 
 dicat, prsedicandumque commendat, quod 
 unguentuin pretiosum super membra ejus 
 effuderit, atque hoc ad eum sepeliendum 
 fecerit. Et laudabiliter commemorantur 
 in Evangelio, qui corpus ejus de cruce 
 acceptum diligenter atque honorifice te- 
 gendumsepeliendumque curarunt. Verum 
 istie au(noritates non hoc admonent, quod 
 insit ullus cadaveribus sensus : sed ad 
 Dei providentiara.cui placent etiam talia 
 pietatis officia, corporaquoque mortuorum 
 pertinere significant, propter fidera resur- 
 rectionis adstruendam.' S. August, de 
 
 Kefxfira-Zfxai yi [xh ovlh 
 
 KXai'jiv, o; xi SttV>icri B^orZv xoi tts't/zov iiria-'Trr,, 
 
 Tovro \v xai yi^aq olov a:^v(o~iri Sfotdifi, 
 
 Kfi'^as-Sat TE XG^nv, /JaXtsiv, t' a.'mo Saxju ira^iiuiv. — Odyss. A. 193, 
 
 Civitate Del, 1. i. c. 13. 
 
 t Oiiiiv Js XyTTE? hy-a;, ciJi to Ltto "H{a- 
 xXei'tcu X^yofjiBtot, c'tte^ K£X<roc, wafEiXij^^sv, oti 
 V£xy£?E;o-ixo7rpia)V £X0X»1TOTEJO(, >iai~oiyi i'ttrot 
 Ti; av xai TTEpi tovtou, oti to. f/.;v xiw^ta. 
 ExCXnTa la-Ttv, oi 5' 1^ aiBfiiTToov vJxuE,", Jiot 
 Tr,\ IvoiKiiratrav -^v^h, xal y.ai^lS'ra lav >] a- 
 (TTEIOTEpa, olx. EX^XuTOl. Kari J/ip Totj rtiTTEl- 
 
 ori^ovi; tSiv vofxoiv, fxira tSj £vJe^O|</cevi; if 
 7r;0,- Ta TOiaura -rifxni, ra<^n<; a^ioSrac I'va. fxh 
 i/(3ji{a)|U6v TJi JyvijMEi Tr,y hciKna-as-a\ 4^%'"' 
 aTTOpflTrnZMTiq, (UETa TO E^EXflfrv avri.v, TO 
 cZfxa, if xcti Ta TiSv XT>ivi» o'tifxaTa, Urig, 
 adv. CeUum, 1. v. §. 24. 
 
 I 'Nee ideo tamen contenmenda et 
 abjicienda sunt corpora defunctorum, 
 maximeque justorum atque fidelium, qui- 
 bus tanquam organis et vasis ad omnia 
 bona opera sanctus usus est Spiritus. Si 
 enim paterna vestis et anniilus, ac si quid 
 hujusmodi tanto cariusest posteris, quan- 
 to ergu parentes major exstitit affectus ; 
 nuUo modo ipsa spernenda sunt corpora, 
 quae utique multo familiarius atque con- 
 Junctius quam quffilibet indumenta ges- 
 tamus. Hcec enim non ad ornamentum 
 vel adjutorium, quod adhibetur extrinse- 
 cus, sed ad ipsam naturam hominis, per- 
 tinent.' i". August, de Civit. Dei, I. i. c. 
 13. TauTO. TEXEo-af It^ifX"'-' a.'minlQritril 
 If o'xa) Ti/utM TO a-SifA.3. ixiQ' kri^wv ofAorayZv 
 lEpiv a-aij(xaTi»v. El yk^ Iv -I'VyJi xai cr-J)fxa.Tt 
 
 "riv S£0<JnXji {«^V XEX'Jlf*»IfXE'v3f Ii3l»!, rifJitOV 
 la-Tcti fxna T?; ocjctf ^f-uX"' ""' '''° ""uvaflXJirav 
 a,vTn cSijA.a xari Toyj UjoL; iSpiraf, jvflsv « 
 ^Eia Jixaiori/vti fjLna, tov tr^tTf^ov ff-^/uaTOf 
 aiTJr ^oiSiiTcit rat; afjiSiBalai; Xii^Eif. if o/wotto- 
 fEuTja xtti trvfj.fj.ni'xjio Tiif o^ia; >i T^f IvaVTiaf 
 ^mf. Dionys. Eccl. Hierarch, c. 7, ' Prop- 
 
 ter patrem militiam Christi deseram., cui 
 sepulturam Christi causa nondebeo, quam 
 etiam onmibus ejus causa debeo V S. 
 Hieron. Epist. 5- al. 1. ad Heliodorum, de 
 Laud. Vi(. Sol. c. 3. 
 
 § This was observed by Julian the 
 apostate, who, writing to an idolatrous 
 high-priest, puts him in mind of thosn 
 things by which he thought the Chris- 
 tians gained upon the world, and recom- 
 mends them to the practice of the heathen 
 priests. Of these he reckons three ; the 
 gravity of their carriage, their kindness 
 to strangers, and their care fur the burial 
 of the dead. Ti oSv hfj.fi; o'o',«£9a tavra 
 a^Kttv, cuJ' a7roi\i7rof/.iv o juaXiyra rhv iQei- 
 Tira (so he calls Christianity, because 
 they rejectee an me neathen gods) c-uniu- 
 ^ria-ev, h Tfifl ToLf ^£voi/f cfiXavS^aTria, xai TTEfJ 
 Taf Tacfi; tZv vExjiv iT^Ofxh^na, xai » we- 
 wXafl-juivii o-E,MVOT)if xcTa tov 0Uv ; aJV EXaiTTW 
 o'o|Uoi XP^''*' ■'^"P' ''l""'' a'^'iS*'^ IwiTnJEiJEtrflfll. 
 Epiu. 49. iid Anaciuin. And as Julian 
 observed the care of burial as a great 
 encouragement to the heathens to turn 
 
540 
 
 ARTICLE 
 
 Thus I believe the only-begotten and eternal Son of God, 
 for the confirmation of the truth of his deatn already past, and 
 the verity of his resurrection from the dead suddenly to follow, 
 had his body, according to the custom of the Jews, prepared 
 for a funeral, bound up with linen clothe^, and laid in spices • 
 and after that accustomed preparation, deposited in a sepul- 
 chre hewn out of the rock, in which never man was laid before, 
 and by rolling of a stone unto the door thereof, entombed therp 
 Thus I believe that Christ was buried. 
 
 ARTICLE V 
 
 He descended into hell: the third day he rose 
 again from ithe dead. 
 
 The former part of this Article, of the descent into hell, hath 
 not been so anciently in the Creed,* or so universally, as the 
 
 Christians, so Gregory Nazianzen did ob- 
 serve the same to the great dishonour of 
 the apostate, comparing his funeral with 
 his predecessors. 'O juev -yk^ (that is Con- 
 Stantius) TtafamfJ-imai Trayihy.oi; iv<frifA.iai; 
 Tt Xttl ■KOfA.TraTi, Kal TOUTOlf Je to"? >)/UET£pOl{ 
 
 »ai ylnrai <!ramyu^t(; /ufra iraBovt; h EX^O/U.Sn 
 Tov c-cifjiaTOi;. Orat. i\. in Jul, ii. p. 1 18. But 
 as for Julian : M~jUOi yiXoiaiv lyov aiTov.xaj 
 
 ToTf atro TTif a-)>.n\r,q a'a^lJ-iV iTTcy.'nivlTO 
 
 eiBf h Ta^triav oiitov iiTrsJIp^ETat wo'xi? ■ 
 
 l»9a is oi TEjUlvoj cLTifAoy, xai ricfoc i^ayirTOt 
 Xdi owoWTUfl-TOf , xai olU btarii; iia-t^iv o-^ta-t. 
 Ibid. p. 119, 120, 
 
 • First, It is to be observed, that the 
 descent into hell was not in the ancient 
 creeds or rules of faith. Some tell us that 
 it was not in the confession of Ignatius 
 Ep'ist. ad Mognes. But indeed there is no 
 confession of faith in that Epistle ; for 
 ■what is read there was thrust in out of 
 Clemens's Constitutions. In like man- 
 ner, in .vain is it objected that it was 
 omitted by Polycarp, Clemens Homanus, 
 and Justin Martyr, because they have 
 not pretended any rule of faith or Creed 
 of their times. But that which is mate- 
 rial in this cause, it is not to be found in 
 the rules of faith delivered by Irenaeus, I. 
 i. c. 2. by Origen, l.Trtji a^x^v, in Froa'm. 
 or by Terluilian, adv. Praieam, c. 2. De 
 Virg. veland. c. 1. De Piieicript. adv. 
 Hieret. c. 1.3. It is not expressed in those 
 Creeds which were made by the Councils 
 as larger explications of the Apostles' 
 Creed : not in the Nicene or Constanti- 
 nopolitan, not in that of Ephesus or Chal- 
 cedon ; not in these confessions made at 
 
 Saidica, Antioch, Seleucia,Sirmium, &c. 
 Iti- not mentioned in several confessions 
 of f lith delivered by particular persons : 
 nof 'n that of Eusebius Caesariensis, pre- 
 sented to the Council of Nice. Theodoret. 
 Hi-'t. Eccles. 1. i. c. 2. not in that of Mar- 
 ceilus, bishop of Ancyra, delivered to 
 Pope Julius, S. Epiphan. Httr. Ixxii. §. 
 11. not in that of Alius and Euzoius, pre- 
 seited to Constantine, Socrat. 1. i. c. 26 
 not in that of Acacius, bishop of Caesarea, 
 delivered in to the Synod of Seleucia, 
 Socrat. 1. ii. c. 40. not in that of Eusta- 
 thius, Theophilus, and Silvanus, sent to 
 Liberius, Socrat. I. iv. c. 12. There is no 
 mention of it in the Creed of St. Basil, 
 Tract, de Fide, in Asceticis, c. 4. ; in the 
 Creed of Epiphanius, in Ancorato, §. 120. 
 Gelasius, in Bihlioth. Fair. Lat, t. v. par. 
 3. p. 669. Damasus, infer. Op. S. Hieron, 
 t. V. p. 122. Wacarius, in Horn. &c. It is 
 not in the Creed expounded by St. Cyril 
 (though some have produced that Creed 
 to prove it), it is not in the Creed ex- 
 pounded by St. Auguslin, De Fide et Sum- 
 tivlo ; not in that De Symbobad Catechinne- 
 1I0S, attributed to St. Augustin ; not in 
 that which is expounded by Maximuo 
 'J'aurinensis, nor in that so often inter- 
 preted by Petrus Chrysologus ; [\et in 
 the 2d Homily of Maximus De pasiione ei 
 criice et seiniltura Domini, we read : ' Posi 
 illam nativitatem (scil. de utero Virg. 
 Maria;) ad inferos descenditur ; post banc 
 {scil. de sepulcro) remeatur ad coelos.' 
 And in the 60th Sermon, or 4th in Si/in- 
 boluM Apostolorttm, of Pet. Clirysologus 
 * Sepuitum dicis,ut veram carneni Christi, 
 mortemque non perfunctoriam probet con 
 fessio sepulturae, mortem suscepisse et 
 
HE DESCENDED INTO HELL. 341 
 
 rest. The first place we find it used in, was the Church of 
 Aquileia; and the time we are sure it was used in the Creed 
 of that cliurch was less than 400 years after Christ. After that 
 it came into the Roman Creed* and others, t and hath been 
 acknowledged as a part of the Jpostles' Creed ever since. 
 
 Indeed, the descent into hell hath always been accepted, but 
 with a various exposition ;;{: and the Church of England at the 
 Reformation, as it received the three Creeds, in two of which 
 this Article is contained, so did it also make this one of the 
 Articles of Religion, to which all who are admitted to any 
 benefice, or received into holy orders, are obliged to subscribe. 
 And at the first reception it was propounded with a certain 
 explication, and thus delivered in the fourth year of King Ed- 
 ward the Sixth, with reference to an express place of Scrip- 
 ture interpreted of this descent : ' That the body of Christ lay 
 in the grave until his resurrection ; but his spirit, which he 
 gave up, was with the spirits which were detained in prison, 
 or in hell, and preached to them, as the place in St. Peter 
 (1 Ep. iii. 19) testifieth.'^ So likewise after the same manner 
 in the Creed set forth in metre after the manner of a psalm, 
 and still remaining at the end of the Psalms, the same exposi- 
 tion is delivered in this stave : 
 
 ' And so he died in the flesh, 
 But quickened in the spirit : 
 His body then was buried, 
 As is our use and right. 
 
 His spirit did after this descend 
 Into the lower parts, 
 Of them that long in darkness were. 
 The true light of their hearts.' 
 
 vicisse, intrasse mferos et rediisse, venisse mon.de Tempore, falsely ascribed to St. Au- 
 la jura tartari, et tartarijura solvise, non gustin, where it is attributed to Thomaa 
 est fragilitas, sed potestas.' Ed. Tlieo. the apostle ; and in the exposition of the 
 Raiinuiul. Lugd. 1633. Editor.'] nor in Creed falsely ascribed to St. Chrysostom. 
 that of the Church of Antioch, delivered t As in the Creed attributed to St. 
 by Cassianus, De Incarn. 1. vi. c. 3. neither Athanasius, which though we cannot say 
 is it to be seen in the MS. Creeds set was his, yet we know was extant about 
 forth by the learned Archbishop of Armagh. the year 600, by the epistle of Isidorus 
 Indeed, it is affirmed by Ruffinus, that in Hispalensis ad Claudium Ducem. It was 
 his time it was neither in the Roman nor also inserted into the Creed of the Council 
 in the Oriental Creeds : ' Sciendum sane of Ariniinum, Socrat. Hist. Eccl. I. ii. c. 37. 
 est, quod in Ecclesiee Romanje Symbolo andof the fourth Council of Toledo, held in 
 nonhabetur a.ddit\im, desrendit ad infema ; the year 633: and of the sixteenth Council 
 sed neque in Orientis Ecclesiis habetur of the same Toledo, held in the year 693. 
 hie sermo.' Ruff, in Eiposit. Symboli, §. f ' Quis nisi infidelis negaverit fuisse 
 20. It is certain therefore (nor can we apud inferos Christum?' S. August. Epist 
 disprove it by any acknowledged evidence 99. al. 164. §. 3. 
 
 of antiquity) that the Article of the rfescent § ' Nam corpus usque ad resurrectio- 
 
 tnto hell was not in the Roman or any of nem in sepulcro jacuit ; Spiritus ab illo 
 
 the Oriental Creeds. emissus cum spiritibus qui in carcere sive 
 
 * That the descent into hell came after- in inferno detinebantur fuit, illisque pr»« 
 
 wards into the Roman Creed appeareth, dicavit, ut testatur Petri locus,' &c. Ani' 
 
 not only because we find it there of late, culi aim. 1552. Which place was also 
 
 but because we find it often in the Latin made use of in the Exposition of the Creed 
 
 Church many ages since : as in that pro- contained in the Catechism set forth by 
 
 duced by Etherius against Elipandus in the authority of King Edward, in the 
 
 ♦he veat 785, in the H3th al. 241 st ser- seventh vear of his reign. 
 
342 
 
 ARTICLE V. 
 
 But in the Synod ten years after, in the days of Queen Eli- 
 zabeth, the Articles, which continue still in force, deliver the 
 same descent, but without any the least explication or reference 
 to any particular place of Scripture, in these words : ' As Christ 
 died for us and was buried, so also it is to be believed that he 
 went down into hell.'* Wherefore being our Church hath not 
 now imposed that interpretation of St. Peter's words, which 
 before it intimated; being it hath not delivered that as the 
 only place of Scripture to found the descent into hell upon; 
 being it hath alleged no other place to ground it, and delivered 
 no other explication to expound it : we may with the greater 
 liberty pass on to find out the true meaning of this Article, and 
 to give our particular judgment in it, so far as a matter of so 
 much obscurity and variety will permit. 
 
 Fist, then, it is to be observed, that as this Article was first 
 in the Aquileian Creed, so it was delivered there not in the ex- 
 press and formal term of hell, but in such a word as may be 
 capable of a greater latitude, ' descendit in inferna:' which 
 words as they were continued in other Creeds,\ so did they find 
 a double interpretation among the Greeks; some translating 
 ' inferna,' hell; other;^, the lower parts :% the first with relation 
 
 • Article III. 1562, 
 t Descendit in inferna, or ad inferna, 
 is the general writing in the ancient AISS. 
 as the learned Archbishop testifieth of 
 those in the Benedictine and Coitonian 
 libraries ; to which I may add those in 
 the library at Westminster : we see the 
 same likewise in that of Elipandus, De- 
 scendit ad inferna. Which words are so 
 recited in the Creed delivered in the Ca- 
 techism set forth by the authority of Ed- 
 ward VI. An. Dom. 15.^3. 
 
 X So the ancient MSS. in Bene't col- 
 lege library, KaTEXSavra eif ra Ka.rdrTa.rif 
 and the confession made at Sirniium, iij 
 T» xaTa;^So'wtt xaTsxSovTa. Since that it 
 is Descendit ad inferos, and naTixQovra. iif 
 oSoii, or Descendit ad inferyium, as Venan- 
 tius Fortunatus. 1. xi. art. 1. in Bildioih. 
 Pair. Lai. t. vi. par. 2. p. o8'2. For fh 
 KaTouTttTa is a fit interpretation, if we 
 take inferna according to the vulgar ety- 
 mology ; as St. Augustin : ' fnferi, eo 
 quod infra sint, Latine appellantur.' De 
 Gen. ad tit. 1. xii. c. 31. or as Nonius 
 Marcellus, c. i. $. 221. ' Inferum ab imo 
 dictum, unde inferi quibus inferius nihil.' 
 Again, inferna may be well translated 
 ftJrc, if it be taken according to the true 
 origination, which is from the Greek svipoi, 
 with the JEo\\c digamma, from which 
 dialect most of the Latin language came, 
 'E»f£fo;, inferni. Now hi^ot, according to 
 the Greek composition, is nothing else 
 but i/7ro;t9ovioi. I'.tyra. "Evsjoi, oi vix^oi, atro 
 row IV Tr E{a HtTa-dat o imv. Iv tb >-?• and 
 
 Suid. 'Eve'^jic, vEXfoTf, jxtto tcu Iv Tn s^a, xeTo-- 
 flai. "Epa is anciently the earth, from 
 whence fja^s, PC'i^^C'* '" '''^ earth : evejsi 
 then are in the earth, as they supposed 
 the manes or spirits of the dead to be ; 
 from whence Homer, Iliad. O. 188. 
 
 '.\i^n; EV6^o»3-iy avaa-ff-aiv, 
 of Pluto ; and Hesiod, Theog. 850. 
 
 Tpia-T 'AiShc Ivi^OiS-i xaTa<J>9ijixE»oia-iv avar- 
 
 and in imitation of them jEschylus in 
 Persis, v. 635. ed. Blomf. 
 
 r?T£, xai 'E^fjin, Saa-tXivi; r hi^xv, 
 XliiJ.\3.T evEjSev 4''-'X^'' *'' 4>aef. 
 Thus EVEfot are those which ..tschylus else- 
 where calls Tol; ya.!; vifBtv et toL; yr,; hep- 
 Siv. And as eve^oi, the souh if the dead in 
 the earth, so are inferi in the first accep- 
 tation ; that is manes. Pomponius Mela, 
 de Sit. Orb. ]. i. c. 9. ' Augylas manes 
 tantum Deos putant ;' which Pliny deli- 
 vers thus, Hist. Nat. 1. V. c. 8. ' Augylae 
 inferos tantum colunt;' and Solinus, Po- 
 lyhist. c. 31. ' AugyljE vero solos colunt 
 inferos.' Inferi were then first evejoi, the 
 souls of men in the earth : and as manes is 
 not only put for the souls below, but also 
 for the place, as in the poet ; 
 
 Manesque profundi, 
 
 Virg. Georg. i. 243. 
 and 
 
 Ila;c manes veniat mihi fama sub 
 
 imos ; j£n. iv. 387. 
 
 so inferi is most frequently used for the 
 place under ground where the souls de- 
 parted are. and the inferna must thea b« 
 
HE DESCENDED INTO HELL. 343 
 
 to St. Peter's words of Christ, "Thou wilt not leave my soul 
 in hell;" (Acts ii. 27.) the second referring to that of St. Paul, 
 ** He descended into the lower parts of the earth." (Eph. iv. 9.) 
 Secondly, I observe that in the Aquileian Creed, where this 
 Article was first expressed, there was no mention of Christ's 
 burial ; but the words of their confession ran thus : crucified 
 under Pontius Pilate, he descended in inferna.* From whence 
 there is no question but the observation of Ruffinus, who first 
 expounded it, was most true, that though the Roman and Ori- 
 ental Creeds had not their words, yet they had the sense of them 
 in the word buried. It appeareth therefore, that the first in- 
 tention of putting these words in the Creed was only to ex- 
 press the burial of our Saviour, or the descent of his body into 
 the grave. But although they were first put in the Aquileian 
 Creed, to signify the burial oi Christ, and those which had only 
 the burial in their Creed, did confess as much as those which 
 without the 6«na/ did express ihe descent; yet since the Roman 
 Creed hath added the descent unto the burial, and expressed that 
 descent by words signifying more properly hell, it cannot be 
 imagined that the Creed, as it now stands, should signify only 
 the burial of Christ by his descent into hell. But rather, being 
 the ancient Church did certainly believe that Christ did some 
 other way descend beside his burial ; being, though he inter- 
 preted those words of the burial only, yet in the relation of 
 what was done at our Saviour's death, Ruffinus makes mention 
 of his descent into hell, beside, and distinct from, hi^ sepulture ; + 
 
 those regions in which they take up their words : e'c to. nara^Qovta xarixSovTa, xai ra 
 
 habitations. And so descendit ad inferna, ixiTj-e olnavofjiliiravTa, ov TruXai^oi aJou iJo'vtej 
 
 xarrXflEv Eij iJou, and descendit ad inferos, £<f>pi^av. For he did not dispose and order 
 
 are the same. things below by his body in the grave : 
 
 * So are the words cited in Ruffinus : nor could the keepers of the gates of hell 
 
 ' Crucifixus sub Pontio Pilato, descendit be affrighted with any sight of his corpse 
 
 in inferna.' §. 16. And his observation lying in the sepulchre, 
 upon them is this : 'Sciendum sane est, t For having produced many places of 
 
 quod in Ecclesiae Romanae Symbolo non Scripture to prove the circumstances of 
 
 habetur additum, descendit ad inferna: our Saviour's death, and having cited 
 
 sed neque in Orientis Ecclesiis habetur those particularly which did belong unto 
 
 iiic sermo : vis tamen verbi eadem videtur his burial, he passes farther to his descent, 
 
 esse in eo quod sepultus est.' Eipos. Symb. in these words : ' Sed et quod in infemum 
 
 §. 20. The same may also be observed descendit, evidenter praenuntiatur in 
 
 in the Athanasian Creed, which has the Psalmis, obi dicit, Et in pidvercm mortis 
 
 descent, but not the sepulture : Who snf- dediixisti me; et iterum, Quce utilitas in 
 
 fered for our salvation, descended into hell, mnguine meo dum descendo in corruptionem ; 
 
 rose again the third day from the dead. Nor et iterum, Descendisti in limum profundi, 
 
 is this only observable in these two, but et non est substantia. Sed et Watthasus 
 
 also in the Creed made at Sirmium, and dicit. Tit es qui venturus est, an alium ei- 
 
 produced at Ariminum,in,which the words spectamusf Unde et Petrus dixit. Quia 
 
 run thus: ff-rav^aidevra, xai Traflorrtt, xdt Christus mortificatus came, vivijicatus au- 
 
 a'!To&ayovTst,iial d; ^cc >ia,Ta.)(Qivta KaTiX&oyra. tern spiritu. In ipso, ait, et eis qui in car- 
 
 Socrat. Hist. Eccles. 1. ii. c. 37. Where, cere inclusi erant in diebiis Noe? in quo 
 
 though the descent be expressed, and the etiam quid operis egerit in inferno decla- 
 
 burial be not mentioned, it is most cer- ratur. Sed et ipse Dominus per Prophe- 
 
 tain, those men which made it (heretics, tam dicit tanquam de futuro. Quia non> 
 
 indeed, but not in this) did not under- derelinques animam meant in iiferno, nea 
 
 stand his burial by that descent ; and that dabis sanctum tuuyn videre corruptionem: 
 
 appears by addition of the following quod rureus prophetice nihilominus osten^ 
 
344 ARTICLE V. 
 
 being those who in after-ages added it to the burial, did ac- 
 tually believe that the soul of Christ descended : it foiloweth 
 that, for the exposition of the Creed, it is most necessary to 
 declare in what that descent consisteth. 
 
 Thirdly, I observe again, that whatsoever is delivered in the 
 Creed, we therefore believe, because it is contained in the 
 Scriptures, and consequently must so believe it as it is con- 
 tained there ; whence all this exposition of the whole is nothing 
 else but an illustration and proof of every particular part of the 
 Creed by such Scriptures as deliver the same, according to 
 the true interpretation of them, and the general consent of the 
 Churcii of God. Now these words as they lie in the Creed, 
 He descended into hell, are no where formally and expressly de- 
 livered in the Scriptures; nor can we find any one place in 
 which the Holy Ghost hath said in express and plain terms, 
 that Christ, as he died and was buried, so he descended into hell. 
 Wherefore being these words of the Creed are not formally 
 expressed in the Scripture, our inquiry must be in what Scrip- 
 tures they are contained virtually; that is, where the Holy 
 Ghost doth deliver the same doctrine, in what words soever, 
 which is contained, and to be understood in this expression. 
 He descended into hell. 
 
 Now several places of Scripture have been produced by the 
 ancients as delivering this truth, of which some without ques- 
 tion prove it not: but three there are which have been always 
 thought of greatest validity to confirm this Article. First, that 
 of St. Paul to the Ephesians seems to come very near the words 
 themselves, and to express the same almost in terms:* "Now 
 that he ascended, what is it but that he first descended into 
 the lower parts of the earth ?" (Eph. iv. 9.) TJiis many of the 
 ancient fathers understood of the descent into hell,t as placed 
 in the lowest parts of the earth : and this exposition must be 
 
 dit impletum, cum dicit, Domine, eduxisti xaxEXflir eIj t» xarwrttTa, and KaraQa; aij 
 
 ab inferno animam meam, salvasti me a de- to. Kar-Jirara ; or these two, xarEXSovT* tlf 
 
 scendentibus in laciim.' Expos. Synib. §. 27. ra, xaTa;^9o'via, and nara^avra iif to, x»tm- 
 
 Whence it appeareth, that though lluffi- Ttja fxi^n t^c yr,; ; 
 
 nus thought that the sense of descetidit ad t This appeareth by their quotation of 
 inferna was expressed in sepultus est ; yet this place to prove, or express, the de- 
 he did distinguish the doctrine of Christ's scent into hell, as Ireneeus does, 1. v. c. 31. 
 descent into hell from that of his burial. Origen. Horn. 3.i. in Matt. al. §. 13!^. 
 
 Athanasius, Epist.ad Epictetum,a.ndOrat. 
 
 * For the first expression which we i. contr. Ariait. §. 45. Hilarius in Fsal. 
 
 find in RufEuus, descendit in inferna, Ixvii. §. 19. St. Jerome upon the place : 
 
 comes most near to this quotation ; espe- ' Inferiora autem terrie infernus accipitur, 
 
 cially if we take the ancient Greek trans- ad quem Dominus noster Salvatorque 
 
 lation of it : xaTixSovra. I't -rk yLarcLretTa. descendit.' So also the Commentary at- 
 
 For if we consider that xaTouTija may well tributed to St. Ambrose and St. Hilary 
 
 have the signification of the superlative, ' Si itaque hsec omnia Christus unus est, 
 
 especially being the LXX. hath so trans- neque alius est Christus mortuus, alius 
 
 lated Psalm Ixiii. 9. tla-iXius-iitrat si; to, sepultus, aut alius descendens ad inferna, 
 
 narcLrcna. Tr.i; yrii- and Psalm cxxxix. 13. et alius ascendens in coelos, secundum il- 
 
 xoi i) vma-raa-if (jlov iv toTj xttraoTaToi? rvf lud Apostoli, Ascendit autem quid at, ficc. 
 
 v?s" what can be nearer than these two, De Trinit. 1. x. §. 63. 
 
HE DESCENDED INTO HELL. 345 
 
 confessed so probable, that there can be no argument to dis- 
 prove it. Those " lower parts of the earth" may signify hellf 
 and Christ's descending thither may be, that his soul went to 
 that place when his body was carried to the grave. But that 
 it was actually so, or that the apostle intended so much in 
 those words, the place itself will not manifest. For we cannot 
 be assured that the descent of Christ, which St. Paul speaks 
 of, was performed after his death ; or if it were, we cannot be 
 assured that the " lower parts of the earth" did signify hell, or 
 the place where the souls of men were tormented after the se- 
 paration from their bodies. For as it is written, " No man 
 ascended up to heaven, but he that descended from heaven ;" 
 (John iii. 13.) so this may signify so much, and no more, " In 
 that he ascended, what is it but that he descended first?" And 
 for "the lower parts of the earth," they may possibly signify 
 no more than the place beneath: as when our Saviour said, " Ye 
 are from beneath, I am from above ; ye are of this world, I am 
 not of this world :" (John viii. 23.) or as God spake by the 
 prophet, " I will shew wonders in heaven above, and signs in 
 the earth beneath." (Joel ii. 30.) Nay, they may well refer to 
 his incarnation, according to that of David, '* My substance 
 was not hid from thee, when I was made in secret, and curiously 
 wrought in the lower parts of the earth:" (Psal. cxxxix. 15.) 
 or to his burial, according to that of the prophet, " Those that 
 seek my soul to destroy it, shall go into the lower parts of the 
 earth :" (Psal. Ixiii. 9.) and these two references have a great 
 similitude according to that of Job, " Naked came I out of my 
 mother's womb, and naked shall I return thither." (Job i. 21.) 
 The next place of Scripture brought to confirm the descent 
 is not so near in words, but thought to signify the end of that 
 descent, and that part of his humanity by which he descended. 
 For C/irist, saith St. Peter, was ''put to death in the flesh, 
 and quickened by the Spirit, by which also he went and 
 preached unto the spirits in prison :" (1 Ep. iii. 18, 19.) where 
 the Spirit seems to be the soul of CAn'sf, and the spirits in prison, 
 the souls of them that were in hell, or in some place at least se- 
 parated from the joys of heaven : whither, because we never 
 read our Saviour went at any other time, we may conceive he 
 went in spirit then when his soul departed from his body on 
 the cross. This did our Church first deliver as the proof and 
 illustration of the descent, and the ancient Fathers did apply 
 the same in the like manner to the proof of this Article.* But 
 yet those words of St. Peter have no such power of probation; 
 except we were certain that the Spirit there spoken of were the 
 
 * As Hermes, 1. iii. SimiL 9. Irenaeus, 7. Cyri] derectajide ad Tlieodosium,p.^O. 
 
 1. iv. c. 45. Clem. Alexand. Strom. 1. vi. in loan, I. xii. p. 1068. Oral, Pasch, et 
 
 1-. 6. Orig. Horn. 35. in Mat. al. §. 132. alibi sspius. Auctor Comment. Ambrus. 
 
 Athanas. /. de Incarn. et Epist. ad Epic- ascript. ad Rom. x. Rufiin. in Expos. Symb, 
 
 Utum, §. 5. 6. Epipban. Hccres. Ixxvii. J. §. 27. 
 
346 ARTICLE V. 
 
 soul of Christ, aud that the time intended for that preaching 
 were after his death, and before his resurrection. Whereas ii 
 it were so interpreted, the difficulties are so many, that they 
 staggered St. Augustin,* and caused him at last to think that 
 these words of St. Peter belonged not unto the doctrine of 
 Christ's descending into hell. But indeed the Spirit by which 
 he is said to preach was not the soul of Christ, but that Spirit 
 by which he was quickened; as appeareth by the coherence of 
 the words, " being put to death in the flesh, but quickened by 
 the Spirit, by which also he went and preached unto the spirits 
 in prison." Now that Spirit by which Christ was quickened 
 is that by which he was raised from the dead,t that is, the 
 power of his Divinity, as St. Paul expresseth it, " Though he 
 was crucified through weakness, yet he liveth by the power of 
 God :" (2 Cor. xiii. 4.) in respect of which he preached to 
 those that were disobedient in the days of Noah, as we have 
 already shewn.J 
 
 The third, but principal text, is that of David, applied by 
 St. Peter. " For David speaketh concerning him, I foresaw 
 the Lord always before my face; for he is on my right hand, 
 that I should not be moved. Therefore did my heart rejoice, 
 and my tongue was glad : moreover also my flesh shall rest in 
 hope. Because thou wilt not leave my soul in hell, neither 
 wilt thou suffer thine Holy One to see corruption." Thus the 
 apostle repeated the words of the Psalmist, (xvi. 8 — 10.) and 
 then applied them : he " being a prophet, and seeing this before, 
 spake of the resurrection of Christ, that his soul was not left 
 in hell, neither his flesh did see corruption." (Acts ii. 25, 26, 
 27. 30, 31.) Now from this place the Article is clearly and infal- 
 libly deduced thus : If the soul of Christ were not left in hell 
 
 * For in his answer to Euodius, Kpist. mortificatus Jesus, hoc est, eo spiritu 
 
 99. al. 164. he thus begins : • Quaestio, qui hominis est, quia audeat dicere 
 
 quam mihi proposuisti ex Epistola Apo- cum mors animae non sit nisi pec- 
 
 stoli Petri, solet nos, ut te latere non ar- catum, a quo ille omnino immunis fuit, 
 
 bitror, vebementissime commovere, quo- cum pro nobis carne mortificaretur.' S. 
 
 modo ilia verba accipienda sint tanquam August. Epist. 99. al. 164. §. 18, 19. 
 
 de Inferis dicta. Replico ergo tibi ean- And : ' Certe anima Christi non solum 
 
 dem quffistionera, ut, sive ipse potueris, immortalis secundum cEeterarum natu- 
 
 sive aliquem qui possit iuveneris, auferas ram, sed etiam nullo mortificata peccato 
 
 de ilia atque finias dubitationem meam.' vel damnatione punitaest ; quibus duabus 
 
 §. i. Then setting down in order all the causis mors aninite intelligi potest; et 
 
 difficulties which occurred at that time in ideo non secundum ipsam dici potuit, 
 
 the exposition of the descent into hell, Christus rivijicatus spiritu. In ea re 
 
 he concludes with an exposition of an- quippe vivificatus est, in qua fuerat mor- 
 
 othernature ; ' Considera tamen, ne forte tificatus : ergo de carne dictum est. Ipsa 
 
 totum illud quod de conclusis in carcere enim revisit anima redeunte, quia ipsa 
 
 spiritibus, qui in diebus Noe non credi- erat mortua anima recedente. Mori j/icatus 
 
 derant, Petrus Apostolus dicit, omnino ergo came dictus est, quia secundum 
 
 ad Inferos non pertineat, sed ad ilia solam carcem mortuus est : vivijicalus 
 
 potius tempora, quorum formam ad ha;c autem spiriiu, quia illo spiritu operante, 
 
 tempora transtulit.' §. 13. in quo ad quos volebat veniebat et prs- 
 
 t ' Quid est enim quod vnificatus est dicabat, etiam ijjsa caro vivificata sur- 
 
 spiritn, nisi quod eadem caro, qua sola rexit, in qua modo ad homine* veuit. 
 
 fuerat mortificatus, vivificante spiritu Ibid. §. 20. 
 resurrexitl Nam quod fuerit anima ^ Page 170, eqa. 
 
HE DESCENDED INTO HELL. 347 
 
 at his resurrection, then his soul was in hell before his resur- 
 rection : but it was not there before his death ; therefore upon 
 or after his death, and before his resurrection, the soul of 
 Christ descended into hell ; and consequently the Ckeed doth 
 truly deliver, that Christ being crucijied, was dead, buried, and 
 descended into hell. For as his flesh did not see corruption by 
 virtue of that promise and prophetical expression, and yet it 
 was in the grave, the place of corruption, where it rested in 
 hope until his resurrection ; so his soul, which was not left in 
 hell, by virtue of the like promise or prediction, was in that hell, 
 where it was not left, until the time that it was to be united to 
 the body for the performing of the resurrection. We must 
 therefore confess from hence that the soul of Christ was in 
 hell; and no Christian can deny it, saith St. Augustin, ;t is 
 so clearly delivered in this prophecy of the Psalmist and ap- 
 plication of the apostle.* 
 
 The only question then remains, not of the truth of the pro- 
 position, but the sense and meaning of it. It is most certain 
 that Christ descended into hell; and as infallibly true as any 
 other Article of the Creed : but what that hell was, and how 
 he descended thither, being once questioned, is not easily deter- 
 mined. Different opinions there have been of old, and of 
 late more different still, which I shall here examine after that 
 manner which our subject will admit. Our present design is 
 an exposition of the Creed as now it stands, and our en- 
 deavour is to expound it according to the Scriptures in which 
 it is contained : I must therefore look for such an explication 
 as may consist with the other parts of the Creed, and may 
 withal be conformable unto that Scripture upon which the 
 truth of the Article doth rely : and consequently, whatsoever 
 interpretation is either not true in itself, or not consistent with 
 the body of the Creed, or not conformable to the doctrine of 
 the apostle in this particular, the expositor of that Creed by 
 the doctrine of the apostle must reject. 
 
 First, then, we shall consider the opinion of Durandus, who, 
 as often, so in this, is singular. He supposeth this descent 
 to belong unto the soul,+ and the name of hell to signify the 
 place where the souls of dead men were in custody : but he 
 maketh a metaphor in the word descended, as not signifying any 
 local motion, nor inferring any real presence of the soul of 
 
 * ' Dominum quidem carne morti- Christum'!' Episf. 99. al. 164. §. 3. 
 ficatum venisse in infernum satis con- t ' Cum Articulus sit, Cliristum ad 
 
 Btat. Neque enim contradici potest vel inferos descendisse, et non possit intel- 
 
 prophetis quae dixit, Quoniam non dere- ligi ratione Divinitatis, secundum quam 
 
 linques aniiuam meam in ivferno (quod ne est ubique ; nee ratione corporis, secun- 
 
 aliterquisquamsapereauderet,in Actibus dum quod fuit in sepulcro ; rcstat quod 
 
 Apostolorum idem Petrus exponit), vel iutelligatur ratione anim» : quo sup- 
 
 ejusdem Petri iliis verbis^ quibus eum as- posito, videndum est qualiter anima 
 
 serit sotvisse inferni dolores, in quibtis im- Christi descendit ad infernum.' Durand 
 
 possibile erat eum ieneri. Quia ergo nisi in Sent. Theol. 1. iii. dist. 2'2. q. 3. 
 iufidelia negaverit fuisse apud inferos 
 
34S ARTICLE V. 
 
 Christ in the place where the souls of dead men were ; but only 
 including a virtual motion, and inferring an efficacious pre- 
 sence, by which descent the effects of the death of Christ were 
 wrought upon the souls in hell : and because the merits of 
 Christ's death did principally depend upon the act of his soul, 
 therefore the effect of his death is attributed to his soul as the 
 principal agent; and consequently, Christ is truly said at the 
 instant of his death to descend into hell, because his death was 
 immediately efficacious upon the souls detained there. This 
 is the opinion of Durandus, so far as it is distinct from others. 
 
 But although a virtual influence of the death of Christ may 
 be well admitted in reference to the souls of the dead, yet this 
 opinion cannot be accepted as to the exposition of this Article ; 
 being neither the Creed can be thought to speak a language 
 of so great scholastic subtilty, nor the place of David, ex- 
 pounded by St. Peter, can possibly admit any such explication. 
 For what can be the sense of those words, " Thou shalt not 
 leave my soul in hell," if his being in hell was only virtually 
 acting there ? If the efficacy of his death were his descent, then 
 is he descended still, because the effect of his death still re- 
 maineth. The opinion therefore of Durandus, making the de- 
 scent into hell to be nothing but the efficacy of the death of 
 Christ upon the souls detained there, is to be rejected, as not 
 expositive of the Creed's confession, nor consistent with the 
 Scripture's expression. 
 
 The next opinion, later than that of Durandus, is, that the 
 descent into hell is the sufl'ering of the torments of hell ;* that 
 the soul of Christ did really and truly sufler all those pains 
 which are due unto the damned; that whatsoever is threatened 
 by the Law unto them which depart this life in their sins, and 
 under the wrath of God, was fully undertaken and borne by 
 Christ; that he died a+ true and natural death, the death of 
 Gehenna, and this dying the death of Gehenna was the descend- 
 ing into hell ; that those which are now saved by virtue of his 
 death, should otherwise have endured the same torments in hell 
 which now the damned do and shall endure, but that he, being 
 their surety, J did himself suffer the same for them, even all the 
 torments which we should have felt, and the damned shall. 
 
 This interpretation is either taken in the strict sense of the 
 words, or in a latitude of expression ; but in neither to be 
 admitted as the exposition of this Article. Not if it be taken 
 
 • ' Si Christus ad inferos descendisse t 'Quid igiturl Christus persona sua 
 
 dicitur nihil mirum est, cum earn mortem secundum humanitatem poeuam gehen- 
 
 pertulerit quse sceleribus ab irato Deo in- nalem nobis debitam passus est, anima 
 
 fligitur :' which lie expresseth presently principaliter, corpora secundario, utroque 
 
 in another phrase : ' Cum diros in anima causaliter ad merendum, ad nos suo ip- 
 
 cruciatus damnali ac perditi hominis sius merito liberandos.' Parkerus tie 
 
 pertulerit.' Ca/uiii. Instit. l.ii. c. 16. $. 10. DescetisuA. iii. ^. 48. Et statim, $ 49. 
 
 t [Some Copies read : true superna- ' Descendisse namnue Servatorem, mode 
 
 tural deatli, the eecond death, the death supra memorato, ad hadcn mortis gehen- 
 
 of Gehenna.] nalis, innumeris patet argumentis.* 
 
HE DESCENDED INTO HELL. 349 
 
 in a strict, rigorous, proper, and formal sense ; for in that ac- 
 ceptation it is not true. It must not, it cannot, be admitted 
 that Christ did suffer all those torments which the damned 
 suffer ; and therefore it is not, it cannot, be true, that by suffer- 
 ing them he descended into hell. There is a worm that never 
 dieth, which could not lodge within his breast ; that is, a re- 
 morse of conscience, seated in the soul, for what that soul hath 
 done: but such a remorse of conscience could not be in Christ, 
 who though he took upon himself the sins of those which 
 otherwise had been damned, yet that act of his was a most 
 virtuous, charitable, and most glorious act, highly conform- 
 able to the will of God, and corsequently could not be the ob- 
 ject of remorse. The grief and horror in the soul of Christ, 
 which we have expressed in the explication of his sufferings 
 antecedent to his crucifixion, had reference to the sins and 
 punishment of men, to the justice and wrath of God; but clearly 
 of a nature different from the sting of conscience in the souls 
 condemned to eternal flames. Again, an essential part of the 
 torments of hell is a present and constant sense of the everlast- 
 ing displeasure of God, and an impossibility of obtaining favour, 
 and avoiding pain; an absolute and complete despair of any 
 better condition, or the least relaxation : but Christ, we know, 
 had never any such resentment, who looked Uj)on the reward 
 which was set before him, even upon the cross, and offered up 
 himself a sweet-smelling sacrifice ; which could never be effi- 
 cacious, except offered in faith. If we should imagine any 
 damned soul to have received an express promise of God, that 
 after ten thousand years he would release him from those tor- 
 ments and make hmi everlastingly happy, and to have a true 
 faith in that promise and a firm hope of receiving eternal life : 
 we could not say that man was in the same condition with the 
 rest of the damned, or that he felt all that hell which they were 
 sensible of, or all that pain which was due unto his sins: be- 
 cause hope and confidence, and relying upon God, would not 
 only mitigate all other pains, but wholly take away the bitter 
 anguish of despair. Christ then, who knew the beginning, 
 continuance, and conclusion of his sufferings, who understood 
 the determinate minute of his own death and resurrection, who 
 had made a covenant with his Father for all the degrees of his 
 passion, and was fully assured that he could suffer no more 
 than he had freely and deliberately undertaken, and should con- 
 tinue no longer in his passion than he had himself determined, 
 he who by those torments was assured to overcome all tlie 
 powers of hell, cannot possibly be said to have been in the 
 same condition with the damned, and strictly and properly 
 to have endured the pains of hell. 
 
 Again, if we take the torments of hell in a metaphorical 
 sense, for those terrors and horrors of the soul which our Sa- 
 viour felt, which may therefore be called infernal torments 
 
350 ARTICLE V. 
 
 because they are of greater extremity than any other tortures 
 of this life, and because they were accompanied with a sense 
 of the wrath of God against the unrighteousness of men; yet 
 this cannot be an interpretation of the descent into hell, as 
 it is an Article of the Creed, and as that Article is grounded 
 upon the Scriptures. For all those pains which our Saviour 
 felt (whether as they pretend, properly infernal, or metapho- 
 rically such) were antecedent to his death ; part of them in the 
 garden, pdiYt on the cross; but all before he commended his 
 spirit into the hands of his Father, and gave up the ghost. 
 Whereas it is sufficiently evident that the descent into hell, as 
 it now stands in the Creed, signifieth something commenced 
 after his death, contradistinguished to his burial ; and, as it is 
 considered in the apostle's explication, is clearly to be under- 
 stood of that which immediately preceded his resurrection ; 
 and that also grounded upon a confidence totally repugnant to 
 infernal pains. For it is thus particularly expressed, " I fore- 
 saw the Lord always before my face ; for he is on my right 
 hand, that I should not be moved. Therefore did my heart 
 rejoice and my tongue was glad : moreover also my flesh shall 
 rest in hope; because thou wilt not leave my soul in hell." 
 (Psal. xvi. 9, 10.) Where the faith, hope, confidence, and as- 
 surance of Christ is shewn, and his " flesh," though laid in the 
 grave, the place of corruption, is said to "rest in hope," for 
 this very reason, because God would not " leave his soul in 
 hell." I conclude, therefore, that the descent into hell is not 
 the enduring the torments of hell: because, if strictly taken, 
 it is not true; if metaphorically taken, though it be true, yet 
 it is not pertinent. 
 
 The third opinion, which is also very late, at least in the 
 manner of explication, is, that in those words "Thou shalt not 
 leave my soul in hell," the soul of Christ is taken for his body, 
 and hell for the grave; and consequently, in the Creed, He 
 descended into hell, is no more than this, that Christ in his body 
 was laid in the grave. This explication ordinarily is rejected, 
 by denying that the soul is ever taken for the body, or hell for 
 the grave; but in vain : for it must be acknowledged, that some- 
 times the Scriptures are rightly so, and cannot otherwise be 
 understood. First, The same word in the Hebrew,* which the 
 
 * The Hebrew word is tt»23 and the ner the law for the high-priest, Lev. xxi. 
 
 Greek 4-"X^'' ''INli''? »U'32 myn Kb oIk iyxa- 11." Neither shall hp go in to any dead 
 
 TaXsi4-£ic T^iv •I'VX'-v f^'^v il; aSuv, Psal. xvi. body," Na* Hb HO nii'33 ^3 bjn xai evl vigyi 
 
 10. But both W33 and 4'-'X''' ^^^ used 4'^xi' '■£T£>.£uTr>ti/i'a ovx. I's-BXsJaSTttt. And 
 
 tor the body of a dead man, Numb. vi. 6. the general law, Lev. xxii. -1. "And 
 
 and it is so translated ; for JMoses speak- whoso toucheth any thing that is unclean 
 
 ing there of a Nazarite, gives this law, by the dead." tt-as KOD b^a VDJm nai i 
 
 "All the days that he separateth himself aTrro.asvof Traj-ii? ana&^i^a-lai; 4-vX^-- Which 
 
 unto the Lord, he shall come at no liead is farther cleared by that of Numb. xix. 
 
 body," in the original Ka« Kb HD U'33 by 11. " He that touches the dead body of 
 
 nd in the LXX. Itti wafl-_» 4y;)fjj teteAeu- any man," </ui tetigerit cadaver homiiiis ; 
 
 Kvia ouK iisreX8utf-tTa». In the same man- and Ter. 13. " Whosoever toucheth tha 
 
HE DESCENDED INTO HELL. 
 
 351 
 
 Psalmist used, and in the Greek, which the apostle used, and we 
 translate the soul, is elsewhere used for the body of a dead man, 
 and translated so. And when we read in Moses of a prohibition 
 given to the high-priest or the Nazarite, of going to or coming 
 near a dead body, and of the pollution by the dead; i\\e dead body 
 in the Hebrew and the Greek is nothing else but that which else- 
 where signifieth the soul. And Mr. Ainsworth, who translated the 
 Pentateuch nearer the letter than the sense, hath so delivered it 
 in compliance with the original phrase; and maybe well inter- 
 preted thus by our translation: 'Ye shall not make in your flesh 
 any cutting for a soul,' that is, "for the dead." (Lev. xix. 28.) 
 * For a soul he shall not defile himself among the people,' that is, 
 "there shall none be defiled for the dead among his people." 
 (Lev. xxi. L) 'He that toucheth any thing that is unclean by a 
 soul,' that is, " by the dead :" (Lev. xxii. 4.) ' Every one defiled 
 by a soul,' that is, " by the dead :" (Numb. v. 2.) ' He shall 
 not come at a dead soul,' that is, "he shall come at no dead 
 body." (Numb. vi. 6.) Thus Ainsworth's translation sheweth, 
 that in all these places the original word is that which originally 
 signifieth \\\qsouI ; and our translation teacheth us, that though 
 in other places it signifieth the soul, yet in these it must be 
 taken for the body, and that body bereft of the soul. 
 
 Secondly, The word* which the Psalmist used in Hebrew, 
 
 dead body of any man that is dead," 
 Omnis qui tetigerit humance anitnce morti- 
 cinum. Therefore the irSJ and 4'^X,'' ^^ 
 Lev. xxix. 4. do signify the cadaver or 
 Viorticiiiinn ; as also Numb. v. 2. "Who- 
 soever is defiled by the dead," kD'J ^2 
 
 super mortuo. And 1^33 K?2!D axaQaino; lirl 
 •\-vx^> Hag. ii. 13. is rightly translated, 
 one that is unclenu hy a dead body. Thus 
 several times U'SJ and ^i';^^ are taken for 
 the body of a dead man ; that body 
 which polluted a man under the Law by 
 the toucii thereof. And Maimonides hath 
 observed, that tiiere is no pollution from 
 the body till the soul be departed. There- 
 fore B'33 and ■^u)(ri did signify the body 
 after the separation of the soul. And this 
 was anciently observed by St. Augustin, 
 that the soul may be taken for the body 
 only : ' Anims nomine corpus solum posse 
 significari,modo quodam locutionis osten- 
 ditur, quo significatur per id quod conti- 
 netur illud quod continet ; sicut ait qui- 
 dam, Vina cornuant, (Virg. JEn. vii. 147.) 
 cum coronarentur vasa vinaria ; vinum 
 enim coutinetur, et vas continet. Sicut 
 ergo appellamus Ecclesiam Basilicam, 
 qua continetur populus, qui vere appel- 
 latur Ecclesia, ut nomine Ecclesiw, id 
 est, populi qui continetur, significemus 
 locum qui continet : ita quod anima; cor- 
 poribuscontinentur, intelligi corpora filio- 
 rum per nominalas animas possunt. Sic 
 
 enim melius accipitur etiam illud, quod 
 Lex inquinari dicit earn, qui iutraverit 
 super animam mortuam, lioc est, super de- 
 funct! cadaver ; ut nomine anima; mortuse 
 mortuum corpus intelligatur, quod ani- 
 mam continebat, quia et absente populo, 
 id est Ecclesia, locus tamen ille nihilo- 
 minus Ecclesia nuncupatur.' Epist. 157. 
 al. 190. ad Optatum, de Animarum Ori- 
 gine, c. 5. §. 19. 
 
 * The Hebrew word is "jixir, the Greek 
 aJfl?. ViKlpb -IPBi 3TVn Xb "3 "Ot{ oU lyxa- 
 TaXji'4-£K 4^%"^* f^°^ ^'' ttJll', (or bIi; ahu, as 
 it is read in the Acts and in the Psalms, 
 also by the ancient MS. at St. James's.) 
 And these generally run together, and 
 sometimes signify no more than the grave, 
 as Gen. xxxvii. j.5. where Jacob thinking 
 that his son Joseph had been dead, breaks 
 out into this sad expression, -aa-bx TIX-O 
 DbKiy bax "Oti xara0h7opt.at •Brpof tov v'lov 
 fxnv TTEvSaJy £i{ alou, which \ve translate. 
 For 1 will go dmvji. into the grave unto my 
 son mourtnng, upon the authority of the 
 ancient Targums. For although that of 
 Onkelos keeps the original word biXB*"?, 
 yet the Jerusalem Targum and that of 
 Jonathan render it xmiap *ab, in doinum 
 septtlcri : and the Persian Targum, to the 
 same purpose 11^3 ; as also the Arabic 
 translation, Imo Jesrendam ad putverem 
 mastiis tlejiliii meo. So Gen. xlii. 38. 
 
 nViKtt' ii3>a ^na-B'-nx rrmim x-al narafiri 
 
 fAov TO yri^ai jOtETa XuTrnj ei{ JiJoD" which we 
 
352 ARTICLE V. 
 
 and the apostle in Greek, and is translated hell, dotli certainly 
 in some other places signify no more than the grave, and is 
 translated so. As where Mr. Ainsvvorth followeth the word, 
 ' For I will go down unto my son mourning to hell ;' our trans- 
 lation, aiming at the sense, rendereth it, " For I will go down 
 into the grave unto my son mourning." (Gen. xxxvii. 35.) So 
 again he, * Ye shall bring down my gray hairs with sorrow unto 
 hell/ that is, " to the grave." (Gen. xlii. 38.) And in this 
 sense we say, " the Lord killeth and maketh alive : he bringeth 
 down to the grave, and bringeth up." (1 Sam. ii. 6.) 
 
 Now being the soul is sometimes taken for the body deserted 
 by the soul, and hell is also sometimes taken for the grave, the 
 receptacle of the body dead: therefore it is conceived that the 
 prophet did intend these significations in those words, "Thou 
 shalt not leave my soul in hell ;" and consequently, the Article 
 grounded on that Scripture must import no more than this. 
 Christ in respect of his body bereft of his soul, which was re- 
 commended into, and deposited in, the hands of his Father, 
 descended into the grave. 
 
 This exposition hath that great advantage, that he which 
 first mentioned this descent in the Creed, did interpret it of 
 the burial ; and where this Article was expressed, there that 
 of the burial was omitted. But notwithstanding those advan- 
 tages, there is no certainty of this interpretation : first. Because 
 he which did so interpret, at the same time, and in the tenor 
 of that expression, did acknowledge a descent of the soul of 
 Christ into hell;* and those other Creeds which did likewise 
 omit the burial, and express the descent, did shew, that by 
 that descent, they understood not that of the body, but of the 
 soul.+ Secondly, Because they which put these words into 
 the Roman Creed, in which the burial was expressed before, 
 must certainly understand a descent distinct from that; and 
 
 translate, Then shall ye bring down my in carcere inclusi erant in diebus Noe, in 
 gray hairs with sorrow to the grave : where quo etiam quid operis egerit in inferno 
 the Jerusalem Targum and that of Jona- declaratur,' §. -27. as we before more 
 than have it ayaiii NHmap "ab ; and the largely cited the same place. 
 Persian a^ain 1133 in sepiilcrum ; the t I shewed before, that in the Creed 
 Arabic »inbN -btt ml puh'erem, or ad ter- made at Sirmium there was the descent 
 ram. And it is observed by the Jewish mentioned, and the burial omitted, and 
 commentators that those Christians are yet that descent was so expressed, that 
 mistaken who interpret those words spoken it could not be taken for the burial : be- 
 by Jacob, Z icill go down into sheol, of sides now I add, that it was made by the 
 hell; declaring that s/ieo/ there is nothing Arians, who in few years before had 
 else but the grave. given in another Creed, in which both 
 * Ruffinus, who first mentioned this the burial and the descent were men- 
 Article, did interpret it of the grave, as tioned ; as that of Nice in Thracia : 
 we have already observed ; but yet he aTrodavivra, xal Ta<^iyra, xai eU rk nara- 
 did believe a descent distinct from that, x^ona xaTEXSovra, ov alro; o aSnc Irfo^a^^iv. 
 in the Exposition of the Creed: ' Sed et Theodovet, Hist. 1. ii. c. '21. and not long 
 quod in infernum descendit, evidenter after gave in another at Constantinople 
 prsenunciatur in Psalmis,' &c. and then to the same purpose : crau^oQkvra., xai 
 citing that of St. Peter : ' Unde et Petrus am^avovra, nal ra^ivTo., xa) (I; t* Jiara- 
 dixit. Quia Christus mprtificatus came, vivi- x^ivta. SxeXuX^SoTtt, ov Ttva xai avro< i «>)» 
 ficatus autem tpiritu ; in ipso, ait, et eis qui {WTfijEv. Socrat. lib. ii. c. 41. 
 
HE DESCENDED INTO HELL. 353 
 
 therefore, though it might perhaps be thouglit a probable in- 
 terpretation of the words of David, especially taken as be- 
 longing to David, yet it cannot pretend to be an exposition of 
 the Creed as now it stands. 
 
 The next opinion is, that the soul may well be understood 
 either for the noble part of man distinguished from the body; 
 or else, for the person of man consisting of both soul and body, 
 as it often is ; or, for the living soul, as it is distinguished from 
 the immortal spirit : bilt then the term hell shall signify no 
 place, neither of the man, nor of the body, nor of the soul; 
 but only the state or condition of men in death, during the se- 
 paration of the soul from the body. So that the prophecy 
 shall run thus, "Thou shalt not leave my soul in hell," that is, 
 Thou shalt not suffer me to remain in the common state of the 
 dead, to be long deprived of my natural life, to continue with- 
 out exercise, or power of exercising my vital facu-lty : and then 
 the Creed will have this sense, that Christ was crucified, dead, 
 and buried, and descended into hell ; that is, he went unto the 
 dead, and remained for a time in the state of death, as other 
 men do. 
 
 But this interpretation supposeth that which can never ap- 
 pear, that Hades signifieth not death itself, nor the place where 
 souls departed are, but the state and condition of the dead, or 
 their permansion in death ; which is a notion wholly new, and 
 consequently cannot interpret that which representeth some- 
 thing known and believed of old, according to the notions and 
 conceptions of those times. And that this notion is wholly 
 new, will appear, because not any of the ancient fathers is pro- 
 duced to avow it, nor any of the heathen authors which are 
 produced do affirm it: nay, it is evident that the Greeks did 
 always by Hades understand a place into which the souls of men 
 were carried and conveyed, distinct and separate from that place 
 in which we live ; and that their different opinions shew, placing 
 it, some in the earth, some under it, some in one unknown place 
 of it, some in another. But especially Hades, in the judgment 
 of the ancient Greeks, cannot consist with this notion of the 
 state of death, and the permansion in that condition, because 
 there were many which they believed to be dead, and to con- 
 tinue in the state of death, which yet they believed not to be 
 in Hades, as those who died before their time, and those whose 
 bodies were unburied.* Thus likewise the ancient fathers dif- 
 
 * The opinion of the ancient Greeks ventas eousque vagari isthic, donee reli- 
 
 in this case is excellently expressed by quatio compleatur aetatis, quacum per- 
 
 Tertullian, who shews three kinds of men vixissent, si non intempestive obiissent.' 
 
 to be thought not to descend ad inferos Ibid. ' Proinde extorres inferum habe- 
 
 •when they die ; the first insepulti, these- buntur, quas vi ereptas arbitrantur, prae- 
 
 cond aori, the third biaolhanati : ' Credi- cipue per atrocitates suppliciorum ; crucis 
 
 turn est, insepultos non ante ad inferos dice, et securis, et gladii, et feraj.' Jbid. 
 
 redigi quam justa perceperint.' De Anim. The souls then of those whose bodies were 
 
 c. 36. ' Aiunt et immatura morte prae- unburied were thought to be kept out of 
 
 2 A 
 
354 ARTICLE V. 
 
 fered much concerning the place of the Infernus ; but never 
 any doubted but that it signified some place or other:* and if 
 
 hades till their funerals were performed, et Damigeron, et Nectabis, et Bernice. 
 
 and the souls of them who died an un- Publica jam literatura est, quae animas 
 
 timely or violent death, were kept from etiam justa aetate sopitas, etiam proba 
 
 the same place until the time of tlieirna- morte disjunctas, etiam prompta huma- 
 
 tural death should come. This he farther tione dispunctas, evocaturam se ab in- 
 
 expre.sses in the terms of the magicians, ferum incolata poUicetur.' Ihid. c. 57. Of 
 
 whose art was conversant about souls de- that of the insepulti, he produceth the ex- 
 
 parled : ' Aut optimum est hie retineri, ample of Patroclus : ' Secundum Home- 
 
 secundum ahoros ((. «. aw^oi";), autpessi- ricum Patroclum funus in somnis de 
 
 mum, secundum IJiaeothanatos (^laio&a- Achille fl;igitantem, quod non alias adire 
 
 taroug), ut ipsis jam vocabulis utar, qui- portas inferum posset, arcentibus eum 
 
 bus auctrix opinionum istarum Magica longe animabus sepultorum.' Ibid. c. 56. 
 
 Bonat, Hostanes, et Typhon.et Dardanus, The place he intended is that, Iliad. "V. 71. 
 
 Tr,\e [JI.I llfyov^iv y\,vy(_at, EiSaiXa xa/xiVTccv, 
 OiJs /M.5 TTttj; fxifyiT^ai uTTEf iroTa.fj.iii iSia-tt, 
 
 In the same manner be describes Elpenor, Odyss. A. 51. 
 rrptuTu Js •I'VX/i 'eXttwojoj riX^ev erul^cu, 
 Ov yeio trai iri^aTTTO vwo p^^ovof {ijunJjiii;. 
 Where it is the observation of Eusta- serves an extraordinary accurateness in 
 thius : "Ot( Jo^a ?v to"? "EXXnri, ric ran that question of Penelope concerning 
 a5*7rT»v 4"X^f i"^ ava/x.'yvurSai TaTj Xoi- Uiysses, upon that same ground. Odyss. 
 iraTf. And the same Eustathius ob- A. 831. 
 
 EiTrou £Ti ^^Ei, Xtti o'ja (fa'oj JisXiiJio* 
 *H JiJn T£&v>ixB, xai aiv atia.9 SofxoKri. 
 To Se, xoi ofa <f>5{ ixiou, h' o^QoTma, Ivyoiaf here very observable that, according to 
 KEi'Tar wc JuvaTov ov l^f,v fxh, /xri 0X£7r£iv 5e. the opinion of the Greeks, to be dead is 
 0"Ta) ot )tai TO, Eiv aiJao J'o/^ouri, ^!j axjiSfiav one thing, and to be in hades is another: 
 Tioyov liis^n- Kara, yi^ -rjv Iv toT; k^.g SiXa)- and that every one which died was not in 
 5t)s-ofxinv "EXXjivihov /wu5ov, ou wa; Ti^vr.Ku); hades, ov TTaf TElirvDxij xai Iv a'Sou yiVETfll, as 
 xtti Iv aJou yi'vETai, £1 /A^ xai Tryfa Jo&i;, xafli Eustathius speaks. ' Legimus praeterea 
 Kal i Tcu Eiiffrihu lu<pxiy;i noXjJa'foj- wrre in Sexto insepultorum animas vagas esse.' 
 TO, « 'iJi TE&wxE, xai Ei'v ai'Jao Jj/xoinv, <ivT; iVrr. id Eneid. iii. 67. The place which 
 TotJ, h nh ri^wns, xai Tiiamai. It is he intended, I suppose is this, 
 Haic omnis, quam cernis, inops inhumataque turba est; 
 Portitor ille Cliaron ; hi, quos vehit unda, sepulii. 
 Nee ripas datur horrendas nee rauca fluenta 
 Transportare prius, quam sedibus ossa quierunt. 
 
 Centum errant annos, volitantque haec littora circum. — Vtrg. Mn. vi. 325. 
 Thus ho IS to be understood in the description of the funeral of Polydorus,jfln. iii. 62. 
 Ergo instauramus Polydoro funus, et ingens 
 Aggeritur tumulo tellus, — animamque sepulc'o 
 
 Condimus. 
 
 Not that ani/na does there signify the body, legitime sepultum fuisse. Rite ergo, red- 
 as some have observed ; but that the soul dita legitima sepultura, redit ad quietem 
 of Polydorus was then in rest, when his sepulcri,' saith Servius, /En. iii. 67. ; or 
 body received funeral rites, as Servius : rather, in the sense of Virgil, ad quietem 
 ' Legimus praeterea in Sexto insepultorum inferni, according to the petition of Pali- 
 animas vagas esse, et hinc constat non nurus, £h. vi. 371. 
 
 Sedibus ut saltern placidis in morte quiescam. 
 And that the soul of Polydorus was so And in the Troadea of the same poet this 
 wandering about the place where his ixX», or erratio vagabtinda insepultorum, is 
 body lay unburied, appeareth out of Eu- acknowledged by the chorus in these 
 ripides in Hecuba, where he speaketh words, v. ]07;5. 
 thus : v. 30, 'ii <p^>^o;, m woVi fxti,^ 
 
 — NSv iiTTEj /xnT(k <f>i'X»i? Zu fxev <f>biy.»i>; oXai'vEif 
 
 Exa^n; atcra-n, g-ifx' ipti/xtis-ai; IfxaY, 'A&aWTOf, avui^o;. 
 
 T*«T»ro» Mil <^iyyo{ ttiiBfoujUEvof. And when their bodies were buried, then 
 
HE DESCENDED INTO HELL. 366 
 
 they had conceived any such notion as the state of death, and 
 the permansion of the dead in that state, they needed not to 
 have fallen into doubts or questions ; the patriarchs and the 
 prophets being as certainly in the state of death, and remaining 
 50, as Corah, Dathan, and Abiratn are, or any person which is 
 certainly condemned to everlasting flames. Though therefore 
 it be certainly true that Christ did truly and properly die, as 
 other men are wont to do, and that after expiration he was in 
 the state or condition of the dead, in deadlihood, as some have 
 learned to speak; yet the Creed had spoken as much as this 
 before, when it delivered that he was dead. And although it 
 is true that he might have died, and in the next minute of time 
 revived, and consequently his death not (precisely taken) sig- 
 nify any permansion or duration in the state of death, and there- 
 fore it might be added, he descended into hell, to signify farther 
 a permansion or duration in that condition : yet if hell do sig- 
 nify nothing else but the state of the dead, as this opinion doth 
 suppose, then to descend into hell is no more than to be dead ; and 
 so notwithstanding any duration implied in that expression, 
 Christ might have ascended the next minute after he descended 
 thither, as well as he might be imagined to revive the next mi- 
 nute after he died. Being then to descend into hell, according 
 to this interpretation, is no more than to be dead ; being no 
 man ever doubted but that person was dead who died ; being- 
 it was before delivered in the Cueed that Christ died, or, as we 
 render it, was dead: we cannot imagine but they which did add 
 this part of the Article to the Creed, did intend something 
 more than this, and therefore we cannot admit this notion as a 
 full or proper exposition. 
 
 There is yet left another interpretation grounded upon the 
 general opinion of the Church of Christ in all ages, and upon 
 a probable exposition of the prophecy of the Psalmist, taking 
 the 50/// in the most proper sense for the spirit or rational part 
 of Christ ; that part of a man which, according to our Saviour's 
 doctrine, the Jews could not kill ; and looking upon hell, as a 
 
 tlieir souls passed into hades, to the rest. exesa reliqueratvinculis: collecta publico 
 So was it with Polydorus, and that man sepeliuntur; domus posiea rite conditis 
 mentioned in the history of the philoso- manibus caruit.' Plin. 1. vii. Epht. 27. 
 pher Athenodorus, whose iimfora or p/idsmn This was the case of \.\ie insepulti. And 
 walked after his death. ' Inveniuntur for that of the hitrothanati, it is remark- 
 ossa inserta catenis etiinplicita, quffi cor- able that Dido tbreateneth iEaeas, ./En. 
 pus aevo terraque putrefactum nuda et iv. 384. 
 
 . sequar atris ignibus absens, 
 
 Et, cum frigida mors aniina seduxerit artus. 
 
 Omnibus umbra locis adero. 
 
 Upon which place Servius observes : ' Di- diem sum; vaganti mihi dabis poenas 
 cunt Physici Biaeothanatorum animas non nam te persequar, et adero quamdiu er- 
 recipi in originem suam, nisi vagantes ravero semper.' 
 
 iegitimum tempusfaticompleverint ; quod • "AJ»ic Js to'ib-oc hfjiXv ieiJiij, nyouy aipavhi 
 
 Poetaj ad sepulturam transferunt, ut ren- xai ayyots-roq, o raf ^^X"? "I*'" ^VTEu&sr 
 turn errant annoi ( zEn. vi. 332.). Hoc Uiti/xova-af h^ofA.no(. Andreas Casar. ni 
 ergo nunc dicit Dido, Occisura me ante Apocal. c. 64 
 
3dG article V. 
 
 place distinct from this part of the world where we live, dn<i 
 distinguished from those heavens whither Christ ascended, into 
 which place the souls of men were conveyed after or upon their 
 death ; and therefore thus expounding the words of the Psalmist 
 in the person of Christ : Thou shalt not suffer that soul of mine 
 which shall be forced from my body by the violence of pain 
 upon the cross, but resigned into thy hands, when it shall go 
 into that place below where the souls of men departed are de- 
 tained; I say, thou shalt not suffer that soul to continue there 
 as theirs have done ; but shalt bring it shortly from thence, and 
 reunite it to my body. 
 
 For the better understanding of this exposition, there are 
 several things to be observed, both in respect to the matter of 
 it, and in reference to the authority of the fathers. First, there- 
 fore, this must be laid down as a certiin and necessary truth, 
 that the soul of man, when he dieth, dieth not, but returneth 
 unto him that gave it, to be disposed of at his will and pleasure, 
 according to the ground of our Saviour's counsel, " Fear not 
 them which kill the body, but cannot kill the soul." (Matt. x. 
 28.) That better part of us therefore, in and after death, doth 
 exist and live, either by virtue of its spiritual and immortal 
 nature, as we believe ; or at least the will of God, and his powet 
 upholding and preserving it from dissolution, as many of the 
 fathers thought. This soul, thus existing after death, and se. 
 parated from the body, though of a nature spiritual, is really 
 and truly in some place ; if not by way of circumscription, as 
 proper bodies are, yet by way of determination and indistancy ; 
 so that it is true to say, this is really and truly present here, 
 and not elsewhere. 
 
 Again, the soul of man, which, while he lived, gave life to 
 the body, and was the fountain of all vital actions, in that se- 
 parate existence after deaih, must not be conceived to sleep, 
 or be bereft and stripped of all vital operations, but still to 
 exercise the powers of understanding and of willing, and to 
 be subject to the affections of joy and sorrow. Upon which 
 is grounded the different estate and condition of the souls of 
 men during the time of separation; some of them by the 
 mercy of God being placed in peace and rest, in joy and hap- 
 piness ; others by the justice of the same God left to sorrow, 
 pains, and misery. 
 
 As there was this different state and condition before out 
 Saviour's death, according to the different kinds of men in 
 this life, the wicked and the just, the elect and reprobate: so 
 there were two societies of souls after death ; one of then, 
 which were happy in the presence of God, the other of those 
 which were left in their sins and tormented for them. Thus 
 we conceive the righteous Abel, the first man placed in this 
 happiness, and the souls of them that departed in the same 
 faith to be gathered to him. Whosoever it was of the sons of 
 
AE DESCENDED INTO HELL. 357 
 
 Adam, which first died in his sins, Avas put into a place of 
 torment; and the souls of all those which departed after with 
 the wrath of God upon them were gathered into his sad society 
 
 Now as the souls at the hour of death are really separated 
 from the bodies; so the place where they are in rest or misery 
 after death, is certainly distinct from the place in which they 
 lived. They continue not where they were at that instant 
 when the body was left witiiout life : they do not go together 
 with the body to the grave ; but as the sepulchre is appointed 
 for our flesh, so there is another receptacle, or habitation and 
 mansion, for our spirits. From whence it follovveth, that in 
 death the soul doth certainly pass by a real motion from that 
 place, in which it did inform the body, and is translated to 
 that place, and unto that society, which God of his mercy or 
 justice hath allotted to it. And not at present to inquire into 
 the difference and distance of those several habitations (but 
 for method's sake to involve them all as yet under the notion 
 of the infernal parts, or the mansions below), it will appear to, 
 have been the general judgment of the Church, that the soul 
 of Christ contradistinguished from his body, that better and 
 more noble part of his humanity, his rational and intellectual 
 soul, after a true and proper separation from his flesh, was 
 really and truly carried into those parts below, where the souls 
 of men before departed were detained ; and that by such a 
 real translation of his soul, he was truly said to have descended 
 into hell. 
 
 Many have been the interpretations of the opinion of the 
 fathers made of late ; and their differences are made to ap- 
 pear so great, as if they agreed in nothing which concerns this 
 point: whereas there is nothing which they agree in more than 
 this which I have already affirmed, the real descent of the 
 soul of Christ unto the habitation of the souls departed. The 
 persons to whom, and end for which he descended, they differ 
 in ; but as to a local descent into the infernal parts they all 
 agree. Who were then in those parts, they could not certainly 
 define; but whosoever were there, that Christ by the presence 
 of his soul was with them, they all determined. 
 
 That this was the general opinion of the Church, will appear, 
 not only by the testimonies of those ancient writers who 
 lived successively,* and wrote in several ages, and delivered 
 
 * As Ireiiaeus : ' Cum enim Dominus c. 6. And Tertullian proves that the jn- 
 in medio umbrffi mortis abierit.ubi animje feri are a cavity in the earth where the 
 mortuorum erant, post deinde corporali- souls of dead men are, because the soul 
 ter resurrexit — manifestum est, quia et of Christ went thither :' Quod si Christus 
 discipulorum ejus, propter quos et haec Deus, quia et homo mortuus secundum 
 operatus est Dominus, animje abibunt in Scripturas, et sepultus secundum easdem, 
 invisibilem locum definitum eis a Deo, huic quoque legi satisfecit, forma humanjB 
 &c.' 1. V. c. '26. Clemens Alexandrinus mortis apud inferos functus, nec ante ad- 
 was so clearly of that opinion, that he scendit in subJimiora caelorum quam de- 
 thought the soul of Christ preached sal- scendit in inferiora terrarum, ut illic 
 ration to the souls of hell. Strom, I. vi. Patriarchas et Prophetas compotes Bui 
 
358 
 
 ARTICLE V. 
 
 this exposition in such express terms as are not capable of 
 any other interpretation ; but also because it was generally 
 used as an argument against the Apollinarian heresy : than 
 which nothing can shew more the general opinion of the 
 catholics and the heretics, and that not only of the present, 
 but of the precedent ages. For it had been little less than 
 ridiculous to have produced that for an argument to prove a 
 point in controversy, which had not been clearer than that 
 which was controverted, and had not been some wav acknow- 
 ledged as a truth by both. Now the error of Apollinarius was. 
 That Christ had no proper intellectual or rational soul, but that 
 the Word was to him in the place of a soul : and the argu- 
 ment produced by the fathers for the conviction of this error 
 
 was. 
 
 That Christ descended into hell,* which the Apollii 
 
 faceret ; habes et regionem inferum sub- 
 terranean! credere, et illos cubito pellere, 
 qui satis superbe non patent animas fide- 
 lium inferis dignas.' De Aiiim. c. 3:). 
 rvfjifii 9-ifA.avoi; yivof^evoi •l''JX^ "^""f 7"JfxyaT<; 
 e-x/aarxy iifjtlxii ^nj^aT;. Orig.contru Cetsiim, 
 I. ii. §. 43. ' Ipsaanima, etsi fuitinabysso, 
 jam non est, quia scriplum est, non dere- 
 Ihiques aiiimam meam in inferno.' S. Am- 
 bros. de Incnrn. c. 5. ' Si ergo secundum 
 liominem, quern Verbum ])eus suscepit, 
 putamus dictum esse, hodie mecum eris in 
 Paradiso, non ex liis verbis in coelo exi- 
 Btimandus est esse I'aradisus. Neque 
 enim ipso die in coelo futurus erat homo 
 Christus Jesus, sed in inferno secundum 
 animani, in sepulcro autem secundum 
 carnem. Et de carne quidem, quod eo 
 die in sepulcro sit posita, nianifestum 
 est evangelium. Quod vero illaanima in 
 infernum descenderit, apostolica doctrina 
 pra;dicat. Quandoquidem B. Petrus ad 
 lianc rem testimonium de Psalmis adhibet, 
 Qiionium no?i dereiuiqnes animam meam in 
 inferno, neque duhis sanctum tuum videre 
 corruptionem. Ulud de anima dictum est, 
 quia ibi non est derelicta, unde tarn cito 
 remeavit ; illud de corpore, quod in se- 
 pulcro corrumpi celeri resurrectione non 
 potuit.' S. August. Episl. 57. al. 187. ad 
 Dardanum, c. 2. '{. 5. 
 
 'Eviinfjio; E<J>ajM£f(Jic, 
 KflTE^ac J' Ltto TajTaja, 
 
 ©avaroj nfxrj e&vsa,. 
 
 Cfl'^EV (TE )/?5»)V TSTE 
 'AiJaf TTaXttiyEVTif, 
 
 *Avs^iXff-(raTO 0>iXou. 
 
 Synes, Hymn. ix. 7. 
 'Vvyh Xi n Sew., t^V Wfo; avriv Xaj^oilcra trvv- 
 Jfojunv TE xai htufiv, KaraTTEifoiTnxE fj.b Eif 
 oSou, &E07r^£7r£~ Js JuvajuEi xa; Ifouria X-P"' 
 
 Cyril. Aler. Dial, de Incarn. t. v. par. i. 
 p. 693. 'O fxlv Ta.f5{ avTou c-xfxa fjiatn 
 iiTTEXt^aTo, ■j'VX/y Se /*o>uv aJiic. Anast. 
 apud Eulhym. Panrpl. par. ii. tit. 17. 
 • Postquam igitur exaltatus est, id est, a 
 Judffiis in cruce suspensus, et spiritum 
 reddidit, unita suae Divinilati anima ad 
 inferorum profunda desceadit.' Auctor 
 Serm. de tempore. ' Corpore in sepulcro 
 seposito, Divinitas cum anima liominis 
 ad inferna descendens vocavit de locis 
 suis animas sanctorum.' Gandentius Brix. 
 Tract. 10. 'In hoc Divinitas Christi vir- 
 tutem sua; impassibilitatis oslendit, quae 
 ubique, semper et ineffabiliter praesens, 
 et secundum animam suam in inferno 
 sine doloribus fuit, et secundum caruem 
 suam in sepulcro sine corruptione jacuit ; 
 quia nee carni suae defuit, cum animam 
 suam in inferno dolere non sineret; nee 
 animam suam in inferno deseruit, cum 
 in sepulcro carnem suam a corruptione 
 servaret.' Fulgent, ad Thrasimuiid. 1. iii. 
 c. 31. 
 
 * What the Apollinarian heresy was, 
 is certainly known : they denied that 
 Christ had a human soul, affirming the 
 Word was to him in the place of a soul, 
 ' Apollinaristas Apollinarius instituit, qui 
 de anima Christi a catholicis dissense- 
 runt, dicentes, sicut Ariani, Deum Chri- 
 stum carnem sine anima suscepisse. In 
 qua quaestione testimoniis evangelicia 
 yicti, mentem, qua rationalis est anima 
 hominis, non fuisse in anima Christi sed 
 pro hac ipsum Verbum in ea fuisse. dix- 
 erunt.' S. August, de Hares. 5r>. Against 
 this heresy the catholics argued from the 
 descent into hell, as that which was ac- 
 knowledged by them all, even by the 
 Arians (with whom the Apollinarians in 
 this agreed), as we have shewn before by 
 three several creeds of theirs in which 
 they expressed this descent. This is the 
 argument of Athanasius in his fourth dia 
 
HE DESCENDED INTO HELL. 
 
 359 
 
 could not deny ; and that this descent was not made by his 
 Divinity, nor by his body, but by the motion and presence of 
 his soul, and consequently, that he had a soul distinct both 
 from his flesh and from the Word. Whereas if it could have 
 then been answered by the heretics, as now it is by many, 
 that his descent into hell had no relation to his soul, but to 
 
 logue De Trinitate, which is particularly 
 with an Apollinarian : "iltrTri^ ovx. nJuvaro 
 0EOJ Iv ^vt)|«aTi Hal Iv raff, yina-^at, ilfAti 
 sTp^Ev TO Ti&£/x£vov a-MfA-a- o'jrai; ohx. av i'Ke^dn 
 xaTaxE^^oujiV&ai toZ cMfxaToq, -araVTap^oI/ ojv 
 Xfli TO, ■Ka.ira. TTEjisp^aJV, ei fA.r) iTp^E t>;v ;^«pi- 
 ^o/i^Evi)V ■\,u)Q-i, /UeQ' h^ Jtai TDK £v alov il-ny- 
 yEXiVaTo- Sii ya^ alirni avaj^W|3E~v toZ irili^a- 
 Toj "KiyiTai xai iv a'Joi/ ysySins-Bai' xai touto 
 la-Ti TO UTEj fi|«aJv Iv aSou j-eveV^oi Sia t^v 
 ■v}.i/p^)?v xai £v fAvrif^ari TsSwtti Sia to aSifjta., 
 §. 7. But because these dialogues may be 
 questioned as not genuine, the same ar- 
 gument may be produced out of his book 
 De Incarnulione Christi, written particu- 
 larly against Apollinarius: ITuVSjite oJv, 
 o'ti Ea"a»9Ev hf^Zv av5^(u7ro? so'Tiv I'l 4''^)(/^ • Tou- 
 To xtt( rng w^mtj^ 7rXaa-Ea>j ianYMva-rij, xcu 
 T>)f JeuTSfJiij Sia'hv^iiioi Sj!Xouo-i)C, ou /uo'vtv l^)* 
 tifxTv Tourajv Seixvu/wevodv, aXXa xaj £v avrai tS 
 dava-rai roZ X^nr-rou ihUvuro- to /wevtoi |"E;(pf 
 Ta<f!Ou (pStto-av, Ji Je j«e;)^?i aJoi' iiaQaa-a- Jiai- 
 
 pETJiJV 51 OVTMV Taiv TOTrMV TToWi) fJi.iT^m Ha] 
 
 rou juEV Tafov c-aifji.aTix.hv l-snie^o/ji.siiou rhv 
 ivlQas-iV, imX^e Trapw to a-ufxa, taZ 11 aSou 
 a^dfjcarov irooq mu ira^iiv o Kufiof a7aif/,a,txii, 
 aj; aiB^twnJo; iyoy,ls-Qn utto TouQavaToD; I'va. 
 ■^v)(^a'ii; raXi; h Jeo-jUo"; HaTi^oiAivaii;, fAop^hv 
 lUai 4"^^? av£7ri5£XTov ii; JsxTixfiv Tiv Jsa-^ocitv 
 Tou 9avaTou TTapaiTT'ia'af , Trapoua-avTrapouiraij, 
 SiapjSii^;) Ta j£3"|W» vf-u^iuv Taiv £v aJou xa- 
 T£;^o^Evaiv. 1. i. §. l3. Thus Euthymius, 
 in his commentary upon the words of the 
 Psalmist, " Thou shalt not leave my soul 
 in hell :" TlQna-i xai Ttjj IxttiJo? T>iv alrUv. 
 Kai yap ovx. lyxaTaX£i4-£if, <f»)o-«, tj;v ■i'V^f^ijv 
 
 [AOV eiC oJ>lV, oVoU t£v TETEXSUTUXo'TaJV at -^u- 
 
 ^a] xaTs;3^oVTai- to'tto; yaf oaJn; i/tto yiivaTro- 
 xixXnf a)|W£v;f TaTj t£v a'n7o9v>)irxo'vTa!v N(-Li;^a~f • 
 Wou Toi'vw Xnjof 'ATToXXiva^io;, o Try iteoa-- 
 X))<()SE~3-av 9"afxa JoyiuaTi^ouv a.\u'j(m Xaj 
 ovouv ; if avo'nrof. And from hence we may 
 understand the words of I'heodoret, who 
 at the end of his exposition of this Psalm 
 thus concludes : O^^rof o -vj-aX^uof xa( t^v 
 'AfEl'ou xai TW EiivOjWiou xai 'ATToXXiVajiou <})ȣ- 
 voCXaCEiav Wiyy^ii.. Which is in reference 
 to those words, " ThoU shalt not leave my 
 soul in hell." In the same manner, Le- 
 porius Presbyter ('quod malesenserat de 
 Incarnntione Christi, corrigens,' as Gen- 
 nadius observeth, I//iist. V\r. cat. 60. and 
 particularly disavowing that of the Arians 
 and Apollinarians, ' Deum hominemque 
 commixtum, et tali confusione carnis et 
 verbi cuuasi alicuod corpus effectum') does 
 
 thus express the reality and distinction 
 of tlie soul and body of the same Christ : 
 ' Tarn Christus filius Dei tunc mortuus 
 jacuit \Xi sepulcro, quam idem Christus 
 filius Dei ad inferna descendit; sicut 
 beatus apostolus dicit, Q,uod autem ascen- 
 tiit, quid est nisi quod descendit primiim in, 
 iiiferiores partes terra'! Ipse utique Do- 
 minus et Deus noster Jesus Christus 
 unicus Dei, qui cum anima ad inferna 
 descendit, ipse cum anima et corpore 
 ascendit ad Coelum.' Libel. Emendationis, 
 p. 23. And Capreoius, bishop of Car- 
 thage, writing against the Nestorian 
 heresy, proveth that the soul of Christ was 
 united to his Divinity when it descended 
 into hell, and follows that argument, 
 urging it at large ; in which discourse 
 among the rest he hath this passage : 
 ' Tantum abest, Deum Dei filium, incom- 
 mutabilem atque incomprehensibilem, ab 
 inferis potuisse concludi; ut nee ipsam 
 adsumptionis animam, aut exitiabiliter 
 susceptam aut tenaciter derelictam : sed 
 nee camera ejus eredimus contagione ali- 
 cujus corruptionis infectam. Ipsius nam- 
 que vox est in Psalmo, sicut Petrus inter- 
 pretatur apostolus, Non derelinques animam 
 meamapud inferos,neque dabis sanctuin tuum 
 viderecorruptionem.' Epist.ad Hispan.Tp.bO. 
 Lastly, The true doctrine of the incarna- 
 tion against all the enemies thereof, Apol- 
 linarians, Nestorians, Eutychians, and 
 the like, was generally expressed by de- 
 claring the verity of the soul of Christ 
 really present in hell, and the verity of 
 his body at the same time really present 
 in the grave ; as it is excellently deliver- 
 ed by Fulgentius: 'Humanitas vera Filii 
 Dei nee tota in sepulcro fuit, nee tota 
 in inferno ; sed in sepulcro secundum 
 veram carnem Christus mortuus jacuit, et 
 secundum animam ad iufernum Christus 
 descendit; et secundum eandem animam 
 ab inferno ad carnem, quam in sepulcro 
 reliquerat, rediit, secundum divinitatem 
 vero suam, quae nee loco tenetur nee fine 
 concluditur, totus fuit in sepulcro cum 
 carne, totus in inferno cum anima : ac pro 
 hoc plenus fuit ubique Christus ; quia non 
 est Deus ab humanitate quam susceperat 
 separatus, quiet in anima sua fuit, ut so- 
 lutis inferni doloribus ab inferno victrix 
 rediret, et in carne sua fuit, ut celeri re- 
 surrectione corrumpi ron posset ' Al- 
 Thrasimiind. 1. iii. c. 34. 
 
360 ARTICLE V. 
 
 his body only, which descended to the grave; or that it was 
 not a real, but only virtual, descent, by which his death ex- 
 tended to the destruction of the powers of hell; or that his 
 soul was not his intellectual spirit, or immortal soul, but his 
 living soul, which descended into hell, that is, continued in 
 the state of death : I say, if any of these senses could have 
 been affixed to this Article, the ApoUinarians' answer might 
 have been sound, and the catholics' argument of no validity. 
 But being those heretics did all acknowledge this Article; 
 being the catholic fathers did urge the same to prove the real 
 distinction of the soul of Christ both from his Divinity and 
 from his body, because his body was really in the grave when 
 his soul was really present with the souls below ; it followeth 
 that it was the general doctrine of the Church, that Ciirist did 
 descend into hell by a local motion of his soul, separated from 
 his body, to the places below where the souls of men departed 
 were. 
 
 Nor can it be reasonably objected, that the argument of 
 the fathers was of equal force against these heretics, if it be 
 understood of the animal soul, as it would be if it were under- 
 stood of the rational; as if those heretics had equally deprived 
 Christ of the rational and animal soul. For it is most certain 
 that they did not equally deprive Christ of both; but most of 
 the ApoUinarians denied a human soul to Christ only in re- 
 spect of the intellectual part, granting that the animal soul ol 
 Christ was of the same nature with the animal soul of other 
 men.* If therefore the fathers had proved only that the ani- 
 mal soul of Christ had descended into hell, they had brought 
 no argument at all to prove that Christ had a human intellec- 
 tual soul. It is therefore certain that the catholic fathers 
 in their opposition to the Apollinarian heretics did declare, 
 that the intellectual and immortal soul of Christ descended 
 into hell. 
 
 The only question which admitted any variety of discrepance 
 among the ancients was, Who were the persons to whose souls 
 the soul of Christ descended ? and that which dependeth on 
 that question. What were the end and use of his descent? In 
 this indeed they differed much, according to their several ap- 
 
 • At first indeed the ApoUinarians did negare non potuerant. Videte absurdi- 
 
 80 speak, as if they denied the human tatem et insaniam non ferendam. Ani- 
 
 8oul in both acceptations ; but afterwards mam irrationalem eum habere volaerunt, 
 
 they clearly affirmed the 4.i;x". and denied rationalem negaverunt; dederunt ei 
 
 the voi/c alone. So Socrates testifies of animam pecoris, subtraxerunt animam 
 
 them: n^oTE^ov ^iv eXej^ov avaXD<f.6>ivtti Toy liominis.' S. Aug^'St. Trad. 4:7. in loan. 
 
 avSjouTTov iiTTs ToD flioi/ Aoycu £v rp olaoyofAia, j. 8. This was so properly indeed the 
 
 T?c lvttvS{a)7rrij-ea>c 4'^X*'^ «►«"' ei'ts »c Ik Apollinarian heresy, that it was thereby 
 
 fxt-ravoia; iniho^Soifxivoi, Tr^oriQiKav •]^v)(rif distinguished from the Arian. ' Nam 
 
 fih iivEiX>:<{)Evai, voCf Je ovk e;^eiv avrh, aXX' Apollinarists quidem carnis et animje 
 
 tlvai Tov 0EOV Aoyov avrl vou Ei; tov avaXri- naturam sine mente adsumpsisse Domi- 
 
 ^Biyra avflfwiroy. Hiit. 1. ii. c. 46. ' Nam num credunt, Ariani vero carnis tantum^ 
 
 et aliqui eorum fuisse in Christo animam mode Facundut, 1. ix. c. 3. 
 
HE DESCENDED INTO HELL. 
 
 361 
 
 prehensions of the condition of the dead, and the nature of the 
 place into which the souls before our Saviour's death were ga- 
 thered ; some looking on that name which we translate now 
 hell, hades, or iiifernus, as the common receptacle of the souls 
 of all men,* both the just and unjust, thought the soul of 
 
 cles, one for the good and virtuous, the 
 other for the wicked and unjust (accord- 
 ing to that of Diphilus, ap. Ckm. Alex. 
 Strom. V. c. 14. p. 7tn. 
 
 Mt'av Jixaiouv, ^xTi^av aJ-eSiv iSov 
 and that of Plaio, iu Gorgia, p. 166. oZrot 
 oJy iTTEtSit "iXevrhrca-t, Sixairoi/a-iy ly t* Xsi- 
 
 [xSiVl Iv T? Tf lo'JoD, if hi ■^i^iTOM TO) oSi), « /WE* 
 
 Elf fjtaxa^'jn/ wovj, h II ti; Ta^TafOV and 
 that of Virdl, ^En. vi. 540. 
 
 • Some of the ancient fathers did be- 
 lieve that the word ah; in the Scriptures 
 had the same signification which it hath 
 among the Greeks, as comprehending all 
 the souls both of the wicked and the just ; 
 and so they took inferims in the same la- 
 titude. As therefore the ancient Greek* 
 did assign one ah; for all which died, 
 Uayra; (3,w£-j Smitou; i-th; SJ;^ETai' and xoi- 
 *ov aJfiv 7ra.vT£cii^ou3-iv |3poToi'* as they made 
 within that one aSn; two several recepta- 
 
 Hic locus est, partes ubi se via findit in ambas : 
 Dextera, qus Ditis magni sub moenia tendit, 
 Hac iter Elysium nobis : at laeva malorum 
 Exercet poenas, et ad impia Tartara mittit.) 
 as they did send the best of men to ah;, in the same place. Os Ss Si 
 there to be happy, and taught rewards to 
 be received there as well as punishments : 
 (AEj/ETtti Se Ltto rov fxtXnioZ niySapou ravrl 
 itifi Tx-v Ei,s-£0Eiwv Iv aJoy, 
 
 ToTiTi ^kfj-iTu fxiyo; asXiou 
 Tav Iv&tt'SE vuxra xdrai, 
 OoivixopoSiai TS \iifAHvi; 
 Eifl"! TrjoaVrEiov ai/Toiv. 
 
 PLut. de Coiisolat. ad Apnllnn, 
 
 ''il Tplff-oXSlOt 
 
 KeTvot PfOTZv, oiraura ii^)(6ivTi; teX>) 
 MsXms-' i; ahv roXc-^i ykf jUo'voit exe? 
 Zilvlj-Ti, ToT; i' aXXuiJ-i Trdvr luiT naxd. 
 
 Sopliacl. ap. Plutarch, de And. Poet. c. 4.) 
 60 did the Jews also before and after our 
 Saviour's time. For Josephus says, the 
 soul of Samuel was brought up 1^ aSoi/, and 
 delivers the opinion of the Pharisees after 
 this manner, Aiit. Jud. 1. xviii. c. 2. "Afla- 
 varov T£ lirxuv wiVtij atiToT?, ETvat xal uwo 
 ;^Scvoj lixai-Jini; te KctX Ttfxa; ol; apET^c h 
 Kaxla; iTTirh^tui-i; Iv tm 0ia) yiyon' and of 
 the Sadducees after this manner : '¥ux^.; 
 TE rnv Sifl|«.cvr.v, xa] rk; xaB' aSou Ti/ocDf icif xal 
 riixk; avttipoua-i. Therefore the Jews 
 ■which thought the souls immortal did be- 
 lieve that the just were rewarded, as well 
 as the unjust punished, htcl ;t9t>vo?, or xafl* 
 «3ou. And so did also most of the ancient 
 fathers of the Church. There was an 
 ancient book written De Uniiersi Natura, 
 •which some attributed to Justin Martyr, 
 some to Irenseus, others to Origen, or to 
 Caius a presbyter of the Roman Church 
 in the time of Victor and Zephyrinus, a 
 fragment of -which is set forth by David 
 Hoeschelius in his Annotations upon Pho- 
 tius, delivering the stale of aXo; at large. 
 
 Htfl ^e « Sou, Iv S (TLVE^ovTai •\'UX'^^ Sixajarv 
 nsial aiUaiv, avayxaXoy iWiTv. Here then 
 vere the just and unjust in hades, but not 
 
 £V TM aSn 
 vtJv fjt-iv c-tvlp^ovTai, liXX* oil ri avTW raTTui S 
 xal ol aSixoi. Mia ya^ ti; toZto to ^aifioy 
 xrt'QoSoj, <kc. J'here was but one passage 
 into the hades, saith he ; but when that 
 gate was passed, the just went on the 
 right hand to a place of happiness, (Toi;To 
 Ss ovo,utt xixXiia-xo^wEv xo'Xttov 'AlJfaa/tt) and 
 the unjust on the left to a place of misery. 
 OSto; TTEpi a Sou Xoyo,-, Iv ai) ^f■f;^ai TTaVTai* 
 xaTEp^eVTai ap^pi xai^-iu ov ©Ec; ipt/rlv. p. 
 923= TertuUian wrote a tract, De Para- 
 d'tso, now not extant, in which he express- 
 ed thus much : ' Habes etiam de Para- 
 diso a nobis libellum, quo constituimus 
 omnem animam apud Inferos sequestrari 
 in diem Domini.' De Anima, c. 55. St. 
 Jerome on the third chapter of Ecclesi- 
 astes : ' Ante adventum Christi omnia ad 
 inferos pariter ducebantur : unde et Ja- 
 cob ad inferos pariter descensurum se 
 dicit ; et Job pios et impios in inferno 
 queritur retentari : et Evangelium, chaos 
 magnum interpositum apud inferos ; et 
 Abraham cum Lazaro, et divitem in sup- 
 pliciis, esse testatur.' ad Jin. And in his 
 25th, al. 22nd, Epistle: ' Perfacilis ad 
 ista responsio est; Luxisse Jacob filium, 
 quem putabat occisura, ad quem et ipse 
 erat ad inferos descensurus, dicens, De- 
 scendam ad filium meiim lui^ens iu itij'ernum : 
 quia necdum Paradisi januam Christus 
 effregerat, necdum flammeam illam rom- 
 phaeam et vertiginem praesidentium Che- 
 rubin sanguis ejus exstinxerat. Unde et 
 Abraham, licet in loco refrigerii, tamen 
 apud inferos cum Lazaro fuisse scribitur.' 
 col. 57. And again : ' Nequeo satis 
 Scripturae laudare mysteria, et divinum 
 sensum in verbis licet simplicibus admi- 
 raii : quod, Moyses plangitur : et Jesus 
 Nave, vir sanctus, sepultus fertur, et ta- 
 
362 
 
 ARTICLE V. 
 
 Christ descended unto those which departed in the true faith 
 and fear of God, the souls of the patriarchs and the prophets 
 and the people of God. 
 
 But others there were who thought hades or injeriius was 
 never taken in the Scriptures for any place of happiness;* and 
 therefore they did not conceive the souls of '-he patriarchs or 
 the prophets did pass into any snch infernal place ; and con- 
 sequently, that the descent into hell was not his going to the 
 prophets or the patriarchs, which were not there. For as, if it 
 had been only said that Christ had gone unto the bosom of 
 Abraham, or to paradise, no man would ever have believed 
 that he had descended into hell ; so that, being it is only written, 
 "Thou shalt not leave my soul in hell," it seems incongruous 
 to think that he went then unto the patriarchs who were not 
 there. 
 
 Now this being the diversity of opinions anciently in re 
 spect of the persons unto whose souls the soul of Christ de 
 scended at his death, the difference of the end or efficacy of 
 that descent is next to be observed. Of those who did believe 
 the name of Hades to belong unto that general place which 
 comprehended all the souls of men (as well those who died in 
 the favour of God, as those who departed in their sins), some 
 of them thought that Christ descended to that place of Hades, 
 where the souls of all the faithful, from the death of therighte- 
 
 men fletus non esse scribitiir. Nempe 
 illud, qaod in Moyse, id est, in lege ve- 
 teri, sub peccato Adam oinnes tenebantur 
 elogio, et ad inferos descendeutes conse- 
 
 queater lacr3-ni;i; prosequebantur la 
 
 Jesu vero, id est, in Evangelic, per quern 
 Paradisus est apertus, mortem gaudia 
 prosequuntur.' Ibid. To rrjoTepov o Savaroj 
 lie T4V aim v.a.rnyf vuvi Je o 6a.va.roi wpo; tov 
 Xfia-Tov tia^a'rr'ifji.'nti. S. Chrysosl. Panegyr. 
 adSaiictas Miirt. Bern, el Frosdoc. &,c. t. v. 
 orat. 6.5. And in his 'J'ractate proving that 
 Christ is God, he makes this exposition 
 of Isaiah, xlv. •2. TluXat ^a^Kai; ff-vv&\a<ra!, 
 Kal f/.o)(\olt cijiipsi/f o'VVTl'i^ai, xai avoi£« 
 Smraufju; (Dcoteivoi;;, a7roxpu;f»ouf, ao^arov^ 
 ayaiii^ai aoi' tov aSnv bvtoo xaXSv. Ei ya.^ xai 
 oJ>i{ ?y, a.X^a ■\>u')(k(; iK^artt ayi'ac, xai s-xiu)) 
 Tt,uitt, T5V 'AB^aafX, tov 'ij-aax, tov 'laxoiS* 
 >io Kat Qti^avfou; iKa'Keiri. This doctrine 
 was maintained by all those who believed 
 that the soul of Samuel was raised by the 
 witch of Kndor : for though he were so 
 great a prophet, yet they thought that he 
 was in hades ; and not only so, but under 
 the power of Satan. Thus Justin Martyr 
 jn his Dialogue with Trypho, p. 333. 
 ♦ai»iTai Je xai oTi watrai al -\'V)(a.l rZvoZrait 
 iixai'aiv xai Trfo4»)T£v into i^ovs'iav ettijb-tov 
 t£v TCiouTttJV Si/va/otE(WV, oiirortt Si xai £» Eyya- 
 aTpi/j.v6-ji int'.vn i^ avrSiv Trpayi^aTiuv ofxcXo- 
 yiirai. W ho was followed in this by 
 
 Origen, Anastasius, Antiochenus, and 
 others. 
 
 • St. Augustin began to doubt of that 
 general reason ordinarily given of Christ's 
 descent into hell, to bring the patriarchs 
 and prophets thence, upon this ground, 
 that he thought the word iiifermts was 
 never taken in the Scripture with a good 
 sense : ' Quanquam illud me nondum in- 
 venisse confiteor, inferos appellatos, ubi 
 justorum animaj acquiescunt.' De Geueu 
 ad liUram, 1. xii. c. 33. ' Proinde, nt 
 dixi, nondum inveni, etadhuc qua;ro ; nee 
 mihio';currit inferos alicubi in bono posu- 
 isse Scripturam, duntaxat Canonicam.' 
 Ibid. ' Non facile alicubi Scripturarum 
 iiferorum nomen positum iuvenitur in 
 bono.' Epist. 57. al. 187. §. 6. ' Prae- 
 sertim quia ne i])sos quidera inferos us- 
 piam Scripturarum in bono appellatos 
 potui reperire. Quod si nusquam in di- 
 vinis auctoritatibus legitur, non utique 
 sinus ille Abrahze, id est, secreta; cujus- 
 dam quietis habitatio, aliqua pars infero- 
 rum fuisse credenda est. Quanquam in 
 his ipsis tanti Magistri verbis, ubi ait 
 dixisse Abraham, Inter vos et vos chaos 
 mnguumfirmalum est, satis, ut opinor, ap- 
 pareat, non esse quandam partem quasi 
 membrum inferorum tantae illius felicitatis 
 sinum.' Epist. 99. al. le-l. §.7. 
 
HE DESCENDED INTO HELL. 
 
 363 
 
 ous Abel to the death of Christ, were detained ;* and there dis- 
 solving all the power by which they were detained below, 
 translated them into a far more glorious place, and estated 
 them in a condition far more happy in the heavens above. 
 
 Others of them understood no such translation of place, or 
 alteration of condition there, conceiving that the souls of all 
 men are detained below still,t and shall not enter into heaven 
 
 • This is the opinion generally received 
 in the Schools, and delivered as the sense 
 of the Church of God in all ages : but 
 though it were not so general as the 
 pchoolmen would persuade us, yet it is 
 certain that many of the fathers did so 
 understand it. 'O jusv im a-anrt^la, t£v h 
 aiou v}-u^a;v TTaoiiEi, sx, fxaxpSov alciiyaiy rhv a.<pi- 
 ^iv avTou Tre^ifAivovfSiv. Euseb. de Demnn- 
 Strat. 1. X. c. 8. KaTnXSsv £i? ra xara^Qovist., 
 I'va, KaxBi^ev 'Kin^iTmai, Toui;lMa.iovq. Cyril. 
 Catecli. iv. §. 8. "H/xeXXe yip h ^Mn^ t6- 
 XEioSv Ta Travra raxara fjiiia-ThfiOv rov ■trdSovi;, 
 xai a-vv Tr, •\,VXJi'} KatlXQuM sif Ta xaTa^Sovia, 
 llfi TO l^yda-ae-Sat rhv Ixii TaJv TtpKlx.oifj.rt/ji.e- 
 VftjV craiTHjiay, (^nfM raJv kyituv iraTfiafp^iuv. 
 ' Translatus erat Enoch, raplus Elias : 
 sed non est servus supra Dominum. Nul- 
 lus eiiiin ascendit in caelum, riisi ijni descen- 
 ditde cccto. Nam et Moysen, licet corpus 
 ejus non apparuerit in terris, nusquam 
 tamen in gloria coelesti legimus, nhd post- 
 quam Dominussujeresurrectionis pignore 
 vincula solvit inferni, et piorum animas 
 elevavit.' S. Ambros. 1. iv. de Fide ad 
 Gratianum, c. 1. ' Qui in eo loco detine- 
 bantur sancti, vinculorum soiulionem in 
 Christi adventu sperabant. Nemo enim 
 ab inferni sedibus liberatur nisi per 
 Christi gratiam. Eo igitur post mortem 
 Christus descendit. Ut Angelus in ca- 
 minum Babylonis ad tres pueros liberan- 
 dos descendit, ita Christus ad fornacem 
 descendit inferni, in quo clausae justorum 
 animas tenebantur. Postquam eo de- 
 scendit, inferorum claustra perfodit, diri- 
 puit, vastavit, spoliavit, vinctasinde ani- 
 mas liberando.' S. Hier. in Ecclesiasten. 
 
 t Justin INIartyr in his Dialogue with 
 Trypho first begins : 'AWi /xb olSe a'/rod'/ri- 
 a^xliv ^tifji.] TTairef raj -.{.u^af lyii (i^fxaiov ya^ 
 »jv if a>^rA-ii^ Toi"; xaxo~;)' aXXi Ti; Ta; |MEV 
 iha-iZuit Iv KpElTTOVi TTOI X^'^'-i |«-EV£lV, Tat Je 
 
 aSixov; Kcd Trovn^ij Ev p^sijovi, tov rti; xfiia-ecu; 
 lxj£;^o^£vaj j^povov TOTE. p. 223. After him 
 Irenaeus : ' Cum Dominus in medio um- 
 brae mortis abierit, ubi animi mortuorura 
 erant, post deinde corporaliter resurrexit, 
 et post resurrectionem assumptus est; 
 manifestum est quia et discipulorum ejus, 
 propter quos et base operatus est Domi- 
 nus, animae abibunt in invisibilem locum 
 definitum eis a Deo, et ibi usque ad re- 
 surrectionem commorabuntur. sustinentes 
 resurrectionem ; post recipientes corpora 
 
 et perfecte resurgentes, hoc est, corpora- 
 liter, quemadmodum et Dominus resur- 
 rexit, sic venient in conspectuai Dei. 
 Nemo enim est discipulus super magi- 
 strum : perfectus autem omnis erit sicut 
 magister ejus. Quomodo ergo magister 
 noster non statim evolans abiit, sed su- 
 stineus definitum a Fatre resurrectionis 
 suae tempus, (quod et per Jonam mani- 
 festum est) post triduum resurgens as- 
 sumptus est ; sic et nos sustinere debemus 
 definitum a Deo resurrectionis nostrse 
 tempus prasnunciatum a Prophetis, et sic 
 resurgentes assumi, quotquot Dominus 
 hoc dignos habuerit.' Adv. Hares. 1. 
 V. c. 26. Tertullian followeth Irensus 
 in this particular: ' Habes et regionem 
 inferam subterraneam credere ctillos cu- 
 bito pellere, qui satis superbe non putent 
 animas fidelium inferis dignas, servi super 
 Dominum et discipuli super magistrum, 
 aspernati si forte in Abrahee sinu exspec- 
 tandas resurrectionis solatium carpere.' 
 De Anim. c. o5. ' Nulli patet coelum, 
 terra adhuc salva, ne dixerim clausa. 
 Cum transactions enim mundi reserabun- 
 turregna coelorum.' Ibid. ' Eaia itaque 
 regionem sinum dico Abraha;, etsi non 
 coelestem, sublimiorem tamen inferis, in- 
 terim refrigerium praebituram animabus 
 justorum, donee consummalio rerum re- 
 surrectionem omnium plenitudine mer- 
 cedis expungat.' Ado. Marcioii. 1. iv. c. 
 34. ' Omnes ergo animre penes inferos t 
 Inquis. Velis et nolis, et supplicia jam 
 illic et refrigeria habes, pauperem et di- 
 vitem. Cur enim non putes animam et 
 puniri et foveri in inferis, interim sub 
 exspectationeutriusque judiciiinquadam 
 usurpatione et Candida ejus V De Auiwa, 
 c. 58. St. Hilary, in his Commentary 
 upon these words of the Psalm, ' Duminiis 
 cuslodiet et introitnmtuum et exituin tiium 
 ex hoc et uS(iue in seculum : Non enim tem- 
 poris hujus et seculi est ista custodia, non 
 aduri sole atque luna, et ab omni malo 
 conservari : sed futuri boni exspectatio 
 est, cum exeunles de corpore ad introitum 
 ilium regni coelestis per custodiam Do- 
 mini fideies omnes reservabuntur, in sinu 
 scilicet interim Abrahae collocati, quo 
 adire impios interjectum Chaos inhibet, 
 quousque introeundi rursum in regnuin 
 coelorum tempus adveniat. Custodit er- 
 go Dominus exitum, dum de corpore ex 
 
364 
 
 ARTICLE V. 
 
 until the general resurrection. They made no such distinction 
 at the death of Christ, as if those which believed in a Saviour 
 to come should be kept out of heaven till he came, and those 
 which now believe in the same Saviour already come, should 
 be admitted thither immediately upon their expiration. 
 
 But such as thought the place in which the souls of the pa- 
 triarchs did reside could not in propriety of speech be called 
 hell, nor was ever so named in the Scriptures, conceived, that 
 as our Saviour went to those who were included in the proper 
 hell, or place of torment, so the end of his descent was to de- 
 liver souls from those miseries which they felt, and to translate 
 them to a place of happiness and a glorious condition. They 
 which did think that hell was wholly emptied, that every soul 
 was presently released from all the pains which before it suf- 
 fered, were branded with the name of heretics:* but to believe 
 
 euntes secret! ab impiis interjecto Chao 
 quiesctint. Custodit et introituin, dum 
 nos in anernum illud et beatum regnum 
 introducit.' Tract, in Psul. cxx. §. 16. 
 And at the end of the second Psalm ; 
 ' Judiciieiiim dies vel beatitudinia retri- 
 butio est ffiterna, vel pcenae : tempus vero 
 mortis habet unumquemque suis legibus, 
 dum ad judicium unumquemque aut Abra- 
 ham reservat aut poena.' $. 48. Thus 
 Gregory Nyssen still leaves the patriarchs 
 in Abraham's bosom, in expectation of 
 admittance into lieaven : Kai yaf ol 'orcpi 
 Tov 'A0pa«^ 7raTpiap;i^a( toS (t*£v ijifv ri aya- 
 6a, rhv £7ri9y,uiav i^X'"' "*' "^^ »*""'"' ^"■'{l- 
 ToUvTif T»1V ETTOUfaVlOV TTaTjiJi Kadiii <^riir» 
 'Awoo-ToXof aXXi i.uSf l» tm IX7ri2[6iy £T1 Triv 
 jfttfiv eiri, To3 ©EoD xftrrrovTi iripi ti/otai* ir^o- 
 Sxt'i'a/xiyou, nark r'nii toS Tlav'Kov <piuw,v, iva. 
 (Ati, <f>»ioi, %aipic h/xM TsXEiaoflio-i. De Homi- 
 nis Opijicio, c. 22. These therefore which 
 conceived that the souls of the godly now 
 after Christ's ascension do go unto the 
 bosom of Abraham, where the patriarchs 
 and prophets were and are, and that both 
 remain together till the general resurrec- 
 tion, did not believe that Christ did there- 
 fore descend into hell, that he might trans- 
 late the patriarchs from thence into heaven. 
 * St. Augustin in his book De Hiere- 
 s'lbus reckons this as the seventy-ninth 
 heresy : ' Alia, descendente ad infernos 
 Christo credidisse incredulos, et omnes 
 inde existimat liberates. ' And though he 
 gives the heresy without a name, as he 
 found it in Pliilastrius, yet we find the 
 opinion was not very singular. For Euo- 
 dius propounded it to St. Augustin as a 
 question in which he desired satisfaction : 
 ' An de.scendens Christus omnibus evan- 
 gelizavit, omnesque a tenebris et poenis 
 per gratiam liberavit, ut a tempore re- 
 Burrectionis Domini judicium exspectetur 
 exinanitis inferisV Ep. 98. al. 163. ad 
 
 S. August. And in his answer to that 
 question, he looks not upon the affirma- 
 tive part as a heresy, but as a doubtful 
 proposition. His resolution, first, is, that 
 it did not concern the prophets and the 
 patriarchs, because he couid not see how 
 they should be thought to be in hell, and 
 so capable of a deliverance from thence : 
 ' Addunt quidam hoc beaeficium antiquis 
 etiam Sanctis fuisse concessum, Abel, 
 Seth, Noe, et domui ejus, Abraham, 
 Isaac, et Jacob, aliisque patriarchis et 
 prophetis, ut cum Dominus in infernum 
 venisset, illis doloribus solverentur. Sed 
 quonam modo intelligatur Abraham, in 
 cujus sinum pius etiam pauper ille sus- 
 ceptus est, in illis fuisse doloribus, ego 
 quidem non video : e.vplicant fortasse qui 
 possunt.' Epiit.99. al. 164. ad Euodium, 
 §. 6, 7. El paulo post : ' Unde illis justis, 
 qui in sinu Abraha; erant cum ille in in- 
 ferna descenderet, nondum quid contu- 
 lisset inveni, a quibus eum secundum 
 beatificani pra;sentiam su» Divinitatis 
 nunquam video recessisse.' i. 8. And 
 yet in another he will not blame them 
 that believed the contrary, nor did he 
 think their opinion absurd : ' Si enim 
 non absurde credi videfur, ar.iquos 
 etiam Sanctos, qyi venturi Christi tenue- 
 runt fidem, locis quidem a tormentis im- 
 piorum remotissimis, sed apiid inferos, 
 fuisse, donee eos inde sanguis Christi ad 
 ea loca descensus erueret, &ic.' De Civi- 
 tale Dei, 1. x.\. c. l5. His second reso- 
 lution was, that Christ did by his descent 
 relieve some out o'' he pains of hell, 
 taking hell in the worst sense : ' Quia 
 evidentia testimonia et infernum com- 
 memorant et dolores, nulla causa occur 
 rit, cur illo credatur venisse Salvator, 
 nisi ut ab ejus doloribus salvos faceret.' 
 Epist. 99. al. 164. §. 8. ' Quamobrem to- 
 neamus firmissime quod fides habet fun* 
 
HE DESCENDED INTO HELL. 
 
 365 
 
 that many were delivered, was both by them and many others 
 counted orthodox. 
 
 The means by which they did conceive that Christ did free 
 the souls of men from hell, was the application of his death 
 unto them, which was propounded unto those souls by preach- 
 in<y of the Gospel there :* that as he revealed here on earth the 
 
 Pasch. 7. t. V. par. 2 p. 91. Who speaks 
 full as high of those words of Euodius, 
 or that heretic, whosoever it was, which 
 
 datissima auctoritate firmata, quia Chri- 
 stus mortuus est secundum Scripturas, et 
 quia sepultus est, et quia resurrexit tertia 
 die secundum Scripturas ; et ceetera quae 
 de illo testatissima veritate conscripta 
 sunt. In quibus etiam hoc est, quod 
 apud inferos fuit, soluiis eorum dolori- 
 bus, quibus eum erat impossible teneri ; 
 a quibus etiam recte inteiligitur solvisse 
 et liberasse quos voluit.' Ibid. §. 14. Mis 
 third resolution was, that how many 
 these were which were delivered out of 
 hell was uncertain, and therefore teme- 
 rarious to define : ' Sed utrum omnes 
 quos in eis invenit, an quosdamquos illo 
 beneficio dignos judicavit, adhuc requi- 
 re' Ibid. §. 8. ' Hoc scilicet quod scri- 
 ptum est, Solutis dutorihus infemi, non in 
 omaibus, sed in quibusdara accipi po- 
 test, quos ille dignos ista liberatione ju- 
 dicabat : ut neque frustra illic descen- 
 disse existimetur, nulii eorum profuturus 
 qui ibi tenebantur inclusi ; nee tamen 
 sit consequens, ut quod Divina quibus- 
 dam misericordia justitiaque concessit, 
 omnibus concessum esse putandum sit.' 
 Ihid, §. 5. ' Potest et sic, ut eos doiores 
 eum solvisse credamus quibus teneri ipse 
 non poterat, sed quibus alii tenebantur 
 quos ille noverat liberandos. Verum qui- 
 nam isti sunt temerarium est definire. 
 Si enim omnes omnino dixerimus tunc 
 esse liberates qui illuc inventi sunt, quis 
 non gratuletur, si hoc possimus ostendereV 
 Ibid. $. 3, 4. Thus the opinion of St. 
 Augustin is clear, that those which de- 
 parted in the faith of Christ were before 
 in happiness and the beatifical presence 
 of God, and so needed no translation by 
 the death of Christ ; and of those which 
 were kept in the pains of hell, some were 
 loosed and delivered from them, some 
 were not ; and this was the proper end 
 or effect of Christ's descent into hell. 
 Thus Capreolus : ' Ipse in homine est 
 visitare inferorum dignatus abstrusa, et 
 praepositos mortis prsesentia invictee ma- 
 jestatis exterruit, et propter liberandos 
 quos voluit, inferorum portas reserari 
 prsecepit.' Epist. ad Hispaiwi, p. 49. St. 
 Ambrose : ' Ipse autem inter mortuos liber 
 remissionem in inferno positis, soluta 
 mortis lege, donabat.' De Iiicarn. c. 5. 
 *OXoy yk^ evQug irx.u'Kius-at tov aJuv, xai to.; 
 a'pvxroui; To~f t£v x6)toif*»)(U6va)» irnufjiaa-tv 
 avaneTaa-a; nrv'Kat;, i^rjy,al Tt xai /u.svov a<fielf 
 IxtiirE Tov JiaCoXov aV£fl-Ti). S. Cyril. Homil, 
 
 is mentioned, though not named, by 
 Philastrius, lib.de Hares. 74. For 'i^fif^oi 
 xai /(Aovoc haSoho;, is as much as, inferi ex- 
 iiiauiti ; and nevdjuf roZ Qavarov /uy;^ov 
 (which he useth in another homily) is 
 the same. 
 
 * This preaching of the Gospel to the 
 dead, was the general opinion of the fa- 
 thers, as the end of his descent, or means, 
 by which that good was wrought for the 
 souls below, which was effected by his 
 death. ' Eapropter Uominum in ea quae 
 sub terra descendisse, evangelizantem et 
 illis adventum suum, reiiiissam peccato 
 rum exsistentem his qui credunt in eum. 
 Crediderunt autem in eum omnes qui 
 sperabant in eum, id est, qui adventum 
 ejus pra;nunciaverunt, et dispositionibus 
 ejus servierunt, Justi, et Prophetae, et 
 Patriarchce, quibus similiter ut nobis re- 
 misit peccata.' Irenieus, adv. Hcer. 1. iv. 
 0. 45. 'EvEf j/eT ysf, o7|iiai, xai o lanh^, iTti to 
 a-oli^iiy e^ycv aircu oirEp oSv xai 7r£7ra'»x£», 
 TOvi; Elf aliTov TTtcmva'ai BsZou'Kn/xivovi; Jia 
 ToD xti^vyixaro;, o'ttoi ttot 'hv)(oy yiyovim, 
 iXxt/J-a? Eij traiTtipiav. Ei fxh ouv Kupioj Ji* 
 ev^iv ETE^cv Elf ahv xaTi^^flE^, h Sia, to 
 tlayyi'Kiiraa'Qai, wa"!Ti^ Ha-rn'KStv, riroi WaVTaj 
 Euaj/yEXiVaa-Sai, n fxiiow; 'E^paiouj. £i fxh 
 ovy TaVTa;, a-aibna-oy/Teii "cravTEf oi <7rt(mva-av- 
 Tlf, xav E^ idywv ovTEf t-j;^w5-iv, l^ofx.o'Koynfa 
 fxiioi r,in exeT. CLem. Ale.i\ Strom. 1. vi. c. 6. 
 TfHi/uEpoi; j/a§ av£)3ia) xt^v^ai; xai to"? ev <f)U- 
 Xaxp •nvtvfji.as-t. nXufSa-TaTu yap o'lmuf h 
 TJJf <fiXavSrp4>7r*ac EWiJEi^i? w, t« fxh fjt-ovon 
 avaj-aitrai ipn/A, Tou; eti ^5vTaf Iwi Tif; j-rif, 
 aWa. xai ToTf riSu xaToi;^o,«EV9i?, xai Iv ToTf 
 T?; a|3wWoi/ f*[;;^o~j Ka&nfAivoi( £vo-»;t*), xara 
 TO ysy^a/xfjiivov, Jiaxiiji!^at Thv at^ictv. S. 
 Cyril. Alex, in loait. I. xi. c. '■>. p. 933. 
 rioXXaji^ou Jia/ixagTupETat Ji y^a^h, ov t^ootw 
 to"; TnyixaSs {aiiri, Tov alrlv xai TO~f Iv aSoy 
 Sli Xflff-ToD Tf;V aWoXl/TJiwj-iV OTapaj/EyEVSai. 
 A£>'Ei yap t£v fji,a6>irS>v xopvfaTo^, Ei{ toSto 
 ya^ amQa^l xai avE<rT>i, i'va xai nx^Sil xat 
 ^aJVTOiV xfjiEuj-*!' xai TTeXiv, Toii; h ^v^axn 
 •nc^ivBli^ ixh^v^i TTvEujuairiv, "va xjiSaiiri ^£y 
 o-apxi, ^Sicn Ss ttveu^wotc toiiteVtiv, oVaJf oi 
 
 /WEV aTTKTTOl, Zai Jltt ToStO ttjUapTilXoi, j(x£jM£- 
 
 vuxoTEf xaTax^SZaiv, are Sfj oXoxXnpaic fa^^ 
 
 J/£yOV2TEf, xai Si;^^0T0fX>l5£VT!j ToS TfVEu^aTOC 
 cVoi U xav EV aSov XpicrTW t? hxaioavvn W£- 
 '7no-T£i;xairi, t?j wyEff/aTixSc Eixpfocrbvut «7r»» 
 Xaiiooa-i. Jobius apud Pholium, 1. is. c 38 
 
nbb ARTICLE V. 
 
 will of God unto the sons of men, and propounded himself as 
 the object of their faith, to the end that whosoever believed 
 in him should never die ; so after his death he shewed himself 
 unto the souls departed, that whosoever of them would yet 
 accept of and acknowledge him should pass from death to life. 
 Thus did they think the soul of Christ descended into hell 
 to preach the Gospel to the spirits there, that they might receive 
 him who Ijefore believed in him, or that they might believe in 
 him who before rejected him. But this cannot be received as 
 the end, or way to effect the end, of Christ's descent : nor can 
 I look iipon it as an illustration of this Article, for many rea- 
 sons. For, first, I have already shewn that the place of St. 
 Peter, so often mentioned for it, is not capable of that sense, 
 nor hath it any relation to our Saviour after death ; secondly, 
 The ancients seem upon no other reason to have interpreted 
 this place of St. Peter in that manner, but because other 
 Apocryphal Writings led them to that interpretation, upon the 
 authority whereof this opinion only can rely. A place of the 
 prophet Jeremy was first produced,* that ' The Lord God of 
 Israel remembered his dead, which slept in the land of the 
 grave, and descended unto them, to preach unto them his sal- 
 vation.' But being there is no such verse extant in that pro- 
 phet or any other, it was also delivered that it was once in the 
 translation of the Septuagint, but rased out from thence by the 
 Jews, which as it can scarcely be conceived true, so if it were, 
 it would be yet of doubtful authority, as being never yet found 
 in the Hebrew text. And Hermes, in his book called the 
 Pastor, was thought to give sufficient strength to this opinion ;f 
 
 • Justin Martyr in his Dialogue with tnorum snorum, eorum qui ante dormieTtint 
 
 Trypho tlie Jew : Kai 0.7:0 riv Xoyuv toS in terra itipulationis (lege, sepitltumis'), et 
 
 avToZ 'iBf^juUv o/jiiiai^ ToZra, ireptino-l-ay/Ejui,- descendit ad e.is, eitrahere eos, et actlvare 
 
 fns-Qn Je KiJpioj ©so; am 'ls-^ar,X riv vfxjiv eos.' Thus did IrenEEUs make use of this 
 
 avrov Tiv xiKoiunf^ivav ei; yr.v ^difjuno;, Koi verse, to shew Christ preached unto the 
 
 ■ariSn wpoj avTo'u; ilayyiyio-aj-^ai alroiiro dead, rather than that of St. Peter; and 
 
 c-HTn^iov avrcv. p. '298. This place is first yet there is no authority in it. For it is 
 
 broiit^ht by Irenajus, to prove that he not to be found in the Hebrew text, and 
 
 wliicli died for us was not only man but Justin Martyr cliarges the Jews on!3' oi 
 
 God: ' Et quoniam non solum homo erat rasing it out of the LXX. which how 
 
 qui moriebatur pro nobis, ait Esaias, Et they could do out of those copies which 
 
 commemoratus est Domituis Saiiclns Israel were in the Christians' hands is scarce 
 
 martuorum siioriim, quia (leg. qui) dnrmie- intelligible ; and yet it is not now to be 
 
 rani in terra sepultionis, et descendit ad eos, found there. 
 
 evangelhiire salulem qucE est ab eo, vt sal- t Clemens Alexandrinus first brings a 
 
 varet eos.' Adr. Uteres. 1. iii. c. 23. Only strange place of Scripture to prove 
 
 he names Isaiah instead of Jeremiah, Christ's preaching in hell, Strom. 1. vi 
 
 whom he rightly names again : ' Sicut c. 6. Atorrtp Kupiof, ilnyyihis-aro xal roTt 
 
 Hieremias ait, Uenimmeinnratus est Do- h aihv. (Pn^l y oZv h yfafti, Asya ^in; Tn 
 
 minus Saiictns Israel martuorum, &c.' I. anoXua, Ei^oi /xh alroZ oln iiiofxiy,<^anryit 
 
 iv. c. 39. And as there, so more plainly, alrov hx-ova-a/xir which he thus interprets : 
 
 l.v.c. '26. applies it to the soul of Christ Oi';if rorro; Jwou <f>a)vi-» Xatuiv iliciy yi 
 
 while it was absent from his body : vpoapnfA.iva, axx' 01 ty oJou xaraToyevTE? xa.] 
 
 ' Nunc autem tribus diebus conversalus lU amXtta-y alroh; lyitixiciriq, Ka^xme^ ex 
 
 est ubi erantmortui, quemadmodum pro- tivoc vim; sI; 9aXaj-s-ov ekovte; aTroppi-iayrit' 
 
 phetia ait. de eo, Commemnratus est Domi- alnol Tolyvv ilah 01 iTTaKcua-avTEf -rn; ?t/a{ 
 
 nut Sanctorum (lege, Sanctus Israel) mor- Suva^Eoi; xai <f«»vSf and then see-Taiug; tfl 
 
HE DESCENDED INTO HELL. 367 
 
 whereas the book itself is of no good authority, and in this 
 particular is most extravagant; for he taught that not only the 
 soul of Christ, but also the souls of the apostles, preached to 
 the spirits below ; that as they followed his steps here, so did 
 they also after their death, and therefore descended to preach 
 in hell. 
 
 Nor is this only to be suspected in reference to those pre- 
 tended authorities which first induced men to believe it, and 
 to make forced interpretations of Scripture to maintain it ; hut 
 also to be rejected in itself, as false and inconsistent with the 
 nature, scope, and end, of the Gospel (which is to be preached 
 with such commands and ordinances as can concern those only 
 which are in this life), and as incongruous to the state and con- 
 dition of those souls to vihom Christ is supposed to preach. 
 For if we look upon the patriarchs and prophets, and all saints 
 before departed, it is certain they were never disobedient in 
 the days of Noah ; nor could they need the publication of the 
 Gospel after the death of Christ, who by virtue of that death 
 were accepted in him while they lived, and by that acceptation 
 had received a reward long before. If we look upon them who 
 died in disobedience, and were in torments for their sins, they 
 cannot appear to be proper objects for the Gospel preached. 
 The rich man, whom we find in their condition, desired one 
 might be sent from the dead to preach unto his brethren then 
 alive, lest they also should come unto that place ; but we find 
 no hopes he had that any should come from them which were 
 alive to preach to him. For if the living, who "heard not 
 Moses and the prophets, would not be persuaded though one 
 rose from the dead ;" (Luke xvi. 31.) surely those who had been 
 disobedient unto the prophets, should never be persuaded after 
 they were dead. 
 
 Whether therefore we consider the authorities first introduc- 
 ing this opinion, which were apocryphal; or the testimonies ot 
 Scripture, forced and improbable; or the nature of this preach- 
 ing, inconsistent with the Gospel; or the persons to whom 
 Christ should be thought to preach (which, if dead in the faith 
 and fear of God, wanted iio such instruction; if departed in 
 
 aim at tbe place of St. Peter, he passes tores qui preedicaverunt nomen Filii 
 
 to another proof, which he had produced Dei, cum babentes fidem ejus et poteata- 
 
 in his second bo k : AsSeijcto. Je xav tm tern defuncti essent, prsedicaverunt his 
 
 hvTi^ai irptt'f^aTU, Touf 'awos-toXou;, axo- qui ante obierunt.' And then Clemens 
 
 XoCdai; TM Kv^la-', xai toL; iv a^iu iunyyi. supplies that authority with a reason of 
 
 Xio"|t*evot/{" which he there proved by his own, that as the apostles were to 
 
 the authority of his book called Pastor, imitate Christ while they lived, so they did 
 
 and attributed to Hermes : 'O 'E^^rj Je also imitate him after death : '^xfy ^^P' 
 
 — — <f»)<ri ToLj 'ATToa-TsXouf xai touc SiJa- oifxai, fij-wEj xavrav^a, o'j~ac; Ji xaUtia-t ToL; 
 
 CTtaXoVf, rov^ xnjt^avTaj to ovofjia toZ vlov a^iVrovf TaJK ixaBrnHy fAlfxrtTai yivis-^ai roZ 
 
 TOu ©Eou, Koi KoifAn^ivrai;, rri iwifxit xcu -rr, iiia^x.a.'Kov. Stromat. 1. vi. c. 6. And 
 
 TfttTTSi xifu^ai ToTc 7r{oxsxoi|«.»/!X£K)i;. Strom. therefore they preaclied to the souls in 
 
 1. ii. c. 9. which words are thus in the hell as Christ did before them. This is 
 
 old Latin translation of Hermes, I. iii. the doctrine of Clemens Alexandrinui 
 
 Sim. 9. * Quoniam hi Apostoli et doc- out of Lis Apocryphal Authorities 
 
368 ARTICLE V. 
 
 infidelity and disobedience, were unworthy and incapable of 
 such a dispensation), this preaching of Christ to the spirits in 
 prison cannot be admitted either as the end, or as the means 
 proper to effect the end, of his descent into hell. 
 
 Nor is this preaching only to be rejected as a means to pro- 
 duce the effect o( Christ's descent; but the effect itself pre- 
 tended to be wrought thereby, whether in reference to the just 
 or unjust, is by no means to be admitted. For though some of 
 the ancients thought, as is shewn before, that Christ did there- 
 fore descend into hell, that he might deliver the souls of some 
 which were tormented in those flames, and translate them to a 
 place of happiness: yet this opinion descrveth no acceptance, 
 neither in respect of the ground or foundation on which it is 
 built, nor in respect of the action or effect itself. The autho- 
 rity upon which the strength of this doctrine doth rely, is that 
 place of the Acts, (ii. 24.) 2vhom God hath raised up, hosing the 
 pains of hell, for so they read it; from whence the argument is 
 thus deduced : God did loose the pains of hell when Christ was 
 raised. But those pains did not take hold of Christ himself, 
 who was not to suffer any thing after death ; and consequently 
 he could not be loosed from or taken out of those pains in 
 which he never was : in the same manner the patriarchs and 
 the prophets, and the saints of old, if they should be granted 
 to have been in a place sometimes called hell, yet were they 
 there in happiness, and therefore the delivering them from 
 thence could not be the loosing of the pains of hell : it follow- 
 eth then, that those alone who died in their sins were in- 
 volved in those pains, and when those pains were loosed, then 
 were they released; and being they were loosed when Christ 
 was raised, the consequence will be, that he, descending into 
 hell, delivered some of the damned souls from their torments 
 there. 
 
 But, first, though the Latin translation render it so, the pains 
 of hell;* though some copies, and other translations, and divers 
 of the fathers, read it in the same manner; yet the original and 
 authentic Greek acknowledgeth no such word as hell, but pro- 
 
 * The Vulgar Latin renders it thus, hisinterpretationuponthisreading: 'Quia 
 
 Quern Dens suscitavit, solutis dolnrihus in- eviilentia testimoniaet inferuum comme- 
 
 ferni : so also the Syriac, n'Vnn K"im morant et dolores, &c.' Epist. 99. al. 164 
 
 Vllin. So some of the ancient fathers §. 8. But in the original Greek it is ge- 
 
 read it : as Irenajus, 1. iii. c. 12. or rather nerally written iXnaf Bavirou, and in all 
 
 his interpreter : ' Qiiem Deus excilavit, these many copies of it, only that of Pe- 
 
 solutis doloribus inferorum :' Capreolus trus Fraxardus, and two of the sixteen 
 
 bishop of Carthage: ' Resolvere, sicut copies which Robertus Ste])hanus made 
 
 scriptum est, inferoruni parturitiones.' use of, read it poy. And this mistake was 
 
 Epist. ad Vit.et Constant, p. 48. and before very easv, for in the eighteenth Psalm, 
 
 these Polycarpus : "Ov liyfipEv o Geo? \is-ai; verse the fifth, there is mo 'Vnrt aiSTyes 
 
 Ta( iX'vac Tou aJw (^uem resiiscilavit Deits, &avaToi/, and verse the sixth, 'jistt' '"Jan 
 
 dLsolvens dolores iofemi. Epist. ad Phil, iJ'vEj a^ou. And we find twice in the Pro- 
 
 j. 1. whom 1 suppose Grotius un'^erstood, verbs, xiv. ]'2. and xvi. 25 mo 0^^ trans- 
 
 when he cited I5arnabas ; and thus St. lated •ortfl.uEva iJou, and 2 Sam. xxii. 6. 
 
 Augustin read it, and laid the stress of 'nxu' "bnn aiihsc Savarou 
 
HE DESCENDED INTO HELL. 369 
 
 pounds it plainly thus, whom God hath raised up, loosing the 
 pains of death. Howsoever, if the words were so expressed in 
 the original text, yet it would not follow that God delivered 
 Christ out of those pains in which he was detained any time, 
 much less that the soul of Christ delivered the souls of any 
 other; but only that he was preserved from enduring them.* 
 
 Again, as the authority is most uncertain, so is the doctrine 
 most incongruous. The souls of men were never cast into in- 
 fernal torments, to be delivered from them. The days which 
 follow after death were never made for opportunities to a better 
 life. The angels had one instant either to stand or fall eter- 
 nally; and what that instant was to them, that this life is unto 
 us. We may as well believe the devils were saved, as those 
 souls which were once tormented with them. For it is an 
 "everlasting fire," (Matt. xxv. 41.) an "everlasting punish- 
 ment," (Ibid. 46.) a " worm that dieth not." (Mark ix. 44.) 
 Nor does this only belong to us who live after the death of 
 Christ, as if the damnation of all sinners now were ineluctable 
 and eternal, but before that death it were not so; as if faith 
 and repentance were now indispensably necessary to salvation, 
 but then were not. For thus the condition of mankind before 
 the fulness of time, in which our Saviour came into the world, 
 should have been far more happy and advantageous than it 
 hath been since.f But neither they nor we shall ever escape 
 eternal flames, except we obtain the favour of God before we 
 be swallowed by the jaws of death. " We must all appear be- 
 fore the judgment-seat of Christ, that every one may receive 
 the things done in his body:" (2 Cor. v. 10.) but if they be in 
 a state of salvation now by the virtue of Christ's descent into 
 hell, which were numbered among the damned before his death, 
 at the day of the general judgment they must be returned into 
 hell again; or if they be received then into eternal happiness, 
 it will follow either that they were not justly condemned to 
 those flames at first, according to the general dispensations of 
 God, or else they did not receive the things done in their body 
 at the last; which all shall as certainly receive as all appear. 
 This life is given unto men to work out their salvation with 
 fear and trembling, but after death cometh judgment, reflecting 
 on the life that is past, not expecting amendment or conversion 
 then. He that liveth and believeth in Christ shall never die ; 
 
 * ' Quod si movet, quemadmodum ac- Great: ' Si fideles nunc sine operibus bo- 
 
 cipiendam sit inferni ab illo solutos do- nis non salvantur, et infideles ac reprobi 
 
 lores (neque enim coeperat in eis esse sine bona actione, Domino ad inferos de- 
 
 tanquam in vinculis, et sic eos solvit tan- scendente, salvati sunt; melior illorum 
 
 quam si catenas solvisset quibus fuerat sors fuitqui incarnationem Domini mini- 
 
 alligatus): facile est intelligere, sic eos me viderunt, quam borum qui post incar- 
 
 solutos esse quemadmodum solvi possunt nationis ejus mysterium nati sunt. Quod 
 
 laquei venantium, ne teneant; non quia quantee fatuitatis sit dicere, ipse Dominus 
 
 tenuerunt.' S. Aiigmt. Epist. 99. al. 161. testatur discipuiis dicens, JVJii/ti reges et 
 
 §. 3. projjhetce volueriint videre qiiie. vos videtis, et 
 
 <■ This is the argument of Gregory the nun viderunt.' 1. vi. c. 179. evist. 15. 
 
370 ARTICLE V. 
 
 he that believeth though he die, yet shall he live; but he that 
 dieth in unbelief, shall neither believe nor live. And this is as 
 true of those which went before, as of those which came after 
 our Saviour, because he was the Lamb slain before the foun- 
 dation of the world. I therefore conclude, that the end for 
 which the soul of Christ descended into hell, was not to deliver 
 any damned souls, or to translate them from the torments of 
 hell unto the joys of heaven. 
 
 The next consideration is, whether by virtue of his descent 
 the souls of those which before believed in him, the patriarchs, 
 prophets, and all the people of God, were delivered from that 
 place and state in which they were before; and whether Christ 
 descended into hell to that end, that he might translate them into 
 a place and state far more glorious and happy. This hath been 
 in the later ages of the Church the vulgar opinion of most men, 
 and that as if it followed necessarily from the denial of the 
 former: He delivered not the souls of the damned,* therefore 
 he delivered the souls of them which believed, and of them 
 alone : till at last the Schools have followed it so fully, that 
 they deliver it as a point of faith and infallible certainty, t that 
 the soul oi Christ descending into hell, did deliver from thence 
 all the souls of the saints which were in the bosom of Abraham, 
 and did confer upon them actual and essential beatitude, which 
 before they enjoyed not. And this they lay upon two grounds : 
 first, That the souls of saints departed saw not God ; and se- 
 condly. That Christ by his death opened the gate of the king- 
 dom of heaven. 
 
 But even this opinion, as general as it hath been, hath nei- 
 ther that consent of antiquity, nor such certainty, as it pre- 
 tendeth, but is rather built upon the improbabilities of a worse. 
 The most ancient of all the fathers,^ whose writings are extant, 
 
 * So Gregory tbe Great, after he had suorum exempla sive verba fidelium, quo- 
 proved that none of the damned were re- lidie viam vitae demonstret.' 
 leased by Christ's descent, thus infers and t These are the words of Suarez: 'Prime 
 concludes: ' H*c itaque omnia pertrac- ergo, certum est Christum descendendo 
 tantes nihil aliud teneatis nisi quod vera ad inferos animabus Sanctis, quae in sinu 
 fides per calholicam ecclesiam docet ; Abrahae erant, essenlialem beatitudinem 
 quia de.-^cendens ad inferos Dominus ilios et caetera animae dona qua illam conse- 
 solummodo ab inferni claustris eripuit, quuntur contulisse. Hoc de fide certum 
 quos viventes in carne per suam graiiam existimo ; quia de fide est, illas animas 
 in fide et bonaoperatione servavit.' I. vi. non vidisse Deum ante Christi mortem. 
 c. 179. Ep'ist. l.T. So .sidore Hispaien- Deinde est de fide certum, Christum per 
 sis by way of opjjosition : ' Ideo Dominus mortem aperuisse hominibus januam re- 
 in inferna descendit, ut his, qui ab eo non gni ; ideoque de fide etiam certum est, 
 pttnaliter detinebantur, viam aperiret re- animas sanctorum omnium post Christi 
 vertendi ad coelos.' Sentent. 1. i.e. 16. mortem decedentium (si nihil purgandum 
 So Venerable Bede upon the place of St. habeant) statim videre Ueum. Ergo idem 
 Peter, 1 Ep. iii. 19. ' Catholica fides ha- est de praedictis animabus.' In Sliam 
 bet, quia descendens ad inferna Dominus partem D. Thoma, DhpuM. 43. sect. 3. 
 non incredulos inde, sed fideles tantum- J We have shewn this before to have 
 modo suos educens, ad ccelestia secum been the opinion of the most ancient, pro- 
 regna perduxerit ; neque exutis corpora ducing the express testimonies of Justic 
 animabus et inferorum carcere inclasis, Martyr, Irensus, Tertullian, Hilary, Gre- 
 •ed in hac vita vel per seipsum, vel per gory Nissan. So also Novatian: 'Quie 
 
HE DESCENDED INTO HELL. 37^ 
 
 were so far from believing that the end of Christ's descent into 
 hell was to translate the saints of old into heaven, that they 
 thought them not to be in heaven yet, nor ever to be removed 
 from that place in which they were before Christ's death, until 
 the general resurrection. Others, as we have also shewn, 
 thought the bosom of Abraham was not in any place which 
 could be termed hell: and consequently, could not think that 
 Christ should therefore descend into hell to deliver them which 
 were not there. And others yet, which thought that Christ 
 delivered the patriarchs from their infernal mansions, did not 
 think so exclusively or in opposition to the disobedient and 
 damned spirits, but conceived many of them to be saved as 
 well as the patriarchs were, and doubted whether all were not 
 so saved or no.* Indeed I think there were very few (if any) 
 for above five hundred years after Christ, which did so believe 
 Christ delivered the saints out of hell, as to leave all the 
 damned there; and therefore this opinion cannot be grounded 
 upon the prime antiquity, when so many of the ancients be- 
 lieved not that they were removed at all, and so few acknov;- 
 ledged that they were removed alone. 
 
 And if the authority of this opinion in respect of its antiquity 
 be not great, the certainly of the truth of it will be less. For, 
 first, if it be not certain that the souls of the patriarchs were in 
 some place called hell after their own death, and until the death 
 of Christ ; if the bosom of Abraham were not some infernal 
 mansion, then can it not be certain that Christ descended into 
 hell to deliver them. But there is no certainty that the souls 
 of the just, the patriarchs, and the rest of the people of God, 
 
 infra terram jacent, neque ipsa sunt di- Christus eduxerit, dubitari quoquo modo 
 gestis et ordinads potestatibus vacua. potest— Et juxta hffic possent intelligi 
 Locus enini est quo piorum animjB impio- Nazianzenus et Augustinus.' In iertiam 
 rumque ducantur, futuri judiciipraejudicia partem D. Thome, dhp. 43. tect. 3. But 
 sentientes.' Lib. de Trinitate, c. 1. this will by no means solve their autho- 
 • We have already shewn that many rities ; for neither of them did doubt or 
 did believe all the damned souls were question whether some of the damned 
 saved then; and St. Augustin bad his were released, but whether all were re- 
 adhuc re(juiro, when he wrote unto Euo- leased or some only: which Suarez did 
 dius concerning that opinion. Beside, very well perceive, and therefore was 
 the doubt of that great divine Gregory ready in the same sentence with another 
 Nazianzen is very observable, who in his answer: ' Quanquam Nazianzenus non 
 2nd Oration de Puschnle hath these words : videatur ilia scripsisse verba, quoniain de 
 Av i]; aJoy xariri, a-vynars>.6v yvUSi xai Ta hac veritate dubitaret, sed solum ut pro- 
 £K£~ir£ ToD Xpis-TOy fAUT-rn^ia- tic h o'yicrofji.ia poneret quid de hoc mysterio inquirere 
 t!?; JiTrXrf xaTaSatTEaif ; ti; o Xoyo; ; atrXS; ac scire oporteat.' Ibid. Which is as 
 a-d^ii TTayrai; eTri<pa.n'l;, n Kttxsi toLj TritrTtu- much as to say, that he was satisfied of 
 WTa;; Orat. xlii. p. 693. Where his ques- the truth, but desired to satisfy no man 
 lion is clearly this, Whether Christ ap- else : whereas it is clear that it was a 
 pearing in hell did save all without ex- doubt in his age, as wehave before shewn, 
 ception, or did save there as he does here, and that he would leave it still a doubt 
 only such as believed? To this it is an- and undetermined. And as for the other : 
 swered by Suarez two ways, that it is the ' Augustinus recte potest intelligi de ani- 
 ordinary and universal law that none of mabus Purgatorii :' Ibid, it is certainly 
 the damned should be saved : ' An vero false, unless they will enlarge th.it pur- 
 ex speciali privilegio suavoluntate et ar- gatory as wide as hell ; for the question 
 bitrio aliouem damnatum ex Gehenna was of emptying that. 
 
372 ARTICLE V. 
 
 vere kept in any place below, which was, or may be called the 
 nell: the bosom of Abraham might well be in the heavens 
 above, far from any region where the devil and his angels were; 
 the Scriptures no where tell us that the spirits of just men 
 went unto or did remain in hell; the place in which the rich 
 man was in torments after death is called hell, but that into 
 which the angels carried the poor man's soul is not termed so. 
 There was a vast distance between them two, nor is it likely 
 that the angels which see the face of God should be sent down 
 from heaven to convey the souls of the just into that place, 
 where the face of God cannot be seen. When God translated 
 Enoch, and Elias was carried up in a chariot to heaven, they 
 seem not to be conveyed to a place where there was no vision 
 of God; and yet it is most probable, that Moses was with Elias 
 as well before as upon the mount: nor is there any reason to 
 conceive that Abraham should be in any worse place or condi- 
 tion than Enoch was, having as great a " testimony that he 
 pleased God" as Enoch had. (Heb. xi. 5.) 
 
 Secondly, It cannot be certain that the soul of Christ deli- 
 vered the souls of the saints of old from hell, and imparted to 
 them the beatifical vision, except it were certain that their souls 
 are in another place and a better condition now than they were 
 before. But there is no certainty that the patriarchs and the 
 prophets are now in another place and .a better condition than 
 they were before our blessed Saviour died ; there is no intima- 
 tion of any such alteration of their state delivered in the Scrip- 
 tures; there is no such place with any probability pretended 
 to prove any actual accession of happiness and glory already 
 past. " Many shall come from the east and west, and shall sit 
 down with Abraham, and Isaac, and Jacob, in the kingdom of 
 heaven:" (Matt. viii. 11.) there then did the Gentiles which 
 came in to Christ find the patriarchs, even in the kingdom of 
 heaven ; and we cannot perceive that they found them any 
 where else than Lazarus did. For the description is the same, 
 " There shall be weeping and gnashing of teeth, when ye shall 
 see Abraham, and Isaac, and Jacob, and all the prophets, in 
 the kingdom of God, and you yourselves thrust out." (Luke 
 xiii. 28.) For as the rich man "in hell lift up his eyes being 
 in torments, and seeth Abraham afar off," (Luke xvi. 23.) before 
 the death of Christ; so those that were in "weeping and 
 gnashing of teeth, saiv Abraham, and Isaac, and Jacob, and 
 the prophets," when the Gentiles were brought in. 
 
 Thirdly, Though it were certain that the souls of the saints 
 had been in a place called hell, as they were not; though it 
 were also certain that they were now in a better condition than 
 they were before Christ's death, as it is not : yet it would not 
 follow that Christ descended into hell to make this alteration ; 
 for it might not be performed before his resurrection, it might 
 not be effected till his ascension, it might be attributed to the 
 
HE DESCENDED INTO HELL. 
 
 373 
 
 merit of his passion, it mi^ht have no dependence on his de- 
 scension. I conclude therefore that there is no certainty of 
 truth in that proposition which the Schoolmen take for a mat- 
 ter of faith, that Christ delivered the souls of the saints from 
 that place of hell which they call limbtts of the fathers, into 
 heaven; and for that purpose after his death descended into 
 hell. 
 
 Wherefore being it is most infallibly certain that the death 
 of Christ was as powerful and effectual for the redemption of 
 the saints before him, as for those which follow him; being 
 "they did all eat the same spiritual meat, and did all drink the 
 same spiritual drink;" (1 Cor. x. 3, 4.j being "Abraham is the 
 father of us all," and we now after Christ's ascension are called 
 but to "walk in the steps of the faith o^ that father;" (Rom. 
 iv. 16. 12.) being the bosom of Abraham is clearly propounded 
 in the Scriptures, (Luke xvi. 22.) as the place into which the 
 blessed angels before the death of Christ conveyed the souls of 
 those which departed in the favour of God, and is also pro- 
 mised to them which should believe in Christ after his death;* 
 being we can find no difference or translation of the bosom of 
 Abraham, and yet it is a comfort still to us that we shall go to 
 liim,f and while we hope so never fear that we shall go to hell : 
 I cannot admit this as the end of Christ's descent into hell, to 
 convey the souls of Abraham, Isaac, and Jacob, and those 
 which w ere with them, from thence ; nor can I think there was 
 any reference to such an action in those words, "Thou shalt 
 not leave my soul in hell." 
 
 * Although the bnsoin of Abraliam in 
 express and formal terms be spoken only 
 of Lazarus, whom Christ being yet alive 
 in the flesh supposed dead ; yet the same 
 bosom is virtually and in terms equiva- 
 lent promised to those which should af- 
 terwards believe. For the joys of the life 
 to come are likened to a feast, in which, 
 according to the custom then in use, they 
 lay down with the head of one toward 
 the breast of the other, who is therefore 
 said to lie in his bosom, as we read of St. 
 John, w avamlfxivoi; Iv tw xoX'Btd) 'iticroZ' 
 John xiii. '23. thus in that heavenly feast 
 in the kingdom of God, Lazarus is, ava.- 
 KtlfAevo; £v T(£ jtoXTTw 'AS^aa/A- Luke xvi. 23. 
 and Matt.'viii. 11. Christ saith, that 
 "many shall come from the east and from 
 the west," nai avan'KtQ'ia-cvrai (J-na. 'hQ^aky., 
 dhcumbent cum Abrahamo, " sit down 
 with Abraham," as we translate it after 
 our custom, at the same feast, that is, 
 avoxXifliij-ivTai h to"; xoXttoij rov *ACfaa^, 
 &c. as Euthymius : ' Quia Ueus Abraham, 
 coeli conditor, Pater Cliristi est; idcirco 
 in regno coclorum est et Abraham, cum 
 quo accubitursB sunt nationes qua; credi- 
 derunt in Christum filium creatoris.' ad loc. 
 
 t St. Augustin often shews the comfort 
 which he had in going to the bosom of 
 Abraham : as in the case of his friend Ne- 
 bridius : 'Nunc ille vivit in sinu Abra- 
 ham. Quicquid illud est quod illo signi- 
 ficatur sinu, ibi Nebridius mens vivit, 
 dulcis amicus meus, tuns aulem, Uomine, 
 adoptivus ex liberto filius, ibi vivit. Nam 
 quis alius tali anima; locus'?' Confess. I. 
 ix. c. 3. And he seats that place (as un- 
 certain as before) where it was before : 
 ' Post vitam istam parvam nondum eris 
 ubi erunt Sancti, quibus dicetur, Venite 
 benedicti Patris, percipite regiiiim quod vo- 
 bis paratum est ab initio mnndi, Nondum 
 ibi eris, quis nescit ? Sed jam poteris ibi 
 esse, ubi ilium quondam ulcerosum pau- 
 perem dives ille superbus et sterilis in 
 mediis suis tormentis vidit a longe requi- 
 escentem.' Coucio 1. §. 10. in Psul. .xxxvi. 
 And this he necessarily takes for a suiD- 
 cient comfort to a dying Christian, who 
 seats that place ' in conspecta Dommi,' 
 de Civii. Dei, 1. i. c. 12. and looked «pon 
 them which were in it, as upon those, ' a 
 quibus Christus secundum beatificam 
 praesentiam nunquam receBsit.' EjAst. 99- 
 al. 164. §. 8. 
 
374 ARTICLE V. 
 
 Another opinion hath obtained, especially in our Church, 
 that the end for which our Saviour descended into hell, was to 
 triumph over Satan and all the powers below within their own 
 dominions. And this hath been received as grounded on the 
 Scriptures and consent of fathers. The Scriptures produced 
 for the confirmation of it are these two, "having spoiled prin- 
 cipalities and powers, he made a show of them openly, triuuiph- 
 ino- over them;" (Col. ii. 11.) and, " when he ascended up on 
 hifh, he led captivity captive, and gave gifts unto men. \ow 
 that he ascended, what is it but that he also descended first 
 into the lower parts of the earth?"(Eph. iv. 8, 9.) By the con- 
 junction of these two they conceive the triumph of Christ's de- 
 scent clearly described in this manner: 'Ye were buried with 
 Christ in baptism, with whom ye were also raised ; and when 
 ye were dead in sins, he quickened you together with him, for- 
 giving your sins, and cancelling the hand-writing of ordinances 
 that was against us, and spoiling powers and principalities, he 
 made an open show of them, triumphing over them in himself.'* 
 (Col. ii. 12 — 15.) That is, say they, ye died and were buried 
 with Christ, who fastened the hand-writing of ordinances to 
 the cross, that he might abolish it from having any right to tie 
 or yoke his members. Ye likewise were quickened, arid raised 
 together with Christ, who spoiled powers and principalities, 
 and triumphed over them in his own person. So that these 
 words, "spoiling principalities and powers," are not referred 
 to the cross but to Christ's resurrection. This triumph over 
 Satan and all his kingdom, the same apostle to the Ephesians 
 setteth down as a consequent to Christ's death, and pertinent 
 to his resurrection, "Ascending on high, he led captivity cap- 
 tive:" and this, "he ascended: what meaneth it, but that he 
 descended first into the lower parts of the earth?" (Eph. iv. 
 8, 9.) So that ascending from the loiver parts of the earth, he 
 "led captivity captive," which is all one with "he triumphed 
 over powers and principalities." With this coherence and 
 conjunction of the apostle's words, together with the interpre- 
 tation of the ancient fathers, they conceive it sufficiently de- 
 monstrated, thdit Christ after his death, and before his resurrec- 
 tion, in the lowermost parts of the earth, even in hell, did lead 
 captivity captive, and triumphed over Satan. 
 
 But notwithstanding, I cannot yet perceive either how this 
 triumph in hell should be delivered as a certain truth in itself 
 or how it can have any consistency with the denial of those 
 other ends, which they who of late have embraced this opinion 
 do ordinarily reject. First, I cannot see how the Scriptures 
 mentioned are sufficient to found any such conclusion of them- 
 selves. Secondly, I cannot understand how they can embrace 
 lliis as the interpretation of the fathers, who believe not thai 
 any of the souls of the damned were taken out of the torments 
 
 • B. Bilson. D. 294. 
 
HE DESCENDED INTO HELL. 
 
 375 
 
 of hell, or that the souis of the saints of old were removed from 
 thence by Christ's descent; which were the reasons why the 
 fathers spake of such a triumphing in hell, and leading capti- 
 vity captive there. 
 
 That the triumphing in the Epistle to the Colossians is not 
 referred to the cross, but to the resurrection, cannot be proved : 
 the coherence cannot enforce so much : no logic can infer such 
 a division, that the blotting out of the hand-writing belongeth 
 precisely to our burial with him ; and the triumphing over prin- 
 cipalities and powers, particularly to our being quickened together 
 %oith him; or that the blotting out was performed at one time, 
 and the triumphing at another. Our present translation attri- 
 buteth it expressly to the cross, rendering the last words, '• tri- 
 umpiiing over them in it," that is, in the cross, mentioned in 
 the former verse; and though anciently it have been read tri- 
 umphing over them in himself, yet still there are these two great 
 advantages on our side ;* first, That if we read, in it, it proves 
 the triumph spoken of in this place performed upon the cross; 
 and if we read in himself, it proveth not that the triumph was 
 performed in any other place, because he was himself wT^on the 
 cross. Secondly, The ancient fathers of the Greek Church read 
 it as we do, in it,'\ and interpret the triumph of his death ; and 
 those others of the Latin Church, which did read it otherwise, 
 did also acknowledge with the Greeks the cross not only to be 
 the place in which the victory over Satan was obtained, but 
 also to be the trophy of that victory, and the triumphal chariot.J 
 
 CwK. J71 Ep. ad Col. Horn. 6. Where it is 
 to be observed that the triumph is not at- 
 tributed to the soul departed from the 
 body and descended into hell, but rather 
 to the body left by the soul and hanging 
 on the cross : Aia toD oixEiou <rai|U«Tof vaaiv 
 hfA~v Thv xar clvtZv ^a^ia-i.y.viOi n'xiiv, says 
 Theodoret, in loc. And before all these 
 Origen most expressly : 'Visibiliter qui- 
 dem Filius Dei in cruce crucifixus est, 
 invisibiliter vero in ea cruce diabolus cum 
 principatibus suis et potestatibus affixus 
 est cruci. Non tibi hoc videbitur verum, 
 si tibi horum testem produxero Aposto- 
 lum Paulum? Quod erat contrariiim nobis, 
 tulit illud de medio affigens cruci su<e, ex- 
 nens principatus et potestates traduxit, liberc 
 triumphans eas in ligno crucis. Ergo du- 
 plex Dominicse crucis est ratio ; una ilia, 
 qua dicit Petrus quod Christus crucifixus 
 nobis reliquit exemplum; et base secunda, 
 qua crux ilia trophaeum diaboli fuit, in 
 quo et crucifixus est et triumphatus.' In 
 Josuam, Horn. viii. ' Requievit ut Leo, 
 cum in cruce positus principatus et potes* 
 tates exuit, et triumpbavit eos cum ligno^ 
 crucis.' Idem, ibid. 
 
 t Tertullian, ad Marcion. 1. ii. 167. 
 
 ' Serpentis spolium, delicto princip« 
 mundi. 
 
 * So the Vulgar Latin, Palam trium- 
 phatis iilos ill semetipso ; as also the Syriac 
 n!3i:pn. So Novatian de Trin. c. 16. 
 ' rriumphans illis in semetipso.' St. Hi- 
 lary : ' Triumphantes eos in semetipso.' 
 Tract, in Psal. cxliii. §. 4. So St. Am- 
 brose, St. Augustin, and Pacianus. ad loc. 
 
 t fficumenius sheweth their reading : 
 ©f>ia|wC£u3-af avTov; h alnS- and interpre- 
 tation : ©pia^uSoc XlySTai h xara Tuiv hrTCo- 
 
 avTOV J'la TOZ <7Tttl)J0U, TOUTSa-TlV hl>Ln<7i, xa\ 
 
 xar avToZ ^^UfjiQov voiiTov awETEXEiTE. Com. 
 in Coloss. c. 7. 'Ev avrS then is 5ia tou 
 B'ra.v^ov, and this SjiajuCo; vojitoj on the 
 cross will no way agree with that actual 
 triumph in bell. But Theopbylact yet 
 more clearly : Q^MixQiva-a); aWovi; Iv al/rS, 
 TOUTEC-Tiv, EV TM CTav^ai Tcuc ia'ifxovcK; hrrai- 
 fAlvovi; Jei'^af. ©pi'a^Sof ya,^ XiysTai, oVav 
 
 T(J amo n'xnf Tto'KifxicnV ETTCtVEXfliJV Srj^03"l'ttV 
 
 'jroy.Trhv teX?, touj ^TTdfleVTa; SEj'iui'oyj •njcio'i 
 Snxvvcov. 'Ev tm cravpZ ouv to TfoVaiov o'rii- 
 ff-ai; Kvpto;, oj^trte Iv IrifAorla S-Ear^w 'EXXii- 
 »a)V,'P(W|Uai'iwv, \(njlaim rovi; Sai/jiovat; IQinafA,- 
 Biva-i. In loc. And this exposition they 
 received from St. Chrysostom, who makes 
 the JsiyfxaTicrjuo; on the cross to consist in 
 the death upon it : 'Exe" tJiv raXnyry eXaCev 
 iiaZoKti iiTTo a-aifxarci nx^oZ rnv xaiftav Xa- 
 
376 ARTICLE V. 
 
 This place then of St. Paul to the Colossians cannot prove 
 that Christ descended into hell, to triumph over the devil there ; 
 and if it be not proper for that purpose of itself, it will not 
 be more effectual by the addition of that other to the Ephe- 
 sians. For, first, we have already shewn, that the descending 
 into the lower parts of the earth, doth not necessarily signify his 
 descent into hell, and consequently, cannot prove that either 
 those things which are spoken in the same place, or in any 
 other, are to be attributed to that descent. Again, if it were 
 granted, tliat those words did signify hell, and this Article of 
 our Creed were contained in them, yet would it not follow 
 from that Scripture, that Christ triumphed over Satan while 
 his soul was in hell ; for the consequence would be only this, 
 that the same Christ, who led captivity captive, descended first 
 into hell. In that he ascended (and ascending led captivity cap- 
 tive,) ivhat is it but that he descended Jirst? The descent, then, 
 if it were to hell, did precede the triumphant ascent of the 
 same person ; and that is all which the apostle's words will 
 evince. Nay, farther yet, the ascent mentioned by St. Paul 
 cannot be that, which immediately followed the descent into 
 hell, for it evidently signifieth the ascension, which followed 
 forty days after his resurrection. It is not an ascent from the 
 parts below to the surface of the earth, but to the heavens 
 above, an ascending up on high, e\enfar above all heavens. Now 
 the leading captivity captive belongeth clearly to this ascent, 
 and not to any descent which did precede it. It is not said, 
 that he descended Jirst to lead captivity captive; and yet it must 
 be so, if Christ descended into hell to triumph there : it is not 
 said, when he had led captivity captive, he ascended up on high; 
 for then it might be supposed, that the captives had been led 
 before : but it is expressly said, ascending up on high he led cap- 
 tivity captive;* and consequently, that triumphant act was the 
 
 AfBxit ligno refugarum immane tro- sitas, sed patibulo triumphali captira de 
 
 phaura.' seculo spolia suspendit.' S. Ambius. I. x. 
 
 Prudentius C.i(/iem. Hymn. ix. 83. in c. 23. S. Luc(r, §. 109. and amongst 
 
 ' Die tropliKum passionis, die trium- the rest of the captives he reckons after- 
 phalein crucem.' wards : ' captivum principem mundi, et 
 St. Hihiry most expressly : ' Maiius ejus spiritualia nequitia; quai sunt in ccelesti- 
 edoctic ad bt:lUnn sunt cum vicit seculum. bus.' Ibid. To this alludes Fulgentius, I. 
 Ego enim, ait, i ici mundum, cum extcnsus iii. ad Thrasim. c. 29. ' Sic oportuit pee- 
 in crucem invictissimis armis ipsius pas- catorum nostrorum chirographum deleri, 
 sionis instruitur. Et posuisli, inquit, tit ut dum vetus homo noster simul cruci 
 arciim areum biuchia men, cum de omni- affigitur, tanquam in trophaeo, triumpha- 
 bus virtutibus ac potestatibus in ipso tro- toris victoria panderetur.' \^'hether tliere- 
 pha;o gloriosas crucis triumphavit, et fore we read it Iv auTw with the Greeks, 
 principatus et potestates traduxit cum that is, Iv trravf^, or, Iv aurw with the La- 
 (iditcia triumphans in semetipso.' Tract, in tins in seipso, it is the same : for he tri- 
 Psal. cxliii. §. 4. Where it is observable umphed over the devil by himself upon 
 that the father does read it in semetipso, the cross, as in the same case it is writ- 
 and interprets it in cruce. ' Nos quoniam ten, Eph. ii. 16. Kai aTcma.TuWa.^u toi/j 
 trophaeum jam videmus, et quod currum afx^oTi^nv; h h\ a-di/xari tco 0£»j Jii tow 
 suum triamphator ascendit, considers- a-rav^av, aroxTfi'vaf Tr,» tp^S^av h airSt 
 mus quod non arborum, non quadrijugis * The original words do manifestly 
 olaustri manubias de mortali hoste quae- shew, that this triumphant act did not 
 
HE DESCENDED INTO HELL. 
 
 377 
 
 immediate effect of his ascension. So that by these two Scrip- 
 tures no more can be proved than this, that Cliribt triumphed 
 over principalities and powers at his death upon the cross, and 
 led captivity captive at his ascension into heaven. Which is 
 so far from proving that Chrht deacotdtd into hell to triumph 
 there, that it is more proper to persuade the contrary. For 
 why should he go to hell to triumph over them, over whom 
 he had triumphed on the cross? Why should he go to capti 
 vate that captivity then, which he was to captivate when he 
 ascended into heaven ? 
 
 As for the testimonies of the fathers, they will appear of 
 small validity to confirm this triumphant descent as it is dis- 
 tinguished from the two former effects, the removal of the 
 saints to heaven, and the delivering tne damned from the tor- 
 ments of hell. In vain shall we pretend, that Christ descended 
 into hell to lead captivity captive, if we withal maintain, that 
 when he descended thither, he brought none away which were 
 captive there. This was the very notion which those fathers 
 had, that the souls of men were conquered by Satan, and after 
 death actually brought into captivity; and that the soul of 
 Christ descending to the place where they were, did actually 
 release them from that bondage, and bring them out of the pos- 
 session of the devil by force.* Thus did he conquer Satan, 
 
 he speaks of Christ's triumphing over 
 Satan in hell, he mentions TovaJnv o-kuXeu- 
 flivTtt, hell spoiled, to wit, of those souls 
 which before it kept in hold. Otherwise 
 in the same oration, iit Pasiio?iem et Crn- 
 cem, he acknowledgeth the triumph on 
 the cross : 'e5="( ya^ tcv vixhtw tIv S-pia^- 
 Biintra (not B^iaixBivc-ona) xara rou 
 lia.^a'Kov, fxh aXXu auy^w^iXy aXX' lavraS 
 Baa-Ta!^eiv to -rpoVaiov. §. '■JO. Thus Leo 
 the emperor : Xjia-Toj avis-Tn tcv aSuv al^- 
 ^cXaiTiVaj, na] TO~f alyjua.\d)TU^ iMv^t^iai 
 Mfv^aq. Horn, de Resurr. And thus Ma- 
 carius supposeth Christ victoriously speak- 
 ing unto hell and death : KeXeuoj o-ot aJn 
 xai o-xoTo?, Ka\ flavttTE, exBaXi Ta{ Ij/xexXei- 
 (TfAevai; 4u%af. Homil. xi. p. 62. Auctor 
 libelli de Paschate, under the name of St. 
 Ambrose : ' Expers peccati Christus cum 
 ad Tartari ima descenderet, seras inferni 
 januasque confringens, vinctas peccato 
 animas, mortis dominatione destructa e 
 diabolifaucibusrevocavitadvitam. Atque 
 ita divinum triumphum seternis characte- 
 ribus est conscriptum, dum dicit, Ubiest, 
 mors, aciileiis tuitsl Ubi est, 7nflrs, victotia 
 tua V cap. 4. And the commentanes 
 under the same name : ' Gratia Dei abun- 
 davit in descensu Saivatoris, omnibus 
 dans indulgentiam, cum triumpho sublatis 
 eis in coelum.' Ad Rnm. v. 16. ' Secun- 
 dum animam descenditad infemaet spo- 
 liavit principes tenebrarum ab animabus 
 electorum.' Egbert. Serin. 9. contra Ca 
 
 precede this ascent : for had it been, 
 
 we might well have expounded it thus ; 
 Christ did lead .sin and death and Satan 
 captive ; and when he had done so, as- 
 cended up on high : but being it is written 
 ayaBai d; t'^'Ofj that is, having ascended tip 
 on high, ^pQA.a.\'JirtvtrBv ai;^«XiBj-i'av, he 
 captivated a captivity, the ascent must here 
 precede the captivation, though not in 
 time (as it did the giving of gifts) yet in 
 nature : so that it is not proper to say, 
 by captivating he ascended ; but it is 
 proper to express it thus, by ascending he 
 led captive a captivity. 
 
 * So St. Jerome on that place of the 
 Ephesians : ' Inferiora autem terrje in- 
 fernus accipitur, ad quern Dominus noster 
 Salvatorque descendit, ut Sanctorum ani- 
 mas, quJB ibi tenebantur inclusaj, secum 
 adcoelos Victor abduceret.' And on Matt. 
 xii. 29. ' Alligatus est fortis, et religatus 
 in Tartarum, et Domini contritus pede; 
 et direptis sedibus Tyranni, captiva 
 ducta est captivitas.' So Amoldus Car- 
 notensis is to be understood, De Unctione 
 Chrismutis : ' Passus est rex illudi, et vita 
 occidi ; descendensque ad inferos capti- 
 vam ab antiquo captivitatem reduxit :' 
 applying it to the custom of the Church : 
 Omnino convenit, ut eo tempore quo 
 Christus captives eduxit ab infens, re- 
 conciliati peccatores ad Ecclesiam re- 
 ducantur.' IbiJ. Thus Athanasius, when 
 
378 ARTICLE V. 
 
 spoil hell, and lead captivity captive, according to their appre« 
 hension. But if he had taken no souls from thence, he had 
 not spoiled hell, he had not led captivity captive, he had not 
 so triumphed in the fathers' sense. Wherefore, being the 
 Scriptures teach us not that CAm^ triumphed in hell; being 
 the triumph which the fathers mention, was either in relation 
 to the damned souls which Christ took out of those tormenting 
 flames as some imagined, or in reference to the spirits of the 
 just which he took out of those infernal habitations, as others 
 did conceive; being we have already thought fit not to admit 
 either of these two as the effect of Chrisfs descent: it follow- 
 eth that we cannot acknowledge this as the proper end of the 
 Article. 
 
 Nor can we see how the prophet David could intend so 
 much, as if, when he spake those words in the person of our 
 Saviour, " Thou shalt not leave my soul in hell," he should 
 have intended this, Thou shalt not leave my soul separated 
 from my body, and conveyed into the regions of the damned 
 spirits, amongst all the principalities and powers of hell ; I 
 say, thou shalt not leave me there, battering all the infernal 
 strength, redeeming the prisoners, leading captivity captive, 
 and victoriously triumphing over death, and hell, and Satan. 
 In sum, those words of the prophet cannot admit any interpre- 
 tation, involving a glorious, triumphant, and victorious con- 
 dition, which is not a subject capable of dereliction. For as 
 the hope which he had of his body, that it should not see cor- 
 ruption, supposed that it was to be put in the grave, which 
 could not of itself free the body from corruption ; so the hope 
 that his soul should not be left in hell, supposeth it not to be 
 in such a state, as was of itself contradictory to dereliction. 
 
 And this leads me to that end, which I conceive most con- 
 formable to the words of the prophet, and least liable to ques- 
 tion or objection. We have already shewn the substance of 
 the Article to consist in this, that the soul of Christ, really se- 
 parated from his body by death, did truly pass unto the places 
 below, where the souls of men departed were. And I conceive 
 the end for which he did so, was, that he might undergo 
 the condition of a dead man as well as of a living. He appeared 
 here in the similitude of sinful flesh, and went into the other 
 world in the similitude of a sinner. His body was laid in a 
 grave, as ordinarily the bodies of dead men are ; his soul was 
 conveyed into such receptacles as the souls of other persons 
 use to be. All, which was necessary for our redemption by 
 way of satisfaction and merit, was already performed on the 
 cross ; and all, which was necessary for the actual collation 
 
 tharns. Thus still the fathers whicli speak to those souls which they thought wert 
 
 of spoilintj hell, of leading captivity cap- taken out of the custody, possession, 
 
 tire, of triumjihing over Satan ia his own or dominion of Satan, whether just of 
 
 ouarters are to be understood in resoect uniust. 
 
HE DESCENDED INTO HELL. 
 
 379 
 
 and exhibition of what was merited there, was to be eftected 
 upon and after his resurrection : in the interim, therefore, there 
 is nothing left, at least known to us, but to satisfy the law of 
 death. This he undertook to do, and did : and though the 
 ancient fathers by the several additions of other ends have 
 something obscured this, yet it may be sufficiently observed 
 in their writings,* and is certainly most conformable to that 
 prophetical expression, upon which we have hitherto grounded 
 our explication, "Thou shalt not leave my soul in hell, neither 
 wilt thou suffer thy Holy One to see corruption." (Psal. xvi. 10.) 
 Secondly, By the descent of Christ into hell, all those which 
 believe in him, are secured from descending thither; he went 
 into those regions of darkness, that our souls might never 
 come into those torments which are there. By his descent he 
 freed us from our fears, as by his ascension he secured us of 
 our hopes. He passed to those habitations where Satan hath 
 taken up possession and exerciseth his dominion ; that having 
 no power over him, we might be assured that he should never 
 exercise any over our souls departed, as belonging unto him. 
 " Through death he destroyed him that had the power of death. 
 
 * IrensEus so calls his descent: 'legem 
 inortuorum servare.' Adv. Hieres. 1. v. c. 
 26. and St. Hilary expresses that which 
 I intend very clearly : ' Morte non inter- 
 ceptus est unigenitus Dei Filius; ad ex- 
 plendam quideiu hominis naturam, etiam 
 morti se, id est, discessioni se tanquam 
 animre corporisqne subjecit, et ad in- 
 fernas sedes, id quod homini debitiim vi- 
 detur esse, penetravit.' Tract, in Psal. 
 liii. §. 14. And before him Tertullian : 
 ' Chri.<tus Deus, quia et homo mortuus 
 secundum Scripturas, et .sepultus secus 
 easdem, huic quoque legi satisfecit, forma 
 humanas mortis apud inferos functus.' 
 De Aliima, c. 55.''HX9£Voi)TCf 6 Tiv 7ravT«v 
 a-corh^, nal rag h/juv )(_^lii;(!-Toufji.iVag Tiuoo^lai; 
 El? Triv E^ 'r,iJ.i,v, avS' hy.Zv, avafAa^TriTOv avTou 
 iiTti^i^a-ro aa^v.a. KaraifJjOiUES'a jOcETa tov 
 Bavarcv 6i? tIv a'Snv avaSs^aTO xal touto, xal 
 xaT^xStV iK'jUjlcu; £i{ alrov. Gelits. Act. Cotic. 
 Nic. 1. ii. c. 32. Tliis St. Augustin calls 
 prnpriclatem carnis, Cont. Felician. c. 11. 
 'Scio ad inferos Divinitatem Filii Dei 
 descendisse proprietate carnis ; scio ad 
 coelum adscendissecarnem meritoDeita- 
 tis.' And afterwards he calls it lujuriam 
 carnis: ' Erat uno atque eodem tempore 
 ipse totus etiam in inferno, totus in coelo, 
 illic patiens injuriam carnis, hie non re- 
 liuquens gloriam Deitatis.' c. 14. ' Im- 
 pleta est Scriptura qiiw dicit, ft cum iniquis 
 vepulutus est. Quod et altius inteliigi 
 potest, dicente de semetipso Domino, 
 reptilHtnssum cum descendeiitibiis in lacum : 
 factus sum sicut humo sine adjutorio, inter 
 mortuos liber. Vere enim reputatus est 
 
 inter peccatores et iniquos, ut descen- 
 deret ad infernum.' S. Hieron. in Isttice 
 c. liii. 12. Ruffinus, in his Exposition 
 of the Creed, descanting upon that place 
 in the Psalms : ' Factus sum sicut homo 
 sine adjutoriit, inter mortuos liber. Non 
 dixit homo, sed sicut homo. Sicut homo 
 enim erat, quia etiam descenderat in infer- 
 num ; sed inter mortuos libtr erat, quia a 
 morte teneri non poterat. Et ideo in uno 
 natura humanae fragilitatis, in alio di- 
 vinae potestas majestatis ostenditur.' §, 
 '29. And yet more pertinently Fulgen- 
 tius : ' Restabat ad plenum no-strs re- 
 demptionis efFectum, ut illuc usque homo 
 sine peccato a Deo susceptus descenderet; 
 quousque homo separatus a Deo peccati 
 merito cecidisset, id est, ad infernum, ubi 
 solebat peccatoris anima torqueri, et ad 
 sepulcrum, ubi consueverat peccatoris 
 caro corrumpi.' Ad Thrasim. 1. iii. c. 30. 
 El oSv Kal alrog ti>^no, xCfiog aiv TOu TTflVTOf, 
 Kal j£3-'570T(i?, xai <f>a;; rZv Iv <7Xot£i, xni ^aih 
 TaJv aTTavmcy, Bavarov ylvaas-^ai, Xoi Try Eif 
 klou xaraBaiTi)/ i-mliPaa-Qxi, i; av Kara itcLvra. 
 i/^rv o^oioi&i] ■)(j:^fi'; afj.a^Tia;, &c. Andreas 
 Cret. Serm. in vitam hunmnani, p. 241. 
 I conclude this with that exposition of 
 St. Hilary upon the words of the Psal- 
 mist, " If 1 go down into hell, tliou art 
 there also:" 'Humanae ista lex necessi- 
 tatis est, ut consepultis corporibus ad in- 
 feros animre descendant : quam descen- 
 sionem Dominus ad consummationem veri 
 hominis non recusavit.' Tract, in Psal 
 cxxxviii. §. 22. 
 
380 ARTICLE V. 
 
 that is, the devil ;" (Heb. ii. 14.) and by his actual descent 
 into the dominions of him so destroyed, secured all which 
 have an interest in hitu of the same freedom which he had. 
 Which truth is also still preserved (though among many other 
 strange conceptions) in the writings of the fathers.* 
 
 Having thus examined the several interpretations of tliis part 
 of the Article, we may now give a brief and safe account there- 
 of, and teach every one how they may express their faith with- 
 out any danger of mistake, saying : I give a full and undoubting 
 assent unto this as to a certain truth, that when all the suffer- 
 ings of Christ were " finished" on the cross, (John xix. 30.) 
 and his soul was separated from his body, though his body 
 were dead, yet his soul died not; and though it died not, yet 
 it underwent the condition of the souls of such as die; and 
 being he died in the similitude of a sinner, his soul went to 
 the place where the souls of men are kept who die for their 
 sins, and so did wholly undergo the law of death : but because 
 there was no sin in him, and he had fully satisfied for the sins 
 of others which he took upon hira ; therefore as God suffered 
 not his Holy One to see corruption, so he left not his soul in 
 hell, and thereby gave sufficient security to all those who be- 
 long to Christ, of never coming under the power of Satan, or 
 suffering in the flames prepared for the devil and his angels. 
 And thus, and for these purposes, may every Christian say, I 
 believe that Christ descended into hell. 
 
 He 
 
 rose as.ain. 
 
 Whatsoever variations have appeared in any of the other 
 Articles, this part, of CAm^'s resurrection, hath been constantly 
 delivered without the least alteration, either by way of addition 
 or diminution.^ The whole matter of it is so necessary and 
 essential to the Christian faith, that nothing of it could be 
 omitted ; and in these few expressions the whole doctrine is so 
 clearly delivered, that nothing needed to be added. At the 
 first view we are presented with three particulars : First, The 
 action itself, or the resurrection of Christ, he rose again. 
 Secondly, The verity, reality, and propriety of that resurrec- 
 
 • As we read of the opinion inXertuI- cfsai.S. Athanas. in Omnia mihitrad.Sic.^,2. 
 
 lian's time, thouc;h not of him : ♦ Sed in t For though Eusebius Gallicanus and 
 
 hoc, inquiunt, Chrislus inferos adiit, ne Venantius Fortunaius leave out the last 
 
 nos adiremus. Cieterum, quod discrimen words, u mortuis, and some copies in 
 
 Ethnicorum et Christianorum, si career Ruffinus have it not ; yet it is generally 
 
 mortuis idem?' De Anima, c. 55. ' Ergo expressed in all the rest, which are more 
 
 aut ipsius vox est hie, Et eruisd animam ancient than Eusebius or Fortunatus: and 
 
 meam ah inferno iiifeviore, aut nostra vox therefore that omission is to be imputed 
 
 per ipsum Cbristu.n Dominum nostrum ; rather to negligence either of the author 
 
 quia ideo ille pervenit usque ad infernum, or the scribe, than to the usage of the 
 
 ne nos remaneremus in inferno.' S. An- Church in their age. ' Quod die tertio 
 
 gust, in P.^al. Ixxxv. $.17. Tlatry^wv ya^ resurrexerit a mortuis Dominus Christus, 
 
 auTOt n/xat iyiXaffe, xai irEivaiv avro; hfjiaf nullus ambigit Christianus.' S. Atig. in 
 
 tTfs^i, Kol Elf rh aSnv xara^aiywv, hfjtat an- VigiUis Paschte, iii. Serm. 79. al. iJSl . $. 1 
 
HE ROSE AGAIN. 381 
 
 tion, he rose from the dead. Thirdly, The circumstance of time 
 or distance of his resurrection from his death, he rose from the 
 dead the third day. 
 
 For the illustration of the first particular, and the justifica- 
 tion of our belief in Christ's resurrection, it will be necessary, 
 First, To shew the promised Messias was to rise from the dead ; 
 and. Secondly, That Jesus, whom we believe to be the true and 
 only Messias, did so rise as it was promised and foretold. As 
 the Messias was to be the Son of David, so was he particularly 
 typified by him and promised unto him. Great were the oppo- 
 sitions which David suffered both by his own people and by 
 the nations round about him ; which he expressed of himself, 
 and foretold of the Messias, in those words, " the kings of the 
 earth set themselves, and the rulers take counsel together, 
 against the Lord and against his anointed," (Psal. ii. 2) that 
 is, his Christ. From whence it came to pass, *' that against 
 the holy child Jesus, whom God had anointed, both Herod and 
 Pontius Pilate, with the Gentiles and the people of Israel, 
 were gathered together, to do whatsoever the hand and the 
 counsel of God determined before to be done," (Acts iv.27,28.) 
 which was to crucify and slay the Lord of life. But notwith- 
 standing all this opposition and persecution, it was spoken of 
 David, and foretold of the Son of David, " Yet have I set mine 
 anointed upon my holy hill of Sion. I will declare the decree, 
 the Lord hath said unto me, Thou art my Son, this day have I 
 begotten thee." (Psal. ii. 6, 7.) As therefore the persecution 
 in respect of David amounted only to a depression of him, and 
 therefore his exaltation was a settling in the kingdom; so 
 being the conspiration against the Messias amounted to a real 
 crucifixion and death, therefore the exaltation must include a 
 resurrection. And being he which rises from the dead, begins 
 as it were to live another life, and the grave to him is in the 
 manner of a womb to bring him forth ; therefore when God 
 said of his Anointed, •* Thou art my Son, this day have I be- 
 gotten thee," he did foretell and promise that he would raise 
 the Messias from death to life. 
 
 But because this prediction was something obscured in the 
 figurative expression, therefore the Spirit of God hath cleared 
 it farther by the same prophet, speaking by the mouth of David, 
 but such words as are agreeable not to the person, but the 
 Son of David, " My flesh shall rest in hope ; for thou wilt not 
 leave my soul in hell, neither wilt thou suff'er thine Holy One 
 to see corruption." (Psal. xvi. 10.) As for " the patriarch 
 David, he is both dead and buried," and his flesh consumed in 
 his sepulchre ; but " being a prophet, and knowing that God 
 had sworn with an oath to him, that of the fruit of his loins 
 according to the flesh he would raise up Christ to sit on his 
 throne ; he seeing this before, spake of the resurrection of 
 Christ, that his soul was not left in hell, neither his flesh did 
 
882 ARTICLE V. 
 
 see corruption." (Acts ii. 29 — 31.) They were both to be sepa 
 rated by his death, and each to be disposed in that place which 
 was respectively appointed for them : but neither long to con- 
 tinue there, the body not to be detained in the grave, the soul 
 not to be left in hell, but both to meet, and being reunited, to 
 rise again. 
 
 Again, lest any might imagine that the Messias dying once 
 might rise from "death, and living after death, yet die again, 
 thei'e was a fartiier prophecy to assure u^ of the exce'lency of 
 that resurrection, and the perpetuity of that life, to which the 
 Messias was to be raised. For God giving this promise to his 
 people, " I will make an everlasting covenant with you," (of 
 which the Messias was to be the mediator, and to ratify it by 
 his death) and adding this expression, " even the sure mercies 
 of David," (Isa. Iv. 3.) could signify no less than that the Christ, 
 who was given first unto us in a frail and mortal condition, 
 in which he was to die, should afterwards be given in an im- 
 mutable state, and consequently, that he being dead should 
 rise unto eternal life. And thus by virtue of these three pre- 
 dictions we are assured that the Messias was to rise again, as 
 also by those types which did represent and presignify the 
 same. Joseph, who was ordained to save his brethren from 
 death who would have slain him, did represent the Son of God, 
 who was slain by us, and yet dying saved us ; and his being 
 in the dungeon typified Christ's death ;* his being taken out 
 from thence represented his resurrection ; as his evection to the 
 power of Egypt next to Pharaoh, signified the session of Christ 
 at the right hand of his Father. Isaac was sacrificed, and yet 
 lived, to shew that Christ should truly die, and truly live again. 
 And Abraham offered him up, " accounting that God was able 
 to raise him up even from the dead, from whence also he re- 
 ceived him in a figure." (Heb. xi. 19.) In Abraham's inten- 
 tion Isaac died, in his expectation he was to rise from the dead, 
 in his acceptation being spared he was received from the dead, 
 and all this acted to presignify, f that the only Son of God 
 was really and truly to be sacrificed and die, and after death 
 was really to be raised to life. What was the intention of our 
 father Abraham not performed, that was the resolution of our 
 heavenly Father and fulfilled. And thus the resurrection of 
 the Mesiias was represented by types, and foretold by pro- 
 phecies ; and therefore the Christ was to rise from the dead. 
 
 * ' Post duos nnnos dierum, tertio in- t ' Ideo Isaac immolatus non est, quia 
 
 cipiente, de carcere educitur Joseph. Et resurrectio Filio Dei servata est.' Prosper, 
 
 noster Joseph Christus Dominus die tertio de Promiss. el Prcedict. p. i. c. 17. oI/twc 
 
 amortuis resurrexit. Prasentatur Phara- yaf tou aytov TrvEu/xaToj to /wfya /xvTThpicit 
 
 oni ; mundo resurrectio declaratur — Data TuTrixic af*<foTipoif tTri^uEjij-avToc, to? t« 
 
 est Joseph a Pharaone in tota vEgypto riyiTrrtuiyy vlai xai tm s-vix-rra^ihi^ShTi 
 
 potestas. Kt iioster Joseph Christus JJo- v^oBarai, wr-n Sfip^flRvai £v juev tw wfoiSaTW 
 
 minus post resurrectionem dicit, Data est to tou Qavarou f^turrnptov, Iv Ji toS /aovoj-svfT 
 
 niihi omnis potestas in coelo et in terra.' tkv ^cum, ta* fAh iianoirrofji.ivw tw davaTa>. 
 
 i^'-osper, de Piomis. et Prttdict. p. i. c. 29. Greg. A'yss. Orat. 1. t« Resur. ad init 
 
HE ROSE AGAIN. 383 
 
 That Jesus, whom we believe to be the true and only Mes- 
 sias, did rise from the dead according to the Scriptures, is a 
 certain and infallible truth, delivered unto us, and confirmed 
 by testimonies human, angelical, and divine. Those pious 
 women which thought with sweet spices to anoint him dead, 
 found him alive, " held him by the feet, and worshipped him," 
 (Matt, xxviii. 9.) and as the first preachers of his resurrection, 
 with fear and great joy ran to bring iiis disciples word. The 
 blessed apostles follow them, to whom also " he shewed him- 
 self alive after his passion by many infallible proofs :" (Acts 
 i. 3.) who " with great power gave witness of the resurrection 
 of the Lord Jesus;" (Acts iv. 33.) the principal part of whose 
 office consisted in this testimony, as appeareth upon the elec- 
 tion of Matthias into the place of Judas, grounded upon this 
 necessity. " Wherefore of these men which have companied 
 with us all the time that the Lord Jesus went in and out among 
 us, must one be ordained to be a witness with us of his re- 
 surrection." (Acts i. 21, 22.) The rest of his disciples tes- 
 tified the same, to whom he also appeared, even to " five 
 hundred brethren at once." (1 Cor. xv. 6.) These were the 
 witnesses of his own family, of such as worshipped him, such 
 as believed in him. And because the testimony of an adver- 
 sary is in such cases thought of greatest validity, we have not 
 only his disciples, but even his enemies, to confirm it. Those 
 soldiers that watched at the sepulchre, and pretended to keep 
 his body from the hands of his apostles ; they which felt the 
 earth trembling under them, and saw the "countenance of an 
 angel like lightning, and his raiment white as snow ;" they 
 who upon that sight " did shake and became as dead men," 
 while he whom they kept, became alive : even some of these 
 ** came into the city, and shewed unto the chief priests all the 
 things that were done." (Matt, xxviii. 3, 4. 1 1.) Thus was 
 the resurrection of Christ confirmed by the highest human 
 testimonies, both of his friends and enemies, of his followers 
 and revilers. 
 
 But so great, so necessary, so important a mystery, had 
 need of a more firm and higher testimony than that of man : 
 and therefore an angel from heaven, who was ministerial in it, 
 gave a present and infallible witness to it. He descended 
 down, " and came and rolled back the stone from the door, 
 and sat upon it." (Matt, xxviii. 2.) Nay, " two angels in 
 white, sitting the one at the head, the other at the feet where 
 the body of Jesus had lain, said unto the women. Why seek 
 ye the living among the dead? he is not here, but is risen." 
 (John XX. 12.) These were the witnesses sent from heaven, 
 this the angelic testimony of the resurrection. 
 
 And " if we receive the witness of men," or angels, "the 
 witness of God is greater," (1 John v. 9.) who did sufficiency 
 attest this resuTection : not only because there was no other 
 
384 ARTICLE V. 
 
 power but that of God, which could effect it, but as our Saviour 
 himself said, " The Spirit of truth which procecdeth from the 
 Father, he shall testify of me ;" adding these words to his 
 apostles, " and ye shall bear witness, because ye have been 
 with me from the beginning," (John xv. 26, 27.) The Spirit 
 of God sent down upon the apostles did thereby testify that 
 Christ was risen, because he sent that Spirit from the Father; 
 and the apostles witnessed together with that Spirit, because 
 they were enlightened, comforted, confirmed, and strength- 
 ened in their testimony by the same Spirit. Thus God raised 
 up Jesus, "and shewed him openly, not to all the people, but 
 unto witnesses chosen before of God, even to those who did 
 eat and drink with him, after he rose from the dead." (Acts x. 
 40, 41.) And thus, as it was foretold of the Messias, did our 
 Jesus rise ; which was the first part of our inquiry. 
 
 For the second, concerning the reality and propriety of 
 Christ's resurrection, expressed in that term from the dead, 
 it will be necessary first to consider what are the essential 
 characters and proprieties of a true resurrection ; and, se- 
 condly, to shew how those proprieties do belong and are agree- 
 able to the raising of Christ. The proper notion of the resur- 
 rection consists in this, that it is a substantial change by 
 which that which was before, and was corrupted, is reproduced 
 the same thing again. It is said to be a change, that it may 
 be distinguished from a second or new creation. For if God 
 should annihilate a man or angel, and make the same man or 
 angel out of nothing, though it were a restitution of the same 
 thing, yet were it not properly a resurrection, because it is not 
 a change or proper mutation, but a pure and total production. 
 This change is called a substantial change, to distinguish it 
 from all accidental alterations : he which awaketh from his 
 sleep ariseth from his bed, and there is a greater change from 
 sickness to health ; but neither of these is a resurrection. It 
 is called a change of that which was and hath been corrupted, 
 because things imn;aterial and incorruptible cannot be said to 
 rise again; resurrection implying a reproduction, and that 
 which after it was, never was not, cannot be reproduced. 
 Again, of those things which are material and corruptible, of 
 some the forms continue and subsist after the corruption of 
 the whole, of others not. The forms of inanimate bodies, and 
 all irrational souls, when they are corrupted, cease to be; and 
 therefore if they should be produced out of the same matter, 
 yet were not this a proper resurrection, because thereby there 
 would not be the same individual which was before, but only 
 a restitution of the species by another individual. But when a 
 rational soul is separated from its body, which is the corrup- 
 tion of a man, that soul so separated "doth exist, and conse- 
 quently, is capable of conjunction and reunion with the body; 
 and if the two be again united by an essential and vital union 
 
FROM THE DEAD. 386 
 
 from which life doth necessarily flow, then doth the same man 
 live which lived before ; and consequently, this reunion is a 
 perfect and proper resurrection from death to life, because the 
 same individual person, consisting of the same soul and body, 
 which was dead, is now alive again. 
 
 Having thus delivered the true nature of a proper resurrec- 
 tion, we shall easily demonstrate that Christ did truly and pro- 
 perly rise from the dead. For, first, by a true, though miracu- 
 lous, generation, he was made flesh; and lived in his human 
 nature a true and proper life, producing vital actions as we do. 
 Secondly, he suffered a true and proper dissolution at his 
 death; his soul being really separated, and his body left with- 
 out the least vitality, as our dead bodies are. Thirdly, the 
 same soul was reunited to the same body, and so he lived again 
 the same man. For the truth of which, two things are neces- 
 sary to be shewn upon his appearing after death; the one con- 
 cerning the verity, the other concerning the identity of his 
 body. All the apostles doubted of the first : for when Christ 
 stood in the midst of them, " they were affrighted, and sup- 
 posed that they had seen a spirit." But he sufficiently assured 
 them of the verity of his corporeity, saying, " Handle me and 
 see: for a spirit hath not flesh and bones, as ye see me have."* 
 He convinced them all of the identity of his body, saying, 
 " Behold my hands and my feet, that it is I myself;" (Luke 
 xxiv. 37. 39.) especially unbelieving Thomas, " Reach hither 
 thy finger, and behold my hands ; and reach hither thy hand, 
 and thrust it into my side, and be not faithless, but believing." 
 (John XX. 27.) The body then in which he rose, must be the 
 same in which he lived before, because it was the same with 
 which he died. 
 
 And that we might be assured of the soul as well as of the 
 body : First, he gave an argument of the vegetative and nutri- 
 tive faculty, saying unto them, " Have ye here any meat? and 
 they gave him a piece of a broiled fish, and of a honey-comb, 
 and he took it and did eat before them." (Luke xxiv. 41 — 43.) 
 Secondly, of the sensitive part, conversing with them, shewing 
 himself, seeing and hearing them. Thirdly, he gave evidence 
 of his rational and intellectual soul, by speaking to them, and 
 discoursing out of the Scriptures, concerning those things 
 which he '' spake unto them, while he was yet with them." 
 (Ibid. 44.) Thus did he shew, that the body which they saw, 
 
 * Thus Ignatius disputes against the Epist. ad Smyrn. §. S. ' Palpandam 
 
 AoKjjTai, in his days : 'Eyai yap fjtirei rh carnem Dominus prsebuit, quam januis 
 
 avia-ratriv Iv tra^iii alrlv olSa. xai Trirriva) clausis introduxit — ut esse post resurrec- 
 
 o»Ta, Kal o't£ TTjoj ToLf 7r«=i nerfov >iX.9ev, tionem ostenderet corpus suuni et ejusdem 
 
 E'<f» avTii!;, Xtt(3£r£, ^ri\a<pr,a-ari y.i na\ iJeti naturffl et alterius gloriae.' Greg. Magn. 
 
 oT( ovu clixl Sctt/xiviOY. Kal e-lbhi avTov Horn. 26. in Evang. ' Resurrexit ChristuB, 
 
 ii-^avTa xai ETTiVTEi/a-av, x^aTH&iVTEj tk a-a^Ki absoluta res est. Corpus erat, caro erat, 
 
 aiirou y.a] tm TTvEUjuaxi. Mirk Je Try aia- pependu in cruce, positus est in sepulcro, 
 
 rracriv irwetpayiy airiXi; na] avHTritv an; ira^- exhibuit illam vivam qui vivebat in ilia. 
 
 xixof, xaiTTEj TruuMflTixij nvuuiyoi tm Tlcnfi, S. Aug. Siirin, de Temv. I-IZ. al. SiS. 4 ■* 
 
386 ARTICLE V. 
 
 was truly and vitally informed with a human soul. And that 
 they might be yet farther assured that it was the same soul, by 
 which that body lived before,* he gave a full testimony of his 
 Divinity by the miracle which he wrought in the multitude of 
 fishes caught, by breathing on the apostles the Holy Ghost, 
 and by ascending into heaven in the sight of his disciples. 
 For being " no man ascended into heaven but he which came 
 from heaven, the Son of man which was in heaven," (John 
 iii. t3.) being the Divinity was never so united to any human 
 soul but only in that person, it appeared to be the same soul 
 with which he lived and wrought all the miracles before. To 
 conclude, being Christ appeared after his death with the same 
 body in which he died, and with the same soul united to it, it 
 followeth that he rose from the dead by a true and proper resur- 
 rection. 
 
 Moreover, that the verity and propriety of Christ's resurrec- 
 tion may farther appear, it will be necessary to consider the 
 cause thereof, by what power and by whom it was effected. 
 And if we look upon the meritorious cause, we shall find it to 
 .le Christ himself. For he by his voluntary sufferings in his 
 life, and exact obedience at his death, did truly deserve to be 
 raised unto life again.-}- Because he drank of the brook in the 
 way, because he humbled himself unto death, even to the death 
 of the cross, therefore was it necessary that he should be ex- 
 alted, and the first degree of his exaltation was his resurrec- 
 tion. Now being Christ humbled himself to the sufferings 
 both of soul and body; being whatsoever suffered, the same 
 by the virtue and merit of his passion was to be exalted ; being- 
 ail other degrees of exaltation supposed that of the resurrec- 
 tion : it followeth from the meritorious cause, that Christ did 
 truly rise from tiie dead with the same soul and the same body, 
 with which he lived united, and died separated. 
 
 The efficient cause of the resurrection of Christ is to be 
 considered either as principal or instrumental. The principal 
 cause was God himself; for no other power but that which is 
 omnipotent, can raise the dead. It is an act beyond the acti- 
 vity of any creature, and unproportionate to the power of any 
 finite agent. "This Jesus hath God raised up (saith the apo- 
 stle), whereof we all are witnesses." (Acts ii. 32.) And gene- 
 rally in the Scriptures as our, so Christ's, resurrection is attri- 
 buted unto God ; and as we cannot hope after death to rise to 
 
 • ' Ideo clausis ad discipulos ostiis turas individua permanere.' Leo, Serm. 1 
 
 introibat, et flatu suo dabat Spiritum de Resmrectioue, c. 3. 
 
 Sanctum, et dato intelligently lumine, ^ +.' ^^ mediator Dei et homin.im homo 
 
 „ „, o ,•..,,.,, i.^ „ j„ Chnstus Jesus resurrectioneclarificaretur, 
 
 sanctarum fecripturarum occulta pande- • i i- .. 
 
 .', , , . ' prius humiliatus est passione : non enim 
 bat; et rursus idem vulnus latens, fixuras ^ ,„^„„i^ resurrexisset, si mortuus non 
 clavorum, et omnia receniissimae pas- faisset. Humilitas claritatis est meritum, 
 sionis sii,na monstrabat, ut agnosceretur claritas humilitatis ett prremium.' S. Au- 
 la eo proprietas divinee humanaeque n:i- giut. Tract. 104. in loan. i. 3. 
 
FROM THE DEAD. ,387 
 
 life again witnoiit the activity of an infinite and irresistible 
 power, no more did Christ himself, who was no otherwise 
 raised than by an eminent act of God's omnipotency ; which 
 is excellently set forth by the apostle, in so high an exagp;era- 
 tion of expressions, as I think is scarcely to be paralleled in 
 any author, " that we may know what is the exceeding great- 
 ness of his power to usward who believe, according to the 
 working of the might of his power which he wrought in Christ, 
 when he raised him up from the dead."* (Eph. i. 19.) Being 
 then omnipotency is a divine attribute, and infinite power 
 belongs to God alone; being no less power than infinite could 
 raise our Saviour from the dead : it followeth, that whatsoever 
 instrumental action might occur, God must be acknowledged 
 the principal agent. 
 
 And therefore in the Scriptures the raising of Christ is attri- 
 buted to God the Father (according to those words of the 
 apostle, " Paul an apostle, not of men, Deither by men, but by 
 Jesus Christ, and God the Father who raised him from the 
 dead," Gal. i. 1.); but it is not attributed to the Father alone. 
 For to whomsoever that infinite power doth belong, by which 
 Christ was raised, that person must be acknowledged to have 
 raised him. And because we have already proved that the 
 eternal Son of God is of the same essence, and consequently 
 of the same power with the Father, and shall hereafter shew 
 the same true also of the Holy Ghost; therefore we must like- 
 wise acknowledge that the Father, Son, and Holy Ghost 
 raised Christ from the dead.f Nor is this only true by virtue 
 of this ratiocination, but is also delivered expressly of the Son, 
 and that by himself. It is a weak fallacy used by the Soci- 
 nians, who maintain, tiiat God the Father only raised Christ, and 
 then say, they teach as much as the apostles did, who attribute 
 it always either generally unto God, or particularly to the Fa- 
 ther. For if the apostles taught it only so, yet if he which 
 taught the apostles, taught us something more, we must make 
 
 * Kal Ti TO u'srljSaX\c» |t*Ey£6o{ taj Juva- quickened with an active verb, ',» \m^yns-n 
 
 fA.ta>t alr:Z Elf hfJ-ai TOuj nria-nvoii-eaq, xa-ra h -ry Xfiff-TW iyii^af avToy Ik vexpSiv. All 
 
 rh £V£^>Eiav Tou jifaTouf t);; lo-p^to; auToD, h -which he set on work, all which he actuated 
 
 hh^yn^iv Iv tw Xfis-rj;. Which words our in Christ, when he raised him from the 
 
 translation comes far short of, and I dead. 
 
 doubt our language can scarce reach it. t * Quis nisi solus Filius resurrexit? 
 
 For first, here are Suvo,«jj, and iV;^tf, two Quia solus mori potuit, qui carnem liahuit: 
 
 words to express the power of God, and et tamen ab hoc opere, ([uo solus Filius 
 
 the validity and force of it, but not suffi- resurrexit, non erat Pater alienus, dc quo 
 
 cient; wherefore there is an addition to scripium est, Qui suscitavil a moitnis Je- 
 
 each of them, fAiyi^cc t^j Svya/xeui;, and sum. An forte se ipse non suscitavit ? Et 
 
 itjftTo; Tr.g li-^yoc, two words more to ex- ubi est quod ait, SolvUe teniidum h(>c,et 
 
 press the eminent greatness of this power triiluo sii!,citiiho illiidl et quod potesiatem 
 
 and force, but not sufficient yet ; and habere se dicit jionetidi et iterum sumendi 
 
 therefore there is another addition to each aiiimain suam? Quis autem ita desi[)iat, 
 
 addition, TO iiTrs^^aXXov |a£>'i2ro?, and h in^- ut Spiritum Sanctum resurrectionem ho- 
 
 yua. roZ xpaToLif, to set forth the eminence minis Christi dicat non cooperatum, cum 
 
 and activity of that greatness ; and all yet ipsum hominem Christmn fuerit ojjera- 
 
 as it were but flat and dull till it be tyxsJ" S.AuguU. contra Serm.Arian.c^M,\5, 
 
388 ARTICLE V. 
 
 tnat also part of our belief. They believe the Father raised 
 Christ, because St. Paul hath taught them so, and we believe 
 the same: they will not believe that Christ did raise himself; 
 but we must also believe that, because he hath said so. These 
 were his words unto the Jews, " Destroy this temple, and in 
 three days I will raise it up ;" and this is the explication of the 
 apostle, "but he spake of the temple of his body," (John ii. 
 19. 21.) which he might very properly call a temple, because 
 " the fulness of the Godhead dwelt in him bodily." (Col. ii. 9.) 
 And " when he was risen from the dead, his disciples remem- 
 bered that he had said this unto them, and they believed the 
 Scripture and the word that Jesus had said." (John ii. 22.) 
 Now if, upon the resurrection of Christ, the apostles believed 
 those words of Christ, " Destroy this temple, and 1 will 
 raise it up," then did they believe that Christ raised himself; 
 for in those words there is a person mentioned which raised 
 Christ, and no other person mentioned but himself. 
 
 A strange opposition they make to the evidence of this ar- 
 gument, saying, that God the Father raised Christ to life,* and 
 Christ being raised to life, did lift and raise his body out of the 
 grave, as the man sick of the palsy raised himself from the bed, 
 or as we shall raise ourselves out of the graves when the trump 
 shall sound : and this was all which Christ did or could do. 
 But if this were true, and nothing else were to be understood 
 in tliose words of our Saviour, he might as well have said, 
 • Destroy this temple, and in three days any one of you may 
 raise it up.' For when life was restored unto it by God, any 
 one of them might have lifted it up, and raised it out of the 
 grave, and have shewn it alive. 
 
 This answer therefore is a mere shift : for to raise a body 
 which is dead, is, in the language of the Scriptures, to give 
 life unto it, or to quicken a mortal body. "For as the Father 
 raiseth up the dead and quickeneth them, even so the Son 
 quickeneth whom he will."t (John v. 21.) He then which 
 
 • ' Aliter Deus Christum suscitavit, ivmrat a<p' iavrov roisTv, to yaf Qs'Ktiv l^ou- 
 
 aliter Christus corpus suum. Deus cU;' ii Se ov iuyarat a<p' iauroZ, olniTi oSf 
 
 Christo vitam restituendo, Chrislus vita 5eXi(. To |M£v j/afjaJnrjj o wa-rif lyn'fji, t?j 
 
 recuperata corpus suum levando, et e se- 5uva,w6»if SsiVvus-i tw ivrxpaWa^iav to Ss, 
 
 pulcro prodeuudo, seque post mortem ov; SriXti, rH; l^ous-ia; rnvl^orrira. S. Chry- 
 
 vivum sistendo praebendoque. Sic et pa- sost. Horn. :\^. in Lian. Where it is very 
 
 raiyticus ille erexerat corpus suum, ac- observable tliat though lyiipsi* toIi; iex^oh; 
 
 cepta a Christo sanitate : sic et oranes and (ceo'oif.iiY be the same in the language 
 
 mortui surgent, et ex monumentis prodi- of the Scriptures, yet lysipuv and (voyoyiTt 
 
 bunt, recepta ab eodem Christo vita.' are not the same. By which observation 
 
 Confessioitis Socinianie Vindices. the late learned Bishop of Ely, hath most 
 
 t 'EyEifEiv Toht; vinpohi and l^caoTroiUv is evidently detected that Sociuian cavil, 
 
 the same thing ; and therefore one in the ' Si quis obstinate vocem eicituho [ij-s/jS] 
 
 Apodosis answereih to both in the Pro- urgere vult, is animadvertet quid D. 
 
 tasis, and sheweth that Christ raiseth and Jesus alibi dicat, Eum qui perdiderit ani- 
 
 quickeneth whom he will, which demon- mam, vivificaturum eam. Ubi si quis 
 
 sti^ateth his infinite and absolute power. insistere vellet ipsis verbis, eum colligere 
 
 Kairoj TO, oWev S'uvaTai a^f* iavToZ TtoitXy, Tou, oporteret, Credentes etiam ipsos sese vi- 
 
 •bc &txit, l»avTio» la-riv. £l y«f cD{ 9iX6i, vificaturos, et a mortuis excitaturos ' 
 
FROM THE DEAD. 389 
 
 quickeneth the dead bodies of others when he raiseth them, 
 he also quickened his own body, when he raised that. The 
 temple is supposed here to be dissolved^ and being so, to be 
 raised again ; therefore the suscitation must answer to the 
 dissolution. But the temple of Christ's body was dissolved 
 when his soul was separatee^, nor was it any other way dissolved 
 than by that separation. God suffered not his " Holy One to 
 see corruption," and therefore the parts of his body, in respect 
 of each to other, suffered no dissolution. Thus as the apostle 
 desired to be '' dissolved and to be with Christ," so the temple 
 of C/irist's body was dissolved here, by the separation of his 
 soul : for the temple standing was the body living; and there- 
 fore the raising of the dissolved temple was the quickening of 
 the body. If the body of C/irist had been laid down in the 
 sepulchre alive, the temple had not been dissolved ; therefore 
 to lift it up out of the sepulchre when it was before quickened, 
 was not to raise a dissolved temple, which our Saviour pro- 
 mised he would do, and the apostles believed he did. 
 
 Again, it is most certainly false that our Saviour had power 
 only to lift up his body when it was revived, but had no power of 
 himself to reunite his soul unto his body, and thereby to revive 
 it. For C/irisi speaketh expressly of himself, " I lay down my 
 life (or soul) that I might take it again. No man taketh it 
 from me, but I lay it down of myself. I have power to lay it 
 down, and I have power to take it again." (John x. 17, 18.) 
 The laying down of Christ's life was to die, and the taking of it 
 again was to revive ; and by his taking of his life again, he 
 shewed himself to be the*' resurrection and the life." (John xi. 
 
 Cat. Racov. Sect. ix. p. 334. For lyfjS K^nTl' N3^-5i; so Terse 18. l^aoyovErTe t« 
 
 hath manifest relation to the dead, but a.-a-Eva, and '^'2. xatTrSv flSXu(a;oyovirTE airo. 
 
 (uoymZ unto the living. And therefore And indeed n*n in Piel is often used for 
 
 our translation hath very well rendered keeping or preserving alive, and is so seve- 
 
 those words, Luc. xvii. 33. "; lav avoXia-ri ral times translated, l^noyovSi as well as 
 
 alrh, (aioyovhTei alri-.v, " Whosoever shall ^ooy^Z, as Jud. viii. 19. ori'm lb, ei l^iwo- 
 
 lo.se his life, shall preserve it :" so that ysvnxEiTE airoi-f.oiiit av aTrsxTEivaii^S?, Vulg. 
 
 ^<»5yov£~v ^yp^r.v is to preserve life, which in- Trans. Si servussetis eos, nun vos occiderem, 
 
 lerpretation is most evident out of the " If ye had saved them alive, I would 
 
 antithesis of the same place : "Oj lav {»- not slay you." 1 Sam. xxvii. 9. n^n* nV» 
 
 nrnTnrhv ■]'uyr,v avToZ ffaiTat, a.iro'KkTii alrh, xa; ovji i^woyont avXpa, n yyvaTna, Vulg. 
 
 For crSia-ai and aTToXEVEiin the former part Trans. Nee relinquehat vive)itcni tirum aut 
 
 are the same with aTroXsrEf and {ajoyoviis-cj mulierem, "And left neither man nor 
 
 in the latter. And beside, this is the woman alive." And which is yet nearer 
 
 language of St. Luke, who, Acts vii. 19. to our purpose, 1 Kings xx. 31. nTP-'^lX 
 
 says, that the Egyptians ill-intreated the Tir33 DN LXX. e'tt^j (cuoycvha-n -rai; 4-yx^f 
 
 Israelites, ToD -croiEi'v sx^ETa ri ^fi<pi av- hf^Zv, \'u\g.Tva.ns. Forsitan satvabit aniinas 
 
 Elf TO fxh (a)'.yoi(7(r9ai, "So that they iwslras, " Peradventure he will save thy 
 
 TOlV 
 
 cast out their young children, to the end life." So that (aisyoviTv in the language of 
 
 they might not live," that is, remain alive, the LXX. is to save alive, and (oioyoviTv xiiy 
 
 Syr. iim abl, ne servarentur, ne viverent, ■^v)(r^v, is to preserve one's life. So that 
 
 as the Arabic. In which words there is St, Luke, in the text cited by the Soci- 
 
 a manifest reference to that place in nians, could intend no more than that he 
 
 Exodus, where thrice this word is used which was ready to lose his life for Christ, 
 
 in that sense by the LXX. as i. 17. 1"nm should thereby preserve it, and conse- 
 
 nnyn-nK xai l^aioywoyy rat, a^Ttta, Vulg. quently he speaks nothing of the raising 
 
 Trans, scd conservabant mares, Chald. of the dead 
 
390 ARTICLE V. 
 
 25.) For he which was '* m£.de of the seed of David 'according 
 to the flesh, was declared to be the Son of God with power, 
 according to the Spirit of holiness, by the resurrection from the 
 dead." (Rom. i. 4.) But if Christ had done no more in the re- 
 surrection, than lifted up his body when it was revived, he had 
 done that which any other person might have done, and so had 
 not declared himself to be the Son of God with power. It 
 remaineth therefore, that Christ by that power which he had 
 within himself, did take his life again which he had laid down, 
 did reunite his soul unto his body, from which he separated it 
 when he oave up the ghost, and so did quicken and revive him- 
 self: and so it is a certain truth, not only that God the Father 
 raised the Son, but also that God the Son raised himself.* 
 
 From this consideration of the efficient cause of Christ's re- 
 surrection, we are yet farther assured, that Christ did truly and 
 properly rise from the dead in the same soul and the same 
 body. For if we look upon the Father, it is beyond all contro- 
 versy that he raised his own Son : and as while he was liere 
 alive, God spake from heaven, saying, " This js my well-beloved 
 Son;" so after his death it was the same person, of whom he 
 spake by the prophet, "Thou art my Son, this day have I be- 
 gotten thee." (Psal. ii. 7. Acts xiii. 33.) If we look upon 
 Christ himself, and consider him with power to raise himself, 
 there can be no greater assurance that he did totally and truly 
 arise in soul and body by that Divinity, which was never sepa- 
 rated either from the body or from the soul. And thus we 
 have sufficiently proved our second particular, the verity, reality, 
 and propriety, of Christ's resurrection, contained in those words. 
 He rost from the dead. 
 
 The third particular concerns tlietime of Christ's resurrection, 
 which is expressed by the third day: and those w^ords afford a 
 double consideration; one in respect of the distance of time, 
 as it was after three days; the other in respect of the day, 
 which w^as the third day from his passion, and the precise day 
 upon which he rose. For the first of these, we shall shew that 
 the Messias, who was foretold both to die and to rise again, _ 
 was not to rise before, and was to rise upon the third day after 
 his death ; and that in correspondence to these predictions, 
 our Jesus, whom we believe to be the true Messias, did not rise 
 from the dead until, and did rise from the dead upon, the 
 third day. 
 
 The typical predictions of this truth were two, answering to 
 
 * Kai oX»6£f EWaSiv, ij xai aX>i9if an- autem suscitanda mortuns erat. Non 
 
 g-na-ivUvrov.S.I^mtt.adSmijrn.j.2. 'Si enim Pater solus Filium suscitavit, de 
 
 peccati confessor revisit a morte.quiseum quo dictum eslab Apostolo, Pn'pter i]nod 
 
 suscitavit 1 NuUus mortuus est sui ip^ius eum Dens eialtavit, sed etiara Dominus se- 
 
 suscitator. Hie se potuit suscitrire, qui ipsum, id est, corpus suum : unde dicit, 
 
 mortua carne non mortuus est. Etenim Solvite temiilnm hoc, et in tridito niscitabo 
 
 hoc suscitavit quod niortuuui fuerat. Ille iliitd.' S. Aui^nst. de Va b. Domin Serm. 8. 
 
 •e suscitavit oui vivebat iu se iu carne al. 07. §. 12. 
 
THE THIRD DA^. 391 
 
 our two considerations, one in reference to the distance, the 
 other in respect of the day itself. The first is that of the pro- 
 phet Jonas, who " was in the belly of the lish three days and 
 three nights," and then by the special command of God he was 
 rendered safe " upon the dry land," and sent a preacher of re 
 pentance to the great city of Nineveh. (Jonah i. 17. ii. 10. iii. 2.) 
 This was an express type of the Messias then to come, who was 
 to preach repentance and remission of sins to all nations; that 
 "as Jonas was three days and three nights in the whale's belly, 
 so should the Son of man be three days and three nights in the 
 heart of the earth :" (Matt, xii. 40.) and as he was restored 
 alive unto the dry land again, so should the Messias aher three 
 days, be taken out of the jaws of death, and restored unto the 
 land of the living. 
 
 The type in respect of the day was the waved sheaf in the 
 feast of the first-fruits, concerning which this was the law of 
 God by Moses, " When ye be come into the land which I o-ive 
 unto you, and shall reap the harvest thereof, then shall ye bring 
 a sheaf of the first-fruits of your harvest unto the priest : and 
 he shall wave the sheaf before the Lord to be accepted for you: 
 on the morrow after the sabbath the priest shall wave it. And 
 ye shall offer that day when ye wave the sheaf, an he-lamb 
 without blemish of the first year for a burnt-offering unto the 
 Lord." (Lev. xxiii. 10 — 12.) For under the Levitical Law, all 
 the fruits of the earth in the land of Canaan were profane; none 
 might eat of them till they were consecrated, and that they 
 were in the feast of the first-fruits. One sheaf was taken out 
 of the field and brought to the priest, who lifted it up as it 
 were in the name of all the rest, waving it before the Lord, and 
 it was accepted for them, so that all the sheaves in the field 
 were holy by the acceptation of that : " For if the first-fruits 
 be holy, the lump also is holy." (Rom. xi. 16.) And this was 
 always done the day after the sabbath, that is, the paschal so- 
 lemnity, after which the fulness of the harvest followed : by 
 which thus much was foretold and represented, that as the 
 sheaf was lifted up and waved, and the lamb was offered on 
 that day by the priest to God, so the promised Messias, that 
 immaculate Lamb which was to die, that priest which dying 
 was to offer up himself to God, was upon this day to be lifted 
 up and raised from the dead, or rather to shake and lift up and 
 present himself to God, and so to be accepted for us all, that so 
 our dust might be sanctified, our corruption hallowed, our mor- 
 tality consecrated to eternity. Thus was the resurrection of 
 the Messias after death typically represented both in the dis- 
 tance and the day. 
 
 And now in reference to both resemblances, we shall clearly 
 shew, that our Jesus, whom we believe, and have already proved 
 to be the true Messias, was so long and no longer dead, as to 
 rise the third day ; and did so order the time of his death, that 
 
392 ARTICLE V. 
 
 the third day on which he rose, might be that very day, on 
 which the sheaf was waved, the day after that sabbatli men- 
 tioned in the Law. 
 
 As for the distance between the resurrection and the death 
 of Christ, it is to be considered, First, generally in itself, as it 
 is some space of time: Secondly, as it is that certain and de- 
 terminate space of three days. Christ did not, would not, sud- 
 denly arise, lest any should doubt that he ever died. It was 
 as necessary for us that he should die, as that he should live ; 
 and we, which are to believe them both, were to be assured as 
 well of the one as of the other. That tlierefore we mav be as- 
 certained of his death, he did some time continue it. He might 
 have descended from the cross before he died ; but he would 
 not, because he had undertaken to die for us.* He might have 
 revived himself upon the cross after he had given up tlie ghost.f 
 and before Joseph came to take him dovvn; but he would not, 
 lest as Pilate questioned v.hether he were already dead, so we 
 might doubt whether he ever died. The reward of his resurrec- 
 tion was immediately due upon his passion, but he deferred the 
 receiving of it, lest either of them being questioned, they both 
 might lose their efficacy and intended operation. It was there- 
 fore necessary that some space should intercede between them. 
 
 Again, because Chrisfs exaltation was due unto his humi- 
 liation, and the first step of that was his resurrection; because 
 the apostles after his death were to preach repentance and re- 
 mission of sins through his blood, who were no way qualified 
 to preach any such doctrine till he rose again ; because the 
 Spirit could not be sent till he ascended, and he could not 
 ascend into heaven till he rose from the grave: therefore the 
 space between his resurrection and passion could not be long; 
 nor can there be any reason assigned why it should any longer 
 be deferred, when the verity of his death was once sufficiently 
 proved. Lest therefore his disciples should be long held in 
 suspense, or any person after many days should doubt whether 
 he rose with the same body with which he died, or no ; that he 
 might shew himself alive while the soldiers were watching at 
 the grave, and while his crucifixion was yet in the mouths of 
 the people, he would not stay many days before he rose.J 
 
 • ' De cruce descendere poterat, sed to». S. Athanus. de Incaru. Verb. §.'26. 
 differebat ut de sepulcro resurgeret.' S. Kat Tf6~f Jn hfj-kfan; Sii nZro c-vnx^f^^if, 
 August, ill loan. Tract. I'i. ^. 6. Iva Tric-TEu&S on aTrj&avEv, cv ya^ t£ aravpoi 
 
 TO ff-aJ/ua iayti^at xal waXiv JfT^ai l^Zr aWa, aXXa xa; rS p^fovo) rZv hfxe^Zr. S. Chrysost. 
 
 Kn) toCto xaXic TTflJiv Icorhp cv -TrsTroiwv Homil. 43. ui Malt. 
 
 EJ'WI ya.( av Ti? /wiiS' o'^oDC civTo Tf3v«X£vai, n | "EvExa y.iv ciiv tou ^it)(j5r,vai tcv bavarof 
 
 /xr.iE TtXEiov av-rmj -rov bi-varov Evf-ai/xivai, eI Iv tw iroifxari r^naiov anatna-l toDto- ha Js 
 
 «raj' aiJTa ttiv avaa-Tao-iv w ETriSsifoj ; Top^a fj-h itri 'TTh'Kv hafxtivay xal i^Bafiv teXeov Zinrt- 
 
 li xai £v "c-ai TOU Siao-TtijUaToj ovto? toD ts pov avao-Tiij-a; airia-rn^^, ai; oIk avTO oXX' 
 
 SttvaTou xai T?c ataa-Taa-ix; aJnXov Ij^iVetoto I'tEjov a-S:y.a. <f)ffa>v (e^/eXXe ya^ civ ii; xat 5»' 
 
 ITEfi T?e a<pbx^!ria(; xX;o?. "o8ev I'va iei^bji aiiriv p^fo'vov a.7n<ntTv Tai <J)aivo,u£v») xal Iwj- 
 
 Hxpof TO eri,ota, xai juiav vTri/^an /xirnv o Xavflav£3"&a( riv yin/xivKv)' S'la toUts ou 
 
 Aiy9(, xai rotrMV touto iraav iJsj^fv o<})9a{- «Xe»m rZv Tjiaiy hna-y(CTo, oiSs Iwl voXv rnif 
 
THE THIRD DAY. 393 
 
 Some distance then of time there was, but not great, between 
 his crucifixion and his resurrection. 
 
 The particular length of this space is determined in the third 
 daif : but that expression being capable of some diversity of 
 interpretation, it is not so easily concluded, how long our Sa- 
 viour was dead or buried before he revived or rose again. It 
 is written expressly in St. Matthew, that as " Jonas was three 
 days and three nights in the whale's belly, so should the Son 
 of man be three days and three nights in the heart of the earth." 
 (xii. 40.) From whence it seemeth to follow, that Christ's body 
 was for the space of three whole days and three whole nights 
 in the grave, and after that space of time arose from thence. 
 And hence some have conceived, that being our Saviour rose 
 on the mprning of the first day of the week, therefore it must 
 necessarily follow, that he died and was buried on the fifth day 
 of the week before, that is, on Thursday ; otherwise it cannot 
 be true, that he was in the grave three nights. 
 
 But this place, as express as it seems to be, must be consi- 
 dered with the rest, in which the same truth is delivered : as 
 when our Saviour said, " After three days I will rise ao-ain ;" 
 (Matt, xxvii. 63. Mark viii.31.) and again, " Destroy this tem- 
 ple, and in three days I will build it up;" (John ii. 19.) or, 
 " within three days I will build another made without hands." 
 (Mark xiv. 58.) But that which is most used, both in our.Sa- 
 viour's prediction before his death, and in the apostles' lan- 
 guage after the resurrection, is, that he " rose from the dead the 
 third day."+ (Matt. xvi. ^1[. xvii.23. xx. 19. Mark ix. 31.x. 34. 
 Luke ix. 22. xviii. 33. xxiv. 7. 46. Acts x. 40. 1 Cor. xv. 4.) 
 Now, according to the language of the Scjiptures, if Christ were 
 slain and rose the third day, the day in which he died is one, 
 and the day on which he rose is another, and consequently 
 there could be but one day and two nights between the day of 
 his death and of his resurrection. As in the case of circum- 
 cision, the male child eight days old was to be circumcised, in 
 which the day on which the child was born was one, and the 
 day on which he was circumcised Vv^as another, and so there 
 were I)ut six complete days between the day of his birth and 
 the day of his circumcision. The day of Pentecost was the 
 fiftieth day from the day of the wave-offering; but in the num- 
 ber of the fifty days was both the day of the wave-offering and 
 of Pentecost included ; as now among the Christians still it is. 
 
 a.Mva-avma.i auTou tteji irtt a,va.irTaas<u; TTttjEiX- * These several phrases are used ; first, 
 
 Kva-sr a\\' in rwv aJtoSv aiirSiv i'vauXov i^on- that Christ was in the heart of the 
 
 Twv Tov Xoj/ov, xal ETi tSv l^^a\uZv oItZv earth TfETj >ijU£faf, Kal t^bT; rvKraf se- 
 
 EKS£;itofx£va)v, Kfli Tr,; 5iavoi'*? ahrSiv r)jTH^6v»f, condly, that he was to rise lUSTa Tf ek h/iAS- 
 
 Ka] ^ai]/Ta)v IttI yr,; in, xal Ivl tottov ovtw, jaf thirdly, that he would rebuild this 
 
 TaJv &avaT4;5-avT»;v, jcai /j.a^rvfOui/Ttiiv TTEji rciu temple Iv rjio-iv hf^i^aii;, and Jia Tfjav 'ny.l^mV' 
 
 bamrou rou Kv^iaKou a-uif^aroi;, aiiToj o tou and lastly, that he rose -rji TftTji hf^i^a, 
 
 ©sou vloi iv TfiTaia liaTTri/xari to j/ivo,MEV(!» which is the most general and constant 
 
 ►exf cv B-SifAo. 'ihi^iv aSavarov xal a<p^agr», S. form of speech. 
 Atkanas. de Incarn. Verb. $. 26. 
 
394 
 
 ARTICLE V. 
 
 Whitsunday is now the day of Pentecost, and Easter-day the 
 day of the resurrection, answering to that of the wave-offering; 
 but both these must be reckoned to make the number of fifty 
 days. Christ then, who rose upon the first day of t]ie week (as 
 is confessed by all), died upon the sixth day of the week be- 
 fore : for if he had died upon the fifth, he had risen not upon 
 the third, but the fourth day, as Lazarus did.* Being then it 
 is most certain that our Saviour rose on the third daij ;-\ being, 
 according to the constant language of the Greeks and Hebrews, 
 he cannot be said to rise to life on the third day, who died upon 
 any other day, between which and the day of his resurrection 
 there intervened any more than one day : therefore those other 
 forms of speech which are far less frequent, must be so inter- 
 preted as to be reduced to this expression of the third day so 
 often reiterated. 
 
 When therefore we read that after three days he would raise 
 the temple of his body, we must not imagine that he would 
 
 * Lazarus is said to be Tira^raiocfour 
 daiis (had, that is, counting the clay on 
 which he died, and the day on which his 
 sister spake to our Saviour at his sepul- 
 chre. And being he was raised then, lie 
 rose T» T£Ta'fT») hy-iia., ihefoni -.h day. Our 
 Saviour rose rr, t^i'th hy-i^a., and therefore 
 he was rpiroro; when he rose ; and so the 
 fathers call him, as you may observe in 
 the words last cited out of Athanasius, 
 p. 39'2. 
 
 t As we read in Plutarcli : ZoXei/j J 
 
 ©EJ-TTtVlOf EJE'SaH, Xai TJlTaTof nln TTEpi Taf 
 
 Ta<j>a? aiiTa; cv^nj/xs. De sera Numin. Vin- 
 dict. c. 11. .\nd of that spilit in a boy 
 possessed, who hated all women : 'Ettei h 
 yvm WEji Tnv ehir,v MpicE, TfiiTfljou xei/we'vou 
 yctfjir.diiaa ETspw. Plidostrat. dc Vit. Ajwll. 
 Ttian. 1. iii. c. 12. What tliis TpixaTof is, 
 the Greek grammarians will teach us. 
 ITf'-f /WEV TO TToa-tt aTTarri to Tfia Tupf ov n ria-- 
 a-a^a., mtfV, Js to woj-tov to TpiTcy ii rhap- 
 rov E7ri Ta^Ea;;, ffjof Je to "Trca-raiiv to T^t- 
 TaXcv Jj T£Ta|Ttt"ov ciov 'TTfo; TO, 7ro3-Ta"e; ott 
 ovpavov Tra'fEi ; airavTnaii to r^iraXo; TV)(hv h 
 ma^raXoi;, nyovv r^hr.y 'r,fA.(^av iy(^a a<p' oZ ird- 
 fiifxiri md^Tr.v. Schol, Eiirip. Hecuba, ver. 
 32. TpiTftTof ilien, in respect of his coming 
 to or from any place, is that person which 
 is now the third day in or from that place ; 
 which cannot be better interpreted, as to 
 the Greek language, than in the expres- 
 sion of a Tertian fever, called so because 
 the second accession is upon the third 
 day from the first, and the third from the 
 second, &c. In which case there is but 
 one day between, in which the patient is 
 wholly free from his disease : from whence 
 fraja juiav and TpiTai'xi; is the same in the 
 language of the physicians. This is ex- 
 cellently expressed by Alexander /*pbro- 
 
 disjeusin tliatproblematical question : Aia 
 T* fj,h TpiTau? Ik &E5jUoD yxifjLoZ yiyyofADioi, 
 xai E^OJV fxas-rH^cvTav xal y.anXav^ova'aM yo- 
 X^v, Traja /Aixv xi.£~rar o li a^^ir^Epivof, 
 eX^v ■miriTav TO fXty/xaTp iSapuTUTi xai 4-u- 
 p^po'TcTi xaS' hfj-e^av i Se rira^TaXo; ha SCo 
 hy.((Zv fAitrm, l^r.bl. 10. 1. ii. 'I'he Quo- 
 tidian ague hath Its accessions xafl hf^i^ar 
 the Tertian Tra^a /jtlav (sub. Jj^E^-av) after 
 one day of perfect intermission ; the 
 Quartan Jia Ho h/A-i^Zv /jcia-oiv. In the 
 same manner he mentions tiie '^£;U7rToi'o», 
 the iffh/xaXiv, and IvvaTarov: in all which 
 this is constantly observable, that the days 
 of perfect intermission are fewer by two, 
 than the number in the name of the fever : 
 for if the fever be a i^iTaToj, the day of 
 intermission is but one. if TETafTarof two, 
 if WE/xTTTaio,- three, if iSh/xaXci; five, if Iv- 
 vaTa~o; seven. Thus if our Saviour were 
 one whole day in the grave, and died the 
 day before, and rose the day after, he did 
 rise TjiToro; ; if he were two. whole days 
 in the grave, he rose rera^TaTo;. So Ari- 
 stotle : Aia Ti mXTEf ivo; Bcfiai; TpiTaibf Xn 
 yii ; TrcTSfOV oti aTro fxiyt^ai; xai a^&Evotlf af 
 j(/,t; ri TpiTD Je xfiVi^of. Frohlem. Sect, 
 xxvi. prob. 15. Tn Tfirfi therefore and 
 TfiTaTof is the same. For from rfirn 
 comes TfiTarcf, and from TETopTn TSTaj- 
 Tarof, in which r.ixi^a. is always under- 
 stood. TSTafTarof, TETpaw/WEpoc. Stiidas. 
 TfiTaroc then is Tfni/uEpof thj^cto; T{iTa~of , 
 Sitt TjiTC?- and TETafTttfo;, Jia TSrapTHC* 
 Thus being Christ did certainly rise t5 
 TfiTu h/^tfa, he did rise according to the 
 Greeks TpiTarof and according to the 
 same then he must also rise wapa f^iav, 
 that is, one day only interceding between 
 the day of his death and the day of bis 
 resurrectiou. 
 
THE THIRD DAY. 
 
 39c 
 
 continue the space of three whole days dead, and then revive 
 himself; butupon the third day he would rise again : as Joseph 
 and his mother, "after three days found him in the temple," 
 (Luke ii. 46.) that is, the third day after he tarried behind in 
 Jerusalem. And when we read, that he was three days and 
 three nights in the heart of the earth, we must not look, upon 
 these nights as distinct from the days,* but as Moses spake, 
 " the evening and the morning," that is, the night and the day, 
 "were the first day;" (Gen. i. 5.) and as the saint spake unto 
 Daniel, "unto two tiiousand and three hundred evenings and 
 mornings," (Dan. viii. 14.) intending thereby so many days: nor 
 must we imagine that those three days were completed after 
 our Saviour's death, and before he rose ; but that upon the first 
 of those three days he died, and upon the last of those three 
 days he rose. As we find that " eight days were accomplished 
 for the circumcising of the child ;" (Luke ii. 21.) and yet Christ 
 was born upon the first, and circumcised upon the last of those 
 eight days :t nor were there any more than six whole days 
 
 * A night and a day in the Hebrew 
 language, not used to compositions, is the 
 same with the Greek vu;)^9i1|Ue;ov or >:f*£po- 
 vuHTiov.nnK wnpn'^m any-n'T' The even- 
 ing and the morning were tlie first day," 
 For though " God called the light day, 
 and the darkness he called night," yet at 
 tlie same time that day and that night was 
 called (lull. Gen. i. 5. So that the same 
 word DV in the same verse signifieth both 
 the natural and artificial day. And the 
 evening and the morning are sometimes 
 put instead of the day ; as Dan. viii, 14. 
 
 man v/bzi wshn ipn my ly " Unto two 
 
 thousand and tliree hundred days :" and 
 verse 26, npim anyn nxno which we 
 translate, " the vision of the evening and 
 the morning," but might be rather trans- 
 lated in reference to the former, tlie vision 
 of the days, viz. the 2300 days before 
 spoken of. Now though a day be thus 
 diversely taken, yet in the measuring of 
 any time, which containeth in it both days 
 and nights, a day is always taken in that 
 sense, in which it comprehendeth both 
 day and night. Thus Galen, who is very 
 punctual and exact in all his language, 
 and full of expositions of the words he 
 uses, to prevent mistakes, being to speak 
 of the critical days, gives notice that by 
 a day he understands not tliat space of 
 time, which is opposed to the night, but 
 that which comprehendeth both the night 
 and the day : 'H/ttspav J?iXovot( •ara^'oXov tov 
 Tioyov eijua-o^Evo:;, cvx In T?f hfxk^ai; alrnq 
 juo'vn; o-t/VEs-Tis-ov, iXXi xa; Tnf vuxTo; X?'^'"'^' 
 xoSaWEf oZv, KOi rlv [j.r,]/a. Tfiaxovra hfjt-i^Zv 
 tTvai XEyOjCtEv, ov juo'vcv toDtov tov ;^poKiv, ov 
 virif T?j yij; iJXioj <paiverai, 'STpa-ayo^svo'JTi^ 
 viAi^av, aXXa xat tov T?f vi/ktc; alrS ttjoitti- 
 
 flivTEc, ooT«f Jl wiw; xat tov IviauTcv •mivrt 
 xtti l^riHOvra na] r^iaxoa-iay hfAe^xv iTval 
 <fa/xsy. De Crisibiis, I. ii. c. 2. 'I'his is 
 observed by St. Basil to be also the cus- 
 tom of the Scriptures, upon these words 
 in Genesis : 'Ej-evsto oSv ic-Ttepa, I^eveto 
 TTjaJi, T3 h/xe^ovvHTiov >.iyBf oln eti ttjos nyofiv 
 C"£v, hy.ipa, xai vL^, aXKa. TW ETTixpaTcDvTl T^v 
 Traj-av 'BJ^O'Triyotiav aniMStfxe. Ta:jTiiv av Ka] 
 Ev Tao-ri in y^a-^n Trv iruniflfiav Eupoif, EV tn 
 TcD ^{o'vcu fxirfir,a-ii, r./xifa; »i^i9^n/WE'va?, ov^Q 
 Se xai vJnrac; /j.sra Totv hfxi^av. In Hexaein. 
 Horn. 2. Now being generally in all com- 
 putations of time, as St, Basil observeth, 
 Iv Tti Toy X?^'"'^ fxiT^ha-tt, a day was taken 
 for the whole space of day and night ; and 
 as the evening and morning signifieth the 
 same, that is a day : and 2jOO evenings 
 and mornings no more than soniany days; 
 and so three days and three nights in the 
 computation of time signifieth no more 
 than three dayfe, (For " God called the 
 light day, and the darkness be called 
 night, and the evening and the morning 
 were the first day, and the evening and 
 the morning were the second day," &c.) 
 being three days in the language of the 
 • Scripture are said to be fulfilled when the 
 tliird day is come, though it be not wliolly 
 passed over ; it followeth, that to be three 
 days dead, or to be three days and three 
 nights dead, in the Hebrew language, 
 cannot necessarily infer any more, than 
 that the person spoken of did continue 
 dead till the third day. 
 
 t As we read of the circumcision of our 
 Saviour, Itn-Xria-Sijaav hfjihat oinai- Luke ii. 
 21. so of Zachary, if iTrXn^Srna-av ai ri/xi^at 
 Tn? XsiTot/fj'i'ac aiiTou" Luke i. 23. and though 
 the number cxri were not exoressed, vet 
 
396 
 
 ARTICLE V. 
 
 between the day of his birth and the day of his circumcision; 
 the one upon the 25th of December, the other upon the ]st of 
 January. And as the Jews were wont to speak, the priests in 
 their courses by the appointment of David were to minister 
 before the Lord eight di^vs, whereas every week a new course 
 succeeded, and there were but seven days' service for each 
 course (the sabbath on which they began, and the sabbatli on 
 which they went off, being both reckoned in the eight days); 
 so the day on which tiie Son of God was crucified, dead, and 
 buried, and the day on which he revived and rose again, were 
 included in the number of three days. And thus did our 
 Saviour rise from the dead upon the third day properly, and 
 was three days and three nights in the heart of the earth 
 synecdochically.* 
 
 This is sufficient for the clearing the precise distance of 
 Christ's resurrection from his crucifixion, expressed in the de- 
 terminate number of three days : the next consideration is, 
 what day of the week that third day was, on which Christ did 
 actually rise, and what belongeth to that day in relation to his 
 resurrection. Two characters there are which will evidently 
 prove the particularity of this third day ; the first is the de- 
 scription of that day in respect of which this is called the 
 third, after the manner already delivered and confirmed ; the 
 second is the evangelist's expression of the time on which 
 Christ rose. 
 
 it 18 to be understood according to the 
 language of the Scripture in other cases, 
 and of Josepbus particularly in this : 
 AiSTa^e II fAMv 'Trar^ikv JiixovETrSai tm ©em 
 Itti hfjii^ag 0II.TU1, aTTo o'a.QSi.Tov iitl a'ci0^aroy. 
 Anliq. Jud. 1. vii. c. 11. 
 
 • So St. Jerome on Jonas ii. 1. ' Eterat 
 Jiiuas in ventre piscis trihus diehus et trihus 
 nnctibits. Hujus loci mysterium in Evan- 
 gelio Dominus exponit; et superfluum 
 est, vel idipsum, vel aliud dicere qiiam 
 exposuit ipse qui passus est. Hoc solum 
 quaerimus, quomodo tres dies et tres noctes 
 fueritin corde terrre. Quidam TrapaiTKEunv, 
 quando sole fugiente ab bora sexta usque 
 ad horam noiiam, nox successit diei, in 
 duos dies et noctes dividunt, et apponentes 
 Sabbatum, tres dies et tres noctes assti- 
 mant supputandas : nos vero trtn-EJiSopnixaJc 
 totum inlelligamus a parte ; ut ex eo quod 
 IV Trafaa-xtun mortuus est, unam diem sup- 
 putenius et noctem, et Sabbati alteram; 
 tertiam vero noctem, quaj diei Dominicae 
 mancipatur, referamus ad exordium diei 
 altcrius : nam et in Genesi nox non prae- 
 cedentis diei est, sed sequentis, id est, 
 principium futuri,non finis prieteiiti.' To 
 the same purpose St. Augustin : ' Ipsum 
 autem triduum non tof.um et plenum fuisse 
 Scriotura testis est : sed primu* <lies a 
 
 parte extrema totus annumeratus est; 
 dies vero tertius a parte prima et ipse 
 totus ; niedius autem inter eos, 7. e. se- 
 cundus dies absolute lotus viginti quatuor 
 horis suis, duodecim nocturnis, et duo- 
 decini diurnis. Crucifixus est enim prime 
 Judaeorum vocibus hora tenia ; cum esset 
 dies sexta Sabbati. Deinde, in ipsa cruce 
 suspensus est hora sexta, et spiritum red- 
 didit hora nona. Sepuhus est autem cum 
 jam sero factum esset: sic sese habent 
 verba evangelii, quod intelligitur in fine 
 diei. Unde libet ergo incipias, etiamsi 
 alia ratio reddi potest, quomodo non sit 
 contra evangelium Johanuis, ut hora tertia 
 ligno suspensus intelligatur; totum diem 
 primum non comprehendis. Ergo a parte 
 extrema totus computabitur, sicut tertius 
 a parte prima. Nox enim uscjue ad dilu-- 
 culum, quo Domini resurrectio declarata 
 est, ad tertium diem pertinet.' De Trinit, 
 1. iv. c. 6. And after him Leo the Great : 
 ' Ne turbatos Discipulorum animos longa 
 moestitudo cruciaret, denunciatam tridui 
 moram tarn mira celeritate breviavit, ut 
 dum ad integrum secundum diem pars 
 primi uovissima et pars tertii prima con- 
 currit, et aliquantum temporis spalio de- 
 cideret, et nihil dierum numero deperiret.* 
 De Resur. Domini, Serin. 1. c. 2. vid. Itidor, 
 Felus. J. i. Evist 114. 
 
THE THIRD DAY. 
 
 397 
 
 The character of the day in which our Saviour died is un- 
 deniable, for it is often expressly called the preparation ;* as 
 we read, they therefore laid Jesus in the garden, "because of 
 the Jews preparation-day, for the sepulchre was nigh at hand." 
 (John xix. 42.) And " the next day that followed the prepara- 
 tion," the chief priests and pharisees asked a guard. (Matt, 
 xxvii. 62.) Now this day of preparation was the day imme- 
 diately before the sabbath, or some other great feast of the 
 Jewsi called by them the eve of the sabbath or the feast; and 
 therefore called the preparation, because on that day they did 
 prepare whatsoever was necessary for the celebration of the 
 following festival, according to that command in the case of 
 manna, " It shall come to pass that on the sixth day they 
 shall prepare that which they bring in, and it shall be twice as 
 
 * najtto-xEu?), ' Paraiceue interpretatur 
 p^-d£j>aratio, ' sa.\ih St. Augustin ; deronsen. 
 Evaiig. 1. iii. §. oO. and in the Greek 
 language it sisnifieth generally any pre- 
 paration of what nature soever : but in 
 this case it signifieth rather the time in 
 ■which preparation was made, as Luke 
 xxiii. 54. Kai hfA.ifa ?v Trajatrxsyii • and that 
 preparation among the .lews for the sab- 
 bath, as St. Mark xv. 42. 'Ettei nv laa^a.- 
 fKtvr., EcTTi 'rr^ocrdSSa.Tcv and in the edict 
 of Augustus Cffisar : 'E-yyva;Tc f/.hoijioXoye'iV 
 Iv £ra(3|3aa-iv n t? tt^q Tavrni; •na.^atTHivn am 
 w^a; IvvttTJif JfSeph. Jud. Ant. 1. xvi. c. 10. 
 which is well expressed by Synesius.e/). 4. 
 'Hfjii^a f/Av oiv ry, rivTiva ayounv o! 'lou^aToi 
 <!ra^ac-xeuriV,Thv Si n>na, t? fxir av7hv hfxipo, 
 hoyi^cVTai- xaQ' tjy oviin Se'z-^K lo"TiV Bvipyh 
 E;f£iV Tr.v p^sffa, aXXa TifxSiVTeg S(a<f£j-ovTa)C 
 auTtiV ayovTiv ait^a.^lav. This Tta^amivh of 
 the Hebrews was answerable to the caiia 
 pura of the Gentiles, as the olcFglossary, 
 Cccna pura, 7r^oa:iB0a.rov : and in Gloss. 
 Latino- Arabico, ' Parasceue coenapura, id 
 est, praeparatio qua; fit pro sabbato.' From 
 whence some of the fathers so interpret 
 the eves of the Jewish sabbaths, as I'er- 
 tullian : ' Dies observatis et menses et 
 tempora et aunos et sabbata, ut opinor, 
 et cosnas puras et jejuuia et dies magnos.' 
 Adv. Marciou. 1. v. c. 4. ' Acceleratam 
 vult intelligi sepulturam, ne advesper- 
 asceret; quandojam propter parasceuen, 
 quam ccenam purani Judaei Latine usita- 
 tius apud nos vocant, facere tale quid non 
 licebat.' S. August. T'-'act. It'O. in loan. 
 §. 5. And the ancient translators of the 
 Greek fathers did use the Latin ctEiia pura 
 for the Greek -arapaa-xivn. As the inter- 
 preter of St. Chrysostoni, Serm. in Nata- 
 hm hian. Bapt. ' Qua enim die conceptus 
 est Dominus, eadem die et passus est : 
 eadem ipsa die coena pura fuit, in qua et 
 iunaquartadecimaoccurrit.' So likewise 
 ihe old interpreter of Irenseus: ' Parasceue, 
 
 quae dicitur coena pura, id est, sexta feria, 
 quam et Dominus ostendit passus in ea.' 
 Ireii. Hiiv. Hteres. 1. v. c. 23. ' iMosen in 
 sexta die dixisse, qure est coena pura.' I. i. 
 c. 14. §. 6. As therefore the ccBiia pura 
 among the Gentiles was that time in which 
 they prepared and sanctified themselves 
 for their sacred solemnities, so the Jews 
 did make use of that word to signify their 
 sanctiiication, and of the Greek Trajac-xewi 
 to testify the preparation of all things used 
 on their holy days, upon the eve thereof, 
 or day before. ' Parasceue Latine prfepa- 
 ratio est ; sed isto verbo Grseco libentius 
 utuntur Judaii in hujusmodi observatio- 
 nibus,etiamqui magis Latine quam Gr?ece 
 loquuntur,' saith St. Augustin, Tract. 117. 
 in loan. §. ">. So that the same Father 
 testifieth that the Jews, speaking Latin 
 in his time, did sometimes use parasceue, 
 sometimes coena pura, for their eve of pre- 
 paration. Otherwise in their own lan- 
 guage they called it y\-\v or xnany; by 
 which generally they understood the sixth 
 day of the week, the day before the sab- 
 bath. For so they reckoned the days of 
 the week in Bereshith Rabba, Nnnirs ^^ 
 the first of the week, "in the second, i(rhn 
 the' third, xnymx the fnnrih, NHtt'Dn the 
 fifth, Nnanj; the eve, xniiy the sabbath. 
 Thus in Hebrew xnaTiJ?, in Greek ira^a- 
 a-Kivn, in Latin co;na pura, were used by 
 the Jews for the same day, the Friday or 
 sixth of the week ; but not for that alone, 
 but for the eve of any great festival which 
 answered to a sabbath ; so that they had 
 their natt'n mj?. an'l 31!3 DVn any, as 
 TrajaiTXEtitj Toy 3-al3^a'Tou, and Tra^aa-XEu^ tou 
 nii^-)^a. And when a great festival fell 
 upon the Sabbath, then as the festivities 
 were both one day, so the eve to ^oth was 
 the same Friday. And such was the day 
 of preparation on which our Saviour was 
 crucified. 
 
398 ATITICLE V. 
 
 much as they gather daily." (Exod. xvi. 5.) This preparation 
 being used both before the sabbath and other festivals, at this 
 time it had both relations : for, first, it was the preparation to 
 a sabbath, as appeareth by those words of St. Mark, " Now 
 when the even was come, because it was the preparation, that 
 is, the day before the sabbath ;" (xv. 42) and those of St. Luke, 
 "That day was the preparation, and the sabbath drew on." 
 (xxiii. 54.) Secondly, It was also the eve of a festival, even 
 of the great day of the paschal solemnity, as appeareth by St. 
 John, who saith, when Pilate sat down in the judgrnent-seat, 
 "it was the preparation of the Passover." (xix. 14.) And that 
 the great paschal festivity did then fall upon the sabbath, so 
 that the same day was then the preparation or eve of both, ap- 
 peareth yet farther by the same evangelist, saying, " The Jews 
 therefore, because it was the preparation, that .he bodies 
 should not remain upon the cross on the sabbath-day, for that 
 sabbath was a high day;" (Ibid. 31.) that is, not only an 
 ordinary or weekly sabbath, but also a great festival, even a 
 paschal sabbath. Now being the sabbath of the Jews was 
 constant and fixed to the seventh day of the week, it followeth 
 that the preparation or eve thereof must necessarily be the 
 sixth day of the week ; which, from the day and the infinite 
 benefit accruing to us by the passion upon that day, we call 
 Good Friday. And from that day being the sixth of one, the 
 third must consequently be the eighth, or the first of the next 
 week.* 
 
 The next character of this third day is the expression of the 
 time of the resurrection in the evangelists. " When the sab- 
 bath was past," saith St. Mark, which was the day after the 
 preparation on which he was buried, " Very early in the morn- 
 ing the first day of the week." (xvi. 1, '2,) " In the end of the 
 sabbath, as it began to dawn towards the first day of the week," 
 saith St. Matthew, (xxviii 1.) *' Upon the first day of the 
 
 • 'OpaTf, itZq xlj'Ei, oh ri v~v s-a^|?aTtt p. 260. ' Cum in septimo die Sabbati 
 
 IjMoi JixTa, aWa. a. TTETroi'uxa, Iv ot naTttirni- nonien sit et observaniia constituta ; 
 
 e-af Ta -ravTa a^X'^v h/xB^a; oj/SoVjj Trotha-m o tamen nos in octava die, qua et ipsa 
 
 Is-fiv aKi^ov Kos-fxcv apy(nv Sio aal ayo/xiv rhu prima est, perfecti Sabbati festivitate 
 
 hfJiBpav Tnv oyiom Ei; il'ppoirivtiv , Iv f, xal o 'in- jjetamur.' S. Hilar, Com, in Psat. Prt^U 
 
 9»Z(; aXEj-Ti) Ix. vEKjaJv, xaLtfavEfajSElj aMiBi §• i'2, ' Haec octava sententia, quaa ad 
 
 lit Toiif sii^avsK. Bariiahie Epist. c. 15. caput redit perfectumque hominem de- 
 
 "H fAiv cJv rxv 7rvEU|uaTix«y ovawai/trif Iv clarat, significatur fortasse et circum- 
 
 xufiaxn, Iv oyhA^u h xu^iaxri ovofxdl^irai. cisione octava die in veteri Testamento, 
 
 Theoclorus, Epist. 1, 'h Jl IvtoX^ rnj iirEpi- et Domiui resurrectione post Sabbatum, 
 
 To/t*?f xEXEiIoyj-tt TiT oySo'ji hfjie^a. Ix "sravTof quod est utique octavus idemque primus 
 
 WEfiTi|(*v£iv Tix yi\viij.iM!t, tiIttoj "ry Tii; aXn- dies.' S. August, tie Serm. Dnm. in inniite, 
 
 &ivnf WEfiTOji*;;?, ?v 'nr£jiET(««9ii;U£v ttwo T?; ]. 1.^. 1'2. Kai T5 E^o; xai TO •nrfETror >i^o{ 
 
 roXavn; xai 'HT'omfia;, Jia to3 aiixo VExpJv ava- anantT •nrac'av KupiaxJiv Tifxan xaj ev raiiTri 
 
 cravTo; Iv juia riv caB8a.TKV hy-ipa, 'ina-ciu Travnyy^i'^siv, Imi^ri'Til^ Iv ravT>i o Kivpioc »!^ai» 
 
 X'fKTTOu Tou Kyfiou hfj-uiv. Mia ya^ TaJv <ra0- 'liiruUc Xjirro; tr,v Ix vEx^Sv avaVra-iv rii/Xt 
 
 Ba-Tcuv Tt^inn (U,EVi!l,raT»v Tras-iv ^j«£fSvxaTi l7rai/TaVEycr£- Sio xai Iv Ta"; iffa~c y^a.<^a.~i; xal 
 
 Tcv a.ft9/xiv waXiV Tajv wao-«v hfjii^SiV Tijc xu- tr^-Jirn XExXtirai, if ap^ii l^a>ri; hfAZv l-rtiLf^iU- 
 
 xXo:f>Ofi«c, oyjji) naXiHrai, xai ii>^wt»i oiia-a, ca, xaXly^oyi.aTl I'SJi^BiB^x.v'a. -rov tSi>'l»v 
 
 ^EV6i. Juslii.Mari Dial, cim Tryphone, Jaiauv s-oggaTis-uo'v. Tkeifhilus Alex, Edict 
 
THE THIRD DAY. 399 
 
 week early in the morning," saitli St. Luke. (xxiv. 1.) *' The 
 first day of the week early, when it was yet dark," saith St. 
 John. (xx. 1.) By all which indications it appeareth that the 
 body of Christ being laid in the sepulchre on the day of the 
 preparation, which was the eve of the sabbath, and continuing 
 there the whole sabbatli following, which was the conclusion 
 of that week, and farther resting ihere still and remaining dead 
 the night which followed that sabbath, but belonged to the 
 first day of the next week, about the end of that night early in 
 the morning, was revived by the accession and union of his 
 soul, and rose again out of the sepulchre. 
 
 Whereby it came to pass, that the obligation of the day, 
 which was then the sabbath, died and was buried with him, but 
 in a manner by a diurnal transmutation revived again at his 
 resurrection. Well might that day, whicr. carried with it a 
 remembrance of that great deliverance from the Egyptian ser- 
 vitude, resign all the sanctity or solemnity due unto it, when 
 that morning once appeared, upon which a far greater redemp- 
 tion was confirmed. One day of seven was set apart by God 
 in imitation of his rest upon the creation of the world, and that 
 seventh day, which was sanctified to the Jews, was reckoned 
 in relation to their deliverance from Egypt. At the second 
 delivery of the Law we find this particular cause assigned, 
 " Remember that thou wast a servant in the land of Egypt, and 
 that the Lord thy God brought thee out thence, through a 
 mighty hand and by a stretched-out arm, therefore the Lord 
 tiiy God commandeth thee to keep the sabbath-day." (Deut. 
 V. 15.) Now this could not be any special reason why the Jews 
 should observe a seventh day ; first, Because in reference to 
 their redemption, the number of seven had no more relation 
 than any other number; secondly, Because the reason of a 
 seventh day was before rendered in the body of the command- 
 ment itself. There was therefore a double reason rendered by 
 God why the Jews should keep that sabbath which they did; 
 one special, as to a seventh day, to shew they worshipped that 
 God, who was the Creator of the World ; the other individual, 
 as to that seventh day, to signify their deliverance from the 
 Egyptian bondage, from which that seventh day was dated. 
 
 Being then upon the resurrection of our Saviour a greater 
 deliverance and far more plenteous redemption was wrought 
 than that of Egypt, and therefore a greater observance was due 
 unto it than to that, the individual determination of the day 
 did pass upon a stronger reason to another day, always to be 
 repeated by a seventh return upon the reference to the creation. 
 As there was a change in the year at the coming out of Egypt, 
 by the command of God ; " This month," the month of Abib, 
 "shall be luito you the beginning of months, it shall be the first 
 month of the year to you ;" (Exod. xii. 2.) so at this time of a 
 more eminent deliverance a change was wrought in the heb- 
 
400 ARTICLE V 
 
 domadal or weekly account, and the first driy is made the 
 seventh, or the seventh after that first is sanctified. The first 
 day, because on that Christ rose from the dead ; and the seventh 
 day from that first for ever, because he who rose upon that 
 day, was the same God who created the world and rested on 
 the seventh day : " for by him all things were created that are 
 in heaven and that are in the earth, all things were created by 
 him and for him." (Col. i. 16.) 
 
 This day did the apostles from the beginning most religiously 
 observe, by their meeting together for holy purposes, and to 
 perform religious duties. The first observation was perfor.ued 
 providentially, rather by the design of God than any such in- 
 clination or intention of their own : for " the same day," saith 
 the evano-elist, that is the day on which Christ rose from the 
 dead, " at evening, being the first day of the week, the disciples 
 were assembled for fear of the Jews." (John xx. 19.) The 
 second observation was performed voluntarily, " for after eight 
 days again his disciples were within, and Thomas with them." 
 (John XX. 26.) The first day of the week when Christ rose by 
 the providence of God, the disciples were together, but Thomas 
 was absent ; upon the first day of the next week they were all 
 met together again in expectation of our Saviour, and Thomas 
 with them. Again, " when the day of Pentecost was fully 
 come," which vvas also the first day of the week, " they were 
 all with one accord in one place;" (Acts ii. 1.) and having re- 
 ceived the promise of the Holy Ghost they spake with tongues, 
 preached the Gospel, and " the same day were added taito them 
 about three thousand souls." (Acts ii.4l.) The same practice 
 of convening, we find continued in the following years : For 
 " upon the first day of the week, when the disciples came to- 
 gether to break bread, Paul preached unto them :"(Acts xx.7.) 
 and the same apostle gave express command concerning the 
 collection for the saints both of the churches of Galatia and of 
 Corinth ; " Upon the first day of the week, let every one of you 
 lay by him in store, as God hath prospered him." (1 Cor. 
 xvi. 2.) 
 
 From this resurrection of our Saviour, and the constant prac- 
 tise of the apostles, this first day of the week came to have 
 the name of the Lord" s-day , and is so called by St. John, who 
 says of himself in the Revelation, " I was in the spirit on the 
 Lord's-day." (Rev. i. 10.) And thus the observation of that 
 day, which the Jews did sanctify, ceased, and was buried with 
 our Saviour; and in the stead of it, the religious observation 
 of that day on which the Son of God rose from the dead,* by 
 
 * T? Totr n'hliiv X£yo,u6v»! 'r,y.k^a. ■KMTtev to; Kal tw CXiv Tfl^a?, iiia-y,ov linlns-f, xai 
 
 XftTtt ttoXei; n aypol; jLCEvavToiv etti to aiiTO *In5-o3f X^nrri; o n/uETtpo; Za)T«f t? avrn 
 
 a-uvi\iu<n; ytmat. Justin. Mart. Ai)ol. ii. «,<*£?» £« vekjsu* ans-rn. T? ya^ -nfo t?c 
 
 p. 98. and ■patilo post: Thv ^b tov iiXiau Keovixw; iTrav^wa-av alrh, xai ip (x,nh nv 
 
 hfxi^av xoiv? iravTj; tw eruvEXEUiriv 7roiou,«e6tt' Kfonxrjv, Srif es-tjv 'HXi'ou r,y.£(a, <pan]i roTf 
 
 ineiih itei'-rn la-riv i;M«S*. Iy ? o ©eof to cxs- aTrwroXoif avroZ xai fxabmiuty «>tJ«{« 
 
THE THIRD DAY. 
 
 401 
 
 the constant practice of the blessed apostles, was transmitted 
 to the Church of God, and so continued in all ages. 
 
 This day thus consecrated by the resurrection of Christ was 
 left as the perpetual badge and cognizance of his Church. As 
 God spake by Moses to the Israelites, "Verily my sabbath 
 shall ye keep, for it is a sign between me and you throughout 
 your generations, that ye may know that I am the Lord that 
 do sanctify you;" (Exod. xxxi. 13.) thereby leaving a niitrk of 
 distinction upon the Jews, who were by this means known to 
 worship that God whose name was Jehovah, who made the 
 
 xttiusy. p. 99. This I take to be, without 
 question, that sfutus dies which is men- 
 tioned by Pliny in his e[)islle to Trajan : 
 ' AfSrmabant banc fuisse summam vel 
 culpffi suiE vel erroris, quod essent soliti 
 stato die ante lucem convenire, carmen- 
 que Christo quasi Deo canere.' 1. x. ep. 
 97. ' Nobis, quibus Sabbata extranea 
 sunt et neomeniiE et feriae a Deo ali- 
 quando dilectse, munera commeant ? 
 strenss consonant? lusus, convivia con- 
 strepunt? O nielior fides nationum in 
 suam sectam, quae nullam solennitatem 
 Christianorum sibi vindicat, non Domi- 
 nicum Diem, non Pentecostem !' Terlull. 
 de Idol. c. 14. ' Nam quod in Judaica 
 circumcisione carnali octavus dies obser- 
 vabatur, sacramentum est in umbra atque 
 imagine ante preemissum, sed veniente 
 Christo in veritate completum. Nam quia 
 octavus dies idem post Sabbatum primus 
 dies futurus erat, quo Dominus resur- 
 geret et nos vivificaret, et circumcisionem 
 nobis spiritualem daret, hie dies octavus, 
 id est, post sabbatum primus et Domini- 
 cus prJecessit in imagine.' S. Cyprian. 1. 
 iii. ep. 8. al. ep. 59. Eusebius reports 
 bow Constantiiie taught his soldiers to 
 observe the Lord's day : Kai ^£v naX h/m-e- 
 fav il'Xfi'' 'iysTo-S'ai xaTaXX>iXov T^v xufwy 
 (iXtlSaif KaX iTfinm, hrai; xuftaxi'y T£ xai 
 a-anri^tov, -rhv ch x.al fanoi; nal l^air.Q a&ava- 
 <ria( TS nal aya^ou TravTcf l7rmwfjt.t>v. Oi\it. 
 de Laudib. Constant, c. 9. ' Quid est se- 
 cunda sabbati, nisi Dominica dies quae 
 Sabbatum sequebatur 1 Dies autera Sab- 
 bati erat dierum ordine posterior, sanc- 
 tificatione legia anterior. Sed ubi finis 
 legis advenit, et reuurrectione sua octa- 
 vum sanctificavit, capit eadem prima 
 esse quag octava ci.t, et octava quae prima, 
 habens ex numeri ordine praerogativara, 
 et ex resurrection':; Domini sanctitatem.' 
 S. Ambros. Emr. in Ptal. xlvii. §. 1. 
 ' Dicat aliquis, Si dies observari non licet, 
 et menses et tempora et annos, nos quo- 
 que simile crimen incurrimus, quartam 
 Sabbati observantes, et parasceuen, et 
 diem Dominicam.' S. Ilier. in Epist. ad 
 Gal. c. 4. ver. 10. And St. Augustia in 
 
 2 
 
 answer to that objection : ' Nam nos quo- 
 que et Dominicum diem et Pascha so- 
 lenniter celebramus et quaslibet alias 
 Christianas dierum festivitates.' cont, 
 Adimaiit. c. 16. ' Dies Domiiiicus non 
 Juceis sed Christiatiis resurrectione Do- 
 mini declaratus est, et ex illo habere 
 coepit festivitatem suam.' S. August. 
 Epist. 119. al. 5.5. §. 23. ' Hkc tamen 
 septima erit Sabbatum nostrum, cujus 
 finis non erit vespera, sed Dominicus dies 
 velut octavus asternus, qui Christi resur- 
 rectione sacratus est, aeternam non solum 
 spiritus, verum etiam corporis, requiem 
 praefigurans.' Idem, de Civit. Dei, 1. xxii, 
 c. 30. §. 5. ' Dominicum diem Apostoli 
 et Apostolici viri ideo religiosa solenni- 
 tate habendum sanxerunt, quia in eodem 
 Redemptor noster a mortuis resurrexit. 
 Quique ideo Dominicus appellatur, ut in 
 eo a terrenis operibus vel mundi illecebris 
 abstinentes, tantum divinis culiibus ser- 
 viamus, dantes scilicet diei huic honorem 
 et reverentiam propter spem resurrecti- 
 onis nostras quam habemus in ilia. Nam 
 sicut ipse l-)ominus Jesus Christus et 
 Salvator resurrexit a mortuis, ita et nos 
 resurrecturos in novissinio die speramua.' 
 Auctor Serm. de Tempore, Serni. 251. al. 
 i280. §. '2. ' Sancti doctores Ecclesiae de- 
 creverunt omnem gloriam Judaici Sab- 
 batismi in illam transferre ; ut quod ipsi 
 in figura, nos celebraremus in veritate.' 
 Ibid. ' Dominica nobis ideo venerabilis 
 est atque solennis, quia in ea Salvator 
 velut sol oriens, discussis iufernorum 
 tenebris, luce resurrectionis emicuit, ac 
 propterea ipsa dies ab hominibus saeculi 
 Dies solis vocatur, quod ortus eum sol 
 justitiffi Christus illuminet.' Max.Taurin. 
 de Pentecod. Horn. 3. V.^iiyjn cS» h y.if 
 'nra^ao'iiivh Trjof to iraBBctrov Tr,v ra>pr,v, h 
 Kv^taxh rr,v avia-Tatriv. Auctor Clem. Con- 
 Stitut. 1. V. C. 13. "Oti cv Ssi" Xfis-Tia»ou{ 
 'lov^at(itv xai Iv TaJ caBBi'T>> ir;)(;ciXo^ei», 
 aXXa l^ya^Eo-Sai avTovc Iv rn avrrl hfti^a.' 
 Thv Ji Kyjiaxiiv TrpcTijwSvTac, liyi JuraiVTO^ 
 c-^oXa^iiV, a; Xpis-Tiavor e! Js ei^n^(~sv lotr- 
 Jai'tf-Tai, Efl-Tftitra? ava&E^a Trap* XftiT'rtu 
 Concil. Laodic. Can. ii? 
 
402 ARTICLE V. 
 
 World, and delivered them from the hands of Pharaoh : so we 
 must conceive that he hath given us this day as a sign between 
 him and us for ever, whereby we may be known to worship the 
 same God Jehovah, who did not only create heaven and earth 
 in the beginning, but also rmsed his eternal Son from the dead 
 for our redemption. As therefore the Jews do still retain the 
 celebration of the seventh day of the week, because they will 
 not believe any greater deliverance wrought than that of Egypt; 
 as the Mahometans religiously observe the sixth day of the 
 week in memory of Mahomet's flight from Mecca, whom they 
 esteem a greater prophet than our Saviour; as these are known 
 and distinguished in the world by these several celebraJons of 
 distinct days in the worship of God : so all which profess the 
 Christian religion are known publicly to belong unto the 
 Church of Christ by observing the first day of the week upon 
 which Christ did rise from the dead, and by this mark of dis- 
 tinction are openly separated from all other professions.* 
 
 That Christ did thus rise from the dead, is a most necessary 
 Article of the Christian faith, which all are obliged to believe 
 and profess, to the meditation whereof the apostle hath given 
 a particular injunction. " Remember that Jesus Christ of the 
 seed of David was raised from the dead." (2 Tira. ii. 8.) First, 
 Because vvithout it our faith is vain, and by virtue of it strong. 
 By this we are assured that he which died was the Lord of 
 life; and though he were "crucified through weakness, yet he 
 liveth by the power of God." (2 Cor. xiii. 4.) By this resur- 
 rection from the dead, he " was declared to be the Son of 
 God ;" (Rom. i. 4.) and upon the morning of the third day did 
 those words of the Father manifest a most important truth, 
 " Thou art my Son, this day have I begotten thee." (Acts xiii. 
 33.) In his death he assured us of his humanity, by his resur- 
 rection he demonstrated his Divinity. 
 
 Secondly, By his resurrection we are assured of the justifi- 
 cation of our persons ; and " if we believe on him that raised 
 up Jesus our Lord from the dead," it will be " imputed lo us 
 for righteousness ;" for he " was delivered for our offences, 
 and was raised again for our justification." (Rom. iv. 24. 22. 
 25.) t ^y 1^'s death we know that he suffered for sin, by his re- 
 
 • ' Quid hac die felicius, in qua Do- dies Dominica, dies resurrectionis, dies 
 
 minuaJudaeis mortuus est, nobis resur- Christianonim, dies nostra est.' Explan, 
 
 rexitl in qua Synagogze cultus occubuit, in Pial. 117. siih jiomine Hieron. 
 
 et est ortus Kcclesia; ; in qua nos liomi- t St. Chrysostom excellently upon that 
 
 nes fecit secum surgere et vivere et se- p]a,ce ■.'O^a.-TTM; thv alriave'iTriivrouQaviro-j, 
 
 dere in coelestibus, et impleturn est illud rr.v avTnv y.ttl aTroSsi^iv Tiic avaa-Taa-iui; ttoiu. 
 
 quod ipse dixit in Evangelio, Cum autem t«i. Aia ti yk^ ia-rav^iin, <priiriv ; oi< S'l* 
 
 eialtatus fuero a terra, omnia truham ad olxsiav a/xafTi'aV xai SiiAov ix t?; avao-Ttt3-£a»f 
 
 me. Haec est dies quain fecit Dominus, tl j/ap^va/LiafTajXo,-, wi? ana-rn ; ei Je avEVrn, 
 
 exsulteraus et Iretemur in ea. Omnes sJSuXov on iiaapTiwXo; ouit ?y il Je a,ccufTaiX3; 
 
 dies quitlem fecit Dominus, sed cKteri oIk f,v, <nrii; Es-Taujw&i) ; it' ETEfoif cI H it' 
 
 dies possuiit esse Judaeorum, possunt esse etejouj, Travrait caia-rn. Horn, 9. in Epist. 
 
 Haereticorum, possunt esse Gentilium ; ad Rom. 
 
THE THIRD DAY. 403 
 
 surrection we are assured, that the sins for which he sufFercd^ 
 were not his own. Had no man been a sinner, he had not 
 died ; had he been a sinner, he had not risen again : but dying 
 for those sins which we committed, he rose from the dead to 
 shew that lie had made full satisfaction for them, that we be- 
 lieving in him might obtain remission of our sins, and justifi- 
 cation of our persons. " God, sending his own Son in the 
 likeness of sinful flesh for sin, condemned sin in the flesh." 
 (Rom. viii. 3.) and raising up our surety from the prison of 
 the grave, did actually absolve, and apparently acquit, him 
 from the whole obligation to which he had bound himself, and 
 in discharging him acknowledged full satisfaction made for us. 
 "Who then shall lay any thing to the charge of God's elect? 
 It is God that justifieth, who is he that condemneth? It is 
 Christ that died, yea rather that is risen again." (Rom. viii. 
 33, 34.) 
 
 Thirdly, It was necessary to pronounce the resurrection of 
 Christ, as an Article of our faith, and thereby we might ground, 
 confirm, strengthen, and declare our hope. For " the God 
 and Father of our Lord Jesus Christ, according to his abun- 
 dant mejcy, hath begotten us again unto a lively hope by the 
 resurrection of Jesus Christ from the dead, unto an inheritance 
 incorruptible and undefiled." (I Pet. i. 3, 4.) By the resur- 
 rection of Christ his Father hath been said to have begotten 
 him ; and 'herefore by the same he hath begotten us, who are 
 called brethren and coheirs with Christ. "For if when we 
 were enemies, we were reconciled to God by the death of his 
 Son, much more being reconciled we siiall be saved by his 
 life." (Rom. v. 10.) He laid down his life, but it was for us ; 
 and being to take up his own, he took up ours. We are the 
 members of that body, of which Christ is the Head ; if the 
 Head be risen, the members cannot be far behind. He is the 
 "first-born from the dead," (Col. i. 18.) and we "the sons of 
 the resurrection." The Spirit of Christ abiding in us maketh 
 us members of Christ, and by the same Spirit we have a full 
 right and title to rise with our Head. "For if the Spirit of 
 him, that raised up Jesus from the dead, dwell in us, he that 
 raised up Christ from the dead, shall also quicken our mortal 
 bodies by his Spirit, that dwelleth in us." (Rom. viii. 11.) 
 Thus the resurrection of Christ is the cause of our resurrection 
 by a double causality, as an efficient, and as an exemplary 
 cause. As an efficient cause, in regard our Saviour by and 
 upon his resurrection hath obtained power and right to raise 
 all the dead; " For as in Adam all die, so in Christ shall all 
 be made alive." (1 Cor. xv. 22 ) As an exemplary cause, in 
 regard that all the saints of God shall rise after the similitude 
 and in conformity to the resurrection of Christ; "For if we 
 have been planted together in the likeness of his death, we 
 shall be also in the likeness of his resurrection." (Rom. vi. 5.) 
 
404 ARTICLE V 
 
 He " shall change our vile bodies, that they may be fashioned 
 like unto his glorious body :" (Phil. iii. 21.) that " as we have 
 borne the image of the earthy, we may also bear the image of 
 the heavenly." (1 Cor. xv. 49.) This is the great hope of a 
 Christian, that Christ rising from the dead hath obtained the 
 power, and is become the pattern, of his resurrection. "The 
 breaker is come up before them ; they have broken up and 
 have passed through the gate, and are gone out by it, and their 
 king shall pass before them, and the Lord on the head of 
 them." (Micah ii. 13.) 
 
 Fourthly, It is necessary to profess our faith in Christ risen 
 from the dead, that his resurrection may effectually work its 
 proper operation in our lives. For as it is efficient nnd ex- 
 emplary to our bodies, so it is also to our souls. "When we 
 were dead in sins, God quickened us together with Christ." 
 (Eph. ii. 5.) And, " as Christ was raised from the dead by 
 the glory of the Father, even so we should walk in newness of 
 life." (R-om. vi. 4.) To continue among the graves of sin, 
 while Christ is risen, is to incur that reprehension of the angel, 
 "Why seek ye the living among the dead?" (Luke xxiv. 5.) 
 To walk in any habitual sin, is either to deny that sin is death, 
 or Christ is risen from the dead. " Let then the dead bury their 
 dead," (Matt. viii. 22.) but let not any Christian bury him, 
 who rose from death, that he might live. "Awake, thou that 
 sleepest, and arise from the dead, and Christ shall give thee 
 light." (Eph. V. 14.) There must be a spiritual resurrection of 
 the soul, before there can be a comfortable resurrection of the 
 body. " Blessed and holy is he that hath part in this first re- 
 surrection ; on such the second death hath no power." (Kev. 
 XX. 6.) 
 
 Having thus explained the manner of Christ's resurrection, 
 and the necessity of our faith in him risen from the dead, we 
 may easily give such a brief account, as any Christian may 
 understand, what it is he should intend, when he makes pro- 
 fession of this part of the Creed ; for he is conceived to ac- 
 knowledge thus much : I freely and fully assent unto this as a 
 truth of infinite certainty and absolute necessity, that, the eter- 
 nal Son of God, who was crucified and died for our sins did 
 not long continue in the state of death, but by his infinite 
 power did revive and raise himself, by reuniting the same soul 
 which was separated to the same body which was buried, and 
 60 rose the same man : and this he did the third day from his 
 death ; so that dying on Friday the sixth day of the week, the 
 day of the preparation of the sabbath, and resting in the grave 
 the sabbath-day, on the morning of the first day of the week 
 he returned unto life again, and thereby consecrated the 
 weekly revolution of that first day to a religious observation 
 until his coming again. And thus I believe the third day 
 
 HE ROSE AGAIN FROM THE DEAIT. 
 
HE ASCENDED INTO HEAVEN. 406 
 
 ARTICLE VI. 
 
 He ascended into heaven, and sittelh on the right hand of 
 God the Father Ahnighty. 
 
 This Article hath received no variation, but only in the ad- 
 dition of the name of God, and the a tribute Almighty ; the 
 ancients using it briefly thus,* He ascended into heaven, sittefh 
 at the right hand of the Father. Itcontaineth two distinct parts; 
 one transient, the other permanent ; one as the way, the other 
 as the end : the first is Christ's ascension, the second is his 
 session. 
 
 In the iscension of C//m^ these words of the Creed pro- 
 pound t( js three considerations and no more : the first of the 
 person, i/e; the second of the action, ascc/f/e^; the third of 
 the termination, into heaven. Now the person being perfectly 
 the same, which we have considered in the precedent Articles, 
 he will afford no different speculation but only in conjunction 
 with this particular action. Wherefore I conceive these three 
 things necessary -ind sufficient for the illustration of Christ's 
 ascension : First, To shew that the promised Messias was to 
 ascend into heaven ; Secondly, To prove that our Jesus, whom 
 we believe to be the true Messias, did really and truly ascend 
 thither ; Thirdly, To declare what that heaven is, unto which he 
 did ascend. 
 
 That the promised Messias should ascend into heaven, hath 
 been represented typically, and declared prophetically. The 
 high-priest under the Law was an express type of the Messias 
 and his priestly office ; the atonement which he made, was the 
 representation of the propitiation in Christ for the sin of the 
 world : for the making this atonement, the high-priest was ap- 
 pointed once every year to enter into the Holy of Holies, and 
 no oftener. For " the Lord said unto Moses, Speak unto 
 Aaron thy brother, that he come not at all times into the holy 
 place within the veil before the mercy-seat, which is upon the 
 ark, that he die not." (Lev. xvi. 2.) None entered into that 
 holy place but the high-priest alone ; and he himself could 
 enter thither but once in the year; and thereby shewed that 
 the *' high-priest of the good things to come, by a greater and 
 more perfect tabernacle not made with hands, was to enter 
 
 * ' Adsceiidit in coelos, sedet ad dex- was afterwards added (im?ifpoten(is. 'Sedet 
 
 terara Patris.' Ruffin. in Sqmh. §. 30. 5, ad dexteram Dei Patris omnipotentis.' 
 
 AugiLit. in Eiichirid. §. 14. Maxhmis Tan- Euseb. Gallicuji. De Symbi)lo, Horn. i. & ii. 
 
 rijier.s. Horn, de eifns. Sitmb. Chrysnlogiis ap. BibUolh. Patr. Lat. t. v. par. i. p. 552. 
 
 Serm. in Symbol. 36 — 62. Auclnr Eipos. seqq. ' Sedet ad dexteram Dei Patris 
 
 Symb. ad Cutechnmenos, §. 6. Veuantius omnipotentis.' Etheriits Uxam. and Auctor 
 
 Fortunahts, The Latin and Greek MSS. set Scrmnnum de Tempore, serm. 131. al. 242. 
 
 forth by the Archbishop of Armaj^h. St. Au- §. 2. The Greek and Latin MSS. in Bene't 
 
 gustin de Fide et Symb. §. 14. hath it: College Li'irary. 
 ' Sedet ad dexteram Dei Patris :' to which 
 
406 
 
 ARTICLE VI. 
 
 into the holy place, having obtained eternal redemption foi 
 us." (Heb. ix. 11, 12.) The Jews did all believe that the Ta- 
 bernacle did signify tliis world,* and the Holy of Holies the 
 highest heavens; wherefore as the high-priest did slay the sa- 
 crifice, and with the blood thereof did pass through the rest of 
 the Tabernacle, and with that blood did enter into the Holy of 
 Holies ; so was the Messias here to offer up himself, and, being 
 slain, to pass through all the courts of this world below, and 
 with his blood to enter into the highest heavens, the most 
 glorious seat of the majesty of God. Thus Christ's ascension 
 was represented typically. 
 
 The same ascension was also declared prophetically, as 
 we read in the prophet David, "Thou hast ascended up on 
 high, thou hast led captivity captive, thou hast received gifts 
 for men :" (Psal. Ixviii. lb.)t which phrase on /ng\ in the lan- 
 guage of David, signifying heaven, could be applied properly 
 to no other conqueror but the Messias: not to Moses, not to 
 David, not to Joshua, nor to any but the Christ ; who was to 
 conquer sin, and death, and hell, and, triumphing over them, 
 to ascend unto the highest heavens, and thence to send the 
 precious and glorious gifts of the Spirit unto the sons of men. 
 The prophecy of Micah did foretell as much, even in the opi- 
 nion and confession of the Jews themselves, by those words.J 
 
 • E' Tif T?; trxiivJij XttTflvona-EiE Trir Ifn^iv, 
 Jtat roZ iSfiaj; TJn try fToXiiv, to. te d-xeui aJq 
 wefi Tr.v U^ov^ylav ^~u:fA.i^a.- To'v TE vo^sSetuv 
 evfiia-ci &£~ov av^^a, xal fxaraiocf rifxa; Vila 
 TivaXXaJVTac Q>-a7^-ny.la(; axoiiovxac iKaa-TO. 
 ya^ TouToiv ei; a.TTC/xifxria-iVx.a] SiaTi;7ra)5"iv tuv 
 oXtuv, e'i'tic ai})95va-f l&E>,ci xai /wETa s-vviTiw; 
 o'noniXv, tifrKTii yiyowra. try te ya^ viimrii 
 Tpiaxovra Trtip^ajv ciiirav VEi'/uac E'f t^ia, xai 
 Juo /WEjl 7ia.<riv aVEif TC~f iEp£iJs-;v, tilTTni 
 BkBn\ii Tiva xai xoivov to'ttov, t« yry xai ^n)/ 
 Qi.'Kaa-a-av aTroimfxaiMf xa; yip Taura was-i'v 
 £(7"Tiv ItuiBaTa' Try Ss TfiTnv /uoT^av fjt,6ia> TTt- 
 piiypa^t t£ ©Em, Jta to xai tov oii^avov a.tnrl- 
 0a.TcM eTvoi avflpaTToic. Joseph. Aniiq. Juci. I. 
 iii. c. 8. Where it is to be observed, tliat 
 the place which St. Paul calls the first 
 tabernacle, Josephus terms SiBn^ov -riva xai 
 xoivov Torocv, o common and profane place, as 
 representing this woild in which we live, 
 and our life and conversation here : as 
 the apostle seems to speak, Heb. ix. 1. 
 Zl)(t y.h oZv xai h -n^iiTn jrxnvri J;xa!«,uaTa 
 XaT^Ei'ac TO Te ayiov xo3-((*ixo'v. For ayicv 
 xo<r|w.ixcr, sanctum seciilure, or as the Syriac 
 N>30bj; K'jmp trz, domus sancta mitndaua, 
 may well be that part of the tabernacle, 
 which represented this world, and there- 
 fore termed common and profane in re- 
 spect of that more holy part, which re- 
 presented heaven. 
 
 t 'I'his place must necessarily be un- 
 derstood of the Messias, by reason of that 
 high place to which no other conqueror 
 
 ascended. For that Dnnb in the language 
 of the prophet, is attributed to God, as 
 Psal. vii. 8. nZ'^v U)-\nb return oti high, 
 that is, in the language of the Chaldee 
 paraphrase, 3in "jnSDW •a'7, return to the 
 house nf ihif majesty ; and Psal. xciii. 4. 
 mn* Dn;33 ~.'~X (/le Lord on high isynighty, 
 Chald. Kf:Tia 'Owa in the upper heavens, 
 Psal. Ixxi. ly. Thy righteousness, Lord, 
 is onn nv, usque ad eicelsum ; the Chaldee 
 again, xnnn -rjii' ny. In the same man- 
 ner in this place, QTinb n^'ry thou hast 
 ascended on high, the Chaldee paraphrase 
 translateth yp-^b KDpbD thou hast ascended 
 the firmameut : and it addeth immediate- 
 ly N-n: rrmi thou prophet Moses : yet 
 there is a plain contradiction in that in- 
 terpretation ; for if it were meant of 
 Moses, it cannot be the firmament; if it 
 were the firmament, it cannot be under- 
 stood of Moses, for he never ascended 
 thither. 
 
 X This Breaker-vp is by the confession 
 of the Jews the title of the INlessias, So 
 the author of Sepher Abchath Ruchal, in 
 his description of the coming of the I\Ies- 
 sias, maketh use of this place. And the 
 same appeared farther by that saying of 
 Moses Iladdershan in Bereshith Rabba, 
 ni nbyobo nym nmax nt noobo nrtM 
 : w Dn'Ds"? v"i3n n'ry "yjf n-wn The planta- 
 tion from helow is Abraham, tlie plantation 
 from above is Messias, as it is written, The 
 breaker is come tip before them, &c. So he 
 
HE ASCENDED INTO HEAVEN. 407 
 
 "The breaker is come up before them: they have broken up 
 and have passed through the ojate, and are gone out by it; 
 and their king shall pass before them, and the Lord at the 
 head of them." (ii. 13.) And thus C/irist's ascension was de- 
 clared prophetically as well as typically ; which was our first 
 consideration. 
 
 Secondly. Whatsoever was thus represented and foretold 
 of the promised Messias, was truly and really performed by our 
 Jesus. That only-begotten and eternal Son of God, who by 
 his Divinity was present in the heavens while he was on earth, 
 did, by a local translation of his human nature, really and 
 truly ascend from this earth below on which he lived, into the 
 heavens above, or rather above all the heavens, in the same 
 body and the soul with which he lived and died and rose again. 
 
 The ascent of Christ into heaven was not metaphorical or 
 figurative, as if there were no more to be understood by it, 
 but only that he obtained a more heavenly and glorious state 
 or condition after his resurrection. For whatsoever altera- 
 tion was made in the body of Christ when he rose, whatso- 
 ever glorious qualities it was invested with thereby, that was 
 not his ascension, as appeareth by those words which he 
 spake to Mary, "Touch me not, for I am not yet ascended to 
 my Father." (John xx. 17.) Although he had said before to 
 Nicodemus, " No man ascended up to heaven, but he that 
 came down from heaven, even the Son of man which is in 
 heaven ;" (John iii. 13.) which words imply that he had then 
 ascended ; yet even those concern not this ascension. For 
 that was therefore only true, because the Son of man, not yet 
 conceived in the Virgin's womb, was not in heaven, and after 
 his conception by virtue of the hypostatical union was in 
 heaven; from whence, speaking after the manner of men, he 
 might well say, that he nad ascended into heaven ; because 
 whatsoever was first on earth and then in heaven, we say as 
 cended into heaven. Wherefore, beside that grounded upon 
 the hypostatical union, beside that glorious condition upon 
 his resurrection, there was yet another, and that more proper 
 ascension: for after he had both those ways ascended, it was 
 still true that he had not yet ascended to his Father. 
 
 Now this kind of ascension, by which Christ had not yet 
 ascended when he spake to Mary after his resurrection, was 
 after to be performed ; for at the same time he said unto Mary, 
 " Go to my brethren, and say unto them, I ascend unto my 
 Father and your Father." (John xx. 17.) And when this as- 
 cension was performed, it appeared manifestly to be a true 
 
 on Gen. xl. 9. Again the same Bereshith Dn'-SSb DSbD nnyn "yif DITNI^ 
 
 Rabba, Gen. xliv. 18. D*n::iy 13K -n-QX : DU-Kna mn-l When? when the captives 
 
 OTIin nn by n^Oun -ban inajn:'3 When shall ascend from hell, and Shechhiah in the 
 
 shall we rejoice? when the feet of the She- head, as it is written (Rlic. ii. 13.), Their 
 
 chinan shall stand upon the Mount of Olives ; Kin/; shall pass before them, and the Lord in 
 
 and again, ddhmd nrban lbrtt'3 'nan the head of' them. 
 
408 ARTICLE VI. 
 
 local trans. ati on of the Son of man, as man, from these parts 
 of the world beloA^ into the heavens above, by which that 
 body, which was before locally present here on earth, and 
 was not so then present in heaven, became substantially pre- 
 sent in heaven, and no longer locally present in earth. For 
 when he had spoken unto the disciples, "and blessed them," 
 laying his hands upon them, and so was corporally present 
 with thera, even " while he blessed them, he parted from them, 
 and while they beheld, he was taken up, and a cloud received 
 him out of their sight," (Luke xxiv. 50, 51.) and so he was 
 "carried up into heaven, while they looked steadfastly to- 
 wards heaven, as he went up." (Acts i. 9, 10.) This was a 
 visible departure, as it is described, a real removing of that 
 bodv of Christ, which was before present with the apostles ; 
 and that body living after the resurrection, by virtue of that 
 soul which was united to it : and therefore the Son of God 
 according to his humanity was really and truly translated from 
 these parts below unto the heavens above, which is a proper 
 local ascension. 
 
 Thus was Christ's ascension visibly performed in the pre- 
 sence and sight of the apostles, for the confirmation of the 
 reality and the certainty thereof- They did not see him when 
 he rose,* but they saw him when he ascended ; because an eye- 
 witness was not necessary unto the act of his resurrection, but 
 it was necessary unto the act of his ascension. It was suffi- 
 cient that Christ " shewed himself" to the apostles " alive 
 after his passion;" (Acts i. 3.) for being they knew him be- 
 fore to be dead, and now saw him alive, they were thereby 
 assured that he rose again: for whatsoever was a proof of his 
 life after death, was a demonstration of his resurrection. But 
 being the apostles were not to see our Saviour in heaven, being 
 the session was not to be visible to them on earth, therefore it 
 was necessary they should be eye-witnesse5 of the act, who 
 were not with the same eyes to behold the effect. 
 
 Beside the eye-witness of the apostles, there was added the 
 testimony of the angels ; those blessed spirits which minis- 
 tered before, and saw the face of God in heaven, and came 
 down from thence, did know that Christ ascended up from 
 hence unto that place, from whence they came : and because 
 the eyes of the apostles could not follow him so far, the inha- 
 bitants of that place did come to testify of his reception ;t 
 for " behold two men stood by them in white apparel, which 
 
 * BXewovtodv fxtv ovu aviinti, ^^ETTovTaiy m Act. Apost. 
 
 Ib Iwn'fSi- ETTliJav iVTaZ&a. h o4-i; rl irav t *E7r£i5av tin ifHoZa-lv *I o<f&a>,f/.oi h~^at 
 
 tr^u-re- xal ya^ T?f avaTTacr-coi; to fxlv teXo; to •j'^of, oi/Ss 'ojantiuo'a.i Wor^fov t\c tov ouf»- 
 
 iilov, TW li a^X'''^ ouxETC Xttt T?j avaXn^Enof »ov avSxSEV, n iic EiCTOV OujaroV, oja ti ylvSTen* 
 
 Try fxh a^xjy eTJov, to Se teXoj OUJCETI' Tta- oTl fxh auTor l<rTiV '\ttiT0Zt;, nll.raf, (^ uv ht* 
 
 gETAxE ya^ inCw TO tW a^^/y Ihn, avTou Tou Xiytro nflq avroiK; (wijpjjjii^v yks s'll Ivw iJo'v- 
 
 vaZra. <^&iyyoy.ivou TrafOVTO?, Kai tou fxvhfxa- Tac yvZvai)- oti Se elc tov «v^ava:i A»MXa[x,0a- 
 
 Toc JnXoSvTs; OTl oiit EiTTiv luiZ- aWa. to ;«£Ta VETai, avroi XoiTTov tUlaa-xov ci iyf^oi, S- 
 
 TsUro Xo'y*' iSei^aSsTv. S. Chrysost. Horn. 2. Chrysost. Horn. 2. in Acta Apon. 
 
HE ASCENDED INTO HEAVEN. 40 • 
 
 also said. Ye men of Galilee, why stand ye gazing up into 
 heaven? This same Jesus which is taken up from you into 
 heaven, shall so come in like manner, as ye have seen him go 
 into heaven." (Acts i. 10, 11.) We must therefore acknow- 
 ledge and confess against the wild herc^sies of old,* that the 
 eternal Son of God, who died and rose again, did, with the 
 same body and soul with which he died and rose, ascend up 
 to heaven ; which was the second particular considerable in 
 the Article. 
 
 Thirdly, Being the name of heaven admitteth divers accep- 
 tations in the sacred Scriptures, it will be necessary to inquire, 
 what is the true notion of it in this Article, and what was the 
 proper termination of Christ's ascension. In some sense it 
 might be truly said, Christ was in heaveu befoie (.he cloud 
 took him out of the apostles' sight; for the clouds tnemselves 
 are called "{he clouds of heaven;" (Dan. vii. 13.) but that 
 heaven is the first; and our Saviour certainly ascended at least 
 as far as St. Paul was caught up, that is, into the third heaven; 
 for " we have a great high-priest, that is passed through the 
 heavens." (Heb. iv. 14. )t And needs must he pass through 
 the heavens, because he was "made higher than ihe heavens;" 
 (Heb. vii. 26.) for "he that descended is the same also that 
 ascended up far above all heavens." (Eph. iv. 10.) When 
 therefore Christ is said to have ascended into heaven, we must 
 take that word as signifying as much as the heaven of hea- 
 vens; and so Christ is ascended through and above the hea- 
 vens, and yet is still in heaven; for he is "entered into that 
 within the veil," (Heb. vi. 19.) there is his passage through 
 the heavens; "into the holy place, even into heaven itself, to 
 appear in the presence of God," (Heb ix. 12. 24.) this is the 
 heaven of heavens. For " thus said the Lord, The heaven is 
 
 • The various heresies in the primitive les is thus delivered by Epiphaiiius in his 
 
 time concerning the humanity of Christ own words : 'Ev rS £p;:^Ej-6tti a^o rZv kinrou- 
 
 ■ascended into heaven, are briefly touched pavi'ijv mxSev ilg tw yry >tai truvhyayiv kavrS 
 
 by 'I'ertullian : ' Ut et illi erubescant, qui a'sri t£v rta-a-i^aiv croi'^eiaiv cu^a "eJ«- 
 
 affirmant carnem in ccelis vacuam sensu, xsv o Xjitti; lavTov 'tna^M h alnS rH 
 
 ut vaginam, exerapto Christo sedere ; aut a-cl>!JLa.Tt, na) IfTTaupw&n ev aXu&si'a, xai 
 
 qui carijeni et animam tantundem.aut tan- £ Jsi^ev axnhv tt.v a-afna. to?; ia.vTov ,ua^rna~i;' 
 
 tummodo animam, carnem vero non jam.' xal ava>.va-ag avrh rr,v havBpiiTrna-iv iauTov, 
 
 Decariie Christi,c.'2-i. Of which Gregory aTrefA-iotce ttaXiv sxaa-TW toiv c-rotyt'u 
 
 Nazianzen : Ei' tic a'aori^tXirQai yZv rhv iJiOv aiva'^Glq, to Qe^uov tw Qe^/xS, to 4''JXS°* 
 
 0-afKa \iyoi, nai yv/Jivr.v tTvai tvj Qiornra crd- tS •l^u^^S, to ^r,^ov ri ^n^S, to ly^h too 
 
 /uaTOf , a.'K'ha fjch fxiTo, Tov 'aT^o(rXl)[xjJt.n.TOi Kal vy^-2- x.ui oZroiq 'Sia.Xv^a^ a7r' auTw waXiv to 
 
 eTvai Hal fi^fiv, fxn iJgi tyci Jo'^av t!;; Tragoi/Tiaj. hya^ncv a-Z/xa aviTTTri sij tov ov^avlv, 'dBvi xaX 
 
 £pi»f. 1. ati C/ff/oHiiim, p. 7 j9. The Apelli- ?x£. Hu:re$. x\\v.§. 2. OfwhomGrego- 
 
 tffi taught, that Christ left his body dissolv- ry Nazianzen is to be understood in that 
 
 ed in the air, and so ascended into heaven Epistle before cited : *H £ic tov afja ix^^'* 
 
 without it : ' Hunc Apellem dicunt qui- xai SiEXuflu, ajj <{)i)dv?c <f>ij5-(f , xal o^/hk^ pCtri;, 
 
 dam etiam de Christo tarn falsa sensisse, xai ac-Tga7ri?5 Jjo'^woj oLx Is-Tafxivrii;. p. 739. 
 ut dicereteuni non quidem carnem duxisse 
 
 de coelo, sed ex elementis raundi acce- t We read it indeed i)ito the heavem, 
 
 pisse, qu!E mundo reddidit, cum sine but the original imports as much as 
 
 came resurgens in coelum ascendit.' S, through: inXr)\v6oTa tov; cCpavouf Vulg, 
 
 August, Hceres. 23. This opinion of Apel- Trans, qui penetravit caclos. 
 
410 ARTICLE VI. 
 
 my throne, and the earth is my footstool ;" (Isa. lx,-i. 1.) and 
 as Christ descended unto the footstool of his Father in his hu 
 miliation, so he ascended unto the throne of his Father in his 
 exaltation. This was the place, of which our Saviour spake 
 to his disciples, "What and if ye shall see- the Son of man 
 ascend up where he was before?" (John vi. Q'l.) Had he been 
 there before in body, it had been no such wonder that he 
 should have ascended thither again: but that his body should 
 ascend unto that place where the majesty of God was most re- 
 splendent; that the flesh of our flesh, and bone of our bone, 
 should be seated far above all angels and archangels, all prin- 
 cipalities and powers, even at the right hand of God: this was 
 that which Christ propounded as worthy of their greatest ad- 
 miration. Whatsoever heaven then is higher than all the rest 
 which are called heavens; whatsoever sanctuary is holier than 
 all which are called holies ; whatsoever place is of greates,t 
 dignity in all those courts above, into that place did he ascend, 
 where in the splendour of his Deity he was, before he took 
 upon him our humanity. 
 
 As therefore when we say Christ ascended, we understand 
 a literal and local ascent, not of his Divinity (which possesseth 
 all places, and therefore being every where is not subject to 
 the imperfection of removing any whither), but of his huma- 
 nity, which was so in one place that it v/as not in another : so 
 when we say the place into which he ascended was heaven, 
 and from the expositions of the apostles must understand 
 thereby the heaven of heavens, or the highest heavens, it fol- 
 loweth that we believe the body with the soul of Christ to 
 have passed far above all those celestial bodies which we see, 
 and to look upon that opinion as a low conceit which left his 
 body in the sun.* 
 
 It was necessary to profess this Article of Christ's ascension. 
 First, For the confirmation and augmentation of our faith. 
 Our faith is thereby confirmed, in that we believe in him whcJ 
 
 * The Seleuciani and Hermiani taught neis visibilem, expositum, et publicum, 
 
 that the body of Christ ascended no far- nou tantum hominibus, sed etiam peco- 
 
 ther than the sun, in wliich it was depo- ribus ad videndum, Christum Dominum 
 
 sited, of whom Phihistrius, and out of esse putarunt.' Tract. 3-1-. in loan. ^. 2. 
 
 him St. Augustin, thus : ' Negant Sal- This opinion is more clearly set down, 
 
 valorem in carne sedere ad dexteram but without a name, in the Catena Pa- 
 
 Patris, sed ea se exuisse perhibent, earn- trum on the 18th Psalm : Ou ya^ 's^^ctre- 
 
 que in sole posuisse, accipientes occa- xteov Toit tStt Al^STOCiiv "fXtiva^xJit, oi <f>aa-iv 
 
 sionem de Psalmo, In sole posuit Tuber- on fxsra Tnv avaa-raa-iv o Kerrp Iv -rn hXimn 
 
 naculum suurn.' Hieres. 59. The same e-<^ai^a, awiSiTo o l^o^na-i cSiixa, <f>uXaT- 
 
 opinion Gregory Nazianzen attributeth ria-'bai fA.ixft ~^; JeuTEjaj ita^ova-ia-;. Tins 
 
 to the Manicheans : noD yaj to a-Zfj-a. yZv, was the old heresy of Hermogenes, as 
 
 El jun fxs-rk roZ tt^oo-XclBovto; ; oi. yk^ Sij Kara. is related by Theodoret : oItoj (o 'E^/uo- 
 
 Toi/f Mavip^aiwv Xiipouc tm h\ix hu'woTeSliTai, yf/^f) raZ Kv^iou to cifxa iv tm r,XiM Ei'Tret 
 
 Tvtt Ti,«i!0;7 Jii T>;j axi^wiaf. Epist. 1. ad dwoTfS^vai, tov Js S'la^oXov xai toL? J'ai'juovaj 
 
 Cledoni-.i'm, p. 739. And St. Augustin ei'; t^v liAriv a,vaxBr,e-£TBa.t. Ilaret. Fab. 
 
 savs they taught the sun to be Christ : 1. i. c. 19. 
 ' IManichaei solem istum oculis car- 
 
HE ASCENDED INTO HEAVEN. 411 
 
 18 received unto the Father, and therefore certainly came from 
 the Father: his Father sent him, and we have received the 
 message from him, and are assured that it is the same mes- 
 sage which he was sent to deUver, because he is so liighly re- 
 warded by him that sent him for deliveiing it. Our faith is 
 thereby exalted and augmented, as being the " evidence of 
 things not seen." (Heb. xi. 1.) The farther the object is re- 
 moved from us, the more of faith hath that act which em- 
 braceth it.* Christ said unto Thomas, " Because thou hast 
 seen me thou hast believed; blessed are they that have not 
 seen, and yet have believed :" (John xx. 29.) and that blessed- 
 ness by this ascension he hath left to the whole Church. That 
 Christ ascended is the ground and glory of our faith ; and by 
 virtue of his being in heaven, our belief is both encouraged 
 and commended ; for his ascent is the cause, and his absence 
 the crown, of our faith: because he ascended, we the more 
 believe ; and because we believe in him who hath ascended, 
 our faith is the more accepted. 
 
 Secondly, It is necessary to believe the ascension of Christ 
 for the corroboration of our hope. We could never expect 
 our dust and ashes should ascend the heavens ; but being our 
 nature hath gone before in him, we can now hope to follow 
 after him. He is our Head,+ (Eph. i. 22.) and where that is, 
 the members may expect admission : for in so great and inti- 
 mate a union there is no fear of separation or exclusion : 
 there " are many mansions in his Father's house." (John xiv. 
 2.) And when he spake of ascending thither, he said expressly 
 to his disciples, " I go to prepare a place for you, and will come 
 again and receive you unto myself, that where I am, there ye 
 may be also." (Ibid. 3.) The first-fruits of our nature are 
 ascended,^ and the rest is sanctified. *' This is the new and 
 living way, w^hich he consecrated for us through the veil, that 
 is to say, his flesh." (Heb. x. 20.) And hence we " have our 
 hope as an anchor of the soul both sure and stedfast, which 
 entereth into that within the veil, whither the forerunner is for 
 us entered." (Heb. vi. 19, 20.) For if Christ in his ascension 
 
 • ' Magnarum hie vigor est mentium, tunc enim locus paratur, si ex fide vivatur: 
 
 et valde fideliutn lumen est animarum, creditus desideretur ut desideratus ha- 
 
 incunctanter credere qute corporeonon vi- beatur, desiderium dilectionis prieparatio 
 
 dentur intuitu, et ibi figere desiderium, quo est mansionis.' S. Augmt. Tract. 6&. in 
 
 nequeas inferre conspectum. Usee autem loun. $. 3. 
 
 pietasunde in nostriscordibusnasceretur, t ' Christi ascensio nostra provectic 
 
 aut quomodo quisquam justificaretur per est, et quo praecessit gloria capitis, eo 
 
 fidem, si in iis tantum salus nostra con- spes vocatur et corporis.' Leo tie Ascen. 
 
 sisteret, quae obtutibus subjacerent ?' Leo Serm. 1. c. 4. 
 
 in Ascen. Serin. 2. c. 1. ' Fides eoruni i Aia toZto iogra^Eiv o4>«iXiJ^£v, ItBEiJa* 
 
 qui Deum visuri sunt, quamdiu peregri- a-yifACiov t«v a.Tra^)(_h toS r./A-sri^cv <^v^ay.a,- 
 
 nantur, corda mundantur, quod non videt toj, Tovris-n rh a-afKo,, h ci.»avo~? XfifTOf 
 
 credit; nam si vides, non est fides : ere- amyayi. S. Chrysost. Urut. 1. dc Ascins, 
 
 denti colligitur meritum, videnli redditur Aio Xoittcv pf ^na-raf 'iy^^o/xtv ri? IXwiJaf, wfof 
 
 prffimium. Eat ergo Douiinus et j)aret lo- rhv n/j-nipav aTra^^nv a<fc^Siyri(. Id. Orat. 2. 
 
 cum J eat ne videatur, lateat ut credatur: de Ascens. 
 
412 ARTICLE VI. 
 
 be the forerimne} , then are there some to follow after;* and 
 not only so, but they which follow, are to go on in the same 
 way, and to attain unto the same place: and if this /b/er^^wz/cr 
 be entered for us, then we are they which are to follow and over- 
 take him there ; as being of the same nature, members of the 
 same body, branches of the same vine, and therefore he went 
 thither before us as the first-fruits before those that follow, and 
 we hope to follow him as coming late to the same perfection. 
 
 As therefore God "hath quickened us together with Christ, 
 and hath raised us up together," (Eph. ii. 5, 6.) by virtue of 
 his resurrection; so hath he also ** made us sit together in 
 heavenly places in Christ Jesus," (Ibid. 6.) by virtue of his as- 
 cension. We are already seated there in him,t and hereaftei 
 shall be seated by him ; in him already as in our Head, which 
 is the ground of our hope; by him hereafter, as by the cause 
 conferrmg, when hope shall be swallowed up in fruition. 
 
 Thirdly, The profession of faith in Christ ascended, is neces- 
 sary for the exaltation of our affections. " For where our trea- 
 sure is, there will our hearts be also." (Matt. vi. 21.) "If 
 I be lifted up from the earth, I will draw all men unto me," (John 
 xii. 32.) saith our Saviour ; and if those words were true of his 
 crucifixion, how powerful ought they to be in reference to his 
 ascension ! " When the Lord would take up Elijah into heaven, 
 Elisha said unto him, iVs the Lord liveth, and as thy soul liveth, 
 I will not leave thee :" (2 Kings ii. 2.) when Christ is ascended 
 up on high, we must follow him with the wings of our medita- 
 tions, and with the chariots of our affections. " If we be risen 
 with Christ, we must seek those things which are above,-.where 
 Christ sitteth on the right hand of God. If we be dead, and 
 our life hid with Christ in God, we must set our affection on 
 
 • There is a double notion of 7r^s'Spo,uoj, cocesficns. For so Theopbrastus, speak- 
 to this purpose : one of a man sent be- ing particularly we^i o-uxn?, hath these 
 fore to make preparations for others which words: 'XTT-JKinsofximz ykf wXsiovaf t?{ 
 follow ; in which it is well observed by Toiaurti? vyfiTmoi;, oVav ar,p iTTtyhmat fxe.- 
 St. Chrysostom : 'O It wpoj^o^o? Tivivla-Ti >,aHo; xai iyjoc xai bi^fxli, l^iKaXia-xTO T^» 
 TTfoJpo^oc, (juiTTrfp 'laiavvnc toD X^io-toZ- xai 0Ka.7Tntny' J'te Je tovto <rv/j.£alyii (pavi^oyj 
 oln ilTtlt kii\u>t il^nXtlv, dXX' onov TT^oS^o/ui.i; on en toutou toZ y-i^ovi; o xajTro? avlerat, cSev 
 iiTTEf ijuaiv EiVSX&EV iiq xa.1 hfJ-Siv 0(|>6iX(JVTa;v xai ci 7r5o5^0(tioi. De Cansis Plant. 1. v. c. 
 XttTttXagETv. Ou woXu yk^ -rou Tr^iS^ofxciu xai 1. and piiiiln p<'St : UaXiv Si rouf •otjoJ^s^uouj 
 tSv iTUOfxiviiv 0(5)£;X£( E7yai to /wes-ov ewei oiy al fxtv 4>£poi,'3-iv, o:ov, Ji'te Aaxovixii xal Aeu- 
 ttV ti'd TrpoSjo/xor Tcv yif •nrjoJ^o^ov xai tou; xo^<foXio; xni ETEpai wXei'oi;? ■ al S' ou <pipova-iy. 
 £7rO|UEVou; iv tS auT? ^.i'' '^>"" '^''' ""' '^°'' "^ '^° first-fruits of the early figs were 
 f^h oJeuSiv, ToLf Se EWixaTaXaj«gflV£iv Homil. called wfoJpj/xoi, and the tree which bare 
 11. in Epist. ad Hehr<eos. Another notion them TrpoxE^ix^. Now as this early fruit 
 there is among the Greeks of the fruit, doth forerun the latter fruit of the same 
 •which is ripe and come to perfection be- tree, and comes to ripeness and perfec- 
 fore the rest, as Isaiah xxviii. 4. Kal co-rat lion in its kind before the rest ; so our 
 TO avflof TO ExwEtrov T?f eXttiSo; Tnc So'^nc, £w' Saviour goes before those men of the same 
 anpv Tou opouf Tou v^nXoZ- «c -sTj-oSfOjuor nature with him, and they follow in their 
 a-vxou, ■n'Vi^O, taiiqHamprimhicE, or Jructus time to the maturity of the same per- 
 |ii-i/(i();;e»iii, /if us ;)itffo.T. Hesychius : U^o- fection. 
 
 ^05-,wa, ra Ev Ta) a^svi ^uXa, n Ta ■jr^oax^a- t T^c K£<pa\ni; xoSe^o^eviij xai to <rZfxa. irvy- 
 
 Inra tZxo.- (legenfoJjojuoi) for they indeed xaBrtrar Sia touto iTrnyaytv, h XpiirTJJ 'ln<rw 
 
 ire properly t» 7rf»aK;uaJ«VTa o-Dxa, pi<e S. Chrysost. in Episl. ad Ephes. Horn. 4. 
 
HE ASCENDED INTO HEAVEN. 413 
 
 things above, not on things on the earth." (Col. iii. 1. 3. 2.) 
 Christ is ascended into heaven to teach us, that we are strangers 
 and pilgrims here, as all our fathers were, and that another 
 country belongs unto us: from whence we "as strangers and 
 pilgrims shou/d learn to abstain from fleshly lusts;" (1 Pet. ii. 
 11.) and not " mind earthly things ;" as knowing that we are 
 citizens of heaven, " from whence we look for our Saviour, the 
 Lord Jesus," (Phil. iii. 19, 20.) yea " fellow-citizens with the 
 saints, and of the household of God." (Eph.ii. 19.) We should 
 trample upon our sins, and subdue the lusts of the flesh, that 
 our conversation may be correspondent to our Saviour's con- 
 dition ; that where the eyes of the apostles were forced to leave 
 him, thither our thoughts may follow him. 
 
 Fourthly, The ascension of Christ is a necessary Article of 
 the Creeij in respect of those great eff'ects which immediately 
 were to follow it, and did absolutely depend upon it. The 
 blessed apostles had never preached the Gospel, had they not 
 been endued with power from above ; but none of that power 
 had they received, if the Holy Ghost in a miraculous manner 
 had not descended : and the Holy Ghost had not come down, 
 except our Saviour had ascended first. For he himself, when 
 he was to depart from his disciples, grounded the necessity of 
 his departure upon the certainty of this truth, saying, " If I 
 go not away, the Comforter will not come unto you: but if I 
 depart, I will send him unto you." (John xvi. 7.) Now if all the 
 infallibility of those truths, which we as Christians believe, 
 depend upon the certain information which the apostles had, 
 and those apostles appear to be noway infallible till the cloven 
 tongues had sat upon them, it was first absolutely necessary that 
 the Holy Ghost should so descend. Again, being it was im- 
 possible that the Spirit of God in that manner should come 
 down until the Son of God had ascended into heaven; being 
 it was not fit that the second advocate should officiate on earth, 
 till the first advocate had entered upon his office in heaven ; 
 therefore in respect of this great work the Son of God must 
 necessarily ascend, and in reference to that necessity we may 
 well be obliged to confess that ascension. 
 
 Upon these considerations we may easily conclude what 
 every Christian is obliged to confess in those words of our 
 Creed, he ascended into heaven; for thereby he is understood 
 to express thus much : I am fully persuaded, that the only- 
 begotten and eternal Son of God, after he rose from the dead, 
 did with the same soul and body with which he rose, by a true 
 and local translation convey himself from the earth on which 
 he lived, through all the regions of the air, through all the 
 celestial orbs, until he came unto the heaven of heavens, the 
 most glorious presence of the majesty of God. And thus I 
 believe in Jesus Christ, who ascended into heaven. 
 
414 ARTICLE VI. 
 
 And sittelh on the right hand of God the Father Almighty. 
 
 The second part of the Article containeth two particulars ; 
 the session of the Son, and the description of the Father : 
 the first sheweth, that Christ upon his ascension is set down 
 at the right hand of God; the second assureth us that the 
 God, at \vhose right hand Christ is set down, is the Father 
 Almighty. 
 
 For the explication of Christ's session, three things will be 
 necessary : First, To prove that the promised Messias was 
 to sit at the right hand of God ; Secondly. To shew that our 
 Jesus, whom we believe to be the true Messias, is set down 
 at the right hand of God ; Thirdly, To find what is the impor- 
 tance of that phrase, and in what propriety of expression it 
 belongs to Christ. 
 
 That the promised Messias was to sit at the right hand of 
 God, was both pretypified and foretold. Joseph, who was be- 
 trayed and sold by his brethren, was an express type of Christ; 
 and though in many things he represented the Messias, yet in 
 none more than in this, that being taken out of the prison he 
 was exalted to the supreme power of Egypt. For thus Pha- 
 raoh spake to Joseph, " Thou shalt be over my house, and ac- 
 cording to thy word shall all my people be ruled : only in the 
 throne Will I be greater than thou. And Pharaoh took off the 
 ring from his haiid, and put it upon Joseph's hand, and arrayed 
 him in vestures of fine linen, and put a gold chain about his 
 neck : and he made him to ride in the second chariot which 
 he had. and they cried before him, Bow the knee; and he 
 made him ruler over all the land of Egypt." (Gen. xli. 40. 
 42, 43.) Thus Joseph had the execution of all the regal power 
 committed unto him, all edicts and commands were given out 
 by him, the managing of all affairs was through his hands, 
 only the authority by which he moved remained in Pharaoh 
 still. This was a clear representation of the Son of man, who, 
 by sitting on the right hand of God, obtained power to rule 
 and govern all things both in heaven and earth (especially as 
 the ru/er of his house, that is, the Church), with express com- 
 mand that all things both in heaven and earth, and under the 
 earth, should bow down before him: but all this is in the 
 name of the Father ; to whom the throne is still reserved, in 
 whom the original authority still remains. And thus the ses- 
 sion of the Messias was pretypified. 
 
 The same was also expressly foretold, not only in the 
 sense, but in the phrase. " The Lord said unto my Lord 
 (saith the prophet David), Sit thou at my right hand, until I 
 make thine enemies thy footstool." (Psal. ex. 1.) The Jews 
 have endeavoured to avoid this prophecy, but with no suc- 
 cess : some make the person to whom God speaks to be 
 
AND SITTETH ON THE RIGHT HAND. 415 
 
 Ezechias,* some Abraham, t some Zorobabel, others David :| 
 others the people of Israel :§ and because the prophecy can- 
 not belong to him who made the Psalm, therefore they which 
 attribute the prediction to Abraham, tell us the Psalm was 
 penned by his steward Eliezer:|| they which expound it of 
 David, say that one of his musicians was the author of it. 
 
 But first, it is most certain that David was the penman of 
 this Psahn ; tiie title speaks as much, which is, ' A Psalm of 
 David :'^ from whence it followeth that the prediction did 
 not belong to him, because it was spoken to his Lord. No: 
 could it indeed belong to any of the rest, which the Jews 
 imagine, because neither Abraham, nor Ezechias, nor Zo- 
 robabel,** could be the Lord of David, much less the people 
 of Israel (to whom some of the Jews referred it), who were not 
 the lords but the subjects of that David. Besides, he which 
 is said to " sit at the right hand of God," is also said to be a 
 " priest for ever after the order of Melchisedech :" (Psal. ex. 4. 
 Heb. V. 6.) but neither Abraham, nor Ezechias, nor any which 
 the Jews have mentioned, was ever any priest of God, ft 
 
 * 'Jhis Justin Martyr testifies of the 
 ^ews in his age : Kai toutov tov ^f-aX|^to^ on 
 £if rlv 'El^t/Jav Tov Ba^tXia. l^rr/iifQai ro\- 
 fxarl, OMayvoZ, lireXTTov. Dialog, cum Trif- 
 phone, p. 250. And out of him Tertuliian 
 citing this Psalm : ' Sed necesse est ad 
 meam sententiam pertinere, defendam eas 
 Scripturas, quas et Judaei nobis avocare 
 conantur. Dicunt decique hunc Psalmum 
 in Ezechiam cecinisse, quia is sederit ad 
 dextram templi, et hostes ejus averterit 
 Deus et absumpserit.' Adu. Marcion. 
 1. V. c. 9. 
 
 t So St. Chrvsostom, speaking of the 
 Jews : Tiva o3v lx£~vc< tsv Xiyivrx <}>ao-i ; tov 
 ©Es'v rlv Si aKoCcyra ; tov ' KS^aiy,- etejoi Je 
 TOV ZofoSa^iX, «ai aXXsi STEpov. In Psal. 
 ci.T. p. :VH). So Catena Grceca : Oi Je 'iou- 
 ^aiot, TO j/SXcioTEpov, lit; tov 'AB^akfA cl^r.s-Qai 
 KiyovT-f xa83«-9ai IX. Je^iJv tou ©EOy. And 
 this exposition is now followed by Simon 
 Jarchi and I.ipmannus ; Jarchi acknow- 
 ledging it to be ancient, imtt'm il-mm 
 
 : Dmasb "" 
 
 X I'his is the exposition of the later 
 Rabbins, as of A ben Ezra and David 
 Kimchi, who attribute the subject of the 
 Psalm to David. And not only thej, but 
 the ancienter Rabbins since our Saviour's 
 time, as appeareth by those words of St. 
 Chrysostom : Kai to. i-rr^ovra Js J/iac", otj 
 oCJev 7rs;'i t:u ZofoSaSsX IvraS&a {"fUTnt, olli 
 «rE;i ToD AaSi'J- oiiJcij ya.^ aln-iii lifcea-Cvri te- 
 riiA.T.rai.. In Psal. cix. p.'S'iO. 
 
 ^ AXXi Kal ETSpii Tiva XEyouri TOyTWV 
 tauXoTipa, WEpi TOU Xaou XsyoVTSf Tat/T* Eipij- 
 y6a». Ibid, et ptiulo- post nij U h rS At- 
 
 (3;S, S Ta Zojo^ajSsX, ri rS Xa» raZra apfxo- 
 a-EiEv; Ibid. p. 321. 
 
 II To which purpose saith St. Chry- 
 sostom, concerning the Jews of his time : 
 Ti yap <pa.s-iv aXXoi waXiv ; oTi i waTj tou 
 'ASpa-afx TaZra. \iyii wspi TOy Ki/5'1'01; toU 
 EauToy. Ibid. p. 3'iCf 
 
 IF As for that objection which is made 
 by Aben Ezra, that it is not the Psalm of 
 David, but penned for and in the honour 
 of David, because the title is "mV itoto 
 as if it were a Psalm for David, not of 
 David : it is by no means to be admitted, 
 because it may not only very well signify 
 a Psalm made by David, but if it do not, 
 there is no title which shews any Psalm 
 to be his, and some of them we are sure 
 are his. 
 
 ** Ti oSy, EiTTE ^01, Zo^oBaBeX Kv^io; tov 
 Art^iJ ; Kal wij av Eysi Xo'yav, oj xal avroQ 
 oVTi fAi-yaXr,; ri/xn; XEzX>iTai. S. Chrysost. 
 iu Psal. cix. p. 320. 
 
 tt This is the argument which the fa- 
 thers used against the Jews; as Justin 
 l\]artyr, in opposition to their pretence of 
 Ezechias : 'Upiv; Je cti o5te yiyo\ev '£^E;^iaf 
 oJte ij-rlv ai'ivioj 'Iejeiij toD ©EoiJ, ouSe i/xlT; 
 avT6i7r£"v ToXfxricrBre. Diai. cum Tryphone, 
 p. 250. and from him Tertuliian : ' Quod 
 et in ipso hie accedit, 7a es Sacerdos in 
 (Evum. Nee sacerdos autem Ezechias, 
 nee in jsvum, etsi fuisset. Secundum or- 
 diuem, inquit Melchisedech. Quid Eze- 
 chias ad Melchisedech Altissimi sacer- 
 dotem, et quidem non circumcisum V 
 Adv. Marcion, 1. v. c. 9. and so St. Chry 
 sostom in the words beforementioned. 
 
416 ARTICLE VI. 
 
 Again, our Saviour urged this Scripture against the Phansees, 
 "saying, What think ye of Christ? whose son is he ? They 
 say unto him, The son of David. He saith unto them. How 
 then doth David in spirit call him Lord, saving, The Lord 
 said unto my Lord, Sit thou on my right hand till I make 
 thine enemies thy footstool ? If David then call him Lord, 
 how is he his son? and no man was able to answer hiiu a 
 word." (Matt xxii. 42 — 46.) From whence it is evident that 
 the Jews of old, even the Pharisees, the most accurate and 
 skilful amongst them, did interpret this Psalm of the Messias; 
 for if they had conceived the prophecy belonged either to 
 Abraham, or David, or any of the rest since mentioned by the 
 Jews, they might very well, and questionless would have an- 
 swered our Saviour, that this belonged not to the son of 
 David. It was therefore the general opinion of the Church of 
 the Jews before our Saviour, and of divers Rabbins since his 
 death,* that this prediction did concern the kingdom of Christ. 
 And thus the session of the Messias at the right hand of God 
 was not only represented typically, but foretold prophetically: 
 which is our first consideration. 
 
 Secondly, We affirm that our Jesus, whom we worship as 
 the true Messias, according unto that particular prediction, 
 when he ascended up on high, did sit down at the right hand 
 of God. His ascension was the way to his session, and his 
 session the end of his ascension; as the evangelist expresseth 
 it, " He was received up into heaven, and sat on the right 
 hand of God ;" (Mark xvi. 19.) or as the apostle, God " raised 
 Christ from the dead, and set him at his own right hand in 
 the heavenly places." (Eph. i. 20.) There could be no such 
 session without an ascension; and "David is not ascended 
 into the heavens ; but he saith himself. The Lord said unto my 
 Lord, Sit thou on my right hand, until I make thy foes thy 
 footstool. Therefore let all the house of Israel know assu- 
 redly," (Acts ii. 34—36.) let all the blind and wilful Jews be 
 convinced of this truth, that God hath not set at his own right 
 hand, either Abraham or David, either Ezechias or Zorobabel, 
 but " hath made that same Jesus whom thei/ have crucified both 
 Lord and Christ." (Acts ii. 36.) 
 
 This was an honour never given, never promised, to any 
 man but the Messias : the glorious spirits stand about the 
 throne of God, but never any of them sat down at the right 
 hand of God. " For to which of his angels said he at any 
 time. Sit on my right hand, until I make thine enemies thy 
 
 * As in the Midrash Tillim, Psal. Lord said unto my Lord, Sit Uiou at my 
 
 xviii. 36. "r::ir\ Tnyb xnn "-\V2. rn» "iK right hand." So Moses Haddarsan on 
 
 *^1W'7 '" DX3 'w IJVi'b n^iTDn -]bn 3*una Gen. xviii. Hereafter God holy and ble>'Sed 
 
 •■ 'Ml'b aw R. J odea in the name of Rabbi shall set the King Messias iro'b on his right 
 
 Chama said, that in the time to come God hand, as it is iwitten, (Psal. ex.) The Lord 
 
 should place Mecsias the King at his riaht said, &c. 
 hand, as it is written, (Psal. ex. 1.) " The 
 
AND SITTETH ON THE RIGHT HAND. 417 
 
 footstool?" (Heb. i. 13.) But Christ was so assured of this 
 honour, that before the council of the chief priests and the 
 elders of the people, when he foresaw his death contrived, 
 and his cross prepared, even then he expressed the confidence 
 of his expectation, saying, " Hereafter shall the Son of man 
 sit on the right hand of the power of God." (Luke xxii. 69.) 
 And thus our Jesus, whom we worship as the true and pro- 
 mised Messias, " is gone into heaven, and is on the right 
 hand of God." (1 Pet. iii. 22.) Which was our second con- 
 sideration. 
 
 Our next inquiry is, what may be the utmost importance of 
 that phrase, and how it is applicable unto Christ. The phrase 
 consists of two parts, and both to be taken metaphorically : 
 First therefore, we must consider what is the right hand oJ'God^ 
 in the language of the Scriptures; Secondly, what it is to sit 
 down at that right hand. God being a spirit can have no ma- 
 terial or corporeal parts ; and consequently as he hath no body, 
 so in a proper sense can have no hands at all :* but because 
 God is pleased to descend to our capacity, and not only to 
 speak by the mouths of men, but also after the manner of men, 
 he expresseth that which is in him, by some analogy with that 
 which belongs to us. The hands of man are those organical 
 parts which are most active, + and executive of our power; by 
 those the strength of our body is expressed, and most of our 
 natural and artificial actions are performed by them. From 
 whence the power of God, and the exertion and execution of 
 that power, is signified by the hand of God. Moreover being, 
 by a general custom of the world, the right hand is more used 
 than the left, and by that general use acquireth a greater firmi- 
 tude and strength, therefore the right hand of God signifieth 
 the exceeding great and infinite power of God. 
 
 Again, because the most honourable place amongst men is 
 the right hand, (as when Bathsheba went unto King Solomon, 
 he " sat down on his throne, and caused a seat to be set for the 
 king's mother, and she sat on his right hand,"(l Kings ii. 19.) 
 therefore the right hand of God signifies the glorious majesty 
 of God. 
 
 Thirdly, Because the gifts of men are given and received by 
 the hands of men, and every perfect gift conies from the Father 
 
 • ' Credimus etiam quod sedet ad dex- oracula. Manus est quae cibum ori mini- 
 
 teram Dei Patris. Nee ideo tamen quasi strat: manus est quee prEeclaris enitet 
 
 humana forma circumscriptum esse Deum factis, quae conciliatrix divinss gratise sa 
 
 Patrem arbitrandum est, ut de illo cogi- cris infertur altaribus, per quam offerimus 
 
 tantibusdextrumautsinistrumlatusanimo et sumimus sacramenta coelestia : manus 
 
 occurrat.' S, Aiigiist.de Fide et Sumb.§.14. est quae operatur pariter atque dispeusat 
 
 + ' Succedunt brachia et validi lacer- divina mysteria, cujus vocabulo non de- 
 torum tori, validae ad operandum manus, dignatus est se Dei Filium declarari, di- 
 et proceribus digitis habiles ad tenendum, cente David, Deitra Domini exaltavit me : 
 Hinc aptior usus operandi, bine scribendi manus est quae fecit omnia, sicut dixit 
 elegantia, et ilie calamus scribae velociter Deus omnipotens, Nonne manus mea fecit 
 Bcribentis, quo divinae vocis exprimuntur hcec V S. Ambros. Hexasm, 1. vi. c. 9. 
 
 2e 
 
418 ARTICLE VI. 
 
 of lights, therefore the right hand of God is the place of celes- 
 tial happiness and perfect felicity; according to that of the 
 Psalmist, " In thy presence is fulness of joy, at thy right hand 
 pleasures for evermore." (Psal. xvi. 11.) 
 
 Now as to the first acception of the right hand of God, Christ 
 is said to sit down at the right hand of the Father in regard of 
 that absolute power and dominion, which he hath obtained in 
 heaven ; from whence it is expressly said, " Hereafter ye shall 
 see the Son of man sitting on the right hand of power." (Matt, 
 xxvi. 64. Mark xiv. 62. Luke xxii. 69.) 
 
 As to the second acception, Christ is said to sit on the right 
 hand of God in regard of that honour, glory, and majesty, which 
 he hath obtained there ;* wherefore it is said, "When he had 
 by himself purged our sins, he sat down on the right hand of 
 the Majesty on high :" (Heb. i. 3.) and again, " We have an 
 High-priest, who is set on the right hand of the throne of the 
 Majesty in the heavens." (Heb. viii. 1.) 
 
 In reference to the third acception, Christ is said to sit on 
 the right hand of God, because now after the labours and sor- 
 rows of this world, after his stripes and buffetings, after a pain- 
 ful and shameful death, he resteth above in unspeakable joy 
 and everlasting felicity .t 
 
 As for the other part of the phrase, that is, his session, we 
 must not look upon it as determining any posture of his body 
 in the heavens, correspondent to the inclination and curvation 
 of our limbs: for we read in the Scriptures a more general 
 term, which signifies only his being in heaven, without any 
 expression of the particular manner of his presence. So St. 
 Paul, " who is even at the right hand of God :" (Rom. viii. 34.) 
 and St. Peter, " who is gone into heaven, and is at the right 
 hand of God." (1 Pet. iii. 22.) Beside, we find him expressed 
 in another position than that of session : for Stephen looking 
 " stedfastly into heaven, saw the glory of God, and Jesus stand- 
 ing on the right hand of God ; and said. Behold, I see the 
 heavens opened, and the Son of man standing on the right hand 
 of God." (Acts vii. 56.) He appeared standing unto Stephen, 
 whom we express sitting in our Cueed; but this is rather a 
 
 • ' Secundum consuetudinem nostram quo pervenit Filius hominis, etiam carnis 
 
 illi consensus offertur, qui aliquo opere immortalitate percepta ?' Idem, contra 
 
 perfecto honoris gratia promeretur ut se- Senii. Arian. c. l'<!. ' Beatus est, et a 
 
 deat. Ita ergo et homo Jesus Christus beatitudine, qure dextra Patris vocatur, 
 
 passione sua diabolum superans, resurrec- ipsius beatitudinis nonien est, dextra Pa- 
 
 tione sua iuferna reseraus, tanquam per- tris.' De Si^mh. ad Cutech. 1. i. §. 10. 
 
 fecto opere ad cceIos victor adveniens, au- ' Salus temporalis et carnalis iu sinistra 
 
 dit a Deo Patre, Sede ad deitram meam.' est, salus ajtema cum Angelis in dextra 
 
 Maxim. Taurin. Horn. 1. de Pentecost. est. Ideo jam in ipsa immortalitate po- 
 
 situs Christus dicitur sedere ad dextram 
 
 t Md (ii'jrtram intelligendum est dictum Dei. Non enim Deus habet in seipso 
 
 esse, ill summa beatitudine, ubi justitia dextram aut sinistram ; sed dextra Dei 
 
 et pax et gaiidium est.' S. August, de Fide dicitur felicitas i!la, qua? (]uoni;im ostendi 
 
 et Symh. §. 14. 'Quid est Patris dextra, non potest, tale nomen acccpir.' S. An. 
 
 nisi ilia astc-rna ineffabilisque felicitas, gust, in Psul. cxxxvii. ^.14 
 
AISD SITTETH ON THE RIGHT HAND. 419 
 
 difference of the occasion, than a diversity of position. He 
 appeared standing to Stephen,* as ready to assist him, as ready 
 to plead for him, as ready to receive him; and he is oftener 
 expressed sitting, not for any positional variation, but for the 
 variety of his effect and operation. 
 
 This phrase then to sit, prescinding from the corporal posture 
 of session, may signify no more than habitation, possession, 
 permansion, and continuance; as the same word in the Hebrew 
 and Greek languages often signifies. + And thus our Saviour 
 is set down at the right hand of God in heaven; because he 
 which dwelt with us before on earth, is now ascended up into 
 heaven, and hath taken his mansion or habitation there ; and 
 
 * *E7rei TO eitteIV xa6r,a-^a.i <)>(Jjtixov auroTf 
 
 ?V, TEttJf TSV TTEpi T>1,- avatTTaiTElDJ XlVtT Xo'yOV, 
 
 xai "ftitriv oi-rcv i'a'Toa"&tti. S. Chrysost. Ham. 
 18. in Act, Apost. ' Si major gratia et 
 manifestiorintelligentiain Movo estquara 
 in Veteri Testamento, quare Esaias Pro- 
 pheta sedertem in throno Majestatis vi- 
 dit Deiira Sabaoth ? — in novo autem Ste- 
 phanus primus Martyr stantem se vidisse 
 ait J esum a dextris Dei ? Quid est istud, 
 ut hie subjectus videatur post triumjihos, 
 et illic quasi Dominus antequam vince- 
 ret? Prout causa erat fecisse, ita et Do- 
 minus se ostendit. Prophetae enim visus 
 est quasi rex corripiens plebem ; et hoc 
 se ostendit quod erat, hoc est, sedentem: 
 in pace enim erat causa Divinitatis ejus. 
 Stepbano autem ut stans appareret, fecit 
 calumnia Judaeorum. In Stephano autem 
 Salvatoris causa vim patiebatur. Ideo 
 sedente Judice Deo stans apparuit, quasi 
 qui causam diceret; et quia bona causa 
 ejus est, ad dexiram Judicis erat; Omnis 
 qui causam dicit, stet necesse est.' S, 
 August. QiKEst.in Novo Test. 88. ' Sedere 
 judicantis est, stare vero pugnantis vel 
 adjuvantis. Stephanus ergo in labore 
 certaniinis positus, stantem vidit, quern 
 adjutorem habuit. Sed hunc post ascen- 
 sionem Marcus sedere scribit, quia post 
 ascensionis sua; gloriam Judex in fine vi- 
 debitur.' Greg. Magn. Ham, '■29. in Evang, 
 Maximus Taurin. de Pentec. Horn. 1. 
 moves the question : ' Quae sit ratio, quod 
 idem Dominus a David sedens prophe- 
 tatur, stans vero a Stephano praedicatur V 
 and then renders this reason : ' Ut modo 
 ejus omnipotentia, modo misericordia de- 
 scribatur. Nam utique pro potestate 
 regis sedere dicitur, pro bonitate inter- 
 cessoris stare suggeritur. Ait enim bea- 
 tus Apostolus, quia Aihocatum habemus 
 apiid Patrem, Jesum Christum. Judex est 
 igiturChristus, cum residet : Advocatus, 
 cum assurgit. Judex plane Judaeis, Ad- 
 vocatus Christianis. Hie enim stans 
 aoud Patrem, Christianorum licet pec- 
 
 cantium causas exorat ; ibi residet cam 
 Patre Pharisaeorum perseqnentium pec- 
 cata condemnans. Uiis indignans vehe- 
 menter ulciscitur ; his interveniens ieni- 
 ter miseretur. Hie stat ut suscipiat Ste- 
 phani IMartyris spiritum ; ibi residet ut 
 condemnet Juda; proditoris admissum.' 
 Ibid. 
 
 t nB*" which properly signifies to sit, is 
 familiarly used for permansit, and habi- 
 tavit ; as Judges V. 17. n-a* ^inb nU'" "WH 
 LXX. 'Aa-r,p Ixa9iff"£ TrapaXi'av ^aXatra-Suv, 
 Asher continued on the sea-shore ; Levi- 
 ticus viii. 35. atTt" ^zv/n lyia bnx nnat 
 
 D'D' nyatt" nVbl Kai im ■rh Su^av rnt 
 a-xnni; tcv fxa^ru^iou xaSnij-fj-.^E sTrra hy.i^a.(;, 
 hfji.ipav xal vuKTtt' Therejcre shall ye abide 
 at the door of the tabernacle of the congrega- 
 tion, day and night, seven days. Upon 
 which place St. Augustin : ' Quid est 
 quod dicit Moyses ad .\aron et filios ejus, 
 cum sanctificantur ad ineundum sacerdo- 
 tium, Ad ostium tabernaculi testimonii se- 
 debitis septem dies, die et node, ne mnria- 
 mini ? Numquid nam credibile est, situ 
 corporis uno loco sedere praeceptos per 
 dies septem die et nocte, unde se omnino 
 non commoverent 1 Nee tamen hie tan- 
 quam allegorice aliquid significatum, 
 quod non fieret, cogendi sumus accipere, 
 sed potius agnoscere locutionem Scriptu- 
 rarum, ubi Sessionem pro habitatione et 
 commoratione posuit. Non enim quia 
 dictum est de Seniei, quod sederet in Hie- 
 rusatem annos fees, ideo putandum est, per 
 totum illud tempus in sella sedisse et noa 
 surrexisse. Hinc et sedes dicuntur, ubi 
 habent commorationem quorum sedes 
 sunt ; habitatio quippe hoe nomen acce- 
 pit.' Qucest. super Levit. 24. And this is 
 as familiar with the Latins as the He- 
 brews. ' Si venti essent, nos hie Corcyrae 
 non sederemus.' Cic. Epist. ad Fam. 1. 
 xvi. ep. 7. ' Id horreum fuit praesidium 
 Poenis sedentibu.s ad Trebiam.' Liv, 1. 
 xxi. c. 48. 
 
420 ARTICLE VI. 
 
 so hath he seated himself, and dvvelleth in the highest hea- 
 vens.* 
 
 Again, the notion of sitting implieth rest, quietness, and in- 
 disturbance; according to that promise in the prophet, "They 
 shall sit every man under his fig-tree, and none shall make 
 them afraid." (Mic. iv. 4.) So Christ is ascended into heaven, 
 where, resting from all pains and sorrows, he is seated free from 
 all disturbance and opposition; God having placed him at his 
 right hand, until he hath made his enemies his footstool. 
 
 Thirdly, This sitting implieth yet more than quietness or 
 continuance, even dominion,! sovereignty, and majesty; as 
 when Solomon sat in the throne of his father, he reigned over 
 Israel after the death of his father. And thus Christ " is set 
 down at the right hand of the throne of God." (Heb. xii. 2.) 
 And St. Paul did well interpret those words of the prophet, 
 " Sit thou on my right hand, until I make thfne enemies thy 
 footstool," (Psal. ex. 1.) saying, " He must reign till he hath 
 put all enemies under his feet." (1 Cor. xv. 25.) 
 
 Fourthly, This sitting doth yet more properly and particu- 
 larly imply the right of judicature, and so especially express- 
 eth "a king, that sitteth in the throne of judgment;" (Prov. 
 XX. 8.) as it is written, " In mercy shall the throne be esta- 
 blished, and he shall sit upon it in truth, in the tabernacle of 
 David, judging and seeking judgment, and hasting righteous- 
 ness." (Isa. xvi. 5.) And so Christ sitting at the right hand 
 of God is manifested and declared to be the great judge of the 
 quick and the dead.| Thus to sit doth not signify any pecu- 
 liar inclination or flection, any determinate location or position 
 of the body, but to be in heaven with permanence of habitation, 
 happiness of condition, regular and judiciary power; as ia 
 other authors such significations are usual.§ 
 
 * ' Sedetiiddeitram Patns,cTedihe, Se- Filii Judicis vivorum et mortuorum cla- 
 
 dere, intelligile babitare ; quomodo di- rius indubitata effulgebit.' S. Aiigust.de 
 
 cimiis de quocunque bomine.in istapatria J'K'e ft Si/mb. cap. 7. ' Hoc quod dicitur 
 
 sedit per tres annos. Dicit illudet Scrip- I'ilius sedere ad dextram Patris, demon- 
 
 tura, sedisse queiidam in civitate tantum slratar quod ipse homo, quem suscepit 
 
 tempus. Numquid sedit, et nunquam Cbristus, potestatem acceperit judican- 
 
 surrexit? Ideo hominum babitationes lis.' Auctoi- l.iii. de Sitmh. ad Cateih.^. 7. 
 
 sedes dicunlur. Ubi habitantur sedes, § Most anciently sedere did signify no 
 
 numquid semper sedetur, non surgitur, more tban esse, to be in any place ; as 
 
 noB ambulatur? Et tamen sedes vocan- Servius noletb on that place of Virgil, 
 
 tur. Sic ergo credite babitare Christum ^neid. ix. S. 
 
 in dextera Dei Patris ubi est.' .S. August. . Luco turn forte parentis 
 
 deSymh.adCatech.\.^.j.^O. PHumni Turnus sacrata valle sedebat. 
 
 t ' Ipsum verbum sedere regni signifi- 
 
 cat potestatem.' S. Hier. Com. ad Eph. Se(ie6at,utAsper dicit, eraf. Qufe clausula 
 
 i. 20. col. 335. antiqua est, et de usu remota :' and then 
 
 i ' Sedere quod dicitur Deus, non mem- he goes on to shew, that sedere is taken 
 
 brorum posilionem, sed judiciariam sig- for that, which men were wont to do sit- 
 
 nificat potestatem, qua ilia Majestas nun- ting: ' Secundum Plautum autem sedere 
 
 quam caret, .semper digna dignis tribu- est coHsi/ium cohere, qui inducit in Mostel- 
 
 endo ; quamvis in extreme judicio multo laria servum dicentera, Sine juxta aram 
 
 manifestius inter homines Unigeniti Dei tedeam et dabo meliora consUia. Sed se- 
 
AND SITTETH ON THE RIGHT HAND. 421 
 
 The importance of the language being thus far improved, at 
 last we find the substance of the doctrine, which is, that sitting 
 at the right hand of God was our Mediator's solemn entry upon 
 his regal office, as to tiie execution of that full dominion which 
 was due unto him. For " worthy is the Lamb that was slain, 
 to receive power, and riches, and wisdom, and strength, and 
 honour, and glory, and blessing." (Rev. v. 12 ) Wherefore 
 Christ after his death and resurrection saith, " All power is 
 given unto me in heaven and in earth." (Matt, xxviii. 18.) For 
 because '' he humbled himself, and became obedient unto death, 
 even the death of the cross, therefore God hath Iiighly exalted 
 him, and given him a name which is above every name : that 
 at the name of Jesus, every knee should bow, of things in hea- 
 ven, and things in earth, and things under the earth." (Phil. 
 ii. 8 — 10.) And this obedience and submission was and is due 
 unto him, because God " raised him from the dead, and set 
 him at his own right hand in the heavenly places, far above 
 all principalities and powers, and might, and dominion, and 
 every name that is named, not only in this woild, but also in 
 that which is to come, and hath put all things under his feet; 
 and gave him to be the head over all things to the church." 
 (Eph. i. 20—22.) 
 
 There was an express promise made by God to David, " Thine 
 house and thy kingdom shall be established for ever before 
 thee, thy throne shall be established for ever." (2 Sam.vii. 1().) 
 This promise strictly and literally taken was but conditional; 
 and the condition of the promise is elsewhere expressed, " Of 
 the fruit of thy body will I set upon thy throne. If thy children 
 will keep my covenant and my testimony that I shall teach 
 them, thy children also shall sit upon thy throne forevermore." 
 (Psal. cxxxii. 12.) Notwithstanding this promise, the kingdom 
 of David was intercepted, nor was his family continued in the 
 throne : part of the kingdom was first rent from his posterity, 
 next the regality itself; and when it was restored, translated 
 to another family : and yet we cannot say the promise was not 
 made good, but only ceased in the obligation of a promise, be- 
 cause the condition was not performed. The posterity of 
 David did not keep the covenant and testimony of their God, 
 and therefore the throne of David was not by an uninterrupted 
 lineal succession established to perpetuity. 
 
 But yet in a larger and better sense, after these intercisions, 
 the throne of David was continued. When they had siimed, 
 and lost their right unto the crown, the kingdom was to be 
 
 cundum Augures sedere est augurium cap- Parvaque sedebat 
 
 tare : Namque post designatas ccEli par- Succinctus trabea ■ 
 
 tes a sedentibus captabantur auguria. q^^j ^^^ augurum, cum alios stantes in- 
 
 Quod et supra ipse ostendit latenter, in- duxerit. Ergo sedebat, aut erat, aut con- 
 
 ducens Picum solum sedentem, ut, JEn. ^^■^^ capiebat, aut augurabatur.' 
 
422 ARTICLE VI. 
 
 given unto him who never sinned, and consequently could 
 never lose it; and he being of the seed of David, in him the 
 throne of David was without interception or succession con 
 tinned. Of him did the angel Gabriel speak at his concep- 
 tion, " The Lord God shall give unto him the throne of his 
 father David, and he shall reign over the house of Jacob for 
 ever, and of his kingdom there shall be no end." (Luke i. 32, 
 33.) Thus the throne of Christ is called the throne of David, 
 because it was promised unto David, and because the king- 
 dom of David was a type, resemblance, and representation of 
 it; insomuch that Christ himself, in respect of this kingdom, 
 is often called David, as particularly in that promise, " I will 
 set up one shepherd over them, and he shall feed them, even 
 my servant David ; he shall feed them, and he shall be their 
 shepherd. And I the Lord will be their God, and my servant 
 David a prince among them." (Jer. xxx. 9. Ezek. xxxvii. 24, 
 25. Hos. iii. 5. Ezek. xxxiv. 23, 24.) 
 
 Now as David was not only first designed, but also anointed 
 king over Israel, (1 Sam. xvi. 13.) and yet had no possession 
 of the crown; seven years he continued anointed by Samuel, 
 and had no share in the dominion ; seven years after he con- 
 tinued anointed in Hebron only king over the tribe of Judah ; 
 (2 Sam. ii. 4.) at last he was received by all the tribes, and so 
 obtained full and absolute regal power over all Israel, and 
 seated himself in the royal city of Jerusalem. So Christ was 
 born king of the Jews, and the conjunction of his human na- 
 ture with his divine in the union of his person was a sufficient 
 unction to his regal office, yet as the Son of man he exercised 
 no such dominion, professing that his *' kingdom was not of 
 this world;" (John xviii. '36.) but after he rose from the dead, 
 then, as it were in Hebron with his own tribe, he tells the apo- 
 stles, "all power is given unto him ;" (Matt, xxviii. 18.) and by 
 virtue thereof, gives them injunctions ; and at his ascension he 
 enters into the Jerusalem above, and there sits down at the 
 right hand of the throne of God, and so makes a solemn entry 
 upon the full and entire dominion over all things; then could 
 St. Peter say, " Let all the house of Israel know assuredly, 
 that God hath made that same Jesus, whom ye have crucified, 
 both Lord and Christ." (Acts ii. 3().) 
 
 The immediate effect of this regal power, the proper execu- 
 tion of this office, is the subduing of all his enemies ; for he 
 is "set down on the right hand of God, from henceforth ex- 
 pecting till his enemies be made his footstool." (Heb. x. 12, 
 13.) This was the ancient custom of the oriental conquerors, 
 to tread upon the necks of their subdued enemies; as when 
 Joshua had the five kings as his prisoners, he " said unto the 
 men of war which went with him. Come near, put your feet 
 upon the necks of them." (Josh. x. 24.) Thus to signify the 
 absolute and total conauest of Christ, and the dreadful majesty 
 
AND SITTETH ON THE RIGHT HAND. 423 
 
 of his throne, all his enemies are supposed to lie down before 
 him, and he to set his feet upon them. 
 
 The enemies of Christ are of two kinds, either temporal or 
 spiritual ; the temporal enemies I call such as visibly and 
 actually oppose him and his apostles, and all those which pro- 
 fess to believe in his name. Such especially and principally 
 were the Jews, who rejected, persecuted, and crucified him; 
 who, after his resurrection, scourged, stoned, and despitefully 
 used his disciples ; who tried all ways and means imaginable » 
 to hinder the propagation, and dishonour the profession, of 
 Christianity. A part of his regal office was to subdue these 
 enemies, and he sat down on the right hand of God, that they 
 might be made his footstool : which they suddenly were ac- 
 cording to his prediction, " There be some standing here, 
 which shall not taste of death, till they see the Son of man 
 coming in his kingdom." (Matt. xvi. 28.) For within few years 
 the temple, the city, and the whole polity of the Jews, were 
 destroyed for ever in a revenging manner by the hands of the 
 Romans, which they made use of to crucify the Lord of life. 
 The Romans themselves were the next enemies, who first com- 
 plied with the Jews in Christ's crucifixion, and after, in de- 
 fence of their heathen deities, endeavoured the extirpation of 
 Christianity by successive persecutions. These were next to 
 be made the footstool of the King of kings ; and so they were, 
 when Rome the regnant city, the head of that vast empire, was 
 taken and sacked ; when the Christians were preserved, and 
 the heathens perished ; when the worship of all their idols 
 ceased, and the whole Roman empire marched under the ban- 
 ner of Christianity. In the same manner all those persons and 
 nations whatsoever, which openly oppose and persecute the 
 name of Christ, are enemies unto this King, to be in due time 
 subdued under him, and when he calleth, to be slain. 
 
 The spiritual enemies of this King are of another nature; 
 s-uch as by an invisible way made opposition to Christ's domi- 
 nion, as sin, Satan, death. Every one of these hath a king- 
 dom of his own, set up and opposed to the kingdom of Christ. 
 The apostle hath taught us, that " sin hath reigned unto death;" 
 (Rom. V. 12.) and hath commanded us not to "let it reign in 
 our mortal bodies, that we should obey it in the lusts thereof." 
 (Rom. vi. 12.) There is therefore a dominion and kingdom 
 of sin set up against the throne of the immaculate Lamb. Satan 
 would have been like the Most High, and, being cast down 
 from heaven, hath erected his throne below ; he is " the prince 
 of this world :" (John xii. 31.) "the spirit that now worketh 
 in the children of disobedience, is the prince of the power of 
 the air;" (Eph.ii.2.) and thus "the rulers of the darkness of 
 this world" (Eph. vi. 12.) oppose themselves to" the true light 
 of the world." (John i. 9.) Death also hath its dominion, and, 
 as the apostle speaks, "reigned from Adam to Moses ; even by 
 
424 ARTICLE VI. 
 
 one offence death reigned by one," (Rom. v. 14. 17.) and so 
 set up a ruling and a regal power against the " Prince of life." 
 <'Acts iii. 15.) 
 
 For the destruction of these powers was Christ exalted to 
 the right hand of God, and by his regal office doth he subdue 
 and destroy them all. And yet this destruction is not so uni- 
 versal, but that sin, Satan, and death, shall still continue. It 
 is true he shall " put down all rule, and authority, and power," 
 (1 Cor. XV. 24.) but this amounts not so much to a total de- 
 struction, as to an absolute subjection : for as he is "able," so 
 will he "subdue all things unto himself." (Phil. iii. 21.) The 
 principal end of the regal office of the Mediator, is the effec- 
 tual redemption and actual salvation of all those whom God 
 hath given him ; and whosoever or whatsoever opposeth the 
 salvation of these, is by that opposition constituted and be- 
 come an enemy of Christ. And because this enmity is ground- 
 ed upon that opposition, therefore so far as any thing opposeth 
 the salvation of the sons of God, so far it is an enemy, and no 
 farther : and consequently Christ, by sitting at the right hand 
 of God, hath obtained full and absolute power utterly to de- 
 stroy those three spiritual enemies, so far as they make this 
 opposition; and farther than they do oppose, they are not 
 destroyed by him, but subdued to him: whatsoever hindereth 
 and obstructeth the bringing of his own into his kingdom, for 
 the demonstration of God's mercy, is abolished ; but whatso- 
 ever may be yet subservient to the demonstration of his justice 
 is continued. 
 
 Christ then as King destroyeth the power of sin in all those 
 which belong unto his kingdom, annihilating the guilt thereof 
 by the virtue of his death, destroying the dominion thereof by 
 his actual grace, and taking away the spot thereof by grace 
 habitual. But in the reprobate and damned souls, the spot of 
 sin remaineth in its perfect dye, the dominion of sin continueth 
 in its absolute power, the guilt of sin abideth in a perpetual 
 obligation to eternal pains : but all this in subjection to his 
 throne, the glory of which consisteth as well in punishing re- 
 bellion as rewarding loyalty. 
 
 Again, Christ sitting on the right hand of God, destroyeth 
 all the strength of Satan and the powers of hell : by virtue of 
 his death perpetually represented to his Father,*' he destroyeth 
 him that had the power of death, that is, the devil." (Heb. ii. 
 14.) But the actual destruction of these powers of darkness 
 hath reference oidy to the elect of God. In them he prevent- 
 eth '' the wiles," those he taketh " out of the snare ;" in them 
 he destroyeth " the works," those he preserveth from " the 
 condemnation of the devil." (Eph. vi. 11. 2 Tim. ii. 26. 
 1 John iii. 8. 1 Tim. iii. 6.) He freeth them here from the pre- 
 vailing power of Satan by his grace ; he freeth them hereafter 
 from all possibility of any infernal opposition by his glory. 
 
AND SITTETH ON THE RIGHT HAND. 425 
 
 But still the reprobate and damned souls are continued slaves? 
 unto the powers of hell ; and he which sitteth upon the throne, 
 delivereth them to the devil and his angels, to be tormented 
 with and by them for ever : and this power of Satan still is left 
 as subservient to the demonstration of the divine justice. 
 
 Thirdly, Christ sitting o« the throne of God, at last destroy- 
 eth death itself: for "the last enemy which shall be destroyed, 
 is death." (1 Cor. xv. 26.) But this destruction reacheth no 
 farther than removing of all power to hinder the bringing of 
 all such persons as are redeemed actually by Christ into the 
 full possession of his heavenly kingdom. " He will ransom 
 them from the power of the grave, he will redeem them from 
 death. O death, he will be thy plague ; O grave, he will be thy 
 destruction." (Hos. xiii. 14) The trump shall sound, the graves 
 shall open, the dead shall live, the bodies shall be framed again 
 out of the dust, and the souls which left them shall be reunited 
 to theai) and all the sons of men shall return to life, and death 
 shall be " swallowed up in victory." (1 Cor. xv. 54.) The sons of 
 God shall then be made completely happy both in soul and 
 body, never again to be separated, but to inherit eternal life. 
 Thus he who sitteth at the right hand of God," hath abolished 
 death, and brought life and immortality to light." (2 Tim. i. 10.) 
 But to the reprobate and damned persons, death is not destroyed 
 but improved. They rise again indeed to life, and so the first 
 death is evacuated; but that life to which they rise is a second, 
 and a far worse death. And thus Christ is set down at the right 
 hand of God, that he might subdue all things to himself. 
 
 The regal power of Christ, as a branch of the mediatorship, 
 is to continue, till all those enemies be subdued. " For he 
 must reign, till he hath put all enemies under his feet." (1 Cor. 
 XV. 25.) " But now we see not yet all things put under him." 
 (Heb. ii. 8.) Therefore he must still continue there : and this 
 necessity is grounded upon the promise of the Father, and the 
 expectation of the Son. " Sit thou on my right hand, until I 
 make thine enemies thy footstool," (Psal. ex. 1.) saith the 
 Father ; upon which words we may ground as well the conti- 
 nuation as the session. Upon this promise of the Father, the 
 Son " sat down at the right hand of God, from henceforth ex- 
 pecting till his enemies be made his footstool." (Heb. x. 12, 13.) 
 Being then the promise of God cannot be evacuated, being the 
 expectation of Christ cannot be frustrated ; it followeth, that 
 our Mediator shall exercise the regal power at the right hand 
 of God, till all opposition shall be subdued. 
 
 When all the enemies of Christ shall be subdued, when all 
 the chosen of God shall be actually brought into his kingdom, 
 when those which refused him to rule over them, shall be slain, 
 that is, when the whole office of the Mediator shall be com- 
 pleted and fulfilled, then every branch of the execution shall 
 cease. As therefore there shall no longer continue any act of 
 
426 ARTICLE VI. 
 
 the prophetical part to instruct us, nor any act of the priestly 
 part to intercede for us, so there shall be no farther act of this 
 regal power of the Mediator necessary to defend and preserve 
 us. The beatifical vision shall succeed our information and 
 instruction, a present fruition will prevent oblation and inter- 
 cession, and perfect security will Heed no actual defence and 
 protection. As therefore the general notion of a Mediator 
 ceaseth when all are made one, because "a Mediator is not a 
 Mediator of one ;" (Gal. iii. 20.) so every part or branch of that 
 mediatorship, as such, must also cease, because that unity is 
 in all parts complete. "Then cometh the end, when he shall 
 have delivered up the kingdom to God, even the Father, when 
 he shall have put down all rule and all authority and power. 
 For when all things shall be subdued unto him, then shall the 
 Son also himself be subject unto him, that hath put all things 
 under him, that God may be ail in all." (1 Cor. xv. 24. 28.) 
 
 Now though the mediatorship of Christ be then resigned, 
 because the end thereof will then be performed ; though the 
 regal office as part of that mediatorsliip be also resigned with 
 the whole ; yet we must not think, that Christ shall cease to 
 be a king, or lose any of the power and honour, which before 
 he had.* The dominion which he hath, was given him as a 
 reward for what he suffered : and certainly the reward shall 
 not cease, when the work is done. He hath promised to make 
 us kings and priests, which honour we expect in heaven, be- 
 lieving we shall " reign with him" for ever, (2 Tim. ii. 12.) and 
 therefore for ever must believe him King. " The kingdoms of 
 this world are become the kingdoms of the Lord, and of his 
 Christ, and he shall reign for ever and ever ;" (Rev. xi- 15.) 
 not only to the modificated eternity of his mediatorship, so 
 long as there shall be need of regal power to subdue the ene- 
 mies of God's elect; but also to the complete eternity of the 
 duration of his humanity, which for the future is coeternal to 
 his Divinity. 
 
 Lest we should imagine that Christ should ever cease to be 
 King, or so interpret this Article, as if he were after the day 
 of judgment to be removed from the right hand of God, the 
 ancient fathers added those words to the Nicene Creed, whose 
 kingdom shall have no end,-f against the heresy which then arose, 
 denying the eternity of the kingdom of Christ. 
 
 * ' Videamusan traditio regni defectio longer, §. 120 and I'il. hath these words 
 
 sitintelligenda regnandi ; ut quod tradi- in both. After this, they were added ex- 
 
 dit Filius Patri, tradendo non teneat.' pressly in the Constantinopolitan Creed. 
 
 S, Hilar, de Trin. 1. xi. i. '29. And the reason of their insertion, without 
 
 t Ou T?f ^as-iXsiaf oix la-Tat tIXo;. We question, was that which St. Cyril insi- 
 
 tinJ not these words in the Nicene Creed, nuateth in his Explication, that is, the 
 
 as it was in itself before the additions at heresy which was then newly begun: 
 
 Constantinople. But not long after, St. Kav ttote rtvoc axouc-j;? Xej-ovtoj, cti tiXoc e;:^6i 
 
 Cyril expounds them in his Catechism, h X^urroZ Sac-ihiia., ^iVricrsv riiv aiptaiV, tojJ 
 
 and Epiplianius in Ancorato, repeating 8^«xovto{ la-riv. aXXn xi<fa\>i '/Tfarifia.Tui; irsfl 
 
 two several Creeds, a shorter and a t^v raXariav aya<^vi~cra ItoX/xhs-i hiytiy, on 
 
AND SITTETH ON THE RIGHT HAND. 427 
 
 The profession of faith in Christ, as sitting on the right hand 
 of God, is necessary ; First, to mind us of our duty, which 
 must needs consist in subjection and obedience. The majesty 
 fa king claimeth the loyalty of a subject; and if weacknow- 
 iedge his authority, we must submit unto his power. Nor can 
 there be a greater incitation to obedience, than the conside- 
 ration of the nature of his government. Subject we must be, 
 whether we will or no : but if willingly, then is our service per- 
 fect freedom ; if unwillingly, then is our averseness everlasting 
 misery. Enemies we all have been ;* under his feet we shall 
 be, either adopted or subdued. A double kingdom there is of 
 'Jhrist ;t one of power, in which all are under him ; another ot 
 oropriety, in those which belong unto him: none of us can be 
 
 tSTa TO TEXof Tou Ko^fxov Xpi^Toj ou $atri- 
 fuj-ir act.] £ToX^tis-£v lliriiv, o't( o Aoj-c Ik 
 '. ar^ig l^iXQiiv, oJto; e'c UaTi^a Tri'Kij iva- 
 jGsli; ouKiTt Ic-Ti. Cutech. 15. This was 
 tne particular heresy of Marcellus, bishop 
 of Ancyra, followed by Photinus, born in 
 the same place, and therefore termed by 
 St. Cyril, vipl Tr,v raXaxiav ava<f>iisura. It 
 consisted of two parts ; first, that the 
 kingdom of Christ did wholly cease at 
 the end of this world : secondly, that the 
 Word was resolved again into the Father, 
 and consequently did not only cease to 
 reign, but also cease to exist. Which 
 is yet more plainly expressed by Euse- 
 bius in his second Book against Marcel- 
 lus: Kai wiXiv, TouTOv ad^oai; waijff-QhjBa-Qat 
 ixna Tov T»I? x^iVew; Kaijov, tou fji.h Aoyov 
 ivcii/xiycv tm Qe'2, if jMdSiv i'rEfov elvat TrXhv 
 ToZ Qioii- rr,^ Ss crctfxo; (^hfjiou KaraXiKpBn- 
 a-ofjiivn; iitto tov \iyov, if f/.nrt tIv vlov tou 
 
 ©EOU TTOTE i^iS-TCLlat, jWITE TOV vlov ToD av9j33- 
 
 wov ov av£i"Ai;<fE. c. 1. This heresy of J\Iar- 
 cellus, St. Basil properly calls an impiety, 
 sif T^v Imoa-Taa-iv rou Kv^iau hfxZv Ino-ou Xpi- 
 errou. Epiit. 7 8. And again, Epht. 52. 
 Elf tt-jTJiv Tr,v uTraf^iv Tfff tou fjcovoyevov; beu- 
 TUTSf which he there more fully e.xpress- 
 eth : "Of (MapXeXXof) Aoyw fA.lv E'^r,TSai tIv 
 Mnoyiin StJft>3-i, xcna, p^j^siav nal etti xaijou 
 tu^oiXSivra, CTaXtV Se Eif tov cSev I^iiXSev Ittu- 
 yaa-Tfi^aVTa., ouTt it(l Tnf l^oJoy Et'vai, outS 
 fxiTa Try ETTavsJov i(*i£5-Tttvai. This e.xistence 
 of the Word and the kingdom of the Son, 
 that heresy made coeval ; beginning when 
 the Word came from the Father, that is, 
 at the incarnation ; and ending when the 
 Word returned into the Father, that is, 
 at the day of judgment. Which is ma- 
 nifestly delivered by the eastern bishops 
 in that profession of faith, which they 
 sent to those in Italy : 'axx' ex tote X^i- 
 o-Tov a^Tov yiyavivai nai vMv tou SsoiJ, IJ oj 
 Try hfJilTlpav ix. T>if 7rap6='nJi/ a-a^na. am\n<p£, 
 TTfo TETfaxoa-i'aiv oXaiv It£v. Eh tots yap tov 
 X^ta-Tov a(^r,v ^aa-iXEi'af ir^mhai BiXou<rt, 
 
 JUtl TSXOf E^EIV auTrtV fXtTO. T>)V e-UVTEXEWV XSJ 
 
 xgiVfv. ToiouToi II tla-h i a-rrl MajitEXXow 
 v.a.1 OalTEivou t5v Ayy.v^ttya'KaTZv, ot Triv 
 TTfrnianov uTrajPi'v ts xai ^EOTHTtt ToZ Xpi- 
 a-Tov, nai Thv (xteXeutjitov auTou 0aa-(X«»av 
 aBeToiTiv, sttI 7rpo<J)aa-£( tou <ruvia'Ta<rdai Jo- 
 xiTv -rh /xova^^iav. Socrat. Hist. Eccles. 1. ii. 
 c. 19. But although Marcellus did thus 
 teach the kingdom of Christ not to bo 
 eternal, yet his heresy did not so much 
 consist in the denial of this eternity as of 
 the subsistence and person of our Saviour : 
 for otherwise he did truly teach that Christ 
 was an eternal King; as appeareth out 
 of his own words in bis book against As- 
 terius the Arian, cited by Eusebius : 
 OvHOLV opov Tiva Soxe" 'i^tiv h xaTa ai&euiTroy 
 avTou olK(.vofxia, T6 xai SaTiKiia' ouSev yx^ 
 ETEfOv SoiiXSTat n toUto to I/tto tou 'Attoitto'Xou 
 pnSiV, £(«f ttv Sir ToLf l)(d^ou; auTou uTToTrohof 
 Tu'V iiolSiv auToZ' ouMuy ETTEiSiv TOuq Ip^SjoLj 
 
 ""X? UTrOTToilOV tZv TroJiv, OVH ETl X,'^'K^^ ''"^^ 
 EV jUEpEi Tailriif /?a5-iX£iaf, Travrajv xaSo'Xou 
 /Jao-iXsLf i/7rajj^iwv. contr. Marceli. 1. ii. c. 4. 
 And therefore he made the same confes- 
 sion with the catholics, when he deli- 
 vered an account of his faith to Julius, 
 bishop of Rome : Uia-TSua) Je iwo'^evof Ta"; 
 SEi'aif y^afa";, OTi eT; ©£0f , xai o toutou y.o- 
 voyivh^y'io; Ao'yof o ael <7uwi:a.^ya>v tm IlaTgi, 
 Xa! iUhJe'TT^ttotE a.^yry Tm elvil Itryjjxajf , 
 aXufliZf Ix TOU Qiou uTric^aiv, ou xTiaQil;, ov 
 TToiiSEif, aXX a£i u'V, a£( iTD^Saa-iXEuoiv tw 
 ©li) xai riaTfi, oZ Tiif Bairi'Ksia(;, Kara Tr.v tou 
 ' Attoo-toKou fxa^Tu^lav, ovx- sWai TEXof. S. 
 Epiphan. Hares. Ixxii. j. 2. 
 
 * ' Inimicus eras ; eris sub pedibus ejus 
 aut adoptatus, autvictus.' S.August, in 
 Psal. cix. §. 9. 
 
 t Baa-(X£iaf tou ©eoi! Suo oTSsv h yi^a<pn, Tny 
 /UEV XaT oix£ia)a-iv, Tr,v Je xara. JujUioy^^i'ay 
 Bas'i'Kivii fxh yk^ anraiTwv xai 'EXXiivisuv xaj 
 'louJai'iwv xai Jai|Mo'v«v xa] twv aVTiTeray/uiVUv. 
 KaTa TOV T?f Infjuovfylat; Xo'yov |3a3-iXE'jf. Je 
 t£v wis'TaJy xai iiiovTxr xai uiroTtTay/xitan 
 KaTa, TOV Tnf oltiUiLatajf. S. Ck'ysoit. Hurt. 
 39. in l.ad Corinth. 
 
428 ARTICLE VI. 
 
 excepted from the first; and happy are we, if by our obedience 
 we shew ourselves to have an interest in the second, for then 
 that kingdom is not only Christ's but ours. 
 
 Secondly, It is necessary to believe in Christ sitting on the 
 right hand of God, that we might be assured of an auspicious 
 protection under his gracious dominion. For God by his exal- 
 tation hath given our Saviour " to be the head over all things 
 to the church ;" (Eph. i. 22.) and therefore from him we may 
 expect direction and preservation. There can be no illegality, 
 where Christ is the lawgiver ; there can be no danger from hos- 
 tility, where the Son of God is the defender. The very name 
 of head hath the signification not only of dominion but ot 
 union;* and Jierefore while we look upon him at the right 
 hand of God, we see ourselves in heaven. This is the special 
 promise which he hath made us, since he sat down there; 
 "To him that overcometh will I grant to sit with me in my 
 throne, even as I also overcame and am set down with my Fa- 
 ther in his throne." (Rev. iii. 21.) How should we rejoice, yea 
 rather how should we fear and tremble, at so great an honour !f 
 
 Thirdly, The belief of Christ's glorious session is most neces- 
 sary in respect of the immediate consequence, which is his 
 most gracious intercession. Our Saviour is ascended as the 
 true Melchisedech, not only as the ** king of Salem, the king 
 of peace," but also as the "priest of the most high God " 
 (Heb. vii. 1, 2.) and whereas " every priest," according to the 
 Law of Moses, " stood daily ministering and ofl^ering often- 
 times the same sacrifices, which could never take away sins ; 
 this man, after he had offered one sacrifice for sins, for ever sat 
 down on the right hand of God." (Heb. x. 11, 12.) And now 
 Christ being set down in that power and majesty, though the 
 sacrifice be but once offered, yet the virtue of it is perpetually 
 advanced by his session, which was founded on his passion : 
 for he is " entered into heaven itself, now to appear in the pre- 
 sence of God for us." (Heb. ix. 24.) Thus, " If any man sin, 
 we have an advocate with the Father, Jesus Christ the righte- 
 ous." (I John ii. 1.) And " he is able also to save them to the 
 uttermost, that come unto God by him, seeing he ever liveth 
 to make intercession for them." (Heb. vii. 25.) What then 
 remaineth to all true believers but that triumphant exclamation 
 of the apostle, " Who shall lay any thing to the charge of 
 God's elect? It is God that justifieth; who is he that con- 
 
 • This is the exclamation of St. Chry- t 'Eno'si tov Bpowv tJv ^ao-iXjxov, Ivvo'si rrit 
 
 sostom upon those words of St. Paul : rt/xiji Thv i/7refCoXw' rovre nal ytsmt;, e'yt 
 
 Ba^tti ! TTOu flriXiv xai t>;v 'ExHXrij-iav avrtya- 0ov\ciiAt&a, fxa.X'Kov 'r,ua( ^o^KS'at ivykasrai, 
 
 yii\ aifTTlf Jitt Tivof e'Xx»)V fxri^avr,;^ Eij 24.0? El yif /xh yitrva, r,v, to Ti^unSEvraj TOj-ai^Tti? 
 
 alrhv aynyayi y-iyn, xoi airrv IxaflicrEv eif TtfAnv ava^loug fipefliivai xai xaxol;, Ti'va otx 
 
 jxeTvov Tor &JI3V0V" £v9tt yi,^ h xs-f aX^, exe" xai av i^oi xoXac-iv ; Ti'ya Ti^uai^iov ; Ininrov Ti'vof 
 
 TO o-i/wa. oiSsvi ya^ f^*'*' SiE'^y^Tai fi X£<f)aX^ iy/v^ i X£(})aXn ffou xaflijTaj (TorTo /uovov xai 
 
 xai TO aSifxcf El yaj Jisi^j-ETai, ojx av i'v awo';^pi) TTf oj ffSv otjouv), TiVoj E» Jljia fJ'^UTai 
 
 c-Sifxa, oIk av Eio xE<faXfl. Horn. 3. in Epist. Idem, ibidem, 
 ad Evhes. 
 
OF GOD THE FATHER ALMIGHTY. 429 
 
 demneth? It is Christ that died, yea rather that is risen again, 
 who is even at the right hand of God, who also maketh inter- 
 cession for ns." (Rom. viii. 33, 34.) For he which was ac- 
 cepted in his oblation, and therefore sat down on God's right 
 hand, to improve this acceptation continues his intercession; 
 and having obtained all power by virtue of his humiliation, 
 representeth them both in a most sweet commixtion ; by an 
 humble omnipotency, or omnipotent humLlity, appearing in the 
 presence, and presenting his postulations at the throne of God.* 
 Having thus explicated the session of our Saviour, we are 
 next to consider the description of him at whose right hand he 
 's set down; which seems to be delivered in the same terms 
 with which the Creed did first begin, / believe in God the 
 Father Almighty: and indeed, as to the expression of his es- 
 sence, it is the same name of God; as to the setting forth his 
 relation, it is the same name o^ Father: but as to the adjoin- 
 ing attribute, though it be the same word, it is not the same 
 notion oi Almighty. What therefore we have spoken of the 
 nature of God, and the person of the Father, is not here to be 
 repeated, but supposed ; for Christ is set down at the right 
 hand of that God and of that Father, w\\\ch we understand when 
 we say, / believe in God the Father. But because there is a diffe- 
 rence in the language of the Greeks between the word which 
 is rendered Almightyf in the first Article, and that which is so 
 
 * St. Augustin, discoursing upon tbat bum est, ubi scriptum est, interpellat fro 
 
 place of St. Paul, 1 Tim.ii. 1. " 1 exhort nobis. Cum igitur et qui precatur oret, 
 
 that first of all, supplications, prayers, et qui orat precetur, et qui interpellat 
 
 and intercessions, be made for all men," Deum, ad hoc interpellet, ut oret et pre- 
 
 observeth what is the nature of interces- cetur, &c.' Epist. lix. ad Paulinum, 
 
 sion : ' Pro interpeUalionibus autera quod Qaaat, 3. §. 14. 
 
 nostri habent, secundum codices credo t In the first Article it is navToxfarsaf, 
 
 vestros postuUitiones posuisti. Hsc inte- in the sixth navTo^uyafj.o<;. Page 69, 70. 
 
 rim duo, id est, quod alii postnlationes, alii And this distinction is very material, and 
 
 interpellaliones interpretati sunt, unum much observed by the Greeks : as Dio- 
 
 verbura transferre voluerunt, quod Gr?e- nysius Areopagita (whosoever that is) in 
 
 cus habet IvTSufEij. Etprofecto advertis : his book De Divinis Komiuibus, in the 8th 
 
 sed uosli aliud esse interpellare, aliud chapter, explicates the Su'va/ji.cuwfA.iav, or 
 
 postulare. ISJon enim solemus dicere, TravToJu'vayov, and in the 10th chapter 
 
 postulant interpellaturi, sed interpellant -aj-avToxjarajf, as two distinct names with 
 
 postulaturi. Veruntamen ex vicinitate difl'erent notions of God. Of the TJavro- 
 
 verbum usurpatum, cui propinquitas ijjsa xcttTaj^, which we have already considered, 
 
 impetrat intellectum, non est velut cen- he gives this account: To /xh ykf Xiyzrai, 
 
 soria notatione culpandum. Nam et de Jii to Travraiv avriv ETvat 'rratnon^tno^Mrt 
 
 ipso Domino Jesu Christo dictum est, eJ^av, cwi^'-vTav x.a.\ -sjipd^ova-xy to. '6\a, 
 
 quod interpellat pro nobis. Numquid xai lnJpuoyj-av koX bifjuXioZtrav xai -un^i- 
 
 interpellat, et non etiam postulat? Imo a-'^iyyovcra.v, koX apfayi; h eavrri to 7r2v utto 
 
 vero quia postulat, pro eo positum est, riXov!ra.\, xai 1^ iainn; to. oXa xaflaTrsp I* 
 
 inteiyilut. Evidenterquippe alibi de eo fi^>ij TravToxfaTojixii; wpoayoyo-av, xat eJ; 
 
 dicitur, At quis peccaverit, Advuratum ha- eaurhv ra, 7ra.v~a xaflaTrsp e!; irvQfxiva. Travro- 
 
 betnus apud Puti em, Jesum Christum jus- xfaTopiHoy lma-T^i<^oua-av, xai a-vn-xov3-a.v 
 
 turn, ipse est eioratio pro peccatis nostris. avra, ij TTavTav sSpav naym^aTv, tx a-vvi)(^6- 
 
 Quanquam fortassis codices apud vos eti- /UEva •navra. xara /wiav iiTrisixo"^"-^ iravr* 
 
 am in eo loco de Domino Jesu Christo avvc^^hv aa-<f>a\i^ofA.imv, xai oiJx iij-av avri 
 
 nonh2Lbent interpellat pro nobis, &ed postji- Sun'ms-oiTa sainr,<;, a>; ex TravTiXsIJf es-tw; 
 
 lat pro nobis. In Gra;co enim, quo verbo xitoifxira, Tra^aTroXEyflai. c. x. $. 1. But of 
 
 Lie positffi sunt interpellationes, quas ipse the iuyafji.wwfA.ia he gives another account 
 
 posuisti postulat iones, ipsum et illic ver- as we shall see hereafter. 
 
430 ARTICLE VI. 
 
 rendered in the sixth, because that peculiarly signified autho- 
 rity of dominion, this more properly power in operation ; there- 
 fore we have reserved this notion of omnipotency now to be 
 explained. 
 
 In which, two things are observable; the propriety, and the 
 universality; the propriety in the potency, the universality in 
 the omnipotency; first, That he is a God of power; secondly. 
 That he is a God of infinite power. The potency consisteth in a 
 proper, innate, and natural force or activity, by which we are 
 assured that God is able to act, work, and produce true and 
 real effects, which do require a true and real power to their 
 production : and in respect of this he is often described unto 
 us under the notion of a mightjj God. The omnipotency or 
 infinity of this power consisteth in an ability to act, perform, 
 and produce, whatsoever can be acted or produced, without 
 any possibility of impediment or resistance: and in this re- 
 spect he is represented to us as an Ahnighti/ God. And there- 
 fore such an omnipotency we ascribe unto him : which is suffi- 
 ciently delivered in the Scriptures, first by the testimony of an 
 angel," for with God nothing shall be impossible ;" (Luke i. 
 37.) secondly, by the testimony of Christ himself, who said, 
 " With men it is impossible, but not with God ; for with God 
 all things are possible." (Mark x. 27.) Now he to whom all 
 things are possible and to whom nothing is impossible, is truly 
 and properly omnipotent. Thus whatsoever doth not in itself 
 imply a repugnancy of being or subsisting, hath in reference 
 to the power of God a possibility of production ; and whatso- 
 ever in respect of the power of God hath an impossibility of 
 production, must involve in itself a repugnancy or contradic- 
 tion. 
 
 This truth, though confessed by the heathens, hath yet been 
 denied by some of them ; but with poor and insufficient argu- 
 ments,* that we shall need no more than an explication of the 
 doctrine to refute their objections. 
 
 First, then, we must say God is omnipotent, because all 
 
 * The arguments which the heathen n;ire, aut revocare defunctos ; nee facere 
 ased, are briefly touched by Plutarch, but ut qui vixit non vixerit, qui honores gessit 
 were more largely delivered by Plinj. non gesserit.nullumque habere in piaeterita 
 Ayr,eiia-Qte >'if ((fucriv) TroiiiTiKo? XSfOf, trLv jus pr!E:erquam oblivionis : atque (ut face- 
 KaXXifxavoj to) Xfyovri, tis quoque argumentis societas hwc cum 
 F.i 0£;»e7s-9a, Deocopuk'tur)ut bis dena vigintinon sint, 
 
 'ls-S'oT( Koi, fi^ai Aaiixovi Trav iuraroY. acmulta similiter efficere non posse, per 
 
 (so it must be read) cvU yif i ©so; Suvaraj qua; declaratur baud dubie nature poten- 
 
 wav woieTv. 'ETreiToiys, £i ©es; Ij-ti, wourra* tia, idque esse quod Deum vocamus.' P//n. 
 
 Tf,v X'°'"* /i*£Xaivay, to Je wlf -Ivxiov, to is Kal. Hiil- 1. ii. c. 7. Add unto these that 
 
 xaSn/xEvov o{9ov, xai to IvavTiov. Plutarch, de objection of Elymas the sorcerer, recorded 
 
 Plac. Fliilos. 1. i. c. 7. ' Imperfecta; vero by Dionysius Areopagita : Koitoi <f>i!riy 
 
 in homine naturte prsecipua solatia, ne *EXu/>tac o jwayof , Ei wavToJuvojuo; I^-tiv c Gto(, 
 
 Deum quidem posse omnia. Namque waif xiyerai ti /xh 5uvao-9ai -rrfc; tou xafl* 
 
 nee sibi ]>otest mortem consciscere, si l/xai; Bio'Koy.v; AoiJo^fTTat Js tJ Sei'm nauXoi 
 
 velit.quod homini dedit optimum in tantis <}>iis-avTi, fAh Ji^vaa-flai tcv ©toy iavTov aju'ia-a- 
 
 vitaDoenis; nee mortales aeternitate do- <r9ai. De Divinis Ncminibus, c. 8. 
 
OF GOD THE FATHER ALMIGHTY. 431 
 
 power, whatsoever is in any creature, is derived from him ; 
 and well may he be termed Almig/itij, who is the fountain of all 
 might. There is no activity in any agent, no influence of any 
 cause, but what dependeth and proceedeth from the principal 
 agent or the first of causes. There is nothing in the whole 
 circumference of the Universe but hath some kind of activity, 
 and consequently some power to act* (for nothing can be dona 
 without a power to do it) : and as all their entities flow from 
 the first of beings, so all their several and various powers flow 
 from the first of powers : and as all their beings cannot be con 
 ceived to depend on any but an infinite essence, so all those 
 powers cannot proceed from any but an infinite power. 
 
 Secondly, God may be called ouodpotent, because there can 
 be no resistance made to his power, no opposition to his will, 
 no rescue from his hands.f " The Lord of hosts hath pur- 
 posed, and who shall disannul it? his hand is stretched out, and 
 who shall turn it back?" (Isa. xiv. 27.) "He doth according 
 to his will, in the army of heaven, and among the inhabitants 
 of the earth : and none can stay his hand, or say unto him. 
 What dost thou ?" (Dan. iv. 35.) According to the degrees of 
 power in the agent and the resistent, is an action performed 
 or hindered : if there be more degrees of power in the resis- 
 tent than in the agent, the action is prevented ; if fewer, it may 
 be retarded or debilitated, not wholly hindered or suppressed. 
 But if there be no degree of power in the resistent in reference 
 to the agent, then is the action totally vigorous; and if in all 
 the powers, beside that of God, there be not the least degree 
 of any resistance, we must acknowledge that power of his being 
 above all opposition, to be infinite. As Jehosaphat said, "In 
 thine hand, O God, is there not power and might, so that none 
 is able to withstand thee ?" (2 Chron. xx. 6.) From hence 
 there is no difficulty with God to perform any thing : no 
 greater endeavour or activity to produce the greatest than the 
 least of creatures ; but an equal facility in reference unto all 
 things : which cannot be imagined but by an infinite excess 
 of power, above and beyond all resistance.^ 
 
 Thirdly, God is yet more properly called omnipotent, be 
 cause his own active power extendeth itself to all things ;§ 
 neither is there any thing imaginably possible, which he can- 
 not do. Thus when God several ways had declared his power 
 unto Job, "Job answered the Lord,'and said, I know that thou 
 
 * 'h dwEiooJuva^o? Tou ©sou SiaJori? eij potest ; nec voluntate cujuspiam creatursB 
 vavTa TO. ovra %*f£", xal olSiv ecrri tSv ovtoov voluntatis omnipotentis impeditur effec- 
 wavTEXaJc a.(pymni to ex^^^ '^"'» iivifxiv, tus.' S. August. Etichir. ad Laiir. c. 96. 
 
 x^v, n oirkj. J^v^fx.v. E'xa.- Ka! clro Vs, il \ ^isi ommpotens esset, non una 
 
 SiM.f il^t:v, TO ar,«, Uv:.!^a, eIc to s-va. lyu eademque facilitate summa atque ima 
 
 ^ofk .n-, l^^o.y.v iL...... Dicnys. ^ecysseC Fulgent, de F,de ad Petrum. c. 3. 
 
 Areopug. Be Divin. Nom.c. 8. §. 3. § ' Quis est omnipotena nisi qui oinnia 
 
 t ' Neque enim veraciter ob aliud vo- potest V S. August, de Trin. 1. iv. c ^0, 
 
 catur omnjpotens, nisi quia quicquid vult §. 27. 
 
432 ARTICLE VI. 
 
 canst do every thing." (Job xlii. 1, 2.) Now that must needs 
 be infinite activity, which answereth to all kinds of possibility. 
 Thus the power of God is infinite extensively, in respect of 
 its object, which is all things ; for whatsoever effects tliere be 
 of his power yet still there can be more produced : intensively, 
 in respect of the action, or perfection of the effect produced ; 
 for whatsoever addition of perfection is possible, is within the 
 sphere of God's omnipotency. The object then of the power 
 of God is whatsoever is simply and absolutely possible, what- 
 soever Ys in itself such as that it may be ; and so possible every 
 thing is, which doth not imply a contradiction. Again, what- 
 soever iniplieth a contradiction is impossible, and therefore is 
 not within the object of the power of God, because impossi- 
 bility is the contradiction of all power. For that is said to 
 imply a contradiction, which if it were, it would necessarily 
 follow, that the same thing would be and not be. But it is 
 impossible for the same thing both to be and not to be, at the 
 same time and in the same respect: and therefore whatsoever 
 implieth a contradiction, is impossible. From whence it fol- 
 loweth, that it may be truly said, God cannot effect that which 
 involveth a contradiction, but with no derogation from his 
 power : and it may be as truly said, God can effect whatsoever 
 involveth not a contradiction, which is the expression of an 
 infinite power. 
 
 Now an action may imply a contradiction two ways, either 
 in respect of the object, or in respect of the agent. In resptct 
 of the object it may imply a contradiction immediately or con 
 sequentially. That doth imply a contradiction immediately, 
 which plainly and in terms doth signify a repugnancy, and so 
 destroys itself, as for the same thing to be and not to be, to 
 have been and not to have been. And therefore it muit be 
 acknowledged, that it is not in the power of God to make that 
 not to have been, which hath already been :* but that is no 
 derogation to God's power, because not within the object of 
 any power. And he may certainly have all power, who hath 
 not that which belongeth to no power. Again, that doth im- 
 ply a contradiction consequentially, which in appearance 
 seemeth not to be impossible, but by necessary consequence, 
 if admitted, leadeth infallibly to a contradiction. As that one 
 
 • To yiyoioi; olx hli^irai /xh yinsSaf fore to be true, which Pliny objects, Kat. 
 >io ofSif 'Ayadi>\i, Hist. 1. ii. c 7. ' Deum non facere ut qui 
 
 Mmv yap alToZ Ka\ 0S-.C <r«.:VxETa<, ^'^'' ".°°, ^'''^["- "i^' ^°°°^t' ^""'"'^ """^ 
 
 AvivnT* TTOiiry i^^' iv ? ^^layuiy^. g<'*«"'' ' ^^ ',^'« proves nothing against 
 
 Aristot. Ethi^. Eud. 1 V. c. '2. Tv P°'T,*''V ^."^''"'^ 'S " "? f'^ ""i P°'" 
 sibuity. Had the act objected lieen feasi- 
 
 ' Quisquis dicit, Si oninipotens est Deus, ble, and God had not the power to eflfect 
 
 faciat utquaj facta sunt, facta non fuerint; it, then had he wanted some power, and 
 
 non videt hoc se dicere, Si omnipotens consequently bad not been omnipotent. 
 
 est, faciat ut ea quse vera sunt, eo ipso But being it i* not want of power in the 
 
 quo vera sunt falsa sint.' S. August, contra agent, but of possibility in the object, it 
 
 Fuustum, I. xxvi. c 5. It is granted there- proveth no deficiency in God. 
 
OF GOD THE FATHER ALMIGHTY. 
 
 433 
 
 body should be at the same time in two distinct places, speaks 
 no repugnancy in terms; but yet by consequence it leads to 
 that wliich is repugnant in itself; which is, that the same body 
 is but one body, and not but one. Being then a covert and 
 consequential contradiction is as much and as truly a contra- 
 diction as that which is open and immediate, it followeth that 
 it is as impossible to be ettected, and therefore comes not under 
 the power of God. 
 
 That doth imply a contradiction in respect of the agent, 
 which is repugnant to his essential perfection ; for being every 
 action flpweth from the essence of the agent, whatsoever is 
 totally repugnant to that essence, must involve a contr?dic 
 tion as to the agent. Thus we may say, God cannot sleep, 
 God cannot want, God cannot die;* he cannot sleep, whose 
 being is spiritual; he cannot want, whose nature is all-suffi- 
 cient; he cannot die, who is essentially and necessarily ex- 
 istent. Nor can that be a diminution of his omnipotency, the 
 contrary whereof would be a proof of his impotency, a demon- 
 stration of-.his infirmity. Thus it is ''impossible for God to 
 lie,"t (Heb. vi. 18.) to whom we say nothing is impossible; 
 and, he who can do all things, " cannot deny himself.";^: (2 Tim. 
 
 • ' Neque enim et vitam Dei et pras- 
 scientiam Dei sub necessitate ponimus, si 
 dicamus, Necesse est Deum semper vivero 
 et cuncta prasscire ; sicut nee potestas 
 ejus minuitur, cum dicitur mori fallique 
 non posse. Sic enim hoc non potest, ut 
 potius, si posset, minoris esset utique po- 
 testatis. Recte quippe omnipotens dicitur 
 qui taraen iiiori et falli non potest. Di- 
 citur enim Omnipotens faciendo quod vult, 
 Don patiendo quod non vult: quod si ei 
 aciideret, nequaquam esset Omnipotens. 
 Unde propterea qusdam non potest, quia 
 Omnipotens est.' S. August, de Civ. Dei, 1. 
 V. c. 10. ' Nam ego dico quanta non pos- 
 sit. Non potest mori, non potest peccare, 
 non potest mentiri.non potest falli. Tan- 
 ta non potest; quse si posset, non esset 
 Omnipotens.' Idem, de Tempore Serm. 119. 
 al. 213. §. 1. 
 
 t ' Nunquidnam mentitur Deus "! Sed 
 non mentitur ; quia imppssibile est mentiri 
 Deum. Impossibileautem istud nunquid- 
 nam infirmitatis est? Non utique. Nam 
 quomodo omnia potest, si aliquid efficere 
 non potest? Quid ergo eiimpossibilel lllud 
 utique quod naturae ejus contrarium est, 
 non quod virtuti arduum. Impnssibite, in- 
 quit, est ei me)itiri, et impossibile istud 
 non infirmitatis est, sed virtutis et majes- 
 tatis ; quia Veritas non recipit mendacium, 
 nee Dei virtus levilatis erroiwm.' S. Am- 
 bros. Anvot. in Num. ' Si volunt invenire 
 quod Omnipotens non potest, habent 
 prorsus; ego dicam, mentiri non potest. 
 Credamus ergo quod potest, non creden- 
 
 do quod non potest.' S. August, de Civ. 
 Dei, 1. xxii. c. 25. 
 
 i Tliis was the argument of Elymas the 
 sorcerer beforemenlioned, to which Dio- 
 nj sius Areopagita gives this answer : 
 'H iajrou a.^ntrig exwtiws-ij a'Kr.Qda; Isttiv h 
 is dXrifisitt cv |j-Tt,Kai J) -Tr.g aXriSfiac SJtWTMinf 
 Tou ovTof ejfjrTotff-ic. Ei Toi'vuv h akhdeia ov 
 Is-Tif, h Js afv»!3-ij tk; dXr.SEi'aj Tou oWof 
 ixTTTiaj-ic, ei Tou ovtoj Ixttsj-eVv o ©es? ov 
 Suvaraf xa» to /un (Ivat ovu Eittiv, aij av t»j 
 <fai» TO |Un Juvaffflai ov ivvarat, Hal to fxh 
 EiSs'iai Kara ari^r.Tiv olx. oTJev. De Divin. 
 Norn. c. 8. §. 6. <i>afxiv is xai oT( oh 
 Suarai aWy^^^k 6 ©£of, ETTli eVtai o ©EOf 
 iuvi.fx.evo; fxh slvai ©ss'j- el ya^ altrx^^ov i^a o 
 Geo?, olx. sitti Qtog. Orig. cont. Cels. I. v. §. 
 23. Jobius gives this so/aiion to the same 
 objection : "A ^a.fx.sv /uii ivvaa-dat to fl£~ov, 
 TaDra TaJv fXiiTl ovTaV s^ti jUriTi JwaTiv TXaif 
 i<pea-ra.rai. Wou yk^ L^is-rri>ii to a^vn!ra<rBai 
 Tov 0slv EauTov, >i ii T^OTTJ), K h Trf ayc!.Sor:;Tof 
 SKTTTua-t;, h t'kv aXiiSliav %[.EtIJo; ysvicQai ; 
 Tlavroi{jY%ij.o; is Ifjimrai Kaii XEyErai, a'; ma. 
 TE TT^ETrcvTtt atTaJ xai traJTiijitt Tav infJ-iou^- 
 yniAcLTdiv TTavra iuta/xivoi; o'te SciXerai. Job. 
 de Verb. Incarn, 1. iii. c. 13. apnd Pho- 
 tium in Bibiinlh. p. 586. 'O 'AttoVtoXo'} 
 (fus-i TTSfi toU ©eou KOI •mtTfo;, 'Ev oT; aiuvarov 
 ^su^aa-hai ©E:V oIk aa-Biveiav Tiva xarnyo^Sh 
 Trf TrayxfaroZ^ iuvi/xscui;, aXAa f/.eyurTtit 
 
 fifJir^V, OTI aVSTliisK-tOi; Efl-Tl ToD v)/EuJoyf T?f 
 aXn^iUi; TraTJip. Kaj aXXap^^oVs is -ravTrn 
 o)(v^uiv Try jvvoiav e<pn. Ear afV^TdiJ-tSa. aurov, 
 Ih.Eivo; -aria-TOf jUEVei* ajvnsracrSaf ya^ eavror Ov 
 ^warai. Ka.1 Touro yaf oi« airiiviiai iirrh 
 
 2f 
 
434 ARTICLE VI. 
 
 !. 13.) Because alieis repugnant to the perfection of veracity, 
 which is essential unto God, as necessarily following from his 
 infinite knowledge, and infinite sanctity. We who are igno- 
 rant may be deceived; we who are sinful may deceive : but it 
 is repugnant to that nature to be deceived, which is no way 
 subject unto ignorance ; it is contradictory to that essence to 
 deceive, which is no way capable of sin. For as it is a plain 
 contradiction to know all things and to be ignorant of any 
 thiiiti ; so is it to know all things and to be deceived: as it is 
 aa evident contradiction to be infinitely holy and to be sinful ; 
 so is it to be infinitely holy and deceive. But it is impossible 
 for any one to lie, who can neither deceive nor be deceived. 
 Therefore it is a manifest contradiction to say that God can 
 lie, and consequently it is no derogation from his omnipotency, 
 that he cannot. Whatsoever then God cannot do, whatsoever 
 is impossible to him, doth not any way prove that he is not 
 Almighty, but only shew that the rest of his attributes and 
 perfections are as essential to him as his power; and as his 
 power suHereth no resistance, so the rest of his perfections 
 admit no repugnance. Well therefore may we concl'-^de him 
 absolutely omnipotent, who, by being able to effect all things 
 consistent with his perfections, sheweth infinite ability :* and 
 by not being able to do any thing repugnant to the same per- 
 fections, demonstrateth himself subject to no infirmity or im- 
 becility. And in this manner we maintain God's omnipotemi/, 
 with the best and eldest, against the worst and latest, of the 
 heathen authors. f 
 
 aTrsJfi^if, aXX oMuTfi^B'Khrav is-;[^i;oj, cti ojx B7a»Ta>» t£v ovthdV Xo'yoj , oi/Jev o?v oio'j t£ waja 
 
 ly;^K;-£r T>!y Stiav i^vinv iai/Tnv apvhirair^at. Xoycy eiXe waf' tavrh e^yis-atrBai. Apud 
 
 Isiil. i'c/i(5. E/). 335. 1. iii. 'I'heodoret upon Orig.l.v. §. 14. And so Origen in his 
 
 that place of St. Paul, " It is impossible answer confesses : 'AXXa jtai xa9'»j;u.oj oiJer 
 
 for God to lie :" Oln ajflsvej to aJtlvarov, oti; te TrajaXoyov oiIte Tia^' iaurov i^yarairBai 
 
 dXXi ci-yav avTO JsixvL'; Ji^varsv. OUTai yap, Is-tiv Gto;. Ibid. §. 24. 
 <f)iia-4V, Is-Tiv aXuSi; i? aJuvarov sTvai ^eI/Joj t It was the constant opinion of the 
 
 |y alr£ yevis-9at ttotI. To Ji/vaTcv a^a (ita most ancient heathens, as appeareth by 
 
 lege, non aWvarov eZv) rr.i; aX>i?£;af Jia tou Homer, who expresseth it plainly, Odyss. 
 
 aJt/vaTOU 5-H|UaivETa(. Dial. iii. p. I'Jj. And K. 303. 
 
 upon that, " He cannot deny himself:" XoXettovSe t* o^uiro-Eiy 
 
 riaXiv ouv TO ov JuvaTai t?; imifou ivviy.iaif AvJjaViyE 9v»To~<ri, Beo] Je te TravTa Kva^fTaf 
 
 And the same sense is attributed to Linus 
 in a distich cited for his by Stoba;us, tit. 
 
 vma^X'i SnXa-Tixo'v, &c. Ibid. p. 1'24, 
 
 * Theodoret having proved that there 
 
 ere many thinirs, which fell not under ''!.,t "'"■'^" <.ii.cu jui uia uy uiuu<tu=, iiw 
 f r- ? . 1 . .u 1 J 110. 1.; but may rather be thought to 
 
 IP nnwer nt tin<i. nt last !nii<; rnnrhinp^ : . ' . •; - . .^ , 
 
 the power of God, at last thus concludes ; 
 
 have been made by some of the Pytha- 
 
 rioXXa Toivuv iimxauiv a^vvara ovTa T»j Trav- t. , . -^ .. i • j . • 
 
 » ' ^ ~ ■'»,;-'-» fl~ ' ■ ' Koreans. For this was the plain doctrine 
 
 Tolvyauo! ©EM. AXXa to «» Si'Vr.finvcn ti tou- °r- r> i i » i . v- i i„ . ♦« 
 
 ,: ^ , , "fl , , of Pvthaeoras, who taught his scholars to 
 
 Tft;y, aTEijoi/ouvaiUewf, ouxaa-bEVEiaj T£X/un«iov , ,.-' =. , , ._ j_.,i,. -r_-.u: 
 
 TO Ss' yi ^wnQrivai, aJuvafxiaf irnrovQ 
 Juva|U£»){. "Oti TouTUjy EKasrcy to ixTpETTTOv 
 
 believe miracles, and to doubt of nothing 
 said to be done by the (rods, because all 
 
 - (T - / . V , .,, . r\- I ■■■ thiiies were possible to tliem. Ov yao ttmi 
 
 Tou ©£01/ Ktij-uTTii Jtai avaXXoiaiTOV, Dial. ill. ^ ^, » I _ a ~ / , ,■ ' ~ 
 
 .,,., , 1 r> • , f I .1- Ta u£y Jt;vttTa Tajy Sli-v, (vel potius toic 
 
 p. 1-23. And Orieen fc'Ht. Lets, trives this « -x > »- .k- .■ - a - ...... 
 
 for the Christian s general rule : AuvaTai y°'V ' ,, ,' » ^ - „ > • •..- • 
 
 ©IOC Eiyai.xai TOU aya&o? Eivai, xai tou tf-o^fcf , , ^ , , . , ^ 
 
 .7»a. oU le.VTaTa,. 1. iii. $. 70. And the A"""^' ''" ^""^^ .^<«C EXE.v^y- 
 
 v?ords of Celsus, though ill intended, are "EXwEs-flai ■x^^hnta.i-T' xisii. cU ta-r oviiv 
 
 yet very true : Aiitoj yap (o 0eo;) ij-Tiy o aEXTrrcy 
 
OF GOD THE FATHER ALMIGHTY. 435 
 
 Thus God is omnipotent, and God only. For if the power of 
 all things beside God be the power of God, as derived from 
 him, and subordinate unto him, and his own power from whence 
 that is derived can be subordinate to none, then none can be 
 omnipotent but God. 
 
 Again, we say, that God the Father is Almighty ; but then we 
 cannot say, that the Father onh/ is Almighty: for the reason 
 why we say the Father is Almighty, is because he is God; and 
 therefore we cannot say that he only is Almighty, because it is 
 not true that he only is God.* Wiiosoever then is God, hath 
 the same reason and foundation of ornnipotenry which the 
 Father hath, and consequently is to be acknowledged properly 
 and truly omnipotent as the Father is. But we have already 
 shewed that the Son of God is truly God ; and shall hereafter 
 shew that the Holy Ghost is also God, and that by the same 
 nature, by which "the Father is God. The Father therefore is 
 Almighty, because the Father is God: the Son Almighty, be- 
 cause the Son is God ; and the Holy Ghost Almighty, because 
 the /io/y Ghost is God. The Father, Son, and Holy Ghost, are 
 God, by the same Divinity: therefore, the Father, Son, and 
 Holy Ghost, are omnipotent by the same omnipotency. The 
 Father then is not called Almighty by way of exclusion, but is 
 here mentioned with that attribute peculiarly, because the 
 power of God answereth particularly to the right hand of God, 
 as being the right hand oj'power.-f The Father therefore is here 
 described by the notion of Almighty, to shew, that Christ hav- 
 ing ascended into heaven, and being set down at the light hand 
 of God, is invested with a greater power than he exercised 
 
 'Paha iratna ©Ew TsXaa-ai, xcti av^vurov oJSiv. <f>6a-et, xal toutoi; |Ut]X' l'm)(ii^tTv oXaj tsv 
 
 Iamb, de Vil. Pythag. c. "iS. Giov, aXX* Ix txv Xt/variv ytyij'bai to BiXrin 
 
 So Epicharmus a disciple of Pythagoras : aifErtrSoi. De Usu Part. 1. xi. c. 14. 
 
 'A^vvariiMlv Qb-2. Ap. Grot. Excerpt, ex * ' Non ergo quispiam audebit quam- 
 
 Trag. et Comxd.' Gr. p. 481. So Pater libet creaturam sive cCElesttm sive ter- 
 
 Omnipoteiis, and Jupiter Omnipoteiis, fa- restrem dicere Omnipotentem, nisi solam 
 
 miliar in Virgil and the poets before and Trinitatem, Patrem scilicet et Filium et 
 
 after hint. These do far outweigh the Spiritum Sanctum. Non enim cum dici- 
 
 authority in Plutarch, and that of Plinj, 
 
 mus nos credere in Deum Patrem Omni 
 
 th the'addition of Galen, who opposeth potentem, sicut Hajretici Ariani, negamus 
 
 the opinion of the philosophers to that of filium Omnipotentem, ant Spiritum Sanc- 
 
 Moses expressly, and to our Saviour ob- turn.' Auctor Lib. de Symbolo ad Catechum. 
 
 liquely : Ov ya^ ^h to ^ouXufliivot Tciaura; !• n. c. 3. 
 
 ^EvE5-9ai fxinv ry aura^xiq- ovii yctp Ei rkv t Nor is it unusual in other authors to 
 
 -rrir^av e^a.i<^\r,^ iSiXntrmv avSpaTrov woinirai, niake use of the word omiiipoteii!, rather 
 
 JwaTcv al-ri. Which seems to be opposed i" relation to the present occasion, than 
 
 to those words of our Saviour, " Uod is in reference to the person who is said to 
 
 able to raise children unto .'\braham out be omnipotent ; as is ob>ervcd by Servius 
 
 of these stones." Koi toZt' eVti, xafl" o t^c upon that verse of Virgil, iEueid. ix. 6'2b. 
 M.^i^r J.'e.c ^;9;y sTE^a xal_ nx^T.voc xal h . j -^^^ omnipotens, audacibus annue 
 
 Tojv aXXi»v Trap EXXtinv ofSar /uErap^Eifiira- ' . '^ 
 
 fABVa^V TCl'f TTfpi <f)u3-ea)j Xo'yot/f Jia^EpEt. To! 
 
 fA.iv yaf iQniX.ro Sou'KnQwatroySiovMs-fxtia-ai Hoc epitheton interdum ad gloriam nu- 
 
 T»ivuX>iv, n 3' Et/Sic x£xoV|U)iTar TTa'vTa yap jTvai minis ponitur, interdum ad causam di- 
 
 rS QeS Jt/vari vo/xi(ei, xav e! tw T£<^{av iV- centis. Namque hoc loco dicendo omni- 
 
 vov r, ^sEv Iflixot TTot'cTv 'hfj.t7<; X' oj^, o^Tai potens ostendit eum etiam his, qui per se 
 
 yiYiis-!io(xtv,a.\\' iLvaiycLirtm\iyoy.tv aSuvaTo. minus valent, prastare posse virtutem. 
 
436 ARTICLE VI. 
 
 before : and that power which was then actually conferred 
 upon him, acknowledgeth no bounds or limits; but "all 
 power" in the ultimate extent of its infinity is " given unto 
 him," (Matt, xxviii. 18.) who is set down on the right hand of 
 him who is God the Father; and, being so, is therefore truly 
 and properly Ahnighti/. 
 
 It is necessary to profess belief in God Almighty ; First, be 
 cause the acknowledgment of his omnipotency begetteth that 
 fear and reverence, submission and obedience, which are due 
 unto his infinite Majesty. Our God is a "great God, a mighty, 
 and a terrible ;" (Deut. x. 7.) therefore terrible because 
 mighty. " I will forewarn you (saith our Saviour), whom'ye 
 shall fear: Fear him, which after he hath killed, hath power 
 to cast into hell; I say unto you, fear him." (Luke xii. 5.) 
 Three times we are commanded to fear, and one only reason 
 rendered, but sufficient for a thousand fears, the power of him, 
 who is able eternally to punish us. God gave a general com- 
 mand to Abraham, and with it a powerful persuasion to obe- 
 dience, when he said unto him, "I am the Almighty God; walk 
 before me, and be thou perfect." (Gen. xvii. 1.) It was a ra- 
 tional advice which the apostle gives us, " Humble yourselves 
 under the mighty hand of God, that he may exalt you in due 
 time." (1 Pet. v. 6.) And it is a proper incentive to the obser 
 vation of the Law of God, to consider that he is the "one law- 
 giver, who is able to save and to destroy." (James iv. 12.) 
 
 Secondly, The belief of God's onviipotency is absolutely ne- 
 cessary, as the foundation of our faith. All the miracles, which 
 have been seen, were therefore wrought, that we might believe ; 
 and never miracle had been seen, if God were not omnipotent. 
 The objects of our faith are beyond all natural and finite power; 
 and did they not require an infinite activity, an assent unto 
 them would not deserve the name of faith. If God were not 
 Almighty, we should believe nothing ; but being he is so, why 
 should we disbelieve any thing?* What can God propound 
 unto us, which we cannot assent unto, if we can believe that 
 he is omnipotent? 
 
 Thirdly, It is not only necessary in matters of bare faith, 
 and notions of belief, but in respect of the active and operative 
 reliance upon the promises of God. This was the particular 
 confidence of Abraham the father of the faithful, " who stag- 
 gered not at the promise of God through unbelief, but was 
 
 * This was the argument wLich the related several strange actions, either 
 
 Pythagoreans used, who believed manv fabulous or miraculous) t5v Joxoyvra.'* 
 
 miraculous actions, which others looked /wiz-^iKiv avofxvn/utoyiiiovs-iy, i; fjir,iiv am- 
 
 upon as fabulous ; because they would o-t5~vt£; oti av tk to Si~ov dvaynTar and 
 
 disbelieve nothing, which was referred to whereas others looked upon them as weak 
 
 the Divine power: and the reason of and sim[)le people for giving credit to such 
 
 that was, because they thought all things fabulous relations : wf 5; 7ra»T<t ra ToiaLxa 
 
 possible to God, as we shewed before, oip^l airoLj etiiSii; vo;mi^ou9-(», aXXi raL? cTrt- 
 
 Tiy ToiouTw Js (saith lamblichus having a-mZyTat, Iambi, de Vit. Pythag. c. 28. 
 
OF GOD THE FATHER ALMIGHTY. 437 
 
 strong in faith, giving glory to God, and being persuaded that 
 what he had promised, he was able also to perform." (Rom. 
 iv. 20, 21.) The promises of God are therefore firm and sure, 
 because he is both willing and able to perform them.* We 
 doubt or distrust the promises of men, either because we may 
 fear they intend not to do what they have promised, or cannot 
 do what they intend : in the first, we may suspect them be- 
 cause they are subject to iniquity; in the second, because 
 they are liable to infirmity. But being God is of infinite sanc- 
 tity, he cannot intend by breaking his promises to deceive us: 
 th^efore if he be also of infinite power, he must be able to 
 perform what he intended, and consequently we can have no 
 reason to distrust his promises. From whence every good 
 Christian may say with the apostle, " I know whom I have be- 
 lieved, and am persuaded that he is able to keep that, which I 
 have committed unto him, against that day." (2 Tim. i. 12.) I 
 am assured that if I be a sheep, and hear my Saviour's voice, 
 the powers of darkness and the gates of hell can never prevail 
 against me; for it was the voice of the Son of God, *' My 
 Father, which gave them me is greater than all ; and no man 
 is able to pluck them out of my Father's hand." (John x.29.) 
 
 Lastly, The belief of God's orrmipotency is necessary to give 
 life to our devotions. We ask those tilings from heaven which 
 none but God can give, and many of them such, as if God him- 
 self were not Ali/iig/iti/, he could not eflect. And therefore in 
 that form of prayer, which Christ hath taught us, we conclude 
 all our petitions unto the Father with that acknowledgment, 
 " For thine is the kingdom, the power, and the glory." (Matt. 
 vi. 13.) Nor can there be a greater encouragement in the 
 midst of all our temptations, than that we are invited to call 
 upon him in the day of trouble, " who is able to do exceeding 
 abundantly above all that we ask or think, according to the 
 power that worketh in us." (Eph. iii. 20.) 
 
 After this explication of our Saviour's session, we may con- 
 clude what every Christian ought, and may be supposed, to 
 intend, when he raaketh profession to believe, that Christ is set 
 on the right hand of God the Father Almighty. For thereby he 
 is conceived to declare thus much: I assent unto this as a 
 most infallible and necessary truth, that Jesus Christ, ascend- 
 ing into the highest heavens, after all the troubles and sufi^er- 
 ings endured here for our redemption, did rest in everlasting 
 happiness ; he which upon earth had not a place to lay his 
 head, did take up a perpetual habitation there, and sit down 
 upon the throne of God, as a Judge, and as a King, according 
 to his office of Mediator, unto the end of the world ; according 
 to that which he merited by his mediatorship, to all eternity: 
 which hand of God the Father Almighty signifieth an omnipotent 
 
 • ' Nulla est in promissis Dei falsitas, quia nulla est in faciendis difficultas aut 
 impossibilitas.' Fulgent, ad Monim. 1. i. c. 12 
 
438 ARTICLE VII. 
 
 power, able to do all things without any limitation, so thr 
 involve not a contradiction, either in themselves or in relation 
 to his perfections. And thus I believe in Jesus Christ, who 
 
 SITTETH AT THE RIGHT HAND OF GoD THE FaTHER Al- 
 MIGHTY. 
 
 ARTICLE VII. 
 From thence he shall come to judge the quick and the dead.* 
 
 This Article containeth in it four particular considerations 
 and no* more; First, Tiiat Christ, who is gone from us, shall 
 come again. Secondly, That the place from whence he shall 
 then come, is the highest heaven, to which he first ascended, 
 for J'rom thence he shall come. Thirdly, That the end foi which 
 he shall come, and the action which he shall perform when he 
 cometh, is to judge; for from thence he shall come to judge. 
 Fourthly, That the object of that action, or the persons whom 
 he shall judge, are all men, whether dead before, or then alive ; 
 for from thence he shall come to judge the quick and the dead. 
 
 For the illustration of the first particular, two things will be 
 necessary, and no more; first, To shew that the promised Mes- 
 sias was to come again, after he once was come: secondly, To 
 declare how our Jesus (whom we have already proved once to 
 have come as the true Messias) did promise and assure us of a 
 second coming. 
 
 That the Messias was to come again, was not only certainly, 
 but copiously foretold : the Scriptures did often assure us of 
 a second advent. As often as we read of his griefs and hu- 
 mility, so often we are admonished of his coming to suffer; as 
 often as we hear of his power and glory, so often we are as 
 sured of his coming to judge. We must not fancy with the 
 Jews, a double Messias, one the son of Joseph, the other of 
 David; one of the tribe of Ephraim, the other of Judah : but 
 we must take that for a certain truth, which they have made 
 an occasion of their error; that the Messias is twice to come, 
 once in all humility, to suffer and die, as they conceived of 
 their son of Joseph; and again in glory, to govern and judge, 
 as they expect the son of David. Particularly, *' Enoch the 
 
 • Or from whence; the Latins some- toLj oifavoLf, xai waXiv ira^aytYnc-ofxtvov Kft 
 
 times inde, sometimes uncle. And the -rfv itdnmy avXSi; ay5f<»7riwv ftEXP'' "i'tou 
 
 Greek is c9iv, unde, holh in the ancient Ai^f.i. Dial, cum Tryphoiie, p. S6:. Olheis 
 
 MS. in Sir Robert Cotton's library, and without inde or unde, only leninrus, as 
 
 in the Creed of Marcellus. But ksicrsv the Nicene Creed, Socrat. 1. i. 8. ipx'- 
 
 if)(ifA.iyov, in the latter !\IS. in Bene't /xsvov KfTvai, others waXin Ifyfi/jiiyn, L'oit- 
 
 Colleije Library. Others neither cS^ev, slautiu. Symb. Coiicil. Gen. t. i. p. 534. or 
 
 nor IxiTSjy, but wa'Xi», as Justin INIartyr : Jifovra irdxtv, and Fortunatus, leaving out 
 
 Hf^tXi; iTriyvtufxtv X^httIv Yiov Qiou c-rav^iti- inde venturus, hath ouly judicatur us vivoi 
 
 Bevra xai ataa-TtUTtt xal an'KvXvbira gl.- et mortuoi 
 
FROM THENCE HE SHALL COME. 439 
 
 seventh from Adam prophesied of this advent, saying, Behold 
 the Lord conieth with ten thousand of his angels." (Jude, 
 ver. 14.) And more particularly Daniel saw the representation 
 of his judiciary power and glory ; " I saw in the night visions, 
 and behold, one like the Son of man came with the clouds of 
 heaven, and came to the Ancient of days, and they brought 
 him before him. And there was given him dominion, and 
 glory, and a kingdom, that all people, nations, and languages, 
 should serve him : his dominion is an everlasting dominion, 
 which shall not pass away, and his kingdom that which shall 
 not be destroyed." (Dan. vii. 13, 14.) This Son of man the 
 Jews themselves confess to be the promised Messias* and they 
 take the words to signify his coming, and so far give testimony 
 to the truth ; but then they evacuate the prediction by a false 
 interpretation, saying, that if the Jews went on in their sins, 
 then the Messias should come in humility, according to the de- 
 scription in Zachary, " lowly and riding upon an ass;" (Zech. 
 ix.9.)t but if they pleased God, then he should come in glory, 
 according to the description in the prophet Daniel, " with 
 the clouds of heaven :" whereas these two descriptions are two 
 several predictions, and therefore must be both fulfilled. From 
 whence it follovveth, that, being Christ is already come, " lowly 
 and sitting upon an ass," therefore he shall come gloriously 
 " with the clouds of heaven." For if both those descriptions 
 cannot belong to one and the same advent, as the Jews ac- 
 knowledge, and both of them must be true, because equally 
 prophetical; then must there be a double advent of the same 
 Messias, and so his second coming was foretold. 
 
 That our Jesus, whom we have already proved to have come 
 
 • R. Saadias Gaon aa locum, n^wa "PI 13D H^ryj; «33j; Dj/ 'oix IHK nina bxiaa' 
 
 : -yn^b nu* 'nxb "" DXD a^nana V^pn^ In : vna speaking of the Messias. Indeed 
 
 Bereshith Rahha, speaking of the gene- the Jews do so generally interpret this 
 
 alogy concluding (1 Chron. iii. 24.) with place of Daniel of the Messias, that they 
 
 Anani, the youngest of the seven sons of made it an argument to prove that the 
 
 Elioenai, the author asks this question, Messias is not yet come, because no man 
 
 '32]; Nin "DT Ami uho is this Anani? and Lath yet come with the clouds of heaven, 
 answers it thus, n-in mn 'iv n'tt'n ni 
 
 nnx ma naa X'OU' "3:v av l"ix"i X'b^b -iina t This interpretation is delivered in 
 
 : Nin This is the Messias, as it is written, libro Sanhedrim, ^':o bv 3*n3 m^DSbx 'nx 
 
 Dan. vii. 13. / saw in the ni^/it visions, Nin nnx UOK n23 x'Di:' -321? W IINI n'tt'an 
 
 and behold one like the Son of man came X'D'i' '331? DV 131 "lisn by 331*11 '3^ 3'r31 
 
 with Anani, that is, the clouds of heaven ; : "lion bv asm '3J? 137 xb Idem etiam legi- 
 
 Solomon Jarchi ad locum, pbo Xin ir'3X tur in Bereshith Rabba R. Mosch. Haddar- 
 
 ^";^"^^ and Aben Ezra, ibidem, ^T nox sham. Gen. xlix. 11. Thus they make 
 
 •.-i:i-ir\ rn3i n'U-on irox nns nr '3 nyiu^ the coming of Christ to depend upon their 
 
 So the author of Tzeror Hammor ; TiDI merit or demerit : whereas the promises 
 
 : »nx li'3X -133 noiX3 n-U'On niD xin mx of the Messias are absolute and irrespec- 
 
 The mystery of man is the mystery of the tive, depending only on the goodness of 
 
 Messias, according to that of Daniel, he God, not to be evacuated or altered by 
 
 came as the Son of man. This place is the wickedness of men. Nay, the un- 
 
 mentioned for one of the T3iri3 which worthiness of the Jews, which Christ 
 
 speak of the Messiah, in the Midrash found, when he came in humi/ity, is one 
 
 TiUiir., Psal. ii. And the Midrash upon special cause why he should come again 
 
 the 21st Psal. ver. 7. S Diri nona Sk in glory. 
 
440 ARTICLE VII. 
 
 once into the world as the true Messias, shall come the second 
 time, we are most assured. We have the testimony of the 
 angels, "This same Jesus, which is taken up from you into 
 heaven, shall so come in like manner, as ye have seen him go 
 into heaven." (Acts i. 11.) We have the promise of Christ 
 himself to his apostles : " If I go to prepare a place for you, I 
 will come again and receive you unto myself: ye have heard 
 how I said unto you, I go away and come again unto you." 
 (John xiv. 3. 28.) He it is which from the beginning was to 
 come; that express prophecy so represented Jim, " The sceptre 
 shall not depart from Judali, until Shiloh come:" (Gen. xlix. 
 10.) the name of Shi/oh w^s obscure; but the notion of the 
 comer, added to it, was most vulgar. According to this notion, 
 once Christ came ; and being gone, he keeps that notion still; 
 he is to come again : " For a little while, and he that shall 
 come, will come." (Heb. x. 37.)* Our Jesus then shall come; 
 and not only so, but shall so come, as the Messias was foretold, 
 after the same manner, in the same glory of the Father, as the 
 " Son of man coming in his kingdom," (Matt. xvi. 28 ) This 
 was expressed in the prophetical vision by comincr with clouds ; 
 and in the same manner shall our Jesus come: "Behold, he 
 cometh with clouds, and every eye shall see him, and they also 
 which pierced him." (Rev. i. 7.) Those clouds were anciently 
 expounded by the Jews of the glorious attendance of the 
 angels, waiting upon the Son of man :t and in the same man- 
 ner, with the same attendance, do we expect the coming of our 
 Jesus, even as he himself hath taught us to expect him, saying, 
 "For the Son of man shall come in the glory of his Father 
 with his angels." (Matt. xvi. 27.) And thus our Jesus as the 
 true Messias shall come again; which was our first consideration. 
 The place from whence he shall come, is next to be consi- 
 dered, and is sufficiently expressed in the Crekd by reflection 
 upon the place whither he went, when he departed from us ; 
 for he ascended into heaven, and sitteth on the right hand of God, 
 andjrom thence he shall come; that is, from and out of the highest 
 
 * 'O t^)(_ofxivo; li^Ei, that is, Le who is shall give unto the Messias. From hence 
 
 known by that vulgar appellation o i^x.^' '* '''"'' exposition in Midrash TiUim, 
 
 /xEWf, he which did once come into the Psalm xxi. 7. 33n3 bxiQ'i' S Dira n'3n3 Sk 
 
 world to make that notion good, is still nnx uOK 133 N'nu' *2Dj; DV ^-lH^ 'nw nns 
 
 to be known by the same appellation, icix nnx 3in3i »m3 npn ^mrj npi Kin 
 
 and therefore will come again. This was ^D-Daa lox'ran nra Mn '^N wm vnanpm 
 
 it which made the apostles ask that ques- : ^nrrra V VliK Rabbi Barachia baid m 
 
 tion, Matt. xxiv. 3. " When shall these the name «f Rabbi Samuel, one scripture 
 
 things be, and what shall be the sign of sailh, (Dan. vii. 13.) " And behold one 
 
 thy coming, and of the end of the world V like the Son of man came with the clouds 
 
 of heaven, and came to the Ancient of 
 
 + As R. Saadias Gaon upon that place days, and they brought him near before 
 
 of Dan. vii. 13. »3NbD Dn D'Dli'n -D^y Dy him." And another scripture saith, (Jer. 
 
 R-nan in^w n'^nan an N«n v a'i2V7\ a-av xxx. 21.) " And I will cause him to draw 
 
 iTTtmh The cLmds nf heaven they are the near, and he shall approach unto me." 
 
 angels nf the host of heaven; this is the Behold in uhat manner .' The angeli shall 
 
 great magnijicence and power which God bring him into the midst of them. 
 
HE SHALL COME TO JUDGE. 441 
 
 heaven (where he now sitteth at the right hand of God) shall 
 Christ hereafter come to judge both the quick and the dead. 
 For him " must the heavens receive, till the time of the restitu- 
 tion of all things;" (Acts iii. 21.) and when the time is ful- 
 filled, from that heaven shall he come. " For the Lord himself 
 shall descend from heaven with a shout, witii the voice of the 
 archangel, and with the trump of God." (1 Thess. iv. 16.) 
 "Our conversation out^/it to !>e in heaven, because from thence 
 we look for our Saviour the Lord Jesus." (Phil. iii. 20.) Our 
 High-priest is gone up into the Holy of Holies not made with 
 hands, there to make an atonement for us ; therefore as the 
 people of Israel stood without the tabernacle, expecting the 
 return of Aaron, so must we look unto the heavens, and expect 
 CV/mf from thence," when the Lord Jesus slrallbe revealed from 
 heaven with his mighty angels." (2 Thess. i. 7.) We do believe 
 that Christ is set down on the right hand of God ; but we must 
 also look upon him, as coming from thence, as well as sitting 
 there; and to that purpose CJnist himself hath joined them 
 together, saying, " Hereafter shall ye see the Son of man sit- 
 ting on the right hand of power, and coming in the clouds of 
 heaven." (JMatt. xxvi. 64) Thus shall the Saviour of the world 
 come from the right hand of power, in fulness of majesty, from 
 the highest heavens, as a demonstration of his sanctity, that by 
 an undoubted authority, and unquestionable integrity, he might 
 appear most fit to judge both the quick and the dead ; which is the 
 end of his second coming, and leads me to the third considera- 
 tion, the act of his judging : From whence he shall come to judge. 
 
 For the explication of this action, as it stands in this Article, 
 three considerations will be necessary. First, How we may be 
 assured, that there is a judgment to come, that any one shall 
 come to judge. Secondly, In case we be assured that there shall 
 be a judgment, how it appeareth that he which is ascended 
 into heaven, that is, that Christ shall be the judge. Thirdly, 
 In case v/e can be assured that we shall be judged, and that 
 Christ shall judge us, it will be worthy our inquiry, in what this 
 judgment shall consist, how this action shall be performed : 
 and more than this cannot be necessary to make us understand, 
 that he shall come to judge. 
 
 That there is a judgment to come after this life, will appear 
 demonstrable, whether we consider ourselves who are to un- 
 dergo it, or God who is to execute it. If we do but reflect 
 upon the frame and temper of our own spirits, we cannot but 
 collect and conclude from thence, that we are to give an ac- 
 count of our actions, and that a judgment hereafter is to pass 
 upon us. There is in the soul of every man a conscience; and 
 whosesoever it is, it giveth testimony to this truth. The antece- 
 dent or directive conscience tells us what we are to do, and the 
 subsequent or reHexive conscience warns us what we are to 
 receive. Looking back upon the actions we have done, it either 
 
442 ARTICLE VII 
 
 approves or condemns them; and if it did no more, it would 
 only prove that there is a judgment in this life, and every man 
 his own judge. But being it doth not only allow and approve 
 our good actions, but also doth create a complacency, apology, 
 and confidence, in us ; being it doth not only disprove and 
 condemn our evil actions, but doth also constantly accuse us, 
 and breed a fearful expectation and terror in us ; and all this 
 prescinding from all relation to any thing either to be enjoyed 
 or suffered in this life : it foUoweth that this conscience is not 
 so much a judge as a witness, bound over to give testimony for 
 or against us, at some judgment after this life to pass upon us. 
 For all men are "a lav; unto themselves, and have the work of 
 the law written in their hearts, their conscience also bearing 
 witness, and their thoughts the mean while accusing or excus- 
 ing one another, in the day when God shall judge the secrets 
 of men." (Rom. ii. 14 — 16.) 
 
 Again, if we consider the God who made us, and hath full 
 dominion over us, whether we look upon him in himself, or in 
 his Word, we cannot but expect a judgment from him. First, 
 If we contemplate God in himself, we must acknowledge him 
 to be the judge of all mankind; "so that a man shsU say. 
 Verily he is a God that judgeth in the earth." (Psal. Iviii. 11.) 
 Now tile same God who is our judge, is, by an attribute neces- 
 sary and inseparable, just ; and this justice is so essential to 
 his Godhead, that we may as well deny him to be a God, as to 
 be just. It was a rational expostulation which Abraham made, 
 "Shall not the Judge of all the earth do right?" (Gen. xviii. 
 25.) We may therefore infallibly conclude that God is a most 
 Just judge ; and if he be so, we may as infallibly conclude, that 
 after this life he will judge the world in righteousness. For as 
 the affairs of this present world are ordered, though they lie 
 under the disposition of Providence, they shew no sign of a 
 universal justice. The wicked and disobedient persons are 
 often so huppy, as if they were rewarded for their impieties; 
 the innocent and religious often so miserable, as if they were 
 punished for their innocency. Nothing more certain, than 
 that in this life rewards are not correspondent to the virtues, 
 punisl'.ments not proportionable to the eins, or men. Which 
 consideration will enforce one of these conclusions ; either that 
 there is no judge of the actions of mankind ; or if there be a 
 judge, he is not just, he renders no proportionate rewards or 
 punishments ; or lastly, if there be a judge, and that judge be 
 just, then there is a judgment in another world, and the effects 
 thereof concern another life. Being then we must acknowledge 
 that there is a judge, which judgeth the earth; being we cannot 
 deny but God is that judge, and all must confess that God is 
 most just; being the rewards and punishments of this life are no 
 way answerable to so exact a justice as that which is divine 
 must be : it followeth that there is a judgment yet to come, in 
 
HE SHALL COME TO JUDGE. 443 
 
 which God will shew a perfect demonstration of his justice, 
 and to which every man shall, in his own bosom, carry an 
 undeniable witness of all his actions. 
 
 From hence the heathen, having always had a serious ap- 
 prehension both of the power of the conscience of man, and 
 of the exactness of the justice of God, have from thence con- 
 cluded, that there is a judgment to come. Insomuch that when 
 St. Paul " reasoned of righteousness and temperance and judg- 
 ment to come, Felix trembled." (Acts xxiv. 25.) The discourse 
 of righteousness and temperance touched him, who was so 
 highly and notoriously guilty of the breach of both ; and a 
 preconception which he had of judgment after deaths "f)w 
 heightened by the apostle's particular description, created a 
 horror in his soul and trembling in his limbs. The same apo- 
 stle discoursing to the Athenians, the great lights of the Gen- 
 tile world, and teaching them this Article of our Creed, that 
 ** God hath appointed a day, in which he will judge the world 
 m righteousness, by that man whom he hath ordained; whereof 
 he hath given assurance unto all men, in that he hath raised 
 him from the dead ; found some which mocked, when they 
 heard of the resurrection of the dead;" (Acts xvii. 31.) but 
 against the day of judgment none replied. That was a prin- 
 ciple of their own, that was confessed by all who either be- 
 lieved themselves, or a God ; a conscience, or a Deity.* 
 
 But yet, beside the consideration of the internal power of 
 conscience in ourselves, besides the intuition of that essential 
 attribute, the justice of God (which are sufficient arguments 
 to move all men), we have yet a more near and enforcing per- 
 
 • This principle of a judgment to come, Deus dederit, omnium vox est. Judicem 
 
 Justin Martyr propounds to the Gentiles, quoque contestatur ilium, Deus videt, et 
 
 as generally acknowledged by all their Deo coramendo, et Deus mihi reddet. O 
 
 writers, and as the great encouragement testimonium animje naturaliter Christi- 
 
 of his apology for the Christian religion : ans !' Apol. adv. Genles, c. 17. Indeed 
 
 EttiI Tcivvv r,fA.~v TTEfi T«c aXtSuui; SrioJi^iiai; the ancient Gentiles have expressed the 
 
 9rfo'K£iT2j ^oyo;, n^ oiStv. (ilf/.a.i, -nrfOTi^m^sv judgment to come very exactly, as Phi- 
 
 Tsr? a.y.:vlv:w% ^louv ■npn^rifj.iwK; ilvan \iivof/.i- lemon cited by Justin Martyr de Monarch. 
 
 CTai, Sia Tr,V fjt,iK>.o-js-a)i fXiTa TriV TE>>£UT>il/ Dei, p. 106. 
 
 ^nrai TE xal vo^oSet*., aXXi xa! ol ,ra/ If^Zv „^' ^""^ ' «'><«'=; "=" "f ^^T 6^:;^iv^ EV, 
 
 voui^ihre; slva. ^opol, ol ro.^Tai fxovcv. aXy.a ^^^^ "TrEXflxv.^^xXETTT , aTro^TE^Ei, x.xa. 
 
 xai d>iX,Vo^o< ol Thy aX.es xai Biia, l^ayytX- l^"^'" '^^«v.fl.j- Erri xav a^.^ x^'.;-.;, 
 
 Xo>Evo. irao vf^Xv Bllhai y^Sxriv. ad Gr.Ecns ^^'^'C '^«"'"' ®^»f °,'f.«''7r ^^<^^<'r„;^,^ 
 
 Cohort, p. 1. 'J-ertullian shews the same °" ^'""'f^" "t'^^'S""' '"^ "" ""'.'■^'^^'"^ ^y^- 
 
 not only from the writings but the con- And Plato especially hath delivered it 
 
 stant conversation and language even of according to their notion most partitu- 
 
 the Gentiles: ' ^juma, licet corporis car- larly, whose places to that purpose are 
 
 cere pressa, licet instituiionibus pravis faithfully collected by Eusebius and Theo- 
 
 circumscripta, licet libidinibus et concu- doret, and may be read in them ; Euse- 
 
 piscentiis evigorata, licet falsis Diis ex- bius <le Praparat. Evung. I. xi. c. 38. and 
 
 ancillata, cum tamen resipiscit, nt ex era- 1. xxii. c. 6. 'I'heodoret Serm. ll.de Fine 
 
 pula, ut ex somnio, ut ex aliqua valetu- et Jndicio. Where after the citation of 
 
 dine, ct sanitatem suara patitur, Deum several places lie concludes : Out<»{ dxpc 
 
 nominat, hoc solo quia propria varus hie Cif imsTiviy 6 nxarcv eSai to, U S,hv ufi- 
 
 onus Deus, bonus et magnus. Et quod Thpta. p. 6i9 
 
444 ARTICLE VII. 
 
 suasion, grounded upon the express determination of the will 
 of God. For the determinate counsel of the Almighty actually 
 to judge the world in righteousness, is clearly revealed in his 
 word : '* it is appointed unto men once to die, but after this 
 the judgment." (Heb ix. 27.) There is a death appointed to 
 follow this life, and a judgment to follow that death ; the one 
 as certain as the other. For in all ages God hath revealed his 
 resolution to judge the world. 
 
 Upon the lirst remarkable action after the fall, there is a 
 sufficient intimation given to angry Cain : " If thou doest well, 
 shalt thou not be accepted? and if thou doest not well, sin 
 lieth at the door;" (Gen. iv. 7.) which by the most ancient in- 
 terpretation signifieth a reservation of his sin unto the judg- 
 ment of the world to come.* Before the flood, Enoch pro- 
 phesied of a judgment to come, " saying, Behold, the Lord 
 Cometh with ten thousand of his saints, to execute judgment 
 upon all, and to convince all that are ungodly among them of 
 all their ungodly deeds, which they have ungodly committed, and 
 of all their hard speeches, which ungodly sinners have spoken 
 against him." (Jude, ver. 14, 15.) His words might have an 
 aim at the waters, which were to overflow the world; but the 
 ultimate intention looked through that fire, which shall con- 
 sume the world preserved from water. 
 
 The testimonies which follow in the Law and the Prophets, 
 the predictions of Christ and the apostles, are so many and so 
 known, that both the number and the plainness will excuse the 
 prosecution. The throne hath been already seen, the Judge 
 hath appeared sitting on it, the books have been already open- 
 ed, the dead small and great have been seen standing before 
 him : there is nothing more certain in the word of God, no doc- 
 trine more clear and fundamental, than that of "eternal judg- 
 ment." (Heb. vi. 2.) I shall therefore briefly conclude the first 
 consideration from the internal testimony of the conscience of 
 man, from the essential attribute the justice of God, from the 
 clear and full revelation of the will and determination of God, 
 that after death, with a reflection on this, and .in relation to 
 another life, there is a judgment to come, there shall some per- 
 son come to judge. 
 
 Our second consideration followeth (seeing we are so well 
 assured that there shall be a judgment); who that person is 
 which shall come to Judge, who shall sit upon that throne, be- 
 
 • So the Targum of Jonathan renders xb VN1 TIKT XDbyb -\b panu"-! nrnr» Yin 
 it, rxi nnin -(7 p3nu« iiav a>u«n ox abn nxan n3-i k^h crb yi-n Knbi-2. niav n'un 
 
 N31 Ky-\ arb ]in XObyn niliy a>U«n Kb :Tt33 If thou makestthy works giuxlin this 
 
 : TU5 ^^!^^^ I/thou makeit thy works good, world, shall it not be remitted and forgiven 
 
 shall not thy siri be forgiven thee/ And if unto thee in the world to come? And if thou 
 
 thou makeit not thy toorks good in this world, makest not thy works good in this world, thy 
 
 thy sin is kept unto the day of the great jndg- sin shall be reserved unto the day of the great 
 
 ment. And the Jerusalem Targum yet judgment. In the same manner the Chal- 
 
 jnore expressly, Kobyn -pilj; a>D'n ya nbn dee paraphrase of Onkelos, ^Ka^ xyTDT*? 
 
HE SHALL COME TO JUDGE. 446 
 
 tore whose tribunal we shall all appear, from whose mouth we 
 may expect our sentence. Now the judiciary power is the 
 power of God, and none hath any right to judge the subjects 
 and servants of God, but that God whose servants they are. 
 The Law by which we are to be judged was given by him ; the 
 actions which are to be discussed were due to him ; the per- 
 sons which are to be tried are subject to his dominion : God 
 therefore is the "judge of all." (Heb. xii. 23.) He " shall bring 
 every work into judgment with every secret thing, whether it 
 be good or whether it be evil ;" (Eccles. xii. 14.) and so the 
 last day, that "day of wrath, is the revelation of the righteous 
 judgment of God." (Rom. ii 5.) Now if God, as God, be the 
 judge of all, then whosoever is God is judge of all men ;* and 
 therefore being we have proved the Father and the Son, and 
 shall hereafter also prove the Holy Ghost, to be God, it fol- 
 loweth that the Father, and the Son, and the Holy Ghost, shall 
 judge the world ; because the Father, Son, and Holy Ghost, 
 in respect of the same Divinity, have the same autocratorical 
 power, dominion, and authority. 
 
 But notwithstanding that particular day of the general judg- 
 ment to come, the execution of this judiciary power shall be 
 particularly committed to the Son, and so the Father and the 
 Holy Ghost shall actually judge the world no otherwise but by 
 him. For " God hath appointed a day in the which he will 
 judge the world in righteousness, by that man whom he hath 
 ordained." (Acts xvii. 31.) It is God who judgeth ; hisC/irist 
 by whom he judgeth. " For the Father judgeth no man, but 
 hath committed all judgment to the Son." (John v. 22.) There 
 is therefore an original, supreme, autocratorical, judiciary 
 power : there is a judiciary power delegated, derived, given by 
 commission. Christ as God hath the first together with the 
 Father and the Holy Ghost : Christ as man hath the second 
 from the Father expressly, from the Holy Ghost concomitantly. 
 For " the Father hath given him authority to execute judgment, 
 because he is the Son of man;" (John v. 27.) not simply be- 
 cause he is a man, therefore he shall be Judge (for then by the 
 same reason every man should judge, and consequently none, 
 because no man could be judged if every man should only 
 judge), but because of the three persons which are God, he 
 only is also the Son of man ;t and therefore for his affinity 
 
 * riapes-Ti TOi'vuv Iv TJi K^ia-ti Ton o ©£oj 28. M^ San^a^ETE tcuto. By which dis 
 
 TraVTajy •nxarh^, a-vy)ia6i^ofj.iwu XfiiTToi; xai tinction, those words, because he is the Son 
 
 c-y^cfsrafovToj ' Ayiov UniifxaTo;. S. Cyril, of man, have reference to the precedent 
 
 Hier. Catech. 15. sentence. But anciently they have been 
 
 t 'I'his explication 1 thought necessary otherwise distinguished : Kal aJajxEv avra 
 
 to insert, because it seems to me the only xal xjiViv woiErr. "ot» yioV avS^aJ-nrou la-rt 
 
 way to end that controversy, whicli is fA.ii ^avfxa^en toDto. So the old Syriac 
 
 raised upon the interpretation of those translation, ver. 27. r|x 12V Xin3T nDbirttt 
 
 words of St. John, which we ordinarily : kti and then ver. 28. KifDKT ]n in ms"^ 
 
 read thus, v. 27. Ktd l^oua-i'nv 'iimxiv : Nina piDinn htb And St. Chrysostomia 
 
 •Jt« xal xpiViT irtitiY, oTj vVo; av^^iinou Is-ri. so earnest for this reading, that he charg- 
 
446 ARTICLE VII. 
 
 with their nature, for his sense of their infirmities, for his ap 
 pearance to their eyes, most fit to represent the greatest mild 
 ness and sweetness of equity, in the severity of that just and 
 irrespective judgment. 
 
 Nor was this a reason only in respect of us who are to be 
 judged, but in regard of him also who is to judge; for we must 
 not look only upon his being the Son of man, but also upon 
 what he did and suffered as the Son of man. He humbled him- 
 self so far as to take upon him our nature : in that nature so 
 taken, he humbled himself to all the infirmities wdiich that 
 WAS capable of, to all the miseries which this life could bring, 
 to all the pains and sorrows which the sins of all the world 
 could cause : and therefore in regard of his humiliation did God 
 exalt him, and part of the exaltation due unto him was this 
 power of judging. "The Father" therefore, who is only God, 
 and never took upon him either the nature of men or angels, 
 " judijeth no man (and the same reason reacheth also to the 
 Holy Ghost); but hath committed all judgment to the Son;" 
 and the reason why he hath committed it to him, is, " because 
 he is," not only ** the Son of God," and so truly God ; but 
 also " the Son of man," and so truly man ; " because he is that 
 Son of man," who suffered so much for the sons of men. (John 
 V. 22. 25. 27.) 
 
 From whence at last it clearly appeareth, not only that it is 
 a certain truth that Christ shall judge the world, but also the 
 reasons are declared and manifested unto us why he hath that 
 power committed unto him, why he shall come to judge the quick 
 and the dead. For certainly it is a great demonstration of the 
 justice of God, so highly to reward that Son of man, as to make 
 him Judge of all the world, who came into the world and was 
 judged here; to give him absolute power of absolution and con- 
 
 eth the former distinction upon P:\ulu3 Mii ^avfx.a.^iTi toJto. 'avohtov JI tiXei'okj 
 
 Samosalenus, as invented by him in fa- ecti to oDTa,-; avayivxa-xtiy, tSii yaj xfiViv tS 
 
 vour of his heresy, that Clirist was no- Tim o riarhf sSxkev, cl^, ort tiioj a\9^xirov 
 
 thing else but purely man : "Oti via; a»- la-riv, oXX' cti ©eoc. od Inc. But although 
 
 B^airov IcTTi, fxh S^aii^a^Ere to~to. nauXof this division of the words be both by St. 
 
 /WEv lafxoira.TVjf cly^ o'lntc <piis-iv, cXKa Trij ; Chrysostom and 'J'heophylact charged 
 
 IJoucriav eSohkev aira) xfiViv TToisrv oTi yiof a»- upon Paulus Samosateiius the heretic, 
 
 flfwTToy Ej-Ti'v clKK' ohli^Uv axoXonSi'av %)(ti yet we find no other distinction in the an- 
 
 ToilTo XEj/o'iaEvov (so he argues against that cient copies; nor did the ancient Latin* 
 
 reading) ul yap hk toZto i^aBe xpiViv, oti fathers any otherwise read it than Paulus 
 
 avS-pwwo; lo-Tiv (ette; ti IxiXue Travrac a:dfcu- did. We must then acknowledge no 
 
 irovi; ETvtti xcirag) ; aX\' "TTEiJav T>;c apphrw Other coherence than the ordinary, that 
 
 oitria; IxEi'vdf etrrh vll;, hx roZro xai xpiriif God gave his Son power to judge, because 
 
 la-riv. Ovraii oSv avayvxa-riov, "Oti vlo( ay- he was the Son of man. Nor need we, 
 
 Bfimov la-Ti, /wn Sau/ta^ETS ToiJTo. Horn. 39. to avoid the argument of St. Chrysostom, 
 
 ad Lie. Euthymiusfolloweth the distinc- change the oti into xafleri, the quia into 
 
 tion of St. Chrysostom, and Theophylact quatemis ; for it is not rendered as the 
 
 makes the same argument : X^'n Ji yiYii- absolute reason in itself, but in relation 
 
 o^xEiv cTirraCxsf 2a,uoj-aTEl? 4.'^'" a»9;»"rc» unto God, or the persons of the Trinity: 
 
 ioyfxari^aiy tov Kufiov, o'Jra/Q aviylvxc-KS toZtd the Father shall not judge, nor the Holy 
 
 Ts X"?^"*' '^''' ff'"''''"' E^'WEv avTK xai x^iViv Ghost, because those two persons are only 
 
 noierv, OTI v\q; avSjautrou la-ri- IvTaS&a Si God; but all judgment is committed to 
 
 o-Ti{aiv, «w' aXMic aji;^nf anyivanrKg tiuto to, God the Son, because he is the Son of man. 
 
HE SHALL COME TO JUDGE. 447 
 
 demnation, who was by us c(/ndemned to die, and died that he 
 might absolve us ; to cause all the sons of men to bow before 
 his tlirone, who did not disdain for their sakes to stand before 
 the tribunal, and receive that sentence, " Let him be crucified," 
 (Matt, xxvii. 23.)^' which event as infallible, and reason as ir- 
 refragable, Christ himself did shew at the same time when he 
 stood before the judgment-seat, saying, " Nevertheless I say 
 unto you, Hereafter shall ye see the Son of man sitting on the 
 right hand of power, and coming in the clouds of heaven." 
 (Matt. xxvi. 64.) 
 
 Again, if we look upon ourselves which are to be judged, 
 whom can we desire to appear before, rather than him who is 
 of the same nature with us? If the children of Isiael could 
 not bear the presence of God as a Lawgiver, but desired to re- 
 ceive the Law by the hand of Moses ; how should we appear 
 before the presence of that God judging us for the breach of 
 that Law, were it not for a better Mediator, of the same nature 
 that Moses was and we are, who is our Judge? In this ap- 
 peareth the wisdom and goodness of God, that making a gene- 
 ral judgment, he will make a visible Judge, which all may see 
 who shall be judged. "Without holiness no man shall ever 
 see God ;" (Heb. xii. 14.) and therefore if God, as only God, 
 should pronounce sentence upon all men, the ungodly should 
 never see their Jiidge.f But that both the righteous and un- 
 righteous might see and know who it is that judgeth them, 
 Christ, who is both God and man, is appointed Judge; so as 
 he is man, all shall see him, and as he is God, they only shall 
 see him who by that vision shall enjoy him. 
 
 * ' Veniet Cliristus nt judicet, qui non in humilitate in qua judicatus est. 
 
 stetit sub judice : veniet in ea forma, in Coeterum illam Dei formam, in qua asqua- 
 
 qua judicalus est, ut videant iu quem pu- lis est Patri, proculdubio iinpii non vide- 
 
 pugerunt. Cognoscant Juda;i quem ne- bunt. Non enim sunt mundicordes, Beatj 
 
 gaverunt : conviiicat eos homo ille sus- enim mundicordes, qiioninm i/isi videhunt 
 
 ceptus et ab eis crucifixus.' Atictur de Denm.' S, August, de Trin. lib. i. c. 13. 
 
 Symb. ad Caiech. 1. ii. r. 8. ' Veniet ergo, ' Hoc rectum erat, ut judicandi viderent 
 
 fratres mei, veniet : ille qui prius venit judicem. Judicandi enim erant et boni 
 
 occultus, veniet in pntestate manifestus : et mali. Beati autem mundo corde, qiw- 
 
 ille qui judicatus est, veniet judicaturus : niain ipsi Deum videbunt. Restabat ut in 
 
 ille qui stetit ante boniinem, judicaturus judicio forma servi et bonis et malis os- 
 
 est omnem liominem.' Idem, 1. iii. c. 8. tenderetur, forma Dei soils bonis serva- 
 
 ' Judex hic erit filius hominis ; forma ilia retur.' Idem, de verbis Dom. Serin. 64. al. 
 
 hie judicabit qp.ai judicata est. Audite et 127. §.10. ' Etpotestutem dedit ei judicium 
 
 intelligite, jam hoc Propheta dixerat, Vi- facere, quiaflius hominis est. Puto nihil 
 
 debnnt in qnem pupui^ertint. Ipsam for- esse manifestius. Nam quia Filius Dei 
 
 mam videbunt quam lanceapercusserunt. est aequalis Patri, non accipit banc potes- 
 
 Sedebit Judex qui stetit sub judice. Dam- tatem judicii faciendi, sed habet illam 
 
 nabitveros reos qui factus est falsus reus. cum Palre in occulto. Accepit autem 
 
 Ipse veniet, forma ilia veniet.' S. August. illam, ut boni et mali eum videant judi- 
 
 de Verbis Domin. Serm, 64. al. ItiT. j. 10. cantem, quia filius hominis est. Visio 
 
 quippe filii hominis exhibebitur et malis. 
 
 t 'Cum boni et mali visuri suntjudi- Nam visio forma Dei non nisi mundis 
 
 cem vivnram et mortuorum, proculdubio corde, quia ipsi Deum videhunt, id est, 
 
 eum videre non poterunt mali, nisi se- soils piis exhibebitur, quorum dilectioni 
 
 cuudum formam qua filius hominis est ; hoc ipsum promittit, quia seipsum ostendet 
 
 •ed tamen in claritate iu qua judicabit, illis.' Idem,de Trin. 1. i. c. 1j. 
 
448 ARTICLE VII. 
 
 Christ Jesus then, the Son of God, and the Son of man, he 
 which was born of the Virgin Mart/, he which sujj'ered under 
 Pontius Pilate, he which was crucijied, dead, and /juried, and 
 descended into hell, he which ivse again from the dead, ascended 
 into heaven, ^ndi is set doivn on the right hand of God : he, the 
 same person, in the same nature, shall come to judge the qnick 
 and the dead. " For the Son of man shall come in Uie glory of 
 his Father, with his angels, and then he shall reward every 
 man according to his works." (Matt. xvi. 27.) He then who 
 is to come, is the Son of man ; and when he cometh, it is to 
 judge. "The same Jesus which icai taken up from the apostles 
 into heaven, shall so come in like manner as they saw him go 
 into heaven." (Acts i. 11.) That Son of man then, which is 
 to judge, is our Jesus, even the same Jesus, and shall come in 
 the same manner, by a true and local translation of the same 
 nature out of heaven. For God will "judge the world in 
 righteousness, by that man whom he hath ordained, whereof 
 he hath given an assurance unto all men, in that he hath 
 raised him from the dead." (Acts xvii. 31.) He then which 
 ascended into heaven, was the same which was raised from the 
 dead; and by that resurrection God assured us, that the same 
 man should judge us. " For to this end Christ both died, and 
 rose, and revived, that he might be the Lord both of the dead 
 and living." (Uom. xiv. 9.) It appeareth therefore, by God's 
 determination, by ChrisCs resurrection and ascension, that the 
 man Christ Jesus is appointed Judge. 
 
 This office and dignity of the Son of man was often declared 
 by several figurative and parabolical descriptions. John the 
 Baptist representeth him " that cometh after" him, by this 
 delineation of a husbandman : ** whose fan is in his hand, and 
 he will thorougiily purge his floor, and gather his wheat into 
 the garner, but will burn up the chaff with unquenchable fire." 
 (Matt. iii. 12.)* The Son of man describes liimself as a house- 
 holder, saying to the reapers in the time of harvest, "Gather 
 ye together first the tares, and bind them in bundles to burn 
 them; but gather the wheat into my barn:" and this "harvest 
 is the end of the world." (Matt. xiii. 30. 39.)t He representeth 
 himself under the notion of a fisherman, " casting a net into 
 the sea, and gathering of every kind ; which, when it was full, 
 he drew to the shore, and sat down, and gathered the good into 
 vessels, but cast the bad away." (Matt. xiii. 47, 48.) He is 
 the bridegroom who took the wise virgins " with him to the 
 marriage," and shut the door upon the foolish. (Matt, xxv, 10.) 
 He is the man, who, travelling into a far country, delivered 
 the talents to his servants; and ** after a long time cometh 
 
 * 'AvdtIj* jUEV tJjv Xj'Xaa-iv {iwev IvravBa t TlaXiV ava/jLtfjiima-HSt avrol( t5» '^atilt' 
 
 i\ Nai Tcv KjJiTnv llUws-i, uaX tw rifx.xpiaf tov fnfjtarxv riv K^nhy ai/rov furaycyrm. S, 
 
 adivxTit ila-ayii. S. Chrysost. H:)in. 11. ad Ch'ytost. Horn, 46, in Matt. iii. SO. 
 he. 
 
HE SHALL COME TO JUDGE. 449 
 
 again, and reckoneth with them," exalting the " good and faith- 
 ful," and casting "the unprofitable servant into outer dark- 
 ness." (Ibid. 19. 21. 30.) Lastly, he is the shepherd, and is so 
 expressly described in relation to his judgment. For "when 
 the Son of man shall come in his glory, and all the holy angels 
 with him, then shall he sit upon the throne of his glory. And 
 before him shall be gathered all nations ; and he shall separate 
 them one from another, as a shepherd divideth his sheep from 
 the goats. And he shall set the sheep on his right hand, and 
 the goats on his left." (Ibid. 31 — 33.) Being then the Son of 
 man is thus constantly represented as making the great decre- 
 tory separation, and the last judicatory distinction between 
 man and man ; as a husbandman separating the wheat, some 
 time from the chaff, some time from the tares; as a fisherman 
 gathering the good fish, casting the bad away ; as a bridegroom 
 receiving the wise, excluding the foolish virgins ; as a master 
 distinguishing the servants of his family, rewarding the faith- 
 ful, punishing the unprofitable ; as a shepherd dividing his 
 sheep from the goats, placing one on the right hand, the other 
 on the left : it plentifully proveth that the Son of man is ap- 
 pointed the Judge of all the sons of men. And thus itappear- 
 eth that Christ is he who shall be the Judge ; which is the 
 second consideration subservient to the present explication. 
 
 Thirdly, It being thus resolved that the Son of man shall be 
 the Judge, our next consideration is, what may the nature of 
 this judgment be; in what that judicial action doth consist; 
 what he shall then do, when he shall come to judge. The 
 reality of this act doth certainly consist in the final determina- 
 tion, and actual disposing of all persons in soul and body to 
 their eternal condition: and in what manner this shall parti- 
 cularly be performed, is not so certain unto us ;* but that 
 which is sufficient for us, it is represented under a formal ju- 
 diciary process. In which first there is described a throne, a 
 tribunal, a judgment-seat : for "in the regeneration the Son of 
 man shall sit in the throne of his glory:" (Matt. xix. 28.) and 
 that this throne is a seat not only of majesty but also of judi- 
 cature, appeareth by the following words spoken to the apo- 
 stles, " Yc also shall sit upon twelve thrones judging the twelve 
 tribes of Israel." (Ibid.) As in that vision in the Revelation, 
 "I saw thrones, and they sat upon them, and judgment was 
 given unto them. And I saw a great white throne, and him 
 that sat on it, from whose face the earth and the heaven fled 
 away." (Rev. xx. 4. 11.) This throne of Christ is expressly 
 called his judgment-seat, when the apostle tells us, " we shall 
 all stand before the judgment-seat of Christ," (Rom. xiv. 10.) 
 
 * St Augustin speaking of the particulars foretold to be exhibited at the day of 
 judgment, concludes them in this manner: ' Quse omnia quidem ventura esse credendum 
 est : sed quibus raodis et quo ordine veniant, magis tunc docebit rerum experientia, 
 quam nunc valet consequi ad perfectum bomiaum intelligentia De Civit. Dei, 1. xx, 
 w 30 i. 5 
 
 2g 
 
450 ARTICLE VII. 
 
 and " we must all appear before the judgment-seat of Christ." 
 (2 Cor. V. 10.) In respect then of the Son of man, he shall ap- 
 pear in the proper form and condition of a Judge, sitting upon 
 a throne of judicature. Secondly, there is to be a personal 
 appearance of all men before that seat of judicature upon 
 which CAm^ shall sit; for we must all appear, and we shall 
 all stand before that judgment-seat. " I saw the dead (saith 
 the apostle) stand before the throne of God." (Rev. xx. 12.) 
 Thus "all nations shall be gathered before him." (Matt. xxv. 
 32.) " He shall send his angels with a great sound of a trum- 
 pet, and they shall gather together his elect from the four 
 winds, from one end of heaven to the other." (Matt. xxiv. 31.) 
 For the " coming of our Lord Jesus Christ is our gathering 
 together unto him." (2 Thess. ii. 1.) Thirdly, when those which 
 are to be judged, are brouglit before the judgment-seat of 
 Christ, all their actions shall appear: "he will bring to light 
 the hidden things of darkness, and will make manifest the 
 counsels of the hearts :" (1 Cor. iv. 5.) he will " bring every 
 work into judgment, with every secret thing, whether it be good 
 or whether it be evil." (Eccles. xii. 14.) To this end, in the 
 vision of Daniel, when " the judgment was set, and the books 
 were opened ;" (vii. 10.) and in that of St. John, " the books 
 were opened; and the dead were judged out of those things 
 that were written in the books, according to their works." 
 (Rev. XX. 12.) Fourthly, after the manifestation of all their 
 actions, there foUoweth a definitive sentence passed upon all 
 their persons according to those actions,* which is the funda- 
 mental and essential consideration of this judgment : the 
 sentence of absolution, in these words expressed, " Come, ye 
 blessed of my Father, inherit the kingdom prepared for you 
 from the foundation of the world;" (Matt. xxv. 34.) the sen- 
 tence of condemnation in this manner, " Depart from me, ye 
 cursed, into everlasting fire, prepared for the devil and his 
 angels." (Ibid. 41.) Lastly, after the promulgation of the sen- 
 tence, followeth the execution ; as it is written, '' And these 
 shall go away into everlasting punishment, but the righteous 
 into life eternal." (Ibid. 46.) Thus appeareth Christ's majesty 
 by sitting on the throne ; his authority, by convening all before 
 him; his knowledge and wisdom, by opening all secrets, re- 
 vealing all actions, discerning all inclinations; his justice, in 
 condemning sinners; his mercy, in absolving believers; his 
 power, in his execution of the sentence. And thus the Son of 
 man shall come to judge, which is the last particular subservient 
 t^ the third consideration of this Article. 
 
 « The fourth and last consideration is, what is the object of 
 this action; who are the persons which shall appear before 
 
 • ' Dominus non accepta persona judical mundum ; unusquisque secundum qua 
 fecit accipiet. Si fuerit bonus, bonitas eum antecedit ; si nequam, merces nequitis 
 eum sequilur.' Ep. Barnab. c. 4. 
 
THE QUICK AND THE DEAD. 45. 
 
 that Judge, and receive their sentence from him ; what is the 
 latitude of that expression, the quick and the dead. The phrase 
 itself is delivered* several times in the Scriptures, and that 
 upon the same occasion : for Christ was " ordained of God to 
 be the judge of quick and dead," (Acts x. 42.) and so his com- 
 mission extendeth to both; he "is ready to judge the quick 
 and the dead," (1 Pet. iv. 5.) his resolution reacheth to each; 
 and as he is ordained and ready, so "shall he judge the quick 
 and the dead," (2 Tim. iv. 1.) the execution excludeth nei- 
 ther. But although it be the Scripture language, and there- 
 fore certainly true ; yet there is some ambiguity in the phrase, 
 and tiierefore the intended sense not evident. 
 
 The Holy Ghost speaketh of death in several notions, which 
 makes the quick and the dead capable of several interpreta- 
 tions. Because after death the soul doth live, and the body 
 only remaineth dead ; therefore some have understood the souls 
 of men by the quick, and their bodies by the dead:* and then 
 the meaning will be this, that Christ shall come to judge im- 
 mediately upon the resurrection, when the souls which were 
 preserved alive, shall be joined to the bodies which were once 
 dead; and so men shall be judged entirely, both in body and 
 soul, for all those actions which the soul committed in the 
 body. Now though this be a truth, that men shall be judged 
 when their souls and bodies are united ; though they shall be 
 judged according to those works, which their souls have acted 
 in their bodies ; yet this is not to be acknowledged as the in- 
 terpretation of this Article, for two reasons : first. Because it 
 is not certain that all men shall die, at least a proper death, so 
 that their bodies shall be left at any time without their souls : 
 secondly. Because this is not a distinction of the parts of man, 
 but of the persons of men. 
 
 Again, Because the Scripture often mentioneth a deatii in 
 trespasses and sins, and a living unto righteousness, others 
 have conceived by the quick to be understood the just,f and 
 by the dead the unjust: so that Christ shall judge the quick, 
 that is, the just, by a sentence of absolution; and the dead, 
 that is, the unjust, by a sentence of condemnation. But 
 though the dead be sometimes taken for sinners, and the living 
 for the righteous, though it be true that Christ shall judge 
 them both ; yet it is not probable that in this particular they 
 should be taken in a figurative or metaphorical sense, because 
 
 * So 'I'heophylact testifieth : Tivic Js t This is the second exposition deli- 
 
 x« 4t;;^ic xaj trcifAara. hins-av. Comment. vered bvlsidorus Pelusiota to such asare 
 
 in 2 Tim, iv. 1. Indeed [sidorus Pelusiota not satisfied with the first : Ei Ji xal aXXatf 
 
 giveth this as the first interpretation : To {»te~;, o'Jtiu Jiaxpivai, ^Svra;, rev; aei^aiov 
 
 XfiVEj-Sai ^aJvTaj xai vtn^oh;, touto eitti, to xa.1 ^I'ov xal Seo4)iX>) fAtTiXBovra!:, xai aTroJoLvaj 
 
 •i'V)(r.Y xa.1 a-M/jLa eic XfiViv IXEucrErflai, xal oSte ai'iTcK aTEXevrnTovi afJ-oiBai, xpTvai toi'C nxfa- 
 
 EV Saripou KE^aif cc-^EVov a'KX' wTTrep x^ivr,y Tnv Sivraf T0~c i.uaf Tii/xari, xai to JoSev auToTf 
 
 E»Taij9a (7uva<p£ta.y ETToiiic-ttVTO, ojTa) xal r'nv raXavTiv ii; h ra<pu rrHavToiv xnTa^xg-ayraf 
 
 IxuQev J.xnv hvaifjiivaii i'^i^ouTSV. Epist. 'i'-Z'i. paSuixia, xal afjivyarQat aurouf. Epist. 222, 
 
452 
 
 ARTICLE VII. 
 
 there is no adjunct giving any such intimation, and because 
 the literal sense affordeth a fair explication : farther yet, be- 
 cause the Scripture, in the same particular) naming the quick 
 and the dead, sufficiently teacheth us, that it is to be under- 
 stood of a corporeal death, " Whether we live or die (saith the 
 apostle), we are the Lord's: for to this end Christ both died, 
 and rose, and revived, that he might be Lord both of the dead 
 and living." (Rom. xiv. 9.) 
 
 Thirdly, Therefore by the dead are understood all those who 
 ever died before the time of Christ's coming to judgment,* and 
 by the quick such as shall be then alive : so that the quick and 
 the dead, literally taken, are considered in relation to the time 
 of Christ's coming; at which time there shall be a generation 
 living upon the face of the earth, and before which time all the 
 generations passed since the creation of the World shall be 
 numbered among the dead. And this undoubtedly is the pro- 
 per and literal sense of the Article.t That Christ shall come to 
 judge, not only those which shall be alive upon the earth at 
 his appearing, but also all such as have lived and died before. 
 None shall be then judged while they are dead ; whosoever 
 stand before the judgment-seat, shall appear alive ; but those 
 
 • fhia is the third exposition of Isidorus 
 Pelusiota : Ei Si xal S.fi'Ktu;, oSraij, KfTvai 
 Tflt/C TOTS ^ZvTai; xaTaXSKf-flsvTaj.xai Toi/f ^Ji) 
 wp ainZv xo(;u.)i9ivTof, Kpist. 222. 1. i. 
 Others of the fathers give the second and 
 third explication, leaving it indifferent, 
 and preferring neither; as St. Chryso- 
 Stom : "Htci a/xafTwXoLf Xiyfi xai JiKaioyj, 
 5toi xa( ToLf awjXflovTaj xal ro'vi vDv ovra^, on 
 iroXXotxaTaXEiifSiiroVTai^iSvTEf. Com.lJi '2'J'im. 
 iv. 1. ' Duobus autem modis accipi potest, 
 quod vivos et mortuos judicabit ; sive ut 
 vivos intelligamus, quos hie nondum mor- 
 tuos, sed adhuc in isla carne inventurus est 
 ejus adventus ; mortuos autem, qui de cor- 
 pore, priusquam veniat, exierunt vel exituri 
 sunt: sive vivos justos, mortuos autem 
 injustos, quoniam justi quoque judicahun- 
 tur.' S. August, in Enchirid. c. 34. ' Cre- 
 dimus etiam inde renturtnn convenien- 
 tissimo tempore, et judicaturum vivos et 
 mortuos, sive istis nominibus justi et pec- 
 catores significentur ; sive quos tunc ante 
 mortem in terris inventurus est appeljati 
 sunt vivi, mortui vero qui in ejus adventu 
 resurrecturi sunt.' Idem, de Fide et Symh. 
 c. 8. ' Inde venturusjndicare vivos et mnr- 
 iKos. Vivos qui super-fuerint, mortuos 
 qai prjEcesserint. Potest et sic intelligi, 
 vivos, justos ; mortuos, injustos : utroj- 
 que enim udicat, sua cuique retribuena. 
 .lustis dicturus in judicio, Venite Bene- 
 dicti, Sec. Sinistris quid ? he in i<;nem, 
 &c. Sic judicabuntur a Christo vivi et 
 mortui.' Auctcr l.i. deSiimb. ad Catechum, 
 {•11 ' Duobus modis haec sententia ac- 
 
 cipitur. Vivi et mortui in anima, item 
 vivi et mortui in corpore. Secundum 
 priorem, judicabit vivos in anima, cre- 
 dentes ; et mortuos in anima, fidem nul- 
 1am habentes : secundum posteriorem, 
 judicabit vivos in carne, quos praesentes 
 invenerit ejus adventus ; judicabit et mor- 
 tuos in carne, quos resuscitaturus est 
 Deus excelsus.' Auctor 1. iv. de Symb. 
 Catechum. ^. 8. But although these two 
 expositions were thus indifferently pro- 
 pounded, yet the former ought by no 
 means so to be received as any way to 
 evacuate or prejudice the latter. ' Quod 
 autem dicimus in Symbolo, in adventu 
 Domini vivos ac mmtuns judicandos, non 
 solum justos et peccatores significari, si- 
 cut Diodorus putat ; sed et vivos eos, qui 
 in carne inveniendi sunt credimus, qui 
 adhuc raorituri creduntur ; vel immutaudi 
 sunt, ut alii volunt, ut suscitati continuo 
 vel reformati, cum ante mortuis judicen- 
 tur.' Genimdius dc Dogmut. Eccl. c. 8. 
 
 t This is the clear interpretation of 
 Theodoret, without the least mention of 
 any other : Nexpiv xat ^xtiraiv H^ntiv to* 
 Kyfiov XExXnxEv. ETTEiJav xat toL? VEXj-oLf an'- 
 cTTu;-!, xai Eij ToxjtTrpicv aj'Et, xai ^ol>; mni 
 Tov TKC sruvTEXEiaf xaifcv Eifitrxo/jiEVoyj IfSuaiv 
 r'r.v i'pdastrla}/, aTratTlT Ta? si/^uva;. TSaVTCf 
 yaf , <f»5C-fV, oil Ki>:y.r!Qr,a-6/j.e8a., 77aVT£f Js aX- 
 Xaj/ua-o'/KEfla. Com. in 2 Tim. iv. 1. 'Vivi 
 agnoscuntur, qui in corpore erunt in ad- 
 ventu Domini ; mortui, qui ex hac luce 
 migraverunt.' Auclor Exp. St^mh. sub no- 
 viiue S. Chrvs 
 
THE QUICK AND THE DEAD. 453 
 
 which never died, shall be judged as they were alive; those 
 that were dead before, that they may be judged, shall rise to 
 life. He shall judge therefore th& quick, that is, those which 
 shall be then alive when he cometh ;* and he shall judge the 
 dead, that is, those which at the same time shall be raisedL from 
 the dead. 
 
 The only doubt remaining in this interpretation is, Whether, 
 those that shall be found alive when our Saviour cometh, shall 
 still so continue till they come to judgment; or upon his first 
 appearance they shall die, and after death revive, and so tooe- 
 ther with all those which rise out of their graves, appear before 
 tlie judgment-seat. The consideration of our mortality, and 
 the cause thereof, (that " it is appointed unto all men once to 
 die, in that death hath passed upon all," Heb. ix. 27. Rom. v. 12.) 
 might persuade us that the last generation of mankind should 
 taste of death, as well as all the rest that went before it ; and 
 therefore it hath been thought,^ especially of ]ate, that those 
 whom Christ at his coming finds alive, shall immediately die; 
 and after a sudden and universal exj)iration, shall be restored 
 to life again, and joined with the rest whom the graves shall 
 render, that all may be partakers of the resurrection. 
 
 But the apostle's description of the last day mentioneth no 
 such kind of death, yea rather excludeth it, "For we which 
 are alive and remain unto the coming of the Lord, shall not 
 prevent them which are asleep. For the Lord himself shall 
 descend from heaven with a shout, with the voice of the arch- 
 angel and the trump of God, and the dead in Christ shall rise 
 first ; then we which are alive and remain, shall be caught up 
 together with them in the clouds to meet the Lord in the air, 
 and so shall we be ever v.-ith the Lord." (1 Thess. iv. 15 — 17.) In 
 which words, they which "remain unto the coming of the 
 Lord," are not said to die or to rise from the dead, but are dis- 
 tinguished from those "which are asleep" and "rise first;" 
 yea, being alive, are caught up together with them,J ha-ving 
 not tasted death. 
 
 • This is cleared by the author of the filiis ejus dominetur, et maneat illud pri- 
 
 Questions and Answers under the name vilegiura in Domino, A"o« dabis sanctum 
 
 of Justin Martyr: Ei to t?; a.\aTri.a-iaii tuum videre corruptitmem. Hancrationem 
 
 SaJpoy 'jTa.Ti Toi; &avsi/3-iv o Geo; JiSsvai liti- maxima Patrum turba tradenie suscepi- 
 
 a-)(iTo, TTavTij ix. Tuv Ta^tit avatrTa»T!j Tw mus.' Gcunad, de Eccl. Dogmat. c. 7. 
 
 rai TO, xfiivEiv vExjouj k^\ {Jvraj tov Kv^iov ; J This is the observation of EpiphaniuS; 
 
 wZi il vExpoi xpiS?va» 5L/vii7ovTai, (UK ra. fxh who from these words proves as much ; 
 
 caifxcL-tix h fAmfxitTiy IpptTrTai, ai Je ^i^X"' f°'' having repeated the text, he thus in- 
 
 riv (riij[xaTtiiv XEp^wpis-^^Evai sia-i'v ; Resp. Ov fers : 'Avia ruiv 3-un^iiryiji.ivocy 'mia-rti; \i^i- 
 
 TraVTE;, (putTi, xoijU»9r,5-OjU.£9a' xfiv£~ouv^i2vTaf wf la-Tiv lh~y to, l7ri)(£ifa. A'aipiv ya^ o 
 
 jU.£V, Touc tote {ivTaj, vexjou; Xe, toLc awa-Ta- ayijf 'ATTOs-ToXof Tiv Juo Tpoffit'V to £^50?, Eij 
 
 /LtEVOff EX Tiv VEXfiv. Qticeit. Ct Resp. ad /wi'av IXTri'Sa a-i/v^yaj/EV, aTro tjD.'H/Ue"? a^Tra- 
 
 Orthcd. q. 109. y»a-ofA.eba. Iv npiXaii; Eic c-uTavTua-iv alr»u- 
 
 t ' Omnium enim hominum erit resur- iva. Jei'fn ovth)? tcZto to s-xfjta, xai ol^ ETEpo* 
 
 rectio. Si omnium erit, ergo omnes mo- •araja toSto, o yk^ a^TTayi); oZitta t£9v»!XS. 
 
 riuntur.ut mors ab Adam ducta omnibus Hicres, Ixiv. ^. 70. 
 
464 
 
 ARTICLE VII. 
 
 The same is farther confirmed by the apostle, sayings, "■" Be- 
 hold, I shew you a mystery ; we shall not all sleep, but we 
 shall all be changed." (1 Cor. xv. 51.) Which, being added to 
 the former, putteth this doctrine out of question : for the living 
 which remain at the coming of Christ, are opposed to them 
 which are asleep, and the opposition consists in this, that they 
 " shall not sleep ;" which sleep is not opposed to a long death, 
 but to death itself, as it followeth, "the dead shall be raised 
 incorruptible," and we (which shall not sleep)" shall be chang- 
 ed ;" so that their mutation shall be unto them as a resurrec- 
 tion.* And the collation of these two Scriptures maketh up 
 this conclusion so manifestly, that I conceive no man had ever 
 doubted or questioned the truth of it, had they not first differed 
 in the reading of the text.f 
 
 • ' Nam et in hoc ingemiscimus, domici- 
 lium nostrum, qnod de ccflaest, superiiidui 
 desiderantes, siquidem induti et non Jiudi 
 inveniamur : id est, ante voluimus super- 
 induere virtulem ccelestem ajternitatis, 
 quam came exuamur. Hujus enim gra- 
 tia; privilegium iilos manet, qui ab ad- 
 ventu Domini deprehendentur in carne, 
 et propter duritias temporum Antichristi 
 merebuntur, compendio mortis per demu- 
 tationem expunctse, concurrere cum re- 
 surgentibus, sicut Thessalonicensibus 
 scribit.' Tertull. de Resur. Cam. c. 41. 
 ' Sancti, qui die consummationis atque 
 judicii in corporibus reperiendi sunt, cum 
 aliis Sanctis qui ex mortuis resurrecturi 
 sunt, rapientur in nuhibus obviam Christo 
 in aere, et non gustabunt mortem, erunt- 
 que semper cum Domino, gravissima 
 mortis necessitate calcata ; unde ait Apo- 
 stolus, Omiies quidemnon dormiemus, omiies 
 autem immut(d>imur.' Tlieod, Herucleotes 
 Com. ad loc. apiid S. Hierou. ep. 152. al. 
 9. ' ApoUinarius, licet aliis verbis, eadem 
 quae Theodoras asseruit ; quosdam non 
 esse morituros, sed de prsesenti vita ra- 
 piendos in futuram, ut mutatis glorifica- 
 tisque corporibus sint cum Chnsto.' S. 
 Hieron. ib. "O $£ ^iyit, toDto Is-rtr oi tray- 
 T6C (U£V a.-n7oBayoi/ji.eba, TravTEj Ss ay^Xayria-a- 
 /xs^a, xal 04 y.h aTroflniyxovTtj- 5v>;toi yap xa- 
 xeTvoi. Mh ro'mv, ETTEiSav awoSvha-xlii;, Jta 
 toino JtiVi)?, <pr)a-lv, ii; ovx avaa-rnj-ifxno;. 
 EiVi yaj TiVEj 0? Kai towto iia^iv^ovTai, xai 
 Ofxoii oix apKii toSto oi)To~c E'J Tnv avao-Ta- 
 o-iv lutlmv, a^Xa iiX xai Ixsrva ia cJifxaTa 
 Ta fjiM aWo^vriTXovTa a.'h'Ka.yryat, xai Ei; 
 aipQa^3-iav fAtraTTSs-eiv. S. Chryicst. Horn. 42. 
 ad loc. So St. Jerome speaking of that 
 place, 1 Thess. iv. ' Hoc ex ipsius loci 
 continentia sciri potest, quod Sancti, qui 
 in adventu Salvatoris fuerint deprehensi 
 in corpore, in iisdem corporibus occur- 
 rant ei, itatamen.ut inglorium et corrup- 
 tivum et mortale gloria et incorruptioae 
 
 et immortalitate mutetur : ut, qualia cor- 
 pora mortuorum surrectura sunt, in talem 
 substantiam etiam vivorura corpora trans- 
 formentur.' S. Hiermi. ep. 149. al. 6. ad 
 MarcelL And St. Augustin, in relation 
 to the same place : ' Kevera, quantum 
 ad verba beati Apostoli pertinet, videtur 
 asserere quosdam in fine sseculi, adveni- 
 ente Domino, cunj futura est resurrectio 
 mortuorum, non esse morituros, sed vivos 
 repertos, in illam immortalitatem, quae 
 Sanctis etiam caiteris datur, repente mu- 
 tandos, et simul cum illis rapiendos, si- 
 cut dicit, in nubibus. Nee aliquid aliud 
 mihi visum est, quoties de his verbis volui 
 cogitare.' Ad teriiam QuceU. Dulcitii, §. 2. 
 These and others of the ancients have 
 clearly delivered this truth, so that Gen- 
 nadius, notwithstanding his maxima Fa- 
 trum lurha for the contrary, did well con- 
 fess : ' Verum quia sunt et alii seque ca- 
 tholici et eruditi viri, qui credunt, anima 
 in corpore manente, immutandos ad in- 
 corruptionem et immortalitatem eos qui 
 in adventu Domini vivi inveniendi sunt ; 
 et hoc eis reputari pro resurrectione ex 
 mortuis, quod mortalitatem praesentis vi- 
 tffi immutatione deponaut, non morte. 
 Quolibet quis acquiescat modo, non est 
 baereticus, nisi ex contentione hasreticus 
 fiat.' De Eccl. Dogm. c. 7. 
 
 t There have been observed three se- 
 veral readings of that place, 1 Cor. xv. 
 31. one of the Latin, two of the Greek. 
 ' Ulud autem breviter in fine commoneo; 
 hoc, quod in Latinis codicibus legitur, 
 Omiiesquidem resurgemus,non omnes autem 
 immutabi/nur, in Graecis voluminibus non 
 baberi, sed vel, Omnes dormiemus, non au- 
 tem omnes immutabimnr ; vel, Non omnes 
 dormiemus, omnes autem immutabimnr.' S. 
 Hieron. ep. 152. al. 9. But there was 
 not one of these three only in the Latin 
 cooies, that is the first ; but on« which 
 
THE QUICK AND THE DEAD. 
 
 455 
 
 Wherefore being the place to the Thessalonians suhiciently 
 proves it of itself, being that to the Corinthians, as we read it, 
 invincibly confirmeth the same truth, I conclude that the liv- 
 ing, when Christ shall come, are properly distinguished from 
 all those which die before his coming ; because death itself 
 hath passed upon the one, and only a change different from 
 death shall pass upon the other; and so conceive that Christ is 
 called the Lord and Judge of the quick and the dead, in refer- 
 ence at least to this expression of the Creed. For although it 
 
 was in the Greek, was also in the Latin, 
 that is the second. For both these St. 
 Augustin takes notice of : ' Nam et illud 
 quod in plerisque codicibus legitur, Otni.es 
 resurgemus, unde fieii poterit, nisi onines 
 moriamur 1 Resurrectio quippe, nisi mors 
 prfficesserit, nulla est. Et quod nonnulli 
 codices habent, Omnes dormiemiis, multo 
 facilius et apertius id cogit intelliyi.' Ad 
 tertiam Qnttn. Dulcit. §. S. ' Sed aliud 
 rursus occurrit, quod idem dicit Aposto- 
 lus, cum de resurrectione corporum ad 
 Corinthios loqueretur, Omnes resuri^cmus 
 vel sicut alii codices habent, Omnes dor- 
 tniemus.' Idem, de Chit. Dei, 1. xx. c 20. 
 Two readings thereof were anciently in 
 the Latin, two in the Greek ; one of the 
 Greek in the Latin, and no more. First 
 then that reading, Omnes quidem resurge- 
 mus, &c. which is at this day in the \'ul- 
 gar Latin, was by the testimony of St. 
 Jerome and St. Augustin the ordinary 
 reading in their times, and is also used 
 by Tertullian : ' Horum demutationem 
 ad Corinthios dedit dicens, Omnes quidem 
 resurgemus, non autem otnnes demutabimur.' 
 De Resur. Cam. c. 42. And although 
 St. Jerome testifieth that it was not to bo 
 found in the Greek copies, yet to the 
 same purpose it is amongst the Variie Le- 
 ctiones March. Veles. IlavTEj avaBf-io-ofxev, 
 «XXo ov TTttVTEc aTTaWayns-Ofjii^a. And in 
 Codice Claromontano, the Greek is erased 
 in this place, but the Latin left is, Omnes 
 quidem resurgemus. As for the second 
 reading, Omnes dormiemus, Jic. this was 
 anciently in the Latin copies, according 
 to St. Augustin ; and also in the Greek, 
 according to St. Jerome. Didymus did so 
 read it, and contended for that reading : 
 •Scio quod in nonnuUis codicibus scriptura 
 sit, Non quidem omnes dormiemus, omnes 
 autem immutubimur, Sed considerandum 
 est, an ei quod pra;missum est, omnes im- 
 mutahimur, possit con venire quod sequi- 
 tur, Morlui surgent. incorrupti, et nos im- 
 mutahimur. Si enim omnes immutabun- 
 tur, et hoc commune cum caeteris est, su- 
 perfiuum fuit dicere, et nns immutahimur, 
 Quamobrem ita legendum est, Omnes 
 quidem dormiemus, non autem omnes immu- 
 tabimur.' Apnd S. Hieron. ep. 1.52. al. 9. 
 Indeed Acacius bishop of Cajsarea doth 
 
 not only acknowledge tlvis reading, but 
 saith it was in most copies ; ' Dicamus 
 primum de eo, quod magis in plurimis co- 
 dicibus invenitur, Ecce mysterium dico vo- 
 bis, Unines quidem dormietnus, non omnet 
 autem immutabimur.' Ibid. 'J'he Alexan- 
 drian MS. may confirm this lection, 
 which reads it thus : Oi ttovte; fj.iv cl xoi' 
 fj.n'briTOfj.iQa, ill Travrl; Je aXXaymrojuefla, for 
 the first ov is not written in the line, but 
 above it. And the Ethiopia version to 
 the same purpose, Omnes nos moriemitr, 
 sed non omnes nos immutahimur. The third 
 reading, Non omnes dormiemus, &c. though 
 it were not anciently in the Latin, yet it 
 was frequently found in the Greek copies. 
 Acacius testifieth thus much : ' Transea- 
 mus ad secundam lectionem, quse itafer- 
 tur in plerisque codicibus, Non quidem om- 
 nes dormiemus, omnes autem immutahimur.' 
 Apud Hier. ibid. It was so anciently 
 read in the time of Origen, as appeareth 
 by the Fragment taken by St. Jerome out 
 of his 'E^nyuTixa upon the First Epistle to 
 the Thessalonians (which he mentioneth 
 himself in his second book against Celsus), 
 and by his words in the fifth against Cel- 
 sus : Ov-)(^lnro\a$ciiv /AnaTiVo; awofia; XsXlp^- 
 flai Ttcifa, Ta; ATTCO'To'Kca tdv Ins-oZ to, ov 'rrav- 
 n; xci[ji,nSria-ofji.iQa, ■jraVTEC Je aX'Kayna-oy.iBa. 
 §. 17. The same is acknowledged by 
 Theodorus Heracleotes, ApoUinarius, Di- 
 dymus, [vid. Hieron. ep. 1,^2. al. 9.] St. 
 Chrysostom, Theodoret.Theophylact, and 
 CEcumenius. ad loc. The same is confirm- 
 ed by the ancient Syriac translation, -b 
 :^bnn3 ri iba nm3 iba as also by the Ara- 
 bic. Being then of the three readings, 
 but two were anciently found in the 
 Greek copies, (' Queeritis quo sensu 
 dictum sit, et quo modo in prima ad 
 Corinthios Epistola Pauli sit legendum, 
 Omnes quidem dormiemus, non autem omnes 
 immutabimur ; an juxta quaedam exem- 
 plaria, Non omnes dormiemus, omnes autem 
 immutabimur ; utrumque enim in Gracia 
 codicibus invenitur.' S. Hieron. Ep. 132. 
 al. 9.) and of those two but one is now 
 to be found, and the Greek fathers suc- 
 cessively have acknowledged no other, 
 being that which is left agrees with the 
 most ancient translations, we have nt 
 reason to doubt or question it. 
 
%a6 auttclp: vjl 
 
 ue true of the living of riiiy af^'e •../ sa/ diat Christ is Lord and 
 Judge of them and of the dead, yet in the next age they are not 
 the living, but the dead, which Christ shall come to judge, and 
 consequently no one generation, but the last, can be the quick 
 which he shall judge. As therefore to the interpretations of 
 this Article, I take that distinction to be necessary,* that in 
 the end of the world all the generations dead shall be revived, 
 and the present generation living so continued, and Christ shall 
 gather them all to his tribunal-seat, and so shall truly come to 
 judge both the quick and the dead. 
 
 To believe a universal judgment to come is necessary; first. 
 To prevent the dangerous doubts arising against the ruling of 
 the world by the providence of God ; that old rock of offence, 
 upon which so many souls have suffered shipwreck. That which 
 made the prophet David confess, his " feet were almost gone, 
 his steps had well nigh slipped," (Psal. Ixxiii. 2.) had hurried 
 multitudes of men to eternal perdition. The conspicuous pros- 
 perity of the wicked, and apparent miseries of the righteous; 
 the frequent persecution of virtue, and eminent rewards of vice; 
 the sweet and quiet departures often attending upon the most 
 dissolute, and horrid tortures putting a period to the most reli- 
 gious lives, have raised a strong temptation of doubt and mistriist, 
 whether there be a God that judgeth the earth. Nor is there 
 any thing in this life considered alone, which can give the least 
 rational satisfaction in this temptation. Except there be a life 
 to come after such a death as we daily see, except in that life 
 there be rewards and punishments otherwise dispensed than 
 here they are, how can we ground any acknowledgment of an 
 overruling justice ? That therefore we may be assured that God 
 who sitteth in heaven ruleth over all the earth, that a divine 
 
 • This wa3 well observed by St. Au- Kai oTJe ys o 'attoVtoXo; vexjoLc /«6v »» ku- 
 
 gustin : ' Si autem in his verbis Apostoli {leui o X^ts-rl;, roh; otro) xaTsiXey^iiouj 
 
 nullus alius sensus jjoterit reperiri, ethoc Iv tjT w^of KofivJioi/f Trfore^a (ira'Kma-it yif, 
 
 eum intelligi voluisse clarum erit, quod x.ai o! nn^o] lyEjSiia-cvTai a.<p^a^roi) ^ivraf 
 
 videntur ipsa verba clamare ; id est, quod Je oiroLf, xal tou; aXXaj-tjj-o/ixEvouf, iripwi 
 
 futuri sint in fine seculi, et secundo ad- ovrof raJv Eysj&us-o/*Eva.v vExja-v. 'e^^ei Je xat 
 
 ventu Domini, qui noa exspolientur cor- teji toCtoov h XE|tf o'Ctu);, Kai h/j,eii aWayri- 
 
 pore, sed superinduautur immortalitate, a-ofxida, i^r.f Elp»yit£Ki rS, Oi vexjo! lyif^iia-ov- 
 
 ut absorbpatur mortale a vita : huic sen- rai "rrpxrcv, *AXXi xoi Iv t? ttjoc ©Es-traXo- 
 
 tentias proculdubio conveniet quod in Re- nxiii; Wforifa ev irsfjai? Xe^ej-i riiv avrh Jta- 
 
 gula Fideiconfitemur, vcntKnim Domz»ij(;?!, (po^kv wapia-ra?, <pnrh, aXXouj /jlIv eTvoi toi/j 
 
 judicaturum vivos et mortuos ; ut non liic xuixxfA.ivcu;, aXXouf Se toljj ^ivra^, Xsj-oiy, 
 
 inteliigamus, vivos justos, mortuous au- &c. 1. ii. contra Celsum, §. 65. Which 
 
 tem injustos, quamvis judicandi sint et exposition is far more proper than that of 
 
 justi et injusti ; sed vivos quos nondum Methodius : 'Ktti tsDv •i-^x^'' ""' ^'°''' '''*'' 
 
 exiisse, mortuos autem quos jam exiisse c-ceixarxv ffa^aXiTrTEov l^itTniv /xh tuiv -^u- 
 
 de corporibus adventus ejus inveniet.' X*'"''> ""^ro aJ^avarci, vEKpiv Je tSv a-iDfxa.Taiy, 
 
 Ad tertiam Qucrst. Dtilcitii. §. 4. And Phot, in Bibliolh. Cod. ccxxxiv. ad Jin. 
 
 Origen long before did make the same And lluffinus, ' Quid autem dicitur ju- 
 
 exposition of these words, " that he might dicare vivos et mortuos, nisi quod alii vivi, 
 
 be Lord both of the dead and livintj," alii mortui, ad judicium vcniantl sed 
 
 Rom. xiv. 9."0ptt ya^ iv toutoi?, c'ti diriSa- animee simul judicabuntur et corpora, iA 
 
 »6v 'iwou;, I'va nx^iv xopisilo-ji, xai ovEff-ir, quibus vivos animas, corpora nominavit.* 
 
 ita fxh fjiom nxfSif aXXi xai ^aifrenv xupiivan. Erpos. in Symb. j. 32, 
 
THE QUICK AND THE DEAD. 457 
 
 and most holy providence disposeth and dispenseth all thino-g 
 here below; it is absolutely necessary to believe and profess, 
 that a just and exact retribution is deferred, that a due and 
 proportionable dispensation of rewards and punishments is 
 reserved to another world ; and consequently that there is a 
 universal judgment to come. 
 
 Secondly, it is necessary to believe a judgment to come 
 thereby eflectually to provoke ourselves to the breaking off our 
 sins by repentance, to the regulating our future actions by the 
 word of God, and to the keeping a conscience void of offence 
 towards God and towards man. Such is the sweetness of our 
 sins, such the connaturalness of our corruptions, so great our 
 confidence of impunity here, that except we looked for an ac- 
 count hereafter, it were unreasonable to expect that any man 
 should forsake his delights, renounce his complacences, and by 
 a severe repentance create a bitterness to his own soul. But 
 being once persuaded of a judgment, and withal possessed with 
 a sense of our sins, who will not tremble with Felix? who will 
 not " flee from the wrath to come ?" What must the hardness be 
 of that impenitent heart, which " treasureth up unto itself 
 wrath against the day of wrath and revelation of the righteous 
 judgment of God?" (Rom. ii. 5.) We are naturally inclined to 
 follow the bent of our own wills, and the inclinations of our own 
 hearts: all external rules and prescriptions are burdensome to 
 us ; and did we not look to give an account, we had no reason 
 to satisfy any other desires than our own: especially the dic- 
 tates of the Word of God are so pressing and exact, that were 
 there nothing but a commanding power, there could be no ex 
 pectation of obedience. It is necessary then that we should 
 believe that an account must be given of all our actions ; and 
 not only so, but that this account will be exacted according to 
 the rule of God's revealed will, that " God shall judge the 
 secrets of men by Jesus Christ, according to the Gospel." 
 (Rom. ii. 16) There is in every man not only a power to reflect, 
 but a necessary reflection upon his actions ; not only a volun- 
 tary remembrance, but also an irresistible judgment of his own 
 conversation. Now if there were no other judge beside ourown 
 souls, we should be regardless of our own sentence, and wholly 
 unconcerned in our own condemnations. But if we were 
 persuaded that these reflections of conscience, are to be so 
 many witnesses before the tribunal of Heaven, and that we are 
 to carry in our own hearts a testimony either to absolve or 
 condemn us, we must infallibly watch over that unquiet inmate, 
 and endeavour above all things for a good conscience. For 
 "seeing that all things shall be dissolved, what manner of per- 
 sons ought we to be in all holy conversation and godliness, 
 looking for and hastening unto the coming of the day of God." 
 (2 Pet. iii. 11.) Reason itself will tell us thus much; but if 
 that do not, or if we will not hearken to our own voice; "the 
 
458 ARTICLE VII. 
 
 grace of God that bringeth salvation teacheth us, tl at, deny- 
 ing ungodliness and worldly lusts, we should live soberly, 
 righteously, and godly, in this present world, looking for that 
 blessed hope, and the glorious appearing of the great God and 
 our Saviour Jesus Christ." (Tit. ii. 11 — 13.) 
 
 Thirdly, It is necessary to profess faith in Christ as Judge of 
 the quick and the dead, for the strengthening our hope, for the 
 augmenting our comfort, for the establishing our assurance of 
 eternal life. If we look upon the judgment to com.e, only as 
 revealing our secrets, as discerning our actions, as sentencing 
 our persons according to our works done in the flesh, there is 
 not one of us can expect life from that tribunal, or happiness 
 at the last day. We must confess that we have all sinned, and 
 that there is not any sin which we have committed, but de- 
 serves the sentence of death ; we must acknowledge that the 
 best of our actions bear no proportion to eternity, and can 
 challenge no degree of that weight of glory ; and therefore in 
 a judgment, as such, there can be nothing but a fearful expec- 
 tation of eternal misery, and an absolute despair of everlasting 
 happiness. It is necessary therefore that we should believe, 
 that Christ shall sit upon tlie throne, that our Redeemer shall 
 be our judge, that we shall receive our sentence not according 
 to the rigour of the Law, but the mildness and mercies of the 
 Gospel ; and then we may look upon not only the precepts but 
 also the promises of God ; whatsoever sentence in the sacred 
 Scripture speaketh any thing of ho|je, whatsoever text admi- 
 nistereth any comfort, whatsoever argument drawn from thence 
 can breed in us any assurance, we may confidently make use 
 of them all in reference to the judgment to come: because by 
 that Gospel which contains them all, we shall be judged. If 
 we consider whose Gospel it is, and who shall judge us by it, 
 "we are members of his body, of his flesh, and of his bones;" 
 (Eph. V. 30.) " for which cause he is not ashamed to call us 
 brethren." (Heb. ii. 11.) As one of our brethren lie hath re- 
 deemed us, (Lev. XXV. 48.) he hath laid down liis life as a ran- 
 som for us. He is our High-priest who made an atonement for 
 our sins, " a merciful and faithful High-priest, in all things 
 being made like unto his brethren." (Heb. ii. 17.) He which 
 is Judge, is also our Advocate; and who shall condemn us, if 
 he shall pass the sentence upon us, who maketh intercession 
 for us ? Well therefore may " we have boldness and access 
 with confidence by the faith of him" (Eph. iii. 12.) unto the 
 throne of that Judge, who is our Redeemer, who is our High- 
 priest, who is our Advocate, who will not by his word at the 
 last day condemn us, because he hath already in the same 
 word absolved us, saying, " Verily, verily, I say unto you, he 
 that heareth my word, and believeth on him that sent me, hath 
 everlasting life, and shall not come into condemnation, but is 
 passed from death unto life." (John v. 24.^ 
 
1 BELIEVE IN THE HOLY GHOST. 459 
 
 Having thus explained the nature of the judgment to come, 
 and the necessity of believing the same, we have given suffi- 
 cient light to every Christian to understand what he ought to 
 intend, and what it is he professeth, when he saith, I believe 
 in him who shall come to judge the quick atid the dead. For 
 thereby he is conceived to declare thus much : I am fully per- 
 suaded of this, as an infallible and necessary truth, that the 
 eternal Son of God, in that human nature, in which he died, 
 and rose again, and ascended into heaven, shall certainly come 
 from the same heaven into which he ascended, and at his com- 
 ing shall gather together all those which shall be then alive, 
 and all which ever lived and shall be before that day dead: 
 when causing them all to stand before his judgment-seat, he 
 shall judge them all according to their works done in the flesh; 
 and passing the sentence of condemnation upon all the repro- 
 bates, shall deliver them to be tormented with the devil and his 
 angels; and pronouncing the sentence of absolution upon all 
 the elect, shall translate them into his glorious kingdom, of 
 which there shall be no end. And thus I believe in Jesus 
 Christ, WHO shall judge the quick and the dead. 
 
 ARTICLE VIII. 
 
 / believe in the Holy Ghost. 
 
 In this Article we repeat again the first word of the Creed, 1 
 believe; whereas a conjunction might have been sufficient, but 
 that so many particulars concerning the Son have intervened. 
 For as we are baptized in the name of the Father, the Son, and 
 the Holy Ghost; so do we make confession of our faith, saying, 
 I believe in the Father, the Son, and the Holy Ghost;* and the 
 ancients, whose Creed was something shorter, made no repe- 
 tition of the act of faith, but only an addition of the object, 
 And in the Holy Ghost. \ And as we repeat this act of faith in 
 
 • 'Sed enim ordo ralionis et fidei auc- De Veland. Virg. c. 1. reciting the rule of 
 
 toritas, digestis vocibus et iiteris Domini, faith, makes no mention of the Holy 
 
 admonet nos post haec credere etiam in Ghost: and De Prcescr. Hocret. propounds 
 
 Spiritam Sanctum, olim Ecclesiae repro- this Article no otherwise: ' Quam utcre- 
 
 missum, sed stalutis temporum opportu- damus Chiistum in ccelos receptum se- 
 
 nitatibus redditum.' Novatian. de Trin. dere ad dextram Patris, misisse vicariam 
 
 c. :29. Schlictingius the Socinian, in his vim Spiritus Sancti.' c. 13. But this 
 
 Preface to the Polonian Confession of objection made for the novelty of this 
 
 Faith, endeavoureth to persuade us, that Article is easily answered : for Ireneeus 
 
 this Article of the Holy Ghost is not so before TertuUian hath it expressly in his 
 
 ancient as the rest ; which being diame- Confession, I. i. c. 10. and calls it the 
 
 tricaily opposite to that original of the faith, ' in Patrem et Filiuni, et Spiritual 
 
 Creed, which 1 have delivered, the bap- Sanctum ;' and also declares, that the 
 
 tismal words, Father, Son, and Holy Church received that faith, and preserved 
 
 Ghost, it will be necessary to examine it through the whole world, 
 
 his reason, which is drawn only from the t So the ancient Greek MS. xat I'c 
 
 authority of Tertulliau • who in his book •miZu.a ayioy; and Marcellus, koX iI; tl 
 
460 ARTICLE VIII. 
 
 this Article, so some did also in the second, / believe in Jesus 
 Christ.^ Wherefore being this word, / believe, is taken here 
 only by way of resumption or repetiticjn, and consequently 
 must be of the same sense or importance, of which it was in 
 the beginning of the Creed, it may well receive the same ex- 
 plication here which it received there ; to that therefore the 
 reader is referred. 
 
 For although the ancient fathers did frequently make use of 
 this language to prove the Divinity of the Spirit, + and did thence 
 argue that he is really and truly God, because we believe in the 
 Holy Ghost ; yet being that language is not expressly read in 
 the Scriptures in relation to the Spirit, as it is in reference to 
 the Son , being to believe in the Holy Ghost, is only the expres- 
 sion of the Churdi contained in the Creed ; being in the same 
 Creed many of the ancients, without any reprehension, have 
 used the same phrase in the following Articles expressly, and 
 where the preposition is not expressed, it may very well be 
 thought it was understood : therefore I think fit to acquiesce 
 in my former exposition, and lay no great force on the prepo- 
 sition. 
 
 It will therefore be sufficient for the explication of this Ar- 
 ticle, if we can declare what is the full and proper object of our 
 faith contained in it, what we are obliged to believe concern- 
 ing the Holy Ghost. And as to this we shall discharge our 
 undertaking, and satisfy whatsoever is required in this Expo- 
 sition, if we can set forth these two particulars, the nature and 
 
 aymv irHufji.a; as also Arius and Euzoius, that he is God, by those -words: xaj tic 
 
 and tlie Council of Nice. Socrat. 1. i. c. 8. miZ/xa. aytov. ElQvt ya.^ h f>c9s3-i; ofxo'KoyiX 
 
 I'lius also the Latins : ' Post hoc ponitur Ka.\ olx. a.^n~Ta.i- nio-TEuo^Ev yk( £ij 'iva. 0£ov 
 
 in ordine fidei, Et in Sjnriium Satictum.' UxTB^a •jravToxfaro^a. To Ji wis-TtCoy.st 
 
 Ruffiiius ill Symh. §. 34. Miximus Taurin. ol^ a.ir'Kii; e'jutoi, aXX' h miTri; eif tovQeo'v. 
 
 et Auctor lib. de Symb. ad Catechum. The Km" e!; iva Kvptov 'ivtrovv Xpts-Tov, oipf i.v'KZt 
 
 MS. in the Oxford Librarj', Et in Spiritum il^irai, aK\' il; Qelv h •ai.imi;. Kai, iU to 
 
 Sanctum. Others, instead of the conjunc- "aj'iov nvE~/aa, cl)(^ iirXic E'suTai, aXX' sij 
 
 tion.madeuseof fvi?(/o, by way of repetition, iji-Uv Jo^oXcyiav. Kai eI; [xUv eiauiriv Sejtiito;, 
 
 as we do : ' Credo in Sj)iritura Sanctum.' xai /^iov cfji.oovs-iirr,Ta, e!; t^U teXeici, ^uiav Se 
 
 Chrysologus, Eiise'nus Galtican., Auctor Biorma, fxlav ola-iav, fxlav So^oXoyiar, /man 
 
 Serin, ad Catechum, 1. iv. §. 9. Ethciius xu^ioTriTa,a.'r:otou -wts-rsvofjiiy xal TTifTivofjii* 
 
 Uiam. , the Greek and Latin MS. in Beiie't xai itTia-rivoy.sv. H'.eres. Ixxiv. ^.14.' Agno- 
 
 College Library: and ' Credo in Sancto scamus verbi ipsias privilegium. Cre- 
 
 Spiritu.' Venantius Fortunatus. dere illi quilibet potest hominum ; credere 
 
 • As the ancient Saxon Creed set forth ^"° ^° ^i'""^' f' .^ebere te Rlajestati 
 
 bv Freherus noveris. Sec et hoc ipsum aliud est Deum 
 
 "' ' credere, aliud est credere in Deiim. Esse 
 
 t Gregory Nazianzen, disputing for the Deum et diabolus credere dicitur, secun- 
 
 divinity of the Holy Ghost, proveth that duni Apostolum ; nam et dcemones credunt 
 
 he is no creature thus : °AXX' tl fx'iv xtiV- et coyitremiscunt. In Deum vero credere, 
 
 fxtt, wZ; e'j ftiiTo mj-rtuofji.lv ; n iv auTy te- hoc est fideliter eum qua;rere, et tota iu 
 
 >.citufji.i9a ; ei yap ralriv Eo-Tj ttic-tbvuv e'; eum dilectione transire. Credo ergo in 
 
 Tl, x«i TTspi tturou marevitv to fxiv ya^ la-ri ilium, hoc est dicere, Confiteor ilium, 
 
 biirnTo;, to Je wovtoc •crfayjwaToc. Oral. colo ilium, adoro ilium, totum nie in jus 
 
 xxxvii. p. 396. Epiphanius seems to ejus ac dominium trado.atque transfundo. 
 
 speak thus much, shewing, that though In professionis hujus reverentia -.iniversa 
 
 the fathers of the Nicene Council had divino nomiui debita continentur obse- 
 
 determined nothing particularly of the quia.' Pascha$ius in Prefat. Operit d* 
 
 Holy Ghost, yet they sufficiently shew Spiritu S. 
 
I BELIEVE IN THE HOLY GHOST. 461 
 
 the office of that blessed Spirit. For the name of Gliost or 
 Gast in the ancient Saxon language signifieth a Spirit, and in 
 that appellation of the Spirit of God, his nature principally is 
 expressed. The addition of holiness, though it denote the in- 
 trinsical sanctity essentially belonging to that Spirit, yet not- 
 withstanding it containeth also a derivative notion, as signify- 
 ing an emanation of that holiness, and communication of the 
 effects thereof; and in this communication his office doth con- 
 sist. Whatsoever therefore doth concern the Spirit of God, 
 as such, and the intrinsical sanctity, which belongeth to that 
 Spirit, may be expressed in the explication of his nature; what- 
 soever belongeth to the derivation of that sanctity, may be 
 described in his office ; and consequently more cannot be ne- 
 cessary, than to declare what is the nature, what the office, of 
 the Spirit of God. 
 
 For the better indagation of the nature of the Holy Ghost, I 
 shall proceed by certain steps and degrees; which as they will 
 render the discourse more clear, so will they also make the 
 reasons more strong, and the arguments more evident. And 
 first, as to the existence of the Spirit of God, it will be unne- 
 cessary to endeavour the proof of it ; for although the Saddu- 
 cees seemed to deny it, who said "that there is no resurrec- 
 tion, neither angel, nor spirit;" (Acts xxiii. 8.) though it hath 
 been ordinarily concluded from thence that they rejected the 
 Holy Ghost * yet it cannot be proved from those words that 
 they denied the existence of the Spirit of God, any more than 
 that they denied the existence of God who is a spirit: nor did 
 the notion which the Jews had of the Spirit of God 'any way 
 incline the Sadducees, who denied the existence of the angels 
 and the souls of men, to reject it. The resurrection, angel, 
 and spirit, which the Sadducees refused to acknowledge, were 
 but two particulars ; for it is expressly added, that the " Pha- 
 risees confessed both ;" of which two the resurrection was one, 
 angels and spirits were the other ;+ wherefore that which the 
 Sadducees disbelieved was the existence of such created spiri- 
 tual natures, as the angels and the souls of men are conceived 
 to have. And as for those disciples at Ephesus, who had " not 
 so much as heard whether there be a Holy Ghost ;" (Acts xix. 
 2.) if they were Gentiles, it is no wonder, because they never 
 had that notion in their religion ; if they were Jews, as they 
 seem to be, because they were baptized with the baptism of 
 John, it signifieth not that they never heard of the Spirit of 
 God, but only that they had not heard of the giving of it, which 
 the apostle mentioned : as we read elsewhere, that the " Holy 
 
 * As Epiphanius Hceres.xiv. ToTZnufxa Oral, xxxvii. p. 595. 
 
 riiytov la^ivxaioi fxh oiSs eTvaf to TTttfawav \ ♦ajia-oToi ll, <^nrlv, hfXOKoyoZa-i ra afj,- 
 
 IvofAiirav (olJe ya^ ayyeXovi, olis dvacTTaa-iv) <fioT£pa, x.a] fjiW Tfi'a ifrl' "Srai; O'jv XiySt if/,- 
 
 olx. oTJ' oQ(v Tai; toa-avTUi ws^i auTou fx,a^rv- <porB^a ; h ott wveZfx.a xai S.yys\oi; h ia-ri ; 
 
 fj'a; h TN TTaXaitt SiaWTutravTEf. Greg, Naz. S. Chrysost. Horn, 49. in Act. Apust. xxiii. 8. 
 
462 ARTICLE VIII. 
 
 Ghost was not yet;" (John vii. 39.) not denying the existence, 
 but the plentiful effusion of it. For, whatsoever the nature of 
 the Spirit of God may be thought to be, no man can conceive 
 the apostle should deny his existence before Christ's glorifi- 
 cation, whose operation was so manifest at his conception. 
 Howsoever, the apostle asked those ignorant disciples, " Unto 
 what then were ye baptized?" (Acts xix. 3.) intimating, that 
 if they were baptized according to the rule of Christ, they could 
 not be ignorant that there is a Holy Ghost ; because the apo- 
 stles were commanded to baptize " in the name of the Father, 
 and of the Son, and of the Holy Ghost." (Matt, xxviii. 19.) 
 It is therefore presumed that every one who professeth the 
 name of Christ, from the first baptismal institution, acknow- 
 ledgeth that there is a Holy Ghost; and the only question 
 consists in this, what that Holij Ghost is, in whose name we 
 are baptized, and in whom, according to our baptism, we pro- 
 fess in the Creed to believe. 
 
 In order to the determination of which question, our first 
 assertion is, That the Ho/i/ Ghost, described to us in the Word 
 of God, and joined with tlie Father and the Son in the form of 
 baptism, is a person. We are all baptized in the name of the 
 three, the Father, the Son, and the Holy Ghost ; and the public 
 confession of our faith hath relation to those three. We all 
 confess that two of these, the Father and the Son, are persons: 
 that which we now assert, is only this. That the Holy Ghost, 
 who is of the three the third, is also a person as the other two. 
 That blessed Spirit is not only an energy or operation,* not a 
 quality or power, but a spiritual and intellectual subsistence. 
 If we conceive it as an operation only,t then must it only 
 be actuated and not act ; and when it is not actuated, it must 
 not be at all. If we say, that it is a quality, and not a sub- 
 stance; we say that it is that, which we cannot prove to have 
 any being. It seemeth to me strangely unreasonable, that men 
 should be so earnest in endeavouring to prove that the Holy 
 
 * To conclude the nature of the Holy pounded by way of question : To imZ/Mt 
 Ghost, which is not so immediately ex- to ayisv nrSivxaB iavro iiipis-rttxortuv vivraii 
 pressed in the Scriptures, it will be need- vTroBniov, h riv Iv Eripw &£a'jou;«£v»v, *» -ri 
 ful so to place our assertions, as that they fxb ots-iav xaXous-iv oi •ojepi ravTa Jsivoi, tJ 
 may occur to all other misconceptions. Ji av/xQi^rixo;. Ibid. Either it is subsist- 
 Now the old notions (and more they can- ing in itself, as a substance ; or in an- 
 not now have) were thus delivered by other, as an accident. This was the first 
 Gregory Nazianzen, that great divine, so question then, and still is. 
 much concerned in this subject : Ta)v 5e 
 
 xa9' »)/xac trocfiuv o\ fxiv hi^yiiav toZto (to t This is the argument of the same 
 
 fnivfjia) iwEXaSov, ol ii xria-fxa, ol Ji &ecv, oi father : Ei //.ev oSv a-uy-SiBmiv, lAfysta. tout* 
 
 le dx. E).va)9-av oTTOTEfov TCivTxr oiJiT T>ic yfa- av e'd ©eou' ti yaf etEjov, » Ti'vof ; tsSto yaf 
 
 *«C> ««> <f>aff-iv, oJSiTEjov cra4)lf Sr^Xais-ayn;. wa.'f ^aXXov, xai ■^svyii trvv&inr xai i\ Ivlp- 
 
 Orat. xxxvii. p. 59'). These were the yua, hi^ynQh^nai S»XoviTi, oi« he^y>i<rtt, 
 
 three particular and opposite opinions, xai o^oZ to5 IvE^ynfliivai ■yravTirxr toioSto)" 
 
 either the Spirit is an operation, or a ere- yap h eveoj/eio. nij ouv mfyt~, xa. TaJi 
 
 ated substance, or O'od; the fourth is but Xe)-", "ai a<popll^ei, xa] \vm~Tai, xa.i Trapo^i^ 
 
 a doubt or hesitation which of the three vtrai, xai oVa xiyovfxinvB-a.<fS!ti<n]\i,ov km- 
 
 ia true. The first of these is thus pro- ffiwc. Ibid. 
 
I BELIEVE IN THE HOLY GHOST. 463 
 
 Ghost, which sanctifieth them, is no substance, when they can- 
 not be assured, that there is any thing operative in the world 
 beside substantial beings; and consequently if they be not 
 sanctified by that, they can be susceptible of no holiness. By 
 what reason in nature can they be assured, by what revelation 
 in Scripture can they be confident, that there is a reality de- 
 serving the name of quality distinguished from all substance, 
 and yet working real and admirable effects? If there were no 
 other argument but this, that we are assured by the Christian 
 faith, that there is a Holy Ghost existing ; and we cannot be 
 assured, either by reason or faith, that there is a quality really 
 and essentially distinguished from all substance; it would be suf- 
 ficient to deter us from that boldness, to assert the Hu/y Ghost, 
 in whose name we are baptized, to be nothing else but a quality. 
 
 But we are not left to guess at the nature of the Spirit of 
 God ; the word of God which came from that Spirit, hath suffi- 
 ciently delivered him as a person. It is indeed to be observed, 
 that in the Scriptures there are some things spoken of the Holy 
 Ghost, which are proper and peculiar to a person, as the adver- 
 saries confess; others, which are not properly and primarily to 
 be attributed to a person, as we cannot deny: and it raioht 
 seem to be equally doubtful, in relation to the Scripture- 
 expressions, whether the Holy Ghost were a person or no ; and 
 that they which deny his personality, may pretend as much 
 Scripture as they which assert it. But in this seeming indiffe- 
 rency, we must also observe a large diversity ; inasmuch as the 
 Ho/i/ Ghost or Spirit of God, is not always taken in the same 
 propriety of signification ; nor do we say that the Ho/i/ Ghost, 
 which signifieth a person, always signifieth so much. It is 
 therefore easily conceived how some things may be attributed 
 to the Spirit in the Scriptures which are not proper to a person, 
 and yet the Spirit be a person, because sometimes the Spirit is 
 taken for that which is not a person, as we acknowledge : 
 whereas, if ever any thing be attributed to the Holij Ghost as 
 to a person, which cannot be otherwise understood of the Spirit 
 of God than as of a person, then may we infallibly conclude 
 that the Ho/i/ Ghost is a person. This therefore we shall en- 
 deavour fully and clearly to demonstrate; first. That the Scrip- 
 tures declare unto us the Holj/ Ghost as a person, by such attri- 
 butes and expressions as cannot be understood to be spoken of 
 the Spirit of God any other way than as of a person : secondly. 
 That whatsoever attributes or expressions are used in the Scrip- 
 tures of the Holi/ Ghost, and are objected as repugnant to the 
 nature of a person, either are not so repugnant as is objected; 
 or if they be, they belong unto the Spirit, as it signifieth not a 
 person. 
 
 First, then, The Holi/ Ghost, or good Spirit of God, is clearly 
 and formally opposed to those evil spirits, which are and must 
 be acknowledged persons of a spiritual and intellectual sub- 
 
464 ARTICLE VIII. 
 
 sistence : as, " The Spirit of the Lord departed from Saul, and 
 an evil spirit from the Lord troubled him." (1 Sam. xvi. 14.) 
 Now, what those evil spirits from the Lord were, is apparent 
 from the sad example of Ahab, concerning whom we read, 
 "there came out a spirit and stood before the Lord and said, ] 
 will entice him; and the Lord said unto him, VVherewith? and 
 he said, I will go out and be a lyin<i spirit in the mouth of all 
 his prophets; and the Lord said. Thou shalt entice him, and 
 thou shalt also prevail ; go out, and do even so." (2 Chron. 
 xviii. 20, 21.) From whence it is evident, that the evil spirits 
 from God were certain persons, even bad angels, to which the 
 one good Spirit as a person is opposed, departing from him to 
 whom the other cometh. 
 
 Again, The New Testament doth describe the Holy Ghost by 
 such personal dispositions, and with such operations, as are as 
 evident marks and signs of a person as any which are attributed 
 to the Father or the Son, which are unquestionable persons; 
 and whatsoever terms are spoken of the Spirit by way of qua- 
 lity, are spoken as well of those which are acknowledged per- 
 sons. We are exhorted by the apostle " not to grieve the Spirit 
 of God ;" (Eph. iv. 30.) but grief is certainly a personal affec- 
 tion, of which a quality is not capable. We are assured that 
 the same " Spirit maketh intercession for us with groanings 
 that cannot be uttered;" (Rom. viii. 26.) and we can under- 
 stand what are interceding persons, but have no apprehension 
 of interceding or groaning qualities. The operations of the 
 Spirit are manifest, and as manifestly personal ; for he " search- 
 elii all things, yea, even the deep things of God;" (1 Cor. ii. 
 10.) and so he " knoweth all things, even the things of God," 
 (Ibid. 11.) which can be no description of the power of God : 
 he *' worketh all the spiritual gifts, dividing to every man seve- 
 rally as he will," (1 Cor. xii. 11.) in which the operation, dis- 
 cretion, distribution, and all these voluntary, are sufficient de- 
 monstrations of a person. He revealeth the will of God, and 
 speaketh to the sons of men, in the nature and after the man- 
 ner of a person; "for the Spirit said unto Peter, Behold three 
 men seek thee : arise therefore and get thee down, and go with 
 them, doubting nothing, for I have sent them." (Acts x. 19.) 
 And " the Lloly Ghost said" unto the prophets and teachers at 
 Antioch, " Separate me Barnabas and Saul for the work where- 
 unto I have called them." (Acts xiii. 2.) We caimot better 
 understand the nature of the Holij Ghost than by the description 
 given by Christ which sent him : and he said thus to his dis- 
 ciples, "The Comforter (or the Advocate), which is the Holy 
 Ghost, whom the Father will send in my name, he shall teach 
 you all things;" "he shall testify of me: and ye also shall 
 bear witness." " If I go not away, the Comforter will not 
 come unto you; but if I depart, I will send him unto you. 
 And when he is come, he will reorove the world/' and " he 
 
BELIEVE IN THE HOLY GHOST. 
 
 465 
 
 will guide you into all truth ; for he shall not speak of 
 himself, but whatsoever he shall hear, that shall he speak, and 
 he shall shew you things to come; he shall glorify me, for he 
 shall receive of mine, and shall shew it unto you." (John xiv. 
 26. XV. 26, 27. xvi. 7, 8. 13, 14.) All which words are nothing 
 else but so many descriptions of a person, a person hearing, k 
 person receiving, a person testifying, a person speaking, a per- 
 son reproving, a person instructing. 
 
 The adversaries to this truth,* acknowledging all these per- 
 sonal expressions, answer that it is ordinary in the Scriptures 
 to find the like expressions, which are proper unto persons, 
 given unto those things which are no persons : as when the 
 apostle saith, "Charity sufFereth long and is kind, charity en- 
 vieth not, charity vaunteth not itself, is not puffed up, doth not 
 behave itself unseemly, seeketh not her own, is not easily pro- 
 voked, thinketh none evil, rejoiceth not in iniquity, but re- 
 joiceth in the truth, beareth all things, believeth all things, 
 hopeth all things, endureth all things :" (1 Cor. xiii. 4 — 7.) all 
 which personal actions are attributed to charity, which is no 
 person, as in other cases it is usual,t but belonging to that 
 person which is charitable ; because that person which is so 
 qualified doth perform those actions according to, and by vir- 
 tue of, that charity which is in him. In the same manner, say 
 they.J personal actions are attributed to the Holy Ghost, which 
 is no person, but only the virtue, power, and efficacy of God, 
 the Father of our Lord Jesus Christ, because that God the 
 Father is a person, and doth perform those personal actions. 
 
 » The present adversaries to this truth 
 are the Socinians, and their opinion was 
 thus delivered by Sociuus : ' Quod in tes- 
 timoniis sacris qua adversarii citant, Spi- 
 ritui S. actiones tribuuntur, et ea quae 
 personarum sunt propria, ex hoc nihil 
 concludi potest, cum aliis rebus, quas per- 
 sonas non esse constat, similiter in Scri- 
 pturis sacris actiones tribuantur, et ea 
 quae sunt propria personarum. Cujus rei 
 plenissimam fidem facere potest vel locus 
 ille Pauii, (1 Cor. xiii. a 4 ad 8.) ubi 
 perpetuo de charitate, tanquam de per- 
 sona aliqua loquitur, illi permulta tnbu- 
 ens, quae revera non nisi in personam 
 cadunt.' Fanstus Sociniis contra Wiekiim, 
 c. 10. 
 
 t So the llacovian Catechism doth en- 
 large this answer, stating the question 
 thus : ' Qui vero ii Scripturae loci accipi- 
 endi sunt, iu quibus Spiritui S. actiones 
 personarum proprize, et ad Deum ipsum 
 spectantes, attribuuntur]' And returning 
 this solution : ' Ad eum modum, quo in 
 Scripturis rebus id attribuatur saipenu- 
 mero, quod personarum est ; neque tamen 
 res iliffl propterea personje censentur, ut 
 eccato, quod deceperit, et occiderit, (Rom. 
 
 vii. 11.) et legi quod loquatur, (Rom. iii. 
 19.) et Scripturae quod pntspiciat et prce- 
 uiuiciet, (Gal. iii. 18.) et Charitati quod 
 sit longanimis, &c. (1 Cor. xiii. 4 — 7.) 
 denique Spiritui, i. e. vento, quod spirct 
 iibi velit.' c. 6. Vide Sucini Epistolam 3. 
 ad Petruin StaWrium. 
 
 i ' Quod si quis dixerit, satis constare, 
 Paulum eo in loco figurate loqui, et cha- 
 ritatis nomine eum intelligere qui chari- 
 tate est praaditus, quatenus ea est prae- 
 ditus : respondebo, cum Spiritus S. sit 
 Spiritus Dei, certumque sit alioqui spi- 
 ritum alicujus personae non posse esse 
 personam ab ea, cujus e.st spiritus, dis- 
 tinctam, non minus constare, cum Spiritui 
 S. ea tribuuntur, quas personae et simul 
 ipsius Dei sunt propria, nihil aliud intel- 
 Jigendum nomine Spiritus S. esse, quam 
 ipsum Deum spiritu suo, id est, virtute 
 atque efficacia sua, agentem atque ope- 
 rantem.' F. Sociniis, cont, Wiek. c. 10. 
 ' Quoniam vero Spiritus S. virtus Dei est, 
 hinc fit ut ea quae Dei sunt, Spiritui S. 
 attribuantur, et sub nomine Spiritus S. 
 sajpe Deus ipse intelligatur, quatenus 
 suam virtutem Deus per spiritum Buum 
 exerit.' Catech. Racov, c. 6. 
 
 2h 
 
466 ARTICLE VIII. 
 
 attributed to the Holtf Ghost, by that virtue, power, and efficacy 
 in himself, which is the Holy Ghost. As when we read " the 
 Spirit said unto Peter, Behold three men seek thee : arise there- 
 fore, and get thee down and go with them, doubting nothing; 
 for 1 have sent them:'' (Acts x. 19,20.) we must understand 
 that God the Father was the person which spake those words, 
 and which sent those men; but because he did so by that 
 virtue which is the Holy Ghost, therefore the Holj/ Ghost is 
 said to speak those words, and send those men. In the same 
 manner when we read, "the Holy Ghost said" unto those at 
 Antioch, " Separate me Barnabas and Saul, for the work where- 
 unto 1 have called them:" (Acts xiii. 2.) we must conceive it 
 was God the Father who spake those words, who had called 
 Barnabas and Saul, and to whom they were to be separated; 
 but because God did all this by that power within him, which 
 is his Spirit, therefore those words and actions are attributed 
 to the Ho/ij Ghost. This is the sum of their answer; and more 
 than this 1 conceive cannot be said in answer to that argument 
 which we urge from those personal expressions attributed to 
 the Spirit of God, and, as we believe, as to a person. 
 
 But this answer is most apparently insufficient, ts giving no 
 satisfaction to the argument. For if all the personal actions, 
 attributed in the Scriptures to the Spirit, might proceed from 
 the person of God the Father, according to the power which is 
 in him, then might this answer seem satisfactory : but if these 
 actions be personal, as they are acknowledged, and cannot be 
 denied ; if the same cannot be attributed to the person of God 
 the Father, whose Spirit it is ; if he cannot be said to do that 
 by the power within him, which is said to be done by the 
 Holj/ Ghost; then is that defence not to be defended, then 
 must the Holt/ Ghost be acknowledged a person. But I shall 
 clearly prove, that there are several personal attributes given 
 in the sacred Scriptures expressly to the Ho/i/ Ghost, which 
 cannot be ascribed to God the Father; which God the Father, 
 by that power which is in him, cannot be said to do; and con- 
 sequently cannot be any ground why those attributes should 
 be given to the Spirit if it be not a person. 
 
 To make intercession is a personal action, and this action is 
 attributed to the Spirit of God, " because he maketh interces- 
 sion for the saints according to the will of God." (Rom. 
 viii. 27.) But to make intercession, is not an act which can be 
 attributed to God the Father, neither can he be said to inter- 
 cede for us according to that power which is in him ; and there- 
 fore this can be no Prosopopceia ; the Holy Ghost cannot be 
 said to exercise the personal action of intercession, for that 
 reason, because it is the Spirit of that person which intercedeth 
 for us. To come unto men, as being sent unto them, is a per- 
 sonal action ; and so the Comforter, or Advocate, who is the 
 Hdy Ghost, did come, being sent; "when the Comforter is 
 
I BELIEVE IN THE HOLY GHOST. 467 
 
 come whom I will send you from the Father," (John xv. 26.) 
 saith Christ: and again, *' If I go not away, the Comforter will 
 not come unto you ; but if I depart, I will send him to you." 
 (John xvi. 7.) But to come unto men, as being sent, cannot 
 be ascribed to God the Father who sendeth, but is never sent; 
 especially in this particular, in which the Father is said ex- 
 pressly to send, and that in the name of the Son (" whom the 
 Father will send in my name," saith our Saviour. John xiv. 26.) 
 When therefore the Holij Ghost cometh to the sons of men, as 
 sent by the Father in the name of the Son, and sent by the 
 Son himself, this personal action cannot be attributed to the 
 Father as working by the power within him, and consequently 
 cannot ground a Prosopopoeia, by which the virtue or power 
 of God the Father shall be said to do it. To speak and hear 
 are personal actions, and both together attributed to the Spirit, 
 in such a manner as they cannot be ascribed to God the Fa- 
 ther. " When he (saith Christ), the Spirit of truth, is come, 
 he will guide you into all truth : for he shall not speak of him- 
 self: but whatsoever he shall hear, that he shall speak." 
 (John xvi. 13.) Now to speak, and not of himself, cannot be 
 attributed to God the Father, who doth all things of himself; 
 to speak what he heareth, and that of the Son ; to deliver what 
 he receiveth from another, and to glorify him from whom he 
 receiveth by receiving from him, as Christ speaketh of the 
 Hoh/ Ghost, " He shall glorify me, for he shall receive of mine, 
 and shew it to you," (John xvi. 14.) is by no means applicable 
 to the Father; and consequently it cannot be true that the 
 Holt/ Ghost is therefore said to do these personal actions, be- 
 cause that person whose spirit the Ho/j/ Ghost is, doth those 
 actions, by and according to his own power, which is the Ho/^ 
 Ghost. It remaineth therefore, that the answer given by the 
 adversaries of this truth is apparently insufficient, and conse- 
 quently that our argument, drawn from the personal actions 
 attributed in the Scriptures to the Spirit, is sound and valid. 
 
 I thought this discourse had fully destroyed the Socinian 
 Prosopopoeia; and indeed as they ordinarily propound their 
 answer, it is abundantly refuted. But I find the subtilty of 
 Socinus prepared anot,her explication of the Prosopopoeia,* 
 
 * ' Credo me satis ostendisse, Spiritiim Spiritui S. Dei actio tribuatur : sin autem 
 
 S. non esse personam, non magis quani haec virtus et efficacia Dei consideratur, 
 
 aliffi vel proprietates, vel effecta Dei, sint et accipitur, ut res in quibus agit, ab ipsa 
 
 personae, cum nihil sit aiiud quam pecu- afficiuntur, utrique isti figurae similiter ap- 
 
 liaris quffidam virtus et efficacia Dei ; tissimus est locus ; quandoquidem com- 
 
 quae si, ut ipsius Dei proprietas, et vis modissime per Metonymiam is qui a Spi- 
 
 per quam agit, consideratur et accipitur, ritu S. aliquo modo affectus quidpiam 
 
 figurae Metonymia; aut Prosopopoeiai ac- agit, quatenus id agit, Spiritus S. seu 
 
 commodatissimus est locus : et IMetony- Spiritus Dei metoiiymice dici potest : ut 
 
 miae quidem, si Spiritus S. nomine ipse factum est apud Paulum, cum ait(l Cor. 
 
 Deus, cujus est spiritus, quique per cum ii. 10.) Spirititm (eub. Dei) omnia scru- 
 
 agit, significetur ; Prosopoprjeia; vero, ut tari, elium prof uiida Dei : ubi Spiritus Dei 
 
 quando Deu3 per Spiritura S. agit, ipsi nomine sine dubio intellexit bominem 
 
468 ARTICLE VIII. 
 
 to supply the room where he foresaw the former would not serve. 
 Which double figure he groundeth upon this distinction : The 
 Spirit, that is, the power of God, sailh he, may be considered 
 either as a propriety and power in God, or as the things on 
 which it worketh are affected with it. If it be considered in 
 the first notion, then if any personal attribute be given to the 
 Spirit, the Spirit is there taken for God, and by the Spirit God 
 is signified: if it be considered in the second notion, then if 
 any personal attribute be given to the Spirit, the Spirit is taken 
 for that man in which it worketh ; and that man, affected with 
 it, is called the Spirit of God. 
 
 So that now we must not only shew that such things which 
 are attributed to the Holy Ghost cannot be spoken of the Fa- 
 ther ; but we must also prove that they cannot be attributed 
 unto man, in whom the Spirit worketh from the Father: and 
 this also vv'ill be very easily and evidently proved. The Holy 
 Ghost is said to come unto the apostles as sent by the Father 
 and the Son, and to come as so sent is a personal action, 
 which we have already shewn cannot be the action of the Fa- 
 ther, who sent the Spirit ; and it is as certain that it cannot 
 be the action of an apostle who was affected with the Spirit 
 which was sent, except we can say that the Father and the Son 
 did send St. Peter an Advocate to St. Peter; and St. Peter, 
 being sent by the Father and the Son, did come unto St. Peter. 
 Again, our Saviour speaking of the Holy Ghost saith, " He 
 shall receive of mine :" therefore the Holy Ghost in that place 
 is not taken for the Father; "and shew it unto you," therefore 
 he is not taken for an apostle : in that he receiveth, the first 
 Socinian Prosopopoeia is improper; in that he sheiveth to the 
 apostle, the second is absurd. The Holi/ Ghost then is de- 
 scribed as a person distinct from the person of the Father, 
 whose power he is, and distinct from the person of the apostle 
 in whom he worketh, and consequently neither of the Socinian 
 figures can evacuate or enervate the doctrine of his proper and 
 peculiar personality. 
 
 Secondly, For those attributes or expressions used of the 
 Holy Ghost in the sacred Scriptures, and pretended to be re- 
 pugnant to the nature of a person, either they are not so repug- 
 nant, or, if they be, they belong unto the Spirit, as it signifieth 
 not the person, but the gifts or effects of the Spirit. They tell 
 us that the Spirit is given, and that sometimes in measure, 
 sometimes without measure;* that the Spirit is poured out, 
 
 Spiritu Dei prsedltum, quatenus, viz. ab ea quae Spiritui S. in Scripturis attri- 
 
 isto Spiritu aflScitur. Jam per Prosopo- buuntur, nulla prorsus ratione Persons 
 
 preiam ipsi Spiritui S. actionem tribui, conveiiiant, ut sunt, quod detur, quod ex 
 
 qu» ipsius Spiritus ope ab Lomine fiat, eo detur, idque aut secundum mensuram 
 
 adeo est proclive ut nihil magis.' F. Sociu. aut absque omni mensura.quod efFundatur 
 
 in Resp. ad Wiek. c. 10. ipse et ex ipso effundatur, et quod eo po- 
 
 • ' Spiritum S. non esse Deitatis Per- tentur homines, quod augeatur, quod in 
 
 Donam hinc discere potes ; primum quod duplo detur, in paries distribuatur, tol- 
 
I BELIEVE IN THE HOLY GHOST. 469 
 
 and that men do drink of it, and are filled with it; that it is 
 doubled and distributed, and something is taken from it; and 
 that sometimes it is distinguished : and from thence they ga- 
 ther, that the Holy Ghost is not a person, because these expres- 
 sions are inconsistent with personality. But a satisfactory 
 answer is easily returned to this objection. It is true, that 
 God is said to have " given the Holy Ghost to them that obey 
 him ;" (Acts v. 32.) but it is as true that a person may be given : 
 so we read in the prophet Isaiah, " unto us a son is given ;" 
 (Isa. ix. 6.) and we are assured that " God so loved the world, 
 that he gave his only-begotten Son," (John iii. 16.) and cer- 
 tainly the Son of God is a person. And if all the rest of the 
 expressions be such as they pretend, that is, not proper to a 
 person ; yet do they no way prejudice the .ruth of our asser- 
 tion, because we acknowledge the effects and operations of the 
 Spirit to have in the Scriptures the name of the Spirit, who is 
 the cause of these operations. And being to that Spirit, as 
 the cause, we have already shewn those attributes to be given 
 which can agree to nothing but a person ; we therefore con- 
 clude against the Socinians and the Jews, that the Holy Ghost 
 is not a quality, but a person ;* which is our first assertion. 
 
 Our second assertion is. That the Holy Ghost, in whose name 
 we are baptized, and in whom we profess to believe, is not a 
 created, but a divine and uncreated person. And for the proof 
 of this assertion, we shall first make use of that argument which 
 our adversaries have put into our hands. The Spirit of God 
 which is in God is not a created person ; but the Holj/ Ghost 
 is the Spirit of God which is in God, and therefore not a 
 created person. This argument is raised from those words of 
 the apostle, " For what man knoweth the things of a man save 
 the spirit of a man which is in him ; even so the things of God 
 knoweth no man, but the Spirit of God." (1 Cor. ii. 1 1.) That 
 this Spirit of God is the Holj/ Ghost, I find denied by none: that 
 the same Spirit is in God,appeareth by the apostle's discourse, 
 and is granted by the Socinians :f that it is so the Spirit of God, 
 
 latur ipse et ex ipso toUatur; et similiain of the Jews, who delivering the several 
 
 Scripturis exstant.' Catech. Itacov. c. 6. significations of rm, maketh the fifth and 
 
 Quiest. 12. sixth to be these: ' Quinto significat in- 
 
 * The opinion of the Jews was. that fluentiam illam intellectualem divindin a 
 
 the Holy Ghost was nothing else but the Deo Prophetis instillatam, cujus virtute 
 
 afflatus, or energy of God ; and therefore prophetant. Sexto significat Propositura, 
 
 they which denied the substantiality of et Voluntatem.' And then concludes : 
 
 the Spirit were looked upon as symboliz- • Vox hajc rm quando Deo attribuitur, 
 
 ing with the Jews in this particular. ubique sumitur partim in quinta, partim in 
 
 ' Lactantius in libris suis, et maxime in sexta significatione, quatenus voluntatem 
 
 Epistolis ad Deraetrianum, Spiritus S. significat.' More Kevochim, p. 1. c. 40. 
 omnino negat substantium ; et errore Ju- t The Socinians, endeavouring to prove 
 
 daico dicit eum vel ad Patrem referri, vel from this place that the Holy Ghost is 
 
 ad Filium, et sanctificationem utriusque not a person, lay the foundation of their 
 
 Persons sub ejus nomine demonstrari.' argument iu this, That he is the Spirit of 
 
 S. Hieron. ep. 6.5. al. 41. IVloses !\Jai- God, and by nature in God, so that those 
 
 monides sufficiently declareth the opinion things which are prooer to the Divine na- 
 
470 ARTICLE VIII. 
 
 and so by nature in God that it cannot be a creature, is granted 
 by the same. It foUoweth therefore undeniably that the Holy 
 Ghost is no created person, inasmuch as that cannot be a 
 created person, which hath not a created nature ; and that can 
 neitiier have nor be a created nature, which by nature is in 
 God. Wherefore although it be replied by others, that it is not 
 said in the text that the Spirit is in God, yet our adversaries' 
 reason overweighs their negative observation ; and it availeth 
 little to say that it is not expressed, which must be acknow- 
 ledged to be understood. The Holy Ghost then is a person (as 
 I have proved), and is not of a nature distinguished from that 
 which is in God (as is confessed, and only denied to be in God, 
 because it is not said so wiien it is implied); therefore he is no 
 created person. 
 
 Secondly, The Holy Ghost is such a one as against whom a 
 sin may be committed, and when it is so, cannot be remitted. 
 But if he were no person, we could not commit that sin against 
 him; and if he were a created person, the sin committed 
 against him could not be irremissible : therefore he is a person 
 and that uncreated. The argument is grounded upon the 
 words of our Saviour, '* All manner of sin and blasphemy shall 
 be forgiven unto men, but the blasphemy against the Holy 
 Ghost shall not be forgiven unto men. And whosoever speak- 
 eth a word against the Son of man, it shall be forgiven him : 
 but whosoever speaketh a word against the Holy Ghost, it shall 
 not be forgiven him, neither in this world, neither in the world 
 to come." (Matt. xii. 31, 32,)* By which words it appeareth 
 
 ture are attributed and belong to him, numero, nee tribus personis esse posse 
 and because there is another person in the communem. Quamobrem Spiritum non 
 divine essence, and, as they say, there esse Deitatis personam planum est.' 
 can be but one, therefore the Holy Ghost Catech. Racovian, c. 6. To the same pur- 
 is not a person. ' Deinde idem (ic. Spi- pose doth Socinus argue against Wiekus, 
 ritum S. non esse Personam) ex eo patet, that the nature of the Spirit is the nature 
 quod non sit extra Deum natura sed in of God, and that the Spirit cannot there- 
 ipso Deo. Nisi enim natura Deo inesset, fore be a person, because there can be 
 non potuisset Paulus Spiritum Dei cum but one person in the nature of God. 
 spiritu hominis qui homini inest natura Whereas therefore independently from 
 conferre.idque eo in loco, (1 Cor. ii. 11.) this place we have proved, that the Holy 
 ubi ait, Quis hominum vovit qiiie sunt ho- Spirit is a person ; and from this place 
 minis nisi spiritiis hominis qui est in homine? have inferred with them, that the same 
 Ita qu<g sunt Dei Memo novit nisi Spiriius Spirit is in God, and of the Divine na- 
 Det. Quoniam vero Spiritus S. in Deo ture, it followeth, that he is no created 
 est, nee tamen in Spiritu S. reciproce dici Spirit, inasmuch as nothing in the divine 
 potest esse Deum, hmc apparet Spiritum nature can be created. 
 S. non esse Personam. Pra;terea cum • • Quomodo audent inter omnia nu- 
 superius demonstratum sit unam tantum merare Spiritum S., quando ipse Dominus 
 esse in Deitate personam, et Spiritus S. dixerit, Qui hlasphemaverit in Filinm ho- 
 sit Dei virtus, ut verba Christi ad Apo- minis, remittetur ei ; qui aiilem blasphema- 
 stolos indicant, (Luc. xxiv. 49-) efficitur verit in Spiritum S., nee hie nee infuturum 
 Spiritum S. non esse personam divinam. remittetur ei. Quomodo igitur inter crea- 
 Denique si Spiritus S. esset persona, es- turas audet quisquam Spiritum conipu- 
 sentiam quoque divinam eum habere tare ? Aut quis sic se oblij^at, ut si crea- 
 oporteret. Nam ea attribuuntur illi quje turas derogaverit, non patet sibi hoc ali- 
 propria sunt essentiae divinae : at superius qua venia relaxandum.' S. Anibios. dt 
 doruimi)Asubsta.utiam divinam unam esse Spiritu S. 1. i. c. 3. 
 
I BELIEVE IN THE HOLY GHOST. 471 
 
 there is a sin or blasphemy against the Holi/ Ghost distinct 
 from all other sins and blasphemies committed against God 
 the Father, or the Son of God ; that this sin hath an aggrava- 
 tion added unto it, beyond other sins and blasphemies : but 
 if the Holy Spirit were no person, the sin could not be distinct 
 from those sins which are committed against him whose Spirit 
 he is ; and if he were a person created, the sin could receive 
 no such aggravation beyond other sins and blasphemies. 
 
 To this they answer, that the sin against the Holy Ghost is 
 not therefore unpardonable, because he is God, which is not 
 to our purpose ; but they do not, cannot, shew that it can be 
 unpardonable, if he were not God. It is not therefore simply, 
 and for no other reason unpardonable, because that person is 
 God against whom it is committed : for if so, then any sin 
 committed against that person which is God, would be un- 
 pardonable; which is false. But that sin, which is particularly 
 called blasphemy against the Holy Spirit is a sin against God, 
 and in such a manner aggravated, as makes it irremisaible ; 
 of which aggravation it were incapable, if the Spirit were 
 not God. 
 
 Thirdly, Every created person was made by the Son of God 
 as God, and is now put under the feet of the Son of God as 
 man. But the Spirit of God was not made by the Son of God, 
 nor is he now put under the feet of the Son of man. Therefore 
 the Spirit of God can be no created person. "All things were 
 made by the Word, and without him was not any thing made 
 tliat was made ;" (John i.3.) therefore every created person was 
 made by the Word. God "hath put all things under the feet 
 of Clirist; and when he saith all things are put under him, it 
 is manifest that he is excepted which did put all things under 
 him :" (1 Cor. xv. 27.) and being none is excepted beside God, 
 every created person must be under the feet of the Son of man. 
 But the Spirit of God in the beginning, was not made, yea 
 rather in the beginning made the World, as Job speaks of God, 
 " By his Spirit he hath garnished the heavens :" (Job xxvi. 
 13.)* nor is he under the feet of Christ, now set down at the 
 
 • Those which anciently did believe bx, toU Uar^ot o'^oi'a)? rS Tiw xai aino Thi 
 
 the Spirit of God to be a created person, yivy^iriy eiX>)<))£v, h U t« t£v iia. rov Tiou 
 
 did also teach that he was made by the yEvojUEvav ruy^^^avit, on Je •sroMra Ji' alrou 
 
 Son.as Epiphanius testifielh of the Arians: tyinro, y.a\ x»p'f alroii iyivno olHh.De 
 
 ITavTi ToiJTo Ir.'KQV EjrTiv, oVi OjUoXcj/ouiTi Tojrf Eccl. Theot. 1. iii. c. 6. 'O Si Tlog /uovof 
 
 ayyiy.ov^ vtco toZ Tiou yiynivai, KaX yk^ xaX "warpixn Aeo'tuti teti/xhjUEVOj, ttcihtihcj ttv 
 
 nifl ToS nv£iJ,«OT0f |3Xa!7 4>»j/^ouo-i xai ToXfAOKTl I'r) xai Sn/JUBupyriTixog T?; TaJv ytvvrirxl aTTaV- 
 
 Xe^-ejv xEXTiV9ai iiTTo ToZ Tiou. Ha:r. Ixix. tdov o^utuiv te xal ao^aruv, nal Sh xai alr>i( 
 
 §. 5'2. ' Ariani ab Ario, in eo sunt no- -rr,; toZ TrapaxXiirou IIvEUjuaTo; iTra^^iac;- 
 
 tissimi errore, quo Patrem et Filium et nayra ya^ 5i' clItoZ iyiyno, xai x"P'' "i'»'0'' 
 
 Spiritum S. nolunt esse unius ejusdemque I^/e'veto oCJi eV. Ibid. Where it is w prth 
 
 natura?, sed esse Filium creaturam, Spi- our observation, that ILusebius citing the 
 
 ritum vero S. creaturam creatiirae, hoc est, place of St. John, to prove that the Holy 
 
 ab ipso Filio creatum volant.' S. August. Ghost was made by the Son, leaves out 
 
 Har. 49. As Euscbius : To Je 'iTapaxX>jTev those words twice together, by which the 
 
 'Aviov nnZua tint ©eof, oots Tiof, Ittei fxh Catholics used to refute that heresy of 
 
472 
 
 ARTICLE VIII. 
 
 right liand of God, who with supreme authority, together with 
 the Father, sent the prophets ; as Isaiah testifieth, saying, 
 •' Now the Lord God and his Spirit hath sent me ;" (xlviii. 16.) 
 and with the same authority, since the exaltation of our Sa- 
 viour, sent forth such as were separated to himself, as appear- 
 eth in the case of Barnabas and Saul, and with the same au- 
 thority giveth all spiritual gifts,* " dividing to every man se- 
 verally as he will;" (1 Cor. xii. 11.) so that in the kingdom 
 of Christ all things are done " by the power of the Spirit of 
 God." (Rom. XV. 19.) 
 
 Fourthly, He, by whose operation Christ was conceived in 
 the womb of the Virgin, was no created person ; for by virtue 
 of that conception he was called the Son of God ; whereas if 
 a creature had been the cause of his conception, he had been 
 in that respect the son of a creature ; nay, according to the 
 adversaries' principles, he had taken upon him the nature of 
 angels. But the Holy Ghost it was by whose operation Christ 
 was conceived in the womb of a virgin. For it was an angel 
 that said to Mary (not that an angel, but that) " the Holy 
 Ghost shall come upon thee, and the power of the Highest shall 
 overshadow thee ; therefore also that holy thing which shall 
 be born of thee, shall be called the Son of God." (Luke i. So.) 
 Therefore the Spirit of God is no created person ; which is our 
 second assertion against the ancient, but newly-revived heresy 
 of the Arians and Macedonians.! 
 
 the Arians, ri:. S ytycvev. All things 
 which were made, were made by the Son, 
 but the Holy Uhost was not amongst 
 them, a yiyoviv, which were made, and 
 therefore was not made by the Son. To 
 'Ayiov ya^ nvEr/w-a XTia-fxa TriXiv KriT/jufri; 
 <fa,uiv ilyai, Sii to, Jii rev Tlcu Ta Travra 
 yfyi\r,a-Qa.i , oi; Ei'itev h y^a<^h, a^-vviTxi; rivif 
 SjajTTa^ovTEC ov xa&i'j I'l^mat TopiiTOVE^^ovTEf, 
 aXXa xctxif uitovc/oDvte;, xal awo prirou to 
 JtaXaJf Eif>i|U.£Vov Kara rhv xaKriv alrZv hmo- 
 voiav /i*s8£j|«m£iiovTE;' oil ykf to flsrov Evayyk- 
 XlovTTEp; TOu nv£UjuaT0CE<})H, aWa TTEft WavT»)V 
 
 TJUV XSXTt3-^£Va;V, OTl £1 Tl XTftTTOV, Jl« TOU 
 
 Aoyou ysykirtTai, xai Ltro tou Aoyov ra ya^ 
 vtavya li alroZ iyivsro, xai p^o^fif avrou 
 iyiisro olli ev, TrajEXTEive^uEvrjf rii? avaj/va- 
 o-ewc, e;;^£'. o yiyonv, Tva oZtoi yviajSw, cti 
 wavra Ji' auTOu lyiviro, xai p^fiKfi? auroD fyi- 
 HTO oiJi £V. iS. Ejiiphan. Hier. Ixix. §. 06. 
 
 * Taina •BTaVTo. iti^yi! to ev xai to ttiiTo 
 n*£SjUa, JiaipoSv iJia inaa-rcc xaSif ^oi/XErai. 
 Kaflijf ^ouA£Tai'4»i3-iv, ouxaflic TrjecrTaTTETac 
 JiaipoLV, ou Jittifoun*E»ov aii9EVT0i/v, oIk avblv- 
 Ti'a i/TroxEi'^Evov Tnv ya^ airhv i^cvriav, mnip 
 ifJiafTv^rtj-e t£ naTfi, TayTiiv xai Ta) ayiai 
 nnufxari avaTtBris-tv HauXof xai aij-rre^ iTTi 
 TOU riaTjof <pyiJ-iv, 'O Je 0co'; ej-tiv hi^ySiv 
 Ta wavra Ev wairiv oUrw xai tm tou ayiov 
 rivtvfxarot, TaZra Je TravTa, 4»ifl-iv, in^yu to 
 iv xai TO atro n^iZixa., Jiaijouv iXt'a ixao-TW, 
 
 xaSif (JouXSTttC eTJef a7r>if Tjo-^lviy l^ous-jav; 
 Zv yaj h ovtIo. fA.ia., J^Xov xa) on h aubevriet 
 fiicL- xai aiv iVoTi^o; h a^ia, Tovrooy Xai n 
 Suva^aij xai h iiovala. fxia, S. Chi'tisost. de 
 Saitct. Pentecost. Horn. ii. t. v. p. 10. 
 
 t This express notion of the Spirit of 
 God, that he was a person, as a minis- 
 tering Spirit, and created, was acknow- 
 ledged the doctrine of the Arians, as may 
 appear out of the former testimonies, and 
 is evident by those which followed his 
 opinions. Which being of two kinds, the 
 Anomeans, or pure Arians (such as were 
 Aetius, Eunomius, and Eudoxius), and 
 the Homoousians or Semi-Arians (such 
 as Eusebius and Macedonius), they both 
 alike denied the Divinity, and as- 
 serted the creation of tlie Holy Ghost. 
 The opinion of the Anomeans is clear out 
 of the words of Eunomius, who very sub- 
 tiliy delivered it, as if it had been the 
 O])inion of the ancients : Tnv rav kyitey 
 EV a.7rao-i <f>uXas-3-ovT£f SiJ'ao-xaXi'av, Traj' it 
 TfiTOV auTO a^iufxari xai Tafsi yu.a9o»T6f, 
 TflTOV 6?va( xai T? (puS-El WETTOTlJxa^EV. S. 
 
 Basil, coulra Eniwrn. 1. iii. §. 1. The con- 
 fession of the ancients was, that the Holj 
 Ghost was the third person in the Trinity 
 in order and dignity ; and I'.unouiius pre- 
 tending to follow them, added, 'hat ho 
 was also third iu nature ; which the an- 
 
I BELIEVE IN THE HOLY GHOST. 
 
 473 
 
 Our third assertion is that which necessarily follovveth from 
 the former two, that the Spirit of God, in whose name we are 
 baptized, and in whom we profess to believe, is properly and 
 truly God. For if he be a person, as we have proved in the 
 declaration of our first assertion ; if he be a person not created, 
 as we have demonstrated in the corroboration of the second 
 assertion : then must he of necessity be acknowledged to be 
 God, because there is no uncreated essence beside the essence 
 of the one eternal God. And there is this great felicity in the 
 laying of this third assertion, that it is not proved only by the 
 two precedent assertions, but also by the adversaries of them 
 both. He which denies the first, that is, the Socinian, affirms 
 that the Spirit of God is in God, and is the eternal and omni- 
 potent power of God ; he which denies the second, that is. 
 the Macedonian, asserts that he is a person of an intellectual 
 nature subsisting ; but whatsoever is a person subsisting of 
 
 cients never taught. And what this third 
 in nature was, lie tlms declared : Tji'tov 
 Ta^£( xa; ({)uC£l, TT^os'Ta.yfx.art fxhrou Tlar^O';, 
 iM^j/sia Je tov Tiou yivifA-ivoV r^lrri 'X^if^a. 
 Ti,u«^Evov, i)(; w^jJTOv xai fxii^ov aTrayToov, 
 Kal /no\ov ToiouTOT Tou ^ovop/£)ioD; tT'.infJ.a, 
 ^EOTHTci; Kal '^■nfj.iov^yix.r,/; Juvi^Ewf airo'Kii- 
 <!rofxeyo*. Ibid. §. 5. And again: 'Eav 
 f*,rt x',-iV|«.a la-Tiv, oiJxoilv yEvmua. h ayinmiv 
 iXz Ji cLva^^o; &io; xai ayitvnro;- oiIts f^hv 
 ysvviiua* XsiTTETai ovv iiTiiXfA.a. xai TTomfxa. 
 avTo hofxii^ia-Qai, Ilnil. ^. 6- So Gregory 
 Nyssen repeals the words of the same 
 Eunomius : ritcTTEuo.uEv Si"; tsv napaxXtiTov 
 yiva jj.it oy am toD ixivovQiov Sii tou fxovoyiMoZz, 
 and declares that their ordinary language 
 was avTi Tou ayiou ntiifxa-rn^ XTis'iUa XTi- 
 a-fjiaroQ Kal e^yov i^you ovofxa^itv. Oiat. 1. 
 cont. Eniwin. p. 433 — 7. Besides these, 
 the Senii-Arians, and some of those 
 which were orthodox as to the Divinity 
 of the Son, were of the same heresy as 
 to the nature of the Holy Ghost, and 
 therefore were called Uvsv/xart/xa^oi (as 
 Epiphauius derives them in the descrip- 
 tion of that heresy, ami 'HfAianiaiv xai 
 a-rro 'OffloJo'^wv, liter, Ixxiv. §. 1.), and 
 afterward Macedoniani. ' Macedoniani 
 sunt a Rlacedonio Constantinopolitanae 
 Ecclesia; Episcopo, quos et nv(vy.arO' 
 fAa^ov; Graeci dicunt, eo quod de Spiritu 
 S. litigent. Nam de Patre et Filio recte 
 sentiunt, quod unius sint ejusdemque sub- 
 stantiae vel essentia^, sed de Spiritu S. 
 hoc nolunt credere, creaturam eum esse 
 dicentes.' S. August. Hteres. 52. This 
 heresy was first condemned by the Coun- 
 cil of Alexandria : "Evba to "Ayiov Tlnv/ma 
 hioXoyhfatTl;, T>) Ojji,ooV(rt!i> rpiaJi cvvavi- 
 Xa/ttSavo»TO. Sucrat. I. iii. c. 7. After- 
 ward, by the Council held in Illyricum : 
 'HusT; Je (ftsovovfjiiv iii xai ai ZuvoJoi vuv Si ts 
 
 xara 'PMfA.yjv Kal h Kara raWiav, fxiav tlvai 
 xai Ti;v avrh cvi'tav tov HaTjc;, xai tov TIcv, 
 Kal TOV aytou nvEu^aToj iv tjicti 7rjoir»7ro(f, 
 TOv-ia-Tiv h T^arl rsXEiai; i7ro3-Tac-£o-i. Apud. 
 " ■ ■ . c. 8. 'J'he 
 the Gallican 
 bisho])S under Damasus: "Hj-te tcv naTspa 
 Ticv jMiSc oxislaq, ijiaq ^i'jTmo(, jjiiag 
 
 Tneodoret. Hist. Eccl. 1 
 Synoii held at Rome wi 
 
 ap£T>:;, /.iia? 
 
 Swiuicu;, 
 
 Kai ivo; ^apaxT^jfo; 
 
 7rij-T£i^Ec-<7ai ^fn, xai tuc outh; vmoa-rairti!; 
 Kal ovcUi; Kal to nviZ[xa to ayuy. Apud 
 Thcodnrei. I. ii. c. '2-'. Another Synod 
 held under the same Damasus at Rome: 
 Ei Tij EiTroi TO TlMlZy.a to ayiov 'i^oirifA.a h Sia 
 Tou riou yiyevna-2lai, ava&E^a £s-T(W. Apud. 
 Theodoret. 1. v. c. 11. After and upon 
 these particular Synods this heresy was 
 fully condemned in the second general 
 Council held at Constantinople, in which 
 these words were added to the Nicene 
 Creed : Kai eU "ro TlviZ/uia ts ayiov, to xupiov, 
 
 TO ^aJOTTOlOV, TO EX TOU ITaTpof IxTTOJEUo'jUEVCV, 
 
 xai a-i/v naT=i xai Tia; (Tvy.'Tr^oTKvnvfx.ivov, to 
 XttX^rav Sii tSiv 7r^o<pr\Txv. And in the first 
 Canon mentioning the heresy condemned 
 expressly by the Council, they name : 
 iJixif Try Tajy EivOjUittviv, tiTouy 'Avofxoiiuv, 
 xai TW TaJv 'A^Eiaviy, Sitouv EuSo^iaviv, xai 
 Try rxv 'lifxta^itayZv, riyow nyeu/naTOfxix^- 
 And thus the heresy of Macedonius, 
 who made the Holy Ghost a created per- 
 son, was condemned by the second ge- 
 neral Council ; oJto? 5^ oSv o ltpo<favr>it 
 ;ijofof MaxEJoVioy Tiva, to* KoovcrTaVTiVoTro'XEa;? 
 &J0V6V 'a^Trayf/.a, iiraXai 7ro»»a-a/x£vov, oti to 
 Travayiov xai l^ooa^-xj,Kh kSvj-'fn/jt.lt TlviZ/na, 
 tv^vva; EjixaioL/ SoSvar a; Kal "AfEio; xara 
 tou Tiou, ouT'j) xai a^To; xari Travayi'ou 
 WttfaTaTTo'^EVOJ nv£U|UttTOC, 61? SouXouc xai 
 vTrti^iTas Try JiysroTix^v xai iiTrE^xeijUEvnf 
 auTou o-tiysTaTTE xyjio'TOTa. Photius, Epist.i, 
 j. 10. 
 
474 ARTICLE VIII. 
 
 eternal and omnipotent power, must be acknowledged to be 
 God. Whether therefore we look upon the truth of our as- 
 sertions, or whether we consider the happiness of their nega- 
 tions, the conclusion is, that the Holy Ghost is God. 
 
 But were there nothing, which is already said, demonstrated, 
 there is enough written in the Word of God to assure us of the 
 Deity Df the Holij Ghost, to make us undoubtedly believe that 
 the Spirit of God is God. It is written by Moses, that " when 
 he went in before the Lord to speak with him, he took the veil 
 off, until he came out." (Exod. xxxiv, 34.) And that Lord, 
 with whom Moses spake, was the one Jehovah, the God of 
 heaven and earth. But we are assured that the Spirit was and 
 is that Lord to which Moses spake ; for the apostle hath taught 
 us so much by his own interpretation, saying, " Even unto 
 this day, wlien Moses is read, the veil is upon their heart. 
 Nevertheless, when it shall turn to the Lord, the veil shall be 
 taken away. Now the Lord is that Spirit." (2Cor.iii. 15 — 17.) 
 The Spirit is here so plainly said to be the Lord, that is, Je- 
 hovah, the one eternal God, that the adversaries of this truth 
 must either deny that the Lord is here to be taken for God, or, 
 that the Spirit is to be taken for the Spirit of God : either of 
 which denials must seem very strange to any person, who con- 
 sidereth the force and plainness of the apostle's discourse. 
 
 But indeed they are so ready to deny any thing, that they 
 will by no means acknowledge either the one or the other: 
 but the Lord must be something which is not God, and the 
 Spirit must be something which is not the Spirit of God : and 
 then they conclude the argument is of no force, and may as 
 well conclude the apostle's interpretation hath no sense. The 
 Lord, they say, is Christ, and not God; for Christ, they say, 
 is not God : the Spirit, they say, is the mystery of the Law, or 
 the hidden sense of it, and that every one knows is not the 
 Spirit of God. But we are assured that the apostle did mean 
 by the Spirit, the Spirit of God, not the sense of the Law ; for 
 he addeth immediately, " Where the Spirit of the Lord is, there 
 is liberty ;" and the sense of the Law is never called the Spirit 
 of the Lord. Nay, were it not that the coherence of the dis- 
 course did satisfy us ; yet the objection ought not at all to 
 move us : for the name of Spirit, in those places mentioned by 
 them to signify the sense of the Laio, hath no affinity with this, 
 according to their own way of argumentation : for it is never 
 so taken with the emphasis of an article,* and put in the place 
 
 • The places alleged by them are ob/i^un; and one of those two have it cum 
 
 these: rreftre/w^ xajjiaf h nvEt^uan, cu adjimcfo, both of them cum opjx'sifo, none 
 
 y^ifxfxart. Rom. ii. i!9. "ila-n SouXeueit of them cum urtiVu/n, none of them are in 
 
 »i/xaf Iv xaivoTdTi 7rvfU|WaTcc, Jtai ou TraXaio- loco subjecti, or prcedicati ; and therefore 
 
 TOTi yftt'^iMflTo?. Rom. vii. 6. "Ktk xaXiT- how any of these can shew, that to •mtZf/.a 
 
 rai wni/.ixaTiKii; 26So;(xtt xai k'yvTTTzq. Rev. in this place by us urged, invested with 
 
 xi. 8. One of these places speaks only an article, standing in the place either of 
 adverbially, the other two have nnZ/A.a. in a complete subject, or a complete predi- 
 
I BELIEVE IN THE HOLY GHOST. 
 
 475 
 
 either of an entire subject or a predicate in a proposition, ex- 
 cept by way of opposition ; and one of those it must of ne- 
 cessity be, in the words of the apostle, " now the Lord is the 
 Spirit," and that without the least intimation of any opposition. 
 Again, we are assured that by the Lord the apostle did un- 
 derstand the eternal God ; for he speaketh of the same Lord 
 which he mentioned in the verse before, and that is the Lord 
 God spoken of in the Book of Exodus; of which except the 
 apostle speaks, his argument hath neitlier inference nor cohe- 
 rence. In vain therefore is this pretended for an answer, that 
 the apostle by the Lord doth always, unless he cite some place 
 out of the old Covenant, understand Christ; for in thu parti- 
 cular he citeth a certain place out of the Book of Exodus,* 
 and useth the name of the Lord in the same notion in which 
 there it is used, framing an argument and urging it from thence; 
 and if he did not, that rule is not so universal and infallible,t 
 but that the Lord in the language of the same apostle may not 
 signify the second, but the first or third person of the Trinity. 
 If then the Lord be the eternal God, as the apostle without 
 any question understood him in Moses; if the Spirit be the 
 
 cate, with nothing adjoined, nothing op- 
 posed unto it, must be taken in the same 
 sense with them, I cannot imagine. In 
 the sixth verse of tliis chapter (2 Cor. iii.) 
 indeed it is the subject of a proposition, 
 and invested with an article ; but that is 
 an article of opposition : To yk^ y^afx/i/.a 
 i7ro;tTiiv£i, T3 Se •nvivf^.a ^auoTroiEr and this 
 not. Howsoever, in that sense objected, 
 it neither agrees with the words before 
 it, nor with those which follow it. 
 
 * The words in Exodus were these, 
 xxxiv. 34-. 'Hn'xa Si av ila-iTrofivsro M<uij(!-r,( 
 havri Kupicu \a.>.i~v auTM, 7ri^tnpi~ro to xa- 
 y.vfj.f/.a- which are thus made use of by 
 the apostle : 'n\ix-a. Se av tTria-Tpi-lri Wfo; 
 Kvpior, ':riPiai^e~Tai to Kd>.viu./xa.. Kupiof 
 then is here used by St. Paul citing some 
 place out of the old covenant, and the 
 words which follow, 'O J's Kugioj, signify 
 the same KJ^ioj, as appeareth by the con- 
 junction Se : and if so, then according to 
 the doctrine of our adversaries, it cannot 
 signify Christ. For that the Lord of 
 whom Rloses spake, was then when Rloses 
 wrote ; but that Christ of which they in- 
 terpret it, was not then, as they teach; 
 therefore that Lord cannot be Christ, in 
 their interpretation, without a contradic- 
 tiou. 
 
 t For though Christ be most frequently 
 called our Lord, yet being God the Father 
 of Christ is our Lord, being o Ku^fo? is 
 often used by St. I'aul without any re- 
 striction or intimation of appropriating 
 that act unto the Son, which is attributed 
 to the Lord by him, the rule cannot be 
 
 certain and universal. For I desire to 
 know by what means they can be assured 
 that the apostle doth by the title o Kv^iot 
 intend Christ, and not the most high God 
 the Father, in these following places : 
 1 Cor. iii 5. iv. 19. vii. 10. I'i. xvi. 7. 
 
 1 'i'hess. iv. 6. v. 'J7. 2 Thess. iii. 1. 5. 16. 
 
 2 Jim. i. 16. 18. ii. 7. And beside, I 
 ask how the pretence of this general rule 
 can be properly objected by those who 
 know that they, to whom they do object 
 this rule, have contended that this title 
 is elsewhere attributed to the Holy Ghost 
 As St. Basil upon that place, 2 Thess 
 
 iii. O. 'O Je Ki^io; xaTtv^vvat ifjcxv -rai 
 xa^iiai; Eij t'kv aydirny tou Qin:, no.] i;j t^v 
 iTTo/xoyr.v -rou X^icttoZ, thus disjiiites : Ti'j o 
 nariuQvvwv Ku^ic? lie TVJ Tcu Qiou ayitTrm, 
 xal £■; TriV vTTi^ t£v SXiNf-Eouv ToiJ Xpis-roZ 
 VTTOfxom ; diKMpiMciaQcDa-ay hfjuv ci to TlvlZfjia 
 xaraiovXcv/xsvai. E'i'te ykp "rrtfi toU FTaTfo; 
 >.oyOi, Travrac a,v itpmo, o ii Ktpto; iiy.a( 
 xaTEi/&uV3i el; Thv eavrou ayd'jTiv eI'tS Trl^l 
 TOU Tioy, 7r^o«-£XEiTo av, Eif Tnv kavroZ VTTO- 
 fxavr.y ^jiTEiToij-av oiv Ti E3-T1V aXXo TTpoVaJTroy, 
 T>) TTfoa-nyopia tou Ki/fiou Ti^Ss-^fai a|iov. 
 And upon the like place, 1 Thess. iii. 
 12, 13. Tlo"oi Kijptov iv'Xirai EjOCTTjoa-S-EV tou 
 ®toZ Kat ITaTfOf h/xZv Ev tS <Kae<ivjia, tou 
 Kti^iot/ f]|UoDv, a^uE/iTTTOy? Ta? xapSi'a; es-th^i- 
 yi^hat; ev iyixo-Jvi; t£v ev Qia-o'a'hony.ri m- 
 O'tSii arri^i^ai ; 'AwoK^ivaj-Sa'trav r.fAiv ol 
 /ttETa tZv XEiTOupyiJti'V 7rvEi/|«»Ta;v Tiv TT^Of 
 Jfaxovkxv a7roa-T£XXO|U£vcBV (the newly-re- 
 vived opinion clearly) to ayiov Uvtvfxa ri- 
 SIvTEf aXX' ovu i)fou-i. De Sjiirhti Sancto, 
 c. 21. 
 
4/t) ARTICLE VIII 
 
 Spirit of the Lord, as the apostle expounds himself in the words 
 immediately following-; then the Spirit of the Lord ?;= the 
 eternal God, and so termed in the Scriptures. 
 
 Again, the same Scriptures do clearly manifest the same 
 Spirit to be God, and term him plainly and expressly so. For 
 when Peter said, " Ananias, why hath Satan filled thine heart 
 to lie to the Holy Ghost?" (Acts v. 3.) he repeateth the same 
 question in reference to the same offence, " Why hast thou 
 conceived this thing in thine heart? thou hast not lied unto 
 men, but unto God." (Ibid. 4) To lie unto the Holi/ Ghost, is 
 to lie unto God : to lie unto the Holj/ Ghost, is not to lie unto 
 men, because the Holt/ Ghost is not man : and consequently 
 not to lie unto any angel, because the Holi/ Ghost is not an 
 angel; not to lie unto any creature, because the Holt/ Ghost 
 is no creature; but to lie unto God, because the Holt/ Ghost 
 is God. 
 
 To this plain and evident argument there are so many an- 
 swers, that the very multitude discovers the weakness of them 
 all; for if any one of them were sufficient to bear down the 
 force of our reason, the rest would be superfluous. First, They 
 answer that it cannot be collected from hence that the Spirit 
 is God, because the Holt/ Ghost in the original is put in one 
 case;* and God in another; and the apostle speaking in one 
 manner of the Spirit, and in another of God, cannot shew that 
 the Spirit is God, To which is easily answered, that the case 
 or manner of the apostle's speech can make no difference, if 
 the sense and substance be the same, as here it is; for to de- 
 ceive the Holj/ Ghost, is nothing else but to lie unto him, or 
 by a lie to endeavour to deceive him. The act objected tc 
 Ananias was but one, which act of his the apostles looked 
 upon as injurious, not to themselves, but to the Holt/ Ghost ; 
 and therefore St. Peter shewed the sin to be not against men, 
 but against God : as certainly then as the apostles were men, 
 so certainly was the Holij Ghost, in the esteem of St. Peter, 
 God. . 
 
 As for that sense which they put upon the words, different 
 from that of lying to God, as if Ananias were accused for 
 ' counterfeiting the Holy Ghost,' it is most certain that the 
 words can in this place bear no such sense; for the sin of 
 Ananias is again expressed in the case of his wife Sapphira, 
 to whom St. Peter said, " How is it that ye have agreed toge- 
 ther to tempt the Spirit of the Lord?" (Ibid. 9.) But to tempt 
 the Spirit, and to counterfeit the Spirit, are two several things ; 
 and it is evident that in this place the tempting of the Spirit 
 was nothing else but lying to him ; for St. Peter said to Sap- 
 
 • « Ex his facile apparet haudquaquam ex eo loco concludi posse Spiritum S. esse 
 Deum ; cum alio raodo de Spiritu S, loquatur Petrus, alio de Deo. Illic dicit mentin 
 3eu fallere, ac ludificari Spiritum S., hie mentiri Deo.' CrtUiut, Dt uno Deo Patre, I. i< 
 §. 3. Argum 1. 
 
I BELIEVE IN THE HOLY GHOST. 477 
 
 phira, '' Tell ine whether ye sold the land for so much ? and 
 she said, Yea, for so much." (Ibid. 8.) In which answer she 
 lied. " Then Peter said unto her, How is it that ye have 
 agreed together to temjDt the Spirit of the Lord ?" viz. in say- 
 ing that ye sold the land for so much. Here is no colour then 
 for that new pretence, that Ananias did bear the apostles in 
 hand that what was done, he did by the motion of the Holy 
 Spirit, and so did pretend, counterfeit, and belie the Holy 
 Ghost. This is not to expound St. Peter, but to belie Ananias, 
 and make him guilty of that sin, which he was never yet ac- 
 cused of. It is most certain that he lied; it is also certain that 
 he to whom he lied was the Holj/ Ghost ; and therefore it might 
 be well t-anslated, that he lied to the Holy Ghost.* 
 
 Next, Because they may very well be conscious that this 
 verbal or phraseological answer may not seem sufficient, they 
 tell us, though both the phrases were synonymous, yet they 
 did no way prove that the Spirit is God : and the reason which 
 they render to justify this negation, is, because there are se- 
 veral places of the Scripture, in which the messengers of God, 
 who are acknowledged not to be God, are mentioned in the 
 same relation unto God as here the Spirit is. To which the 
 answer is most plain and clear, that there is no creature ever 
 mentioned in the same manner as the Holy Ghost is here. As 
 when they allege those words of the apostle, '* He therefore 
 that despiseth, despiseth not man but God, who hath also 
 given us his Holy Spirit;" (1 Thess. iv. 8.) I cannot see what 
 similitude can be made unto the Scripture now in question; 
 for if the Spirit be not understood in the first words, " he there- 
 fore that despiseth," it hath no relation to the present ques- 
 tion ; and if it be, it were so far from being a confutation, that 
 it would be another confirmation. As for the other, " He that 
 heareth you, heareth me; he that despiseth you, despiseth 
 me; and he that despiseth me, despiseth him that sent me:" 
 (Matt. X. 40. Luke x. 16.) it is so far from justifying their in- 
 terpretation, that it hath nothing in it like that which founds 
 
 * Our translation is here accused with- ^■^viroyTai <rs oi EX^f" "''"'> of the same 
 
 out reason. For though the original be, sense with that Psal. Ixxxi. 16. "MWi 
 
 ■^iuraubai to nveZfAa to ayio», yet some iVrrnS* TIXV LXX. Oi E^tS^pJi Kvfiou 14'i'J- 
 
 copies have it il{ to" Tnivfxa, and the Sy- a-avro alru. So Deut. xxxiii. 29. wnaT 
 
 riac did so read and interpret it, batm l"? T-a-N LXX. Via] -Itis-ovTai s-i o\ Ix^iol 
 
 KUmpT Nnnn the Vulgar Latin to the o-cy. And Isa. Ivii. 11. »at:n *3 xot Htws-a; 
 
 same purpose, meiniri le Spiritni S. And f^i. 2 Kings iv. 16. ^n^Stt'a ST3n bi< fj-h 
 
 the author of the Tractate De Temp. Bar- Sia-^sva-ti -rh JoiXnv a-ov. If therefore we 
 
 barico, under the name of St. Augustin, read it •l.evs-aa-^ai to 7rvEU|Wtt, it is rightly 
 
 mentiri te upiid Spiritum S. c. 3. Now translated to lie unto the Holy Ghost ; and 
 
 rf-EuJ'EJ'&af Elf TO wveS^o is the samc with so agreeth with that which followeth to 
 
 Ttt) TTvtCfjt.ari , as fJLn ^ei^SecSe tl; aXXiiXou?, tempt the Holy Ghost, as Psal. Ixxviii. 36. 
 
 lie not one to another. Col. iii. 9. If we Tn y'KJijg-ri alrait l^'Eufl-avTO avTS, and 
 
 read it iif TTVEDjixa, then it is rightly trans- verse 41. iTris-TpE^'"' ""' ei'isfacrav rh 
 
 lated. Again, if we read it to miZfxa, it ©aiv. Therefore whatsoever shifts are 
 
 has in this case the sense of tsJ wvEujaaTi. laid upon the phrase, or differeace of ex- 
 
 As Psal. Ixv. 2. Ta"K l"? yffnT LXX. pression, are either false or frivolous. 
 
478 ARTICLE VIII. 
 
 our reason, that is, no opposition. For there are three parti- 
 culars in that Scripture, which we produce for our assertion; 
 first, That they lied to the Holy Ghost ; secondly, That in doing 
 so, they lied not unto men ; and thirdly, That by the same act 
 they lied unto God, In which the opposition is our founda- 
 tion. For, if the Spirit of God were not God, as we are sure 
 it is not man, it might as well have been said. You lied not 
 unto the Holy Ghost, but unto God. And indeed if the apostle 
 would have aggravated the sin of Ananias with the full pro- 
 priety and iniquity, in their sense, he must have said, Thou 
 hast not lied unto men, nor unto the Spirit of God, but unto 
 God But being he first told him plainly his sin, lying to the 
 Holy Ghost ; and then let him know the sinfulness of it, " thou 
 hast not lied unto men, but unto God ;" it is evident that the 
 Holy Ghost to whom he lied, is God. 
 
 Thirdly, That person whose inhabitation maketh a temple, 
 is God, for if the notion of a temple be nothing else but to be 
 the house of God, if to be the house of any creature is not to 
 be a ttaiiple, as it is not; then no inhabitation of any created 
 person can make a temple. But the inhabitation of the Holu 
 Ghost maketh a temple, as we are informed by the apostle : 
 "What, know ye not that your body is the temple of the Holy 
 Ghost which is in you?" (1 Cor. vi. 19.) Therefore the Holy 
 Ghost is God. 
 
 To this is replied differently according to the diversity of 
 our adversaries ; as it is not probable that the deniers of so 
 great a truth should agree. The first tells us, that if we would 
 enforce by this reason, that the Holy Ghost is God, we must 
 prove that he is a person,* and that he doth possess our bodies 
 by a divine right. But we have already proved that he is a 
 person, and certainly there can be no other right but that 
 which belongs to God, by which the Holy Ghost inhabiteth 
 and possesseth us. Nor have they any pretence to evince the 
 contrary, but that which more confirmeth our assertion; for 
 they urge only those words of the apostle, " Know ye not, 
 that ye°are the temple of God, and that the Spirit of God 
 dwelleth in you?" (1 Cor. iii. 16.) We do certainly know that 
 we are the temple of God ; and we also know that the 
 Spirit of God therefore dwelleth in us ; and we therefore know 
 that we are the temple of God, because we know that the 
 Spirit of God dwelleth in us ; and we know no other reason 
 why we are the temple of God, when the Spirit of God dwelleth 
 in us, but only because we know the Spirit of God is God; 
 for if the Spirit were any other person not divine, or any thing 
 
 • ' Si quis ex eo, quod corpus nostrum cuju3 lionori corpus nostrum sit dedica- 
 
 Spiritus S. templum sit, concludere velit, turn, a qua corpus nostrum eo jure quod 
 
 eum esse Ueum ; illi demonstrandum est, divini numinis proprium est possideatur, 
 
 ha corp-is nostrum Spintus S. templum et ])rincipaliter incolatur.' Crell. De una 
 
 dici ut intelligatur eum esse personam, Beo Fatre, 1. 1. § 3. arg. 1. 
 
I BELIEVE IN THE HOLY GHOST. 479 
 
 but a person though divine, we could not by any means be as- 
 sured, that he did properly inhabit in us ; or if he did, that by 
 his inhabitation he could make a temple of us. Tlie second 
 hath very little to say, but only this, that being the Holi/ Ghost 
 who possesseth us is a person, we must shew that our bodies 
 are his by the highest interest, and primarily dedicated to his 
 honour; which he therefore conceives we cannot shew, because 
 he thinks our body is not at all his by interest, or dedicated to 
 his honour. But it were very strange, if we should be bap- 
 tized in the name of the Holy Ghost, and that the Holy Ghost 
 should have no interest in us, but that he should be ours by 
 interest, and not we his ; that tlie Spirit of God should call for 
 men to be separated to himself, and that they which are so 
 separated should be no way dedicated to his honour. If the 
 Holy Ghost had no interest in us, because he is given unto us, 
 then Christ can have no interest in us, for he is also given 
 unto us. Indeed if the apostle had said, as our adversary 
 doth, that ' we ought with our body to glorify, not the Spirit, 
 but God ;' I should have concluded that the Spirit is not God : 
 but being that the blessed Spirit which dwelleth in us, and 
 spake by the apostles, never taught us not to glorify him, I 
 shall rather take leave to suspect that of blasphemy, than the 
 assertion of his Deity to be false divinity. And whereas it is 
 said, that, 'the apostle hath hinted in what respect our body is 
 the temple of the Holy Spirit, to wit, by inhabitation;' that is 
 so far from breeding in me the least thought of diminution, 
 that by this only notion I am fully confirmed in the belief of 
 my assertion. For I know no other way by which God pecu- 
 liarly inhabiteth in us, but by the inhabitation of the Spirit: 
 and I understand no other way, by which we can be the temple 
 of God, but by the inhabitation of God; as it is written, "Ye 
 are the temple of the living God, as God hath said, I will dwell 
 in them, and walk in them, and I will be their God, and they 
 shall be my people:" (1 Cor. vi. 16.) and therefore I conclude 
 tliat the Holy Ghost, who by his inhabitation maketh our bodies 
 temples, is that God which dwelleth in us. 
 
 Fourthly, He, to whom the divine attributes do belong as 
 certainly as they belong unto God the Father, is truly and 
 properly God; because those are divine attributes, which are 
 properties of the divine nature, and consequently none can 
 be endued with them, to whom the nature of God belongeth 
 not. But the divine attributes, such as are omniscience, omni- 
 potence, onmipresence, and the like, do belong as certainly 
 unto the Holy Ghost as they do unto God the Father: there- 
 fore we are as much assured that the Holy Ghost is God. The 
 Scriptures to prove these attributes are so well known, that I 
 shall not need to mention them ; and they are so many, that to 
 manage them against the exceptions of the adversaries, would 
 take up too much room in this discourse; especially consider- 
 
480 ARTICLE VIII. 
 
 ing they question some of them in the Father as well as in the 
 Spirit, and so I should be forced to a double proof. 
 
 Fifthly, He, to whom are attributed those works which are 
 proper imto God, by and for which God doth require of us to 
 acknowledge and worship him as God, is properly and truly 
 God : because the operations of all things flow from tliat essence 
 by which they are ; and therefore if the operations be truly 
 divine, that is, such as can be produced by no other but God, 
 then must the essence of that person which produceth them be 
 truly such. But such works as are proper unto God, by and 
 for which God hath required us to acknowledge him and wor- 
 ship him as God, are attributed often in the Scriptures to the 
 Spirit of God, as the acts of creation and conservation of all 
 things, the miracles wrought upon and by our blessed Saviour, 
 the works of grace and power wrought in the hearts of true 
 believers, and the like. Therefore, without any farther dispu- 
 tation, which cannot be both long and proper for an exposition, 
 I conclude my third assertion, that the Holi/ Ghost, or Spirit of 
 God, is a person truly and properly divine, the true and living 
 God. 
 
 Now being we do firmly believe, that the true and living God 
 can be but one, that the infinity of the divine essence is inca- 
 pable of multiplicity; being we have already shewn that the 
 Father is originally that one God, which is denied by none; 
 and have also proved, that the only Son is the same God, re- 
 ceiving by an eternal generation the same divine nature from 
 the Father : it will also be necessary, for the understanding of 
 the nature of the Spirit of God, to shew how that blessed Spirit 
 is God : to which purpose, that I may proceed methodically, 
 my fourth assertion is. That the Spirit of God, which is the 
 true and living God, is neither God the Father, nor tlie Son of 
 God. 
 
 First, Though the Father be undoubtedly God, though the 
 Holy Ghod be also God, and (because there cannot be two 
 Gods) the same God ; yet the Holy Ghost is not the Father: 
 for the Scriptures do as certainly distinguish them in their 
 persons, as they do unite them in their nature. He which pro- 
 ceedeth from the Father is not the Father, because it is impos- 
 sible any person should proceed from himself: but the Holy 
 Ghost '' proceedeth from the Father :" (John xv. 2().) therefore 
 he is not the Father. He which is sent by the Father, and 
 from the Father, is not the Father, by whom and from whom 
 he is sent; for no person can be sent by himself, and by 
 another from himself: but the Holy Ghost is sent by God the 
 Father, and by the Son "from the "Father;" (Ibid.) therefore 
 he is not the Father. 
 
 Secondly, Though we have formerly proved, that the Son of 
 God is properly and truly God; though we now have proved, 
 that the Spirit of God is God, and in reference to both we un- 
 
I BELIEVE IN THE HOLY GHOST- 481 
 
 derstand the same God; yet the Holy Ghost is not the Son: 
 for he which receiveth of that which is the Son's, and by re- 
 ceiving of it glorifieth the Son, cannot be the Son, because no 
 person can be said to receive from himself that which is his own, 
 and to glorify himself by so receiving; "but the Comforter, 
 which is the Holy Ghost," (John xiv. 26.) receiveth of that 
 which is the Son's, and by receiving of it glorifieth the Son; 
 for so our Saviour expressly said, " He shall glorify me, for he 
 shall receive of mine :" (John xvi. 14.) therefore the Holy Ghost 
 is not the Son. Again, he whose coming depended upon the 
 Son's departing, and his sending after his departure, -iiannot be 
 the Son, who therefore departed that he might send him. But 
 the coming of the Holy Ghost depended upon the Son's de- 
 parting, and his sending after his departure: as he told the 
 apostles before he departed, " I tell you the truth, it is expe- 
 dient for you that I go away; for if 1 go not away, the Com- 
 forter will not come unto you; but if I depart, I will send him 
 unto you :" (Ibid. 7.) therefore the Holy Ghost is not the Son. 
 Thirdly, Though the Father be God, and the Son be God, 
 and the Holy Ghost be also the same God, yet we are assured 
 that the Holy Ghost is neither the Father nor the Son; because 
 the Scriptures frequently represent him as distinguished both 
 from the Father and the Son. As, when " the Spiiit of God 
 descended like a dove, and lo, a voice from heaven, saying, This 
 is my beloved Son, in whom I am well pleased," (Matt. iii. 16.) 
 he was manifestly distinguished from the person of the Son, 
 upon whom he lighted, and from the person of the Father, who 
 spake from heaven of his Son. The apostle teaches us, that 
 "through the Son we have an access by one Spirit unto the 
 Father," (Eph. ii. 18.) and consequently assureth us, that the 
 Spirit bj/ luhom, is not the Father to whom, nor the Son through 
 whom, we have that access. So " God sent forth his Son, that 
 we might receive the adoption of sons :" and " because we are 
 sons, God hath sent forth the Spirit of his Son into our hearts, 
 crying, Abba, Father." (Gal. iv. 4 — 6.) Where the Son is dis- 
 tinguished from the Father as first sent by him, and the Spirit 
 of the Son is distinguished both from the Father and the Son, 
 as sent by the Father after he had sent the Son. And this our 
 Saviour hath taught us several times in his word, as, *' The 
 Comforter whom the Father will send in my name ;" "The 
 Comforter whom I will send unto you from the Father;" (John 
 xiv. 26. XV. 26.) and when that Comforter is come, " Go, teach 
 all nations, baptizing them in the name of the Father, and of 
 the Son, and of the Holy Ghost." (Matt, xxviii. 19.) I con- 
 clude therefore against the old Sabellian heresy,* tlrat the 
 
 * This heresy was very ancient, even opinion of Praxeas, against whom Tertul- 
 
 before Sahellius, though those which held lian wrote ; who being urged with that 
 
 it were afterwards all so denominated place, where the three persons were dis- 
 
 from Sabellius. For we find it was the tinguished, " The Holy Ghost shall come 
 
482 ARTICLE VIII. 
 
 Holy Ghost, although he be truly and properly God, is neither 
 
 God the Father, nor God the Son, which is my fourth assertion. 
 Our fifth assertion is, That tlie Holy Ghost is the third per- 
 son in the blessed Trinity. For being he is a person, by our 
 first assertion ; a person not created, by the second ; but a 
 divine person, properly and truly God, by the third ; being 
 though he is thus truly God, he is neither the Father nor the 
 Son, by the fourth assertion it followeth that he is one of the 
 three ; and of the three is the third. For as there is a number 
 in the Trinity, by which the persons are neither more nor ess 
 than three ; so there is also an order, by which, of these per- 
 sons, the Father is the first, the Son the second, and the Holy 
 Ghost tlie third. Nor is this order arbitrary or external, but 
 internal and necessary, by virtue of a subordination of the 
 second unto the first, and of the third unto the first and second. 
 The Godhead was communicated from the Father to the Son, 
 not from the Son unto the Father ; though therefore this were 
 done fiom all eternity, and so there can be no priority of time, 
 yet there must be acknowledged a priority of order, by which 
 the Father, not the Son, is first, and the Son, not the Father, 
 second. Again, the same Godhead was communicated by the 
 Father and the Son unto the Ho/y Ghost, not by the Ho/y Ghost 
 to the Father or the Son ; though therefore this was also done 
 from all eternity, and therefore can admit of no priority in re- 
 ference to time ; yet that of order must be here observed; so 
 that the Spirit receiving the Godhead from the Father who is 
 the first person, cannot be the first ; receiving the same from 
 the Son, who is the second, cannot be the second ; but being 
 from the first and second must be of the three the third. And 
 thus both the number and the order of the persons are signified 
 together by the apostle, saying, " There are three that bear 
 record in heaven, the Father, the Word, and the Holy Ghost, 
 and these three are one." (1 John v. 7.) And though they are 
 not expressly said to be three, yet the same number is suffi- 
 ciently declared, and the same order is expressly mentioned 
 in the baptismal institution made " in the name of the Father, 
 and of the Son, and of the Holy Ghost." As therefore we have 
 
 upon thee, and the power of the Highest nviv/xa.' i; sTvai h fxta v'rrairra.c-et TfiTf o»o^«- 
 
 shall overshadow thee ; therefore that a-iat;. S. Epiplian. Hctr. Ixii. §■ \. From 
 
 whick is born of thee, shall be called the him afterwards were all which held the 
 
 Son of God," answereth thus: ' Filius same opinion, called Sabellians :' Sabel- 
 
 Dei Deus est, et virtus allissimi altis- liani ab illo Noeto, quern supra memora- 
 
 simus est.' c. V6. Afier Praxeas followed vimus, defluxisse dicuntur. Nam et dis- 
 
 Noetus : /xovorv'nriii; toy alrov Tlare^^t, nai cipulum ejus quidam perhibent fuisse Sa- 
 
 Ticy, xai ttyiov nviv/xa. hyn^ifjievo; . 6'. Epi- bellium. Sed qua causa duas Ha;reses 
 
 phan. Hur.\\'\i.§.^. ' Noiitiani a quodam Epiphanius computet, nescio ; cum fieri 
 
 Noelo, qui docebat Christum eundem ip- potuisse videamus, ut fuerit Sabellius iste 
 
 sum esse Palrem et Spiritum S.' S. An- famusior, et ideo ex illo celebrius hxc 
 
 gust. H(tr. 36. Suddenly after Noetus Haeresis nomen acceperit. Noetiani enim 
 
 arose Sabellius : Aoyf-tarti'ii Xe aJtsj, xai difficillime ab aliquo sciuntur ; Sabelliani 
 
 01 aw' olItoxi 3a?sXXittvoi, Tov ouTov eTyat autem Sunt in ore multorum.' S. Aug'nt 
 
 IIctTi^a, Toy alrh TiJv, Tiy auTO* iTvat ayoi Her, 41. 
 
I BELIEVE IN THE HOLY GHOST. 483 
 
 formerly proved the Son to be truly the second person, and at the 
 same time the Father to be first, so doth this which we have (but 
 briefly) spoken, prove that the Holy Ghost is the third ;* which is 
 our fifth assertion. 
 
 Our sixth and last assertioii (sufficient to manifest the nature 
 of the Holy Ghost, as he is the Spirit of God) teacheth that 
 Spirit to be a person proceeding from the Father and the Son. 
 From whence at last we have a clear description of the blessed 
 Spirit, that he is the most high and eternal God, of the same 
 nature, attributes, and operations, with the Father and the Son, 
 as receiving the same essence from the Father and the Son, by 
 proceeding from them both. Now this procession of the Spi- 
 rit, in reference to the Father, is delivered expressly, in rela- 
 tion to the Son, and is contained virtually in the Scriptures. 
 First, it is expressly said. That the Holt/ Ghost proceedeth 
 from the Father, as our Saviour testifieth, "When the Com- 
 forter is come, whom I will send unto you from the Father, 
 even the Spirit of truth which proceedeth from the Father, he 
 shall testify of me." (John xv. 26.) And this is also evident 
 from what hath been already asserted : for being the Father 
 and the Spirit are the same God, and being so the same in the 
 unity of the nature of God, are yet distinct in their personality, 
 one of them must have the same nature from the other ; and 
 because the Father hath been already shewn to have it from 
 none, it foUoweth that the Spirit hath it from him. 
 
 Secondly, Though it be not expressly spoken in the Scrip- 
 ture, that the Holi/ Ghost proceedeth from the Son, yet the sub- 
 stance of the same truth is virtually contained there : because 
 those very expressions, which are spoken of the Holy Spirit 
 in relation to the Father, for that reason because he proceedeth 
 from the Father, are also spoken of the same Spirit in relation 
 to the Son ; and therefore there must be the same reason pre- 
 supposed in reference to the Son, which is expressed in refer- 
 ence to the Father. Because the Spirit proceedeth from the 
 Father, therefore it is called the Spirit of God and the Spirit of 
 the Father. " It is not ye that speak, but the Spirit of your 
 Father which speaketh in yon." (Matt. x. 20.) For by the 
 language of the apostle, the Spirit of God is the Spirit wliich 
 is of God, saying, "The things of God knoweth no man but 
 the Spirit of God. And we have received not the Spirit of 
 the world, but the Spiritwhich is of God." (1 Cor. ii. 1 1, 12.) 
 Now the same Spirit is also called the Spirit of the Son, for 
 " because we are sons, God hath sent forth the Spirit of his 
 Son into our hearts:" (Gal.iv. 6.) the Spirit of Christ, "Now 
 if any man have not the Spirit of Christ, he is none of his ;" 
 (Rom. viii. 9.) even *' the Spirit of Christ which was in the 
 prophets :" (1 Pet. i. 11.) the Spirit of Jesus Christ, as the 
 
 • Vide p. 104. So Epiphanius several times calls the Holy Spirit rplrn tjJ 
 hofAitiria. In Ancorat. $. 8. &c. 
 
484 r.RflCLE VIII. 
 
 apostle speaks, " I know that this shall turn to my salvation 
 through your prayer, and the supply of the Spirit of Jesus 
 Christ." (Phil. i. 19.) If then the Holy Ghost be called the 
 Spirit of God the Father because he proceedeth from the Fa- 
 ther, it folJoweth that, being called also the Spirit of the Son, 
 he proceedeth also from the Son. 
 
 Again, Because the Holy Ghost proceedeth from the Father 
 he is therefore sent by the Father, as from him who hath by 
 the original communication a right of mission ; as, " the Com- 
 forter which is the Holy Ghost, whom the Father will send.'' 
 (John xiv. 26.) But the same Spirit which is sent by the Fa- 
 ther, is also sent by the Son, as he saith, " when the Comforter 
 is come whom I will send unto you." (John xv. 26.) Therefore 
 the Son hath the same right of mission with the Father, and 
 consequently must be acknowledged to have communicated 
 the same essence. The Father is never sent by the Son, be- 
 cause he received not the Godhead from him; but the Father 
 sendeth the Son, because he communicated the Godhead to 
 him : in the same manner neither the Father nor the Son is 
 ever sent by the Holy Spirit, because neither of them received 
 the divine nature from the Spirit; but both the Father and the 
 Son sendeth the Holy Ghost, because the divine nature, com- 
 mon to both the Father and the Son, was communicated by 
 them both to the Holy Ghost. As therefore the Scriptures de- 
 clare expressly, that the Spirit proceedeth from the Father ; so 
 do they also virtually teach, that he proceedeth from the Son. 
 
 From whence it came to pass in the primitive times, that 
 the Latin fathers taught expressly the procession of the Spirit 
 from the Father and the Son,* because by good consequence 
 they did collect so much from those passages of the Scripture 
 
 * This is not the late but ancient opinion dere.' Fiilg. de Fide ad Petrum, c. 11. 
 of the Latin Church, as will appear by , q^j noster Dominus, qui tuus unicus 
 these testimonies. ' Loqui de eo (Sp. S.) Spiral de Patrio corde Paracletum.' 
 
 Don necesse est, quia de Patre et Filio Prud. Ccithem. Humn. v. 159 
 
 auctoribas confitendus est.' 6. Hil. de Tr,n. . Tanquam idem Deus nunc "Pater, nunc 
 
 "■ ^;.2^- ' Sp'"tus quoque Sanctus cum p,|i^,;| „„„^ gpiritus S. nominetur ; nee 
 
 procedit a Patre et Filio, iion separatur 
 
 alius est qui genuit, alius qui genitus est, 
 
 Patre, non separatur a Fiho. 6. Aminos. ^j^^^ • ^'^ ^^^ processit.' Leo (speak 
 
 de Sp. S.l 1. c. 11. bi.intusauteu. .banc- j ^f ^^e Sabell.an heresy), eput. xciii. 
 
 tus vere Sp.ntus est, procedens quidem a ^X ' Audi manifestius : proprium Patris 
 
 Patre etl<iho: sed non est ipse tilius, ^3^^ genuisse, et proprium Filii natum 
 
 quia non generatur neque Pater, quia f^i^.g" proprium vero Spiritus S. proce- 
 
 procedit ab utroque. hi. de Symb. c. 3. ^^^^ j^ 'p^^^e Filioque.' Vigil, conl. Eut. 
 
 •Et in servos coelestia dona profudit, 1. i. $. 10. By which testimonies, and 
 
 Spiritum ab Unigena Sanctum et Patre the like, of the Latin fathers, we may 
 
 procedentem.' well guess in which Church the Creed, 
 
 Pauli7ius in Nat. 9. S. Felices, ver. 92. commonly attributed to Athanasius, first 
 
 'Non possumus dicere quod Spiritus S. was framed; for as it is confessed to be 
 
 et a Filio non procedat ; neque enim fru- written first in Latin, so it is most pro- 
 
 stra Spiritus et Patris et Filii Spiritus bable that it was composed by some mem- 
 
 dicitur.' S.August, de Trin. 1. iv. c. 20. ber of the Latin Church, by that expressioa 
 
 ' Firmissime tene et nullatenus dubites, in it : 'Spiritus S. a Patre et Filio, non 
 
 eundem Spiritum S., qui Patris et Filii factus, nee creatus, nee genitus, sed pro- 
 
 unus es*. Soiritus, de Patre et Filio proce- cedens.' Inter Op. Alhanas. toI. ii. p. 728i 
 
I BELIEVE IN THE HOLY GHOSl. 
 
 485 
 
 which we have used to prove that truth. And the Greek fa- 
 thers, though they stuck more closely to the phrase and lan- 
 guas^e of the Scripture, saying, that the Spirit proceedeth from 
 the Father, and not saying,* that he proceedeth from the Son ; 
 yet they acknowledged under another Scripture-expression 
 the same thing vviiich the Latins understand by procession, 
 viz. That the Spirit is of or from the Son, as he is of and from 
 the Father; and therefore usually when they said, he proceed- 
 eth from the Father, they also added, he received of the Son.f 
 The interpretation of which words, according to the Latins, 
 inferred a procession ;J and that which the Greeks did under- 
 stand thereby, was the same which the Latins meant by the 
 procession from the Son, that is, the receiving of his essence 
 from him. That as the Son is God of God by being of the 
 Father, so the Ho/t/ Ghost is God of God by being of the Fa- 
 ther and the Son,§ as receiving that infinite and eternal essence 
 from them both. 
 
 * The ancient Greek fathers, speaking 
 of this procession, mention the Father 
 only, and never, I think, express the Son, 
 as sticking constantly in this to the lan- 
 guage of the Scriptures. 'I'hus Gregory 
 Nazianzen distinguisheth the three per- 
 sons : 'ETTI Tiv rijUSTEjaJV o'piiv ls-Tc.fA,ivci, T3 
 
 ayivvmov ila-ayaifxev, xa.1 royivmlv, km to in. 
 ToS Tlar^o; lx7rojf:;o,w£vcv. Oiat. i. de Filio, 
 p. 56:5. And the three properties attribu- 
 ted to the three persons are these, ayinna-la. 
 to the Father, yiym-tq to the Son, and 
 IxTTo'^Euri; to the Holy Ghost. But this 
 word Exroo'^Eutrif or the verb iKtiTofiuiT^ai 
 was not used by the Greeks in reference 
 to the Son, but only as the Scriptures 
 speak, in relation to the Father. 
 
 t As Epiphanius : Kai ya.^ Kai 7r£fi tou 
 JlllvfAuro; B'Sa.T^nfA.oZs'i, na) tc\;j.Z7i Xej/eiv 
 xeitTtVflai vTtl ToZ Tioy, oTrff irrti/ azTU'Tov, 
 EJt rittTfoj Ix.Tro^tv'ifJ.iVov ,na.\ ToD y'.oZ ha. f/.?,i.\ov, 
 H(Er. Ixix. §. 52. To ayiov TJnv/na, UnZfAo. 
 iyiov, nviZfxa QeoZ, as; ov c-Lv naxfi xal TlS, 
 Ovx, aXXo'rgiov 0£Ou, aTTO Js ©lou ov, aTTO Tla- 
 Tfo; lx7rop£L/o'|Wfvov, xa] roZ TloZ XajwSavov. Id 
 Ancor. §. 6. 'AEi yif to nv£S|«a crlv Uarft 
 Xal Tli, ov iruvaSsXcfJOV ITaT^i, oi j/£vn)TOV, oh 
 XTiiTTov, ovx aJeXifov Tlou, ovx cyyovov naTjoc, 
 IX TTaTslg Ji lx.7ro^(vof/.iVov, xai tou Tiou 
 "KaixBa-^/ov. Id. H(£r. Ixii. §. 4. 
 
 X ' A Filio accipit, qui et ab eo mittitur, 
 et a Patre procedit : et interrogo, utrum id 
 ipsum sit a Filio accipere, quod a Patre 
 procedere. Quod si differre credetur inter 
 accipere a Filio, et a Patre procedere, 
 certe id ipsum atque unum esse existiraa- 
 bitur, a Filio accipere, quod sit accipere 
 a Patre. Ipseenim Dominus ait, QndHium 
 de me acfipiet, et anuunciabit vnbis.' S. Mil. 
 1. viii. de Trm. §. VO. So St. Cyril : 'Emi^h 
 
 (to nVtDjMtt) OfAOoi'J-lOV T£ liTTl tS TIS, Xa( 
 
 BTjoliO"* Buw^inS/f i^ airoZ, itae-a-v alroZ tav 
 
 £<}> awayi TiXEioraTny £^o» hi^yetiv t6 xal 
 JuvajWiv, Jia toDto "fmiTiV, Ix roZ iy.oZ "Kn-^-irat. 
 Com. in Iiiaii. 1. xi. c. 1. ' De Filio ergo 
 accepil, et omnia quaj habet Pater Filii 
 sunt, quiB Spiritus S. acce])it ; quia non 
 de solo Filio, sed simul de utroque pro- 
 cedit.' Fiilg. I. vii. contra Fab. fragm. 
 a pud Thendiilph. de Sp. S. 
 
 § That this was the sense of the Greek 
 fathers anciently, who used those two 
 Scriptures of the Holy Ghost, a])peareth 
 by Epiphanius, who frequently declares 
 so much ; as in Ancoralo: nv£l/,(xa yapQeoZ 
 Kal nveZf/.a rraTfoj xai WiZfjia Tlov, Ix TOu 
 ITaTjc; xai Tou flmj, T^irov ri] Ivojxaa-is.. 
 §. 8. And speaking of Ananias who lied 
 unto the Spirit: "Aja ©toe ex naT^cf xai 
 Tiou, TO Ttiiiv fxa. , ui i-^tva-ayTH oX aTCO toZ 
 rt/j.^fxaTo; vos-cf-ia-a^usvoi. j. 9. Dux aXXoT^toy 
 rittTpoj xai Tiou, aXXa EX rrj; avrng ovxla^, ex 
 Tn? avTKf 9=o't>]to?, £x riaTpj; xai TUZ, crly 
 rTttTfi Xai Tii IvuTToVrttTov aEi nv£iJj«.a ayiov. 
 Id. H<eres. Ixii. §.4. In these words is 
 })Iainly contained the truth, That the 
 Spirit is God of God the Father, and of 
 God the Son. And that they did conclude 
 this truth from those two scriptures, he 
 proceedeth from the Father, and receiveth 
 of the Son, as is also evident by these and 
 the like passages : Ei >£ Xfia"TOf Ix rot? 
 MaTpof TropeuETat ©eocextoJJ ©eoD, xai to rivEu- 
 |txa£X ToD XpiiTTOu, ri •Ko.^' a/jt.<piTBfa)V, Sf <J>f:a-iv 
 Xpij-Toj, Tra^a tou ITaTpof IxTrojEyETai, xai 
 oJtojex tou Ijuou Xiiv|.ETai. Epiph. Ancor. ^. 
 67. Ei TOi'vuv Trapi tou naTpJf ix'Trc^euirat, 
 xai EX TOU ifjiiZ, <pna-]v o Kufiof , X^ETai. "Ov ya^ 
 r^oTTCv ouJli; ej^voi tov Tlare^a Ei /xh o Tto?, ouSe' 
 
 TOV Tiov El /xri naTr:^, OUTa)ToX|«£X£>'ElV, CTi 
 
 ouSe to rivEu^a El /A.ri o narnp, xai oTio;, -traji 
 eZ IxTTOfEuETai, xai iSTaj' oy \afj.Ba.v£t, xai 
 ouJI TOV Tiov xai tov HaTEja, eI y-h to nyiZ/xa, 
 TO ayiOv, 5 -araja toD IlaTpej xoi Ix tou Tliv* 
 
486 
 
 ARTICLE VIII. 
 
 This being thus the general doctrine of the eastern and the 
 western Church, differing only in the manner of expression, 
 and that without any opposition ; Theodoret gave the first oc- 
 casion of a difference, making use of the Greeks' expression 
 against the doctrine both of Greeks and Latins;* denying that 
 the Holy Ghost receiveth his essence from the Son, because the 
 Scripture saith, he proceedeth from the Father, and is the 
 Spirit which is of God. But St. Cyril, against whom he wrote, 
 taking small notice of this objection ; and the writings of 
 Theodoret, in which this was contained, being condemned ; 
 there was no sensible difference in the Church, for many years, 
 concerning this particular. Afterwards divers of the Greeks 
 expressly denied the procession from the Son, and several dis- 
 putations did arise in the western Church, till at last the Latins 
 put it into the Constantinopolitaii Creed ;t and being adrao- 
 
 Ibid. ^. 73. ' A'on loquetur a senietipsn, hoc 
 est, noil sine me et Patris arbitiio, qui 
 inseparabilis a mea et Patris est vo- 
 luntale ; quia non ex se, sed ex Patre et 
 me est ; hoc enim ipsum quod subsistit et 
 loquitur, a Patre etmeilli est.' Didynuis 
 de Sp, S. 1. ii. §. 13. Et puiilo post : ' llle 
 vie clarijicahit, id est Paracletus, quia de 
 meoaccipiet. Rursuni hoc accipere ut divinse 
 
 natur<e conveniat iutelligendum Spi- 
 
 ritum S. a P'ilio accipere id quod sua; na- 
 turas fuerat, cognoscendum est. Neque 
 enim quid aliud est Filius, exceptis Jiis 
 qua; ei dantur a Patre, ncque alia sub- 
 stantia est Spiritus S. pra-ter id quod da- 
 tur ei a Filic' 
 
 * St. Cyril having set forth anathema- 
 tisms against the heresy of Nestorius, in 
 the ninth anatheinatism condemned all 
 ■who did not sjieak of the Holy Ghost as 
 liiov roZ XjiiTToS TO rtvESjUa. To which 
 Theodoret returned this answer : "iJiov Ss 
 TO TiviZfxa To3 Tlou, il y.tv, «f of^i.c^ve; xal 
 til. narpoc IxTTO^Iuo/wevov, l<fti, a-vvofj.o\oyria-o- 
 fiiv, Kii ii; eiaEo? ci^ifXi^a. tw <f>4)n'iv e,' S' 
 i>( i^ Tlou n S(' Yioy tw uTraf Jiv £j;^ov, ajf 
 B>^aa'<^rifji,ov Toi^TO mti ai? ^vtrciSli;, airof'^l^o- 
 
 fAiV. UlTTiVOlXiV ya.^ TW Kt/j;i») XiyoVT(, To 
 
 TlnZfj.a. £K rov Uarioi; lymo^liirai- Kiti raJ 
 BtiOTa-rai Je UauXii ofJ-oiaii; 4'atrxcvTr 'H|U£~{ Je 
 ov TO miZfji.a ToS xoV/woy i'Ka,B''lJi'iii, aWa. to 
 Tl\ivfA.a TO ix. roZ QicZ. Rcprehens. Aiialh. 
 Cyril, t. V. p. 717. St. Cyril in his repij 
 takes no great notice of this high charge 
 of impiety and blasphemy, and only an- 
 swers the argument so far as it concerned 
 his expression, viz. That the Spirit is iJtov 
 ToD rloZ nvEUjwa, but in this answer makes 
 use of that Scripture by which he and 
 others used to prove that the Spirit had 
 his essence from the Son : 'EnTropcuiTai 
 fxlv yip if EK ToD fltoi; xal FlaTpoj to UitZfxa 
 TO ayiov, xttTa tky tou SairnfOf <pciinv, aXXi 
 tux. aXXoTHo'» eo-Ti toD Tlou' Travra ya^ Ip^sj 
 AITA TOU naT«oj' xa( toUtO auTo; jSiJa^ev 
 
 il-rraiv wipi roZ aylou Uviufxarov Tlayra, "<ra, 
 l^li, I rittTrg, E^a io-Ti- Sia TouTO ilmov hy.~v, 
 OTi EX TOU IfAtu Xn-^ncn, xai amyyi'kii u/jiiv. 
 vol. vi. p. T29. Although therefore St. 
 Cyril doth not go to maintain that which 
 'Iheodoret denied, and St. Cyril else- 
 where teaclieth, viz. that the Holy Ghost 
 is from the Son, yet he justifieth his own 
 position by that Scripture which by him- 
 self and the rest of tlie fathers is thought 
 to teach as much. 
 
 * The second general Council held at 
 Constantinople, finding it necessary to 
 make an addition to the Nicene Creed 
 in the Article concerning the Holy Ghost, 
 of which that Council had said no more 
 than this, / believe in the Holu Ghost, 
 framed this accession against Rlacedo- 
 nius : Elf TO TlveufA.a to ayiov, to Kujiov, to 
 ^(woTTOiov, TO Ix Toi! naTpof ixwo^ivo/xsvov 
 Concil. Gen. t. i. par. 1. p. ."136. in which 
 they spake most warily, using the words 
 of the Scripture, and the language of the 
 Church which was so known and public, 
 that it is recorded even by Lucian in his 
 dialogue called Pkilopalris. j. 12. 
 Kpi. Kai Ti'va iTTO/xia-ofAal yi ; 
 T{». 'Y^i/wsScvTa 0EOV, fxiyay, afA^^orm, 
 o^^aviajva, 
 Tioy rioTfof, n\iiu/xa in TlctTflt; Ixwo- 
 
 ^lUO/JLiiOV, 
 "Ev ex Tpiiv, Xai i^ EVOf Tfl'a" 
 
 TauTa vo/xi^E Zr.va, To'vS' hyoZ ©£c'v. 
 
 This Creed being received by the whole 
 Church of God, and it being added also 
 by the next general Council at J^'jihesus, 
 that it should not be lawful to make any 
 addition to it: notwithstanding, the ques- 
 tion being agitated in the West : ' l.'trum 
 Spiritus S. sicut procedit a Patre, ita et 
 procedat a Filio ;' and it being con- 
 cluded in the affirmative, they did not 
 only declare the doctrine to be true, but 
 also added the same to the Constantino- 
 
BELIEVE IN THE HOLY GHOST. 487 
 
 nished by the Greeks of that, as of an unlawful addition, and 
 refusing to rase it out of the Creed again, it became an oc- 
 
 politan Creed, ar.d sang it publicly in 
 ttsir Liturgy : ' Credimus et in Spiritum 
 S., Uominuin et vivificatorem, ex Patre 
 Filioque procedentem.' This being first 
 done in the Spanish and French churches, 
 and the matter being referred to Leo the 
 third bishop of Rome, he absolutely con- 
 cluded that no such addition ought to be 
 tolerated : for in the acts of the Synod 
 held at Aquisgranuin, we find it so de- 
 termined by the pope, upon the confer- 
 ence with the legates : ' Ergo, ut video, 
 illud a vestra Faternitate decernitur, ut 
 primo illud de quo qusstio agitur, de 
 saepe fato Symbolo tollatur, et tunc de- 
 mum a quoiibdt licite ac libere, sive can- 
 tando sive tradendo, discatur et docea- 
 tur:' so one of the legates. To which 
 Leo answered thus : ' Ita proculdubio a 
 nostra parte decernitur: ita quoque ut a 
 vestra assentiatur, a nobis omnibus mo- 
 dis suadetur.' Beside, lest the Roman 
 church might be accused of joining with 
 ibe Spanish and French churches in this 
 addition, the same pope caused the Creed 
 publicly to be set forth in the Church, 
 graven in silver plates, one in Latin and 
 another in Greek, in the same words in 
 which the Council of Constantinople had 
 first penned it. ' Hsc, pro amore et cautela 
 Orthodoxffi Fidei, fecit in B. Petri Basilica 
 scuta argentea duo scripta utraque Sym- 
 bolo, unum quidem Uteris Graecis, et alium 
 Latinis, sedentia dextra lajvaquesuper in- 
 gressum corporis.' Anastusiusmvita Leonis 
 Ill.De Vit.Poiitif.Kom. xc-viii. 'Leotertius 
 (Symbol!) transcriptum in tabula argen- 
 tea, post akare B. Pauli posita, posteris 
 reliquit, pro amore, ut ipse ait, et cautela 
 Fide orlhodoxa'. In quo quidem Sym- 
 bolo in processione Spiritus S. solus com- 
 memoratur Pater Lis verbis. Et in Sph'i- 
 tum S., Domiinim vivijicatorem, ex I'atre 
 procedentem, cum Patre et Filio co-adoran- 
 dum,et glorificaitdum.' P. Lonibardus, 1. i. 
 distinct, 1 1." §. 2. These were taken out 
 of the urchiva at Rome, saith Fhotius, 
 and so placed by Leo, that they might be 
 acknowledged and perpetuated as the 
 true copies of that Creed not to be al- 
 tered. 'O SrE(77rEc-ioj Aeajvual ra; iv tok ?>)- 
 o-au^o^!,>,a!tipif -rZv y.cfvipaictivner^ou Kal ITau- 
 Xov CK •rra'Ka.iorariiiv ^^otaiv awoTE&iio-aMpi- 
 o-fAlvag TiiT; h;o~i; xiifx.n'Kioig Svo iirmiai, at 
 yfa/A,/iiua-i xai pn[j.a!riv eXXBVi)to~j eXej/ov Tnv 
 ifpav Tiif hfjtiiv 7rio"TEi'f 'ixBlTtv, -ravrai; KaTct.- 
 yay)ioiiarBnvat narevciTTicv toD 'Pxfji.a'Uou wXn- 
 &cv; xal Elf o^-iv awavraiv IxQiTv l^maiua-e' 
 Ka] CToXXot TaJv ^Eaa-a^si'MV TWixavrit, Kal 
 avsynaiKoraiv in t£ 0ia> nttfafjiivovs-t. Pho- 
 rius avud Nicetan. flies. Orthod. Fid. t. 
 
 21. vt exscripsit Archiep, Armaclianus. 
 Oirof AEoiv xai to &r,a-ai;»(!>|>LiXaxiov t?j 
 'attoittoXix^; 'ExxX>)j-('af 'Pufxaitvv avoija; 
 aiTTriJaj Juo roTi; U^oii; xei|«nXioic aTrOTE&ji- 
 crav^i(Tfj.ivai; l^rmyy.11 tXXdVjxcrj xa^ y^a/A.- 
 fj-as-i xai 'pr)fxaaa Ej^ouo-a; tw EihtE^S tSj 
 WiVTEsjj exSes-iv. Idem apiid Eutkymium, 
 Panopt. Dnm. Tit. 12. ah eodem Archiep. 
 e.ifcnjit. This was the great and prudent 
 care of Leo the Third, that there should 
 be no addition made to the ancient Creed 
 authorized by a general Council, and 
 received by the whole Church ; and by 
 this means he quieted all distempers for 
 his time. But not long after, the follow, 
 ing popes, more in love with their own 
 authority than desirous of the peace and 
 unity of the Church, neglected the tables 
 of Leo, and admitted the addition Fi- 
 lioqui>. Tliis was first done in the time 
 and by the power of Po|)e iNicolaus the 
 First, who by the activity of Photius 
 was condemned for it. ' Tunc inter alias 
 accusationes hoc principaliter posuit Pho- 
 tius ipsum (Nicolaum) fore excommuni- 
 catum, quod apposuerat ad Symbolura 
 Spiritum S. a Filio procedere. Similiter 
 et depositum, quod ipse Nicolaus Papa 
 incidisset in sententiam tertii Concilii.' 
 Antouin. Part. S. tit. 22. c. 13. This was 
 it which Photius complained of so highly 
 in his Encyclic Epistle to the Archiepis- 
 copal Sees of the Eastern Church ; *AXX« 
 yaj (jv^fl |U.ovov Elf ravra. 'jra.^avofji.eTv I^WS^Qk- 
 cay, aWk xaj Ei ti; xaxi'V lc"T4 xo^ajvif, £if 
 Tayrnv a^iifcifAor "Er^cf ya^ rot toT? elpr)y,i- 
 voif a.ro'STnfA.afft Kal to is^ov Kal aytcv a-vfxBo- 
 Xov, iTcia't TO~f cv'jottKoii; xai o\>^ovy.i■^Mo~i 
 ■^ri^'tiry.as'tv afxa^ov Ej^Et T>;v la^vv, vo'Soif 
 'Kayta-jj.OiQ Kal 'TrapiyypaTirot^ 'Koyoiq Kal Sja- 
 a-ovq iwEf /3oXJ) xi^JijXeueiv l-myii^riu-av (a) TiitV 
 TOu TToVOfoi; ^■AyjiM-n^a.TK'i) to Tlnvixa to 
 ayicv oIk ex tou riaTpoi; /Aoyov, aXXa ys xai Ik. 
 ToD Tlou EX7rogEuE3-8ai xaivoXoyiia-avTE?. Phot. 
 Epist. ii. §. a. ' Hugo Etherianus legit 
 xEvoXoj/iia-avTEc, dum vertit J'rusfra projite- 
 tur.' 'J'hus far Photius against Nicolaus 
 before he was deposed. After he was 
 restored again, in the time of Pope John 
 the Eighth, in the eighth general Coun- 
 cil, as the Greeks call it, it was declared 
 that the addition of Filioque, made in the 
 Creed, should be taken away. 'E^f.Tna-tv 
 Je h SuVvtJo? auTH xai WEfs tRj irpoo'^nKni; Tou 
 2'jfjiBo>^v, Kal EXjivEv a^iov I'va e^atpv^ri 'Brav- 
 TiXZg, says Marcus bishop of P^phesus, in 
 the Council of Florence. After this the 
 same complaint was continued by Mi- 
 chael Cerularius, and Theophylact, in as 
 high a manner as by Photius. 'Ej-tiv «J» 
 TO (Alyis-Toy iKaXvo cr<paXfJia, xai touto }{ ti 
 
488 ARTICLE VIII. 
 
 casion of the vast schism between the eastern and western 
 Churches. 
 
 Now although the addition of the words to the formal Creed 
 without the consent, and against the protestation of the Orien- 
 tal Church, be not justifiable; yet that which was added, is 
 nevertheless a certain truth, and may be so used in that Creed 
 by them who believe the same to be a truth ; so long as they 
 pretend it not to be a definition of that Council, but an addi- 
 tion or explication inserted, and condemn not those who, out 
 of a greater respect to such synodical determinations, will 
 admit of no such insertions, nor speak any other language than 
 the Scriptures and their fathers spake. 
 
 Howsoever, we have sufficiently in our asstitions declared 
 the nature of the Holij Ghost, distinguishing him from all qua- 
 lities, energies, or operations, in that he is truly and properly 
 a person ; differencing him from all creatures and finite things, 
 as he is not a created person; shewing him to be of an infinite 
 and eternal essence, as he is truly and properly God ; distin- 
 guishing him from the Father and the Son, as being not the 
 Father,°though the same God with the Father, not the Son, 
 though the same God with him; demonstrating his order in 
 the blessed Trinity, as being not the first or second, but the 
 third person, and therefore the third, because as the Son re- 
 ceiveth his essence communicated to him by the Father, and 
 is therefore second to the Father, so the Holy Ghost receiveth 
 the same essence communicated to him by the Father and the 
 Son, and so proceedeth from them both, and is truly and pro- 
 perly the Spirit of the Father, and as truly and properly the 
 Spirit of the Son. 
 
 Thus far have we declared the nature of the Holy Ghost, 
 what he is in himself, as the Spirit of God; it remaineth that 
 we declare what is the office of the same, what he is unto us 
 as the Holi/ Spirit : for although the Spirit of God be of 
 infinite, essential, and original holiness, as God, and so may 
 
 Tou 2oXO|a2vTOf aSou 'BTsrav^ovf wojouv o-v»ar- Tioy, or FUioque, are taken out of the 
 
 ray, h h tS> t?;' •sri'a-T£i»{ ivfA^oXai Kaivoro- Creed. The one relying upon the truth 
 
 fiia, h l-sruria-avro ayaxufuTTJVTSj to nvBvfxtt of the doctrine contained in those words, 
 
 l» TOU HttTpc; xai in ToD TloZ hiroftvirbai, and the authority of the pope to alter 
 
 Theophql. ad loan. c. 3. Kal ro~i huTtKoTt anything; the other either denying or 
 
 Toivuv El T» fjiiv TTf^i TO Soyfjia. Jio^ajTaverai suspecting the truth of the doctrine, and 
 
 rhv liraT^iKw ■nnVriv o-aXeuov, orov S^ to Iv tw being very zealous for the authority of the 
 
 Si/^ScXft) TTEpi TOU i.yiov nveu^ttTcj TT^oj-Ti&i- ancient Councils. This therefore is much 
 
 /xEvov, hba xi'vJuvoc /uEyicrToc, touto y.h to be lamented, that the Greeks should 
 
 Jiof^Mo-EoDc a^iouiwEvov a-uyx'^i^^ ciruy^ci^i- not acknowledge the truth vhich was 
 
 TGf. Ibid. Thus did the Oriental Church acknowledged by their ancestors, in the 
 
 accuse the Occidental for adding Fi^io^He substance of it; and that the Latins 
 
 to the Creed, contrary to a general Coun- should force the Greeks to make an ad- 
 
 cil, which had prohibited all additions, dition to the Creed, without as great an 
 
 and that without the least pretence of the authority as hath prohibited it, and to 
 
 authority of another Council ; and so the use that language in the expression of 
 
 schism between the Latin and the Greek this doctrine which never was used oy 
 
 Church began and was continued, never any of the Greek fathers. 
 to be ended until those words xai U tuu 
 
1 15KLIE\E IN THE HOLY GHOSl. 489 
 
 iae called Holi/ in himself; though other spirits, which were 
 created, be either actually now unholy, or of def'ectible sanc- 
 tity at first, and so having the name of Spirit common unto 
 them, he mav be termed Holy, that he may be distinguished 
 from them ; yet I conceive he is rather called the Holij Spirit, 
 or " the Spirit of holiness," (Rom. i. 4.) because, of the three 
 persons in the blessed Trinity, it is his particular office to sanc- 
 tify or make us holy. 
 
 Now when I speak of the office of the Holy Ghost, I do not 
 understand any ministerial office or function, such as that of 
 the created angels is, who are "all ministering spirits sent forth 
 to minister for them, who shall be heirs of salvation ;" (Heb. 
 i. 14.) for I have already proved this Spirit to be a person pro- 
 perly divine, and consequently above all ministration. But I 
 intend thereby whatsoever is attributed unto him peculiarly in 
 the salvation of man, as the work wrought by him, for which 
 he is sent by the Father and the Son. For all the persons in 
 the Godhead are represented unto us as concurring unto our 
 salvation: "God so loved the world, that he gave his only- 
 begotten Son," (John iii. 16.) and " through that Son we have an 
 access by one Spirit unto the Father." (Eph. ii. 18.) As there- 
 fore what our Saviour did and suffered for us belonged to that 
 office of a Redeemer, which he took upon him; so whatsoever 
 the Holy Ghost worketh in order to the same salvation, we look 
 upon as belonging to his office. And because without holiness 
 it is impossible to please God, because we are all impure and 
 unholy, and the purity and holiness which is required in us to 
 appear in the presence of God, whose eyes are pure, must be 
 wrought in us by the Spirit of God, who is called Holy because 
 he is the cause of this holiness in us, therefore we acknowledge 
 the office of the Spirit of God to consist in the sanctifying of 
 the servants of God, and the declaration of this office, added to 
 the description of his nature, to be a sufficient explication of 
 the object of faith contained in this Article, / believe in the 
 Holy Ghost. 
 
 Now this sanctification being opposed to our impurity and 
 corruption, and answering fully to the latitude of it, whatsoever 
 is wanting in our nature of that holiness and perfection, must 
 be supplied by the Spirit of God. Wherefore being by nature 
 we are totally void of all saving truth, and under an impossi- 
 bility of knowing the will of God ; being as " no man knoweth 
 the things of a man, save the spirit of man which is in him; 
 even so none knoweth the things of God, but the Spirit of God:" 
 this " Spirit searcheth all things, yea, the deep things of God," 
 (1 Cor. ii. 10, 11.) and revealeth them unto the sons of men; 
 so that thereby the darkness of their understanding is expelled, 
 and they are enlightened with the knowledge of their God. 
 This work of the Spirit is double, either external and general, 
 or internal and particular, ^he external and general work of 
 
490 ARTICLE VIII. 
 
 the Spirit, as to the whole Church of God, is the revelation of 
 the will of God, by which so much in all ages hath been pro- 
 pounded as was sufficient to instruct men unto eternal life. 
 For there have been *' holy prophets ever since the world be- 
 gan," (Luke i. 70.) and prophecy "came not at any time by the 
 will of man, but holy men of God spake, as they were moved 
 by the Holy Ghost." (2 Pet. i. 21.) When it pleased God " in 
 the last days to speak unto us by his Son," (Heb. i. 2.) even 
 that Son sent his Spirit into the apostles, " the Spirit of truth, 
 that he might guide them into all truth," " teaching them all 
 things, and bringing all things to their remembrance, whatso- 
 ever C/z/is^ had said unto them." (John xvi. 13. xiv. 26.) By 
 this means it came to pass, that " all Scripture was given by 
 inspiration of God," (2 Tim. iii. 16.) that is, by the motion and 
 operation of the Spirit of God; and so whatsoever is necessary 
 for us to know and believe, was delivered by revelation. Again, 
 the same Spirit which revealeth the object of faith generally to 
 the universal Cluirch of God, which object is propounded ex- 
 ternally by the Church to every particular believer, doth also 
 illuminate the understanding of such as believe, that they may 
 receive the truth : for faith is the gift of God, not only in the 
 object, but also in the act; Christ is not only given unto us, 
 in whom we believe, but it is also "given us in the behalf of 
 Christ to believe in him ;" (Phil. i. 29.) and this gift is a gift of 
 the Holj/ Ghost, working within us an assent unto that which 
 by the word is propounded to us: by this " tlie Lord opened 
 the heart of Lydia, that she attended unto the things which 
 were spoken of Paul ;" (Acts xvi. 14.) by this the word preached 
 profiteth, being *' mixed with faith in them that hear it.' (Heb. 
 iv. 2.) Thus *' by grace we are saved through faith, and that 
 not of ourselves, it is the gift of God." (Eph. ii. 8.) As the in- 
 crease and perfection, so the original, or initiation of faith is 
 from the Spirit of God,^ not only by an external proposal in 
 the word, but by an internal illumination in the soul; by which 
 we are inclined to the obedience of faith, in assenting to ihose 
 truths, which unto a natural and carnal man are foolishness. 
 And thus we affirm not only the revelation of the will of God, 
 but also the illumination of the soul of man, to be part of the 
 office of the Spirit of God, against the old and new Pelagians.f 
 
 • This is the ancient determination of cente, Confidimus, quia qui cxpit in vobit 
 
 the second Arausican Council : ' Si quis bmum opus, jterjiciet usque in diem D,mim 
 
 sicut augmentum, ita etiam initium fidei, nostri Jesn Chrisli ; et illud, Vobis datum 
 
 ipsumque credulitatis affectum, quo in est pro Christo, iioa solum ut in eum creda- 
 
 eum credimus, qui justificat impium, et tis, sed etiam ut pro itlo patiamini. Et, 
 
 ad regeoerationem baptismatis perveni- Gratia salvi facti estis per fidem, non ex 
 
 mus, non per gratiae donum, id est, per vobis, Dei enim donum est.' Can. .i. Concil 
 
 inspiralionem Spirilus S. corrigentis vo- Arans. and Gemi.ic!. EccL Vi>gm. c. 4'2. 
 
 luntatem nostram ab infidelitate ad fidem, t It was the known opinion of the Pe- 
 
 ab impietate ad pietatem, et naturaliter lagians, That it is in the powerof man to 
 
 nobis inesse dicit, Aposlolicis dogniaiibu3 believe the Gospel without any internal 
 
 adversaiius approbatur, beato Paulo di- operatioa of the grace of God j and SU 
 
. BELIEVE IN THE HOLY GHOST, 491 
 
 The second part of the office of the Holy Ghost is the sanc- 
 tification of man, in the regeneration and renovation of him. For 
 our natural corruption consisting in an aversation of our wills, 
 and a depravation of our affections, an inclination of them to 
 the will of God is wrought within us by the Spirit of God. For 
 "according to his mercy he saved us, by the washing of rege- 
 neration, and renewing of the Holy Ghost." (Tit. iii. 5.) So that 
 "except a man be born again of water and of the Spirit, he 
 cannot enter into the kingdom of God." (John iii. 5.) We are all 
 at first defiled by the corruption of our nature, and the pollution 
 of our sins, "but we are washed, but we are sanctified, but we 
 are justified in the name of the Lord Jesus, and by the Spirit 
 of our God." (1 Cor. vi. 11.) The second part then of the office 
 of the Holy Ghost is the renewing of man in all the parts and 
 faculties of his soul. 
 
 The third part of this office is to lead, direct, and govern us 
 in our actions and conversations, that we may actually do and 
 perform those things which are acceptable and well-pleasing 
 in the sight of God. " If we live in the Spirit," quickened by 
 his renovation, we must "also walk in the Spirit," (Gal. v. 25.) 
 following his direction, led by his manuduction. And if we 
 "walk in the Spirit, ive shall not fulfil the lusts of the flesh;" 
 (Gal. V. 16.) for we are not only directed but animated and act- 
 ed in those operations by the Spirit of God, "who giveth both 
 to will and to do ; and as many as are thus led by the Spirit of 
 God, they are the sons of God." (Rom. viii. 14.) Moreover 
 that this direction may prove more effectual, we are also guided 
 in our prayers, and acted in our devotions by the same Spirit, 
 according to the promise, *' I will pour upon the house of 
 David, and upon the inhabitants of Jerusalem, the spirit of 
 grace and supplication." (Zech. xii. 10.) Whereas then " this 
 is the confidence that we have in him, that if we ask any thing 
 according to his will, hehearethus ;" (1 John v. 14.) and where- 
 as " we know not v/hat we should pray for as we ought, the 
 Spirit itself maketh intercession for us with groanings which 
 cannot be uttered, and he that searcheth the hearts, knoweth 
 what is the mind of the Spirit, because he maketh interces- 
 sion for the saints according to the will of God." (Rom. viii. 
 26, 27.) From which intercession especially I conceive he 
 
 Augustin was once of that opinion : ' Ne- so written before he was made a bishop, 
 
 que enim fidem putabam,' says he, ' Dei he recalled and reversed in his Retracta- 
 
 gratia praeveniri, ut per illam nobis dare- tion, 1. i. c. 23. and disputed earnestly 
 
 tur quod posceremus utiliter, nisi quia againstit as a part of the l^elagian heresy, 
 
 credere non possemus, si non prrecederet This, as the rest of Pelagianism, is re- 
 
 prajconium veritatis. Ut autem pr?edi- newed by the Socinians, who in the Raco- 
 
 cato nobis Evangelio consentiremus no- vian Catechism deliver it in this manner 
 
 strum esse proprium, et nobis ex nobis ' Nonne ad credenduni Evangelio Spintun 
 
 esse arbitrabar. Quera meum erroreni Sancti interiore dono opus est"! NuDc 
 
 nonnulla opuscula mea satis indicant ante modo : neque enim in Scripturis legimua 
 
 Episcopatutn meum scripta.' De P rudest, cuiquam id conferri donum, nisi credenti 
 
 Saiict. 1. i. c. 3 Bvt whatsoever he had Evangelio.' 
 
492 
 
 ARTICLE VIII. 
 
 hath the name of the Paraclete given him by Christ, who said, 
 " I will pray unto the Father, and he shall give you another 
 Part/e/e/e." (John xiv. 16.) For " if any man sin, we have a 
 Paraclete with the Father, Jesus Christ the righteous," (1 John 
 ii. 1.) saith St. John; "who also maketh intercession for us," 
 (Rom. viii. 34.) saith St. Paul: and we have another Paraclete, 
 saith our Saviour; which also " maketh intercession for us," 
 saith St. Paul. A Paraclete then, in the notion of the Scrip- 
 tures, is an intercessor.* 
 
 * nafax\>iToj is five times used in the 
 Scriptures, and that by St. John alone : 
 four times in his Goii|)el, attributed to the 
 Holy Ghost, once in his First Epistle, 
 spoken of Christ [xiv. 16. "16. xv. 26. 
 xvi. 7. 1 Kp. li. 1.] When it relates to the 
 Holy Ghost, we translate it always Ciim- 
 firrter; when to Christ, we render '\t. Ad- 
 vacate : of which diversity there can be no 
 reason, because Christ, who is a Para- 
 clete, said, that he would send another 
 Paraclete ; and therefore the notion must 
 be the same in both : 'aXXov TrasaxXnTov 
 JwEi ifjuv, rovrimv, aXXov oi; IjUS. i'. Chry- 
 sost. ad loan. xiv. 16. If therefore in the 
 language of St. John wapixXiiToj be a com- 
 forter, then Christ is a comforter ; if ira^i.- 
 JtX>jTo; be an advocate, the Holy Ghost is 
 the advocate. The Vulgar Latin keeps the 
 Greek word in the Gospels Paracletns, 
 but in the Epistle renders it Advocalus. 
 The Syriac keepelh the original altoge- 
 ther Ntt*bpn3 as being of ordinary use in 
 the writers of that and the Chaldee lan- 
 guage ; and therefore was not well trans- 
 lated Paractetus in the Gospels, and .-IJ- 
 vocatiis in the Epistle, by Tremellius. 
 That the Latins did use generally the 
 word Parade! us for the Holy Ghost, as it 
 is now in the Vulgar Latin, appeareth by 
 the description of the heresy of Montanus, 
 which Tertullian calls : ' novam prophe- 
 tiam de Paraclete inundantem.' De Resur. 
 Cam. c. 63. auii ' spiritualem rationem, 
 Paracleto auctore.' cont. Marc. 1. i. c. 29. 
 And yet the most ancient Latin transla- 
 tors rendered it Advocutus even in the Gos- 
 pels, in reference to the Spirit ; as we 
 read it in Tertullian : ' Bene quod et 
 Dominus usus hoc verboin persona Para- 
 cleti, non divisionem significavit, seddis- 
 positionem, Rogaho eiiim, inquit, Putrem, 
 et alitim advocatum mittet vobh Spiritiim 
 veritatis.' Adv. Prat. c. 9. So Novatian: 
 ' Ego rogaho Patrem, et alium Advocatum 
 dabit vobis, Necnon etiam subdidit illud 
 quoque, JiUvocatus autem Spiritiis S. quern 
 tnissurus est Pater, ilk vos docebit.' De 
 Trin. c. 28. ' Cum venerit Advncatus itle, 
 quem ego inittam.' Apiid S. Hilar, de Trin. 
 1. viii. §. 19. Notwithstanding Consolator 
 also is of good antiquity • as we read in 
 
 the same St. Hilary : ' Sumus nunc qts- 
 dem consolati, quia Dominus ait, Mittet 
 vobii Pater et alium Cousolatorem.' Enar. 
 in Psal. cxxv. j. 7. And it is possible 
 that some which used Advocatus, might 
 understand so much : for in the ancient 
 Christian Latin, Advocare signifielh to 
 Cinnfort, and Advocatio, consolation ; as 
 being the bare interpretation of -Trapaxa- 
 XsTv and w«paxXi)j-i;. As Tertullian trans- 
 lates TTajaKaXis-ai •nrEySotJvTa;, Isa. Ixi. 2. 
 ' Advocare languenles.' Adv. Marc. 1. iv. 
 c. 14. So when we read : ' Va; vobis di- 
 vitibus, quia habetis consolationem ve- 
 stram :' Tertullian reads it : ' Vae vobis 
 divitibus, quoniam recepistis advocatio- 
 nem vestram.' Adv. Marc. I. iv. c. 15. 
 And speaking in liis own language: 
 ' Beati, in(\ait,Jlentes atque lugeutes. Quia 
 talia sine patientia tolerat 1 Itaque tali- 
 bus et advocatio et risus promittitur.' de 
 Patient, c. 11. And as St. Hilary read 
 it, so did St. Augustin expound it : ' Con- 
 solabuntur Spiritu S., qui maxime pro- 
 pterea Paracletus nominatur, id est, Con- 
 solator.' De Serm. Dom. in Mmite, 1. i. c. 2.* 
 'Cum Cbristus promiserit suis missurum 
 se Paracletum, id est, Consolatorem vel 
 Advocatum.' Contra Faust. I. xiii. c. 17. 
 ' Consolator ergo ille, vel Advocatus, 
 utrumque enini interpretatur quod est 
 GriBce Paracletus.' Expos, in loan. Tract 
 94. §. 2. And as they read or expound 
 it, so did the Arabic translator render it 
 by two several words, one in the Gospel, 
 another in the Epistle, both signifying 
 Consolator. Now what they meant by 
 Advocatus is evident, that is, one which 
 should plead the cause of Christiana 
 against their adversaries which accused 
 and persecuted them ; that as there is an 
 accuser which is a spirit, even Satan ; so 
 there should be an advocate to plead 
 against that accuser, even the Holy Spirit. 
 ' Necessarius nobis est ros Dei, ut non 
 comburamur, neque infructuosi efficiamur ; 
 et ubi accusatorem habemus, illic habe- 
 mus et Paracletum.' Iren. 1. iii. c. 19. 
 ' Hie ipse (Spiritus) et in Prophetis po- 
 pulum accusavit, et in Apostolis advoca- 
 tionem gentibus prsestitit. Nam illi ut 
 accusarentur merebantur, quia contemp- 
 
I BELIEVE IN THE HOLY GHOST. 
 
 493 
 
 Fourthly, The office of the same Spirit is to join us unto 
 Christ, and make us members of that one body of which out 
 Saviour is the Head. " For by one Spirit we are all baptized 
 into one body. And as the body is one and hath many mem- 
 bers, and all the members of that one body, being many, are 
 one body, so also is Christ." (i Cor. xii. 13. 12.)* "Hereby 
 we know that God abideth in us, by the Spirit which he hath 
 given us." (1 John iii. 24.) As we become spiritual men by 
 the Spirit which is in us, as that union with the body and the 
 head is a spiritual conjunction, so it proceedeth from the Spi- 
 rit ; and " he that is joined unto the Lord is one Spirit." ( I Cor, 
 A. 17.) 
 
 Fifthly, It is the office of the Holt/ Ghost to assure us of 
 the adoption of sons, to create in us a sense of the paternal 
 love of God towards us, to give us an earnest of our everlast- 
 ing inheritance. " The iove of God is shed abroad in our 
 hearts by the Holy Ghost which is given unto us." (Horn. v. 5.) 
 " For as many as are led by the Spirit of God, they are the 
 
 serant legem, et qui ex Gentibus credunt 
 ut patrocinio Spiritus adjuventur meren- 
 tur, quia ad Evangelicam perveiiire ges- 
 tiunt legem.' Novat. de Trin. c. ii9. And 
 again: 'Quoniam Dominus iu coelum es- 
 set abiturus, Paracletum discipulis neces- 
 sario dabat, ne illos quodammodo pupil- 
 los, quod minime decebat, relinqueret, et 
 sine Advocate et quodam Tutore desere- 
 ret.' Ibid. In this sense it was, that when 
 Vettius pleaded for the Galilean martyrs 
 before their persecutors : h^Uv oxous-Srwat 
 oTToXoj/ou^svsf vTs^ Tail a.li>.i^xv endeavour- 
 ing to clear them, he was called the Ua^i.- 
 xXtiTof of the Christians : a.n\n<^Qn kclI av- 
 TOj e'f Tov xX^jOV TtoV [xa^tv^tcv, ira.fi.n'Kri-ro; 
 X^ia-riavSiv ^pn/ji.a.ri:rai. Acta Mart. Gal. 
 apud F.uieb. Hht. 1. v. c. I. In the same 
 notion did the ancient Rajoins use the 
 same word retained in their language, 
 13*bpi3, as appeareth by that in the Fuke 
 Avoih. c. 4. D«bpn3 ib n3ip nnx nVi'ta ninyn 
 : nnx m:»t3p ib n:ip nnx nTay navm nnx 
 
 Hewliich keepeth one commandment, gaiiielh 
 one adiocale, anil he which traiis^resseth 
 one, getteth one accuser. As therefore ni^'Up 
 is xaTtiyofo;, so U-bplS is cviiiiyo^oi;, or pt- 
 (Tonus qui ciiHSiim ei agit. And so Advo- 
 catus is ordmarily understood for him 
 which pleadeth and maintaineth the cause 
 of any one. I3ut I conceive there were 
 other Adiocati, and especially wapaxXuroj 
 among the Greeks, who did not plead or 
 maintain the cause, but did only assist 
 with their presence, entreating and inter- 
 ceding by way of petition to the judges, 
 such as were the friends of the reus, 
 called by bim to his assistance, and inter- 
 teding for him ; in both which respects 
 they were called wapaKXuTci. As we read 
 
 in Isseus tt. t. KXsw. JtXnj. p. 36. 1. ed. 
 
 Steph. ToL; (ftXou? Trapaxa.Xii-avTB;, xa] piiTO- 
 jaf '!ra^a(rxiv!t.iri/xivoi' the fnrofiq were to 
 plead, the <piAoi TrafaxXurci were to inter- 
 cede. The action of these Advocali was 
 called 7eapax\r,Tig, and by the ancient 
 grammarians TrajaJcXna-i; is interpreted 
 Jeis-if ; as Harpocration : TiSsrai fA,iiiTot 
 s-TTttviaif xai avTi tSc Sin^en^' Avxuv^yo^, h 
 
 T» 'TTSfl 'l£f£l4C, WfOllTriv, El /xiv LTTJp liioV 
 
 T1V5C w ayiiv, ihS/j.'jv cm v/jlHv fjLir iv- 
 voiai; aHova-ai [/.ov fxir oXi'yov <{>H3"i, Nuvi 
 Js auTohi iifxa.; olfxai to! ro TromrsiV xai 
 ;^tt)pij TTa^oxXrij-Esiij Tiij if/.r,g. And that 
 the action of the wapoxX>iToi was Uks-i;, 
 entreaty, and petitwu, appears by those 
 words of Demosthenes : Ai Ja -riv Trapa- 
 xXiiToiv ToyTav 5£'iJ"6i? xat o-wouJoi riv iSiiBV 
 TTXssvE^iir 'ivixa, lyivavTO. Oral. 'Sjefi irn^ttit^. 
 §• \. Of these wajaxXnToi is ^'Eschines to 
 be understood : Tw fxh •Kct^aa-Aimv o^ati, 
 xai TW Tra^irajiv, oVu yiyimai, xat Ta; 
 xar' ayoiav liraaq, o?5 Ke)(^fnjVTat TivSf. Orat. 
 xark Ktjij. §. 1. Thus 1 conceive the 
 notion of TrapaxXuTo;, common to the Son 
 and to the Holy Ghost, to consist espe- 
 cially in the ofiBce of intercession, which 
 by St. Paul is attributed to" both, and is 
 thus expressed of the Spirit by Novatia- 
 nus : ' Qui interpellat divinas aures pro 
 nobis gemitibus ineloquacibus, advoca- 
 tionis implens officia et defensionis exhi- 
 bens muuera.' De Trin. c. '■29. 
 
 * ' Dominus pollicitus est mittere se 
 Paracletum qui nos aptaret Deo. Sicut 
 enim de tritico massa una fieri non potest 
 sine humore, neque unus panis ; ita nee 
 nos multi unum fieri in Christo Jesu po- 
 teramus sine aqua quae de coelo est.' Iren, 
 1. iii. c. 19 
 
494 
 
 ARTICLE VIU 
 
 sons of God." (Rom. viii. 14.) And "because we are sons, 
 God hath sent forth the Spirit of his Son into our hearts, 
 crying, Abba, Father." (Gal. iv. 6.) " For we have not received 
 the spirit of bondage again to fear; but we have received the 
 Spirit of adoption, whereby we cry, Abba, Father. The Spirit 
 itself bearing witness with our spirit, that we are the children 
 of God." (Rom. viii. 15, 16.) As therefore we are born again 
 by the Spirit, and receive from him our regeneration, so we are 
 also assured by the same Spirit of our adojjtion; and, because 
 being sons we are also "heirs, heirs of God, and joint-heirs 
 with Christ," (Rom. viii. 17.) by the same Spirit we have the 
 pledge, or rather the earnest of our inheritance. For " he 
 which stablisheth us in Christ, and hath anointed us, is God, 
 who hath also sealed us, and hath given the earnest of his 
 Spirit in our hearts ;" (2 Cor. i.21,22.) so that we are "sealed 
 with that Holy Spirit of promise, which is the earnest of our 
 inheritance until the redemption of the purchased possession." 
 (Eph. i. 13, 14.) The Spirit of God as given unto us in this 
 life, though it have not the proper nature of a pledge ; as in 
 the gifts received here being no way equivalent to the promised 
 reward, nor given in the stead of any thing already due; yet 
 is to be looked upon as an earnest* being part of that reward 
 
 enim fiiturae emptioni quasi quoddam 
 testimonium et obligainentum dalur. 
 Pigrius vero, hoc est, lvE;[^t,fov, pro mutua 
 pecuiiia opponitur, ut cum ilia reddita 
 fuerit , redclenti debitum pignus a creditore 
 reddatur.' S. Uier. ad Ephes.i. 14. There 
 is such another observation in A. Gellius, 
 upon these words of Q. Claudius ; ' Cum 
 tantus arrhabo penes Samnites Populi 
 Romaui esset : Arrhabonem dixit sex- 
 centos obsides, et id maluit quam pignus 
 dicere, quoniam vis hujus vocahuli in ea 
 sententia gravior acriorque est.' Noct. 
 An. 1. xvii. c. 2. The sense and use of 
 this word are evident in Plautus : 
 
 ' Eas quanti destinat"! 
 Tr. Taleniis magnis totidem quot ego 
 
 et tu sumus. 
 Sed arrhaboni has dedit quadraginta 
 
 ininas.' 
 
 Mostell. a. iii. so. i. 113. 
 The sum was li;01. of which he gave 401. 
 in part of payment, and this was the 
 arrluibo. So the Greek fathers interpret 
 St. Paul. Aii /wivTOi appafiaiyof n'vi^aTO xSir 
 So&>j5-(!|U£V»v TO /xi-yfQoi' yaf d^pafii* /Mixjsy 
 Ti fx,ifo; isTTi Tou wavToj. Thfodoret. ad 
 2 Cor. i. '.'2. Aii TouTo yif xa'i apfa0i>t 
 TO vi^v Stfliv ovofxal^nat, i; woXXaTrXafl-MH 
 lxl~ 5o9ns-0|U£'ni; tH; X"P''^'5- l<i '"'^ • Coi. 
 XV. 4i. Oiii Tlvivfxa. eTttev a7rX£?, oX\ 
 appa|3i»* ivo'^ac-EV, I'va awo toutsu xa] rsjl 
 Tcu Trayrc; Sappnf. S. Chrysost. Horn, ad 
 2 Cnr. i. 22. ' In this manner speaka 
 Eusebius : T« lirfaiToXeia tSv iwa&Xarti i»- 
 
 * The word iyfctB-iiv, which the apostle 
 onlyuseth in this particular, is of a Hebrew 
 extraction ; pany from aiy a word of pro- 
 mise and engagement in commerce, bar- 
 gains, and agreements ; and being but in 
 one particular affair used in the Old Tes- 
 tament is taken for a jjledge. Gen. xxxviii. 
 17, 18. 20. and translated al^a^iiv by the 
 LXX. as well as W^airo by tiie Chaldee; 
 yet the Greek word otherwise, conso- 
 nantly enough to the origination, signifieth 
 rather an enniest than a pledge, as the 
 Greeks and Latins generally agree, 
 Hesych. 'Appafii-v, 'KfiloiJ.a.. Etym. 'Appa- 
 iSaiv, h ETi Ta~; ivaTf laa^a riv ajvou/uEvaji' 
 lilof^'m Tr^'OXara^oXJi iwEf a5-<{)aXEi'ac. Which 
 words are also extant in Suidas, but 
 corruptly. To this purpose is cited that 
 of Menander : 
 
 MtxpoD 
 
 Mev oppa|3xv' Ei^fluc j(A* ETTEia-E xOTa^aXETv. 
 So Aristotle speaking of Thales : ilmo^ii- 
 S-aVTa p^^u^uaTDV oXi'^wv appc^ivaj Jia JoCvai toCy 
 i\aioufyi<i>-j. Polit. I. I.e. 11. So the Latins. 
 ' Arrhabo sic dicta, ut reliquum reddatur. 
 Hoc verbum a Graeco appa^av. Reliquum 
 ex eo quod debitum reliquit.' Varro de 
 L. L. 1. iv. p. 41. ' In terrenis negotiis 
 arrhas quantitas, contractus illius pro quo 
 intercesserit quaedam portio est ; ]pignoris 
 vero ratio, meritum rei pro qua poni 
 videtur excedit.' Puschas. Diac. 1. i. de 
 Sp. S. c. 11. 'Pignus Latinus interpres 
 pro arrbabone posuit. Non idipsum au- 
 tem arrhabo quod pignus sonat. Arrhabo 
 
I BELIEVE IN THE HOLY GHOST. 495 
 
 which is promised, and, upon the condition of performance 
 of the covenant which God hath made with us, certainly to 
 be received. 
 
 Sixthly, For the effecting of all these and the like particulars, 
 it is the office of the same Spirit to sanctify and set apart per- 
 sons for the duty of the ministry, ordaining them to intercede 
 between God and his people, to send up prayers to God for 
 them, to bless them in the name of God, to teach the doctrine 
 of the Gospel, to administer the sacraments instituted by 
 Christ, to perform all things necessary " for the perfecting of 
 the saints, for the work of the ministry, for the edifying of the 
 body of Christ." (Eph. iv. 12.) The same Spirit which illumi- 
 nated the apostles, and endued them with power from above to 
 perform pei sonally their apostolical functions, fitted tnem also 
 for the ordination of others, and the committing of a standing 
 power to a successive ministry unto the end of the world ; who 
 are thereby obliged to ** take heed unto themselves, and to all 
 the flock over which the Holy Ghost hath made them over- 
 seers, to feed the Church of God." (Acts xx. 28.) 
 
 By these and the like means doth the Spirit of God sanctify 
 the sons of men, and by virtue of this sanctification, proceed- 
 ing immediately from his oflice, he is properly called the 
 Holy Spirit. And thus I have sufficiently described the ob 
 ject of our faith contained in this Article, What is the Holy 
 Ghost in whom we believe, both in relation to his nature,* as 
 he is the Spirit of God, and in reference to his office, as he is 
 the Holy Spirit. 
 
 The necessity of the belief of this Article appeareth, first, 
 from the nature and condition of the Creed, whereof it is an 
 essential part, as without which it could not be looked upon 
 as a Creed. For being the Creed is a profession of that faith 
 into which we are baptized ; being the first rule of faith was 
 
 flcvJe •nrgoappa/Sa-vt^ETai. De Vita Constant. qui a Deonobis promissus est.in Epistola 
 
 1. i. c. 3. OvTi ykp TrSy xEJio;uia-;wE&a, oiIte qu£e ad Ephpsios est.' 1. v. c. 8. $. 1. 
 
 vrayrot v-T(ic,vfxiv a.'kx' oTov appaB^va t£» And a little after : ' Si enim pignus com 
 
 ayaBiv xai rov 'c^To.r^xou ttXo'Jtcu plectens hominem in semetipj^um jam 
 
 lu^o^nXh'pafAev. Theodor. in Clem. Alex. HWi. facit dicere, Abba, Pater; quid faciet 
 
 So Tertuliian : ' Hie sequester Dei atque universa Spiritus gratia, qu?e hominibus 
 
 hominum afipellatus ex utriusque partis dabitur a Deo, cum siitiijes nos ei efficiet, 
 
 deposito commisso sibi, carnis quoque et perficie voluntate Patris?' Ibid. 
 depositura srrvat in semetipso, arrhabo- 
 
 nem summa; totius. Quemadniodum * In respect of the nature of the Holy 
 
 enim nobis arrliabonem Spiritus reliquit, Ghost, I have endeavoured the same 
 
 ita eta nobis arrhabonem carnis accejjit, which Faustus Rhej^iensis did, of whom 
 
 et vexit in coeium pignns totius sumniEe Gennadius relates thus much : 'Faustus 
 
 illuc quandoque redigendae.' D' Resur. ex Abbate Lirinensis RIonasterii apud 
 
 Cam. c. 51. 'Plane accejiit et Inc Spi- regnum Gallias Episcopus factus, vir in 
 
 ritum caro, sed arrhabonem ; aninia; au- divinis Scripturis satis intentus, ex tradi- 
 
 tera non arrhabonem sed plenitudinem.' tione Sjmboli occasione accepta, compo- 
 
 Ibid. c. 53. So tlioujh the translator of suit librum de Spiritu S., in quo ostendit 
 
 Irenaeus render appagi-v pignus, yet it is eum juxta fidem patrum et consubstan- 
 
 evident that Irenajus did understand by tialem et coaeternalem esse Patri et Filio^ 
 
 afpaBvv Aa earnest : ' Quod et pignus, dixit ac plenitudinem 'I'rinitatis oblinentem.' 
 
 Apostolus, hoc est, partem ejus honoris Iliustr, Vir. Cat. 87. 
 
496 
 
 ARTICLE VITI. 
 
 derived from the sacred form of baptism; being we are bap- 
 tized " in the name of the Father, and of the Son, and of the 
 Holy Ghost," we are obliged to profess faith in them three ; 
 that as they are distinguished in the institution, so they may 
 be distinguished in our profession. And therefore the briefest 
 comprehensions of faith have always included the Holy Ghost, 
 and some concluded with it.* 
 
 * I Lave formerly shewn at large how 
 the CiiEED did first arise from the bap- 
 tismal institution, p. 4-7, 48. And there- 
 fore as the name of tlie Holy Ghost is an 
 essential part of that form, so must the 
 belief in him be as essential in the Creed, 
 which was at first nothing else but an ex- 
 plication of that form. The first enlarge- 
 ment and explication we find in Justin 
 Martyr thus expressed: 'Et* hofxarot; tou 
 
 in/jiaro; Jn Toy Sairnfo; ijOcSv 'iKS-oZ XftTrou 
 ToD fl-TaufuSEVTOJ 17)1 noVTiiu riiXitTOu, xai 
 Iw' ovo,«aTO; ITvEujaaTOf, o Jii tSv Trp^rnSiv 
 irfztx.Afj^i TO, naTx t:v 'idS-oUv Travra, o <}»)T1- 
 ^o/xsvo; XcySTai. ApoL 2. p. 94. And the 
 rule of faith delivered soon after by 
 Irenaius, is very consonant to it: E'j e»» 
 ©E5V Uarifa 'sravToxpaTO^a, tsv Trevoiwara 
 Tov oupavov xa; rh yr,v Kal Taj &ttXa3-3-«{ xai 
 ITatra, tx iv ai/T5~c' xai Eif Eva Xfo-Tcv I>)- 
 covv Tov Tiov Tov ©£oI/, Tov iTa^KoiQivTa uTrsp 
 ri/UETEfac «ra)Tiipiaj, xai Eij TlvlZ/xa ayiov to 
 Jii Taiv w^o^prnZv XEX);pu^o; Ta; oixovo;!*t'a; 
 xtti Ta; eXeuj-ei;. Adv. Har. 1. i. c. 2. As 
 that delivered soon after him by Tertullian: 
 ' Unum quidem Deum credimus, sub hac 
 tameu dispensatione (quam oixovo/*iai» 
 dicimus) ut unici Dei sit et Filius Sermo 
 ipsius, qui ex ipso processerit, per quem 
 omnia facta sunt, et sine quo factum est 
 nihil. Hunc missum a Patre in virginera, 
 et ex ea natum hominem et Deum, filium 
 hominis et Filium Dei, el cugnommatum 
 Jesum Christum ; Hunc passum, hunc 
 mortuum, et sepultum secundum Scrip- 
 turas, resuscitatum a Patre, et in coelos 
 resumptum, sedere ad dextram Patris, 
 venturum judicare vivos et mortuos. 
 Qui exinde miserit, secundum promis- 
 siouem suam, a Patre Spiritum .S., Para- 
 cletum, Sanctificatorem fidei eonim qui 
 credunt in Patrem et Filium et Spiritum 
 Sanctum.' Adv. Prur. c. 2. Indeed there 
 is an ol)jection made against this truth by 
 *he Socinians, who would have us believe 
 that in the first creeds or rules of faith the 
 Holy Ghost was not included. Thus 
 Schlictingius writing against Meisner : 
 ' Porro observatum est a quibusdam ter- 
 tiam banc Symboli istius partem qua: a 
 Spiritu S. incipit, ab initio defuisse, seu 
 in Symbolo non fuisse additam ; idque 
 non immerito, cum non personas ullas, in 
 quas credendum sit (quaa solas, ut ap- 
 
 paret, auctoribus Symboli comraemorare 
 propositum fuit), sed res tantum creden- 
 das complectatur, quee implicite fide in 
 Deum et in Jesum Christum omnes con- 
 tinentur. Hoc si iia est, sane defuit 
 tertia Persona, quas Deum ilium unum 
 nobis declararet. Tertullianus (de Virg. 
 veland. §. 1.) sane -■Vuctor antiquissimus 
 et temporibus .'^postolorum proximus, 
 banc tertiam Symboli istius partem non 
 tantum ita non apposuit, ut omitteret ; 
 sed ita ut excluderet.' In 4. Socin. Rat. 
 de Trin. Quod Si/mhido Apostolico non re- 
 sp>mdeat. art. 1.^.3. But as he argues 
 very warily with his Hoc si ita est, so he 
 disputes most fallaciously : for first he 
 makes Tertullian the most ancient and 
 next to the apostles, and so would bring 
 an example of the first creed from him ; 
 whereas Justin Martyr and Irenaeus were 
 both before him, and they both mention 
 expressly the Holy Ghost in their rules of 
 faith. Secondly, he makes Tertullian 
 exclude the Holy Ghost from the rule of 
 faith, which he clearly expresseth in the 
 place forecited ; and therefore that place 
 by him mentioned, cannot be an exclusion, 
 but an omission only ; and the cause of 
 that omission in that place is evident, 
 that he might bring in his opinion of the 
 Paracletiis with the better advantage. 
 Thus when Eusebius Cajsariensis gave in 
 a copy of the Crefd (by which he was 
 catechized, baptized, and consecrated) to 
 the Council of Nice, it runs thus: nirT£u»- 
 fAlv el; hit ©Eov nari^a, &:c. xai Ei; Eva Kufis? 
 'lijToyv Xpio-Tov, &:c. iriJ-TEuO|«Ev xat tlf h 
 rivEu^a Syiov, and there concludes. Sncrat. 
 Hist. Eccles. I. i. c. 8. In conformity 
 whereunto, the Nicene Council, altering 
 some things, and adding others against 
 the .Brians, conclud<'th in the same man- 
 ner, xai e'c to aytov rtveZ/xa. Ibid. And the 
 Arian bishops in the Synod in Antioch 
 not long after : Uis-rsiofxev xal e'j to ayto* 
 TlnZfAa, t\ li S-r 7rpos-9£~vai, ms-Tiiofxey xal 
 WEji iraffxic ava5-TaJ-£3t;, xai 2[»)?j almvifu. 
 From whence it appearelh that the pro- 
 fession of faith in the Father, Son, and 
 Holy Ghost, was counted essential to the 
 Ceeed ; the rest wliich followed was 
 looked upon as a Tr^oTdmn. ' Quid nunc 
 de Spiritu Sancto dicemus.quem creilere 
 conseq'iente Symboli parte in Trinitatc 
 praecipimur 1' At. Avit. Strm. de Synb. 
 
I BELIEVE IN THE HOLY GHOST. 497 
 
 Secondly, It is necessary to believe in tlie Holy Ghost, not 
 only for the acknowledgment of the eminency of his person, 
 but also for a desire of the excellency of his graces, and the 
 abundance of his gifts. What the apostle wished to the Co- 
 rinthians, ought to be the earnest petition of every Christian. 
 that " the grace of our Lord Jesus Christ, and the love of God, 
 and the communion of the Holy Ghost be with us all." (2 Cor. 
 xiii. 14.) For " if any man have not the Spirit of Christ, he is 
 none of his ■" (Rom. viii. 9.) if he have not that which maketh 
 the union, he cannot be united to him; if he acknowledgeth 
 him not to be his Lord, he cannot be his servant ; and " no 
 man can say that Jesus is the Lord, but by the Holy Ghost." 
 (1 Cor. xii. 3.) " That which is born of the Spirit is spirit ;" 
 such is their felicity who have it : " That which is born c' the 
 flesh is flesh;" such is their infelicity which want it. (John iii.6.) 
 What then is to be desired in comparison of " the supply of the 
 Spirit of Jesus Christ;" (Phil. i. 19.) especially considering 
 the encouragement we receive from Christ, who said, " If ye 
 being evil know how to give good gifts unto your children, 
 how much more shall your heavenly Father give his Holy Spi- 
 rit to them that ask him ?"' (Luke xi. 13.) 
 
 Thirdly, It is necessary to profess faith in the Ho/i/ Ghost, 
 that " the will of God" may be effectual in us, " even our sanc- 
 tification." (1 Thess. iv. 3.) For if" God hath from the be- 
 ginning chosen us to salvation through sanctification of the 
 Spirit;" (2 Thess. ii. 13.) if we be "elected according to the fore- 
 knowledge of the Father through sanctification of the Spirit 
 unto obedience ;" (1 Pet. i. 2.) if the office of the Spirit doth 
 consist in this, and he be therefore called holy, because he is 
 to sanctify us, how should we " follow peace with all men, and 
 holiness, witnout which no man shall see the Lord ?"' (Heb. 
 xii. 14.) How should we endeavour to "cleanse ourselves from 
 all filthiness of the flesh and spirit, perfecting holiness in the 
 fear of God ?" (2 Cor. vii. 1.) " The temple of God is holy, 
 which temple we are, if the Spirit of God dvvelleth in us ;" 
 (1 Cor. iii. 16, 17.) for the inhabitation of God is a consecra- 
 tion, and that place must be a temple, where his honour dvvell- 
 eth. Now if we " know that our body is the temple of the 
 Holy Ghost which is in us, which we have of God ;" if we know 
 that we " are not our own," for that we are " bought with a 
 price ;" we must also know that we ought " therefore to glorify 
 God in our body, and in our spirit, which are God's:" (1 Cor. 
 vi. 19, 20.) thus it is necessary to believe in the Spirit of sanc- 
 tification, that " our hearts may be established unblameable in 
 holiness before God, even our Father, at the coming of our 
 Lord Jesus Christ with all his saints." (1 Thess. iii. 13.) 
 
 Fourthly, It is necessary to believe in the Holy Ghost, that 
 in all our weaknesses we may be strengthened, in all our infir- 
 mities we may be supported, in all our discouragements we 
 
 •J K 
 
498 ARTICLE VIII. 
 
 may be comforted, in the midst of miseries we may be filled 
 with peace and inward joy. " For the kingdom of God is not 
 meat and drink, but righteousness and peace, and joy in the 
 Holy Ghost." (Rom. xiv. 17.) We read of the disciples at first, 
 that they " were filled with joy and with the Holy Ghost;" 
 (Acts xiii. 52.) and those which afterwards " became followers 
 of them and of the Lord, received the word in much affliction, 
 but with joy of the Holy Ghost." (1 Thess. i. 6.) These are 
 the " rivers of living water flowing out of his belly that be- 
 lieveth :" (John vii. 38.) this is the " oil of gladnc&s," where- 
 with the Son of God was " anointed above his fellows ;" (Psal. 
 xlv. 7. Heb. i. 9.) but yet with the same oil his fellows are 
 anointed also : for we " have an unction from the Holy One, 
 and the anointing which we receive of him, abideth in us." 
 (1 John ii. 20. 27.) 
 
 Lastly, The belief of the Holy Ghost is necessary for the 
 continuation of a submissive ministry, and a Christian submis- 
 sion to the acts of their function, unto the end of the world. 
 For as God the Father sent the Son, and " the Spirit of the 
 Lord was upon him, because he had anointed him to preach 
 the gospel ;" (Luke iv. 18.) so the Son sent the apostles, say- 
 ing, " As my Father hath sent me, even so send I you ; and 
 when he had said this, he breathed on them, and said unto them. 
 Receive the Holy Ghost:" (John xx. 21, 22.) and as the Son 
 sent the apostles, so did they send others by virtue of the same 
 Spirit, as St. Paul sent Timothy and Titus, and gave them power 
 to send others, saying to Timothy, " Lay hands suddenly on 
 no man ;" (1 Tim. v. 22.) and to Titus, " I'or this cause left I 
 thee in Crete, that thou shouldest set in order the things that 
 are wanting, and ordain elders in every city, as I had appointed 
 thee." (Tit. i. 5.) Thus, by virtue of an apostolical ordination, 
 there is for ever to be continued a ministerial succession. 
 Those which are thus separated by ordination to the work of 
 the Lord, are to " feed the flock of God which is among them, 
 taking tlie oversight thereof;" (1 Pet. v. 2.) and those which 
 are committed to their care, are to '* remember and obey them 
 that have the rule over them, and submit themselves, for that 
 they watch for their souls, as they that must give account." 
 (Heb. xiii. 7. 17.) 
 
 Having thus at large asserted the verity contained in this 
 Article, and declared the necessity of believing it, we may easily 
 give a brief exposition, by which every Christian may know 
 what he ought to profess, and how he is to be understood, 
 when he saith, / believe in the Holy Ghost. l"or thereby he is 
 conceived to declare thus much : I freely and resolvedly assent 
 unto this as unto a certain and infallible truth, that beside all 
 other whatsoever, to whom the name of Spirit is or may be 
 given, there is one particular and peculiar Spirit, who is truly 
 and properly a person, of a true, real, and personal subsistence, 
 
THE HOLY CATHOLICK CHUilCll. 499 
 
 not a created but uncreated person, and so the true and one 
 eternal God ; that tlioiigh he be that God, yet he is not the 
 Father nor the Son, but the Spirit of the Father and the Son, 
 the third person in the blessed Trinity, proceeding from the 
 Father and the Son: I believe this infinite and eternal Spirit 
 to be not only of perfect tind indefectible holiness in himself; 
 but also to be the immediate cause of all holiness in us, reveal- 
 ing the pure and undefiled will of God, inspiring the blessed 
 apostles, and enabling them to lay the foundation, and by a 
 perpetual succession to continue the edification of tiie Church, 
 illuminating the understandings of particjlar persons, rectify- 
 ing their wills and affections, renovating their natures, uniting 
 their persons unto Christ, assuring them of the adoption of 
 sons, leading them in their actions, directing them in their de- 
 votions, by all ways and means purifying and sanctifying their 
 souls and bodies, to a full and eternal acceptation in the sight 
 of God. This is the eternal Spirit of God; in this manner is 
 that Spirit holy; and thus I believe in the Holy Ghost. 
 
 ARTICLE IX. 
 
 37/6 Holij Catholick Church, the Communion oj" Saints. 
 
 In this ninth Article we meet with some variety of position, 
 and with much addition; for whereas it is here the ninth, in 
 some Creeds we find it the last ;* and whereas it consisteth 
 
 * Although generallv the Article of </ie neat, eodem symbolo quo et nos bapti- 
 holii Church did immediately follow the zare, eundem nosse Deum Patrem, eun- 
 Article of ihe lIoLu Ghost, as Tertullian dem Filium Christum, eundem Spiritum 
 well observeth : ' (-um sub tribus et tes- S., ac propter hoc usuri)are eum potes- 
 taiio fidei et sponsio salutis pignorentur, tatem baptizandi posse, quod videatur in 
 necessario adjicitur ecciesis meiitio, quo- interrogatione baptismi a nobis non dis- 
 niam ubi tres, id est, Hater et Filius et crepare ; sciat quisquis et hoc oppouen- 
 Spiritus Sanctus, ibi ecclesia qurn trium duin putat, primum non esse unam nobis 
 corpus est.' De BuiHis. c. 6. And St. et schisniaticis syrnboli legem, iieque ean- 
 Augustin : ' Spiritus S. si creatura non dem interrogationeni. Nam cum dicunt, 
 Creator esset, profecto creatura rationalis Credis remissiuiiem pecculoriim, et ritam 
 esset. Ipse enim esset summa creatura ; aternam per snnctam ecclesiain? mentiuntur 
 et ideo in Regula fidei non poneretur ante in interrogatione, cum non habent eccle- 
 ecclesiam, quia et ipse ad ecclesiam per- siam. J'unc deinde voce sua ipsi confi- 
 tineret.' Enchir c. 56. And the author tentur remissionem peccatorum non dari, 
 of the first book De Sumh. ad Calerh. ' Se- nisi per sanctam ecclesiam.' Ep. (id Muf^ii. 
 quitur post S.Trinitatis commendationem, 1. i. ep. 6. §. 6. al. ep. 76. Tims Ariu3 
 sanctam ecclesiam.' §. 13. And St. Jerome and Euzoius, in the words hereafter cited, 
 cited ill the next note. Yet notwith- place the Church in the conclusion of 
 standing this order was not always ob- their creed. And the author of the second 
 served, but sometimes this Article was book de Sumh. ad Catech. placelh the re- 
 reserved to the end of the Ckekd. As mission of sins after the Holy Chost : 'Noli 
 first appeareth in that remarkable place injuriam facere ei qui te fecit, ut conse- 
 of St. Cyprian : ' Quod si aliquis illud quaris ab illo, quod in isto saiicto sym- 
 opponit, ut dicat eandem Novatianum bolo sequitur, Remissiimem onDiinm pecca- 
 legem tenere quam catholica ecclesia te- torum:' §. 21. and after he batli spoken of 
 
500 
 
 ARTICLE IX. 
 
 of two distinct pans, the latter is wholly added, and the for- 
 mer partly augmented ; the most ancient professing no more 
 than to believe the holy CImrcli:* and the Greeks having added, 
 by way of explication or determination, the word catholick, it 
 was at last received into the Latin Creed. 
 
 To begin then wiih the first part of the Article, I shall endea- 
 vour so to expound it, as to shew what is the meaning of the 
 C////rfA, which Christ hath propounded to us ; how that Church 
 is holy, as the apostle hath assured us; how that holy Church 
 is catholick, as the fathers have taught us. For when I say, I 
 
 the resurrection and life everlasting, pro- 
 ceedeth thus to speak of the Cliurch : 
 ' Sancta ecclesia, in qua omnis sacranienti 
 terminatur auctoritas,' &c. §. i.'4. And 
 the author of the third : ' Ideo sacramenti 
 Lujus concli'sio, per eccUiiam terminatur, 
 quia ipsa est mater foecunda.' §. 13. And 
 the author of the fourth : ' Per sanctatn 
 ecclesiam. Propterea hujus conclusio sa- 
 cramenti per sanctam ecclesiam termina- 
 tur, quoniam si quis absque ea inventus 
 fuerit, alienus erit a numero filiorum ; nee 
 habebit Deum Patrem qui ecclesiam no- 
 luerit habere malrem.' §. 13. Thus there- 
 fore they disposed the last part of the 
 Creed : ' Credo in Spiritum Sanctum, 
 peccatorum remissionem, carnis resurrcc- 
 tionem, et vitam acternam per sanctum ec- 
 clesiam.' And the design of this trans- 
 position, was to signify, that remission of 
 sins and resurrection to eternal life, are to 
 be obtained in and by the Church : as 
 the Creed in the first homily under the 
 name of St. Clirysostom : ' Credo in Spi- 
 ritum S. Iste Spiritus perducit ad sanc- 
 tam eccleiiiun ; ipsa est qua; dimittit pec- 
 cata, promittit caruis resurrectionem, pro- 
 mittit vitam ffiternam.' 
 
 * TertuUian : ' Qua: est mater nostra, 
 in quam reproniisimus sanctam ecclesiam.' 
 Adv. Murcion. I. v. c. 4. So Ruffinus : 
 sanctam ecclesiam. ^. 35. For caihidicam 
 is added by Pamelius. So St. Jerome : 
 ' Praeterea cum solenne sit in lavacronost 
 Trinitatis confessionem interrogare, Cre- 
 dis sanctam ecclesiam? Credis remissionem 
 peccutoruml Quam ecclesiam credidisse 
 eum dices'! Arianorum ? sednon habent : 
 nostram 1 sed extra banc baptizatus non 
 potuit eam credere quam nescivit.' cmt. 
 Lucif. col. '297. And St. Auguslin : 
 • Credimus et sanctam ecclesiam,' with this 
 declaration, ' uUque caiholicam.' De Fid.et 
 Symb. c. 10. So Maximus Taurin., Chry- 
 gologus, and Venantius Fortunatus. The 
 author of the first book De Sijinh. ad Cutech. 
 ' Sequitur post Sanctae Trinitatis commcn- 
 dationem, sanctam ecclesiam.' 'J'he author 
 of the other three who placeth this Ar- 
 ticle last of all : ' sancta ecclesia in qua 
 
 omnis hujus sacramenti terminatur aucto- 
 ritas :' 1. ii. and iv. expressly per sanctam 
 ecclesiam, as the words of the Creed, with 
 the explication beforementioned. As also 
 the interrogation of the Novatians ending 
 with per sanctam ecclesiam, cited before 
 out of St. Cyprian. So likewise of those 
 two homilies on the Creed, which are 
 falsely attributed to St. Chrysostom, the 
 first hath sanctam ecclesiam after the belief 
 in thu Holy Ghost; the second concludeth 
 the Creed with per sanctam ecclesiam. 'In 
 carnis resurrectionem fides, in vita seterna 
 spes, in sancta ecclesia caritas.' Thus the 
 ancient Saxon Creed set forth by Freherus^ 
 ' Tha haljan gcla^injc,' i. e. the 
 holy Church ; the Greek Creed in Saxon 
 letters in Sir Robert Cotton's library, and 
 the old Latin Creed in the Oxford library. 
 ' Deus qui in coclis habitat, et condiditex 
 nihilo ea qna; sunt, et muitiplicavit pro- 
 pter sanctam ecclesiam suam, irascitur 
 tibi.' iierm. 1. i. Visione 1. ' Virtute sua 
 jjotenti condidit sanctam ecclesiam suam.' 
 Ihid. ' Rogabam Dominum, ut revela- 
 tiones ejus, quas mihi ostendit per san- 
 ctam ecclesiam suam, confirniaret.' Idem, 
 Vis. 4. But though it were not in the 
 Roman or Occidental Creeds, yet it was 
 anciently in the Oriental, particularly in 
 that of .lerusalem, andthatof Alexandria. 
 In the Creed at Jerusalem it was cer- 
 tainly very ancient ; for it is expounded 
 by St. Cyril, archbishop of that place : 
 elf /x;'ay iyiav xaSaXixnv IxxXus-iav. Catech. 
 xviii. And in the Alexandrian it was as 
 ancient ; for Alexander, archbishop of 
 that place, inserts it in his confession, in 
 his Epistle ad Alexandrum : jUiav xal fAonr 
 Kci^oXixhv rh a7ro3-ToXf)tt:» lxxXi!5-ia». Theo- 
 doret. Hist. 1. i. c. 3. And Arius and 
 Euzoius, in their confession of faith given 
 in to Constantine, thus concludes : Kaiei's 
 XaSoXiictiv IxxXwa-iav t«u ©sou. Try amo isefa- 
 Taiy Eaij 'Tr^a.ra.y. Socrat. Hist. Eccl. 1. i. c. 
 26. The same is also expressed in bolL 
 the Creeds, the lewer and the greater, 
 delivered bj Epiphajius in Ancoruin, f. 
 120, 121.; the words are repeated in the 
 next observation. 
 
THE HOLY CATHOLICK CHURCH. 
 
 501 
 
 helkve in the holy catholic Church, I mean that there is a 
 Church which is holy,* and which is cathoHck ; and I under- 
 stand that Church alone, which is both cathohck and hol^' : 
 and being this holiness and Catholicism are but affections of 
 this Church which I believe, I must first declare what is the 
 nature and notion of the Church ; how I am assured of the 
 existence of that Church ; and then how it is the subject of 
 these two affections. 
 
 For the understanding of the true notion of the Church, first 
 we must observe, that the nominal definition or derivation of 
 the word is not sufficient to describe the nature of it. If we 
 look upon the old English word now in use, Church or Kirk,-\ 
 it is derived from the Greek, and first signified, the house of 
 the Lord, that is, of Christ, and from thence was taken to sig- 
 nify the people of God, meeting in the house of God. The 
 Greek word used by the apostles to express the Church, sig- 
 nifieth a calling forlh,\ if we look upon the origination ; a con- 
 
 * ' Credo sanctam Ecclesiam,' I he- 
 Uete there is a holy Church ; or, ' Credo 
 in sanctam Ecclesiam,' is the same: nor 
 does the particle in added or subtracted 
 make any difference. For although some 
 of the Latin and Greek fathers press the 
 force of that preposition, as is before ob- 
 served, though RulEnusurge it far in this 
 particular : ' Ut autem una eademque in 
 Trinitate divinitas doceatur, sicut dictum 
 est in Deo Patre credi adjecta priepo- 
 sitione, ita et in Christo Fiiio ejus, ita et 
 in Spiritu S. memoratur. Sed ut mani- 
 festius fiat quod dicimus, ex consequenti- 
 bus approbabitur. Sequitur namque post 
 hunc sermonem, sanctam ecclesiam, remis- 
 sionem peccutorum, hiijus cariiis resiirrec- 
 tionem. Non dixit, in sanctam ecclesiam, 
 nee in remissionem peccatorum, nee in 
 camis resurrectionem ; si enim addidisset 
 ill prfepositionem.una eademque vis fuis- 
 set cum superioribus. Ne autem (f. Nunc 
 autera) in illis quidem vocabulis, ubi de 
 divinitate fides ordinatur, in Deo Patre 
 dicitur, et Jesu Christo Filio ejus, et in 
 Spiritu S. ; in caeteris vero, ubi non de 
 divinitate, sed de creaturis ac mvsteriis 
 sermo est, in prsepositio non additur, ut 
 dicatur in sanctam ecclesiam, sed sanc- 
 tam ecclesiam credendam esse ; non ut 
 in Deum, sed ut ecclesiam Deo congre- 
 gatam ; et remissionem peccatorum cre- 
 dendam esse, non in remissionem pecca- 
 torum ; et resurrectionem carnis, non in 
 resurrectionem carnis. Hac itaque pra;- 
 positionis syllaba creator a creaturis se- 
 cemitur, et divina separantur ab huma- 
 nis.' Ruff, in Symb. §. 34, 35. Though 
 I say this expression be thus pressed, 
 yet we are sure that the fathers did use 
 ii't and in for the rest of the Creed as well 
 as for the Father, Son, and Holy Ghost. 
 
 We have already produced the autho- 
 rities of St. Cyril, Arius, and Euzoius, p. 
 24. and that of Epiphanius in Ancoruto. 
 Thus also the Latins, as St. Cyprian : ' In 
 aeternam poenam sero credent, qui in 
 vitam ffiternam credere noluerunt.' Ad 
 Demetriaiiuin, ^. '21. So Interprci Irenai . 
 ' Quotquot autem timent Deum, et cre- 
 duiu in adventum Filii ejus.' etc. So 
 Chrysologus : ' in sanctam ecclesiam. Quia 
 ecclesia in Christo, et in ecclesia Christus 
 est ; qui ergo ecclesiam fatetur, in eccle- 
 siam se confessus est credidisse.' Serm.dt. 
 And in the ancient edition of St. Jerome, 
 in the place before-cited, it was read : 
 ' Credis in sanctam ecclesiam :' contr. 
 Lucif. col. "97. and the word in was left 
 out by Victorius. 
 
 t K.vfio(, the Lord, and that properly 
 Christ ; from whence Kyjiaxo?, belongim^ 
 to the Lord Christ ; oTitoj Ky^iaxcj, from 
 thence Kyriuc, Kyrk, and Church. 
 
 X The word used by the apostle is 
 txjtXus-ia, from IxxaXsTV evocare. From 
 IxxexXna-ai EXxXtiiri;, from EXxXjjtrif IxxXiiiritt, 
 of the same notation with the Hebrew 
 hnpa : ' Ecclesia quippe ex vocatione ap- 
 pellata est.' S. August. Exp. ud Rom. §. 
 2. And though they ordinarily take it 
 primarily to signify convocatio, aa St. Au- 
 gustin : ' Inter congregationem, unde 
 synagoga, et convocationem, unde eccle- 
 sia nomen habet, distat aliquid :' Enar. 
 in Psal.81. $. 1. yet the origination speak* 
 only of evocation without any intimation 
 of congregation or meeting together, as 
 there is in o-uj'XXutoc. From whence 
 arose that definition of Methodius, "Oti 
 ixuXna-iav fra^a to lxxixXu)t£»ai caf iJcvaf 
 >^iyis-S^ai <f»]a-i». Phatius liiblioth. Cud. 
 ccxxxv. col. 937. Whereas ExxaX£~y is no 
 more here than KaMTv, IxxXus-if no more 
 
502 ARTICLE IX. 
 
 gregation of men, or a company assembled, if we consider tlie 
 use of it. But neither of these doth fully express the nature 
 of the Church, what it is in itself, and as it is propounded to 
 our belief. 
 
 Our second observation is, That the Church hath been taken 
 for the whole complex of men and angels worshipping the same 
 God; and again, the angels being not considered, it hath been 
 taken as comprehending all the sons of men believing in God 
 ever since the foundation of the World.* But being Christ 
 took not upon him the nature of angels, and consequently did 
 not properly purchase them with his blood, or call them by his 
 word; being they are not in the Scriptures mentioned as parts 
 or members of the Church, nor can be imagined to be built 
 upon the prophets or apostles ; being we are at this time to 
 speak of the proper notion of the Church; therefore I shall not 
 look upon it as comprehending any more than the sons of men. 
 Again, being though Christ was the Lamb slain before the foun- 
 dation of the World, and whosoever from the beginning pleased 
 God were saved by his blood : yet because there was a vast 
 difference between the several dispensations of the Law and 
 Gospel ; because our Saviour spake expressly of building him- 
 self a Church, when the Jewish synagogue was about to fail; 
 because Catholicism, which is here attributed unto the Church, 
 must be understood in opposition to the legal singularity of the 
 Jewish nation; because the ancient fathers were generally wont 
 to distinguish between the Synagogue and the Church ;t there- 
 fore I think it necessary to restrain this notion to Christianity. 
 
 than KX«a-i{, as xX»)tiuei» and txxXiTiuijy 'ESc^i jjm ttc^I wpiTon Zinoy Iv t? nvvxi 
 
 wilh the Attics were the same : from 'ExxXus-ia^Eiv 'sj^i^ara, truj/jtaSojUEva. 
 
 whence it came to pass, that the same Where, tlioagh the scholiast hath rcn- 
 
 preposition hath been twice added in the dered iKuXna-iaf^in, £,'j luKXna-Uv g-vvaytit, 
 
 composition of the same word ; from whereby the lexicographers have been 
 
 ixxaXEu EXJtXns-ia, from thence ixuXna-ti^nv, deceived ; yet the word is even there 
 
 and because the preposition had no sig- taken as a neuter, in the passive sense, 
 
 nification in the use of that word, from as generally the Attics use it. How- 
 
 thence llsxjtXntria^EJV, to convocale, or call soever, from the notation of the word we 
 
 together. But yet IxxXnc-ia is not the same cannot conclude that it signifies a nura- 
 
 with ExxXno-ic, not the eiocation or the uc- ber of men called together into one as- 
 
 tion of calliitg, but ihe xMtcI, or the com- scmbly out of the mass or generality of 
 
 pany called, and that (according to the mankind : first, because the preposition 
 
 use) gathered together ; from whence Ix- Ik hath no such force in the use of the 
 
 jiXniTia^Eiv is to gather together, or to be word ; secondly, because the collection or 
 
 gathered. Hence St. Cyril ; 'ExxXca-i'a coining together is not specified in the 
 
 Js KttXi~Tai <p:f!uvLifX!o;, iia to TravTof iKua- origination. 
 
 XertrSai Kat cfAou <ruvay£.v. Catech. xviii. §. * ' Iranslatus in Paradisum, jam tuuc 
 
 11. So Ammonius: 'ExuXnTi^y Ixiyov ol de mundo in ecclesiam.' I'ertuU. I. ii. adv. 
 
 'Abtnaiot rhv truvojcv t£v xara Tnv -sroXiK. s. Marcioii. c. 4. 
 
 n.ic. 'Jo this purpose do the LXX. use t 'Ihus St. Ignatius speaking of Christ : 
 l)txX>i3-ia^£iv actively, to comocale or call Auto? *v Bu^a tou narfo;, Ji' ri; EiiTEjpfoVTat 
 togeilieran assembly ; as IxxXus-ia^Eiv Xa:v, 'ABfaa/jt., xai 'iraix, xai *laxa;0, xal 01 rifO- 
 and lxxX>iTia^Eiv c-uyaymyhv, and EXxXuni- 4>St«i, xai oi Awoj-toXoi, xaj !) IxxXusia. Ep, 
 ^ca-flai passively; as l^£xxX»io-iaVS>i "^riij-a. ad. Philnd. §.9. Where h iitxXr,3-'ui is 
 ii cwayooyh, Jos. xviii. 1. which the Attic plainly taken for the multitude of Chris- 
 writers would liave expressed by txxXo- tians, who were converted to the faitb 
 vitL^i, as Aristophanes, Vesp, 31. by the apostles, and those who were after 
 
THE HOLY CATHOLICK CHURCH. 503 
 
 Tliirdly, Therefore I observe that the only way to attaia 
 unto the knowledge of the true notion of the Church, is tO' 
 search into the New Testament, and from the places there 
 which mention it, to conclude what is the nature of it. To 
 which purpose it will be necessary to take notice, that our 
 Saviour first speaking of it, mentions it as that which then 
 was not, but afterwards was to be \* as when he spake unto 
 the great apostle, " Thou art Peter, and upon this rock I will 
 build my church;" (Matt. xvi. 18.) but when he ascended 
 into heaven, and the Holy Ghost came down, when Peter 
 had converted "three thousand souls," (Acts ii.41.) which 
 were added to the "hundred and twenty" disciples, (Acts 
 i. 15.) then was there a Church (and that built upon Peter,t 
 according to our Saviour's promise); for after that we read, 
 " the Lord added to the Church daily such as should be 
 saved." (Acts ii. 47.) A Church then our Saviour promised 
 should be built, and by a promise made before his death : after 
 his ascension, and upon the preaching of St. Peter, we find a 
 Church built or constituted, and that of a nature capable of 
 daily increase. We cannot then take a better occasion to 
 search into the true notion of the Church of Christ, than by 
 looking into the origination and increase thereof; without 
 which it is impossible to have a right conception ofit.J 
 
 Now what we are infallibly assured of the first actual ex- 
 istence of a Church of Christ, is only this : there were twelve 
 apostles with the disciples before the descent of the Holy 
 Ghost, and the " number of the names together were a hun- 
 dred and twenty." (Acts i. 15.) When the Holy Ghost came 
 
 wards joined to them in the profession of per te, inquit, tedijicabo ecclesiam meam, et 
 
 the same faith. ' Sacrificia in populo, dalio tibi claies, non ecclesiaj. Sic enim 
 
 sacrificia et in ecciesia.' Iren.adv. Hceres. et exitus docet : in ipso ecclesia exstruc- 
 
 J. iv. c. 34. ' Disseminaverunt sermonem ta est, id est, per ipsum, ipse clavem im- 
 
 de Christo Patriarchs et Prophetoe ; de- buit; vides quam ; Viri Israelitie, auribus 
 
 inessa est autem ecciesia, hoc est, frac- mandate qticB dico : Jesuin Nazarenum, 
 
 turn percepit.' Id. I. iv. c. 25. ' Quid 1 virum a Deo vobis destiiiatun, et reliqua.' 
 
 Judaicus populus circa beneficia divina Tertull. de Pudicitia, c. 21. So St. 
 
 perfidus et ingratus, nonne quod a Deo Basil: EiSu; yaj Ix t?; 4)«V'ij rauTnc vooiJ- 
 
 primum recessit, irapatientife crimen fuit? /wsv nir^av — tJv Sia rn; mi-riu; iTr^oy(r,v £<!> 
 
 Impatientia etiam in ecciesia hsereticos iaurov riiv aMa'SofJi.rtv -rnf IxxXiu-iaf li^afxnov. 
 
 facit.' 6'. Cvprian. de Bono Patient. §. 11. Adv. Eunom. 1. ii. j. 4. St. Peter took 
 
 ' Quis non agnoscat Christum reliquisse upon himself the building of the Church, 
 
 matrem Synagogam Judaeorum, Veteri that is, to build the Church, which he 
 
 Testamento carnaliter adhaerentem, et then performed, when he preached the 
 
 adhassisse uxori sua;, sanctaj ecclesiasl' Gospel by which the Church was first 
 
 S. August, contra Fansl. 1. xii. c. 8. ' Mater gathered. 
 
 Sponsi Domini nostri Jesu Chrisli Syna- t Tertullian, mentioning the Acts of 
 
 goga est; proinde nurus ejus ecciesia.' the Apostles, addeth these words: 'Quam 
 
 Idem, Enarr. in Psal. 44. §. 12. Scripturam qui non recipiunt, nee Spiri- 
 
 * ' In quern ingruerunt — in ecclesiam? tus Sancti esse possunt, qui necdum Spi>- 
 
 qnam nondum Apostoli struxerant.' Ter- rilum possint agnoscere discentibus mis- 
 
 .'((//. de Bapt. c. 11. sum: sed nee ecclesiam defendere, qui 
 
 t 'Qualis es evertens atque commu- quando et quibus incunabulis institutum 
 
 tans manifestam Domini intemionem est hoc corpus, probare non habent.' De 
 
 per 
 
 sonaliter hoc Petro coaferentem. Sw Prascr. Hairet. c. 22 
 
504 ARTICLE IX. 
 
 after a powerful and miraculous manner upon the blessed 
 apostles, and St. Peter preached unto the Jews that they 
 should " repent and be baptized in tb.e name of Jesus Christ for 
 the remission of sins; they that gladly received his word were 
 baptized, and the same day there were added unto them about 
 three thousand souls." (Acts ii. 31. 41.) These being thus 
 added to the rest, "continued steadfastly in the apostles' doc- 
 trine and fellowship, and in breaking of bread, and in prayers ;" 
 (Ibid. 42.) and all these persons so continuing are called the 
 Church.^ What this Church was is easily determined, for it 
 was a certain number of men, of which some were apostles, 
 some the former disciples, others were oersons which repented, 
 and believed, and were baptized in the name of Jesus Christ, 
 and continued hearing the word preached, receiving the sacra- 
 ments administered, joining in the public prayers presented 
 unto God. This was then the Church, which was daily in- 
 creased by the addition of other persons received into it upon 
 the same conditions, making up " the multitude of them that 
 believed, xvho were of one heart and one soul," (Acts iv. 32.) 
 " believers added to the Lord, multitudes both of men and 
 women." (Acts v. 14.) 
 
 But though the Church was thus begun, and represented 
 unto us as one in the beginning, though that Church which we 
 profess to believe in the Cubed, be also propounded unto us 
 as one; and so the notion of the Church in the Acts of the 
 Apostles might seem sufficient to express the nature of that 
 Church which we believe : yet because that Church which was 
 one by way of origination,+ was afterwards divided into many, 
 the actual members of that one becoming the members of se- 
 veral Churches ; and that Church which we believe, is other- 
 wise one by way of complexion, receiving the members of all 
 Churches into it; it will be necessary to consider, how at the 
 first those several Churches were constituted, that we may un- 
 derstand how in this one Church they were all united. To 
 which purpose it will be farther fit to examine the several ac- 
 ceptations of this word, as it is diversely used by the Holy 
 Ghost in the New Testament; that, if it be possible, nothing 
 may escape our search, but that all things may be weighed, 
 before we collect and conclude the full notion of the Church 
 from thence. 
 
 First, then, that word which signifies the Church in the ori- 
 ginal Greek, is sometimes used in the vulgar sense according 
 as the native Greeks did use the same to express their con- 
 ventions, without any relation to the worship of God or Christ, 
 and therefore is translated by the word assembly, (Acts xix. 
 32. 41.) of as great a latitude. Secondly, It is sometimes used 
 
 • ' Cum remisissent summi Sacerdotes Petrum et loannem, et reversi essent ad reli 
 
 quo8 CO apostolos et discipulos Domini, id est, in ecclesiam.' lren.ndv.H<£rA.\\\.c.\% 
 
 t ' Hw voces ecclesiffi, ex qua habuit omnia ecclesia initium.' hen. ibid. 
 
THE HOLY CATHOLICK CHURCH. 505 
 
 in the same notion :n which the Greek translators of tlie Old 
 Testament made use of it, for the assembly of the j)eople of 
 God under the Law, (Ibid. 39.) and therefore might be most 
 fitly translated the congregation, as it is in the Old Testa- 
 ment. Thirdly, It hatli been conceived that even in the 
 Scriptures it is sometimes taken for the place, (Acts viii. 38. 
 Heb. ii. 12.) in which the members of the Church did meet to 
 perform their solemn and public services unto God; and some 
 passages there are which seem to speak no less,* but yet are 
 not so certainly to be understood of the place, but that they 
 may as well be spoken of the people congregated in a certain 
 place. Beside these few different acceptations, ti,e Church in 
 the langucige of the New Testament doth always signify a com- 
 pany of persons professing the Christian faith, but not always 
 in the same latitude. Sometimes it admitteth of distinction and 
 plurality; sometimes, it reduceth all into conjunction and unity. 
 Sometimes the Churches of God are diversified as many ; some- 
 times, as many as they are, they are all comprehended in one. 
 For, first, in general there are often mentioned " the 
 Churches," (Acts xvi.5. 1 Cor. xiv. 34. 2 Cor. viii. 19.23,24. 
 xi. 8. 28. xii. 13. Rev. xxii. 16.) by way of plurality, "the 
 Churches of God," (2 Thess. i. 4, 1 Cor. xi. 16.) " the 
 Churches of the Gentiles," (Rom. xvi. 4.) "the Churches of 
 the Saints." (1 Cor. xiv. 33. )t In particular we find a few 
 believers gathered together in the house of one single person, 
 
 • Acta xi. 26. 1 Cor. xi. 18. 22. From 
 these places St. Augustin did collect that 
 ix.x.'Kria-ia was taken in the Scriptures for 
 the place of meeting, or the house of God, 
 and came so to be frequently used in the 
 language of the Christians in his time : 
 ' Sicut ecclesia dicitur locus, quo ecclesia 
 congregatur. Nam ecclesia homines sunt 
 de quibus dicitur, Ut eihiheret sibi gtnrio- 
 sam ecclesiam. Hanc tamen vocari etiam 
 ipsam domum orationum, idem Apostolus 
 testis est, ubi ait, Nunqnid domos non ha- 
 hetis ad manducandum et bibendum, an ec- 
 clesiam Dei coiilemnitis ? Et hoc quotidianus 
 loquendi usus obtinuit, ut, in ecclesiam 
 prodire, aut ad ecclesiam confugere, non 
 dicatur, nisi quod ad locum ipsum parie- 
 tesque prodierit, vel confugerit, quibus 
 ecclesise congregatio continetur.' Quast. 
 super Levit. I. iii. c. 37. By these words 
 it is certain, that in St. Augustin's time, 
 they used the word ecclesia, as we do now 
 the Church, for a place set apart for the 
 worship of God ; and it is also certain 
 that those of the Greek Church did use 
 Ix^Xiiff-ia in the same sense, as Eusebius 
 speaking of the flourishing times of the 
 Church, before the persecution under Dio- 
 clesian, says, the Ciiristians ixn^nfjiZi; in 
 ToTf 7raXan!;KoJo,ccn|Uas-iv apKOUjixfvoi iv^ilrtt; £if 
 TrXaToc ai'i ira-aa^ Ta^ 'SroXti; Ik dlfxeXiaiv 
 ina-rcov iKuXno-iaf, Hist. 1. viii. c. 1. And 
 
 St. Chrysostom : Ei yap lxxX>ia-»av xard- 
 trua-l^'^i p^aXsTTov xai avoVioV, ttoXXw /MaXX:» 
 vaov wvEUjWaTixo'v Kal ya^ ayb^itiito^ iKKMa-lai; 
 <rs/xwr£^ov. Horn. 26. ad Kpist. in Rom. 
 But it is not so certain that the apostle used 
 IxuXr.B-ia, in that sense ; nor is it certain 
 that there were any houses set apart for 
 the worship of God iu the apostles' times, 
 which then could be called by that name. 
 For Isidorus Pelusiota expressly denies 
 it, and distinguishes between IxjcXriWa and 
 IjtJcXws-iatTTiifisv, after this manner : "axxo 
 £3-Tiv luxXiia-ia xai aXXo luxXvs'iaa-Tn^tov h 
 |U£V ya.^ ex. t2v a/uidf^aiv 4.y;^£v trvAT-T-nxe, to 
 J* a-rc!i Xiflwv xa.\ ^uXaiv Q[xo'iofj.i~rcn. And thus 
 he proveth this distinction : "^.TTtif ya^ 
 aXXo IcttI SuiTiaj-Tri^iov xa.1 aXXo Svo'la., xai 
 aXXo 9u|OtiaTnpiov xa.1 oiXXo ^UfAla/xa, xai aXXo 
 BovXivrn^iov xai aXXo |3ouXii- to /usy yi^ rh 
 ToVov 111 lii a-vvii^evovTt fA.nn'ii, h Je touc /3ou- 
 X£U5,«evcuc avS^af, oij xai o xivJwo; xai »i craj- 
 Tnpi'a avtixii- ovtco xai em ToS £xxX>)0"iai7T')- 
 fi'ou xai Tr,; IxxXnaiag. Then he concludes, 
 that in the apostles' times there were no 
 IxxXnTiatTTiipia : 'Em /xiv nruiv 'Attos'toXijv, 
 o't£ h IxxXiiri'tt exofxa. fxh ya\\a-yiai7\ itylvfAo,' 
 Tixoif, IBevi Vi TToXtTiia. Xa|U7rf», IxxXnria- 
 tnh^ia oux w. Epist. 2-i6. 1- ii. 
 
 t Thus Origen for the most part speaks 
 of the Church in the plural number, ex.] 
 ixxXn^utt. 
 
'j06 article IX. 
 
 called a Church, (Rom. xvi. 5.) as the Church in the house ol 
 Priscilla and Aquila,(l Cor. xvi. 19.)* the Cliurch in the house 
 ofNymphas, (Col. iv. 15.) the Church in the house of Phile- 
 mon ; (Phil. 2.) which Churches were nothing else but the 
 believing and baptized persons of each family, with such as 
 they admitted and received into their house to join in the wor- 
 ship of the same God. 
 
 Again, When tiie Scripture speaketh of any country where 
 the Gospel had been preached, it nanieth always by way ot 
 plurality the Churches of that country, as the Churches ot 
 Judea, of Samaria and Galilee, the Churches of Syria and ot 
 Cilicia, the Churches of Galatia, the Churches of Asia, the 
 Churches of Macedonia.! But notwithstanding there were 
 several such Churches or congregations of believers in great 
 and populous cities, yet the Scriptures always speak of such 
 congregations in the notion of one Church : as when St. Paul 
 wrote to the Corinthians, " Let your women keep silence in 
 the Churches." (1 Cor. xiv. 34.) yet the dedication of the 
 Epistle is, " Unto the Church of God which is at Corinth." 
 (1 Cor. i. 2.) So we read not of the Churches, but the Church 
 at Jerusalem, the Church at Antioch, the Church at Cgesarea, 
 the Church at Ephesus, the Church of the Thessalonians, the 
 Church of Laodicea, the Church of Smyrna, the Church of 
 Pergamus, the Cliurch of Thyatira, the Church of Sardis, the 
 Church of Pliiladclphia.J From whence it appeareth that a 
 collection of several congregations, every one of which is in 
 some sense a Church, and may be called so, is properly one 
 Church by virtue of the subordination of them all in one go- 
 vernment under one ruler. For thus in those great and popu- 
 lous cities where Christians were very numerous, not only those 
 of several Churches within the cities, but all those also in the 
 adjacent parts, were united under the care and inspection ot 
 one bishop, and therefore was accounted one Church; the 
 number of the Churches following the number of the angels, 
 that is, the rulers of them, as is evident in the Revelation. 
 
 Now as several Churches are reduced to the denomination 
 of one Church, in relation to the single governor of those many 
 Churches ; so all the Churches of all cities and all nations in 
 the world may be reduced to the same single denomination, in 
 relation to one supreme governor of them all, and that one 
 
 • St. Chrysostom observeth of Priscilla 16. Rev. ii. 8. 12. 18. iii. 1. 7. 14. And 
 
 and Aquila : Otlrw ya^ riirav tlloxifxot, i.( thus after they grew yet far more numer 
 
 «ai T>iv t'.xlav IxxXua-iav wciro-ai, Jii re tsu ous in the time of Clemens bishop of 
 
 fraVTof TToina-ai TTia-TcLc, Xtti Jia ToS TcTf ^Eyoif Rome; 'H ixx.'Krta-la rou ©loj » va^oiKova-a 
 
 avrhv avoT^at ttSiTiv. Ilomil. oO. in Epist. ad 'pa/uw, rn IxxXnc-ia ToD ©£»u wajoixoua-n Ko- 
 
 Romaiins. pivSav. I'rntrm. Ep. 1. So after him Igna- 
 
 t Gal. i. 2^. Acts ix. 31. 1 Cor. xvi. tins : T? ixxXna-ia t« a^i^fAaKa^is-rai rn eufrii 
 
 1.19. Rev. i. 11. 1 Thess. ii. 11. i! Cor. £v 'Eficnti tk? 'Aa-ictf. Procrm. Epist. ud 
 
 Tiii. 1. Gal. i. '2. Ephes. and : liyiXiio-ia ayia, rri ojrn hXpaX- 
 
 i Acts viii. 1. xi. 22. xiii. 1. xv. .1. Xjj-.y. Proccm. Epist. ad trait.' And so 
 
 xviii. 22. x\. 17. 2 Thess i. 1. Col. iv. the rest. 
 
THE HOLY CATHOLICK CHURCH. 507 
 
 governor is Clnist, the Bishop of our souls. Wherefore the 
 apostle, speaking of that in which all Churches do aoree, com- 
 prehendeth them all under the same appellation of one Church • 
 and therefore often by the name of Church* are understood 
 all Christians whatsoever belonging to any of the Churches 
 dispersed through the distant and divided parts of he world. 
 For tile single persons professing faith in Christ are members 
 of the particular Churches in which they live, and all those 
 particular Churches are membeis of the general and universal 
 Church, which is one by unity of aggregation ; and this is the 
 Church in the Creed which we believe, and which is in other 
 Creeds, expressly termed oiie,i I believe in one holy cathoUck 
 Churcfi. 
 
 It will therefore be farther necessary for the understanding 
 of the nature of the CAwrcA which is thus one, to consider in 
 what that unity doth consist. And being it is an aggregation 
 not only of many persons, but also of many congregations, the 
 unity thereof must consist in some agreement of them all, and 
 adhesion to something which is one. If then we reflect upon 
 the first Church again, which we found constituted in the Acts, 
 and to which all other since have been in a manner added and 
 conjoined, we may collect from their union and agreement, 
 how all other Churches are united and agree. Now they were 
 described to be believing and baptized persons, converted to 
 the faith by St. Peter, continuing steadfastly in the apostles' 
 doctrine and fellowship, and in breaking of bread, and prayers. 
 These then were all built upon the same rock, all professed 
 the same faith, all received the same sacraments, all performed 
 the same devotions, and thereby were all reputed members of 
 the same Church. To this Church were added daily such as 
 should be saved, who became members of the same Church by 
 being built upon the same foundation, by adhering to the same 
 doctrine, by receiving the same sacraments, by performing the 
 same devotions. (Acts ii. 41, 42. 44. 47.) 
 
 From whence it appeareth that the first unity of the Church 
 considered in itself, beside that of the Head, which is one 
 Christ, and the life communicated from that Head, which is one 
 Spirit, relieth upon the original of it, which is one; even as a 
 house built upon one foundation, though consisting of many 
 rooms, and every room of many stones, is not yet many, but 
 one house. Now there is but one foundation upon which the 
 Church is built, and that is Christ. " For other foundation 
 
 * Matt. xvi. 18. 1 Cor. xii. 28. xv. 9. xai a.Tras-To'Kiv.h iHnXna-Uv. j. I'^^O, 121. So 
 
 Gal. i. 13. Ephes. i. 22. iii. 10. 21. v. the Jerusalem Creed in St. Cyril. Thus 
 
 23. 23. 27. 29. o2. Pliil. iii. 6. Col. i. the Nicene, with the additions of the 
 
 18. 24. Heb. xii. 23. Of this, as of one Council of Constantinople : jui'av aylav xa- 
 
 Church, Celsus calls the Christians : rouf boXui-.v jcal aiica-ToXtKr.v UKXna-iav. Thus 
 
 aTTofxtyaXti; BKxXns-iai;. Ajmd.OrigA.v. §.59. also the Alexandrian, as appeareth by 
 
 t So the Creeds-of Epiphanius, in An- those already quoted of Alexander, Arius, 
 
 corato: Uia-Tevoy.n il( y,uty ayiav naSoXmriV and Euzoius. 
 
o08 
 
 ARTICLE IX. 
 
 can no man lay than that is laid, which is Jesus Christ." 
 (1 Cor. iii. 11.) And though the apostles and the prophets be 
 also termed the foundation, yet even then the unity is preserved, 
 because as they are stones in the foundation, so are they united 
 by one corner-stone; whereby it comes to pass that such per- 
 sons as are of the Church, being "fellow-citizens with the 
 saints, and of the household of God, are built upon the foun- 
 dation of the apostles and prophets, Jesus Christ himself being 
 the chief corner-stone, in whom all the buik'Jing fitly framed 
 together, groweth unto a holy temple in the Lord." (Eph. ii. 
 19 — 21.) This stone was "laid in Zion for a foundation, a tried 
 stone, a precious corner-stone, a sure foundation :" (Isa. xxviii. 
 16.) there was the first Church built; and whosoever have been, 
 or ever shall be, converted to the true Christian faith, are and 
 shall be added to that Church,and laid upon the same foundation, 
 vvh.th is the unity of origination.* Our Saviour gave the same 
 power to all the apostles, which was to found the Church ; buthe 
 gave that power to Peter, to shew the unity of the same Church. 
 Secondly, The Church is therefore one, though the members 
 be many, because they all agree in one faith. There is " one 
 Lord and one faith." (Eph. iv. 5.) and that " faith once deli- 
 vered to the saints," (Jude 3.) which whosoever shall receive, 
 embrace, and profess, must necessarily be accounted one in 
 reference to that profession. For if a company of believers 
 
 • Tertullian speaking of the apostles : 
 ' Ecclesias apad unamquamque civitatem 
 condiderunt, a quibus traducem fidei et 
 Bemina doctrinje caiterae exinde ecclesiae 
 mutuatae sunt, et.quotidie mutuantur, ut 
 ecclesizB fiant : ac per hoc et ipsae Apo- 
 stolicee deputantur, ut soboles Apostoli- 
 caruni ecclesiaruni. Omue genus ad ori- 
 ginem suam censeatur necesse est. Ita- 
 que tot et tants ecclesise, una est ilia ab 
 Apostolis prima, ex qua onines. Sic om- 
 nes primae, et Apostolicaj, dum una omnes 
 probant unitalem : dum est illis commu- 
 nicatio pacis, et appellatio fraternitatis, 
 et contesseratio hospitalitatis : quJEJura 
 non alia ratio regit quam ejusdeai sacra- 
 menti una traditio.' De Pruscript. Hitret. 
 c. 20. Tliis is the Unitas Originis which 
 St. Cyprian so much insists upon : ' Ec- 
 clesia una est, quJB in multitudinem la- 
 tins incremento fuecunditatis extenditur ; 
 quomodo solis multi radii, sed lumen 
 unum ; et rami arboris muiti, sed robur 
 unum tenaci radice fundatum. Et cum 
 de fonte uno rivi plurimi defluuut, nume- 
 rositas licet diffusa videatur exundantis 
 copiae largitate, unitas tamen servatur ia 
 origine, &c.' S. Cupn'a;/. de Unitate Eccl. 
 $. 4. ' Loquitur Dominus ad Petrum : 
 Ego tihi dico, inquit, quia tii es Petrtis, et 
 taper istam Peimm tedificabo ecclesiam me- 
 am, &c, Et idem post resurrectionem 
 
 suam dicit, Pasce oves meas. Et quamvia 
 Apostolis omnibus post resurrectionem 
 suam parem potestatem tribuat, et dicat, 
 Sicut misit me Pater, et ego mittn ros, &c. 
 tamen ut unitatem manifestaret, unitatis 
 ejusdem originem ab uno incipientem 
 sua auctoritate disposuit. Hoc erant uti- 
 que et ca;teri Apostoli, quod fuit Petrus, 
 pari consortio praditi, et honoris et po- 
 testatis, sed exordium ab unitate profici- 
 scitur, ut ecclesia una monstretur.' Ibid, 
 i. 3. 'EvI; ovto; tcu QesS, xal ivo; tou Kupi'ou, 
 8'ia Toi/TO xaj to axj.vj ri/mov xata Tr,r fxiiao- 
 rtv iTratvura.!, fxifx-ri/xa Iv af;^tif t^j /uiS;. 
 Clem. Alex. Strnmat. 1. vii. c. 17. This is 
 very much to be observed, because that 
 place of St.Cyprian is produced by the Ro- 
 manists to prove the necessity of one head 
 of the Church upon earth, and to shew that 
 the bishop of Rome is that one head by 
 virtue of his succession to St. Peter; 
 whereas St. Cyprian speaketh nothing ot 
 any such one head, nor of any such 
 succession, but only of the origiiation 
 of the Church, which was so disposed 
 by Christ, that the unity might be ex- 
 pressed. For whereas all the rent of the 
 apostles had equal power and honour with 
 St. Peter ; yet Christ did particularly 
 give that power to St. Peter, to shew the 
 unity of the Church which he intended to 
 build upoa the foundation of il^e apostles. 
 
THE HOLY CATHOLICK CHURCH. o09 
 
 become a Church by believing, they must also become one 
 Church by believing one truth. If they be one in respect of 
 the foundation, which is ultimately one; if we look upon Christ, 
 which is mediately one; if we look upon the apostles, united 
 in one corner-stone; if those which believe be therefore said 
 to be built upon the foundation of the apostles, because they 
 believe tlie doctrine which the apostles preached, and the apo- 
 stles be therefore said to be of the same foundation, and united 
 to the corner-stone, because they all taught the same doctrine 
 which they received from Christ; then they which believe the 
 same doctrine delivered by Christ to all the apostles, delivered 
 by all the apostles to believers, being all professors of the 
 same faith, must be members of the same Church. And this 
 is the unity of faith.* 
 
 Th; xlly, Many persons and Churches, howsoever distin- 
 guished by time or place, are considered as one Church, be- 
 cause they acknowledge and receive the same sacraments, the 
 signs and badges of the people of God. When the apostles 
 were sent to found and build the Church, they received this 
 commission, " Go and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghost." 
 (Matt, xxviii. 19.) Now as there is but " one Lord," and " one 
 faith," so also there is but "one baptism;" (Eph. iv. 5.) and 
 consequently they which are admitted to it, in receiving it are 
 one. Again, at the institution of the Lord's supper Christ com- 
 manded, saying, " Eat ye all of this, drink ye all of this ;" and 
 all by communicating of one, become as to that communication 
 one. " For we being many are one bread, and one body ; for 
 we are all partakers of that one bread." (1 Cor. x. 17.) As 
 therefore the Israelites " were all baptized unto Moses in the 
 cloud and in the sea, and did all eat the same spiritual meat, 
 and did all drink the same spiritual drink," (1 Cor. x. 2 — 4.) 
 and thereby appeared to be the one people of God; so all be- 
 lieving persons, and all Churches congregated in the name of 
 Christ, washed in the same laver of regeneration, eating of the 
 
 * Of this doth Iri'DEBus speak, delivering y.mvt ttjo jiara/JoX^j nia-fxav Ij/vaxoij. Clem. 
 
 the sum or brief abstract of the material Alex. Stromal. I. vii. c. 17. This unity of 
 
 object of faith : ToZro to ■/.^fuyy.a. TrafSiXi- faith followeth the unity of origination, 
 
 <()ma, xai TaijT»vT»iv ttiVtiv, Ji IxxXoj-ia, xaiTTsp because the true faith is the true founda- 
 
 Iv ?Xa) TM x.03-fA.!t! hsTTTit^fxivn, iTTifxiXSi; <pu- tioH. ' Siqua est ecclesia, qu£E fidem re- 
 
 Xa5-3-si, i'j tVa or^ov oiJtouc-a, xai 0|Uoi!w; TTo-TSij'si spuat, nee Apostolicffl praedicationis fun- 
 
 TouToif, i); iJiioLy ■\.v)(r,i, xai Tnv aiiTw l^wira. damenta possideat, desereuda est. Petra 
 
 KafliaM, xa; (ri;,u<paJva;j TaCra xin^vas-ii, KaX tua Christus est.' S, Amhros. in Lite. lib. 
 
 JjJaj-xei, xaj 7rataJ.J(BS-iv i; tv <rr6fAa xsxTd- ii. cap. 9. 'H ya^ a-vyi)(j>u<ra rh ixxXncUl, 
 
 (Aiirt. Ailvcrs. lliti: I. i. c. 10. §. 2. Kara ai (pKciv o noifjir.v, a^nh h wiVrif Itti*. 
 
 rt cZv LTris-TatTiv, M-ara Ti ettUoiclv, nara. ts Clem. Alex. Stromat. \. ii. c.'l^. St. Jerome 
 
 af^r,y, Karx t6 i^o^''^, |Wiviv iTvat<pafjih Tw on those words of the Psalm xxiv. 11. 
 
 a^^aiav xai xaSoXixny IxxXns-i'av £i{ hirira, Hue est genenitio qiKErenliiim Dominutn, 
 
 ww-TEDc i"ia? T?? xaTa Taj iSi'af JiaSr.xaf, hath this observation : ' Superius singu- 
 
 ^aXXsv Je xara Tf;y 5ia9>'.xijv Trv jwiav Sta^jfoi; lariter dixit, Hic accipiet heiiedictionem ; 
 
 To~f x?"'"^' Ev^? Tou Qiou TM |3ouXE'j^aTi, Si' modo pluraliter; quia ecclesia ex pluri- 
 
 ivof ToS Kujiou ffuviyovtrav tov; JiJn xaTaTE- bus peraonis congregatur, et tamen una 
 
 rayfithovci , 0O5 Tt^oJi^iTiv ©sjj, Sixoi'ouc eto- dicitur propter unitatem fidei.' 
 
610 ARTICLE IX. 
 
 same bread, and drinking of the same cup, are united in the 
 same cognizance, and so known to be the same Church. And 
 this iii the -unity of the sacraments. 
 
 Fourthly, Whosoever belongeth to any Church is some way 
 called ; and all which are so, " are called in one hope of their 
 calling:" (Epb. iv. 4.) the same reward of eternal life is pro- 
 mised unto every person, and we all "through the Spirit wait 
 for the hope of righteousness by faith." (Gal. v. 5.) They 
 therefore which depend upon the same God, and worship him 
 all for the same end, the " hope of eternal life, which God, that 
 cannot lie, promised before the world began," (Tit. i. 2.) hav- 
 ing all the same expectation, may well be reputed the same 
 Church. And this is the uniity of hope. 
 
 Fifthly, 'I'hey which are all of one mind, whatsoever the 
 number of their persons be, they are in reference to that mind 
 but one ; as all the members, howsoever different, yet being 
 animated by one soul, become one body. Charity is of a fas- 
 tening and uniting nature ; nor can we call those many, who 
 " endeavour to keep the unity of the Spirit in the bond of 
 peace." (Eph. iv. 3.) ** By this," said our Saviour, " shall all 
 men know that ye are my disciples, if ye have love one to an- 
 other." (John xiii. 35.) And this is the unity of charity.* 
 
 Lastly, All the Churches of God are united into one by the 
 unity of discipline and government, l)y virtue whereof the same 
 Christ ruleth in them all. For they have all the same pastoral 
 guides appointed, authorized, sanctified, and set apart, by the 
 appointment of God, by the direction of the Spirit, to direct 
 and lead the people of God in the same way of eternal salva- 
 tion : as therefore there is no Church where there is no order, 
 no ministry ;t so where the same order and ministry are, there 
 is the same Church. And this is the unity of regiment and 
 discipline. J 
 
 By these means, and for these reasons,^ millions of persons 
 
 • ' Unus Dr;us enim et Christus unus, } ♦ Episcopatus unus est, cujus a sin- 
 
 ecclesia ejus una, fides uua, et plebs in gulis in soliduin pars tenetur : ecclesia 
 
 eolidam corporis unitatem concordire glu- quoque una est, qua in multitudinem 
 
 tine copulata.' S. Cyprian, de Unitate latius incremento foecundiiatis extendi- 
 
 Eccles. §. 'Jl. tur.' S. Cyprian, de Unit. Ecrles. §. 4. So 
 
 t ' Ecclesia non est, quc^ non habet he joins these two together: ' Cum sit a 
 
 Sacerdotes.' .'i.llin: adc. l.neifi^. col. 302. Christo una ecclesia per totuin mundum 
 
 nivTE; lvTpEiu£3-&a)j-av Touf SittK-ovou; if in multa membra divisa, item episcopa- 
 
 'lio-oSy Xfia-Tov, xoi tev iTriTKOTrc* «j TlttTi^a, tus unus episcoporum multoruin concordi 
 
 Toi/c J£ 7rf£3-0uTEfioL>; ii; ffwii^iov ©£ou xai iij numerositate diffusus.' Ep. ad Antonia- 
 
 a-uviiffxov 'AiroT-riXtut. J^a-'fi? toutoiv enx.'Kn- nam, I. iv. ep. 2. §. 16. al. ep. 5'2. 
 e-.'a ov xaXsTTai. 6' li^nut. ud Trail, j. 3. § These are ail expressed by Tertul- 
 
 t6 yt y.b Trf IxxXflriaj ov3/xa Ttiv Tiv s.'f Jian : ' Una nobis et illis fides, unus Deus, 
 
 Xjia-Tcv wij-TEuyttvTiwv i<pxint ttXhJtLv, Upov^- idem Christus, eadem spes, eadem lava- 
 
 yi6( TE xal XooL;, ttoIiUEvo; xai SiJaj-xaXoyj, cri saciameuta, semel dixerim, una ec- 
 
 xai roh; vni x-'?" xarf^Euy.uEroi/j. .S. Cyril. clesia sumus.' De Virg. veLind. c. 'J. 
 
 ad h- c. xlv. 17. ' ubi interpres ipa.i\si, ' Corpus sumus de conscieutia religionis 
 
 male transtulit declarat, quod est iiro- et discijjlinre unitate et spei foedere.' 
 
 4>aii£i ; cum reddere oportucrit, conneciit, Apolog. c. 39. 
 aut routeiit.' 
 
THE HOLY CATHOLICK CHURCH. 511 
 
 and multitudes of congregations are united into one body, and 
 become one Church. And thus under the name of Church, 
 expressed in this Article, is understood a body, or collection, 
 of human persons professing faith in Christ, gathered tooether 
 in several places of the world for the worship of the same God, 
 and united into the same corporation by the means aforesaid. 
 And this I conceive sufficient to declare the true notion of the 
 Church as such, which is here the object of our faith. It re- 
 maineth therefore that we next consider the existence of the 
 Church, which is acknowledged in the act of faith applied to 
 this object: for when I profess and say, I believe a Church, it 
 is not only an acknowledgment of a Church which hath been, 
 or of a Church which shall be, but also of that which is. When 
 Isay, / believe in Christ dead, I acknowledge that jleath which 
 once was, and now is not : for Christ once died, but now is 
 not dead : when I say, / believe the resurreclion of' the body, I 
 acknowledge that which never yet was, and is not now, but 
 shall hereafter be. Thus the act of faith is applicated to the 
 object according to the nature of it; to wdiat is already past, 
 as past; to what is to come, as still to come ; to that which is 
 present, as it is still present. Now that which was then past, 
 when the Creed was made, must necessarily be always past, 
 and so believed for ever ; that which shall never come to pass 
 until the end of the World, when this public profession of faith 
 shall cease, that must for ever be believed as still to come. 
 But that which was when the Cubed began, and was to con- 
 tinue till that Creed shall end, is proposed to our belief in 
 every age as being; and thus ever since the first Church was 
 constituted, the Church itself, as being, was the object of the 
 faith of the Church believing. 
 
 The existence therefore of the Church of Christ (as that 
 Church before is understood by us), is the continuation of it in 
 an actual being, from the first collection in the apostles' times 
 unto the consummation of all things. And therefore, to make 
 good this explication of the Article, it will be necessary to 
 prove, that the Church which our Saviour founded and the 
 apostles gathered, was to receive a constant and perpetual ac- 
 cession, and by a successive augmentation be uninterruptedly 
 continued in an actual existence of believing persons and con- 
 gregations in all ages unto the end of the World. 
 
 Now this indeed is a proper object of faith, because it is 
 grounded only upon the promise of God ; there can be no other 
 assurance of the perpetuity of this Church, but what we have 
 from him that built it. The Church is not of such a nature 
 as would necessarily, once begun, preserve itself for ever. 
 Many thousand persons have fallen totally and finally from the 
 faith professed, and so apostatized froni the Church. Many 
 particular Churches have been wholly lost, many candlesticks 
 have been removed ; neither is there any particular Church 
 
512 ARTICLE IX. 
 
 which hath any power to continue itself more or longer than 
 others; and consequently, if all particulars be defectible, the 
 universal Church must also be subject of itself unto the same 
 defectibility. 
 
 But though the providence of God doth suffer many parti- 
 cular Churches to cease, yet the promise of the same God will 
 never permit, that all of them at once shall perish. When 
 Christ spake first particularly to St. Peter, he sealed his 
 speech with a powerful promise of perpetuity, saying, " Thou 
 art Peter, and upon this rock will 1 build my Churcji,and the 
 gates of hell shall not prevail against it." (Matt. xvi. 18.) 
 When he spake generally to all the rest of the apostles to the 
 same purpose, '* Go teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghost;" 
 (Matt, xxviii. 19.) he added a promise to the same effect, " and 
 lo, I am with you always, even to the end of the world." (Ibid. 
 20.) The first of these promises assureth us of the continuance 
 of the Church, because it is built upon a rock ; for our Saviour 
 had expressed this before, " Whosoever heareth these sayings 
 of mine, and doth them, I will liken him unto a wise man, 
 which built his house upon a rock : and the rain descended, 
 and the ffoods came, and the winds blew and beat upon that 
 house ; and it fell not, for it was founded upon a rock." (Matt, 
 vii. 24, 25.) The Church of Christ is the House of Christ ; for 
 he hath " builded the house," and is as a *'son over his own 
 house, whose house are we;" (Heb. iii. 3. 6.) and as a wise 
 man, he hath built his house upon a rock, and what is so built 
 shall not fall. T'he latter of these promises giveth not only an 
 assurance of the continuance of the Church,* but also the 
 cause of that continuance, which is the presence of Christ. 
 "Where two or three are gathered together in the name oj 
 Christ, there he is in the midst of them," (Matt, xviii. 20.) and 
 thereby they become a Church ; for they are as a builded house, 
 and the son within that house. Wherefore being Christ doth 
 promise his presence unto the Church, even unto the end of 
 the World, he doth thereby assure us of the existence of the 
 Church, until that time, of which his presence is the cause. In- 
 deed, this is " the city of the Lord of Hosts, the city of our 
 
 • ' Non deserit ecclesiam suam divina rales dies milii aununcia. Eiigiiitatemdie- 
 
 protectio, dicente Domino, Ecce ego vo- rum meorum, non isleriiitalem dierum 
 
 biscuin omnibus diebus, &c.' Leo EpUt. ineoimn aununcia mihi. Quamdiu ero in 
 
 31. St. Augustin upon those words of isto sa?culo, annuncia niihi, propter illos 
 
 Fsal. ci. Eiigiiitatein dierum meorum an- qui dicuiit, Fuit et jam noti est: propter 
 
 nuneia 7Hi/N', maketh the Church to speak illos qui dicunt, Impleta; sunt Scripturje, 
 
 these words : ' Quid est, quod nescio qui crediderunt omues gentes, sed a])ostata- 
 
 recedentes' a me murmurant contra me 1 vit, et periit ecclesia de omnibus gentibus. 
 
 Quid est, quod perditi me periisse con- Quid est hoc, Ejiguiiatem dierum meorum 
 
 tendunt? Certe eniin hoc ilicunt, Quia (iiMiioicia 7/ii/ii ? la annunciavit, nee vacua 
 
 fuietnonsum. Annu\icia viihi eiiguilatem fuit vox ista. Quis annunciavit mihi, nisi 
 
 dierum meoiKm. Non ate quajro illos dies ipsa via ? Quomodo annunciavit? Kccs 
 
 EBlernos; illi sine fine sunt, ubi cro ; non ego vcbisruni sum utitjue ud conbummationem 
 
 ipsos quairo ; temporale.s qua;ro, tempo- sulcuH,' Serm. ii. $. 8. 
 
THE HOLY CATHOLICK CHURCH. 513 
 
 God, God will establish it forever,"* (Psal. xlviii. 8.) as the 
 great prophet of the Church hath said. 
 
 Upon the certainty of this truth, the existence of the Church 
 hath been propounded as an object of our faith in every age 
 of Christianity ; and so it shall be still unto the end of the 
 World. For those which are believers are the Church ; and 
 therefore, if they do believe, they must believe there is a 
 Church. And thus having shewn in what the nature of a 
 Chuvch consisteth, and proved that a Church of that nature is 
 of perpetual and indefectible existence by virtue of the pro- 
 mises of Christ, I have done all which can be necessary foi the 
 explication of this part of the Article, / believe the Church. 
 
 After the consideration of that which is the subject in this 
 Article, followeth the explication of the affections thereof; 
 which are two, sanctity and universality ; the one attributed 
 unto it by the apostles, the other by the fathers of the Church : 
 by the first the Church is denominated holy, by the second 
 catholick. Now the Church which we have described may be 
 called holy in several respects, and for several reasons : first, 
 .In reference to the vocation by which all the members thereof 
 are called and separated from the rest of the world to God ; 
 which separation in the language of the Scriptures is a sancti- 
 fication : and so the calling being holy, (for " God hath called 
 us with a holy calling," 2 Tim. i. 9.) the body which is sepa- 
 rated and congregated thereby, may well be termed holy. 
 Secondly, In relation to the offices appointed and the powers 
 exercised in the Church, which by their institution and opera- 
 tion are holy ; that Church, for which they were appointed and 
 in which they are exercised, may be called holy. Thirdly, 
 Because whosoever is called to profess faith in Christ, is 
 thereby engaged to holiness of life, according to the words of 
 the apostle, " Let every one that nameth the name of Christ 
 depart from iniquity :" (2 Tim. ii. 19.) for those namersof the 
 name, or named by the name, of Christ, are such as called on 
 his name ; and that was the description of the Church : as when 
 Saul did persecute the Church, it is said he had "authority 
 from the chief priests to bind all that called upon the name of 
 Christ ;" (Acts ix. 14.) and when "he preached Christ in the 
 synagogues, all that heard him said. Is not this he who de- 
 stroyed them which called on this name in Jerusalem?" (Ibid. 
 20, 21.)t Being then all within the Church are by their pro- 
 fession obliged to such holiness of life, in respect of this obli- 
 gation, the whole Church may be termed holy. Fourtlily, In 
 
 • ' Forte ista Civitas, quae mundiim t See 1 Cor. i. 2. "On ya^ to aQ^oia-f^a 
 
 tenuit, aliqiiando evertetur. Absit. Deus rZi ay'iaiv ro l| offl?? Tritmaii xai TroXiTHnf 
 
 fundavit earn in (Sternum. Si ergo Deus a^lj-rni; a-vyitex^orii[jii\ia)v'EKxXri(riaia-ri,^nXoi 
 
 fundavil earn in setemum, quid times ne la-ri toT'? a-o<fia( yiya-a^ivsif. Idd. Pelus 
 
 cadat firmamentumV S. August.in Psal. Epist. 246. 1. ii. 
 47. «. 7. 
 
 2 X. 
 
514 ARTICLE IX. 
 
 regard the end of constrtuting a Church in God was for the 
 purchasing a holy and a precious people ; and the great design 
 thereof was for the begetting and increasing holiness, that as 
 God is originally holy in himself, so he might communicate his 
 sanctity to the sons of men, whom he intended to bring unto 
 the fruition of himself, unto which, without a previous sancti- 
 fication, they can never approach, because without holiness no 
 man shall ever see God. (Heb. xii. 14.) 
 
 For these four reasons, the whole Church of God, as it con- 
 taineth in it all the persons which were called to the profession 
 of the faith of Christ, or were baptized in his name, may well 
 be termed and believed holi/. But the apostle hath delivered 
 anotheY kind of holiness, which cannot belong unto the Church 
 taken in so great a latitude. " For (saith he) Christ loved the 
 Church, and gave himself for it, that he might sanctify and 
 cleanse it by the washing of water by the Word, that he might 
 present it to himself a glorious Church, not having spot or 
 wrinkle, or any such thing, but that it should be holy and 
 without blemish." (Eph. v. 25 — 27.) Now though it may be 
 conceived that Christ did love the whole Church, as it did any 
 way contain all such as ever called upon his name, and did 
 give himself for all of them: yet we cannot imagine that the 
 whole body of all men could ever be so holy, as to be without 
 spot, wrinkle, blemish, or any such thing. It will be therefore 
 necessary, within the great complex body of the universal 
 Church, to find that Church to which this absolute holiness 
 doth belong : and to this purpose it will be fit to consider both 
 the difference of the persons contained in the Church, as it 
 hath been hitherto described, while they continue in this life, 
 and their different conditions after death ; whereby we shall at 
 last discover in what persons this holiness is inherent really, 
 in what condition it is inherent perfectly, and consequently in 
 what other sense it may be truly and properly affirmed that the 
 Church is holt/. 
 
 Where first we must observe that the Church, as it em- 
 braceth all the professors of the true faith of Christ, containeth 
 in it not only such as do truly believe and are obedient to the 
 Word, but those also which are hypocrites, and profane. Many 
 profess the faith, which have no true belief: many have some 
 kind of faith, which live witii no correspondence to the Gospel 
 preached. Within therefore the notion of the Church are com- 
 prehended good and bad, being both externally called, and 
 both professing the same faith. For the kingdom of heaven is 
 like unto a field in which wheat and tares grow together unto 
 the harvest ; like unto a net that was cast into the sea, and 
 gathered of every kind ; like unto a floor in which is laid up 
 wheat and chaff; like unto a marriage-feast, in which some 
 have on the wedding-garment, and some not. (Matt. xiii. 24. 
 30. 47. iii. 12. xxii. 10.) This is that ark of Noah in which were 
 
THE HOLY CATHOLICK CHURCH. 515 
 
 preserved beasts clean and unclean. This is that great house 
 in which there are not only vessels of gold and of silver, but 
 also of wood, and of earth, and some to honour, and some to 
 dishonour. (2 Tim. ii. 20.)* There are "many called" of all 
 which the Church consisteth, but there are " few chosen" (Matt. 
 XX. 16.) of those which are called, and thereby within the 
 Church. I conclude therefore, as the ancient Catholicks did 
 against the Donatists,+ That within the Church, in the public 
 profession and external communion thereof, are contained 
 persons truly good and sanctified, and hereafter to be saved, 
 and together with them other persons void of all saving grace, 
 and hereafter to be damned : and that Church containing these 
 of both kinds may well be called holy ; as St. Matthew (iv. 5.) 
 called Jerusalem the holy city, even at that time when our Sa- 
 viour did but begin to preach, when we know there was in that 
 city a general corruption in manners and worship. 
 
 Of these promiscuously contained in the Church, such as 
 are void of all saving grace while they live, and communicate 
 with the rest of the Church, and when they pass out of this 
 life, die in their sins, and remain under the eternal wrath of 
 God ; as they were not in their persons holy while they lived, 
 so are they no way of the Church after their death, neither as 
 members of it, nor as contained in it. Through their own de- 
 merit they fall short of the glory unto which they were called ; 
 and being by death separated from the external communion of 
 the Church, and having no true internal communion with the 
 members and the head thereof, are totally and finally cut off 
 from the Church of Christ. On the contrary, such as are effi- 
 caciously called, justified, and sanctified, while they live are 
 truly holy, and when they die are perfectly holy ; nor are they 
 
 • ' Firmissime tene et nullatenus du- with the good such as were occultly bad ; 
 
 bites, aream Dei esse ecclesiam catholi- ' Ecce etiam ipsi veritate evangelica nou 
 
 cam, et intra earn usque in finem seculi aliud coacti sunt confiteri quaiu malos 
 
 frumentomixtaspaleas contineri.hoc est, occultos nunc ei permixtos esse,' as the 
 
 bonis malos sacramentorum communione good and bad fish are taken in the same 
 
 misceri.' Fulgent, ad Petrum, c. 43. St. net, because it could not discern the bad 
 
 Jerome joins these two together : 'Area from the good. And from thence he en- 
 
 Noae ecclesiae typus : ut in ilia omnium forceth from their acknowledgment, that 
 
 animalium genera, ita et in hac univer- those which are apparently evil, are con- 
 
 sarum et gentium et morum homines tained in the same Church : ' Si enim 
 
 sunt ; ut ubipardus et hoedi, lupus et agni, propterea retibus bonos et males congre- 
 
 ita et hie justi et peccatores, id est, vasa gantibus ecclesiam comparavit; quia ma- 
 
 aurea et argentea cum lagenis et fictilibus los in ecclesia non manifestos sed latentes 
 
 commorantur.' Dial, contra Luciferianos, intelligi voiuit, quos ita nesciunt sacerdo- 
 
 col. 302. tes, quemadmodum sub fluctibiis quid 
 
 acceperintretia nesciunt piscatores. Pro- 
 
 t The opinion of the Donatists con- pterea ergo et arete comparata est, ut 
 
 futed by the Catholics is to be seen in etiam manifesto mali cum bonis in ea 
 
 St. Augustin's book, intituled, Breiiicu/iim prajnunciarentur futuri. Neque enim 
 
 Collatioiium. Upon which reflection in palea quae in area est permixta frumentis, 
 
 his book. Post CoUatiouem, he observes etiam ipsa sub fluctibus latet, quK sic 
 
 how they were forced by the testimony of omnium oculis est conspicua, ut potius 
 
 those Scriptures which we have produced, occulta sint in ea frumenta, cum sit ipsa 
 
 to acknowledge that there were mingled manifesta.' Lib. Post Collat. c. 9, 10. 
 
616 ARTICLE IX. 
 
 by iheir death separated from the Church, but remain united 
 still by virtue of that internal union, by which they were before 
 conjoined both to the members and the Head. As therefore 
 the Church is truly holy, not only by a holiness of institution, 
 but also by a personal sanctity in reference to these saints 
 while they live, so is it also perfectly holy, in relation to the 
 same saints glorified in heaven. And at the end of the world, 
 when all the wicked shall be turned into hell, and consequently 
 all cut off from the communion of the Church ; when the 
 members of the Church remaining being perfectly sanctified, 
 shall be eternally glorified, then shall the whole Church be 
 truly and perfectly holy. 
 
 Then shall that be completely fulfilled, that Christ shall 
 " present unto himself a glorious Church, which shall be holy 
 and without blemish." (Eph. v. 27.) Not that there are two 
 Churches of Christ : one, in which good and bad are mingled 
 together; another, in which they are good alone : one, in which 
 the saints are imperfectly holy ; another, in which they are 
 perfectly such : but one and the same Church, in relation to 
 different times,* admitteth or not admitteth the permixtion of 
 the wicked, or the imperfection of the godly. To conclude, 
 the Church of God is universally holy in respect of all, by in- 
 stitutions and administrations of sanctity ; the same Church is 
 really holy in this world, in relation to all godly persons con- 
 tained in it, by a real infused sanctity ; the same is farther yet 
 at the same time perfectly holy, in reference to the saints de- 
 parted and admitted to the presence of God; and the same 
 Church shall hereafter be most completely holy in the world 
 to come, when all the members actually belonging to it, shall 
 be at once perfected in holiness and completed in happiness. 
 And thus I conceive the affection of the sanctity sufficiently 
 explicated. 
 
 The next affection of the Church is that of universality, 1 
 believe the ho/ij CATUOLICK Church. Now the word catholick, 
 as it is not read in the Scriptures, so was it not anciently in 
 the Creed (as we have already shewn), but being inserted by 
 the Church, must necessarily be interpreted by the sense which 
 the most ancient fathers had of it, and that sense must be con- 
 firmed, so far as it is consentient with the Scriptures. To grant 
 then that the word was not used by the apostles,t we must 
 
 * This was it which the Catholicks an- nunc habere malos mixtos, tunc non ha- 
 
 Bwered to the Donatists, objecting that bituram ; sicut nunc mortalem, quod ex 
 
 they made two distinct Churches : ' De mortalibus constaret hominibus, tunc au- 
 
 duabus etiam ecclesiia calumuiam eorum tern immortalem, quod in ea nullus esset 
 
 catholici refutarunt, identidem e.xpressius vel corpora moriturus : sicut non ideo duo 
 
 ostcndentes quid dixerint, id est, non earn Christi, quia prior mortuus Bostea non 
 
 ecclesiam, quie nunc habet ])ermixt03 moriturus.' 5. August. Brevxtul. Collat. 
 
 maloB, alionam se dixisse a regno Dei, tertii diei, c. 10. 
 
 ubi non eruntmali commixti; sed eandem t It was the ordinary objection of the 
 
 ipsam unam et eanclam ecclesiam nunc schismatical Novatians, that the very 
 
 esse aiiter, tunc autem aliter futuram ; name of Catholics was never used by the 
 
THE HOLY CATHOLICK CHURCH. 
 
 517 
 
 also a knowledge that it was most anciently in use among the 
 primitive fathers, and that as to several intents. For, first, 
 they called the Epistles of St. James, St. Peter, St. John, St. 
 Jude, the catholkk Epistles,* because when the Epistles writ- 
 ten by St. Paul were directed to particular Churches congre- 
 gated in particular cities, these were either sent to the Churches 
 dispensed through a great part of the world, or directed to the 
 whole church of God upon the face of the whole earth. Again, 
 we observe the fathers to use the vvoid catholkk for notliing 
 else but general or universal, in the originary or vulgar sense : 
 as the catholick resurrection, is, the resurrection of all men ; 
 the catholick opinion, the opinion of all men.t Sometimes it 
 was used as a word of state, signifying an officer which col- 
 lected the emperor's revenue in several provinces, united into 
 one diocess ; who, because there were particular officers be- 
 longing to the particular provinces, and all under him, was 
 therefore called the Catholkus^'i^ as general Procurator of them 
 
 apostles, and the answer to it by the Ca- 
 tholics was by way of concession • ' Sed 
 sub Apostolis, inquies,nemo Catholicus vo- 
 cabatur; Esto, sicfuerit.vel iliud indulge, 
 &c.' Pacian. ad Sympronianiim, Epist. 1. 
 * So St. Jerome of St. James : ' Unam 
 tantum scripsit epistolam, qujE de septem 
 catholicis est:' of St. Peter: 'Scripsit 
 duas epistolas, quse catholicaa nominan- 
 tur:' of St. Jude : 'Judas frater Jacobi 
 parram quidem, quje de septem catholi- 
 cis est, epistolam reliquit.' This there- 
 fore was the commoh title of these epis- 
 tles in St. Jerome's time among the La- 
 tins, and before among the Greeks, as 
 appeareth by Eusebius : ToiaZra. xal to, 
 na-ra tov 'laxai^ov, ol h w^dnrt rSiv ovoixa^o/xi- 
 rajv xa6oXjKa)V eTTiirToXZv sTvai 'Keysrar icrriov 
 Se oj; yoBiuerai jU-ev ov iroWol yoZv t£v jraXai 
 avTKg Ijwvu^oyEyrav, ai; olSs tiJj Xsyojwlvn; 
 'loiiSa,, /ociSj xai a^rni ovs-rj; tZv iTTTo. KaQo- 
 XwSv. Hist. 1. ii. c. 23. The same was 
 in use before the time of Eusebius, as ap- 
 peareth by Dionysius bisliop of Alexan- 
 dria : 'O Je elayyt'Kia-rrii; oiiSs T>;f xafloAixiij 
 E7ria"ToX?j TTjolyfa^sv aiiTou Toovo/xa. Eiiseb. 
 Hist. 1. vii. c. 25. and before him, as ap- 
 peareth by Origan: Aeutejov Ss Kara Magxov, 
 o); riETfof v^nyiiTaro axnSi ■yroihiraVTa, bv xai 
 nicvlv T? xaSoXiKn l7r(a"ToX? Jia toutmkwjuoXo- 
 ^fB. Eitseb. Hist. l.vi. c. 2d. Thus anciently 
 epistola catholica was used for a general 
 epistle : Kafl'yXijtai Je |jcX>)9ijs-oy, l-miSav ov 
 TT^Oi; h e8vo? ey^i<priTay, ii; ai rov Tlav'Kov, 
 aXKa xa9sXou ffjGf iravra. Leontiiis de Sectis, 
 Act. 2. and so continued, not only in re- 
 lation to the Scriptures, but to the epis- 
 tles of others, as Eusebius of Dionysius 
 bishop of Corinth : X^mrty-uirarcv aTTaa-iv 
 savrh xaSia-rac ev ati vTrtrvnoZro xofloXixarj 
 TTfoj T«J IxxXua-iaf kviV'roXaXt, Hist. EccL 
 1. iv. c. '23. 
 
 t So Justin Martyr : Met* ravrct rhv 
 xafloXixr.v xal (iri;v6XovTt <}>ara() aioin'av o/xoBu- 
 /«aS:v ajua 'ujavrajv avaj-Ta<riv yin^itrBai Kal 
 xpiViv. Dial. adv. Tryph. p. 308. and Theo- 
 philus Antiochenus : "Oti Swaroi; Iittiv o 
 ©E5J 'BTOiri^ai tJiV xafloXixw avatrruav aTrav- 
 T4JV a^Q^MTrm. Ad Autol. 1. i. p. 78. So 
 Tertullian uses cathoiice for ex tola : ' Ab 
 eo permittatur vel imperetur necesse est, 
 cathoiice fieri hEsc, a quo et ex parte.' De 
 Fiii^a in Pers. c. 3. And for generaliter : 
 ' Etsi quaedam inter domesticos dissere- 
 bant, non tamen ea fuisse credendum est, 
 quffi aliam regulam fidei superducerent, 
 diversam et contrariam illi quam catho- 
 iice in medium proferebaut.' De Pricscr 
 adv. Hter. c. 26. ' Ha;c itaque dispecta 
 totum ordinem Dei Judicis operarium et 
 (ut dignius dixerim) protectorem catho- 
 licae et summffi illiusbonitatisostendunt,' 
 1. ii. adv. Marcioii. c. 17. So he calls 
 Christ, ' catholicum patris sacerdotem.' 
 1. iv. c. 9. Origen against Celsus : KaSo- 
 
 Xixij a7r!l<pr,va[ji,Svo; ©Eov oiiJIva WfOf avSjai- 
 woLij xaTEXriXi^flivai, ri Qeov -naXia, 1. v. $. 2. 
 which he expounds immediately by xaflo- 
 Xou XeXej/juIvcv. So he speaks of xaflsXixcv 
 KeXc-cu \i'Jlai;, and Iv to5 xaSoXixoS TTEfi Trav- 
 Tccv rSiv TO. TTarpia TMfowVTaJV iTTaivM. 1. v. §. 
 26. So Justin RIartyr : 'AfA.iiinia.v t;?; 
 /«6t' auTOuj T^; xaSoXix?; So^>if aviXa^ov. 
 De Monarch, Dei, p. 103. 
 
 i We read in the old Glossary, KaSoTu- 
 xo? rationalis, that is, the receiver of the 
 imperial revenue ; not that it signifies so 
 much of itself, but because he was the 
 general receiver, and so not for receiving 
 or accounting, but for the generality of 
 Lis accounts in respect of others who were 
 inferior, and whose receipts and accounts 
 were more particular ; therefore he was 
 called Catholicus, who bv the Latins was 
 
015 ARTICLE IX. 
 
 all, from whence that title was by some transferred upon the 
 Christian patriarchs. 
 
 When this title is attributed to the Church, it hath not al- 
 ways the same notion or signification : for when by the Church, 
 is understood the house of God, or place in which the worship 
 of God is performed, then by the catholick Church is meant no 
 more than the common Church, into which all such persons 
 as belonged to that parish in which it was built were wont to 
 congregate. For where monasteries were in use, as there were 
 separate habitations for men, and distinct for women, so were 
 there also Churches for each distinct; and in the parishes, 
 where there was no distinction of sexes, as to the habitation, 
 there was a common Church which received them both, and 
 therefore called catholick * 
 
 Again, When the Church is taken for the persons making 
 profession of the Christian faith, the catholick is often added 
 in opposition to heretics and schismatics, expressing a parti- 
 cular Church continuing in the true faith with the rest of the 
 Church of God,t as the catholick Church in Smyrna, the ca- 
 tholick Church in Alexandria. 
 
 properly styled Procurator sumiruB rei, or 
 Rationalis summarum. Thus Constantine 
 signified to C;tcilianus bishop of Car- 
 thage, that he had written to his Procura- 
 tor-general to deliver him monies : "EJaxa 
 ■y^a/xfxara Tr^cf oSfrov fov SiacmfX.OTaTOV xa- 
 GoXixov rii? 'A<f>{i)t>?;, ned ISriXous-a aurS, oTrojj 
 
 Tjij-p^iXiouj <t)3X£lf T_? crS (TTEppOTIlTl aTTaftQ/Ar,- 
 
 cai (pjovTiVi). Eiiseb. IJht. I. X. c. 6. And in 
 the same manner to Eusebius : 'ATrio-TaX- 
 
 TUTOJ TTgo; TCV Trf Jicixiis-Eajc xafloXixov, oWj 
 ttTravTa Ta w^lt rr.v iiria-xeuh alrSiV liririiJiia 
 TTcL^aa-^iTv <})jwTiVsi£v. Idem, de Vita Con- 
 stant. 1. iv. c. 36. and Socr. Hist. Eccl. 1. i. 
 c. 9. So Suidas : 'E7nff"T(!Xi) icuXtavou rcu 
 waptt^aTOU Wfof Tlo^^v^iov xaSeXixo'v which 
 is the thirty-sixth of his epistles extant. 
 This Rationalis summarum, was by the 
 Greeks expressed thus either by one word, 
 xafloXixoj, or by more to the same purpose. 
 So Dio Cocceianas speaking of Aurelius 
 Eubulus : Tolf 5'aj Ih xaflaXou Xoyouf Ittits- 
 TjttiUfxsvoc.oijSsv 0, Ti ovK i^ny.iviv. in Excerp. 
 1. ixxix. So Porphyrius : "Sla-rt xai Qav- 
 
 fxaa-iou TlVo; TOUlOfJiO. iTTSKTEXfloVTOC Toif xa6o- 
 
 Xou ^iyou; WfaTTovTo;. in Vila Plotin. So 
 Dionysius of Alexandria speaketh of Ma- 
 crianus, who was Procurator sumrncE rei 
 to the emperor Valerianus : 'O; TrpoTEjov 
 f^h ITTI raiy xafloXou Xoya,'V Xsyo'fiEvof sTvai $"■• 
 o-iXeaic, ol'Sh tiiXoyov (alluding to Xoyaiv) cvis 
 xa9oXixov (alluding to xafloXou) i-pfovnirtv, 
 aXX' LTroTrETrTooxEV a^a wjoifxjTix? rr, Xeyous-n' 
 ola] ro~i 7rpO'J>flTEuou3'lV aTTO xopSta? atTiv xai 
 TO xaSoXou iJ.'n ^XETTOucriv oii ya^ a-vynni rh 
 xaSsXou Trpovoiav, ol/Se -rhv XfiViv i,7rEiSrT0 tou 
 TTpo TraVTaJv xa; Sia iraVT«.'V xai hirl iias-r 5i3 
 
 xai xa9oXix>;; avToZ EXxXt)S-ia; yiyon WoXsjOciOf . 
 Euseb. Hist. 1. vii. c. 10. 
 
 * Thus IxxXnff-ia xafloXixij is often to 
 be understood, especially in the latter 
 Greeks, for the common or parochial 
 Church. As we read in Codinus de Offi- 
 ciis Constant, c. 1. 'O SaxsXXi'ou rhv Evo;^nf 
 Evaiv T*v xoSoXixetJv IxxXniTiiv. And again : 
 'O "A{;^a!V tSiy £XxXi;s-iav EpfCtfV Tr.v ivo)(hv tSv 
 xafloXtXiV £XxXi)o-iiv ^ETa TTf OTfOTriif rou 2a- 
 xEXXi'oy. Ihid. So likewise Balsamon : 
 AsyETai SaxEXXapiOf t5v fxovacrTK^iZy Jjoi- 
 x;iTr,f, i? SaXEXXi'su tTroxojKTTixajf o tSi* 
 xafloXtxaJv E«xX>iir(a;v if fovTia-Tii;. lib. vii. Juris 
 Grcvcornm. Where appeareth a manifest 
 distinction of the monastic and the catho- 
 lic Churches. Hence Alexius, patriarch 
 of Constantinople, complaineth of such 
 as frequented the private Chapels, and 
 avoided the common Churches, describ- 
 ing those persons in this manner : riarpj- 
 ttp;;^ixo~f o-ravf07rr,y'toig ri xai £wi3-xo7rjxo~c 
 SappcSvTEC, Tac xaSoXixaf 7rapaiT0i;|U6V5i, x.3.1 
 Tiv ETTi ravTUi; trwa^ney xaraiffovoDvTgf. 1. 
 iv. Juris GriECorujn. 
 
 t As the Smymeans spake in Eusebius 
 of Polycarpus : rsw/xivo; lirierKoiro; T?f h 
 Z/uupm xafioXixJJj IxxXJis-i'ttj. 1. iv. c. 15. So 
 xa9oXix« ExxX»5-ia h Iv *AX£$avJpEia, in Epi- 
 phanius, Hur. Ixix. §. 1. Thus Gregory 
 Nazianzen begins his own last will : rp>j- 
 yo^ioi iiriimoTrog tt,; xaSoXixflj IxxXiicriaf t«{ 
 Iv Kocvo-TttVTi'vou woXEf, in which he bequeaths 
 his estate, t? a^'ia xafloXix? IxxXuj-ia ty Iv 
 Na^tav^f, and subscribes it after the same 
 manner of words in which he began it, 
 and so the rest of the bishops which sub- 
 scribed as witnesses, ' Afj.<pt\ix^o{ i-jurxo' 
 
THE HOLY CATHOLICK CHURCH. 
 
 >19 
 
 Now being these particular Churches could not be named 
 catholkk as they were particular, in reference to this or that 
 city in which they were congregated, it followeth that they 
 were called catholick by their coherence and conjunction with 
 that Church, which was properly and originally called so ;* 
 which is the Church taken in that acceptation, which we have 
 already delivered. That Church which was built upon the 
 apostles as upon the foundation, congregated by their preach- 
 ing and by their baptizing, received continued accession, and 
 disseminated in several parts of the earth, containing within 
 it numerous congregations, all which were truly called Churches, 
 as members of the same Church ; that Church, I say, was after 
 some time called the catholick Church, that is to say, the r-ame 
 catholick was used by the Greeks to signify the whole. For 
 being every particular congregation professing the name of 
 Christ, was from the beginning called a Church ; being like- 
 wise all such congregations considered together were origi- 
 nally comprehended under the name of the Church ; being 
 these two notions of the word were different, it came to pass 
 that for distinction-sake at first they called the Church, taken 
 in the large and comprehensive sense, by as large and com- 
 prehensive a name, the catholick Church.f 
 
 "OTTTijUO? ETriVxoTrof rn; naTo, *AvTio;^Eiav Jta- 
 5oXikS; £x>cX»i3-itt;. ©EoSoj-icj lirio'x.oTro; rni 
 xaQo'KtitKt IxuXiiTi'a; t>Jj Iv 'tiij. ©EoJouXof 
 ETTiVxoTrof T^f ayiai; xaQo'Kix.nq Bx>cX»!3-ia{ t?; 
 Kara 'ATra/xEiav. Qey.ij-rioc etiVxotto? rn? 
 a.aSo'KiX.r,^ IxxXnj-i'aj fr,; nara 'AJpiavoi/TToXiv. 
 In the same manner speak the Latins : 
 ' Eodem itaque tempore in ecclesia Hip- 
 ponensi catholica Valerius Sanctus epi- 
 scopatum gerebat.' Possidius de Vita Au- 
 gust, c. 4. Thus any particular true 
 Church is called the catholic Church of 
 the place in which it is ; and all Churches 
 ■which retain th'e catholic faith, are called 
 catholic Churches. As when the Synod 
 of Antioch concluded their sentence 
 against the Samosatenians thus : Kctl ira- 
 j-oi ai xafloXixaj IxjtXmriai trv/j.<foiivov!rif h/xXv. 
 According to which notion we read in Leo 
 the Great : ' Ad venerationem Pentecos- 
 tes unanimiter incitemur exsultantes in 
 Lonorem S. Spiritus, per quern omnis ec- 
 clesia catholica sanctiticatur, omnis anima 
 rationalis imbuitur.' Serm. 1. de Pentec. 
 c. 3. Whence we read in the Synod of 
 Arminum : Eij to alro wavri? BTTiVxoTrcii 
 trvnXdoiJi.iY, iva aal h mo-Tig t«c xadoXmni Ik- 
 xXtis-i'a; yvaj^ig-Q^ , «ai ci ravavTiet iffovoUvTEf 
 IxSnXci yevxyrar although in Athanasius, 
 lib. de Synod. Theodoret, Hist. Eccl. 1. ii. 
 c. 15. and Socrates, Hist. Eccl. 1. ii. c. 37. 
 it be constantly written, t?; xaSoXist?? ln- 
 itX»9-i'af, yet St. Hilary did certainly read 
 it, raT; xtt9oX(xaf; IxxXns-iai;, for it is thus 
 translated in his Fragments : ' Ut fides 
 
 claresceret omnibus ecclesiis catholicis, 
 et hseretici noscerenlur.' Frag. vni. From 
 whence it came to pass, that in the same 
 city heretics and catholics having their 
 several congregations, each of which was 
 called the Church, the congregation of the 
 catholics was by way of distinction called 
 the Cat/io/icC/iurc^. Of which this was the 
 old advice of St. Cyril of Jerusalem : "Av 
 •arcre iTn^ufxrit h woXeo-i, /xh a.Tt'kict i^ira^a 
 <Sjo~j TO Ku^iaxo'v Es-Ti- V.IU ykg al XoiTrai t*V 
 areBaiv aijEj-Ei; Kyjiaxa Ta sauTZv trTTiiXaia 
 xaXETv ivi^St^ou(Tf (ixhJe -aou Ij-tiV a7rX»c 
 ExxXus-i'a, aXXi -jrou la-riv h xafloXix^ Ix.K'Kna-U. 
 Catech. xviii. §. 12. ' Ego forte ingressus 
 populosam urbemhodie, cum Marcionitas, 
 cum Apollinaricos, Cataphrygas, Nova- 
 tianos, et csteros ejusmodi comjierissem, 
 qui se Christianos vocarent, quo cogno- 
 mine congregationem meee plebis agno- 
 scerem, nisi catholica diceretur V Pacian. 
 ad Symp. Ep. 1. ' Tenet postremo ipsum 
 catholicae nomen, quod non sine causa 
 ista ecclesia sola obtinuit, ut cum omnes 
 heeretici se catholicos dici veiint, qua2- 
 renti tamen peregrino alicui, ubi ad ca- 
 tholicam conveniatur, nuUus haereticorum 
 vel Basilicam suam vel domum audeat 
 ostendere.' S. August, cont. Epist. Funda- 
 menti, c. 4. 
 
 • ' Nonne appellatione propria decuit 
 caput principale signaril' Pacianus, ad 
 Symp. Ep. 1. 
 
 t I conceive at first there was no othei 
 meaning in the word xaSoXixn than what 
 the Oreek language did signify thereby. 
 
520 ARTICLE IX. 
 
 Athough this seem the first intention of those which gave 
 the name catholick to the Church, to signify thereby nothing 
 else but the whole or universal Churchy yet those which fol- 
 lowed, did signify by the same that affection of the Church, 
 which floweth from the nature of it, and may be expressed by 
 that word. At first they called the whole Church catholick, 
 meaning no more than the universal Church ; but having used 
 that term some space of time, they considered how the nature 
 of the Church was to be universal, and in what that universality 
 did consist. 
 
 As far then as the ancient fathers have expressed themselves, 
 and as far as their expressions are agreeable with the descrip- 
 tions of the Church delivered in the Scriptures, so far, I con- 
 ceive, we may safely conclude that the Church of Christ is 
 truly catholick, and that the truly catholick Church is the true 
 Church of Christ, which must necessarily be sufficient for the 
 explication of this affection, which we acknowledge when we 
 say, we believe the catholick Church. 
 
 The most obvious and most general notion of this catholic- 
 ism consisteth in the diffusiveness of the Church, grounded 
 upon the commission given to the builders of it, " Go teach all 
 nations," whereby they and their successors were authorized 
 and empowered to gather congregations of believers, and so to 
 extend the borders of the Church unto the utmost parts of the 
 earth. The synagogue of the Jews especially consisted of one 
 nation, and the public worship of God was confined to one 
 country, "In Judah was God known, and his name was great 
 in Israel ; in Salem was his tabernacle, and his dvvelhng-place 
 in Sion." (Psal. Ixxvi. 1,2.) "He shewed his word unto Jacob, 
 his statutes and his judgments unto Israel ; he hath not dealt 
 so with any nation." (Psal. cxlvii. 19.) The temple was the 
 only place in which the sacrifices could be offered, in which 
 the priests could perform their offices of ministration ; and so 
 under the Law there was an enclosure divided from all the world 
 besides. But God said unto his Son, "I will give thee the 
 heathen for thine inheritance, and the utmost parts of the earth 
 
 that is, tota or uMJi'erso; as St. Augustin : notion seemetb most clear: 'H IxxXno-io 
 
 ' Cum dixisset desuper conteita, addidit roZ ©soy h TrapoixoSira ^[xv^vav rn Trafomova-r; 
 
 per ttttum. Quod si referamus ad id quod ly <J)iXo^:Xiii, xat waa-ai; rati; xari waVTa 
 
 significat, memo ejus est e.xpers qui per- tc'ttov t^j iyta; xafloXiJtn? {xxX»i(ri'af Trapoixi- 
 
 tinere invenitur ad totum : a quo toto, aij, i. e. cmnihiis tolius eccleaia paracih. 
 
 sicut Grieca iudicat lingua, catliolica vo- Emeb. Hist. Keel. 1. iv. c. 15. It was 
 
 catur ecclesia.' Tract, in loan. 1 18. {. 1. otherwise called in the same notion n xa- 
 
 The most ancient author that I find it in So'Xou. As ApoUinarius bishop of Hiera- 
 
 (except Ignatius : "Otto^ av <^a.n o ImVxo- polis : T^v Si xafljXoy xai 7ra3-a> rhv vtto to» 
 
 TTsf, Im~ to iffXriQoi la-roi, aiJTrsf oirou av n oi{avc» EXHXnc-iav /3Xa9-vJ)Df;te~y JiSao-xsVTOf tcu 
 
 Xpij-To; 'lus-cLf, EXtrJi xa9oXix>i 6xxX>i«-ia. Ep. a7r)iuSaSis-,«£Vou imxifj-arK. Apiid Enseb, 
 
 ad Smurnaos, §. 8.) is Clemens Alexau- Hist. Eccl. 1. v. c. 16. And Eusebius : 
 
 drinus : Mivov SiVai <(ia/ixEV rr.v a^^aiav xai rijon'si Si Eif aC^ntriv xai fAiyiQoi, ai' xara Ta 
 
 xaSoXixa IxxXnWav. Strom. 1. vii. c. 17. aura xai wravriu; \')(o\j7a 'n T?j xafloXou xai 
 
 But tlie passion of Polycarpus, written in ^ivi? aX>:9oi;j ixxXno-iaf Xa^Tr^oTuc. //isf. 1. 
 
 tlie name of the Church of Smyrna, may iv. c. 7. KaSoXixi then and n xafloXou ia 
 
 be much ancienter, in which the original the same, the whole, general, or universal 
 
THE HOLY CATHOLICK CHURCH. 521 
 
 for thy possession." (Psal. ii. 8.) And Christ commanded the 
 apostles, saying, " Go ye into all the world and preach the 
 gospel to every creature:" (Mark xvi. 15.) " that repentance 
 and remission of sins should be preached in his name among 
 all nations, beginning at Jerusalem." (Luke xxiv. 47.) Thus 
 the Church of Christ, in its primary insti<^ution, was made to 
 be of a diffusive nature, to spread and extend itself from the 
 city of Jerusalem, where it first began, to all the parts and 
 corners of the earth. From whence we find them in the Re- 
 velation ciying to the Lamb, *' Thou wast slain, and hast re- 
 deemed us to God by thy blood, out of every kindred, and 
 tongue, and people, and nation." (Rev. v. 9.) This reason did 
 the ancient fathers render why the Church was called catholick ;* 
 and the nature of the Church is so described in the Scriptures. 
 
 Secondly, They call the Church of Christ the catholick 
 Church, because it teacheth all things which are necessary for 
 a Christian to know, whether they be things in heaven or things 
 in earth, whether they concern the condition of man in this 
 life or in the life to come. As the Holy Ghost did lead the 
 apostles "into all truth," (John xvi. 13.) so did the apostles 
 leave all truth unto the Church, which teaching all the same, 
 may be well called catholick, from the universality of necessary 
 and saving truths retained in it.+ 
 
 Thirdly, The Church hath been thought fit to be called 
 catholick in reference to the universal obedience which it pre- 
 scribeth ; both in respect of the persons, obliging men of all 
 conditions ;t and in relation to the precepts, requiring the per- 
 formance of all the evangelical commands.§. 
 
 * We have before observed of Arius dicitur catholica, pro eo quod universali- 
 and Euzoius, that naming tbe catholic ter per omnem mundum sit diffusa.' /si- 
 Church in their Creed, they gave withal dorns Hispal. de Eccles. et Hceres. 1. i. Sen- 
 the interpretation of it : Ek fj.iav naQoXixhv tent. c. 19. 
 
 IxxXtis-i'ctv ToD ©ssi;, rhv cltto 'rti^a.-ruft en; tte- t This is the second interpretation de- 
 
 ^i.ru}v. St. Cyril of Jerusalem gives this livered by St. Cyril : Kai Jii to JiSaa-xsir 
 
 as the first importance of the word : Ka- xtt&oXijt£f xat ayBWenrZi; avavTO. ra el; yvci- 
 
 SoXixii |CC£V ovv xay^eXrat Jia re xaTa Tracuf e-iv avSp^i-STiDV IxflsTv o^EiXovra. Soj/|UaTa TrsjtTS 
 
 fTvtti T?j olxovfxivri; am TrsjaTaJV yri; I'a? wega- opaTiv xai aopaTaJi/ 'rr^a.yy.arckjv iwou^anxv tS 
 
 Tiiv. Catech. xviii. §.11. ' Ubi ergo erit xai liriyiiav. Catech, xviii. §. 11. ' Ecclesia 
 
 proprietas catholici nominis, cum inde Grscum nomen est, quod in Latinum 
 
 dicta sit catholica, quod sit rationabilis et vertitur couiocatio, propterea quod ad se 
 
 ubique diffusa 1' Opfnfus, 1. ii. c. 1. 'Ipsa omnes vocet. Catholica (id est, univer- 
 
 est enim ecclesia catholica: undexa&oXtxri salis) ideo dicitur, quia per universum 
 
 Grrece appellatur, quod per totum orbem mundum est constituta, vel quoniam 
 
 diffunditur.' S. August. Epist. 170. al. 5"^. catholica, hoc est, generalis in eademdoc- 
 
 §. 1. • Ecclesia ilia est, quam modo dixi triua est ad instructionem.' In Decret. 
 
 unicam suam : hrec est unica catholica, ivo. par. iii. de Eccles. c. 3. 
 
 qucB toto orbe copiose diffuiiditur, quK us- t This is the third interpretation of St. 
 
 que ad ultimas gentes crescendo porri- Cyril : Kat Sii to ttSv yho; av^^i-naiv sij 
 
 gitur.' Idem, Epist. 120. al. 140. §. 43. Eu3-£i3eiav vTroracrireiv, a^^ivraiv re xai afp^o- 
 
 ' Si autem dubitas quod ecciesiara, quae fxivmv, \oyloov te xa] ISi<utS:v. Catech. xviii. 
 
 per omnes gentes numerositate copiosa §. 11. 
 
 dilatatur, S. Scriptura commendat, multis $ ' Si reddenda catholici vocabuli ratio 
 
 et manifestissimis testimoniis ex eadem est, et exprimenda de Graeco interpreta- 
 
 auctoritate prolatisonerabo.' Idem, contra tione Latina, catholicus uique unum, ve'. 
 
 Crescon. 1. i. c. 33. ' Sancta ecclesia ideo (ut doctiores putant) obedientia 
 
522 ARTICLE IX. 
 
 Fourthly, The Church hath been yet farther called or reputed 
 catholkk* by reason all graces are given in it, whereby all dis- 
 eases of the soul are healed, and spiritual virtues are dissemi- 
 nated, all the works and words and thoughts of men are re- 
 gulated, till we become perfect men in Christ Jesus. 
 
 In all these four acceptations did some of the ancient fathers 
 understand the Church of Christ to be catholkk, and every one 
 of them doth certainly belong unto it. Wherefore I conclude 
 that this Catholicism, or second affection, of the Church, con- 
 sisteth generally in universality, as embracing all sorts of 
 persons, as to be disseminated through all nations, as compre- 
 hending all ages, as containing all necessary and saving truths, 
 as obliging all conditions of men to all kinds of obedience, as 
 curing all diseases, and planting all graces in the souls of men. 
 
 The necessity of believing the holi/ catholick Church, appear- 
 eth first in this, that Christ hath appointed it as the only way 
 unto eternal life. VV^e read at the first, that " the Lord added 
 daily to the Church such as should be saved;" (Acts ii. 47.) 
 and what was then daily done, hath been done since continual- 
 ly. Christ never appointed two ways to heaven; nor did lie 
 build a Church to save some, and make another institution for 
 other men's salvation. "There is none other name under 
 heaven given among men whereby we must be saved, but the 
 name of Jesus ;" (Acts iv. 12.)+ and that name is no otherwise 
 given under heaven than in the Church. As none were saved 
 
 nuncupatur, mandatorum scilicet Dei. ecclesiae toto orbe diflFusse, cui testimo- 
 
 Unde Apostolus, Si :;j omnibus obedientes nium perhibet Scriptura divina, ipsi, non 
 
 estis ; et iterum, Sicut eiiim per inobedieii- DonatistJe, communicant, unde Catholici 
 
 tiam xiniiis peccalores constituti sunt multi, merito et sunt et vocantur: Donatistac 
 
 sic per dicto-audientiam ntiius justi consti- autem respoiiderunt, Non Catholicum 
 
 tueutur viulti. Ergo qui cathoiicus, idem nomen ex universitate gentium, sed ex 
 
 justi obediens.' Pacianus Epist. 1. ad plenitudine sacramentorum institutum.' 
 
 Si/mpron. ' Acutum aliquid videris dicere, Idem, BrevicuL ccllat. teriii diei, c. 3. 
 cum catholica; nomen non ex totius orbis • This is the fourth and last explication 
 
 communione interpretaris, sed ex obser- given by St. Cyril : Aii to xaSoXuic '«- 
 
 vatione pra;ceptorum omnium divinorum r^eCav fxiv nal ^c^anBhUv away ro -riv afxaf- 
 
 atque omnium sacramentorum : quasi nos Tioiv tlSo;, riv Jia 4-1/;;^^; xoi ^cufxarci; tTrirs- 
 
 etiam, si forte bine sit appellata catholica, Xov/xivtey, xixrr.crBat Se iv airn watrav Hear 
 
 quod totum veraciterteneat.cujus veritatis oK);t«aJ[(i/i*£»if o^Eriic, ev tfyot; te xal Xoyoi; xai 
 
 nonnuUa; particula; eliam in diversis in- 7rv£u/i*aTixoTj iravr'Am; ^a^ia-fxatn. Cutech. 
 
 veniuntur ha;resibus, hujus nominis testa- xviii. ^.11. 
 
 monio nitamur ad demonstraudam eccle- t Ka0a7rej iv 9aXa5-cr>i v^troi eis-iv al /xit 
 
 eiam in omnibus gentibus, et non pro- olnnral xai ttui^ol xai xa^Tro^'Ofoi, E;foy«-a» 
 
 missis Dei et tam multis tamque mani- o^/txou; xai \ifxiva; rrfot to roLf y^tifxaJ^ofxt- 
 
 festisoraculisi[)sius veritatis. Sed nempe vot/; jp^Eiv Iv iauTjrf Kara^-uyaf ojtw JeJodke* 
 
 hoc est totum, quod nobis persuadere o 0£«f tm uLa-fxai nv/xaivofxha} xal ^ti/xal^o- 
 
 conaris, solos remansisse llogatistas, qui fxivai Ino tSv afxa^ji/xaroyv rac a-iyaynya; 
 
 catholici recte appellandi sunt ex observa- Xfyo^Evaj ExxXna-iaj, Iv aft, xaflaTrs^ Xi,u£a-iv 
 
 tione prsceptorum omnium divinorum tvi^fxtm Iv v>is-oir, al JiSaa-xaXi'at tS? aXiflfiac 
 
 atque omnium sacramentorum.' S.August. tls-l, nr^o', aj xara<^ivyovB-n ol QIXovte; a-il^t- 
 
 Vincentio, Epist. 48. al. 93. $. 23. Indeed o-flai. 6'. Theophil. Antioch. Autol. 1. 2. p. 93. 
 
 this notion of the Catholic Church was Mia Jl wfos-iixErt IxxXnc-ia rrv <ra)T»piav Tai^m* 
 
 urged by the Donatists as the only notion l7ri(7-Ta/U£5a,xai /u-oSiva riif xaSoXixiJf i^m^n 
 
 of it in opposition to the universality of IxxXns-ia; xai irlirrtu; /xtri^tiyXsia-ToZiuti' 
 
 place and communion. For when the fxcrot fxrM<rx!^t3-Bai. S. Ch'\sost.in Patcka, 
 
 Catholics answered for themselves: 'Quia Horn. 1. 
 
THE HOLY CATHOLICK CHURCH. 523 
 
 from the deluge but such as were within the ark of Noah, framed 
 for their reception by the command of God ; as none of the 
 first-born of Egypt lived, but such as were within those habi- 
 tations, whose door-posts were sprinkled with blood by the ap- 
 pointment of God for their preservation; as none of the inha- 
 bitants of Jericho could escape the fire or sword, but such as 
 were within the house of Rahab, for whose protection a cove- 
 nant was made : so none shall ever escape the eternal wrath of 
 God, which belong not to the Church of God. This is the 
 congregation of those persons here on earth, which shall here- 
 after meet in heaven. These are the vessels of the tabernacle 
 carried up and down, at last to be translated into, and fixed in, 
 the temple. 
 
 Secondly, It is necessary to believe the Church of Christ, 
 which is but owe, that being in it we may take care never to 
 cast ourselves, or be ejected, out of it. There is a power 
 within the Church to cast those out which do belong to it; 
 for if any "neglect to hear the Church (saith our Saviour), 
 let him be unto thee as a heathen man and a publican." (Matt, 
 xviii. 17.) By great and scandalous offences, by incorrigible 
 misdemeanours, we may incur the censure of the Church of 
 God ; and while we are shut out by them, we stand excluded 
 out of heaven. For our Saviour said to his apostles, upon 
 whom he built his Church, " Whosesoever sins ye remit they are 
 remitted unto them, and whosesoever sins ye retain they are re- 
 tained." (John XX. 23.) Again, a man may not only passively 
 and involuntarily be rejected, but also may by an act of his 
 own cast out or reject himself, not only by plain and complete 
 apostacy, but by a defection from the unity of truth, falling 
 into some damnable heresy ; or by an active separation, desert- 
 ing all which are in communion with the catholick Church, 
 and falling into an irrecoverable schism. 
 
 Thirdly, It is necessary to believe the Church of Christ to 
 be holi/, lest we should presume to obtain any happiness by 
 being of it, without that holiness which is required in it. It is 
 not enough that the end, institution, and administration of the 
 Church are holy : but, that there may be some real and per- 
 manent advantage received by it, it is necessary that the per- 
 sons, abiding in the communion of it, should be really and ef- 
 fectually sanctified. Without which holiness the privileges of 
 the Church prove the greatest disadvantages ; and the means 
 of salvation neglected, tend to a punishment with ao-gravation. 
 
 T • 1 • 1 • • t 
 
 It is not only vain, but pernicious to attend at the marriage- 
 feast without a wedding-garment; and it is our Saviour's de 
 scription of folly to cry, " Lord, Lord, open to us," (Matt. 
 XXV. 11.) while we are without oil in our lamps. We must ac- 
 knowledge a necessity of holiness, when we confess that Church 
 alone which is holy can make us happy. 
 
 Fourthly, There is a necessity of believing the catholick 
 
624 ARTICLE IX. 
 
 Church, because except a man be of that, he can be of none. 
 For being the Church which is truly catliolick, containeth with- 
 in it all which are truly Churches, whosoever is not of the ca- 
 tholick Church, cannot be of the true Church.* That Church 
 alone which first began at Jerusalem on earth, will bring us to 
 the Jerusalem in heaven ; and that alone began there, Avhich 
 always embraceth " the faith once delivered unto the saints." 
 (Jude 3.) Whatsoever Church pretendeth to a new beginning, 
 pretendeth at the same time to a new Churchdom, and what- 
 soever is so new is none. So necessary it is to believe in the 
 holi/ catholick Church. 
 
 Having thus far explicated the first part of this Article, I 
 conceive every person sufficiently furnished with means of in- 
 struction what they ought to intend, when they profess to be- 
 lieve the holy catholick Church. For thereby every one is un- 
 derstood to declare thus much : I am fully persuaded, and make 
 a free confession of this, as of a necessary and infallible truth, 
 that Christ, by the preaching of the apostles, did gather unto 
 himself a Church, consisting of thousands of believing persons 
 and numerous congregations, to which he daily added such as 
 should be saved, and will successively and daily add to the 
 same unto the end of the World : so that by the virtue of his 
 all-sufficient promise, I am assured that there w^as, hath been 
 hitherto, and now is, and hereafter shall be, so long as the sun 
 and moon endure, a Church of Christ one and the same. This 
 Church I believe in general holy in respect of the author, end, 
 institution, and administration of it ; particularly in the mem- 
 bers, here I acknowledge it really, and in the same hereafter 
 perfectly holy. I look upon this Church not like that of the 
 Jews, limited to one people, confined to one nation, but by the 
 appointment and command of Christ, and by the efficacy of his 
 assisting power, to be disseminated through all nations, to be 
 extended to all places, to be propagated to all ages, to contain 
 in it all truths necessary to be known, to exact absolute obe- 
 dience from all men to the commands of Christ, and to furnish 
 us with all graces necessary to make our persons acceptable, 
 and our actions well pleasing in the- sight of God. And thus 
 I believe the holy catholick Church. 
 
 The Comnumion of Saints. 
 
 This part of the Article beareth something a later date than 
 any of the rest,t but yet is no way inferior to the other in re- 
 
 • ' Sola catbolica ecclesia est, qua» t These words, communionem sancto'^um, 
 verum cultum retinet. Hie est fons veri- were not in the Aquileian Creed ex- 
 talis, hoc est domiciliura fidei, hoc tern- pounded by Ruffinus : they were not men- 
 plum Dei : quo si quis non intraverit, vel tioned by him, as being either in the 
 a quo si quis exierit, a spa vitae ac salutis Oriental or the Roman Creed. They 
 SBternae alienus est.' Lactaiit. de ter. Sap. were not in the African Creed expounded 
 1. iv. c. 30. by St. Augustin De Fide et Symbob ; not 
 
THE COMMUNION OF SAINTS. 525 
 
 lation to the certaintv of the truth thereof. And the late ad- 
 mission of it into the Creed will be thus far advantageous, 
 that thereby we may be the better assured of the true intent of 
 it, as it is placed in the Creed. For it will be no way fit to 
 give any other explication of these words as the sense of the 
 Creed, than what was then understood by the Church of 
 God, when they were first inserted. 
 
 If we look upon the first institution of the Church, and the 
 original condition of those persons which received the Gospel, 
 how they " were all together, and had all things common ;" how 
 " they sold their possessions and goods, and parted them to all 
 men as every man had need ;" (Acts ii. 44, 45.) how St. Paul 
 urged "an equality, that the abundance of some might supply 
 the want of others, as it is written. He that had gathered 
 much had nothing over, and he that had gathered little had no 
 lack :" (2 Cor. viii. 14, 15.) we might well conceive that the 
 communion (which word might be taken for communication ) of 
 the Saints, may signify the great charity,* bounty, and com- 
 munity among the people of God. 
 
 But being that community, precisely taken, was not of eter- 
 nal obligation, nor actually long continued in the Church ; 
 being I conceive this Article doth not wholly look upon ti)at 
 which is already past; and especially, being I think neither 
 that custom, nor that notion was then generally received in the 
 Church, when this communion of Saints was first inserted : I 
 shall therefore endeavour to shew that communion which is 
 attributed to the Saints both according to the fathers who have 
 delivered it, and according to the Scriptures from whence they 
 derived it. 
 
 Now all communion being between such as are some way 
 different and distinct, the communion of the Saints may either 
 be conceived between them and others, or between themselves; 
 between them and others, as differing from them either in their 
 nature or their sanctity; between themselves, as distinct in 
 person only, or condition also. Wherefore if we can first un- 
 
 in the Creed delivered by Maximus Tau- the Creeds preserved in the Ancomtus of 
 
 rinensis ; not in any of the Sermons of Epiphanius, not in the Jerusalem Creed 
 
 Clirysoiogus ; not in any of the four books expounded by St. Cyril, not in that of the 
 
 Di; Hymboli) ad Catechumenos attributed to Council of Constantinople, not in that of 
 
 St. Augustin ; not in the 119th sermon Charisius given into the Kphesine Council, 
 
 under his name De Tempore : ' Cum dixe- not in either of the expositions under the 
 
 rimus sanctam ecclesiam, adjungamus re- name of St. Chrjsostom. It was there- 
 
 inissionem peccaloram.' They are not in fore of a later date, and is found in the 
 
 the Greek Creed in Sir liobert Cotton's Latin and Greek copy in Bene't-Coilege 
 
 library ; not in the old Latin Creed in Library, and is expressed and ex])ounded 
 
 the Oxford library ; not in that produced in the 115th and 181st Sermon De Tein- 
 
 by Elipandus. We find them not in the pore, attributed to St. Augustiu. See 
 
 old Greek Creeds, not in that of Eusebius Pasrhtisii Sqinbolitm. 
 given in the Council of Nice, not in that * Grotius, upon that place of the Co- 
 
 of Marcellus delivered to the Bishop of rinthians, observes : ' Spectat et hue ea 
 
 Rome, not in that of Arius and Euzoius quam in Symbolo profitemur Sanctorum 
 
 presented to Constantine, not in either of communionem.' 
 
526 ARTICLE IX. 
 
 derstand who, or what kind of persons these are which are 
 called Saints, with whom beside themselves, and how amono- 
 themselves, in this relation as they are the Saints, they have 
 communion ; and lastly, in what the nature o^ thdit communion 
 in each respect consisteth ; I know not what can be thought 
 wanting to the perfect explication of Me communion of Saints. 
 
 That we may understand what communion the Sai7its have 
 with others, it would be necessary first to consider what it ir 
 to be a Saint, in what the true nature of Saintship doth con 
 sist, by what the Saints are distinguished from others. Again, 
 that we may understand what communion the Saints have with 
 or among themselves, it will be farther necessary to consider 
 who are those persons to which that title doth belong, what are 
 the various conditions of them, that we may be able to com- 
 prehend all such as are true Saints, and thence conclude the 
 communion between them all. 
 
 I take it first for granted, that though the Greek word, which 
 we translate Saints, be in itself as applicable to things* as 
 persons, yet in this Article it signifieth not holy things, but 
 holj/ ones, that is persons holy. Secondly, I take it also for 
 granted, that the singular Holy One, the Holy One of Israel, 
 the fountain of all sanctity, the sanctifier of all Saints, is not 
 comprehended in the Article, though the communion of the 
 holy ones with that singular, eminent, and transcendent Holy 
 One,f be contained in it. Thirdly, I take it farther for granted, 
 that the word in this Article, which we translate Saints, is not 
 taken in the original of the Creed, as it is often taken in the 
 translation of the Old Testament, for the sanctuarij,X as if the 
 communion were nothing else but a right of communicating or 
 participating of the holy things of God. Lastly, I take it also 
 for granted, that although the blessed and holy angels are 
 sometimes called in the Scriptures by the name of Saints ;^ 
 
 * Koivajvia iyiwv may be as well under- tZv ayiui might be taken for the commu- 
 
 stood in the neuter as the masculine, as vion in all those things which belonged tn 
 
 Kxod. xxviii. 38. 'E^apsT 'Aapiv ra a/xaf- the ronrship of God, as aKOiv^vnTsf was a 
 
 Trifxara tSv ayiaiv, " that Aaron may bear man excluded from all such communinn. 
 the iniquity of tlie holy things." So Lev. ^ The angels are not only called holy 
 
 V. 15. Kai afxafrri aHova-ix; aTTo t5v aylcuy in the Scriptures by way of addition or 
 
 Kupi'ow xxii. '2. Ka] wpoep^ETajo-av am TaJv epithet, as TravTEj ci aymi ayj'SXoi, Matt. 
 
 ayixv tSiv vlHv lo-ja^X. 1 Chron. xxiv. 5. t(\v. SI. fxSTo. txv iyyiXaiv tZv iyituy,M:iTk 
 
 "Ao;^ovt£j txv ayixv, " the governors of the viii. 38. Luke ix. 26. ix^yifxarla-QK v-nl ay- 
 
 sanctuary," of which notion afterwards. yixov aylov, Acts x. 22. Ivunrtov tUv ayixv 
 
 t This is one of the common names of ayyiXnv, Rev. xiv. 10. ; but also the ayiot, 
 
 God in the Old 'I'estament, bK^^vr VTip holu ones, or Saints, taken substantively 
 
 ayio; 'lo-^aiiX, which is also sometimes or singly, signify sometimes the angels, 
 
 translated plurally by the LXX. as Isaiah as Deut xxxiii. 2. vnp nasno nriKl " he 
 
 sli. 16. biCyV BTrpa h to~<; ayioi; 'itrpariX, cime with ten thousands of Saints ;" 
 
 JeT.Vi.b.bn-^vr vnpna.7roTxvayi3iy'itrpari\' which the .Jerusalem Targum renders 
 
 and if it were so taken, then xoivoovia twv ywip Y^i<bli pin n-DlH and with him camt 
 
 ayiocv would be the communion of God, as ten thousands of holii angels ; and Jona- 
 
 ToD ayi'ou nvsu|UaT0f. than, Vtt'*^i'10K"7D TTQT n*Di'^ and with him 
 
 J Ta ayta frequently used in the Scrip- myriads of myriads of holy angels. And 
 
 tares for the sanctuary ; and then Koironla although the LXX. keep the Hebrew ana 
 
THE COMMUNION OF SAINTS. 527 
 
 yet they were not those who are here said to have the commu- 
 nion, though the Saints have communion with them. 
 
 For this part of the Article hath a manifest relation to the 
 former, in which we profess to believe the holy Church; which 
 Church is therefore holy, because those persons are such, or 
 ought to be, which are within it, the Church itself being no- 
 thing but a collection of such persons. To that confession is 
 added this communion ; but because though the Church be 
 holy, yet every person contained in it is not truly so, therefore is 
 added this part of the Article which conccrneth those who are 
 truly such. There is therefore no doubt but the Saints men- 
 tioned here are members of the Church of Christ, as we have 
 described it, built upon the apostles, laid upon the foundation 
 of their doctrine, who do not only profess the Gospel, but are 
 sanctified thereby. 
 
 The only question then remaining is, in what their sanctity 
 or Saintship doth consist, and (because though they, which 
 are believers since our Saviour's death, be truly and more 
 highly sanctified, yet such as lived before and under the Law, 
 the patriarchs, the prophets, and the servants of God, were so 
 called, and were truly named the Saints of God) who are the 
 persons which are capable of that denomination ? 
 
 Now being God himself hath given a rule unto his people, 
 which is both in the nature of a precept and of a pattern : (" Be 
 ye holy as I the l^ord your God am holy :" (Lev. xi. 44. xix. 2. 
 XX. 7.) Be ye hnly, there's the command ; as the Lord your 
 God is holi^, there's the rule :) being it is impossible that we 
 should have the same sanctity which is in God, it will be ne- 
 cessary to declare what is this holiness, which maketh men to 
 be accounted holy ones, and to be called Saints. 
 
 The true notion of Saints is expressed by Moses, both as to 
 the subject, and the affection and qualification of it; for they 
 are called by him men oj' holiness ; (Exod. xxii. 31.)* such are 
 the persons understood in this Article, which is the commu- 
 nion of men of holiness. Now holiness in the first acceptation 
 of it signifieth separation, and that with the relation of a dou- 
 ble term, of one from which the separation is made, and of the 
 other to which that which is separated is applied. Those things 
 which were counted holy under the Law were separated from 
 common use, and applied to the service of God; and their 
 
 yet they understood the angels in that may very well be understood in the New 
 place a-hy fjiv^ia-^i KaJnj, [Hesych. KaJuc, Testament, 1 'Ihess. iii. 13. In rri "/ra^ove-ia 
 
 a'ylag^u■o;^ ix. Ss^iSv avroZ a.yyi'Kot /wet avTcv. Ton Kv^iou fjura TraVTouv t£v aj-ioiv avTov, in 
 
 So Job V. 1. "To which of the Saints correspondence to that, 2 'ihess. i. 7. h 
 
 wilt thou tuml" EiTr.o ayyi'Km a.yi'xvo-\.r,, iri a.7:oii.a\{i-\,ii. toZ Yivfiov 'ir.crou a'sr' olfMov 
 
 LXX. Thus in the vision of Daniel, he fAe-r' ayyi>,a>v luva[ji.t(u<; airov. These are 
 
 "heard one Saint speaking, and another the lUtyjiaSsc a.yiai in St. Jude, ver. 14. 
 
 Saint said unto that certain Saint which imp mm the myriads of angels ; and thus 
 
 spake." Dan. viii. 13 So Zech. xiv. 5. xoivoDVia ayioov should be the communion of 
 
 " And the Lord my God shall come, and the angels. 
 all the Saints with thee." And thus it * irtp-iWN 
 
'■■^S ARTICLE IX. 
 
 sanctity was nothing else but that separation from and to those 
 terms ; from a use and exercise profane and common, to a use 
 and exercise peculiar and divine. Thus all such persons as 
 are called from the vulgar and common condition of the world 
 unto any peculiar service or relation unto God, are thereby 
 denominated Ao/y, and in some sense receive the name of 
 Saints. The penmen of the Old Testament do often speak of 
 the people of Israel as of a holy nation, and God doth speak 
 unto them as to a people holy unto himself; because he had 
 chosen them out of all the nations of the world, and appropri- 
 ated them to himself. Although therefore most of that nation 
 were rebellious to him which called them, and void of all true 
 inherent and actual sanctity ; yet because they were all in that 
 manner separated, they were all, as to the separation, called 
 holy. In the like manner those of the New Testament writing 
 to such as were called, and had received and were baptized in 
 the faith, give unto them all the name of Saints, as being in 
 some manner such, by being called and baptized. For being 
 baptism is a washing away of sin, and the purification from sin 
 is a proper sanctification ; being every one who is so called 
 and baptized is thereby separated from the rest of the world 
 which are not so, and all such separation is some kind of sanc- 
 tification ; being, though the work of grace be not perfectly 
 wrought, yet when the means are used, without something ap- 
 pearing to the contrary, we ought to presume of the good 
 efi'ect : therefore all such as have been received into the Church, 
 may be in some sense called holy. 
 
 But because there is more than an outward vocation, and a 
 charitable presumption, necessary to make a man holy; there- 
 fore we must find some other qualification whicii must make 
 iiiui really and truly such, not only by an extrinsical denomi- 
 nation, but by a real and internal affection. What this sanc- 
 tity is, and who are capable of this title properly, 'we must 
 learn out of the Gospel of Christ ; by which alone, ever since' 
 the Church of Christ was founded, any man can become a Soint. 
 Now by the tenor of the Gospel we shall find that thp.e are 
 truly and properly Saints which are " sanctified in Christ 
 Jesus :" (1 Cor. i. 2.) first. In respect of their holy faith, by 
 which they are regenerated ; for " whosoever believeth that 
 Jesus is the Christ, is born of God ;" (1 John v. 1.) by which 
 they are purged, God himself " purifying their hearts by faith," 
 (Acts XV. 9.) whereby they " are washed, sanctified, and justi- 
 fied, in the name of the Lord Jesus," (1 Cor. vi. 11.) " in wliom 
 also after that they believe, they are sealed with the Holy Spi- 
 rit of promise." (Eph. i. 13.) Secondly, In respect of their 
 conversation : for ** as he which hath called them is holy," so 
 are they " holy in all manner of conversation :" (1 Pet. i. 15.) 
 " adding to their faith virtue, and to virtue knowledge, and to 
 knowledge temperance, and to temperance patience, and to 
 
THE COMMUNION OF SAINTS. 529 
 
 patience brotherly-kindness, and to brotherly-kindness charity, 
 that they may be neither barren nor unfruitful in the knowledo-e 
 of our Lord Jesus Christ." (2 Pet. i. 5 — 8.) Such persons then 
 as are called by a holy calling, and not disobedient unto it; 
 such as are endued with a holy faith, and purified thereby; 
 such as are sanctified by the Holy Spirit of God, and by virtue 
 thereof do lead a holy life, "perfecting holiness in the fear of 
 God;" (2 Cor. vii. 1.) such persons, I say, are really and truly 
 Saints; and being of the Church of Christ (as all such now 
 must of necessity be) are the proper subject of this part of the 
 Article t/ie commnuion of Saints, as it is added to the former, 
 the holy catholick Church. 
 
 Now as these are the Saints of the Church of Christ, from 
 whence they were called the "Churches of the Saints ;" (1 Cor. 
 xiv. 33.) so there was never any Church of God but there were 
 such persons in it as were Saints : we read in the Psalms of 
 "the congregation of the Saints" (Psal. Ixxxix. 5. cxlix. 1.) 
 and *• the assembly of the Saints;" (Psal. Ixxxix. 7.)* and 
 Moses assured the people of Israel, that " all the Saints of God 
 were in his hand :" (Deut. xxxiii. 3.) we read in the prophets 
 of " the Saints of the Most High :" (Dan. vii. 18. 22. 25.) and 
 at our Saviour's death "the bodies of such Saints which slept 
 arose." (Matt, xxvii. 52.) Where again we may observe that 
 they were Saints while their bodies were in the grave ; as Aaron 
 in the time of David kept the name of " the Saint of the Lord." 
 (Psal. cvi. 16.) Such as are holy in their lives do not lose 
 their sanctity, but improve it at their deaths ; nor can they lose 
 the honour of that appellation, while that which gives it doth 
 acquire perfection. 
 
 Hence grows that necessary distinction of the Saints on 
 earth, and the Saints in heaven ; the first belonging to the mi- 
 litant, the second to the triumphant Church. Of the first the 
 prophet David speaketh expressly, " Thou art my Lord ; my 
 goodness extendeth not to thee, but to the Saints that are in 
 the earth :" (Psal. xvi. 2, 3.) of these do we read in the Acts 
 of the Apostles ; to these did St. Paul direct his Epistles. Of 
 the second doth the apostle make that question, " Do ye not 
 know that the Saints shall judge the world?" (1 Cor. vi. 2.) 
 And all those which were spoken of as Saints then in the earth, 
 if truly such, and departed so, are now, and shall ever con- 
 tinue, Saints in heaven. 
 
 Having thus declared what is the sanctity required to make 
 a Saint, that is, a man of holiness; having also distinguished 
 the Saints before and under the Gospel (which difference is 
 only observable as to this exposition of the Creed), and again 
 
 • D*«np "japa LXX. h IxMXng-ia, ayioov, O^KHp TTDa Iv ^ouX? kyUii, Vulg. Latin, in ec- 
 elesia et in concilia sanctorum. ' Quis ignorat sub altera dispensatione Dei omnes 
 retro Sanctos ejusdem fuisse meriti cujua nunc Christiani sunt V S. Hier, adv. Jovi- 
 nian. 1. ii. col. 197. 
 
 2 M 
 
530 ARTICLE IX. 
 
 distinguishing the same Saints while they live here with men 
 on earth, and when after death they live with God in heaven ; 
 having aiso shewn, that of all these those Saints are here par- 
 ticularly understood who in all ages lived in the Church of 
 Christ : we may now properly descend to the next considera- 
 tion, which is, who are those persons with whom those Saints 
 have this communion, and in what the communion which they 
 have consists ? 
 
 First then. The Saints of God living in the Church of Christ, 
 have communion with God the Father ; for the apostles did 
 therefore write that they to whom they wrote might have com- 
 munion with them, " that which we have seen and heard de- 
 clare we unto you, that ye also may have fellowship with us," 
 (saith St. John in his First Epistle, i. 3.) and did at the same 
 time declare that their communion was " with the Father."* 
 Wherefore being all the Saints of God under the Gospel re- 
 ceivinir the doctrine of the apostles have communion with them; 
 being Ihe communion of the apostles was the communion with 
 the Father : it followeth that all the Saints of God under the 
 Gospel have a communion with God the Father. As we are 
 the branches of the vine, so the Father is the husbandman ; 
 and thus the Saints partake of his care and inspection. As 
 " Abraham believed God, and it was imputed to him for righ- 
 teousness, and he was called the friend of God ;" (Jam. ii.23.) 
 so all which are heirs of the faith of Abraham are made par- 
 takers of the same relation. Nor are wc only friends, but also 
 sons ; " for behold what manner of love the Father hath be- 
 stowed upon us, that we should be called the sons of God." 
 (1 John iii. 1.) Thus must we acknowledge that the Saints of 
 God have communion with the Father, because by the great 
 and precious promises given unto them, they become " par- 
 takers of the divine nature." (2 Pet. i. 4.)t 
 
 Secondly, The Saints of God living in the Church of God 
 have communion with the Son of God : for, as the apostle said, 
 "our communion is with the Father and the Son;" (1 John 
 i. 3.) and this connexion is infallible, because " he that abideth 
 in the doctrine of Christ, he hath both the Father and the Son ;" 
 (2 John 9.) and our Saviour prayed for all such as should 
 "believe on him through the word of the apostles, that they 
 might be one, as the Father is one in him, and he in the Father, 
 that they also may be one in both : I in them (saith Christ.) 
 and thou in me, that they may be made perfect in one." (John 
 xvii. 20 — 23.) This communion of the Saints with the Son of 
 God, is, as most evident, so most remarkable. He hath taken 
 unto him our nature and infirmities; he hath taken upon him 
 our sins, and the curse due unto them ; while we all " have re- 
 ceived of his fulness grace for grace;" (John i. 16.) and are. 
 called to " the fellowship of his sufferings," that we may " be 
 
 "» KsiKwvitt ixtra ToS nttTjo'j. ♦ ©tiaf tuivanoi <fi(Tt»i; 
 
THE COMMUNION OF SAINTS. 53* 
 
 conformable unto his death." (Phil. iii. 10.) What is the fel- 
 lowship of brethren and co-heirs of the bridegroom and the 
 spouse ; what is the communion of members with the head, of 
 branches with the vine; that is the commujiion of Saints with. 
 Christ. For God " hath called us into the fellowship of his 
 Son Jesus Christ our Lord." (1 Cor. i. 9.)* 
 
 Thirdly, T'he Saints of God in the Church of Christ have 
 conmiunion with the Holy Ghost : and the apostle hath two 
 ways assured us of the truth thereof, one rhetorically, by. a 
 seeming doubt, ''if there be any fellowship with the Spirit;" 
 (Phil.ii. l.)t the other devoutly, praying for it, "The grace of 
 our Lord Jesus Christ, and the love of God, and the fellowship 
 of the Holy Ghost, be with you all." (2 Cor. xiii. 14.) The 
 Saints are therefore such, because they partake of the Holy 
 Ghost ; for they are therefore holy because they are sanctified, 
 and it is the Spirit alone which sanctifieth. Beside, the com- 
 munion with the Father and the Son is wrought by the com- 
 munication of the Spirit; for hereby do we become the sons of 
 God, in that we have received the " Spirit of adoption, whereby 
 we cry, Abba, Father;" (Rom. viii. 15.) and thereby do we 
 become co-heirs with Christ, in that " because we are sons God 
 hath sent forth the Spirit of his Son into our hearts, crying, 
 Abba, Father;" so that "we are no more servants, but sons; 
 and if sons, then heirs of God through Christ." (Gal. iv. G, 7.) 
 This is the communion which the Saints enjoy with the three 
 persons of the blessed Trinity; this is the heavenly fellowship 
 represented unto entertaining Abraham, when " the Lord ap- 
 peared unto him, and three men stood by him:" (Gen.xviii.1,2.) 
 for our Saviour hath made us this most precious promise, " If 
 any man love me he will keep my words, and my Father will 
 love him, and we will come unto him and make our abode with 
 him." (John xiv. 23.) Here is the soul of man made the habi- 
 tation of God the Father, and of God the Son ; and the pre- 
 sence of the Spirit cannot be wanting where those two are in- 
 habiting ; for " if any man have not the Spirit of Christ, he is 
 none of his." (Rom. viii. 9.) The Spirit therefore with the 
 Father and the Son inhabiteth in the Saints ; " for know ye 
 not (saith the apostle) that ye are the temple of God, and that 
 the Spirit of God dwelleth in you?" (1 Cor. iii. 16.) 
 
 Fourthly, The Saints of God in the Church of Christ have 
 communion with the holy angels. They who did foretell the 
 birth of John the forerunner of Christ, they who did annun- 
 ciate unto the blessed Virgin the conception of the Saviour of 
 the world, they who sung a glorious hymn at the nativity of 
 the Son of God, they who carried the soul of Lazarus into 
 Abraham's bosom, they who appeared unto Christ from heaven 
 in his agony to strengthen him, they who opened the prison 
 doors and brought the apostles forth, they who at the end of 
 
 • Kotvmltt roZ tiw. t Koi»*-via nwu'^TOf. 
 
532 ARTICLE IX. 
 
 the world shall sever the wicked from among the just, and 
 gather together the elect of God, certainly they have a constant 
 and perpetual relation to the children of God. Nay, "are 
 they not all ministering spirits sent forth to minister for them 
 who shall be heirs of salvation?" (Heb. i. 14.) They have a 
 particular sense of our condition, for Christ hath assured us 
 that "there is joy in the presence of the angels of God over 
 one sinner that repenteth." (Luke xv. 10.) And upon this re 
 lation the angels, who are all the angels, that is, the messen- 
 gers, of God, are yet called the angels of men, according to 
 the admonition of Christ, " Take heed that ye despise not one 
 of these little ones ; for I say unto you, that in heaven their 
 angels do always behold the face of my Father which is in 
 heaven." (Matt, xviii. 10.) 
 
 Thus far have we considered the communion of Saints with 
 such as are distinguished from them by nature as they are men; 
 the fellowship which they have in heaven with God, and his 
 holy angels, while they are on earth. Our next consideration 
 will be, what is the communion which they have with those 
 who are of the same nature, but not partakers of the same ho- 
 liness with them. 
 
 Fifthly, therefore, The Saints of God, while they are of the 
 Church of Christ on earth, have some kind of communion with 
 those men which are not truly Saints. There were not hypo- 
 crites among the Jews alone, but in the Church of Christ many 
 cry, " Lord, Lord," whom he knoweth not. The tares have 
 the- privilege of the field, as well as the wheat; and the bad fish 
 of the net, as well as the good. The Saints have communion 
 with hypocrites in all things w^ith which the distinction of a 
 Saint and hypocrite can consist. They communicate in the 
 same water, both externally baptized alike ; they communicate 
 in the same Creed, both make tiie same open profession of 
 faith, both agree in the acknowledgment of the same principles 
 of religion; they communicate in the same word, both hearths 
 same doctrine preached ; they communicate at the same table, 
 both eat the same bread, and drink the wine, which Christ hath 
 appointed to be received : but the hypocrite doth not commu- 
 nicate with the Saint in the same saving grace, in the same 
 true faith working by love, and in the same renovation of mind 
 and spirit; for then he were not a hypocrite but a Saint : a 
 Saint doth not communicate with the hypocrite in the same 
 sins, in the same lurking infidelity, in the same unfruitfulness 
 under the means of grace, in the same false pretence and 
 empty form of godliness ; for then he were not a Saint but a 
 hypocrite. Thus the Saints may communicate with the wicked, 
 so they communicate not with their wickedness; and may 
 have fellowship with sinners, so they have no fellowship with 
 that which makes them such, that is, their sins. The apostle's 
 command runneth thus, " Have no fellowship with the un- 
 
THE COMMUNION OF SAINTS 533 
 
 fruitful works of darkness;" (Eph. v. 11.)* and again, "Be 
 notpartakersof other men's sins :" (I Tim. v. 22.)t and a voice 
 from heaven spake concerning Babylon, " Come out of her, my 
 people, that ye be not partakers of her sins." (Rev. xviii. 4.)J 
 To communicate with sin is sin, but to communicate with a sin- 
 ner in that which is not sin, can be no sin ; because the one de- 
 filetli, and the other cannot, and that which defileth not is no sin. 
 
 Having thus considered those who differ from the Saints of 
 God ; first, in respect of their humanity, as they are men; se- 
 condly. In reference to their sanctity, as they are men of holi- 
 ness : we are now to consider such as differ either only in per- 
 son, as the Saints alive ; or in present condition also, as the 
 Saints departed. 
 
 Sixthly, therefore, The Saints of God living in the Church of 
 Christ, have communion with all the Saints living in the same 
 Church. "If we walk in the light, we have fellowship one 
 with another;" (1 John i. 7.)§ we all have benefit of the same 
 ordinances, all partake of the same promises, we are all endued 
 with the graces of the same mutual love and affection, keep- 
 ing " the unity of the Spirit in the bond of peace," (Eph. iv. 3.) 
 all engrafted into the same stock, and so receiving life from the 
 same root, all " holding the same head, from which all the body 
 by joints and bands having nourishment ministered, and knit 
 together, increaseth with the increase of God." (Col. ii. 19.) 
 For in the philosophy of the apostle, the nerves are not only 
 the instruments of motion and sensation, but of nutrition also; 
 so that every member receiveth nourishment by their interven- 
 tion from the head ; and being the head of the body is Christ, 
 and all the Saints are members of that body, they all partake 
 of the same nourishment, and so have all communion among 
 themselves. 
 
 Lastly, The Saints of God living in the Church of Christ, 
 are in communion with all the Saints departed out of this life 
 and admitted to the presence of God.|| Jerusalem is some- 
 times taken for the Church on earth, sometimes for that part 
 of the Church which is in heaven, to shew that as both are re- 
 presented by one, so both are but one city of God. Where- 
 fore thus doth the apostle speak to such as are called to the 
 
 * M^ (Tvyy.aiyoon~Ti iroii; f^yoi;. ]] This is that part of the communion 
 
 t M>i KOiVMni Ta"; afxa^Tiaii;, of saints which those of the ancients es- 
 
 X "lya fxh s-uyxoiyMina-aTi rau^ a/xa^Tiais. pecially insisted upon, who first took no- 
 
 ' Duobus modis non te maculatmalus, si tice of it in the Creed. ' Sanctorum com- 
 
 einon consentias, etsiredarguas. Com- munionem, i. e. cam illia Sanctis, qui in 
 
 raunicatur enim, quando facto ejus con- hac quam suscepimus fide defuucti sunt, 
 
 soriium voluntatis vel approbationis ad- societate et spei communione teueamur.' 
 
 jungitur. Hoc ergo admonens Apostolus Serm. 181. de Tempore, c. 13. ' Et qui 
 
 ait, Nolite communicare operibus infructno- nunc cognoscitisper auditum, communio- 
 
 sis tenebrartim, magis atttem et redarguite.' nem habeatis cum Sanctis martyribus, et 
 
 5. August, de Verbis Dom. Serm. 18. al. per illos cum Domino Jesu Christo.' 
 
 88. j. 19. Praf. Pass. S. Perpetuce. 
 
 § Ko(»«h'* MIT* aXAnXaw. 
 
r>34 ARTICLE IX. 
 
 Christian faith: "Ye are come unto Mount Sion, and unto the 
 city of the living God, the heavenly Jerusalem, and an innu- 
 merable company of angels, to the general assembly and Church 
 of the first-born, which are written in heaven, and to God the 
 Judge of all, and to the spirits of just men made perfect, and 
 to Jesus the Mediator of the new covenant." (Heb. xii. 22, 23.) 
 Indeed the communion of Saints in the Church of Christ with 
 those which are departed is demonstrated by their communion 
 with the Saints alive. For if I have communion with a Saint 
 of God, as such, while he liveth here, I must still have commu- 
 nion with him when he is departed hence ; because the foun- 
 dation of that communion cannot be removed by death. The 
 mystical union between Christ and his Church, the spiritual 
 conjunction of the members to the Head, is the true foundation 
 of that communion which one member had with another, all 
 the members living and increasing by the same influence which 
 they receive from him. But death, which is nothing else but 
 the separation of the soul from the body, maketh no sepa- 
 ration in the mystical union, no breach of the spiritual con- 
 junction; and consequently there must continue the same 
 communion, because there remaineth the same foundation. 
 Indeed, the Saint departed before his death had some commu- 
 nion with the hypocrite, as hearing the word, professing the 
 faith, receiving the sacraments together ; which being in things 
 only external, as they were common to them both, and all such 
 external actions ceasing in the person dead, the hypocrite re- 
 maining loseth all communion with the Saint departing, and 
 the Saints surviving cease to have their farther fellowship with 
 the hypocrite dying. But being the true and unfeigned holi- 
 ness of man, wrought by the powerful influence of the Spirit 
 of God, not only remaineth, but also is improved, after death ; 
 being the correspondence of the internal holiness was the com- 
 munion between their persons in their life, they cannot be said 
 to be divided by death, which had no power over that sanctity 
 by which they were first conjoined. 
 
 This communion of the Saints in heaven and earth, upon the 
 mystical union of Christ their Head, being fundamental and 
 internal, what acts or external operations it produceth, is not 
 so certain. That we communicate with them in hope of that 
 happiness which they actually enjoy, is evident; that we have 
 the Spirit of God given us as an earnest, and so a part of their 
 felicity, is certain. But what they do in heaven in relation to 
 us on earth particularly considered, or what we ought to per- 
 form in reference to them in heaven, beside a reverential re- 
 spect and study of imitation, is not revealed unto us in the 
 Scriptures, nor can be concluded by necessary deduction from 
 any principles of Christianity. They which first found this 
 part of the Article in the Creed, and delivered their exposition 
 unto us, have made no greater enlargement of this communion. 
 
THE COMMUNION OF SAINTS. 535 
 
 as to the Saints of heaven, than the society of hope, esteem, 
 and imitation on our side, of desires and supplications on their 
 side : and what is now taught by the Church of Rome, is, as 
 unwarrantable, so a novitious interpretation.* 
 
 The necessity of the belief of this communion of Saints ap- 
 peareth, first, In that it is proper to incite and encourage us 
 to holiness of life. " If we walk in the light, as God is in the 
 light, we have fellowship one with another. But if we say 
 that we have fellowship with him, and walk in darkness, we 
 lie, and do not the truth." (1 John i. 6, 7.) " For what fel- 
 lowship hath righteousness with unrighteousness? and what 
 communion hath light with darkness ? and what concord hath 
 Christ with Belial?" (2 Cor. vi. 14, 15.) When Christ sent 
 St. Paul to the Gentiles, it was " to open their eyes, and to 
 turn them from darkness to light, and from the power of Satan 
 unto God, that they might receive forgiveness of sins, and in- 
 heritance among them which are sanctified by faith that is in 
 Christ." (Acts xxvi. 18.) Except we be turned from darkness, 
 except we be taken out of the power of Satan, which is the 
 dominion of sin, we cannot receive the inheritance among them 
 who are sanctified, we cannot be thought " meet to be par- 
 takers of the inheritance of the Saints in light." (Col. i. 12.) 
 Indeed there can be no communion where there is no simili- 
 tude, no fellowship with God without some sanctity ; because 
 his nature is infinitely holy, and his actions are not subject to 
 the least iniquity. 
 
 Secondly, The heWe^ o^ the communion of Saints is necessary 
 to stir us up to a proportionate gratitude unto God, and an 
 humble and cheerful acknowledgment of so great a benefit. 
 We cannot but acknowledge that they are " exceeding great 
 and precious promises," by which we become " partakers of 
 
 * We have already produced the words Dei parte, quam pro Dei honore venere- 
 
 of the 18lst Sermon De Tempore concern- mur.' De Symb. Horn. ii. p. 5.55. And 
 
 inghope. In the same we find also that again : ' Digne nobis venerandi sunt, dum 
 
 of imitation : ' Si igitur cum Sanctis in Dei cultum et futura; vita; desiderium 
 
 sterna vita communionem habere volu- contemptu mortis insinuant.' Ibid. Thus 
 
 raus, de imitatione eorum cogitemus. De- far anciently they which expounded this 
 
 bent enim in nobis aliquid recognoscere Article : but the late exposition of the 
 
 de suis virtutibus, ut pro nobis dignentur Church of Rome runneth thus : ' Non so- 
 
 Domino supplicare.' Ihid. c. 13. ' Hebc lum ecclesia, qua; est in terris, communi- 
 
 sunt vestigia, qua; nobis sancti quoque cat bona sua cum omnibus membris sibi 
 
 revertentes in patriam nobis reliquerant, conjunctis, sed etiam communicat suffra- 
 
 ut illorum semitis inhserentes sequeremur gia ecclesiae, quje est in purgatorio, et ec- 
 
 ad gaudia.' Ibid. Beside this imitation, clesia, quae est in ccelis, communicat ora- 
 
 he addeth their desires and care for us tiones, et merita sua cum ecclesia, quae 
 
 below : ' Cur non properamus et curri- est in terris.' Bellarm. in Siimb. Where 
 
 mus, ut patriam nostramviderepossimus? the communication of the suffrages of the 
 
 Magnus illic carorum numerusexspectat, Saints alive to the Church in purgatory, 
 
 parentum, fratrum, filiorum, frequensnos and the communication of the merits of 
 
 et copiosa turba desiderat.jamdesuain- the Saints in heaven to the Saints on 
 
 columitate secura, adhuc de nostra salute earth.arenovelexpositionsof this Article, 
 
 solicita.' Ibid. Of the venerable esteem not so much as acknowledged by Thomas 
 
 we ought to have for them, speaks Euse- Aquinas in his explication of the Creed, 
 
 bins Gallicanus : ' Credamus et sanctorum much less to be found in any of the au- 
 
 communionem, sed sanctos non tarn pro cienter expositors of it. 
 
536 ARTICLE IX. 
 
 the divine nature." (2 Pet. i. 4.) " Who am I ? (said David) 
 and what is my life, that I should be son-in-law to the king?" 
 (1 Sam. xviii. 18.) Who are the sons of men, what are they 
 which are called to be Saints, that they should have fellowship 
 with God the Father? St. Philip the apostle said unto our 
 Saviour, " Lord, shew us the Father and it sufficeth ;" (John 
 xiv. 8.) whereas he hath not only shewn us, but come unto us 
 with the Father, and dwelt within us by his Holy Spirit ; he 
 hath called us to the fellowship of the angels and archangels, 
 of the cherubins and seraphins, to the glorious company of the 
 apostles, to the goodly fellowship of the prophets, to the noble 
 army of martyrs, to the holy Church militant on earth, and tri- 
 umphant in heaven. 
 
 Thirdly, The belief of the communion of Saints is necessary 
 to inflame our hearts with an ardent affection towards those 
 which live, and a reverent respect towards those which are 
 departed, and are now with God. Nearness of relation re 
 quireth affection \ and that man is unnatural who loveth not 
 those persons which nature hath more immediately conjoined 
 to him. Now no conjunction natural can be compared with 
 that which is spiritual; no temporal relation with that which 
 is eternal. If similitude of shape and feature will create a 
 kindness, if congruity of manners and dis[)Osition will con- 
 join the affections; what should be the mutual love of those 
 who have the image of the same God renewed within them, of 
 those who are endued with the gracious influences of the sane 
 Spirit? And if all the Saints of God living in the communion 
 of the Church deserve the best of our affections here on earth, 
 certainly when they are dissolved and with Christ, when they 
 have been blessed with a sight of God, and rewarded with a 
 crown of glory, they may challenge respect from us, who are 
 here to wait upon the will of God, expecting when some such 
 happv change shall come. 
 
 Fourthly, This tendeth to the directing and enlarging our 
 acts of charity. We are obliged to be charitable unto all men, 
 because the love of our brother is the foundation of our duty 
 towards men, and in the language of the Scriptures whosoever 
 is another is our brother ; but we are particularly directed to 
 them that are of the household of faith. And as there is a 
 general reason calling for our mercy and kindness unto all 
 men ; so there is a more special reason urging those who are 
 truly sanctified by the Spirit of God to do good unto such as 
 appear to be led by the same Spirit; for if they communicate 
 with them in the everlasting mercies of God, it is fit they should 
 partake of the bov/els of man's compassion ; if they communi- 
 cate with them in things spiritual and eternal, can it be much 
 that they should partake with them of such things as are tem- 
 poral and carnal i* 
 
 • K«ivatfvii(riic Ev 'BJari rS wXnaiov a-ov ovk Ijik 'ha- el yaf l» To~f af^afittf xstrtmi 
 19-Ti, wia-u (xaWoy Iv roif <t>6a#T«r;; Bariiuba Epist. c. 19. 
 
THE FORGIVElNEb^ OF SINS. 537 
 
 To conclude. Every one may learn from hence what he is 
 to understand by this part of the Article, in which he profess- 
 eth to believe the communion of Saints ; for thereby he is con- 
 ceived to express thus much : I am fully persuaded of this as 
 of a necessary and infallible truth, that such persons as are 
 truly sanctified in the Church of Christ, while they live among 
 the crooked generations of men, and struggle with all the mi- 
 series of this world, have fellowship with God the Father, God 
 the Son, and God the Holy Ghost, as dwelling with them, and 
 taking up their habitations in them : that they partake of the 
 care and kindness of the blessed angels, who take delight in 
 the ministration for their benefit : that beside the external fel- 
 lowship which they have in the. word and sacraments with all 
 the members of the Church, they have an intimate union and 
 conjunction with all the Saints on earth as the living member? 
 of Christ : nor is this union separated by the death of any, 
 but as Christ in whom they live is the Lamb slain from the 
 foundation of the world, so have they fellowship with all the 
 Saints which from the death of Abel have ever departed in the 
 true faith and fear of God, and now enjoy the presence of the 
 Father, and follow the Lamb whithersoever he goeth. And thus 
 I believe the communion of Saints. 
 
 ARTICLE X. 
 
 The Forgiveness of Sins. 
 
 This Article hath always been expressly contained and ac- 
 knowledged in the Creed,* as being a most necessary part 
 of our Christian profession; and for some ages it immediately 
 followed the belief of the holy Church,-\ and was therefore 
 
 * Therefore Carolus Magnus in his fiJei integritas, tantique doni veneranda 
 
 Capitular, 1. iii. c. 6. inveighs against Ba- sublimitas.' 
 
 silius the bishop of Ancyra, because in t ' Concordant autem angeli nobiscum 
 his Confession of Faith which he delivered etiam tunc, cum remittuntur nostra pee- 
 in the second Council of Nice, (Act. i.) cata. Ideo post commemorationem san- 
 he omitted the remissiori of sins, which the ctae ecclesiae in ordiue confessionis ponitur 
 apostles in so short a compendium as the remissio peccatorum : per hanc enim stat 
 Creed would not omit: ' Hanc Apostoli ecclesia quae in terris est, per hanc non 
 in collatione fidei, quam ab invicem dis- pent, quod perierat et inventum est.' S. 
 cessuri quasi quandam credulitatis et prse- August. Enchir. c. 64. And for this pur- 
 dicationis normam statuerunt, post con- pose it is in his book De Agone Christiano, 
 fessionem Patris et Filii et Spiritus San- passing from one article to another with 
 cti posuisseperhibentur ; et in tanti verbi this general transition : after that of the 
 brevitate, de quo per prophetam dictum Church, he proceedeth with these words : 
 est, Verbnm abbreviatum faciei Dominus ' Nee eos audiamus, qui negant ecclesiam 
 suyer terram, hanc ponere minime distule- Dei omnia peccata posse dimittere.' c. 31. 
 runt, quia sine hac fidei sinceritatem inte- So it followeth also in Venantius Fortu- 
 gram esse minime perspexerunt. Nee natus, and in such other Creeds as want 
 cohibuit eos ab ejus professione illius that part of the former Article of t/i« Coni- 
 Sjmboli brevitas, quam exposcebat sacra munion of Saints. 
 
538 ARTICLE X. 
 
 added immediately after it, to shew that the remission of sins 
 was to be obtained in the Church of Christ.* For being the 
 Creed was at first made to be used as a confession of such 
 as were to be baptized, declaring their faith in the Father, the 
 Son, and the Holy Ghost, in whose name baptism was ad- 
 ministered; they propounded unto them the Holy Church, into 
 which by baptism they were to be admitted, and the forgiveness 
 of sins, which by the same baptism was to be obtained ; and 
 therefore in some Creeds it was particularly expressed, / be- 
 lieve one baptism for the forgiveness of sins.f 
 
 Looking thus upon this Article, with this relation, we find 
 the sense of it must be this, that we heWeve forgiveness of sins 
 is to be obtained in the Churah of Christ. For the explication 
 whereof it will be necessary, first, to declare what is the nature 
 of remission of sins, in what that action doth consist; secondly, 
 to shew how so great a privilege is propounded in the Church, 
 and how it may be procured by the members of the Church. 
 That we may understand the notion of forgiveness of sins, three 
 considerations are required; first. What is the nature of sin, 
 which is to be forgiven; secondly, What is the guilt or obli- 
 gation of sin, which wanteth forgiveness; thirdly. What is the 
 remission itself, or the loosing of that obligation. 
 
 As the power of sin is revealed only in the Scriptures, so 
 the nature of it is best understood from thence. And though 
 the writings of the apostles give us few definitions, yet we may 
 find even in them a proper definition of sin. " Whosoever 
 committeth sin, transgresseth also the law," saith St. John, and 
 then rendereth this reason of that universal assertion, " for sin 
 is the transgression of the law." (1 John iii.4.) Which is an 
 argument drawn from the definition of sin ; for he saith not, 
 * every sin is the transgression of the law,' which had been ne- 
 cessary, if he had spoken by way of proposition only, to have 
 proved the universality of his assertion, but produceth it inde- 
 finitely, " sin is the transgression of the law," which is suffi- 
 
 * Orig. Horn. ii. in Genesin. ' Sanctain cata et vulnera, quibus est subjecta imbe- 
 
 ecclesiam teneat in qua et remissio cillitas carnis, salubriter curat.' Lactant 
 
 peccatorum et carnis resurrectio prsedi- de ver. Sap. 1. iv. c. 30. 
 cabatur.' Ruffin. in Syinb. §. SH. ' Sed 
 
 neque de ipsis criminibus quainlibet ma- t These are the words of the Constan- 
 
 gnis remictendis in sancta ecclesia despe- tinopolitan Creed : 'O/uoXoyS ev Baima-ixA 
 
 randa est misericordia.' S. August. En- ei; a^jstriv a./j.a.^TiSi'v. Before which Epi- 
 
 chir. c. 65. 'In remiisionem peccatnrum. phanius in his lesser Creed : 'O.ueXoyoDjasv 
 
 Ha;c in ecclesia si non esset, nulla spes iv SaTnts-fjia bU a^pia-iv a/jta^nSir §. 1'20. in 
 
 esset. Remissio peccatorum si in eccle- the larger : nia-TiuOjuev tlj fii'av xaSoXix^y 
 
 sia non esset, nulla future vitas et libera- xat aiiro^-To'Kiyihv ix-nXua-iav, xai eU Ba.7rTic-/xa 
 
 tionis ffiternaj spes esset. Gratias agi- /uExavoiac. in Ancoratn, §. 121. St. Cyril 
 
 mus Deo, qui ecclesiaj suse dedit hoc puts both these together : Ei{ ev BaTtTia-fAa 
 
 donum.' Auctor Homil. 119. de Tempore, fxtTavela; tli a^is-tv afxafriun. Catech. xviii. 
 
 §. 8. ' Quia singuli quique cCEtus hajreti- ' Credo unum baptismum in remissionem 
 
 corum se potissimum Christianos, et suam omnium peccatorum.' Felegriuus Laureac. 
 
 esse catholicam ecclesiam putant ; sci- Episc. ' Credimus unum baptisma in re- 
 
 endum est, illam esse veram, in qua est missionem omnium peccatorum in secula 
 
 rcligio, confessio, et poenitentia ouse pec- seculorum.' Symbolum JEthiopicum. 
 
THE FORGIVENESS OF SINS. 539 
 
 cient, speaking it by way of definition.* And it is elsewhere 
 most evident that every sin is something prohibited by some 
 \avv, and deviating from the same. For the apostle affirming, 
 that " the law worketh wrath," that is, a punishment from God, 
 giveth this as a reason or proof of his affirmation ; " for where 
 no law is, there is no transgression." (Rom. iv. 15.) Tlie Law 
 of God is the rule of the actions of men, and any aberration 
 from that rule is sin :f the Law of God is pure, and whatsoever 
 is contrary to that Law is impure. Whatsoever therefore is 
 done by man, or is in man, having any contrariety or opposi- 
 tion to the Law of God, is sin. Every action, every word, every 
 thought, against the Law, is a sin of commission, as it is ter- 
 minated to an object dissonant from, and contrary to, the pro- 
 hibition of the Law, as a negative precept. Every omission of 
 a duty required of us is a sin, as being contrary to the com- 
 manding part of the Law, or an affirmative precept. Every evil 
 habit contracted in the soul of man by the actions committed 
 against the Law of God, is a sin constituting a man truly a 
 sinner, even then when he actually sinneth not. Any corrup- 
 tion and inclination in the soul, to do that which God forbid- 
 deth, and to omit that which God commandeth, howsoeve:* 
 such corruption and evil inclination came into the soul, whe- 
 ther by an act of his own will, or by an act of the will of an- 
 other, is a sin, as being something dissonant and repugnant to 
 the Law of God. And this I conceive sufficient to declare the 
 nature of sin. 
 
 The second particular to be considered is the obligation of 
 sin, which must be presupposed to the solution or remission of 
 it. Now every sin doth cause a guilt, and every sinner, by 
 being so, becomes a guilty person; which guilt consisteth in a 
 debt or obligation to suffer a punishment proportionable to the 
 iniquity of the sin. It is the nature of laws in general to be 
 attended with these two, punishments and rewards; the one 
 propounded for the observation of them, the other threatened 
 upon the deviation from them. And although there were no 
 threats or penal denunciations accompanying the laws of God, 
 yet the transgression of them would nevertheless make the 
 person transgressing worthy of, and liable unto, whatsoever 
 
 * The manner of the apostle's speech seternam legem.' S. August, contra Fau- 
 
 is also to be observed, having an article stum, 1. xxii. c. 27. ' Quid verum est, nisi 
 
 prefixed both to the subject and the pre- et Dominum dare prajcepta, et animas 
 
 dicate ; as if thereby he would make liberae esse voluntatis, et malum naturam 
 
 the proposition convertible, as all defi- non esse, sed esse aversionem a Dei praj- 
 
 nitions ought to be. 'H a/xajri'a Isttjh h ceptis l' Idem, de Fide contra Manich. c. 
 
 avo/xia. 10. ' Neque negandum est hoc Deum 
 
 jubere, ita nos in facienda justitia esse 
 
 t 'Quid eit peccatum nisi prjevari- debere perfectos, ut nullum habeamus 
 
 catio legis divinas, et coelestium inobedi- omnino peccatum ; nam neque peccatum 
 
 cntia praeceptorum V S. Ambros. de Para- erit, si quid erit, si non divinitus jubeatur 
 
 diso c. 8. ' Peccatum est factum vel ut non sit.' Idem, de Pec. Meritis, et Rem 
 
 dicitum vel concupitum aliciuid contra lib. ii. c. 16. 
 
540 ARTICLE X. 
 
 punishment can in justice be inflicted for that sin committea 
 Sins of commission pass away in the acting or performing oi 
 them ; so that he which acteth against a negative precept, 
 after the act is passed, cannot properly be said to sin, JSins of 
 omission, when the time is passed in which the affirmative 
 precept did oblige unto performance, pass away, so that he 
 which did then omit his duty when it was required, and in' 
 omitting sinned, after that time cannot be truly said to sin. 
 But though the sin itself do pass away together with the time 
 in which it was committed, yet the guilt thereof doth never 
 pass which by committing was contracted. He which but 
 once committed adultery, at that one time sinneth, and at no 
 time after can be said to commit that sin ; but the guilt of that 
 sin reraaineth on him still, and he may be for ever said to be 
 guilty of adultery, because he is for ever subject to the wrath of 
 God, and obliged to suffer the punishment due unto adultery.* 
 This debt or obligation to punishment is not only necessarily 
 resulting from the nature of sin, as it is a breach of the Law, 
 nor only generally delivered in the Scriptures revealing the 
 wrath of God unto all unrighteousness, but it is yet more par- 
 ticularly represented in the word, which teacheth us, if we do 
 ill, hov\ " sin lieth at the door." (Gen. iv. 7.) Our blessed 
 Saviour thus taught his disciples, " Whosoever is angry with 
 his brother without a cause shall be liable (obnoxious or bound 
 over) to the judgment; and whosoever shall say to his brother, 
 Raca, shall be liable (obnoxious, or bound over) to the council ; 
 but whosoever shall say. Thou fool, shall be liable (obnoxious, 
 or bound over) to hell-fire." (Matt. v. 22.)t So saith our 
 
 * This obligation unto punishment, hoc nos moneret Scriptura; Fill, peccasti? 
 
 remaining after the act of sin, is that non adjicias iterum : Non autem suflScit, 
 
 peccati reatus of which the schools, and sed addidit, et de prisliuis deprecare, ut 
 
 before them the fathers spake. The nature tibi remUtaiihir, Manent ergo, nisi re- 
 
 of this reatus ia excellently declared by mittantur. Sed quomodo manent, si prse- 
 
 St. Augustin, delivering the distinction terita sunt, nisi quia prseterierunt actu, 
 
 between actual and original sin : ' In eis maifent reatu?' S. Aiig-ust. de Kitpt. et 
 
 qui regenerantur in Christo, ci«ra remis- Concup. 1. i. c. '26. ' Ego de concupi- 
 
 sioneni accipiunt prorsus omnium pecca- scentia dixi, qujE est in membris repug- 
 
 torum,utique necesse est, ut reatus etiam nans legi mentis, quamvis reatus ejus in 
 
 hujus licet adhuc manentis concupiscen- omnium peccatorum remissione transierit; 
 
 tiiE remittatur, ut in peccatum non impu- sicut e contrario sacrificium idolis factum, 
 
 tetur. Nam sicut peccatorum, qu8emanere si deinceps non fiat, prseteriit actu, sed 
 
 non possunt, quoniam cum fiunt praete- manet reatu, nisi per indulgentiam remit- 
 
 reunt, reatus tamen manet, et nisi remit- tatur. Quiddam enim tale est sacrificare 
 
 tatur, in sternum manebit ; sic illiuscon- idolis, ut o])us ipsum cum fit praetereat, 
 
 cupiscentiiB, quando remittitur, reatus eodemque praeterito reatus ejus maneat 
 
 aufertur. Hoc est enim non habere pec- venia resolvendus.' Idem, cont. Julian. 
 
 catum, reum non esse peccati. Nam si 1. vi. c. IP. i. 60. 
 
 quisquam, verbi gratia, fecerit adulteri- t 'Evo;;^of Ij-rai if tho word used here, 
 
 um, etiamsi nunquam deinceps facial, which is translated, thall he in danger, 
 
 reus est adulterii, donee reatus ipsius in- but is of a fuller and more pressing sense, 
 
 dulgentia remittatur. Habet ergo pecca- as one which is a debtor, subject, and 
 
 lum, quamvis illud quod admisit jam non obliged to endure it. Hesijch. "EvoX'": 
 
 sit, quia cum tempore quo factum est pree- x.i^iua-rti<;, iTTEiiflwof, I'SK.x.Uf^iwq Snui 
 
 teriit. Nam si a peccando desistere, hoc ''En)(«;,vitairioq. Where, by the way, is 
 
 •sset non habere peccatum, sufficeret ut to be observed a great mistake in the 
 
THE FORGIVENESS OF SINS. 541 
 
 Saviour again, "All sins shall be forgiven unto the sons of men,, 
 and blasphemies wherewith soever they shall blaspheme. But 
 he that shall blaspheme against the Holy Ghost, hath never 
 forgiveness, but is in danger of (liable, obnoxious, or bound 
 over to) eternal damnation," (Mark iii. 28, 29.) Whence ap- 
 peareth clearly the guilt of sin and obligation to eternal pu- 
 nishment, if there be no remission or forgiveness of it; and the 
 taking off that liableness, obnoxiousness, or obligation unto 
 death, if there be any such remission or forgiveness : all which is 
 evident by the opposition, much to be observed in our Saviour's 
 exD.ession, "he hath never forgiveness, but is liable to eternal 
 death." 
 
 God, who hath the sovereign power and absolute dominion 
 over all men, hath made a Law to be a perpetual and univer- 
 sal rule of human actions ; which Law whosoever doth violate, 
 or transgress, and thereby sin (for by sin we understand no- 
 thing else but the transgression of the Law), is thereby obliged 
 in all equity to suffer the punishment due to that obliquity. 
 And after the act of sin is committed and passed over, this 
 guilt resulting from that act remaineth ; that is, the person who 
 committed it continueth still a debtor to the vindictive justice 
 of God, and is obliged to endure the punishment due unto it- 
 which was the second particular to be considered. 
 
 The third consideration now followeth. What is theforgive- 
 7iess of sin, or in what remission doth consist; which at first ap- 
 peareth to be an act of God towards a sinner, because the sin 
 was committed against the Law of God ; and therefore the 
 punishment must be due from him, because the injury was done 
 
 Lexicon of Phavorinus, whose words are 'HpauJ. <pov. p. 139, 36. ed. Staph, /xh ovra 
 these ; 'Evo;)(^o;, innv^vio^, x^^B'Jia-rtjc "Eva- <povia, /wuJe £»o;^o» tw e^ycii : and that in 
 <f)oj, vmahioc, TijUaiof. The first taken out Aristotle, CEcon. ii. de Dionys. Syrac. ho- 
 of Hesychius, the last out of Suidas, cor- ^jov i^pria-iv U^oo-vhiat es-ia-Qai : and that in 
 ruptly and absurdly ; corruptly ha-poi; for Suidas taken out of Polybius : TifA-aiof 
 ""/C'^j absurdly Tijuaiof is added either as Kara, -rov 'E<po^ov Tn'trolrnai KaTaSfo/ji.r}y avTOf 
 an interpretation of £vo;^of , or as an author wv im Sus-lv a^ajni^ao-iv ho)(o;- tw [ji.Iv, o'tj 
 which used it ; whereas Ti'/wafoj in Suidas 'Trix^aii; na-rnyofH tZv wiXaj Itti toi^toij, oTj 
 is only the first word of the sentence, pro- avTo^ ho^o; erriv. In respect of the punish- 
 vided by Suidas for the useof evo;^o5 in the ment of a sin, he is hoxj^t a^a, who is 06- 
 feignification of i/71-aiTio?. Agreeable unto noxious to the curse, and hox^oi; iTnrifxioi^, 
 HesychiusisthatintheLexiconofSt. Cyril, obnoxious to the punishment. 'E|M.7rtii'vi,uof, 
 £vo;i^oj, ofi/ioiiiis, reus, ofc/i'o-atus. Andsoin the I.uttoivio;, TotTsmv, ha^pi; itom, oXoy l<p^'otf 
 place of St. Matthew, the old translation, >ifca^TE Sou? Tifxwpiav, saith Suidas. Thus 
 reuseritjndicio. As in Virgil, /En. v. '237. £vo;^o? flavarou la-ri, Matt. xxvi. 66. in S-H 
 ' Constituam ante aras voti reus :' Servius : Kmi2 is not in the intention of the Jews, he 
 ' voti retis, debitor. Unde vota solventes is in ddiiger of death, but he deserveth death, 
 dicimus absolutes. Inde est, (Eel. v. 80.) and he ought to die ; he is Karahxoi, by 
 Damvabis tuquo(iiievotis,qui\si reos facies.' their sentence, as far as in them lay, con- 
 So the Syriac, HT'\b "n a-no from n-n demned to die. St. Chrysostom : Ti oh 
 obiigatum,dehitorem,reumesse. For indeed ejc£~voi ; £vo;)^o; Io-ti Barirov. iV ax; xixraoDiaf 
 the word hox"!; among the Greeks, as to XafiovTE?, ourco tcv niXaTov Xoittov awo^^'va- 
 t.his matter, hath a double signification ; o-Sai ira^aa-Keuaa-coa-ir Sij xaxsrvoi c-uvEiSoxef 
 one in respect of the sin, another in respect <f)aeriv, "Evo;^o? ^avdrov la-rlv, avTol xarnyo- 
 of the punishment due unto sin. In re- joEvtej, alrol hy.a!^ovri{, alroi 4'"f"C<'V*"'»»/ 
 Bpect of a sin. as that in Antiphon, w. -roC Ttavri avToi ■yivofjuyoi tote. Horn. 84. 
 
542 
 
 ARTICLE X. 
 
 unto him. But what is the true notion or nature of this act, oi 
 how God doth forgive a sinner, is not easy to determine ; nor 
 can it be concluded out of the words themselves which do 
 express it, the niceties of whose origination will never be able 
 to yield a just interpretation.* 
 
 For although the v/ord signifying remission, have one sense 
 among many other which may seem proper for this particular 
 concernment ; yet because the same word has been often used 
 to signify the same action of God in forgiving sins, where it 
 could have no such particular notion, but several times hath 
 another signification tending to the same effect,t and as pro- 
 
 * The word used in the Creed is a<pt3-it 
 ttjUajTiiv, and that generally likewise in 
 use in the New Testament. But from 
 thence we cannot be assured of the nature 
 of this act of God, because a.<pi£viti and 
 a<|)£j-if are capable of several interpreta- 
 tions. For sometimes a^iivat is emiUere, 
 and a<f'£5-if enmsio. As Gen. xxxv. 18. 
 'EylvETs 11 £V Tw a4>t£va( altriV "rh ■^vx^''> 
 not cum dcmitteret eam anima, as it is 
 translated.but cum emifferet fa n;iimam,i. e. 
 effiaret ; asa<f jJxe to intiifji.a,emisit spiritum. 
 Matt, xxvii. 30. So Gen. xlv. 2. Kai 
 a<pr.)ii '^tunv fxCTo. x\au&[jtou, not dimhit, but 
 emiiit wcem cum jictn ; as, a<pi]? <^iuvhv y.s- 
 yiXw, emissa voce magna, Mark xv. 37. 
 In the like manner a<pia-£i; SaXaa-tmc are 
 emissiones maris, '2 Sam. xxii. 16. as, ai^is-u; 
 ISarm, Joel i. 20. to which sense may be 
 referred that of Hesychius : 'A<f6criy, vt- 
 ■TtXryyct. And this interpretation ofa.'pim 
 can have no relation to the remission of 
 sins. Secondly, a<}n£vai is often taken for 
 permittere, as Gen. xx. 6. otx a<pK)ta. <rg 
 a|ac-9ai ttLTKj. Matt. iii. 15. afEf apn 
 and TOTS a.^i'>ia-»v aurov, which tho Vulgar 
 translated well, sine modo, and then ill, 
 tunc ilimisit earn. ]\Iatt. vii. 4. a<^e: Ix- 
 8a,\(u,sine ejiciam; So Hesychius: U'^stij, 
 (ruyxji^nc-ii. .And this hath as little rela- 
 tion to the present subject. Thirdly, 
 a^^iEvai is sonieliiiiesreiiiigiiercand deserere, 
 as Gen. xiii.;);). aj£X<f>ov ha a'plrt mJe ,u£t* 
 
 ifJlOU. Matt. v. 21. a^lEC EXe" TO Sifo'v S-3U. 
 
 viii. l.i. K-al a(pnxiv alrhv 6 'jrv^sroQ. xix. 27. 
 ISou, Ji/xe"? i'pnx.afjiBv Travra. xxvi. 56. rare 
 ji fx.ct^nTai TravTEc a^pivrit alrlv f.fuyov. And 
 in this acceptation it cannot explicate unto 
 us what is the true notion of a^iiEvai af*aj- 
 Ti'aj. Fourthly, It is taken for omiltere, as 
 ■Matt, xxiii. 23. xa; a<^wa.rB Ta ^apuTEpa 
 roZ vofxov, and Luke xi. 42. TaiJTa e Jti woi!i- 
 <rai, xaxETva /u>) a<{>i£»ai, and yet we have 
 nothing to our present purpose. But, 
 fifthly, it is often taken for remitUre, and 
 that particularly in relation to a debt, as 
 Matt, xviii. 27. to Javsiov afnxBv alrSi- and 
 rer. 32. Trai-ay -rhv J<fsiX';l exei'viv a^^wa <rci. 
 Which acceptation is most remarkable in 
 
 the year of release; Deut. xv. 1, 2. Aj 
 ETTTa ItZv W3i^s-£i; i'^iTiv. Kai oDtiw to 
 TT^OTrayixa T?f a<^=o-£a)j' a<f>ii!r£i; Trav ;;t?£of 
 iJiov, o<J)E:'X£i (TOf ttXoj-iov, xai TCV aJEX>})(;v 
 <rou otx a7raiTii3-6i?" £7r«K£xX>iTai ya^ a<ps^i; 
 KujtM Tjj QiM a-ov. Now this remission or 
 release of debts hatli a great affinity with 
 remission of sins ; for Christ himself hath 
 conjoined these two together ; and called 
 our sins by the name of debts, and pro- 
 mised remission of sins to us by God, 
 upon our remission of debts to man. .And 
 therefore he hath taught us thus to pray • 
 "a<}>£; r.fxTy Ta o.|.£iXiijaaTa iijuiv, aij xai hy-iTi 
 a^ilixev TO~f o4)£»XETaic hiA,xv. Matt. vi. 12. 
 Besides, he hath not only made use of the 
 notion of debt, but any injury done unto 
 a man, he calls a sin against man, anc' 
 exhorteth to forgive those sins committed 
 against us, that God may forgive the sins 
 committed by us, which are injuries done 
 to him, Luke xvii. 3. "Eav Je a/xasTri eij a-e 
 ajEX<}>3f (Tov, ETriTtjUiitrov avrS, xai lav ^ets- 
 \on<rt), a<}>£{ auTa). 
 
 t We must not only look upon tlie pro- 
 priety of the words used in the New I'es- 
 tameut, but we must also reflect u])on 
 their use in the Old, especially in such 
 subjects as did belong unto the Old Tes- 
 tament as well as the New. Now a<;>iE»aj 
 a,«apTi'ac is there used for the verb nSD, as 
 Lsa. xxii. 14. iTTraTiT^ ddV mn 11. n nsa* on 
 
 Ojx a<}>£&iij-ETai iywTv a'vTi h a,uajTia, Eaij 
 av a7ro5ttv>iTE' sometimes for the verb xwD, 
 as Gen. 1. 17. Dnsum Tnx j/trs w kit a.<pii 
 
 Tf Tiiv aSi) 
 
 T1V 
 
 tajTiav avToiv 
 
 Psal. XXV. 1 8. 'mXUn b:h HVn xoi a^Ej waj-af 
 Tac a,uajTi'af |u.iy. And in that remarkable 
 place which St. Paul made use of to de- 
 clare the nature of remission of sins, Psal. 
 xxxii. 1. ywa^WS nif.X jOiaxapioi wv a^i^na-av 
 ai avo^i'ai. Sometimes it is taken for nbv 
 as Numb. \iv. 1 9 nn Dj/n vvb K3 nbo afsf 
 
 T»v a.wajTi'av tS Xaw toutiB. Lev. iv. 20. 
 Dnb rhvy\ xai a^-ES-iiff-ETai aiT»Tf h afxa^ria. 
 Now being afiEvai in relatim to sins, is 
 used for -|S3 signifying expiation and re' 
 conciliation ; for NOT signifying elevation, 
 portation, or ablation ; for n"?P signifying 
 
THE FORGIVENESS OF SINS. 543 
 
 per to the remission of sins ; therefore I conceive the nature of 
 forgiveness of sins is rather to be understood by the considera- 
 tion of all such ways and means which were used by God in 
 the working and performing of it, than in this, or any other 
 which is made use of in expressing it. 
 
 Now that we may understand what was done toward the re- 
 mission of sins, that from thence we may conclude what was 
 done in it; it is first to be observed, that "almost all things 
 by the Law were purged with blood, and without shedding of 
 blood there is no remission." (Heb. ix. 22.)* And what was 
 then legally done, was but a type of that which was to be per- 
 formed by Christ, and therefore the blood of Christ must ne- 
 cessarily be involved in the remission of sins; for he "once in 
 the end of the world hath appeared to put away sin by the sa- 
 crifice of himself." (Heb. ix. 26. )t It must then be acknow- 
 ledged, and can be denied by none, that Christ did suffer a 
 painful and shameful death, as we have formerly described it ; 
 that the death which he endured, he did then suffer for sin ; 
 for "this man(saith the apostle) offered one sacrifice for sins;" 
 (Heb. X. 12.) that the sins for which he suffered were not his 
 own, for " Christ hath once suffered for sins, the just for the 
 unjust;" (1 Pet. iii. 18.) he was "holy, harmless, undefiled, 
 and separate from sinners," (Heb. vii. 26.) and therefore had 
 no sins to suffer for ; that the sins which he suffered for, 
 were ours, for " he was wounded for our transgressions, he 
 was bruised for our iniquities;" (Isa. liii. 5.) he "was delivered 
 for our offences," (Rom. iv. 25.) he "gave himself for our sins," 
 (Gal. i. 4.) he " died for our sins according to the Scriptures;" 
 (1 Cor. XV. 3.) that the dying for our sins was suffering death 
 as a punishment taken upon himself, to free us from the punish- 
 ment due unto our sins ; for God " laid on him the iniquity of 
 us all," (Isa. liii. 6.) and " made him to be sin for us, who 
 knew no sin :" (2 Cor. v. 21.) "he hath borne our griefs and 
 carried our sorrows, the chastisement of our peace was upon 
 him, and with his stripes are we healed ;" (Isa. liii. 4, 5.) that 
 by the suffering of this punishment to free us from the punish- 
 ment due unto our sins, it cometh to pass that our sins are 
 forgiven, for, " This is my blood (saith our Saviour) of the New 
 
 pardon and indulgence ; we cannot argue vacro regenerationis corpus abluere.' 
 
 from the word alone, that God in forgiv- Idem, de bon. Patient. §. 3. Of an infant : 
 
 ing sins doth only and barely release the ' Qui ad remissam peccatorum recipi- 
 
 debt. There is therefore no force to be endam hoc ipso facilius accedit, quod illi 
 
 laid upon the words a<pia-n: a/uapriSv, re- remittuntur non propria sed aliena pec- 
 
 missiopeccatnrnm, or, asthe ancientfathers, cata.' Idem, I. iii. ep. 8. §. 4. al. ep. 69. 
 
 remissa peccatorum. So Tertullian : ' Dixi- Add the interpreter of Irenaeus concerning 
 
 mus de remissa peccatorum.' adv. Marc. Christ : ' Remissam peccatorum exsisten- 
 
 J. iv. c. 18. St. Cyprian : ' Qui blasphe- tern his qui credunt in eum.' Adv. Hmres. 
 
 maverit in Spiritum Sanctum non habet 1. iv. c. 27. $. 2. 
 remissam, sed reus est fetemi peccati.' 1. » „ x . , , . ,^. 
 
 iii. ep. 14. §. 1. al. ep. 10. ' Dominus X^g.f «.fx<tT«;C''^.a; ou yivsr*. «^i«f. 
 
 baptizatur a servo, et remissam pecca- t It is not only aij>£crif, but afliTii«c 
 
 toram datunis, ipse non dedignatur la- ajusfTiaf. 
 
o44 ARTICLE X. 
 
 Testament (or Covenant), which is shed for many for the 
 remission of sins." (Matt. xxvi. 28.) "In Christ we have re- 
 demption through his blood, the forgiveness of sins according 
 to the riches of his grace." (Eph. i. 7.) 
 
 In which deduction or series of truths, we may easily per- 
 ceive that the forgiveness of sins \\h.\ch is promised unto us, 
 which we upon that promise do believe, containeth in it a re- 
 conciliation of an offended God, and a satisfaction unto a just 
 God: it containeth a reconciliation, as without which God can- 
 not be conceived to remit; it comprehendeth a satisfaction, as 
 without which God was resolved not to be reconciled. 
 
 For the first of these, we may be assured of forgiveness of sins, 
 because Christ by his death hath reconciled God unto us, who 
 was offended by our sins ; and that he hath done so, we are 
 assured, because he which before was angry with us, upon the 
 consideration of Christ's death, becomes propitious unto us, 
 and did ordain Christ's death to be a propitiation for us. For 
 we are "justified freely by his grace through the redemption 
 that is in Jesus Christ; whom God hath set forth to be a pro- 
 pitiation, through faith in his blood." (Rom. iii. 24, 25.) "We 
 have an advocate with the Father, and he is the propitiation 
 for our sins." (1 John ii. 1.) For God "loved us, and sent 
 his Son to be a propitiation for our sins." (Ibid. iv. 10.) It is 
 evident therefore that Christ did render God propitious unto 
 us by his blood (that is, his sufferings unto death), who before 
 was offended with us for our sins. And this propitiation 
 amounted to a reconciliation, that is, a kindness after wrath. 
 We must conceive that God was angry with mankind before 
 he determined to give our Saviour; we cannot imagine that 
 God who is essentially just, should not abominate iniquity. 
 The first affection we can conceive in him upon the lapse ot 
 man, is wrath and indignation. God therefore was most cer- 
 tainly offended before he gave a Redeemer ; and though it be 
 most true, that he "so loved the world that he gave his only- 
 begotten Son :" (John iii. 16.) yet there is no incongruity in 
 this, that a father should be offended with that son which he 
 loveth, and at that time offended with him when he loveth him. 
 Notwithstanding therefore that God loved men whom he 
 created, yet he was offended with them wlien they sinned, and 
 gave his Son to suffer for them, that through that Son's obe- 
 dience he might be reconciled to them. 
 
 This reconciliation is clearly delivered in the Scriptures as 
 wrought by Christ ; for "all things are of God, who hath recon- 
 ciled us to himself by Jesus Christ;" (2 Cor. v. 18.) and that 
 by virtue of his death, for " when we were enemies, we were 
 reconciled unto God by the death of his Son," (Rom. v. 10.) 
 " making peace through the blood of his cross, and by him 
 reconciling all things unto himself." (Col. i. 20.) In vain it is 
 objected that the Scripture saith our Saviour reconciled men 
 
THE FORGIVENESS OF SINS. 546 
 
 to God, but no where teacheth that he reconciled God to man; 
 for in the language of Scripture, to reconcile a man to God, is 
 in our vulgar language to reconcile God to man, that is, to cause 
 him who before was angry and offended with him to be gra- 
 cious and propitious to him. As the princes of the Philistines 
 spake of David, "Wherewith should he reconcile himself unto 
 his master.' should it not be witli the heads of these men?" 
 (1 Sam. xxix. 4.)* Wherewith shall he reconcile Saul who is 
 so highly offended with him, wherewith shall he render him 
 gracious and favourable, but by betraying these men unto him? 
 As our Saviour adviseth, " If thou bring thy gift before the 
 altar, and there rememberest that thy brother hath aught against 
 thee, leave there thy gift before the altar, and go thy way, first 
 be reconciled to thy brother," (Matt. v. 23, 24.)+ that is, recon- 
 cile thy brother to thyself, whom thou hast injured, render him 
 by thy submission favourable unto thee, who hath something 
 against thee, and is offended at thee. As the apostle adviseth 
 the wife that " departeth from her husband, to remain unmar- 
 ried, or to be reconciled to her husband," (1 Cor. vii. 11.) that 
 is, to appease and get the favour of her husband. In the like 
 manner we are said to be reconciled unto God, when God is 
 reconciled, appeased, and become gracious and favourable unto 
 us; and Christ is said to reconcile us unto God, when he hath 
 moved, and obtained of God to be reconciled unto us, when 
 he hath appeased him and restored us unto his favour. Thus 
 " when we were enemies we were reconciled to God," that is, 
 notwithstanding he was offended with us for our sins, we were 
 restored unto his favour" by the death of his Son." (Rom. v. 10.) 
 Whence appeareth the weakness of the Socinian exception, 
 that in the Scriptures we are said to be reconciled unto God;;}l 
 but God is never said to be reconciled unto us. For by that 
 very expression, it is to be understood, that he which is recon- 
 ciled in the language of the Scriptures, is restored unto the 
 favour of him who was formerly offended with that person 
 which is now said to be reconciled. As when David was to be 
 reconciled unto Saul, it was not that David should lay down 
 his enmity against Saul, but that Saul should become propi- 
 tious and favourable unto David : and therefore where the 
 
 * *Ev T.Vi (!ia>.'Ka-yn^erai oStoj t« xufi'a) tione agunt, ridere est.' Catccli. Rac. c. 8. 
 
 auTou ; oly) h toTc xEifttXaTi tSv ivX^Sv Ixii- To this may be added the observation of 
 
 yanv ; ^S^n' acceptum sereddet, ita se geret, Socinus : ' Ita communem ferre ioquendi 
 
 vt tSaul eum in gratiam recipere velit. consueludinem, ut scilicet is reconciliatus 
 
 j_~ »,.' -'»,^~ fuisse dicatur, per quern stabat, ne ami- 
 
 ' 'S*'" f t. citia aut denuo exsisteret, aut conserva- 
 
 $ * Ad base vero quod nos Deo recon- retur.' De Christo Servatore, p. 1. c. 8 
 
 ciiiarit, quid affers 1 Primum, nusquam Which observation is most false, as ap- 
 
 Scripturam asserere, Deum nobis a peareth in the case of Saul and David, 
 
 Christo reconciliatum, varum id tantum and in the person mentioned in the Gos- 
 
 quod nos per Christum aut mortem ejus pel, who is commanded to be reconciled 
 
 eimus reconciliati, vel Deo reconciliati ; unto him whom he had oiFended, and who 
 
 ut ex omnibus locis, quae de reconcilia- had something against him 
 
 2 N 
 
546 ARTICLE X. 
 
 language is, that David should be reconciled unto Saul, the 
 sense is, that Saul, who was exasperated and angry, should be 
 appeased and so reconciled unto David. 
 
 Nor is it any wonder God should be thus reconciled to sin- 
 ners by the death of Christ, who " while we were yet sinners 
 died for us," (Rom. v. 8.) because the punishment which Christ, 
 who was our surety, endured, was a full satisfaction to the will 
 and justice of God. "The Son of man came not to be minis- 
 tered unto, but to minister, and to give his life a ransom for 
 many." (Matt. xx. 28.)* Now a ransom is a price given to 
 redeem such as are in any way in captivity ; any thing laid 
 down by way of compensation to take off a bond or obligation, 
 whereby he which before was bound becometh free. All sin- 
 ners were obliged to undergo such punishments as are propor- 
 tionate to their sins, and were by that obligation captivated 
 and in bonds, and Christ did give his life a ransom for them, 
 and that a proper ransom, if that his life were of any price, and 
 given as such. For a ransom is properly nothing else but 
 something of price given by way of redemption.f to buy or 
 purchase that which is detained, or given for the releasing of 
 that which is enthralled. But it is most evident that the life 
 of Christ was laid down as a price ; neither is it more certain 
 that he died, than that he bought us : " Ye are bought with a 
 price," saith the apostle, (I Cor. vi. 20. vii. 23.) and it is the 
 "Lord who bought us," (2 Pet. ii. 1.) and the price which 
 he paid was his blood ; for " we are not redeemed with cor- 
 ruptible things, as silver and gold, but with the precious blood 
 of Christ." (1 Pet. i. 18, I9.):j: Now as it was the blood of 
 
 * Aouvai TriV ^^X^* tt^'''''' XuTgoy avrt >^aa~yZy Ka.1 avr'avTou Ttiv •aroXivitixKi'KiTfa, 
 
 wcXXSv. What is the true notion of Xutjsv xai aTrfXuSn. Etym. So that there can be 
 
 will easily appear, because both the ori- nothing more proper in the Greek lan- 
 
 gination and use of the word are suffi- guage than the words of our Saviour, 
 
 ciently known. The origination is from Aouvai Try ■^'"X'''^ alroZ Xurpov avri TroXXiv 
 
 Xusiv solvere, to loose, XiJt^ov quasi Xvrh^ioy. AoSvai Xutjov, for Xutjov is to JiJo'iUEfov, and 
 
 Etymol. Qsi'OTT^a, ra ^fitrrh^ix, aJo-TTEf \vTpa avri TTiXXSy, for it is given avrl avS^auTruv, 
 
 Ta Xurrijia. Eustath. Aiyei Se ©{STrrja as that city was called, 'AvravJpof nyouv 
 
 fjta leg.) Tx Tpo<J>£~a Ik nrou SrpeifThfia. xara aVTi avJ^o; XsJoy-sm. And therefore, 1 Tim. 
 
 cuyKoTrhv ij XutAjici Xurpa, <rairri^ta trSiirr^it. ii. 6. it is said, 'O Joi)f eaUTOv oVTiXuTpe* 
 
 Iliad. A. 478. Autjov igitur quicquid da- lni( TTavTm. 
 
 tur ut qnis solvatnr. 'Etti ai;^aX»T4)v l^aj- t Hesychius : AiItjov, Ti|ixt);ua. 
 
 *Eo-£»)? oiKsrov TO \vig-9ar cSev xoi XtTpa Ta f This is sufficiently expressed by two 
 
 JaJfa XsyovTai Ta Eic touto itii/xBva' Kusta- words, each of them fully significative of 
 
 thius upon that of Homer, 11. A. 13. Av- a price : the first simple, which is iyo^a- 
 
 a-ofxiwi T£ ^uycLT^a. It is properly spoken (av, the second in composition, l^ayoji- 
 
 of such things as are given to redeem a cap- {eiv. That the word dyo^a^Eiv in the New 
 
 tive, or recover a man into a free condi- Testament signifieth properly to buy, ap- 
 
 tion. Heaych. nivra to. JiJo'^uiva lU ava- peareth generally in the evangelists, and 
 
 XTu9-iva»&j:67riav(soIreadit, notavaKX>i<riv). particularly in that place of tlio Revela- 
 
 So that whatsoever is given for such a tions xiii. 17. "va. /xh Tif SuviTai ayopaff-at ^ 
 
 purpose, is XijT^oy, and whatsoever is not waiX^s-ai. In the same signification it is 
 
 given for such an end, deserveth not the attributed undoubtedly unto Christ in 
 
 name in Greek. As the city Antandrus respect of us, whotn he is often said to 
 
 was so called, because it was given ic have bought, as 2Pet- ii. 1. Toyij^fss-arra 
 
 exchange for a man who was a captive. airoLs Seo'tto'itiv a^voufAtror and this buying 
 
 'Ot( 'AaxAvio; ai;(fcaXftiTo; iytmo viri lis- is expressed to be by a price, 1 Cor. vi 
 
THE FORGIVENESS OF SINS. 547 
 
 Christ, so it was a price given by way of compensation :* and 
 as that blood was precious, so was it a full and perfect satis- 
 faction. For as the gravity of the offence and iniquity of the 
 sin is augmented, and increaseth, according to the dignity of 
 the person offended and injured by it; so the value, price, and 
 dignity of that which is given by way of compensation, is 
 raised according to the dignity of the person making the satis- 
 faction. God is of infinite majesty, against whom we have 
 sinned ; and Christ is of the same Divinity, who gave his life 
 a ransom for sinners : for God " hath purchased his Church 
 with his own blood." (Acts xx. 28.) Although therefore God 
 be said to remit our sins by which we were captivated, yet he 
 is never said to remit the price v/ithout which we had never 
 been redeemed :* neither can he be said to have remitted it, 
 because he did require it and receive it. 
 
 If then we consider together, on our side the nature and 
 obligation of sin, in Christ the satisfaction made and recon- 
 ciliation wrought, we shall easily perceive how God forgiveth 
 sins, and in what remission of them consisteth. Man being in 
 all conditions under some law of God, who hath sovereign 
 power and dominion over him, and therefore owing absolute 
 obedience to that law, whensoever any way he transgresseth 
 that law, or deviateth from that rule, he becomes thereby a 
 sinner, and contracteth a guilt which is an obligation to endure 
 a punishment proportionable to his offence ; and God who is 
 the Lawgiver and Sovereign, becoming now the party wronged 
 and offended, hath a most just right to punish man as an 
 offender. But Christ taking upon him the nature of man, and 
 offering himself a sacrifice for sin, giveth that unto God for 
 and instead of the eternal death of man, which is more valuable 
 and acceptable to God than that death could be, and so maketh 
 a sufficient compensation and full satisfaction for the sins of 
 man : which God accepting, becometh reconciled unto us, and, 
 for the punishment which Christ endured, taketh off our obli- 
 gation to eternal punishment. 
 
 19, 20. oix £<rTE EauToiv, hyo^aa^rrne ya,^ ti- both : Ov (^jSajTo";, a^yv^ioi n X^^vtm, eXu- 
 
 finf, Vulg. non estis restri, empti enim estis r^tuQnn Ix. Tn; /xaraU^ IfxZv dvaa-Tjo<f)?? wa- 
 
 pretio magna : and 1 Cor. vii. 23. Tijccnff TpoTrapaJoTou, aXXi Ti|«ia) ai'/>taTi w; aixwZ 
 
 JiyojairSflTS, /u^ yini-Qi louKoi av^piTraiv. af^aJ|Mouxai dff-Tri'Xou.Xpis-ToS. 1 Pet, i. 18,19. 
 
 What this price was is also evident, for * As Xutjov is a certain price given or 
 
 the Ti/uii was the ti'^iov aJfjia the precious promised for liberty, so a<f>ilvat Xutjov is to 
 
 blood of Christ, or the blood given by way remit the price set upon the head of a 
 
 of price, Rev. v. 9. oVt i<r<^a.yni;, xal hyofa- man, or promised for him ; as we read in 
 
 c-ttc tS ©h5 ri|uSc Iv Tttj aifxari (rov. Which the Testament of Lycon the philosopher : 
 
 will appear more fully by the compound AuiottiTjioi fxh Ixei/Se^w waXai ovrt i.<^lr)y.t -ra 
 
 word i^ayc^al^u, Gal. iii. 13. Xpio-ro? hfjia; XvT^a. Demetrius had been his servant, 
 
 l^riyo^aa-EV Ik Trig xari^ai; rov vofjiov,yivofjt.etoi and he had set him free upon a certain 
 
 vTTeg »i(t*aJv Kara^a' and Gal. iv. 4, 5. ysvo- price which he had engaged himself to 
 
 /MEvoy iiTTo vo'juov, I'vtt Toi/fiiTro vofj-ov l^ayo^aa-ri. pay for that liberty ; the sum which De- 
 
 Now this i^ayofacrfxig is proper redemp- metrius was thus bound to pay, Lycon at 
 
 tion, or T^vrpooa-ii;, upon a proper price, his death remits, as also to Criton : Kpi. 
 
 though not silver or gold, yet as proper roivi Je Kapx^iovia), xal tovtoi ra Xurja a-fii- 
 
 as silver and gold, and far beyoad them v[xt. Diog. Laeri. in Vit. adjin. 
 
548 ARTICLE X. 
 
 Thus man who violated, by sinning, the law of God, and by 
 that violation offended God, and was thereby obliged to under- 
 go the punishment due unto the sin, and to be inflicted bv the 
 wrath of God, is, by the price of the most precious blood of 
 Christ, given and accepted in full compensation and satisfaction 
 for the punishment which was due, restored unto the favour of 
 God, who being thus satisfied, and upon such satisfaction re- 
 conciled, is faithful and just to take off all obligation unto 
 punishment from the sinner ; and in this act of God consisteth 
 the forgiveness of sins, which is sufficient for the first part of 
 the expHcation of this Article, as being designed for nothing 
 else but to declare what is the true notion of remission of sins, 
 in what that action doth consist. 
 
 The second part of the explication, taking notice not only 
 of the substance, but also of the order of the Article, observing 
 the immediate connexion of it with the holi/ Church, and the 
 relation which in the opinion of the ancients it hath unto it, 
 will endeavour to instruct us how this great privilege o{ for- 
 giveness of sins is propounded in the Church, how it may be 
 procured and obtained by the members of the Church. 
 
 At the same time when our Saviour sent the apostles to 
 gather a Church unto him, he foretold that " repentance and 
 remission of sins should be preached in his name among all 
 nations, beginning at Jerusalem ;" (Luke xxiv. 47.) and when 
 the Church was first constituted, they thus exhorted those 
 whom they desired to come into it, " Repent and be converted, 
 that your sins may be blotted out;" (Acts iii. 19.) and, "Be 
 it known unto you that through this man is preached unto you 
 forgiveness of sins." (Acts xiii. 38.) From whence it appeareth, 
 that the Jews and Gentiles were invited to the Church of 
 Christ, that they might therein receive remission of sins ; that 
 the doctrine of remission of all sins propounded and preached 
 to all men, was proper and peculiar to the Gospel, which 
 teacheth us that by Christ " all that believe are justified from 
 all things, from which tliey could not be justified by the law 
 of Moses." (Ibid. 39.) Therefore John the Baptist, who went 
 " before the face of the Lord to prepare his ways, gave know- 
 ledge of salvation unto his people by the remission of their 
 sins." (Luke i. 76, 77.) 
 
 This, as it was preached by the apostles at the first gather- 
 ing of the Church of Christ, I call proper and peculiar to the 
 Gospel, because the same doctrine was not so propounded by 
 the Law. For if we consider the Law itself strictly and under 
 the bare notion of a law, it promised life only upon perfect, 
 absolute, and uninterrupted obedience ; the voice thereof was 
 only this, * Do this and live.' Some of the greater sins nomi- 
 nated and specified in the Law, had annexed unto them the 
 sentence of death, and that sentence irreversible ; nor was there 
 any other way or means left in the Law of Moses, by which 
 
THE FORGIVENESS OF SINS. 549 
 
 that punishment might be taken off. As for other less and 
 more ordinary sins, there were sacrifices appointed for them ; 
 and when those sacrifices were offered and accepted, God was 
 appeased, and the offences were released. Whatsoever else 
 we read of sins forgiven under the Law, was of some special 
 divine indulgence, more than v^^as promised by Moses, though 
 not more than was promulgated unto the people, in the name 
 and of the nature of God, so far as something of the Gospel 
 was mingled with the Law. 
 
 Now as to the atonement made by the sacrifices, it clearly 
 had relation to the death of the Messias ; and whatsoever 
 virtue was in them did operate through his death alone. As 
 he was the "Lamb slain from the foundation of the world," 
 (Rev. xiii. 8.) so all atonements which were ever made, were 
 only effectual by his blood. But though no sin was ever for- 
 given, but by virtue of that satisfaction ; though God was never 
 reconciled unto any sinner but by intuition of that propitia- 
 tion ; yet the general doctrine of remission of sins was never 
 clearly revealed,* and publicly preached to all nations, till the 
 coming of the Saviour of the world, whose name was therefore 
 called Jesus, because he was to " save his people from their 
 sins." (Matt. i.21.) 
 
 Being therefore we are assured that the preaching remission 
 of sins belongeth not only certainly, but in some sense pecu- 
 liarly, to the Church of Christ, it will be next considerable how 
 this remission is conferred upon any person in the Church. 
 
 For a full satisfaction in this particular, two things are very 
 observable; one relating to the initiation, the other concerning 
 the continuation, of a Christian. For the first of these, it is 
 the most general and irrefragable assertion of all, to whom we 
 have reason to give credit, that all sins whatsoever any person 
 is guilty of, are remitted in the baptism of the same person. For 
 the second, it is as certain that all sins committed by any per- 
 son after baptism are remissible; and the person committing 
 those sins shall receive forgiveness upon true repentance, at 
 any time, according to the Gospel. 
 
 First, It is certain, that forgiveness of sins was promised to 
 all who were baptized in the name of Christ; and it cannot be 
 doubted but all persons who did perform all things necessary 
 to the receiving the ordinance of baptism, did also receive the 
 benefit of that ordinance, which is remission of sins. " John did 
 baptize in the wilderness, and preach the baptism of repentance 
 for the remission of sins." (Mark i. 4.) And St. Peter made 
 this the exhortation of his first sermon, " Repent and be bap- 
 tized every one of you in the name of Jesus Christ for the re- 
 mission of sins." (Acts ii. 38.) In vain doth doubting and 
 
 * ' Lex peccatorum nescit remissionem ; lex mysterium non habet quo occulta pur- 
 gantur : et ideo quod in lege minus est, consummatur in Evangelic' S. Ambros. i.i 
 Lucam, 1. vi. c. 7. 
 
550 ARTICLE X. 
 
 fluctuating Socinus endeavour to evacuate the evidence of this 
 Scripture :* attributing the remission either to repentance 
 without consideration of baptism, or else to the public pro- 
 fession of faith made in baptism ; or if any thing must be at- 
 tributed to baptism itself, it must be nothing but a declaration 
 of such remission. For how will these shifts agree with that 
 which Ananias said unto Saul, without any mention either of 
 repentance or confession, *' Arise and be baptized, and wash 
 away thy sins?" (Actsxxii. 16.) and that which St. Paul, who 
 was so baptized, hath taught us concerning the Church, that 
 Christ doth " sanctify and cleanse it with the washing of 
 water ?" (Eph. v. 26.) It is therefore sufficiently certain that 
 baptism as it was instituted by Christ after the preadministra- 
 tion of St. John, wheresoever it was received with all qualifi- 
 cations necessary in the person accepting, and conferred ivith 
 all things necessary to be performed by the person administer- 
 ing, was most infallibly efficacious, as to this particular, that 
 is, to the remission of all sins committed before the adminis- 
 tration of this sacrament. 
 
 As those which are received into the Church by the sacra- 
 ment of baptism, receive the remission of their sins of which 
 they were guilty before they were baptized ; so after they are 
 thus made members of the Church, they receive remission ot 
 their future sins by their repantance.f Christ who hath left 
 us a pattern of prayer, hath thereby taught us for ever to im- 
 plore and beg the forgiveness of our sins ; that as we through 
 the frailty of our nature are always subject unto sin, so we 
 should always exercise the acts of repentance, and for ever 
 
 • ' Vel Baptismo illi, hoc .est, sole- ipsa ctiam vita csetera jam rarione utentia 
 
 mniter peractae ablutioni, peccatorum He- aitatis, quantalibet prEepoUeatfoecunditate 
 
 missionemnequaquam tribuit Petrus, sed justitiaj, sine remissione peccatorum non 
 
 totam poenitentiae ; vel si Baptismi quo- agitur : quoniam fiiii Dei, quamdiu mor- 
 
 querationemeain re habuit, dutquatenus taliter vivunt, cum morte confligunt : et 
 
 publicara nominis Jesu Christi professi- quamvis de illis sit veraciter dictum, Qiwt- 
 
 onem continet, eamtanium consideravit ; quot Spiritii Dei agiiutur, hi fil'd sunt Dei : 
 
 aut si ipsius etiam externa ablutionis sic tamen Spiritu Dei escitantur et tan- 
 
 omnino rationem habere voluit, quod ad quam lilii Dei proficiunt ad Deum, ut 
 
 ipsam attinet, remissionis peccatorum etiam Spiritu sue (maxime aggravante 
 
 nomine, non ipsam remissionem vere, corruptibili corpore) tanquam filii homi- 
 
 sed remissionis declarationem, et obsi- num quibusdam moribus humanis defici- 
 
 gnationem quandam intellexit.' Sucin. ile ant ad seipsos et peccent.' S. August. 
 
 Baptism, c. 7. Enchir. c. 6i. OlTa) xai [xerk tI SaTcrnrfxa 
 
 t St. Chrysostom speaking of the power ixna&aipETai afxa^Tn/xara /xna wovov ttoXXou 
 
 of the priests : Ov yaj otov hfxa.; avaymZTi xal Hafxi-TOv. TJas-av TSi'vt/v l7noei^»,«E&a 
 
 fjLSVov, aXXi xal fxsra rauTa (Tvyyx^iiv sp^ou- a-TtovVnv, ai7Ti alra, l^aMX-^ai hrtuSiV, Hal 
 
 triv £*ou3-i'av afxafrrifxara. De Sacerd. 1. iii. ai!r;^ijv>if Ka) rr.i xoXas-ea;; oTraXXayrvai t?j 
 
 t. vi. p. 17. ' Exceptobaptismatis munere, ixer xav ya^ fAvpia o5/x£v h/xa^rriKortc , ar 
 
 quod contra originale peccatum donatum IfliXaj^sv, Juvuj-s/wE&a airavra ravra ktro- 
 
 est, (ut quod generatione attractum est, &Ej-&at txv ajWapT«/xo.Ta)v to. (fofTia. S. 
 
 regeneratione detrahatur;et tamen activa Chrysost. Horn, in Pentecost. 1. 'Quod au- 
 
 quoque peccata, quaecunque corde, ore, tem scriptum est, Et sanguis Jesu filii 
 
 opere commissa invenerit, tollit :) hac ejus mundat nos ab omni peccato, tam iu 
 
 ergo excepta magna indulgentia (unde confessione Baptismatis, quam in cie- 
 
 incipit bominis renovatio) in qua solvitur mentia pcEnitudiuis accipiendum est ' S. 
 
 omnis reatus et ingeneratus et additus ; Hieron. adv. Pelag, 1. ii. col. 515. 
 
THE FORGIVENESS OF SINS. 551 
 
 seek the favour of God. This then is the comfort of the Gos- 
 pel, that as it discovereth sin within us, so it propoundeth a 
 remedy unto us. While we are in this life encompassed with 
 flesh, while the allurements of the world, while the stratagems 
 of Satan, while the infirmities and corruptions of our nature, 
 betray us to the transgression of the Law of God, we are 
 always subject to offend (from whence whosoever saith that he 
 hath no sin is a liar, contradicting himself, and contracting 
 iniquity by pretending innocency); and so long as we can 
 offend, so long we may apply ourselves unto God by repent- 
 ance, and be renewed by his grace, and pardoned by his mercy. 
 
 And therefore the Church of God, in which remission of sin 
 is preached, doth not only promise it at first by the laver of 
 regeneration, but afterwards also upon the virtue of repentance ; 
 and to deny the Church this power of absolution is the heresy 
 of Novatian.* 
 
 The necessity of the belief in this Article appeareth, first, 
 Because there can be no Christian consolation without this per- 
 suasion. For we have all sinned and come short of the glory 
 of God, nay, God himself hath concluded all under sin ; we 
 must also acknowledge that every sinner is a guilty person, and 
 that guilt consisteth in an obligation to endure eternal punish- 
 ment from the wrath of God provoked by our sins; from whence 
 nothing else can arise but a fearful expectation of everlasting 
 misery. So long as guilt remaineth on the soul of man, so 
 long is he in the condition of the devils, "delivered into chains 
 and reserved unto judgment." (2 Pet. ii. 4.) For we all fell as 
 well as they, but with tiiis difference; remission of sins is pro 
 mised unto us, but to them it is not. 
 
 Secondly, It is necessary to believe the forgiveness of sins, 
 that thereby we may sufficiently esteem God's goodness and 
 our happiness. When man was fallen into sin, there was no 
 possibility left him to work out his recovery; that soul which 
 had sinned must of necessity die, the wrath of God abiding 
 upon him for ever. There can be nothing imaginable in that 
 man which should move God not to shew a demonstration of 
 his justice upon him ; there can be nothing without him which 
 could pretend to rescue him from the sentence of an offended 
 
 * I call this the heresy of Novatiau /xsravoia h tw XouTpa; rvy^avEi- bI H tij wa- 
 
 rather than of Novatus, because though gETreo-ev oln aitoWti toDtov 'n ayU toZ ©eou 
 
 they both joined in it, yet it rather sprang IxxXinria- Si'Swa-i ya.^ xai Itj-ixvoSov, xai fxira. 
 
 from Novatianus the Roman presbyter, Tr,> juEravoiav rh y.eTafji.i\ita.v- Ibid, and 
 
 than from Novatus the African bishop. again : Aix^rai oJv o ayiog Koyog km h ayia 
 
 And he is thus expressed by Epiphanius, QioZ IxxXna-i'a wavro-rE tw fjieramav Ibid. 
 
 Har. lix. §. 1. Aiyxv fj-h ilvxi a-ooTrifiav, §. 2. and yet more generally: Ta Trivra 
 
 aX'Ka jui'av fx-STavoiav /xira Je to Xour^av, fjt,rt- a-cti^Zi TETEXEiOOTai fj-ira. TW hrlZBlv ex.S>ifx.ia.v, 
 
 XETi ivvas-Bai tXil~fQat Tra^a'tTt'jrrieiioTa' that sti H otraiv h tm aySm itcivrtuv, >tai fxlra 
 
 is, he acknowledged but one repentance inSiinv 'in avaa-raa-ti, in i\vU, in S<e^a- 
 
 which was available in baptism ; after wii'a, in o^oXoyj'a- xiv il y.^ TiXiiorara, aX\ 
 
 which if any man sinned, there was no cZv ys t«v aKkaiv olx. aTrnyo^tvrai n a-turr.^in, 
 
 mercy remaining for him. To which Epi- Ibid. §. 10. 
 phaniu8 gives this reply : 'h uh teXsj* 
 
552 ARTICLE X. 
 
 and almighty God. Glorious therefore must the goodness of 
 our God appear, who dispenseth with his Law, who taketh off 
 the guilt, who looseth the obligation, who imputeth not the 
 sin. This is God's goodness, this is man's happiness. " For 
 blessed is he whose transgression is forgiven, whose sin is co- 
 vered ; blessed is the man unto whom the Lord imputeth no 
 iniquity." (Psal. xxxii. 1, 2.) The year of release, the year of 
 jubilee, was a time of public joy ; and there is no voice like that, 
 " thy sins are forgiven thee." By this a man is rescued from in- 
 fernal pains, secured from everlasting flames ; by this he is made 
 capable of heaven, by this he is assured of eternal happiness. 
 
 Thirdly, It is necessary to believe the forpveuess of sins, that 
 by the sense thereof we may be inflamed with the love of God: 
 for, that love doth naturally follow from such a sense, appeareth 
 by the parable in the Gospel, " There was a certain creditor 
 which had two debtors, the one owed him five hundred pence, 
 the other fifty. And when they had nothing to pay, he frankly 
 foro;ave them both." (Luke vii. 41, 42.) Upon which case our 
 Saviour made this question, " Which of them will love him 
 most?" He supposeth both the debtors will love him, because 
 the creditor forgave them both ; and he collecteth the degrees 
 of love will answer proportionably to the quantity of the debt 
 forgiven. We are the debtors, and our debts are sins, and the 
 creditor is God : the remission of our sins is the frank forgiving 
 of our debts, and for that we are obliged to return our love. 
 
 Fourthly, The true notion of forgiveness of sins is necessary 
 to teach us what we owe to Christ, to whom, and how far we 
 are indebted for this forgiveness. " Through this man is 
 preached unto us the forgiveness of sins," (Acts xiii. 38.) and 
 without a surety we had no release. He rendered God propi- 
 tious unto our persons, because he gave himself as a satisfaction 
 for our sins. VVhile thus he took off our obligation to punish- 
 ment, he laid upon us a new obligation of obedience. We 
 "are not our own" who are "bought with a price :" we must 
 "glorify God in our bodies, and in our spirits, which are God's." 
 (1 Cor. vi. 19, 20.) We must be no longer " the servants of 
 men ; we are the servants of Christ, who are bought with a 
 price." (1 Cor. vii. 22, 23.) 
 
 Fifthly, It is necessary to believe remission of sins as wrought 
 by the blood of Christ, by which the covenant was ratified and 
 confirmed, which mindeth us of a condition required. It is 
 the nature of a covenant to expect performances on both parts; 
 and therefore if we look for forgiveness promised, we must 
 perform repentance commanded. These two were always 
 preached together, and those which God hath joined ought no 
 man to put asunder. Christ did truly appear " a Prince and a 
 Saviour," and it was " to give repentance to Israel, and forgive- 
 ness of sins ;" (Acts v.3L) he joined these two in the apostles' 
 commission, saying, that " repentance and remission of sins 
 
THE RESURRECTION OF THE BODY. 553 
 
 should be preached in his name throughout all nations." (Luke 
 xxiv. 47.) 
 
 From hence every one may learn what he is explicitly to 
 believe and confess in this Article o^ forgiveness of sins; for 
 thereby he is conceived to intend thus much : I do freely and 
 fully acknowledge, and with unspeakable comfort embrace this 
 as a most necessary and infallible truth, that whereas every sin 
 is a transgression of the Law of God, upon every transgression 
 there remaineth a guilt upon the person of the transgressor, 
 and that guilt is an obligation to endure eternal punishment; 
 so that all men ^eing concluded under sin, they were all obliged 
 to suffer the miseries of eternal death ; it pleased God to give 
 his Son, and his Son to give himself to be a surety for this 
 debt, and to release us from these bonds, and because without 
 shedding of blood there is no remission, he gave his life a 
 sacrifice for sin, he laid it down as a ransom, even his preciaus 
 blood as a price by way of compensation and satisfaction to 
 the will and justice of God ; by which propitiation, God, who 
 was by our sins offended, became reconciled, and being so, 
 took off our obligation to eternal punishment, which is the guilt 
 of our sins, and appointed in the Church of Christ the sacra- 
 ment of baptism for the first remission, and repentance for the 
 constant forgiveness of all following trespasses. And thus I 
 believe the forgiveness of sins. 
 
 ARTICLE XL 
 
 The Resurrection of the Body. 
 
 This Article was anciently delivered and acknowleaged by al! 
 Churches,* only with this difference, that whereas in other 
 places it was expressed in general terms, the resurrection of the 
 flesh, they of the Church of Aquileia, by the addition of a pro- 
 noun propounded it to every single believer in a more particular 
 way of expression, the resurrection of this flesh. And though 
 we have translated it in our English Creed, tlie resurrection of 
 the Itody ; yet neither the Greek nor Latin ever delivered this 
 Article in those terms, but in these, the resurrection of thefesh ;t 
 
 * ' Cam omnes occlesise ita sacramen- surrectumem.' Id, in Symb, j. 42. ' Sive 
 
 turn Symboli tradant, ut postquam dixe- ergo corpus resurrecturum dicimus, se- 
 
 rint peccutoriim remissionem, addant carnis cundum Apostolum dicimus (hoc enim 
 
 resurrectionayi ; sancta Aqilueiensis eccle- nomine usus est ille) sive carnem dici- 
 
 sia, ubi tradit carnis resurrectionem, addit mus, secundum traditionem Symboli con- 
 
 unius pronominis syllabam ; et pro eo fitemur.' Idem, Prol. m Apolog, Pamphili. 
 quod caneri dicunt, carnis resurrectionem, 
 
 nos dicimus hujus carnis resurrectionem.' t The Greeks always use a-a^Ko; ava- 
 
 Riiffin. Apol. 1. i. adv. Hier, inter Op. Hie- a-rairtv, the I-atins carnis resurrectionen 
 
 mil. t. iv. par. 2. col. 354. ' Satis cauta And this was to be observed, because, 
 
 et provida adjectione fidem Symboli ec- being we read of spiritual bodies some 
 
 clesia nostra docet, quae in eo quod a cae- would acknowledge the resurrection of 
 
 teris traditur, carnis resurrectionem, uno the body, who would deny the resurrec- 
 
 addito pronomine tradit, hujus carnis re- tion of the flesh. Of this St. Jerome gives 
 
554 ARTICLE XL 
 
 because there may be ambiguity in the one, in relation to the 
 celestial and spiritual bodies, but there can be no collusion in 
 the other. Only it will be necessary, for shewing our agree- 
 ment with the ancient Creeds, to declare that as hyjiesk 'they 
 understood the body of man, and not any other flesh ; so we, 
 when we translate it bodj/, understand no other body but such 
 a body of flesh, of the same nature which it had before it was 
 by death separated from the soul. And this we may very well 
 and properly do, because our Church hath already taken care 
 therein, and given us a fit occasion so to declare ourselves. 
 For though in the Creed itself, used at Morning and Evening- 
 Prayer, the Article be thus delivered, the resurrection of the 
 body, yet in the form of public baptism, where it is propounded 
 by way of question to the godfathers in the name of the child 
 to be baptized, it runneth thus, * Dost thou believe — the resur- 
 rection of tlie JieshT We see by daily experience that all men 
 are mortal ; that the body, left by the soul, the salt and life 
 thereof, putrifieth and consumeth, and according to the sen- 
 tence of old, returneth unto dust : but these bodies, as frail 
 and mortal as they are, consisting of this corruptible flesh, are 
 the subject of this Article, in which we profess to believe the 
 resurrection of the body. 
 
 When we treated concerning the resurrection of Christ,* 
 we delivered the proper notion and nature of the resurrection 
 in general, that from thence we might conclude that our Sa- 
 viour did truly rise from the dead. Being now to explain the 
 resurrection to come, we shall not need to repeat what we 
 then delivered, or make an addition as to that particular, but 
 referring the reader to that which is there explained, it will be 
 necessary for us only to consider what is the resurrection to 
 come, who are they which shall be raised, how we are assured 
 they shall rise, and in what manner all shall be performed. 
 And this resurrection hath some peculiar difficulties different 
 froar those which might seem to obstruct the belief of Christ's 
 resurrection. For the body of the Son of God did never see 
 corruption; all the parts thereof continued in the same condi- 
 tion in which they were after his most precious soul had left 
 them, they were only deposited in the sepulchre, otherwise the 
 grave had no power over them. But other mortal bodies, after 
 the soul hath deserted them, are left to all the sad effects of 
 their mortality : we may say " to corruption. Thou art my 
 father; to the worm. Thou art my mother and my sister;" our 
 
 an account, and withal of the words of enim eorum est prima decipula ; quae si 
 
 the Creed : ' Exempli causa pauca sub- deprehensa fuerit, instruunt alios dolos, 
 
 jiciain, Cvedimus, inquiunt, resiirrectwuem et iunocentiam simulant, et malitiosos 
 
 tuturam corponim. Hoc si bene dicatur, nos vocant, et quasi simpliciter credentes 
 
 pura confessio est ; sed quia corpora sunt aiunt, Credimus resurrectioiiem caruis. Hoc 
 
 coelestia, et terrestria, et aer iste et aura vero cum dixerint, vulgus indoctum putat 
 
 tenuis juxta naturam suam corpora no- sibi sufficere, masirae quia idipsum et in 
 
 minantur, corpus pouunt, non cariiem, ut Syrabolo creditur.' Ep. 65. al. 41. ad 
 
 OrtLodoxus corpus audiens carnem putet, Pammach. et Ocean, col. 34-i. 
 
 Hsereticus spirituni recognoscat. Haec • Pa^e S&0 
 
THE RESURRECTION OF THE BODY. 555 
 
 corpses " go down to the bars of the pit, and rest together in 
 the dust." (Job xvii. 14. 16.) Our death is not a simple disso- 
 lution, nor a bare separation of soul and body, tis Christ's was, 
 but our whole tabernacle. is fully dissolved, and every part 
 thereof crumbled into dust and ashes, scattered, mingled, and 
 confounded with the dust of the earth. There is a description 
 of a kind of resurrection in the prophet Ezekiel, in which there 
 is supposed a " valley full of bones, and there was a noise, and 
 behold a shaking, and the bones came together, bone to his 
 bone, the sinews and the flesh came upon them, and the skin 
 covered them above, and their breath came into them, and they 
 lived and stood upon theirfeet." (Ezek. xxxvii. 1. 7,8. 10.) But 
 in the resurrection to come we cannot suppose the bones in the 
 valley, for they are dissolved into dust as well as the other parts. 
 
 We must therefore undertake to shew that the bodies of 
 men, howsoever corrupted, wheresoever in their parts dispersed, 
 how long soever dead, shall hereafterbe recollected in them- 
 selves, and united to their own souls. And for the more fa- 
 cile and familiar proceeding in this so highly concerning truth, 
 I shall make use of this method: First, To prove that such a 
 resurrection is not in itself impossible : Secondly, To shew 
 that it is upon general considerations highly probable : Thirdly, 
 To demonstrate that it is upon Christian principles infallibly 
 certain. It is not in itself impossible, therefore no man can 
 absolutely deny it; it is upon natural and moral grounds highly 
 probable, therefore all men may rationally expect it ; it is upon 
 evangelical principles infallibly certain, therefore all Christians 
 must firmly believe it. 
 
 First, I confess philosophers of old did look upon the resur- 
 rection of the body as impossible,* and though some of them 
 thought the souls of the dead did live again, yet they never 
 conceived that they were united to the same bodies, and that 
 their flesh should rise out of the dust that it might be conjoined 
 to the spirit of a man. We read of '* certain philosophers of 
 the Epicureans and of the Stoics, who encountered St. Paul ; 
 and when they heard of the resurrection they mocked him, 
 some saying, that he seemed to be a setter-forth of strange 
 gods, because he preached unto them Jesus and the resurrec- 
 tion." (Acts xvii. 18.) But as the ancient philosophers thought 
 a creation impossible, because they looked only upon the con- 
 stant works of nature, among which they never find any thing 
 produced out of nothing, and yet we have already proved a 
 
 * Pliny, reckoning up those things *AvSfo; J' iTrsiJa^ aT/x avaa-Tracrr, xovi; 
 
 which lie thought not to be in the power "Ana^ Qavo'vTof, ciItic Ij-t' avaj-xas-ic. 
 
 of God, mentions these two : ' Mortales Tounuv inai^ai; ovu i-nroins-ev Ttcnr.^ 
 
 aBternitatedonare.autrevocaredefunctos.' Oiyuoc, to S' clKKo. ttiivt' avw te Kai naTce 
 1. ii. cap. 7. And iEschyius, though a ZTf£<f>a)v Ti^nriv, oiSiv aj-Sr^iaiVaiv, /<£VEi. 
 Pythagorean, yet absolutely denies it to /Eschyl. Enmeuici. 63:-). 
 
 be in the power of God, for so he makes ' Uti anima interire dicatur, ab Kpicureis 
 
 Apollo speak to the ?2umenides: observatur. Et carnis restitutio negetur, 
 
 rriJct; fjth av Xu3-ei£v, eVti toDS' axoj, de una omnium Philosophorum schoia su- 
 
 Cai Keifra -TTiWr (xij^avii Xy-niciof. mitur.' TertulL deP'tescr. adv. Earet.c. 7, 
 
oo6 ARTICLE XI. 
 
 creation not only possible, but performed ; so did they think a 
 resurrection of corrupted, dissolved, and dissipated bodies to 
 be as impossible, because they could never observe any action 
 or operation in nature, which did or could produce any such 
 effect ; and yet we being not tied to the consideration of nature 
 only, but estimating things possible and impossible by the 
 power of God, will easily demonstrate that there is no impos- 
 sibility that the dead should rise. 
 
 For, if the resurrection of the dead be impossible, it must 
 be so in one of these respects ; either in reference to the agent, 
 or in relation to the patient ; either because it is a work of 
 so much difficulty, that there neither is nor can be any agent 
 of wisdom, power, and activity, sufficient to effect it ; or else 
 because the soul of man is so far separated by death from the 
 Dody, and the parts of the body so much dissolv-ed from them- 
 selves, and altered from their nature, that they are absolutely 
 incapable by any power to be united as they were. Either 
 both or one of these two must be the reason of the impossibility, 
 if the resurrection be impossible; for if the body be capable of 
 being raised, and there be any agent of sufficient ability to raise 
 it, the resurrection of it must be possible. 
 
 Now, if the resurrection were impossible in respect of the 
 agent which should effect it, the impossibility must arise 
 either from an insufficiency of knowledge or of power;* for 
 if either the agent know not what is to be done, or if he know 
 it but hath no power to do it, either he will not attempt it, or 
 if he do, must fail in the attempt; but that, of which he hath 
 perfect knowledge, and full power to effect, cannot be impos- 
 sible in relation to the agent endued with such knowledge, and 
 with such power. 
 
 Now, when we say the resurrection is possible, we say not it 
 is so to men or angels, or any creature of a limited knowledge 
 or finite power, but we attribute it to God, with whom nothing 
 is impossible ; (Luke i. 37.) his understanding is infinite, he 
 knoweth all the men which ever lived since the foundation, or 
 shall live unto the dissolution of the world, he knoweth whereof 
 all things were made, from what dust we came, into what 
 dust we shall return. " Our substance was not hid from thee, 
 O Lord, when we were made in secret, and curiously wrought 
 in the lowest parts of the earth ; thine eyes did see our sub- 
 stance, yet being imperfect, and in thy book were all our mem- 
 bers written, which in continuance were fashioned when as yet 
 there was none of them." (Psal. cxxxix. 15, 16.) Thus every 
 particle in our bodies, every dust and atom which belongeth 
 
 * To aJuvttToV Tivi yiyvaj-XETtti xttT* oX^- a-ofxevov, xeu Trs.^sy yivon' iv xai 7r3;, JiJva^iy 
 0£iav toioUtov, n Ik rou fxh ■yiyvi>TX,itv to yem- Je h (uiS' oXajf e^'*"' "'pot "J"" itowa-ai to yiyv«- 
 a-o/*£vov, n \% tou Juvajttiv ajxoCa-av fx.r\ \yia o-xo^i^Evov n fJ.n apKoZa-av E^a'V, olx. av EyjfEipii- 
 
 irpoj TO TTOiiirtti Ka\u; TO eyvxs'fxivov. O yap 5-£i£ t^v ap^w, £i (ranp^ovoitt xa] rr,v iSiav e)r> 
 
 ayvoZv ti t5v yevEj-flai SEj'vTaiv oux av oSt' ly- a>ik-],nTa.i iinafxiv, ey^tipho'af Js aTrff i3-X£7rT»>{ 
 
 ^eifricrai, otTE woi^s-ai to irafi-TT^.)/ Suvh&iiu oJx av iTrjTEXlyjiE to Jo'^av. Athenagoras ds 
 
 cttrsj ayyosT- o ts yiyvaiTiixv xaXif to TroinSi- E3Surrectione d. 42. 
 
THE RESURRECTION OF THE BODY. 557 
 
 to us, is known to him that made us. The generation of our 
 flesh is clearly seen by " the Father of spirits," (Heb. xii. 9.) the 
 augmentation of the same is known to him *' in whom we live, 
 move, and have our being '" (Acts xvii. 28.) the dissolution of 
 our tabernacles is perceived by that God by whom the "very 
 hairs of our head are all numbered, and without whom one 
 sparrow shall not fall to the ground." (Matt. x. '29, 30.) He 
 which numbereth the sands of the sea, knoweth all the scat- 
 tered bones, seeth iiilo all the graves and tombs, searcheth all 
 the repositories and dormitories in the earth, knoweth what 
 dust belongeth to each body, what body to each soul. Again, 
 as his all-seeing eye observeth every particle of dissolved and 
 corrupted man, so doth he also see and know all ways and 
 means by which these scattered parts should be united, by 
 which this ruined fabric should be recompacted; he knoweth 
 how every bone should be brought to its old neighbour-bone, 
 how every sinew may be re-embroidered on it; he understand- 
 eth what are the proper parts to be conjoined, what is the pro- 
 per gluten by which they may become united. The resurrection 
 therefore cannot be impossible in relation to the Agent upon 
 any deficiency of knowledge how to effect it. 
 
 And as the wisdom is infinite, so the power of this Agent 
 is illimited ; for God is as much omnipotent as omniscient. 
 There can be no opposition made against him, because all power 
 is his; nor can he receive a check against whom there is no 
 resistance : all creatures must not only suffer, but do what he 
 will have them; they are not only passively, but actively obe- 
 diential. There is no atom of the dust or ashes but must be 
 where it pleaseth God, and be applied and make up what and 
 how it seemeth good to him. The resurrection therefore can- 
 not be impossible in relation unto God upon any disability to 
 effect it, and consequently there is no impossibility in reference 
 to the agent, or him who is to raise us. 
 
 Secondly, The resurrection is not impossible in relation to 
 the patient, because where we look upon the power of God, 
 nothing can be impossible but that which involveth a contra- 
 diction, as we before have proved ; and there can be no con- 
 tradiction in this, that he which was, and now is not, should 
 hereafter be what before he was. It was so far from a repug- 
 nancy, that it rather containeth a rational and apparent possi- 
 bility, that man who was once dust, becoming dust, should 
 become man again. Whatsoever we lose in death, is not lost 
 to God ; as no creature could be made out of nothing but by 
 him, so can it not be reduced into nothing but by the same : 
 though therefore the parts of the body of man be dissolved, 
 yet they perish not ; they lose not their own entity when they 
 part with their relation to humanity ;* they are laid up in the 
 
 • ' Non sola anima seponitur : habet et dissolvi videtur, velut in vasa transfundi- 
 caro suos sinus interim, in aquis, in aliti- tur.' TertuLl. ile Resurrec. carnis, c. 63 
 bus, in ignibus, in bestiis ; cam in h<EC ' Tu perire et Deo credis, si quid ocu.is 
 
Db8 ARTICLE XI. 
 
 secret places, and lodged in the chambers of nature, and it is 
 no more a contradiction that they should become the parts of 
 the same body of man to which they did belong, than that after 
 his death they should become the parts of any other body, us 
 we see they do. Howsoever they are scattered, or wheresoever 
 lodged, they are within the knowledge and power of God,* and 
 can have no repugnancy by their separation to be reunited 
 when and how he pleaseth. The first dust of which man was 
 made, was as far from being flesh as any ashes now or dust 
 can be; it was only an omnipotent power which could mould 
 that into a human body, and breathe into the nostrils of it the 
 breath of 'ife. The same power therefore, which must always 
 be, can still make of the dust returning from the bodies of men 
 unto the earth, human bones and flesh, as well as of the dust 
 which first came from the earth : for if it be not easier, it is 
 most certainly as easy to make that to be again which once 
 hath been, as to make that to be which before was not.+ 
 When there was no man, God made him of the earth: and 
 therefore when he returns to earth, the same God can make him 
 man again. The resurrection therefore cannot be impossible, 
 which is our first conclusion. 
 
 Secondly, The resurrection is not only in itself possible, so 
 that no man with any reason can absolutely deny it; but it is 
 also upon many general considerations highly probable, so 
 that all men may very rationally expect it. If we consider the 
 principles of humanity, the parts of which we all consist, we 
 cannot conceive this present life to be proportionable to our 
 composition. The souls of men, as they are immaterial, so they 
 
 nostris hebetibus subtrahitur 1 Corpus nihilo, ejusdem Auctoris voluntate, qui 
 
 omne, sive arescit in pulverem, sive in te voluit esse de nihilo? Quid novi tibi 
 
 humorem solvitur, vel in cinerem com- eveniet 1 Qui non eras, factus es ; cum 
 
 primitur, vel in nidorem tenuatur, sub- iterum uon eris, fies. Redde, si potes, 
 
 ducitur nobis, sed Deo elementoruin rationem qua factus es, et tunc require 
 
 custodi reservatur.' Minutiiis Felii in Oc- qua fies. Et tamen facilius utique fies, 
 
 tavio, c. 34. ' Omnia quas discerpuntur, quod fuisti aliquando, quia ffique non 
 
 et infavillasqiiasdamputrescunt, integra difficile factus es, quod nunquam fuisti 
 
 Deo sunt ; in ilia enim elementa mundi aliquando.' TertulLAp(il.c.4Q. 'Utique 
 
 eunt, unde primo venerunt.' S. August. idoneus est reficere, qui fecit. Quanto 
 
 in Psal. eiiarrat. 62. §. 6. plus est fecisse quam refecisse, initium 
 
 * ' Absitautem utadresuscitandacor- dedisse quam reddidisse ; ita restitutio- 
 
 pora vitajque reddenda non possit omni- nem carnis facilioremcredasinstitutione.' 
 
 potentia Creatoris omnia revocare qua Idem, de Resur. cam. c. 11. ' Difficilius 
 
 vel bestia vel ignis absumpsit, vel inpul- estidquodnon sit incipere, quam id quod 
 
 verem cineremque collapsum, vel in hu- fuerit iterare.' Minutitis Feliz in Octavio, 
 
 morem solutum, vel in auras estexbala- c. 3-k ' Utique plus est facere quod nuu- 
 
 tum. Absit ut sinus ullus, secretumque quam fuit, quam reparare quod fuerit. 
 
 naturjB ita recipiat aliquid subtractum Quomodo ergo impossibile esse dicis, ut 
 
 sensibus nostris, ut omnium Creatoris aut Deus, qui homiuem formavit ex niliilo, 
 
 lateat cognitionem, aut efFugiat potesta- reformet 1 Quomodo nos suscitare noa 
 
 tem.' S. August, de Civitate Dei, 1. xxii. potest converses in pulverem, qui etiainsi 
 
 c. 20. in nihilum rediremus, facere poterat ut 
 
 t ' Recogita quid fueris, antequam es- essemus, sicut et fecit nos esse, cum au- 
 
 ses ; utique nihil. Meminisses enim, si tea nunquam fuissemusV S. Ani^ust. de 
 
 quidfuisses. Qui ergo nihil fueras prius- verbis Apost. Serm. 3-1. al. 109. append 
 
 quam esses, idem nihil factus cum esse $. 3. To the same purpose the Jews, Tin Nbn 
 
 desieris, cur non possis esse rursua de : pjp b'2 k"? "nm tct 
 
THE RESURRECTION OF THE BODY. 559 
 
 are immortal; and being once created by the Father of spirits, 
 they receive a subsistence for eternity ; the body is framed by 
 the same God to be a companion for his spirit, and a man born 
 into the world consisteth of these two. Now the life of the 
 most aged person is but short, and many far ignobler crea- 
 tures of a longer duration. Some of the fowls of the air, se- 
 veral of the fishes of the sea, many of the beasts of the field, 
 divers of the plants of the earth, are of a more durable consti- 
 tution, and outlive the sons of men. And can we think that 
 such material and mortal, that such inunderstanding souls 
 should by God and nature be furnished with bodies of so long 
 permansion, and that our spirits should be joined unto flesh so 
 subject to corruption, so suddenly dissolvable, were it not that 
 they lived but once, and so enjoyed that life for a longer 
 season, and then went soul and body to the same destruction, 
 never to be restored to the same subsistence ? but when the 
 soul of man, which is immortal, is forced from its body in a 
 shorter time, nor can by any means continue with it half the 
 years which many other creatures live, it is because this is 
 not the only life belonging to the sons of men, and so the soul 
 may at a shorter warning leave the body which it shall resume 
 again. 
 
 Again, If we look upon ourselves as men, we are free agents, 
 and therefore capable of doing good or evil, and consequently 
 ordinable unto reward or punishment. The angels who are 
 above us, and did sin, received their punishment without a 
 death, because being only spirits they were subject to no other 
 dissolution than annihilation, which cannot consist with longer 
 suffering punishment; those who continued in their station 
 were rewarded and confirmed for all eternity : and thus all the 
 angels are incapable of a resurrection. The creatures which 
 are below us, and for want of freedom cannot sin, or act any 
 thing morally either good or evil, they cannot deserve after 
 this life either to be punished or rewarded, and therefore when 
 they die they continue in the state of death for ever. Thus 
 those who are above us shall not rise from the dead, because 
 they are punished or rewarded without dying ; and where no 
 death is, there can be no resurrection from the dead. Those 
 which are below us, are neither capable of reward nor punish- 
 ment for any thing acted in this life, and therefore though 
 they die yet shall they never rise, because there is no reason 
 for their resurrection. But man by the nobleness of his better 
 part being free to do what is good or evil while he liveth, and 
 by the frailty of his body being subject to death, and yet after 
 that, being capable in another world to receive a reward for 
 what he hath done well, and a punishment for what he hath 
 done ill in the flesh, it is necessary that he should rise from 
 the dead to enjoy the one, or suffer the other. For there is not 
 only no just retribution rendered in this life to man, but consi- 
 aeringf the ordinary condition of things, it cannot be. For it 
 
560 ARTICLE XL 
 
 is possible, and often cometh to pass, that one riian may com- 
 mit such sins as all the punishments in this world can no way- 
 equalize them.* It is just, that he who sheddeth man's blood, 
 by man his blood should be shed ; but what death can suffi- 
 ciently retaliate the many murders committed by one notorious 
 pirate, who may cast many thousands over board ; or the ra- 
 pines or assassinations of one rebel or tyrant, who may destroy 
 whole nations ? It is fit that he who blasphemeth God should 
 die ; but what equivalent punishment can he receive in this 
 life, who shall constantly blaspheme the name of God, destroy 
 his priests and temples, abolish his worship, and extirpate his 
 servants? What is then more pi'oper, considering the provi- 
 dence of a most just God, than to believe that man shall suffer 
 in another life such torments as will be proportionable to his 
 demerits? Nor can we with reason think, that the soul alone 
 shall undergo those sufferings, because the laws which were 
 given to us are not made in respect of that alone, but have 
 most frequent reflection on the body, without which in this life 
 the soul can neither do nor suffer any thing.i- It is therefore 
 highly probable, from the general consideration of human ac- 
 tions and divine retributions, that there shall be a "resurrec- 
 tion of the flesh, that every one may receive the things done in 
 his body, according to that he hath done, whether it be good 
 or bad." (2 Cor. v. 10.) 
 
 Furthermore, Beside tiie principles of which we consist, and 
 the actions which flow from us, the consideration of the things 
 without us, and the natural course of variations in the crea- 
 ture, will render the resurrection yet more highly probable. 
 Every space of twenty- four hours teacheth thus much, in which 
 there is always a revolution amounting to a resurrection. The 
 day dies into night, and is buried in silence and in darkness ;| 
 
 * napi'ij/xi yk^ Xej/Siv oTt (roa^OjUEHij rnf kcu vuxtSv rl'Kevrhv, tsSis xoi oura TsXei'ra 
 
 <})U3-EiBf, Iv n vDv fV/txEv, oilS' h SvijT^ <{)yj-i? m- xai avitrTarai. S. TIteophil, Aiilioch. ad Au- 
 
 yxE~v oTa, n ?v rh a-6fx[ji.ir^(>v Sixnv TrXijovatv 5 tol. 1. i. p. 77. ' Dies moritur ia noctem 
 
 Sa^vTs^aiy <f)£{0;M£va)v •nXrifji.fji.i'Kny.a.Tjiy. Athe- ct tenebris usquequaque sepelitur. Fu- 
 
 nagoras, de Resurrect. Murt. p. 62. nestatur munJi honor ; omnis substantia 
 
 t ' Quod congruet judicari, hoc com- denigratur. Sordent, silent, stupent cun- 
 
 petit etiam resuscitari.' Terfii//. de Ilfsur- eta; ubique justitium est, quies rerum : 
 
 rectione cariiis, c. 14. ' Negent opera- ita lux amissa lugetur, et tamen rursus 
 
 rum societatero, ut merito possint merce- cum suocultu, cum dote, cum sole, eadem 
 
 dem negare. Non sit particeps in sen- et integra et tola universe orbi reviviscit, 
 
 tentia caro, si non fuerit et in causa. interficiens mortem suam noctem, rescia- 
 
 Sola anima revocetur, si sola decedit. At dens sepulturam suam tenebras, haeres 
 
 enim non magis sola decedit, quam sola sibimetexsistens, donee etnox reviviscat, 
 
 decucurritillud unde decedit ; vitam banc cum suo et ilia suggestu. Redaccen- 
 
 dico.' Ibid. c. 15. ' Cum omnis vitas no- duntur enim et stellarum radii, quos ma- 
 
 strae usus in corporis animajque consortio tutina succensio exstinxerat. Reducuntur 
 
 sit, resurrectio autem aut boni actus et siderum absentiiE, quas temporalis di- 
 
 prajmium habeat aut pocnam improbi,ne- stinctio exemerat. Redornantur et spe- 
 
 cesse est corpus resurgere cujus actus ex- cula lunae, qune menstruus numerus attri- 
 
 penditur. Quomodo enim in judicium verat.' Tertull. de Resur. cam. c. 12. 
 
 Tocabitur sine corpore, cum de suo et cor- ' Lux quotidie interfecta resplendet, et 
 
 poris contubcrnio ratio prasstanda sit V tenebrsB pari vice decedendo succedunt ; 
 
 S. Ambros. dejide Resur. sidera defuncta vivescunt ; tempora ubi 
 
 t KaraaonT-n rnv rStv xa/jpwy xat qyMtfwv finiuntur incioiuat ; fructus consumraautur 
 
THE RESURRECTION OF THE BODY. 561 
 
 in the next morning it appeaieth again and reviveth, opening 
 the grave of darkness, rising from the dead of night : this is a 
 diurnal resurrection. As the day dies into the night, so doth 
 the summer into winter-, the sap is said to descend uito the 
 root, and there it lies buried in the ground ; the earth is co- 
 vered with snow, or crusted with frost, and becomes a general 
 sepulchre : when the spring appeareth, all begin to rise ; the 
 plants and flowers peep out of their graves, revive, and grow, 
 and flourish : this is the annual resurrection.* The corn by 
 which we live, and for want of which we perish with famine, 
 is notwithstanding cast upon the earth, and buried in the 
 ground, with a design that it may corrupt, and being corrupted 
 may revive and multiply; our bodies are fed with this constant 
 experiment, and we continue this present life by succession of 
 resurrections. Thus all things are repaired by corrupting, are 
 preserved by perishing, and revive by dying ; and can we think 
 that man, the lord of all these things which thus die and re- 
 vive for him, should be detained in death as never to live again? 
 Is it imaginable that God should thus restore all things to 
 man, and not restore man to himself? If there were no other 
 consideration, but of the principles of human nature, of the 
 liberty and remunerability of human actions, and of the natu- 
 ral revolutions and resurrections of other creatures, it were 
 abundantly sufficient to render the resurrection of our bodies 
 highly probable. 
 
 We must not rest in this school of nature, nor settle our 
 persuasions upon likelihoods; but as we passed from an ap- 
 parent possibility, unto a high presumption and probability, so 
 must we pass from thence unto a full assurance of an infalli- 
 ble certainty. And of this indeed we cannot be assured but 
 by the revelation of the will of God ; upon his power we must 
 conclude that we may, from his will that we shall, rise from 
 
 et redeunt.' Idem, Apol. c.'lS. £i.vveihhy.i^a, vera foenore interitu, et injuria usura, et 
 
 Kai vEXfaiy alviTTo'/xESa rlv tjottov, Koty-tc-fxav lucro damno. Semel dixerim, universa 
 
 aiviTTo/xsmc- avttTsXXsi h hfxk^a. hixai; SiiJTrvi- conditio recidiva est. Quodcniique con- 
 
 ^ouira Kal ava/naj-ini; vvohiiivvovira to g-rs- veneris, fuit ; quodcunque araiseris, nihil 
 
 /ixEioT. S. Epiphan. in Aucorato, §. 84. non iterum est. Omnia in statum red- 
 
 * ' Omnia pereundo servantur, omnia eunt, cum abscesserint ; omnia incipiunt, 
 
 de interitu reformantur. Tu homo, tantum cum desierint : ideo finiuntur ut fiant , 
 
 nomen, si intelligas te, vel de titulo Py- nihil deperit nisi in salutem. Totus igitur 
 
 thipe discens, domiiius omnium morien- hie ordo revolubilis rerum testatio est re- 
 
 tium et resurgentium, ad hoc morieris ut surrectionis mortuorum. Operibus earn 
 
 pereas V Tertitll. ApoU c. 48. 'Revel- prsescripsit Deusantequam Uteris, viribus 
 
 vuntur hyemes et {estates, et verna aut praedicavit antequam vocibus. PrEemisit 
 
 autumna. cum suis viribus, moribus, fruc- tibi naturam magistram, submissurus et 
 
 tibus. Quippe etiam tenaa de coelo dis- prophetiam, quo facilius credas prophe- 
 
 ciplina est arbores vestire post spolia, tiee discipulus naturae ; quo statim ad- 
 
 flores denuo colorare, herbas rursus im- mittas cum audieris, quod ubique jam 
 
 ponere, exhibere eadem quaj absumpta videris, nee dubites Deum carnis etiam 
 
 sunt semina ; nee prius exhibere quam resuscitatorem, quem omnium noris resti- 
 
 absumpta. Mira ratio, de fraudatrice tutorem. Et utique si omnia homini re- 
 
 servatrix, utreddat intercipit, utcustodiat surgunt, cui procurata sunt: porro non 
 
 perdil, ut integretvitiat, ut etiam ampiiet homini, nisi et carni, quale est ut ipsa 
 
 prius decoquit. Siquidem uberiora et depereat in totura, propter quam et cui ni« 
 
 cultiora restituit, qdam exterminavit : re- hil deperit'?' Idem, de Resurrect, cam. cl^i 
 
562 ARTICLE XI. 
 
 the dead. Now the power of God is known unto all men, and 
 therefore all men may infer from thence a possibility; but the 
 will of God is not revealed unto all men, and therefore all have 
 not an infallible certainty of the resurrection. For the ground- 
 ino- of which assurance, I shall shew that God hath revealed 
 the determination of his will to raise the dead, and that he hath 
 not only delivered that intention in his word, but hath also 
 several ways confirmed the same. 
 
 Many of the places produced out of the Old Testamert to 
 this purpose will scarce amount to a revelation of this truth. 
 The Jews insist upon such weak inferences out of the Law, as 
 shew that the resurrection was not clearly delivered by Moses;* 
 and in the Book of Job, where it is most evidently expressed, 
 they acknowledge it not, because they will not understand the 
 true notion of a Redeemer properly belonging to Christ. The 
 words of Job are very express, " I know that my Redeemer 
 liveth, and that he shall stand at the latter day upon the earth, 
 and though after my skin worms destroy this body, yet in my 
 floslKshail I see God." (Job-xix.'iS, 26.) Against the evidence 
 of this truth there are two interpretations : one very new of 
 some late opinionists, who understand this of a sudden resti- 
 tution to his former temporal condition; the other more ancient 
 of the Jews, who make him speak of the happiness of another 
 life, without any reference to a resurrection. But that Job 
 spake not concerning any sudden restitution, or any alteration 
 of his temporal condition, is apparent out of the remarkable 
 preface ushering in this expression, " O that my words were 
 now written ! O that they were printed in a book ! That they 
 were graven with an iron pen and lead, in the rock for ever !" 
 (Ibid. 23, 24.) He desires that his words may continue as his 
 expectation, that they may remain in the rock, together with 
 his hope so long as the rock shall endure, even to the day of 
 his resurrection. The same appeareth from the objection of 
 his friends, who urged against him that he was a sinner, and 
 concluded from thence that he should never rise again ; for his 
 sins he pleaded a Redeemer, and for his resurrection he shew- 
 eth expectation and assurance through the same Redeemer.f 
 
 • They produce several places out of dust while thou livest, and after death 
 
 Moses, which when the resurrection is thou shalt return unto this dust, that is, 
 
 believed, may in some kind serve to il- thou shalt live again as now thou doest. 
 
 lustrate it, but can in no degree be thought So from those words, Exod. xv. 1. TK 
 
 to reveal so great a mystery. As because nttT3"n*ttr Ihey conclude the resurrection 
 
 in the formation of man Moses useth the upon this ground, 1>B^ xbx t;K3 n'7 ^l^ 
 
 word nv**i with two jods, and in the for- it is not said, he $aii^, but he shall shig, 
 
 inationof beasts 1V*t with but one; there- viz. after the resurrection in the life to 
 
 fore the beasts are made but once, but come. With these and the like argu- 
 
 man twice ; once in his generation, and ments did the Rabbins satisfy themselves; 
 
 again in his resurrection. They strangely which was the reason that they gave so 
 
 apprehend a promise of the resurrection, small satisfaction to the Sadducees, while 
 
 even in the malediction, " Dust thou art, they omitted that pregnant place in Job. 
 
 and unto dust thou shalt return ;" Gen. t This place is urged by St. Clemens 
 
 iii. 19. aitt'D xbx -lOW Hi ibn it is not Romanus, the immediate successor of the 
 
 thou shalt go to the dust, but thou shalt apostles, in his epistle to the Corinthians, 
 
 return. As if he had said, thou art now where instead of these words of the 
 
THE RESURRECTION OF THE BODY. 563 
 
 It is farther confirmed by the expressions themselves, which 
 are no way proper for his temporal restitution: the first words, 
 / also know* denote a certainty and community, whereas the 
 blessings of this life are under no such certainty, nor did Job 
 pretend to it, and the particular condition of Job admitted no 
 community, there being none partaker with him of the same 
 calamity ; / know certainly and infallibly, whatsoever shall 
 become of my body at this time, which I know not, but this I 
 know, that I shall rise ; this is the hope of all which believe in 
 God, and therefore this I also knoiv. The title which he gives 
 to him on whom he depends, the Redeemer,f sheweth that he 
 understands it of Christ ; the time expressed denotes the futu- 
 rition at the latter day ■,% the description of that Redeemer, 
 standing on the earth, representeth the Judge of the quick and 
 the dead ; and seeing God with his eyes, declares his belief in 
 the incarnation. The Jev/ish exposition of future happiness 
 to be conferred by God, fails only in this, that they will not 
 see in this place the promised Messias; from whence this future 
 happy condition which they allow, would clearly involve a re- 
 surrection. Howsoever, they acknowledge the words of Daniel 
 to declare as much, "and many of them that sleep in the dust 
 of the earth shall awake, some to everlasting life, and some to 
 shame and everlasting contempt." (Dan. xii. 2.)§ 
 
 If these and other places of the Old Testament shew that 
 God had then revealed his will to raise the dead, we are sure 
 those of the New fully declare the same. Christ who called 
 himself "the resurrection and the life," (John xi. 25.) refuted 
 the Sadducees, and confirmed the doctrine of the Pharisees 
 as to that opinion. He produced a place out of the Law of 
 Moses, and made it an argument to prove as much, "As touch- 
 ing the resurrection of the dead, have ye not read that which 
 was spoken unto you by God, saying, I am the God of Abra- 
 ham, and the God of Isaac, and the God of Jacob ? God is not 
 
 LXX. avacina-at to ii^fAU fx.ov to avayrXovv in sepulcris miseriarum reconditi, ad in- 
 
 taZra, he reads, Kal avaa-rr,a-tti Tr,v s-a^na speratam victoriam de terraj pulvere re- 
 
 fx,ov TauTijv T^v avavr'Kri(raa-av nraZra, ticLvra,. surrexerunt, et de humo elevaverunt ca- 
 
 §• 26. put, custodes legis resurgentes vitam 
 
 * *nj;T '3K1 8eteniain,et prrevaricatores in opprobrium 
 
 t "bH:! sempiternum :' ad loc. where it is to be 
 
 t pi^K observed, that he gives a ])robabIe gloss 
 
 § The Jews collect from hence the re- of the former part of the verse, but none 
 
 surrection, as Rabina in Sanhedrin, and at all of the latter, because it is no way 
 
 in the Midrash Tiilim. Psai. xciii. 3. "ix consistent with his exposition of the for- 
 
 ♦Jtt^O D-S-n 'w D>non on isy KW liam mer : for they which did rise from the 
 
 : '^y) irp» nsy nmx Rahin Rachmon siiid, burden of the pressures under Antiochus, 
 
 that the sleepers in the dust are the dead, did neither rise from thence to an eternal 
 
 as it is written, I)a.n. xii. 2. Many of them life, nor to an everlasting contempt 
 
 that sleep in the dust of the earth shall Thus, I say, only the Gentiles did inter- 
 
 awake, &c. And this is only denied by pret it, but now the Socinians are joined 
 
 the Gentiles ; for Porphyrins referreth it to them. So Volkelius urges : ' Quod in 
 
 only and wholly to the times of Anti- praecedentibus de Antiochi tempore aga- 
 
 ochus, whose words are thus left unto us tur, et resurrectio ilia ad tempora quaa 
 
 translated by St. Jerome : ' Tunc hi qui jam prsecesserunt spectet.' De ver. Relig. 
 
 quasi in terrse pulvere dormiebant, et 1. iii. c. 11. 
 operti erant malorum pondere, et quasi 
 
564 ARTICLE XI. 
 
 the God of the dead but of the living." (Matt. xxii. 31, 32.) 
 With the force of which argument the multitude was asto- 
 nished, and the Sadducees silenced. For under the name of 
 God was understood a great benefactor, a God of promise, and 
 to be their God, was to bless them and to reward them ; as in 
 them to be his servants and his people, was to believe in him, 
 and to obey him. Now Abraham, Isaac, and Jacob had not 
 received the promise which they expected, and therefore God 
 after their death desiring still to be called their God, he thereby 
 acknowledgeth that he had a blessing and a reward for them 
 still, and consequently that he will raise them to another life, 
 in which they may receive it. So that the argument of our 
 Saviour is the same which the Jews have drawn from another 
 place of Moses, " I appeared unto Abraham, unto Isaac, and 
 unto Jacob, by the name of God Almighty, but by my name 
 Jehovah was I not known unto them. Nevertheless I have 
 established ray covenant with them, to give them the land of 
 Canaan, the land of their pilgrimage wherein they were 
 strangers." (Exod. vi. 3, 4.)* It is not said, to give their sonSy 
 but to give them the laud of Canaan; and therefore, because 
 while they lived here, they enjoyed it not, they must live again, 
 that they may receive the promise. 
 
 And as our blessed Saviour did refute the Sadducees out of 
 the Law of Moses, so did St. Paul join himself unto the Pha- 
 risees in this particular, for being called before the council, 
 and " perceiving that the one part were Sadducees and tlie 
 other Pharisees," one denying, the other asserting the resur- 
 rection, " he cried unto the council. Men and brethren, I am 
 a Pharisee, the son of a Pharisee, of the hope and resurrection 
 of the dead I am called in question;" (Acts xxiii. 6.) and an- 
 swering before Felix, that they had " found no evil-doing in 
 him, while he stood before the council," he mentioned this par- 
 ticularly, " except it be for this one voice, that I cried standing 
 among them, touching the resurrection of the dead I am called 
 in question by you this day." (Acts xxiv, 20, 21.) 
 
 It is evident therefore that the resurrection of the dead was 
 revealed under the Law, that the Pharisees who satin Moses's 
 chair did collect it thence, and believe it before our Saviour 
 came into the world ; that the Sadducees who denied it erred, 
 "not knowing the Scriptures, nor the power of God ;" (Matt, 
 xxii. 29.) that our blessed Saviour clearly delivered the same 
 truth, proved it out of the Law of Moses, refuted the Saddu- 
 cees, confirmed the Pharisees, taught it the apostles, who fol- 
 lowed him, confirming it to the Jews, preaching it to the Gen- 
 tiles. Thus the will of God concerning the raising of the dead 
 was made known unto the sons of men: and because God can 
 
 » Exod. vi. 4. NbK -10X3 Hb DDb DPh And therefore the Jews hold the resur- 
 
 rninn p C*nnn rvnrh llOn on"? It h not rection for one of the foundations of the 
 
 said to give you, hut to give them, whereby law of Moses, p mvnp cnon H'-nm 
 
 the resurrection of the dead u-ppeareth out Kiro nyn*' ^VX'P Moses Maim. EipL c. 
 
 of the law, R. Simai, in Ferek, Helek, 10. Tract. Sanhedrin. 
 
THE RESURRECTION OF THE BOD\. 565 
 
 do whatsoever he will, and will certainly effect whatsoever he 
 hath foretold, therefore we are assured of a resurrection by 
 virtue of a clear revelation. 
 
 Beside, God hath not only foretold, or barely promised, but 
 hath also given such testimonies as are most proper to confirm 
 our faith in this particular prediction and promise. For God 
 heard the voice of Elijah for the dead child of the widow of 
 Sarepta, "and the soul of the child came into him again, and 
 he revived." (1 Kings xvii. 22.) Him did Elisha succeed, not 
 only in the same spirit, but also in the like power, for he raised 
 the child of the Shunammite from death : (2 Kings iv.) nor did 
 that power die together with him ; for when they were burying 
 a dead man, " they cast the man into the sepulchre of Elisha, 
 and vvhen the man was let down and touched the bones of 
 Elisha, he revived and stood up on his feet." (2 Kings xiii. 21.) 
 These three examples were so many confirmations, under the 
 Law, of a resurrection to life after death; and we have three 
 to equal them under the Gospel. When the daughter of Jairus 
 was dead, Christ " said unto her, Talitha cumi. Damsel arise, 
 and her spirit came again, and straightway the damsel arose." 
 (Mark v. 41, 42. Luke viii. 55.) When he came " nigh to the 
 gate of the city called Nain, there was a dead man carried 
 out, and he came nigh and touched the bier, and said. Young 
 man, I say unto thee, arise; and he that was dead sat yp and 
 began to speak." (Luke vii. 12. 14, 15.) Thus Christ raised 
 the dead in the chamber and in the street, from the bed and 
 from the bier, and not content with these smaller demonstra- 
 tions, proceedeth also to the grave. When Lazarus had been 
 " dead four days," and so buried that his sister said of him, 
 " by this time he stinketh ;" Jesus '' cried with a loud voice, 
 Lazarus, come forth, and he that was dead came forth." (John 
 xi. 39. 43, 44.) These three evangelical resuscitations are so 
 many preambulary proofs of the last and general resurrection ; 
 but the three former and these also come far short of the re- 
 surrection of him who raised these. 
 
 Christ did of himself actually rise, others who had slept in 
 their graves did come from thence, and thus he gave an actual 
 testimony of the resurrection. For " if Christ be preached that 
 he rose from the dead (saith St. Paul to the Corinthians), how 
 say some among you that there is no resurrection from the 
 dead?" (1 Cor. xv. 12.) If it be most infallibly certain that 
 one man did rise from the dead, as we have before proved that 
 Christ did, then it must be as certainly false to assert that 
 there is no resurrection. And therefore when the Gentiles did 
 themselves confess that some particular persons did return to 
 life after death,* they could not rationally deny the resurrec- 
 
 * There were not only certain persons tioned before, one out of Plutarch, p. 394. 
 under the Law and among the Jews, who who rose the third day, and Plato men- 
 were raised to life ; but there were also tioneth another who revived the twelfth 
 histories amongst the Gentiles of several day after death : 'axx' ov /mevtoi <rol, nv J' 
 who rose to life after death. We men- lyii, AXxi'vey yt anoXoytv l«£ a\x' aXxifxov 
 
566 ARTICLE XI. 
 
 tion wholly. Now the resurrection of Christ doth not only 
 prove by way of example, as the rest who rose, but hath a force 
 in it to command belief of a future general resurrection. For 
 God hath " appointed a day in which he will judge the world 
 in righteousness by that man whom he hath ordained, whereof 
 he hath given an assurance unto all men, in that he hath raised 
 him from the dead." (Acts xvii. 31.) All men then are assured 
 that they shall rise, because " Christ is risen." And " since 
 by man came death, by man came also the resurrection of the 
 dead. For as in Adam all die, even so in Christ shall all be 
 made alive." (I Cor. xv. 20—22.) 
 
 This consequence of a future resurrection of the dead from 
 that of Christ already past, either hath a general or particular 
 consideration. In a general reference it concerneth all ; in a 
 more peculiar way it belongeth to the elect alone. First, It 
 belongeth generally unto all men in respect of that dominion 
 of which Christ at his resurrection did obtain the full posses- 
 sion and execution. " For to this end Christ both died and 
 rose, and revived, that he might be Lord both of the dead and 
 living," (Rom. xiv. 9.) Now as •' God is not the God of the 
 dead, but of the living;" (Matt. xxii. 32.) so Christ is not the 
 Lord of the dead, as dead, but as by his power he can revive 
 them and rule them, when and in what they live. By virtue of 
 this dominion entered upon at his resurrection " he must reign 
 till he hath put all his enemies under his feet, and the last 
 enemy that shall be destroyed is death," (1 Cor. xv. 25, 26.) 
 and there is no destruction of death but by a general resurrec- 
 tion. By virtue of this did he declare himself after this manner 
 to St. John, '' I am he that liveth and was dead, and behold I 
 am alive for ever more, Amen, and have the keys of hell and of 
 death." (Rev. i. 18.) Thus we are assured of a general resur- 
 rection, in that Christ is risen to become the Lord of the dead, 
 and to destroy death. 
 
 Secondly, Christ vising from the dead assureth us of a 
 general resurrection in respect of the judgment which is to fol- 
 low. For as **it is appointed for all men once to die, so after 
 death cometh judgment," (Heb. ix. 27.) and as Christ was 
 raised that he might be Judge, so shall the dead be raised that 
 they may be judged. As therefore God gave " an assurance 
 unto all men," that he would judge the world "by that man, 
 in that he raised him from the dead ;" so by the ssame act did 
 he also give an assurance of the resurrection of the world to 
 judgment. 
 
 Now as the general resurrection is evidenced by the rising 
 of Christ, so in a more special and peculiar manner the resur- 
 rection of the chosen Saints and servants of God is demon- 
 
 fxh avX^Of, Hpof Tou A^/xinov, to yr/dj o'ltah, fxix'Kxv SaTTTeT&tti, Ja)5exaTa~0f Iwj 
 
 najW<f>uXoy o'c woTt Iv 7njXE|«« TsXsuTiia-aj, rn wv^S, mifxivo; aviSix. Plat, de Rep. 1. x 
 
 cvai^j&EVTJoy jEHaTaiojy tZv vExpJv, rih Ji£- p. S'i"/. ecl. liip. Vide Plin. Nat. Hist. 1 
 
 f^a^lAimv, vytfii; fxh dviipE^u, xo^ir&si; H vii. cap. D"2. De Ins qui eluli revixerunt. 
 
THE RESURRECTION OF THE BODY 567 
 
 strated thereby. For he is risen not only as their Lord and 
 Judge, but as their Head, to which they are united as members 
 of his body (for " he is the head of the body, the Church, who 
 is the beginning, the first-born from the dead," Col. i. 18.); 
 as the First-fruits, by which all the lump is sanctified and 
 accepted, for " now is Christ risen from the dead, and become 
 the first-fruits of them that slept." (1 Cor. xv. 20.) The Saints 
 of God are endued with the Spirit of Christ, and thereby their 
 bodies become the temples of the Holy Ghost ; now as the 
 promise of the Spirit was upon the resurrection of Christ, so 
 the gift and possession of the Spirit is an assurance of the re- 
 surrection of a Christian. For " if the Spirit of him that raised 
 up Jesus from the dead dwell in us, he that raised up Christ 
 from the dead shall also quicken our mortal bodies by his 
 Spirit that dwelleth in us." (Rom. viii. 11.) 
 
 Thus God hath determined, and revealed that determination 
 to raise the dead, and confirmed that revelation by the actual 
 raising of several persons as examples, and of Christ as the 
 highest assurance which could be given unto man, that the 
 doctrine of the resurrection might be established beyond all 
 possibility of contradiction. Wherefore I conclude that the 
 resurrection of the body is, in itself considered, possible, upon 
 general considerations highly probable, upon Christian princi- 
 ples infallibly certain. 
 
 But as it is necessary to a resurrection that the flesh should 
 rise, neither will the life of the soul alone continuing amount 
 to the reviviscence of the whole man, so it is also necessary 
 that the same flesh should be raised again ; for if either the 
 same body should be joined to another soul, or the same soul 
 united to another body, it would not be the resurrection of the 
 same man. Now the soul is so eminent a part of man, and by 
 our Saviour's testimony not subject to mortality, that it never 
 entered into the thoughts of any man to conceive that men 
 should rise again with other souls. If the spirits of men de- 
 parted live, as*certainly they do, and when the resurrection 
 should be performed, the bodies should be informed with other 
 souls ; neither they who lived before then should revive, and 
 those who live after the resurrection should have never been 
 before. Wherefore being at the latter day we expect not a new 
 creation but a restitution, not a propagation, but a renovation, 
 not a production of new souls, but a reunion of such as before 
 were separated, there is no question butthe same souls should 
 live the second life which have lived the first. Nor is this 
 only true of our souls, but must be also made good of our 
 bodies, those houses of clay, those habitations of flesh : as our 
 bodies while we live are really distinguished from all other 
 creatures, as the body of every particular man is different from 
 the bodies of all other men, as no other substance whatsoever 
 IS vitally united to the soul of that man whose body it is while 
 he liveth ; so no substance of anv other creature no bodv o 
 
568 ARTICLE XI. 
 
 any other man, shall be vitally reunited unto the soul at the 
 resurrection. 
 
 That the same body, not any other, shall be raised to life, 
 which died ; that the same flesh which was separated from the 
 soul at the day of death, shall be united to the soul at the last 
 day ; that the same tabernacle which was dissolved shall be 
 reared up again ; that the same temple which was destroyed 
 shall be rebuilt, is most apparent out of the same word, most 
 evident upon the same grounds upon which we believe there 
 shall be any resurrection. " Though after my skin worms 
 destroy my body (saith Job, xix. 26) yet in my flesh {in flesh, 
 shewing the reality, in my flesh, shewing the propriety and 
 identity) shall I see God, whom I shall see for myself, and mine 
 eyes shall behold, and not another," or a stranger, eye.* " He 
 that raised up Christ from the dead shall also quicken our 
 mortal bodies;" (Rom. viii. 11.) after the resurrection our 
 glorified bodies shall become spiritual and incorruptible, but 
 in the resurrection of our mortal bodies, those bodies, by reason 
 of whose mortality we died, shall be revived. " For this cor- 
 ruptible must put on incorruption, and this mortal must put on 
 immortality." (I Cor. xv. 53, )t But this corruptible and this 
 yjiortal is the same body which dieth, because mortal ; and is 
 corrupted, because corruptible ; the soul then, at the resurrec- 
 tion of that man which is made immortal, must put on that 
 body which putteth on incorruption and immortality. 
 
 The identity of the body raised from death is so necessary, 
 that the very name of the resurrection doth include or suppose 
 it ; so that when I say there shall be a resurrection of the dead, 
 I must intend thus much, that the bodies of men which live 
 and are dead shall revive and rise again. For at the death of 
 man nothing falleth but his body,J "the spirit goeth upward," 
 
 * 'Quid hac propbetia manifestius ? tenens dicit. Certe istiirf nisi de subjecto, 
 
 Nullum uun aperte post Christum, quam nisi de comparenti pronunciasse non 
 
 iste ante Christum de resurrectione loqui- potuit : demonstrationis corporalis est 
 
 tur.' S. Hler. ep. 61. al. 38. col. 324. verbum.' TertuU. di Resur. earn. c. 51. 
 
 t"lva. /xh aKouj-af Tif, on ckf^ xal cufxit ' Sed et apostolus cum dicit, Oportet enin 
 
 Saa-i'Kelav ©EoD ou xXofiovo/wriff-Ei, n/uiVji to. corriiptibile hoc indiiere incorriiplionem, et 
 
 a-ufAara y.r> ana-Tas-6a.t, Imyayiv , o-n Je? to Tnortale hoc indiiere immortaiUatem, num- 
 
 <p6apTcy toDto EvSucraj-fiai a^^da^a-iav , Kal tj quid non corpus suum quodammodo con- 
 
 BvdtIvtcvto £vJu3-afl-3oi a6avao-iav <p9ajTcv Se tingentia et digito palpantis est vox 7 Hoc 
 
 TO o-ufxa, xai 9vrnlv to crui/jia- ua-n rl fxh ergo quod nunc corruptihile corpus est, 
 
 0-i/u.a |U£vei' auTo yi.^ la-ri to EvJt;o',uEvov h re.>^urrectionis gratia iocorruptibile est, et 
 
 Se flvtjTOTu; Koi h <{)9ofi a<fiav»'^ETai, iSavaj-t'a; nunc quod mortale est, immortalitatis vir- 
 
 xai a<fi9af3-ia; i7novs-»; aurai. S. Chrysost. tutibus induetur.' Huff, in Symh. §. 43. 
 
 ad loc. Horn. 4'i. 'Ofaf tJiv axji^Eiav, to 'Quod dicit apostolus, corruptibile hoc et 
 
 flvriTcv toSto eJei^e JeixtixSc, I'va. fx.ri oXXuj tnorfu/e; hoc ipsum corpus, id est, camem, 
 
 vofj-iirrig fl-a^xc? oMcta-raa-tv. Theodoret. ad Inc. qus tunc videbatur, ostendit. Quod au- 
 
 ' Oportet euiin corrvptivum istud iuduere tern corpulat, iridiiere iitcorriiptiouem et 
 
 lucorriiptionem, et mortale istiid indiiere immortalitatem, illud indumentum, id est, 
 
 immoriiilitalem. Quid mortale, nisi caro 1 vestimentum, non dicit corpus abolere 
 
 quid corruptivum, nisi sanguis? Ac ne quod oniat in gloria; sed quod ante in- 
 
 putes aliquid aliud sentire apostolum glorium fuit, efficere gloriosum.' S. Hier. 
 
 providentem tibi, et, ut de came dictum Epist. 61. al. 38. ad Pammach. col. 3'i3. 
 iutelligas, laborantem ; cum dicit, iitiid f rtE^i Je a-a^xo; ivag-rae-ao;, irSi; ovx^ 
 
 corruptivum et istud mortale, cutem ipsam ff-«pxof ie-Toi avas-rag-t;, « l9iXo»-o^i 'lE^axct* 
 
THE RESURRECTION OF THE BODY. 
 
 569 
 
 (Eccles. iii. 21.) and no other body falleth but his own; and 
 therefore the body, and no other but that body, must rise again, 
 to make a resurrection. If we look upon it under the notion 
 of reviviscency, which is more ordinary in the Hebrew lan- 
 guage,* it proves as much ; for nothing properly dieth but the 
 body: the soul cannot be killed ; and nothing can revive but 
 that which dieth. Or to speak more punctually, the man 
 falleth not in respect of his spirit, but of his flesh, and therefore 
 he cannot be said to rise again but in respect of his flesh which 
 fell : man dieth not in reference to his soul, which is immortal, 
 but his body; and therefore he cannot be said to revive, but in 
 reference to his body before deprived of life : and because no 
 other flesh fell at his death, no other body died but his own; 
 therefore he cannot rise again but in his own flesh, he cannot 
 revive again but in his own body. 
 
 Again, The description of the place from whence the resur- 
 rection shall begin, is a sufficient assurance that the same bo- 
 dies which were dead shall revive and rise again. They which 
 " sleep in the dust of the earth," (Dan. xii. 2.) they which "are 
 in the graves," (John v. 28.) shall hear the voice and rise : 
 " the sea shall give up the dead which are in it, and death and 
 the grave deliver up the dead which are in them."f (Rev. xx. 
 
 aL'ti) yap h IvofAits-U T?f ^paj-£i>f liUns-t rh 
 iuVafAty, 'Avas-Ta<rif ya^ ou xaXE~Ta( Tou fjch 
 miTrrxKOTo;' iraiov Ji I«-t( to ttej-ov ; ttoIov to 
 Taiflv ; Tioiov t3 XdSsv, aX\' n to a-au^ua ; xat 
 
 ^IX, '^ ^''/C''' 4"X'' ''■"'l''"' "" fflTTTei, tvri 
 
 flaTTTETai. S. Epiphan. Hccr. Ixvii. §. 6. 
 ' Nam etipsum quod mortuorum resurrectio 
 dicitur, exigit defend! proprietates voca- 
 balorura. Mortuorum itaque vocabulo non 
 est, nisi quod amisit animam, de cujus 
 facultate vivebat. Corpus est quod aniittit 
 animam, at araittendo fit mortuum ; ita 
 mortui vocabulum corpori competit. Porro, 
 si resurrectio mortui est, mortuum autem 
 non aliud est quam corpus, corporis erit 
 resurrectio. Sic et resurrectioiiis vocabu- 
 lum non aliam rem -rindicat quam quae 
 cecidit. Surgere enim potest dici et 
 quod omnino non cecidit, quod semper 
 retro jacuit. Resurgere autem non est 
 nisi ejus quod cecidi*;. Iterum enim sur- 
 gendo quia cecidit resurgere dicitur. Re 
 enim eyllaba iteration! semper adhibe- 
 tur.' Tertull. adv. Marc. 1. v. c. 9. ' Sed et 
 ipsum resurrectioiiis vocabulum significat 
 non aliud ruere, aliud resuscitari, et quod 
 adjicitur morfKorum carnem propriam de- 
 monstrat ; quod enim in homine moritur, 
 hoc et vivificatur.' S. Hier. ep. 61. al. 38. 
 ad Fammach. col. 327. 'Si id resurgere 
 dicitur quod cadit, caro ergo nostra in 
 veritate resurgit, sicut in veritate cadit.' 
 Gennad. de tec/. Do^m. c. 6. ni; yaj 
 antrrria-srat h [xh "TrnrTaixuTa 4'")(fj ; avao-ra- 
 C"if ii wij aiiTiJj KX)iSii3-£Tai, tR; jur, TTES'oiIff'rif 
 ■tvj^nt ; ireii yaj to TrtTrrov avacrTai7M<{ ^lirat, 
 
 ffiTTTEi Je olx, n -^vx/i aXXa o-w^a- o9sv -/.al 
 iixaitei; TTToifxa. alro h c-uvhQsia eI'soSe jcaXETv. 
 5. Epijihan. Hcer. xlii. §. 5. 'Avaa-raa-iv Js 
 cufA.a.Toiv 'Trs^ifA.evofj.ev toCto ya^ Kal h tt^o- 
 criyo^ix JnXo~, avaa-Tarif ya^ h a.v3)dev 0"Ta3-i;' 
 TO a-Sifxa. ^i la-Ti to (fSiijsjuEvov nal ^la'Kuoy.ewv 
 ToiiTou To'ivin h avvQiv !-iirra<j-i; thoriu;iia'Ki~rat 
 rfvaj-TacTt;" T^? yk^ Sij a9avaTOU 4''^X/ii ovH 
 uva^raj-i^, aXX ETTavoJoj yiyvirai Wfoc to 
 aSi/j-a. Theodoret. Her. Fab. 1. v. c. 19. 
 Vide Iren. 1. v. c. 7. 
 
 * The Rabbins use sometimes niyipn 
 which is properly resurreclui, ayis-ra^i;, 
 according to that of our Saviour, Talilhu 
 cumi ; but more often they make use of 
 rrnn, which is reviviscentia, avaBixa-t;. And 
 though they make a distinction sometimes 
 between them, attributing tlie first to the 
 wicked, the second to the just: yet it 
 must not be so understood as if there 
 could be a reviviscency without a resur- 
 rection, a n*nn without a nr2ipn, but that 
 there is to the wicked a nmp'"li which can- 
 not so properly be called rrnn, because 
 they rise not to the happiness of eternal life. 
 
 t This argument is so co^'ent, that the 
 Socinians are forced to deny that Christ 
 spake of the resurrection, affirming that 
 the graves of ignorance and impiety are 
 only there intended, and rising is nothing 
 else but coming to the knowledge of 
 Christ by the preaching of the Gospel. 
 Whereas Christ expressly speaks of bring- 
 ing men to judgment, John v. 27. and 
 divides those wllich are to come out of 
 their graves into two ranks, neither of 
 
570 ARTICLE XI. 
 
 13.) But if the same bodies did not rise, they which are in 
 the dust should not revive; if God should give us any other 
 bodies than our own, neither the sea nor the grave should give 
 up their dead. That shall rise again which the grave gives up; 
 the grave hath nothing else to give up but that body which 
 was laid into it; therefore the same body which was buried, 
 at the last day shall be revived. 
 
 The immediate consequent of the resurrection proveth the 
 identity of the dying and rising body, " We must all appear 
 before the judgment-seat of Christ, that everyone may receive 
 the things done in his body, according to that he hath done, 
 whether it be good or bad." (2 Cor. v. 10.) That which shall 
 be then received is either a reward or punishment, a reward for 
 the good, a punishment for the evil, done in the body : that 
 which shall receive the reward, and be liable to the punishment, 
 is not only the soul but the body ; it stands not therefore with 
 the nature of a just retribution,* that he which sinned in one 
 body should be punished in another, he which pleased God in 
 his own flesh should see God with other eyes. As for the 
 wicked, God shall ''destroy both their soul and body in hell;" 
 (Matt. X. 28.) but they which " glorify God in their body and 
 their spirit which are God's," (1 Cor. vi. 20.) shall be glorified 
 by God in their body and their spirit; for they are both" bought 
 with ihe same price," (Ibid.) even the blood of Christ. The 
 bodies of the Saints "are the members of Christ," (1 Cor.vi. 15.) 
 and no members of his shall remain in death : they are the 
 "temples of the Holy Ghost," (Ibid. 19.) and therefore if they 
 be destroyed, they shall be raised again. For " if the Spirit of 
 him that raised up Jesus from the dead dwell in us," as he doth, 
 and by so dwelling maketh our bodies temples, " he which 
 raised up Christ from the dead, shall also quicken our mortal 
 bodies, by his Spirit thatdwelleth in us." (Kom. viii. 11.) 
 
 Furthermore, The identity of the dying and rising body will 
 appear by those bodies which shall never rise, because they 
 shall never die. This may be considered not only in the trans- 
 
 which can so be understood. The first citiisvolutetur.aliaverodamnetur. Nonne 
 
 are those which have done good, before they praestat omnem semel fidem a spe resur- 
 
 come out of the graves ; these therefore rectionis abducere, quam de gravitate 
 
 could not be the graves of ignorance or im- atque justitia Dei ludere ? Marcionem 
 
 piety, from which no good can come. The pro Valentino resuscitari i' Terlull. de 
 
 second a.re such -who have done evil, ^nd so Resur. Carnis, c. 56. And speaking to 
 
 remain as evil-doers, and therefore cannot the soul of man : ' Affirmamus te nianere 
 
 besaid to have come forth out of the graves post vitse dispunctionem, et exsiiectare 
 
 of ignorance or impiety, or to rise by the diem judicii, proque meritis aut cruciatui 
 
 preaching of the Gospel to newness of life, destinari aut refrigerio, utroque sempi- 
 
 because they are expressly said to come terno. Quihus sustinendis netessario 
 
 forth inito the resurrection pf damnution. tibi substantiam pristinam ejusdemque 
 
 * ' Quam absurdum, quam vero etini- hominis materiam et memoriam reversu- 
 
 quum ; utrumque autem quam Deo indi- ram, quod et nihil mali ac boni sentire 
 
 gnum, aliam substantiam operari, aliam possis sine carnis passionalis facultate, 
 
 mercede dispungi : ut haec quidem caro et nulla ratio sit judicii sine ipsius exhi- 
 
 per martyria lanietur, alia vero coronetur : bitione, qui meruit judicii pasbioiiem 
 
 item e contrario hsec quidem caro in spur- Id. de Testim. Animte, c. 4. 
 
THE RESURRECTION OF THE BODY. 571 
 
 lations of Enoch and Elias,* but also in those whom Christ 
 shall find alive at his coming, whom he shall not kill but 
 change ; " the dead in Christ shall rise first, then they which 
 are alive, and remain, shall be caught up together with them 
 in the clouds to meet the Lord in the air, and so shall ever be 
 with the Lord." (1 Thess. iv. 16, 17.) If those which are alive 
 shall be caught up as they are alive with the same bodies, only 
 changed into glorified and spiritual bodies, that is, with the 
 same bodies spiritualized and glorified ; certainly those which 
 are dead shall rise out of their graves to life in the same bodies 
 in which they lived, that they may both appear alike before the 
 Judge of the quick and the dead. Otherwise the Saints which 
 shall be with God and with the Lamb for evermore would be 
 chequered with a strange disparity, one part of them appearing 
 and continuing with the same bodies in which they lived, an- 
 other part with others. 
 
 Lastly, Those examples which God hath been pleased to 
 give us to confirm our faith in the resurrection, do at the 
 same time persuade us that the same body which died shall 
 rise again. For whether we look upon the three examples 
 of the Old Testament, or those of the New,+ they all rose in 
 the same body before it was dissolved : if we look upon those 
 which rose upon our Saviour's death, it is written that " the 
 graves were opened, and many bodies of Saints which slept 
 arose, and came out of their graves," (Matt, xxvii. 52, 53.) 
 certainly the same bodies which were laid in. If then they 
 were to us examples of the resurrection to come,t as certainly 
 they were, then must they resemble in their substance after 
 they lived again the substance in which all the rest shall rise. 
 And being Christ himself did raise his own body, according to 
 his pj-ediction, " Destroy this temple, and in three days I will 
 raise it up," (John ii. 19.) and declared it to be his own body, 
 saying, " Behold my hands and n.y feet that it is I myself," 
 (Luke xxiv.39.)being"he shall change our vile bodies that they 
 may be fashioned like unto his glorious body;" (Phil. iii.21.)§ 
 
 * ' Enoch translatus est in came, Elias lummodo infirmum ; ne aliter documenta 
 
 carneus raptus est in ccelum ; necdum prsmisisse, quam rem disposuisse vide- 
 
 mortuietparadisijam coloni, habent quo- atur : imo, ne si exemplum resurrectionis 
 
 que membra quibus rapti sunt atque trans- sine carne non valuit inducere, multo 
 
 lati.' S. Hier. Epht. 61. al. 38. ad Pam- magis plenitudinem exempli in eadem 
 
 viach. col. 324. substantia exhibere non possit. Nullum 
 
 t Iren. adv. Hcrres. 1. v. c. 13. vero exemplum majusest eo, cujus exem- 
 
 J ' Post dicta Domini, facta etiam ejus plum est. Majus est autem, si animae 
 
 quid sapere credamus, de capulis, de se- cum corpore resuscitabuntur in documen- 
 
 pulcris, mortuos resuscitantis t cui rei turn sine corpore resurgendi ; ut tota ho- 
 
 istudl Si ad siraplicem oslentationem po- minis salus dimidiajpatrocinaretur: quan- 
 
 testatis, aut ad praesentem gratiam reda- do exemplorura conditio istud potiusexpe- 
 
 nimationis, non adeo magnum illi denuo teret, quod minus haberetur ; animee dico 
 
 morituros suscitare. Enimvero, si ad fi- solius resurrectionem, velutgustum carnis 
 
 dem potius sequestrandam futures resur- etiam resurrecturaj suo in tempore.' Ihid, 
 
 rectionis, ergo et ilia corporaiis prasscri- § ' Exspectamus in hujus morte et san- 
 
 bitur, de documenti sui forma.' Terluil. guine emundatos remissionem peccato- 
 
 de Resur. Cam. c. 38. ' At ego Deum rum conseculuros : resuscitandos nos ab 
 
 malo decipere non posse, de fallacia so- eo in his corporibus, et in eadeia c&tjii 
 
572 ARTICLE Xi. 
 
 it followeth that we sliall rise in the same bodies as our Saviour 
 did, that every particular person at the resurrection may speak 
 the words which Christ then spake, " Behold, it is I myself." 
 (Luke xxiv. 39.) 
 
 We can therefore no otherwise expound this Article, teaching 
 the resurrection of the body, than by asserting that the bodies 
 which have lived and died shall live again after death, and that 
 the same flesh which is corrupted shall be restored ; whatsoever 
 alteration shall be made,* shall not be of their nature, but of 
 their condition; not of their substance, but of their qualities. 
 Which explication is most agreeable to the language of the 
 Scriptures, to the principles of religion, to the constant pro- 
 fession of the Church, against the Origenists of old, and the 
 Socinians of late. 
 
 Having hitherto proved the certainty of this Article, That 
 there shall be a resurrection, and declared the verity and pro- 
 priety of it, that it shall be a resurrection of the same body 
 which was dead ; we may now proceed farther to inquire into 
 the latitude of the same, to whom the resurrection doth belong. 
 And here we find a greater difference between the revelation 
 of this truth under the Law and under the Gospel ; Christ proved 
 out of the Law that there should be a resurrection, but by such 
 an argument as reacheth no farther than unto the people of 
 God, because it is grounded upon those words, " I am the God 
 of Abraham, of Isaac, and of Jacob." (Matt. xxii. 32.) Job 
 speaketh most expressly of the resurrection, but mentioneth 
 no other than his Redeemer and himself. The place of Daniel, 
 which was always accounted the most evident and uncontra- 
 dicted testimony, though it deliver two different sorts of per- 
 sons rising, yet it seems to be with some limitation, " Many of 
 them that'sleep in the dust of the earth shall awake." (xii. 2.) 
 From whence the Jews most generally believed that some men 
 should live again, and some should not; because it is written, 
 many shall awake, but it is not written, all shall awake. Nay, 
 some of them have gone so far by way of restriction, that they 
 have maintained a resurrection of the just alone, according to 
 that ancient saying accepted amongst them, that the ' sending 
 of the rain is of the just and the unjust, but the resurrection 
 of the dead is of the just alone.'t Against which two restric- 
 
 qua flunc sumus, sicut et ipse in eadem, ita evidens, et (ut ita dicam) palpabile, 
 
 qua natus et passus et mortuus est, resur- et manu attrectandum nobis Christus de- 
 
 reiit.' So we read in the Creed which derit sue resurrectionis exemplum ; ita 
 
 by some is attributed to Athanasius, by aliquis insanit, ut aliter se resurrecturum 
 
 others to Gregory Nazianzen : ' Si ad putet, quain resurrexit ille qui i rim us 
 
 exemplum Cliristi resurgamus qui resur- resurrectionis aditum patefecit r Rvff. 
 
 rexit in carne, jam non ad exemplum Iiivect. in S. Hienm.l. i. col. o54. ' Nostri 
 
 Christi resurcvemus, si non in carne et autem illud quoque recogitent, corpora 
 
 ipsi resurgemus.' eadem recepturas in resurrectione ani- 
 
 * ' Ha;c est vera resurrectionis confes- mas, in quibus decesserunt.' TertiiU. de 
 
 dio, quiB sic eloriam carni tribuit, ut non Anima, c. 56. , . „ ., 
 
 •auferat veritatem.' S. Hieron. ep. 61. al. t This is recorded in the Bereshit RMa. 
 
 38. ad Pammach. col. 323. ' Cum ergo V He MaimomdisExvL.c.XO. Tract. Sanhed. 
 
THE RESURRECTION OF THE BODY. 573 
 
 tions, by the light delivered in the Gospel, we shall deliver the 
 latitude of this Article in these two propositions. First, The 
 resurrection of the dead belongeth not to the just alone, but 
 to the unjust also. Secondly, The resurrection of the dead 
 belongeth not only to some of the just, but to all the just ; not 
 to some of the unjust only, but to all the unjust, even unto all 
 the dead. 
 
 For the first. It is most evident not only out of the New, but 
 also out of the Old Testament : the words of Daniel prove it 
 sufficiently ; for of those " many which shall awake, some shall 
 rise to everlasting life, and some to shame and everlasting con- 
 tempt." But it is most certain that the just shall never rise to 
 " shame and everlasting contempt ;" therefore it is most evident 
 that some shall awake and rise Iseside the just. The Jews 
 themselves did understand and believe thus much, as appearetk 
 by St. Paul's apology to Felix : "But this I confess unto thee, 
 that I have hope towards God, which they themselves also 
 allow, that there shall be a resurrection of the dead both of the 
 just and unjust." (Acts xxiv. 15.) The just shall rise to re- 
 ceive their reward, the unjust to receive their punishment; the 
 first unto a resurrection called, in reference unto them, " the 
 resurrection of life ;" the second unto a resurrection named, 
 in relation unto them, the "resurrection of damnation." (John 
 V. 29.)* For as there is a resurrection of the just, so there must 
 also be a resurrection of th0*iinjust : that as Christ said unto the 
 charitable person, " Thou shalt be blessed, for thou shalt be 
 recompensed at the resurrection of the just ;" (Luke xiv. 14.) 
 so it may be said to the wicked and uncharitable, ' Thou shalt 
 be accursed, for thou shalt be recompensed at the resurrection 
 of the unjust.' For there shall be a resurrection that there may 
 be a judgment, and at the judgment there shall appear sheep 
 on the right hand of the Son of man, and goats on the left : 
 therefore they both shall rise; those, that they may receive that 
 blessing, " Come, ye blessed of my Father, inherit the kingdom 
 prepared for you from the foundation of the world ;" (Matt. 
 XXV. 34.) these, that they may receive that sentence, "Depart 
 from me, ye cursed, into everlasting fire, prepared for the devil 
 and his angels." (Ibid. 41.) At that resurrection then, which 
 we believe, there sliall rise both just and unjust. 
 
 Secondly, As no kind of men, so no person, shall be ex- 
 cluded : whosoever dieth is numbered with the just or unjust. 
 Adam the first of men shall rise, and all which come from him. 
 ** For as in Adam all died, so in Christ shall all be made alive." 
 (1 Cor. XV. 22.) Christ is the Lord of the dead, and so hath a 
 right by that dominion to raise them all to life: it is called 
 the resurrection of the dead indefinitely, and comprehendeth them 
 universally. " By man came death, by man came also the re- 
 surrection of the dead," (Ibid. 21.) and so the resurrection ade 
 
 * 'Avas-Taa-it i^ounj and 'Ands-ratnf Kj-iVlai;. The first is called avaVraff-i; Six«(«i», 
 and therefore the second may as well be called avda-Taa-tt aSinan, 
 
574 ARTICLE XI. 
 
 quately answereth unto death. Christ shall destroy death, but 
 if any one should be left still dead, death were not destroyed. 
 The words of our Saviour are express and full, " The hour is 
 coming, in the which all that are in their graves shall hear his 
 voice and shall come forth, they that have done good, unto 
 the resurrection of life, and they that have done evil, unto the 
 resurrection of damnation." (John v. 28,29.) In the descrip- 
 tion of the judgment which foUoweth upon the resurrection, 
 " when the Son of man shall sit upon the throne of his glory, 
 before him shall be gathered all nations." (Matt. xxv. 32.) 
 "We shall all stand before the judgment-seat of Christ," 
 (Rom. xiv. 10.) and if so, the dead must all arise, for they are 
 all fallen. "We must all appear before the judgment- seat of 
 Christ, that every one may receive the things done in his body, 
 according to that he hath done, whether it be good or bad ," 
 (2 Cor. V. 10.) and before we all appear, the dead must rise 
 that they may appear.- This is the latitude of the resurrection ; 
 the resurrection of the dead is the resurrection of all the dead, 
 or of all mankind.* 
 
 Now this resurrection, as an object of our faith, is yet to come ; 
 and we are obliged to believe the futurition of it. There were 
 heretics in the apostles' days who acknowledged a resurrection, 
 but yet destroyed this Article, by denying the relation of it to 
 the time, as " Hymeneus and Philetus, who erred concerning 
 the truth, saying that the resurrection is past already, and so 
 overthrow the faith of some." (2 Tim. ii. 17, 18. )t To believe 
 it already past, is to deny it ; because it cannot be believed 
 past, but by such an interpretation as must destroy it. As 
 they which interpret this resurrection of the likeness of Christ's 
 resurrection : that as he died and rose again, so we should die 
 unto sin and live again unto righteousness, attributing all to the 
 renovation of the mind, must deny the resuirection of the body. 
 
 Now, as we know the doctrine of the resurrection was first 
 
 * Ireiiaeus in his Rule of Faith : 'Etti ram, sed quotidie fieri in generation© 
 
 TO avaxii^aXanis-airSiai ra Travra, nai ava- filiorum.' Hicres. 59. Thus Tertullian 
 
 a-Tris-at Tras-av <ra^Ka 'nria-yj; ivQ^aiTTOTnTo;. relates of some heretics in his time, who 
 
 Adv. Hirres. 1. i. c. 10. §. 1. And Theo- made the resurrection wholly allegorical, 
 
 philus calls it : rr.v xaQoKinhv atatncta-n and yet pretended to believe a resurrec 
 
 aTravTaiv av9fw7ri»v. Ad Autot. 1. 1. p. 78. tion in the flesh, but understood it in this 
 
 t ' Nonnulli enim attendentes verba life at the baptismal renovation, and so 
 
 quffl assidue dicit apostolus, Quia £« 7ni)r- past when they professed to believe* 
 
 tui sumus cum Chrislci.et resurreiimtis cum ' Exinde ergo, resurrectionem fide con» 
 
 eo ; nee intelligentes quatenus dicantur, sequutos cum Domino esse, cum eum in 
 
 arbitrati sunt jam factam esse resurrec- baptismate induerint. Hoc denique iu- 
 
 tionem, nee ullam ulterius in fine tempo- genio etiam in colloquiis saepe nostros 
 
 rum esse sperandam. Ei quihus est, decipere consueverunt; quasi et ipsi 
 
 inquit, Hiimemeus et Philetus, qui circa resurrectionem camis admittant. Vae, 
 
 veritatem aberravernnt, diceutes resttrrec- inquiunt, qui non in hac carne resur- 
 
 tionem jam factam esse. Idem apostolus rexerit; ne statim illos percutiant, si re- 
 
 eos arguens detestatur, qui tamen dicit surrectionem statim abnuerint. Tacite 
 
 DOS resurrexisse cum Christo.' S, Au<!;ust. autem secundum conscientiam suam ho: 
 
 Epist. 119. al. 3.7. ad Jaunarium, §.4. sentiunt, Va;, qui non, dum in came esC, 
 
 This was the heresy of the Seleuciani or cognoverit arcana hajretica; hoc enia 
 
 Hermiani, as the same St. Augustin tes- est apud illos resurrectio.' Tertull. dt 
 
 tifiea: • Resurrectionem non putantfutu- "Resw'ecU Camis, c. 19 
 
THE RESURRECTION OP THE BODY 575 
 
 delivered to be believed as to come ; so we are assured that 
 it is not yet come since the doctrine of it v?as fir^t delivered, 
 and is to be believed as to come to the end of the world ; be- 
 cause, as •' Martha called it," it is the " resurrection at the 
 last day." (John xi. 24.) Job who knew that his Redeemer 
 lived, did not expect that he should stand upon the earth till 
 "the latter day;" Christ hath no otherwise declared "his 
 Father's will," than that " of all which he hath given him, 
 he should lose nothing, but should raise it up agam at the 
 last day." (John vi. 39.) The corn is sown and laid in the 
 ground, and "the harvest is the end of the world." (Matt, 
 xiii. 39.) We must not expect to rise from the dead till " tiie 
 last trump." (1 Cor. xv. 52.) " The Lord himself shall descend 
 from heaven with a shout, with the voice of an archangel, and 
 with the trump of God," (1 Thess. iv. 16.) before " all that are 
 in the graves shall hear his voice." (John v. 2S.) God shall 
 "judge the world," (Acts xvii. 31.) and therefore shall raise 
 the world ; but he will not raise them to that judgment till the 
 end of the world. 
 
 Thus having demonstrated that the will of God hath been 
 revealed that there should be a resurrection ; that the resur- 
 rection which was revealed is the resurrection of the body ; 
 that the bodies which are to be raised are the same which are 
 already dead or shall hereafter die ; that this resurrection is 
 not past, but that we which live shall hereafter attain unto it: 
 I conceive I have declared all that is necessary by way of ex- 
 plication and confirmation of tlie truth of this Article. 
 
 The value of this truth, the necessity of this doctrine, will 
 appear; first, in the illustration of the glory of God, by the 
 most lively demonstration of his wisdom, power, justice, and 
 mercy. God first created all things for himself, and the re- 
 surrection is as it were a new creation. The wisdom and power 
 of God are manifested in this acknowledgment, inasmuch as 
 without infinite knowledge he could not have an exact and 
 distinct comprehension of all the particles and individual dusts 
 of all the bodies of all men; and without an infinite power he 
 could not conjoin, cement, conglutinate, and incorporate them 
 again into the same flesh. The mercy and justice of God are 
 declared by the same profession; the mercy, in promising life 
 after that death which we had so justly deserved ; the justice, 
 in performing that promise unto all true believers, and in pu- 
 nishing the disobedient with everlasting flames. " When ye 
 see this (saith the prophet), your hearts shall rejoice, and your 
 bones shall flourish like an herb ; and the hand of the Lord 
 shall be known towards his servants, and his indignation to- 
 wards his enemies." (Isa. Ixvi. 14.) 
 
 Secondly, It is necessary to profess the belief of the resurreC' 
 tion of the body, that we may thereby acknowledge the great 
 and powerful work of our redemption, confessing that death 
 Mould not be conouered but bv death and that we could never 
 
576 ARTICLE XI. 
 
 have obtained another life, had not the Saviour of the world 
 " abolished death, and brought life and immortality to light 
 through the Gospel." (2 Tim. i. 10.) If Christ were not the 
 life, the dead could never live ; if he were not the resurrection, 
 they could never rise. Were it not for him that " liveth, and was 
 dead, and is alive for evermore," had not he " the keys of hell 
 and of death," (Rev. i. 18.) we could never break through the 
 bars of death, or jiass the gates of hell. But he hath under- 
 taken to vanquish our enemies, and our " last enemy to be 
 destroyed is death :" (1 Cor. xv. 26.) that the prophecy (Hos. 
 xiii. 14.) may be fulfilled, " Death is swallowed up in victory," 
 and we may cry out with the apostle, " Thanks be to God, who 
 giveth us the victory through our Lord Jesus Christ." (1 Cor 
 XV. 54. 57.) 
 
 Thirdly, The belief of this Article is necessary to strengthen 
 us against the fear of our own death, and immoderate sorrow 
 for the death of others. The sentence of death, passed upon 
 us for our sins, cannot but affright and amaze us, except we 
 look upon the suspension, relaxation, or revocation of it in the 
 resurrection; but when we are assured of a life after death, 
 and such a life as no death shall follow it, we may lay down 
 our fears arising from corrupted nature, upon the comforts pro- 
 ceeding from our faith. The departure of our friends might 
 overwhelm us with grief, if they were lost for ever; but the 
 apostle will "not have us ignorant concerning those which are 
 asleep, that we sorrow not even as others which have no hope." 
 (1 Thess. iv. 13.) * 
 
 Fourthly, The belief of the resurrection hath a necessary 
 reflection upon this life by way of preparation for the next, as 
 deterring from sin, as encouraging to holiness, as comforting 
 in afflictions. How can any man commit a deliberate sin while 
 he thinks that he must rise and stand before the judgment-seat, 
 and give an account, and suffer for ever the punishment due 
 unto it? What pleasure can entice him, what inclination can 
 betray him, for a momentary satisfaction, to incur an eternal 
 rejection ? How can we defile that body which shall never be 
 raised to glory hereafter, except it here become the temple 
 of the Holy Ghost? St. Paul, who hath delivered the doc- 
 trine, hath taught us by his own example what work is ex- 
 pected to be wrought upon our souls by it. " I have hope 
 (saith he) towards God, that there shall be a resurrection of 
 the dead, both of the just and unjust. And herein do 1 exer- 
 cise myself to have always a conscience void of offence toward 
 God and toward men." (Acts xxiv. 15, 16.) This is the pro- 
 per work of a true belief, and a full persuasion of a resurrection ; 
 and he which is really possessed with this hope, cannot choose 
 but purify himself; "always abounding in the work of the 
 Lord, forasmuch as he knoweth that his labour is not in vain 
 in the Lord." (1 Cor. xv. 58.) This encouragethall drooping 
 spirits ; this sustaineth all fainting hearts ; this sweeteneth all 
 
AND THE LIFE EVERLASTING. 677 
 
 present miseries; this lighteneth all heavy burdens ; this en- 
 courageth in all dangers : this supporteth in all calamities. 
 
 Having thus discovered the truth of this Article, we may 
 easily perceive what every man is obliged to believe, and 
 understood to profess, when he confesseth a belief of the resur- 
 rection of the body ; for thereby he is conceived to declare thus 
 much ; I am fully persuaded of this as of a most necessary and 
 infallible truth, that as it is appointed for all men once to die, 
 so it is also determined that all men shall rise from death, that 
 the souls separated from our bodies are in the hand of God 
 and live, that the bodies dissolved into dust, or scattered into 
 ashes, shall be recollected in themselves, and reunited to their 
 souls, that the same flesh which lived before shall be revived, 
 that the same numerical bodies which did fall shall rise, that 
 this resuscitation shall be universal, no man excepted, no flesh 
 left in the grave, that all the just shall be raised to a resurrec 
 tion of life, and all the unjust to a resurrection of damnation ; 
 that this shall be performed at the last day when the trump shall 
 sound : and thus I believe the resurrection of the body. 
 
 ARTICLE XII. 
 
 And the Life Everlasting. 
 
 This last Article, though not to be found in all,* yet was ex- 
 pressed in many ancient Creeds :t in some byway of addition, 
 
 * Not in all ; for divers ended -with col. 323, So St. Chrysostora :^ Met* yaj 
 
 that of the resurrection, as appeareth by rh a'TrayytXlav rZv [/.vs-tikZv fmi^arxy Uiivxy 
 
 RuflBnus, who not only expounded the nal <foSi^Zv, xai tsu? <f'ji«TOLis navova; rSiv Ik 
 
 Aquileian Creed, but collated it with the tov ov^avou xaTEVsx^EVTwv hy/j.aTxv, xa! roZ- 
 
 Greek and Roman, and yet makes no to tt^o? tm teXei Tr^off-riflEfxEv, o-rav fj.eX-Ktcfj.eii 
 
 mention of this Article, but concludes gaTrri'^Eiv, JtEXsyovTE? Xsysiv Jtj wo-reua) eIj 
 
 with that of the resurrection. ' Sed et vfit^Sy avas-raa-iv xat Iwl rn 'Sjia-rit rauTij 
 
 ultimus iste sermo qui resurrectionem car- ^aTrxi^o/uEflif fj,ira ya.^ to oftoXoywai roino 
 
 7tis pronuDciat, summam totius perfectio- fJ.£ra twv ""aXXm, tote sia^tBfj.iba eij t« 
 
 nis succincta brevitate concludit.' Erpos. 'rrnyiiv tZv UfSiv vafiaraiv exeivdv. Horn. 40. 
 
 in Symb. §. 40. And whereas he shews in 1 Cor. So MaximusTauriaensis, after 
 
 the custom of the Aquileian Church to those words carnis resurrectionem, adds : 
 
 make a cross upon their forehead at the ' hie religionis nostrze finis, ha;c summa 
 
 naming of hujus carnis, he tells us else- credendi est.' hi Expos. Symb. And Ve 
 
 where in his Apology against St. Jerome, nantius Fortunatus after the same words ■ 
 
 that it was to conclude the Creed : 'Quo 'summa perfectionis concluditur.' 1. xi, 
 
 scilicet frontem, ut mos est, in fine Sym- art. 1. And in the MS. set forth by the 
 
 boli signaculo contingentes, et ore carnis Bishop of Armagh, <rajxof avia-raa-tv, and 
 
 hujus, videlicet quam i^ntingimus, resur- carnis resurrectionem are the last words, 
 rectionem fatentes, omucH. venenata ad- t As Petrus Chrysologus expressly : 
 
 versum nos linguae calumniandi aditum ' Credimus vitam aternam; quia post re 
 
 praestruemus.' 1. i. col. 334. In the same surrectionem nee bonorum finis est nee 
 
 manner St. Jerome his contemporary : malorum. Signate vos.' Serm. 60. And 
 
 ' In Symbolo fidei et spei nostree, quod ab again : ' Bene addidit, vitam aternam, ut 
 
 apoatolis traditum non scribitur in charta se resurrecturum crederet, qui resurget 
 
 et atramento, sed in tabulis cordis carna- per ipsum, qui cum Deo Patre et Spiritu 
 
 libus, post confessionem Trinitatis et uni- S. vivit et regnat.' Serm. 62. So Etherius 
 
 tatem Ecclesise, omne Chrisliani dogma- Uxamensis, and Eusebius Gallicanus. 
 
 tis sacramentum carnis resurrectione con- So we find Serm. de Temp. 131. et De 
 
 cluditur:' Epist. 61. al. 38. ad Pammach. Symb. ad Catech. 1. i. §. 16. ' Quomodo 
 
 2 p 
 
678 
 
 ARTICLE XII. 
 
 and the life everlasting ; in others by way of conjunction with 
 the former, the resurrection of the body unto everlasting life. 
 Upon this connexion with the former will follow the true inter- 
 pretation of this concluding Article ; for thereby we are per- 
 suaded to look upon it as containing the state of man after the 
 resurrection in the world to come. 
 
 As therefore St. Paul hath taught us to express our belief 
 of a "resurrection both of the just and unjust," (Acts xxiv. 
 15.) so after the resurrection we are to consider the condition 
 of them both ; of the one as risen to everlasting life, of the other 
 as risen to everlasting punishment and contempt; and so those 
 who first acknowledged this Article did interpret it.* Although 
 therefore life everlasting, as it is used in the Scriptures, belong- 
 eth to the just alone, and is never mentioned otherwise than as 
 a reward promised and given to them who fear and serve the 
 Lord ; yet the same words may be used to express the duration 
 of any persons which live never to die again, whatsoever their 
 state and condition in itself shall be. For as the resurrection 
 of the dead is taken in the Scriptures for the happy and eternal 
 condition which followeth after it, as when the apostle saith, 
 " If by any means I might attain unto the resurrection of the 
 dead ;" (Phil. iii. 11.)+ which he must needs be most certain 
 
 carnis resurrectinneml Ne forte putet ali- 
 quis quomodo Lazari, ut scias non sic 
 esse, additum est in vitam (clernam.' And 
 1. 2. §. 23. ' Hoc sequitur etiam in 
 sancto Symbolo, quod post resurrectionem 
 carnis, credamus et vitam £ternam.' 1. 3. et 
 1. 4. §. 2'2. ' Hoc sequitur in sancto Sym- 
 bolo, quod omnia quaj credimus et spera- 
 mus, in vita reterna percipiamus.' And 
 Carolus Magnus in his reprehension of 
 Basilius bishop of Ancjra : ' Non eo 
 modo prsjudicat prnetermissio imaginum 
 adorationis sacrze fiJei puritati, quae in- 
 terdicta potius quam instituta est ; sicut 
 prajjudicant remissio peccatorum, carnis 
 resurrectio, et vita futuri saeculi, si in 
 confessione prretermiitantur ; quae utique 
 et in omni scripturarum serie prasdican- 
 tur, et ab apostolis in Symbolo laudabili 
 brevitate connexa tenentur.' Capit. 1. 3. 
 c. 6. Anonymus in Homilia sacra set forth 
 by Elmenhorstius with Gennadius : ' Post 
 illam ab renunciationem nos interrogati 
 a sacerdote, Credis in Deum Patrem 
 Omnipotentem, creatorem coeli et terrael 
 unusquisque respondit, Credo. Credis et 
 in Dominum Christum, Filium ejus uni- 
 cum, Dominum natum ex Maria Virgine, 
 passum et sepultum? et respondit, Credo. 
 Tertia interrogatio, Credis et in Spiritum 
 Sanctum, sanctam ecclesiam cathoUcam, 
 sanctorum communionem, remissionem 
 peccatorum, carnis resurrectionem, et vi- 
 tam ffiternam ? et respondit unusquisque 
 no«trum, Credo.' 
 
 • As appeareth by those words of 
 
 Chrysologus : ' Credimua vitam eternam, 
 quia post resurrectionem nee bonorum 
 finis est nee malorum.' Serm. 60. 
 
 t Though in this place it is not barely 
 oTttJ-TflJ-if but i^avcLO-Taa-t;, Eif t^v i^avi- 
 a-Tairiv tSiv v£X;£v and in the Alexandrian 
 ]\1SS. Eij Tnv l^ttyia-ra^tv tw Ik vexpiv, 
 which is the most ancient reading, as 
 appeareth by the translation, ' Si mode 
 occurram ad reyurrectionem quds est ex 
 mortuis:' and the reading of TertuUian : 
 ' Si qua concurram in '•esurrectionem qnte 
 est a 7nortnis :' and the Syriac transla- 
 tion Kn-n n>a im Nno^pb yet the l|a- 
 vaj-raa-if of itself was taken for no more 
 than avag-rae-ii by any of the transla- 
 tors. And St. Chrysostom did so under- 
 stand it, as appeareth by these words : 
 El woif xaTavTiis-a), ■priirh, Ei{ rhv i^avaerru' 
 aiv Th Ix vExpav, (which is the reading 
 of the Alexandrian MS.) ti yixsic ; xai /u^r 
 TravTS; aiiTr.t Tuy^ayoua-i, xai ovx. alua-Ta- 
 a-eo!^ fxovt:;, aX'Ka. xai a^Ba^triai TraVTEf, 
 01 /U.EV iij Ti/tcw, 01 Je Elf iipiiiov xoXa«»f. 
 El TOi'vyy wavTEf Tr,( a.ya.<n 0.171011; nry^aiova-t, 
 xai 01) T?{ avaa-Tao-Ea;; /i«ov>)f, aWa, xai a<J>- 
 Sapj-i'af, wii; i; (/.iXKcev l^ai^irou Tivoc rvy- 
 y^avM eXej/e;, E" TraJj xaravTiia-iB ; ad loc. 
 Horn. 11. By which it appeareth that 
 St. Chrysostom took no notice of the word 
 i^avaa-rairii;, or of the phrase h Ix ray »s- 
 xj2v, but as the interpretation of the apo» 
 stle's intention addeth : riofcxT ivTaUSa 
 avia-Taa-ir <fr,ff-i ; rhi it^aq auTov ayovo'av tc» 
 XpurrSv. So also Theodoret's paraphrase : 
 "but fxiTaf^at naX tSc ava9-T««'ifl»c. It i? 
 
AND THE LIFE EVERLASTING. 679 
 
 to attain unto, who believed the resurrection of the just and 
 unjust, and therefore if he had spoken of the resurrection in 
 general, as it belongeth unto all, he needed not that expression, 
 " If by any means," nor that which went before, " the fellow- 
 ship of Christ's sufferings," for without them he should cer- 
 tainly rise from the dead ; but he meant that resurrection which 
 followeth upon the being " made conformable unto his death," 
 which is a resurrection in conformity to the resurrection of 
 Clu-ist. As, I say, the resurrection of the dead is taken in the 
 Scripture for everlasting happiness, and yet the same language 
 is and may be used for the general resurrection of all men, 
 even of such as shall be everlastingly unhappy; so the life ever- 
 lasting,^ though used for a reward given only unto the elect, 
 may yet be taken as comprehending the condition of the repro- 
 bate also, and understood barely for the duration of persons 
 living. 
 
 All those then who shall rise from the dead shall rise to life, 
 and after the resurrection live by a true vital union of their 
 souls unto their bodies: and because that union shall never 
 cease, because the parts united shall never be dissolved, be- 
 cause "it is appointed unto men once to die," (Heb. ix. 27.) 
 and after their reviviscency never to die again, it followeth, 
 that the life which they shall live must be an everlasting life. 
 
 To begin then with the resurrection to condemnation; the 
 truth included in this Article, in reference unto that, is to this 
 effect, that those who die in their sins, and shall be raised to 
 life, that they may appear before the judgment-seat of Christ, 
 and shall there receive the sentence of condemnation, shall be 
 continued in that life for ever to undergo the punishment due 
 unto their sins; in which two particulars are contained, the 
 duration of their persons, and of their pains. For two ways 
 this eternity may be denied : one, by a destruction or annihila- 
 tion of their persons, with which their torments must likewise 
 cease ; the other, by a suspension or relaxation of the punish- 
 ment, and a preservation of the persons, never to suffer the 
 same pains again. Both of which are repugnant to the clear 
 revelation of the justice of God against the disobedience of man. 
 
 Our first assertion therefore is, that the wicked after the day 
 of judgment shall not be consumed or annihilated, but shall 
 remain alive in soul and body to endure the torments to be in- 
 flicted upon them by the justice of God, for all the sins com- 
 mitted by them while they were in the body. They who of late 
 oppose the eternal subsistence and misery of the wicked, 
 strangely maintain their opinion, not as a position to be proved 
 by reason, as some of the heathens did,t but as a truth deli- 
 
 therefore, I conceive, a notion peculiar to non omnes resurgent ad gloriam.' Ruffin. 
 
 Theophylact among the Greeks : nivTif ad Psal. 1. 
 
 ana-rayrat, tv /ueVTo» wavrlf l^tttia^anai. t Vli.J(jnai yap aflavarof (ftJcrif a'Kyrtlon 
 
 ad loc. *a\ ffaa-avoif, 'irtilTli 'ira.v to aXyovv hnrel 
 
 • ' Sed sciendum est quia omnes boni Io-tj. Seit. Empiricus adv, Mathem. p. 
 
 at mali resurgere habent ad vitam, sed 321. 
 
580 ARTICLE XII. 
 
 vered in the Scriptures ; as if the word itself taught nothing 
 but an annihilation of the enemies of God, and no lasting tor- 
 ment ; as if all the threats and menaces of the justice and wrath 
 of God were nothing else but what the scoffing atheist ex- 
 pects, that is, after death never to be again ; or if they be, as 
 it were in a moment to lose that being for ever. Because the 
 Scripture speaks of them as of such as shall be destroyed, and 
 perish, and die ; therefore they will give that comfort to them 
 here, that though their life in which they sin be short, yet the 
 time in which they are to be tormented for their sins shall be 
 shorter far. They tell us where the Scripture mentioneth de- 
 struction in hell, it speaks of perdition, but no torment there. 
 In this sense will they understand those words of Christ (so 
 full of terror in the true, so full of comfort to the wicked in 
 their exposition), "Fear not them which kill the body, but are 
 not able to kill the soul ; but rather fear him which is able to 
 destroy both soul and body in hell." (Matt. x. 28.)* If this 
 place speak, as those men would have it, of perdition only, not 
 of crnciation, then will it follow that God is not able to cruci- 
 ate and torment a man in hell; for there can be no other reason 
 why it must be spoken of perdition only, excluding cruciation, 
 but because he is able to annihilate, not to cruciate. No, cer- 
 tainly a man may be said to be destroyed, and perish, to be 
 lost and dead, who is rejected, separated, and disjoined from 
 God, the better and the nobler life of man ; and that person so 
 denominated may still consist, and be what in his own nature 
 he was before, and live the life which doth consist in the vital 
 union of his soul and body, and so subsisting undergo the wrath 
 of God for ever. Nor shall any language, phrases, or expres- 
 sions, give any comfort to the wicked, or strength to this opi- 
 nion, if the same Scriptures, which say the wicked shall be de- 
 stroyed, and perish, and die, say also that they shall be tor- 
 mented with never-dying pains, as they plainly and frequently do. 
 " Depart from me, ye cursed," shall the Judge eternal say to 
 all the reprobates," into everlasting fire;" and lest any should 
 imagine that the fire shall be eternal, but the torments not, it 
 followeth, " and these shall go away into everlasting punish- 
 ment, but the righteous into life eternal." (Matt. xxv. 41. 46.)t 
 Now, if the fire be everlasting by which God punisheth the re- 
 probates, if the punishment inflicted be also everlasting; then 
 must the reprobates everlastingly subsist to endure that punish- 
 ment, otherwise there would be a punishment inflicted and none 
 endured, which is a contradiction. Now the life eternal may as 
 
 • ' Locus Matthaei x. '28. perditionem t ' Quibuscunque enim dixerit Domi- 
 
 tantum anims; in gehenna, non cruciatum nus, Discedite a me, maledicti, in ignem 
 
 denunciat.' Smalcius contra Meisiierum. pej-p^fuum, isti erunt semper damnati: et 
 
 ' Igni ffiterno illi Christi hostes, qui qui- quibuscunque dixerit, Venite, benedicti 
 
 dem sunt diabolus et angeli ejus (vel sal- I'atns mei, hi semper percipiunt regnum, 
 
 tem quorum nomine isti quoque continen- ct in eo proticiunt semper.' Iren. adt, 
 
 tur) cum impiis cruciabuntur, et ita dele- Hteres. I. iv. c. 47. 
 buntur.' Crell. Com. in 1 Cor. c. xv. 
 
AND THE LIFE EVERLASTING. 581 
 
 well be affirmed to have an end, as the everlasting punishment, 
 because they are both delivered in the same expression * 
 
 Indeed the eternity of that fire prepared for the devil and 
 his angels is a sufficient demonstration of the eternity of such 
 as suffer in it ; and the question only can be what that eternity 
 doth signify. For, because some things are called in the 
 Scriptures eternal which have but a limited or determined du- 
 ration; therefore some may imagine the fire of hell to be in 
 that sense eternal, as lasting to the time appointed by God 
 for the duration of it. But as the fire is termed eternal, so 
 that eternity is described as absolute, excluding all limits, 
 prescinding from all determinations. The end of the burning 
 of fire is by extinguishing, and that which cannot be extin- 
 guished can never end : but such is the fire which shall tor- 
 ment the reprobate; for he, " whose fan is in his hand, shall 
 burn up the chaff with unquenchable fire;" (Matt.iii. 12. Luke 
 iii. 17.) and hath taught us before, that "it is better to enter 
 into life halt or maimed, rather than having two hands or two 
 feet to be cast into everlasting fire, to go into hell, into the fire 
 that never shall be quencjhed ;" (Matt, xviii. 8. Mark ix. 43. 
 45.) and hath farther yet explained himself by that unques- 
 tionable addition, and undeniable description of the place of 
 torments, "where the worm dieth not, and the fire is not 
 quenched." (Mark ix. 44. 46. )t And that we may yet be 
 farther assured that this fire shall be never extinguished, we 
 read that " the smoke of their torment ascendeth up for ever 
 and ever," (Rev. xiv. 11. )J and that those which are "cast into 
 the lake of fire and brimstone, shall be tormented, day and 
 night for ever and ever;" (Rev. xx. 10.) which expression of 
 day and night is the same with that v.'hich declareth the eternal 
 
 * Kai awsXEua-ovTai ouToi 6if xo'Xacrtv aiai- AninnE, c. 4. ' Deus itaque judicabit ple- 
 nov, 01 Se SUaici £i; ^ar.v aliivicy. Watt. nius, quia extremius, per sententiam 
 
 XXV. 46. ' Antiquus ille persuasor in Eeternam tam supplicii quam refrigc 
 
 membris suis, id est, in mentibus ini- Tertull. de Anima, c.S3. 'Quiproducto 
 
 quorum, futuras poenas quasi certo fine aevo isto judicaturus sit suos cultores in 
 
 determinat, ut eorum corruptiones ex- vitee aeternre retributionem ; profanes in 
 
 tendat, et eo magis Lie peccata non fini- ignem seque perpetem et jugem ; suscita- 
 
 ant, qui istic affirmant peccatorum sup- tis omnibus ab initio defunctis ad utrius- 
 
 plicia finienda. Sunt enim nunc etiam, que mcriti dispunctionem.' Hem, Apol. 
 
 qui idcirco peccatis suis ponere finem c. 18. 
 
 negligunt, quia habere quandoque finem t ' Quid ilium thesauium igois aeterni 
 futura super se judicia suspicantur. Qui- iEstimanius.quum fumariola quaedani ejus 
 bus breviter respondemus, si quandoquo tales flammarum ictus suscitent, ut proxi- 
 finienda suntsuppliciareproborum.quan- ma; urbes aut jam nullse exstent, aut 
 doque finienda sunt et gaudia beatorum : idem sibi de die sperent 1 Dissiliunt su- 
 per senietipsam enim Veritas dicit, Ibnnt perbissimi montes ignis intrinsecus foetu; 
 hi in suppiicium alernum, jusli autem in et, quod nobis judicii perpetuitatem pro- 
 vitam cEternam. Si igitur hoc verum non bat, cum dissiliant, cum devorentur, nun- 
 cst quod minatus est, neque est illud ve- quam tamen finiuntur.' Tertull. de Px- 
 rum quod promisit.' S. Gregor. Moral. 1. niteiit, c. 'i'2. 
 
 xxxiv. c. 1^. ' Affirmamus te (anima) J Ei? alZva Se aliLvx* alrlv a.va|3aivEiv Xe- 
 
 manere post vitas dispunctionem, et ex- ynat, aa ixk^mixtv ari'Seurrirov eTvat tw xo- 
 
 spectare diem judicii, proque meritis, aut Xas-iv tS? a./Jia^rco'KSn, Sis-irtf xai t^v rSi* 
 
 cruciatibus destinari, aut refrigerio, oiKaixv Tjixfiv aiwviov. Andreas Ctesar. ad 
 
 Utroque wmpiterno.' Tertull. de Tcstim. locum. 
 
582 ARTICLE XII. 
 
 happiness in the heavens, where " they rest not clay and night 
 saying, Holy, holy, holy : where they are before the throne of 
 God, and serve him day and night in his temple." (Rev. iv, 8. 
 vii. 15.) If then the fire, in which the reprobates are to be tor- 
 mented, be everlasting; if so absolutely everlasting, that it 
 shall never be quenched; if so certainly never to be quenched, 
 that the smoke thereof shall ascend for ever and ever ; if those 
 which are cast into it shall be tormented for ever and ever (all 
 which the Scriptures expressly teach); then shall the wicked 
 never be so consumed as to be annihilated, but shall subsist 
 for ever, and be coeternal to the tormenting flames. And so 
 this language of the Scriptures proves not only an effect eter- 
 nal, as annihilation may be conceived, but an eternal efficient 
 never ceasing to produce the same effect, which cannot be an- 
 nihilation, but cruciation only. And therefore the fire, which 
 consumed Sodom and Goraorrha, bears no proportion with the 
 flames of hell ; because all men know that fire is extinguished, 
 nor doth the smoke thereof ascend for ever and ever. 
 
 Neither doth this only prove the eternity of infernal pains, 
 but clearly refute the only material jrgument brought against 
 it, which is laid upon this ground, that the wicked after the 
 resurrection shall be punished with death, and that a second 
 death ; and so they shall be no more, nor can in any sense be 
 said to live or subsist. For, the enduring of this fire is that 
 very death, and they are therefore said to die the second death, 
 because they endure eternal torments. " He that overcometh 
 shall not be hurt by the second death." (Rev. ii. 11.) it seems 
 that they which shall die that death shall be hurt by it; whereas 
 if it were annihilation, and so a conclusion of their torments, 
 it would be no way hurtful or injurious, but highly beneficial 
 to them. But the living torments are the second death. For 
 "death and hell were cast into the lake of fire, that is the 
 second death. Whosoever was not found written in the book 
 of life, was cast into the lake of fire;" (Rev.xx. 14, 15.) this is 
 the second death. The Jews before our Saviour's time believed 
 there was a second death; and though it were not expressed 
 in the oracles themselves which were committed to them, yet 
 in the received exposition of them it was often mentioned,* 
 
 • The Chaldee paraphrase maketh : W2n xma and Ixv. 6. " 1 will not keep 
 
 often mention of it, as Deut. xxxiii. 6. silence, but will recompense into their 
 
 " Let Reuben lire and not die ;" he ex- bosom." pbK X"nn X3-1N yrh ins Kb 
 
 pounded thus, Nmm Noby "nb pisn'TT Kmnb -nraNi \xvy\n m:yni3 vnb obirx 
 
 : Trey Kb WSn Let Jlexiben live in the life : pnmj n- xrjn I will not give them an end 
 
 vf the viorld, and not die the second death. in this lij'e, bat will recompense them with 
 
 So the Targum of Onkelos. The Jeru- vengeance for their sins, and deliver their 
 
 salem Targum more expressly, laiKi TI' bodies to the second death. From these 
 
 nan NVin KJmoa ma- xbi inn xobyn and the like places it appeareth, that the 
 
 :»nNT NObl?b X'yirn yn''^ Let Reuben live Jews believed that the wicked after death 
 
 in this world, and let him 7iot die the second should be delivered to a second death , 
 
 death, which the wicked die in the world to that this death should be in the world to 
 
 come. So Isa. xxii. 14. " Surely this ini- come ; that they should by this death be 
 
 quity shall not be purged from you till ye punished for their sins. And St. Jcha 
 
 die," TVnnn n "W rab Vn nain p^nir DK revealed that this punishment shall bo bj 
 
AND THE LIFE EVERLASTING 583 
 
 and that as the punishment of the wicked in the life to come; 
 and what this punishment shall be, was in these words revealed 
 to St. John : " But the fearful, and unbelieving, and the abo- 
 minable, and murderers, and whoremongers, and sorcerers, and 
 idolaters, and all liars, shall have their part in the lake which 
 burneth with fire and brimstone, which is the second death.'* 
 (Rev. xxi. 8.) Now, if the part in the lake be the second 
 death, if that part be a perpetual permansion in torment, as be- 
 fore it is proved ; then to say that the wicked shall die the 
 second death is not a confutation of their eternal being in 
 misery, but an assertion of it, because it is the same thing with 
 everlasting torments, but delivered in other terras. 
 
 And, if the pretence of death will not prove an annihilation, 
 or infer a conclusion of torment, much less will the bare 
 phrases of perdition and destruction ; for we may as well con- 
 clude that whosoever says he is undone,^ intends thereby that 
 he shall be no more. Besides, the eternity of destruction in 
 the language of the Scripture signifies a perpetual perpession, 
 and duration in misery. For when Christ shall come to take 
 " vengeance on them that know not God, and obey not the 
 Gospel of our Lord Jesus Christ, they shall be punished with 
 everlasting destruction from the presence of the Lord, and from 
 the glory of his power." (2 Thess. i. 8, 9.) Wherefore I con- 
 clude, that the wicked shall rise to everlasting punishment, 
 continuing both in soul and body under the wrath of God and 
 the torments proceeding from it, never to be quitted of them 
 by annihilation ; which is our first assertion, against the covert 
 doctrine of the Socinians.t 
 
 The second assertion teacheth us, that as the reprobates 
 shall never fail to endure the torments due unto their sins ; so 
 the justice of God will never fail to inflict those torments for 
 their sins. They shall never live to pay the uttermost farthing, 
 
 everlasting burnings : Kai &avaToi li io-au- nee ita aperte (cavi enim istud quantum 
 
 T»? Juo- jMEv T?? o-apjtoc 9rpoVxai;or o II Ji* potui) ut quisquamvir pius facile offendi 
 
 cifA,a^mfx,aTct)y ixTicriv (Trayo/xivo; £v rw /xeX- possit ; adeo ut, quod nominatim attinet 
 
 XoVTt alciviof, ofTreg Io-tiv >i rov Trupof yhwa, ad impiorum mortem, in quo dogmate 
 
 Andreas Ccesar. hi Apocal. ad Inc. majus est multo offensionis periculum, ea 
 
 "OXXujuai, Perii. 
 
 potius ex iis coUigi possit, quje ibi dispu- 
 tantur, quara expresse literis consignata 
 
 t 1 call it covert, because it was at first exstet ; adeo ut Lector, qui alioqui sen 
 
 closely delivered by Socinus, and some tentiam meam adversus Puccium de mor- 
 
 of his brethren did profess themselves to talitate primi hominis, quae toto libro 
 
 be scandalized at it, though he thought agitatur, qujeque ob non paucos quos 
 
 he had so delivered it that it should sooner habet fautores, parum aut nihil offensionis 
 
 be believed by his writings than perceived parere potest, probandum censeat, prius 
 
 by them, a* appeareth out of his sixth censeat doctrinam istam sibi jam persua- 
 
 Epistle to Volkelius, who was offended at sam esse quam suaderi animadvertat.' 
 
 this doctrine, and seems never to have Against this, Germanus, patriarch of 
 
 assented to it : ' Quod ais ea, in disputa- Constantinople, in his defence of Gregory 
 
 tione mea cum Puccio, turn de Christia- Nyssen, shewed from the words of Christ, 
 
 uorum resurrectione, turn de morte impi- the apostles, prophets, and the fathers, 
 
 orum passim con lineri, quae a mukis sine aJa-Trsj aXainov Tijv tSv Sutaioov avsxXaXuTc* 
 
 magna offensione, turn nostris turn alienis, aTroXai/s-iv, wrtti xai thv tZ\ i^ajrajXaJv a-rt- 
 
 legi non possint : scio equidem ista ibi Xeuthto'v te Jtaj avuTToVTaTovxdXairiv. P/iotiujj 
 
 contineri, sed, meo judicio, nee passim in Biblioth. Cod, 5i33. 
 
584 ARTICLE Xll. 
 
 they shall never come to the days of refresKment who are cast 
 into perpetual burnings. One part of their misery is the hor- 
 ror of despair; and it were not perfect hell if any hope could 
 lodge in it. The favour of God is not to be obtained where 
 there is no means left to obtain it; but in the world to come 
 there is no place for faith, nor virtue in repentance. If there 
 be now such a vast distance between the tormenting flames 
 and Abraham's bosom, that none could pass from one to the 
 other, what impossibility must there be when the final sentence 
 is passed upon all ! As certainly as no person once received 
 into the heavenly mansions shall ever be cast into outer dark- 
 ness ; so certainly no one which is once cast into the fire pre- 
 pared for the devil and his angels shall ever enter into their 
 Master's joy. As the tree falleth, so it lieth: there is no change 
 to be wrought in man within those flames, no purgation of his 
 sins, no sanctification of his nature, no justification of his per- 
 son, and therefore no salvation of him. Without the mediation 
 of Christ no man shall ever enter into heaven, and when he 
 hath "delivered up the kingdom to God, even the Father," 
 (1 Cor. XV. 24.) then shall the oflSce of the Mediator cease. 
 
 So groundless was the opinion of Origen, who conceived 
 that after some number of years the damned should be released 
 from their torments, and made partakers of the joys of heaven, 
 or at least try their fortunes in such regions of the World as 
 he conceived should be reserved for their habitation. For he 
 may as well imagine that Christ shall be born and die again 
 (who being risen, dieth not, Rom. vi. 9.) as that any person 
 being condemned to the flames for contemning of his death, 
 should ever come to live again, and by believing in the death 
 of Christ to be after saved. For certainly their condition is 
 unalterable, their condemnation is irreversible, their torments 
 inevitable, their miseries eternal. As they shall not be taken 
 from their punishment by annihilation of themselves, which is 
 our first; so the punishment shall not be taken off them by any 
 compassion upon them, which is our second assertion. 
 
 To conclude this branch of the Article, I conceive these cer- 
 tain and infallible doctrines in Christianity : That the wicked 
 after this life shall be punished for their sins, so that in thsir 
 punishment there shall be a demonstration of the justice of 
 God revealed against all unrighteousness of men. That to 
 this end they shall be raised again to life, and shall be judged 
 and condemned by Christ, and delivered up under the curse, 
 to be tormented with the devil and his angels. That the pu- 
 nishment which shall be inflicted on them shall be proportion- 
 ate to their sins, as a recompense of their demerits, so that no 
 man shall suffer more than he hath deserved. That they shall 
 be tormented with a pain of loss, the loss from God, from 
 whose presence they are cast out, the pain from themselves, in 
 a despair of enjoying him, and regret for losing him. That 
 they farther shall be tormented with the pain of sense inflicted 
 
AND THE LIFE EVERLASTING. 585 
 
 on them by the wrath of God which abideth upon them, repre- 
 sented unto us by a lake of fire. That their persons shall con- 
 tinue for ever in this remediless condition, under an everlasting 
 pain of loss, because there is no hope of heaven, under an eter- 
 nal pain of sense, because there is no means to appease the 
 wrath of God which abideth on them. Thus the Athanasian 
 Creed, 'They that have done good shall go into life everlast- 
 ing, and they that have done evil into everlasting fire.' 
 
 The next relation of this Article to the former, is in reference 
 to the resurrection of the just ; and then the life everlasting is 
 not to be taken in a vulgar and ordinary sense,* but raised to 
 the constant language of the Scriptures, in which it signifieth 
 all which God hath promised, which Christ hath purchased, 
 and with which man shall be rewarded in the world to come. 
 
 Now this life eternal may be looked upon under three consi- 
 derations ; as initial, as partial, and as perfectional. I call that 
 eternal life initial, which is obtained in this life, and is as it were 
 an earnest of that which is to follow : of which our Saviour 
 spake, " he that heareth my word, and believeth on him that 
 sent me, hath everlasting life, and shall not come into con- 
 demnation; but is passed from death unto life." (John v. 24.) 
 I call that partial, which belongeth, though to the nobler, yet 
 bat a part of man, that is, the soul of the just separated from 
 the body. I dispute not whether the joys be partial as to the 
 soul, I am sure they are but partial as to the man. For that life 
 consisteth in the happiness which is conferred on the soul de- 
 parted in the fear, and admitted to the presence, of God. 
 St. Paul had a " desire to depart and to be with Christ ;" 
 (Phil. i. 23.) he was " willing rather to travel and be absent 
 from the body, and to be present and at home with the Lord." 
 (2 Cor. V. 8.) And certainly where St. Paul desired to be when 
 he departed, there he then was, and there now is, and that not 
 alone, but with all them which ever departed in the same faith 
 with him, and that is with Christ who sitteth at the right hand 
 of God. This happiness which the Saints enjoy between the 
 hour of their death and the last day, is the partial life eternal. 
 Thirdly, I call th^i perfectional, which shall be conferred upor 
 the elect immediately after the blessing pronounced by Christ 
 " Come, ye blessed children of my Father, receive the kingdort 
 
 * ' Earn quippe vitam tEternam dicimus, dam etiara philosophos, propter anim® 
 
 ubi est sine fine felicitas. Nam si ani- immortalitatem ; vel etiam secundum 
 
 ma in poenis vivit jeternis, quibus et ipsi fidem nostram, propter pcenasintermina- 
 
 spiritus cruciabuntur immundi, mors ilia biles impiorum, qui utique in aternum 
 
 potius sterna dicenda est, quam vita. cruciari non poterunt, nisi etiam vixerint 
 
 Nulla quippe major et pejor est mors, in aeternum ; profecto finis Civitatis Lu- 
 
 quara ubi non moritur mors.' S. August. jus, in quo summum babebit bonum, Tel 
 
 deCivit. Dei, I. xi.c. 12. ' Quia, vita mter- pax in vita seterna, vel vita aeterna in 
 
 na ab his, qui familiaritatem non habent pace dicendus est, ut facilius ab omnibus 
 
 cum Scripturis Sanctis, potest accipi etiam possit intelligi.' Iden, I. xix, c. 11. 
 pro malorum vita; vel secundum quos- 
 
586 ARTICLE XII. 
 
 prepared for you from the foundation of the world." (Matt. 
 XXV. 34.) 
 
 This eternal life is to be considered in the possession, and in 
 the duration : in the first, as it is life ; in the second, as it is 
 eternal. Now this life is not only natural, that is, the union of 
 the soul to the body, which is the life of the reprobate ; but 
 spiritual, which consisteth in the union of the soul to God,* 
 as our Saviour speaks, " He that hath the Son hath life, and he 
 that hath not the Son hath not life." (1 John v. 12.) And it is 
 called after an especial manner life, because of the happiness 
 which attendeth it if and therefore to understand that life is to 
 know, so far as it is revealed, in what that happiness doth 
 consist. 
 
 To begin with that which is most intelligible ; the bodies of 
 the Saints, after the resurrection, shall be transformed into 
 spiritual and incorruptible bodies. The flesh " is sown in cor- 
 ruption, raised in incorruption ; sown in dishonour, raised in 
 glory; sown in weakness, raised in power; sown a natural body, 
 raised a spiritunl body." (I Cor. xv. 42 — 44.) This perfective 
 alteration shall be made by the Son of God, "who shall change 
 our vile body, that it may be fashioned like unto his glorious 
 body, according to the working whereby he is able even to 
 subdue all things unto himself." (Phil. iii. 21.) Thus, when we 
 come into that other world, the world of spirits, even our bodies 
 shall be spiritual. 
 
 As for the better part of man, the soul, it shall be highly 
 
 * ' Duae vitae sunt, una corporis, altera that seek God." And St. Paul, 1 Thess. 
 
 animm ; sicut vita corporis anima, ita vita iii. 8. "Oti nv {Sifxiv, lav u^ir; a-rUire h 
 
 animaj Deus. Quo niodo si anima de- Ku^i'a. Thus <//'« of itself is often taken in 
 
 serat, moritur corpus : sic anima moritur, the Scriptures for a happy and glorious 
 
 si deserat Deus.' S. August, in Psal. 70. life, even that which is eternal, as St. 
 
 Serm. ii. i- 3 Augustin observeth upon these words of 
 
 t For life is taken for happiness, and the Psalmist : ' Veniant mihi miseratioiies 
 
 to live for being happy. Among the tux et vivam: Tunc enim vere vivam, 
 
 Greeks and Latins, ^?» and vivere were quando nihil potero timere ne moriar. 
 
 taken for living a cheerful and merry life, Ipsa enim et sine ullo additamento dici- 
 
 as ' Vivamus, mea Lesbia,' in Catullus, tur vita, nee intelligitur nisi sterna et 
 
 Carm. v. 1. and in Martial. 1. i. epigr. beata, tanquam sola dicenda sit vita, in 
 
 16. ver. 12. cujus comparatione ista quam ducimus, 
 
 • Sera nimis vita est crastina, vive hoJie.' mors potius sit appellanda quam vita ; 
 
 And as it is an old inscription, amici quale illud est in evangelio. Si vis venire 
 
 DUM viviMUS viVAnius, and in the con- ad vitam, serva mandata. Nunquid addi- 
 
 vivial wish, Zncrsia?, mentioned by Dio in dit, ccternam vel beatam ? Item de resur- 
 
 the life of Commodus, 1. Ixxii. so in the rectione camis cum ioqueretur, Qui bene 
 
 language of the Scriptures, and a reli- fecerunt, inquit, in resurrecttonem vita; 
 
 giius notion, they signify a happy and a neque hie ait, aternce vel beat(E. Sic et 
 
 blessed life: as 1 Sam. x. 2i. ^bon *m tic, Veniant.inqmt.mihi miserationes tue, 
 
 Let the kintr live, is translated bv the et vivam : Neque hie ait, m aternum vi- 
 
 Chaldeo pa?aphrast, N3bD nbr Let the vam, vel beate vivam; quasi aliud non sit 
 
 king prosper. And when David sent unto vivere quam sine ullo fine, et sine ulla 
 
 Nabal, he said. " Thus shall ye say to miseria vivere.' In Psal. 118. serm. 19. 
 
 him that liveth in prosperity," which is in §■ 4. Thus St. Augustin. And again . 
 
 the original ( 1 Sam. xxv. 6.) nothing but ' Non est vera vita, nisi ubi feliciter vi- 
 
 «6. So the Psalmist is to be understood, vitur ; nee vera incorruptio, m»i ubi salus 
 
 Psal. Ivix. 32. " The bumble shall see nuUo dolore corrumpitur. Enc/ir. di 
 
 this and be glad, and your heart shall live Fid. ad Laurent, c. 92. 
 
AND THE LIFE EVERLASTING. 587 
 
 exalted to the utmost perfection in all the parts or faculties 
 thereof. The understanding shall be raised to the utmost capa- 
 city, and that capacity completely filled. " Now we see 
 through a glass darkly, but then face to face ; now we know 
 but in part, but then shall we know even as also we are known." 
 (1 Cor. xii'. 12.) And this even now "we know, that when 
 God shall appear we shall be like him, for we shall see him as 
 he is." (1 John iii. 2.) Our first temptation was, that we 
 should be like unto God in knowledge, and by that we fell ; 
 but being raised by Christ, we come to be truly like him, by 
 knowing him as we are known, and by seeing him as he is. 
 Our wills shall be perfected with absolute and indefective holi- 
 ness, with exact conformity to the will of God, and perfect 
 liberty from all servitude of sin : they shall be troubled with 
 no .doubtful choice, but with their radical and fundamental 
 freedom shall fully embrace the greatest good.* Our affections 
 shall be all set right by an unalterable regulation, and in that 
 regularity shall receive absolute satisfaction; and all this shall 
 be effected, that we may be thereby made capable, and then 
 happy by a full fruition. 
 
 To this internal perfection is added a proportionately happy- 
 condition, consisting in an absolute freedom from all pain, mi- 
 sery, labour, and want; an impossibility of sinning and offending 
 God ; an hereditary possession of all good, with an unspeak- 
 able complacency and joy flowing from it, and all this redound- 
 ing from the vision and fruition of God : this is the life. 
 
 And now the duration of this life is as necessary as the life 
 itself, because to make all already mentioned amount unto a 
 true felicity, there must be added an absolute security of the 
 enjoyment, void of all fear of losing it, or being deprived of it. 
 And this is added to complete our happiness, by the adjection 
 of eternity. Now that this life shall be eternal, we are assured 
 who have not yet obtained it, and they much more who do enjoy 
 it. He which hath purchased it for us, and promised it unto 
 us, often calleth \t eternal life ; it is described as a "continuing 
 city;" (Heb. xiii. 14.) as "everlasting habitations," (Luke xvi. 
 9.) as a " house eternal in the heavens ;" (2 Cor. v. 1.) it is ex- 
 pressed by *' eternal glory," (1 Pet. v. 10.) " eternal salvation," 
 (Heb. V. 9.) by an " eternal inheritance," (Ibid. ix. 15.) " incor- 
 
 • ' Sicut prima immortalitas fuit, quam um habere negandus est 1 Erit ergo illius 
 
 peccando Adam perdidit, posse non mori, civitatis et una in omnibus et insepara- 
 
 novissima erit non posse mori ; ita pri- bilis in singulis voluntas libera, ab omni 
 
 mum liberum arbitrium posse non pec- malo liberata, et irapleta omni bono, 
 
 care, novissimum non posse peccare. Sic fruens indeficienter aeteraorum jucundi- 
 
 enim erit inamissibilis voluntas pietatis tate gaudioruni, oblita culparum, oblita 
 
 et aequitatis, quoraodo est felicilatis. poenarum.nec tamen ideo sua^liberationis 
 
 Nam utique peccando nee pietatem nee oblita, ut liberatori suo non sit ingrata.' 
 
 felicitatem tenuimus, voluntatem vero S. August, de Civit. Dei, 1. xxii. c. 30. 
 
 felicitatis nee perdita felicitate perdidi- Vide eundem Tractatu de Epicuris el 
 
 mus. Certe Deus i| se numquid quoniam Stoicis, prope Jinem, 
 peccare non potest, ideo liberum arbitri- 
 
688 ARTICLE XII. 
 
 vuptible, undefiled, and that fadeth not away;" (1 Pet. i.4.)by 
 "the everlasting kingdom of our Lord and Saviour Jesu3 
 Christ." (2 Pet. i. 11.) And lest we should be discouraged by 
 any short or lame interpretation of eternity, it is farther ex- 
 plained in such terms as are liable to no mistake. For our 
 Saviour hath said, " if any man keep my saying, he shall never 
 see death." (John viii. 51.) And " whosoever liveth and be- 
 lieveth in me shall not die." (Ibid. xi. 26.) When " God shall 
 wipe away all tears from our eyes, there shall be no more 
 death ;" (Rev. xxi. 4.) and where there is life and no death, 
 there must be everlasting life : which is expressed by St. Paul 
 by way of opposition, calling it " life and immortality," and 
 that together with the abolition of death, saying that "our 
 Saviour Jesus Christ hath abolished death, and haA brought 
 life and immortality to light through the Gospel." (2 Tim. i. 10.) 
 
 The belief of this Article is necessary (as to the eternity of 
 torment) to deter us from committing sin, and to quicken us 
 to holiness of life, and a speedy repentance for sin committed. 
 " For the wages of sin is death ;" (Rom. vi. 23.) nothing can 
 bring us to those everlasting flames but sin, no sin but that 
 which is unrepented of; nothing can save that man from the 
 never-dying worm, who dieth in his sins ; and no other reason 
 can bring him thither, but because he sinned and repented not. 
 They which imagine the pains inflicted for sin to be either 
 sii/all or short,* have but a slender motive to innocence or 
 repentance; but such as firmly believe them sharp and endless, 
 have by virtue of that faith within themselves a proper and 
 natural spur and incitement to avoid them : for who can 
 " dwell with everlasting burnings ?" (Isa. xxxiii. 14.) 
 
 Secondly, The belief of eternal pains after death is necessary 
 to breed in us a fear and awe of the great God, a jealous God, 
 a consuming fire, a God that will not be mocked ; and to teach 
 us to tremble at his word, to consider the infinity of his jus- 
 lice, and the fierceness of his wrath, to meditate on the power 
 of his menaces; the validity of his threats, to follow that di- 
 rection, to embrace that reduplicated advice of our Saviour, 
 '* I will forewarn you whom ye shall fear; feir him, which after 
 he hath killed, hath power to cast into hell ; yea, I say unto 
 you, fear him." (Luke xii. 5.) And that exclusively of such 
 fear as concerns the greatest pains of this life, which the mar- 
 tyrs undervalued out of a belief of eternal torments.t 
 
 • Tertullian recounting the advantages culatore dispunginaur, quique aeternam ab 
 
 of the Christians towards innocence and eo poenam proviJemus, merito soli inno- 
 
 holiness of life, which the heathens had centiaj occurrimus, et pro scientise pleni- 
 
 not : ' Uecogitate etiam pro brevitate tudine, et pro latebrarum difScultate, et 
 
 supplicii cujuslibet, non tamen ultra mor- pro magnitudine cruciatus, non diuturni, 
 
 tem remansuri. Sic et Epicurus omnem verum sempiterni, eum timentes, quem 
 
 cruciatuin doloremque depretiat, modi- timere debebit et ipse qui timentes judi- 
 
 cum (juidem contemptibilem pronnnci- cat, Deum, non Proconsulem, timentes.' 
 
 ando, magnum vero, non diuturnum. Apolo°^. c. 4.5. 
 
 Enimvero nos qui sub Deo omnium spe- t So Polycarpus the Martyr answered 
 
AND THE LIFE EVERLASTING. 589 
 
 Thirdly, This belief is necessary to teach us to make a fit 
 estimate of the price of Christ's blood, to value sufficiently the 
 work of our redemption, to acknowledge and admire the love 
 of God to us in Christ. For he which believeth not the eter- 
 nity of torments to come, can never sufficiently value that 
 ransom by which we were redeemed from them, or be propor- 
 tionately thankful to his Redeemer, by whose intervention we 
 have escaped them. Whereas he who is sensible of the loss 
 of heaven and the everlasting privation of the presence of God, 
 of the torments of fire, the company of the devil and his angels, 
 the vials of the wrath of an angry and never-to-be-appeased 
 God, and hopeth to escape all these by virtue of the death of 
 his Redeemer, cannot but highly value the price of that blood, 
 and be proportionably thankful for so "plenteous a redemption." 
 (Psal. cxxx. 7.) 
 
 Again, As this Article followeth upon the resurrection of 
 the just, and containeth in it an eternal duration of infinite 
 felicity belonging to them, it is necessary to stir us up to an 
 earnest desire of the kingdom of heaven, and that righteous- 
 ness to which such a life is promised, " I will now turn aside 
 and see this great sight," said Moses, (Exod. iii. 3.) when he 
 saw the burning bush. " It is good for us to be here," said 
 St. Peter, (Matt. xvii. 4.) when he saw our Saviour transfi- 
 gured in the mount; how much more ought we to be inflamed 
 with a desire of the joys of heaven, and that length of days 
 which only satisfieth by its eternity,* to a careful and con- 
 stant performance of those commands to which such a reward 
 is graciously promised! For as all our happiness proceedeth 
 from the vision of God, so we ai'e certain that without holiness 
 no man shall see him. 
 
 Secondly, This belief is necessary to take off our inclina- 
 tions and desires from the pleasures and profits of this life ; 
 to breed in us a contempt of the world,t and to teach us to 
 despise all things on this side heaven ; to " set our affections 
 on things above, not on things on the earth, considering we are 
 dead, and our life is hid with Christ in God." (Col. iii. 2, 3.) 
 
 the Proconsul threatening to consume him it, repleho eum. Non nobis sufficit quic- 
 
 with fire : Tlvp a7r£iX£~f to Trpo; ai^ay xaii/xe- quid longum est in tempore, si habet 
 
 nv xal fxn' oXiyov o-^svvu/^evov. 'AyvsEry ya.^ finem ; et ideo nee longum dicendum est. 
 
 TO Tnc /L*EXXoyj-n? JtjiVsaj; jtai ttlan'ou xoXacrsaif Et si avari sumus, vitae asternie debemus 
 
 TsTc as'SoEs-j TDjoujusvov TrSp. Epist.adSmyrn. esse avari : taiem vitam desiderate, qusE 
 
 Eccles. c. 11. non habet finem. Ecce ubi extendatur 
 
 * So St. Augustin upon those words, avaritia vestra. Argentum vis sine fine ? 
 
 Longitudine dierum replebo eum, in the Vitam seternam desidera sine fine. Non 
 
 91st Psalm : ' Qu» est longitudo dierum 1 vis ut habeat finem possessio tua T Vitam 
 
 Vita aeterna. Fratres, noiite putare Ion- aeternam desidera.' In Psal. 90. Serm. 2. 
 
 gitudinem dierum dici, sicut sunt byeme §. 12. 
 
 dies minores, sestate dies majores. + • Nemo vitam eeternam, incorrupti- 
 
 Tales dies nobis habet dare ? Longitudo bilem imraortalemque desiderat, nisi eum 
 
 ilia est quae non habet finem, jeterna vita vitffi hujus temporalis, corruptibilis, mor- 
 
 quaB nobis promittitur in diebus longis. talisque, pceniteat.' S. August. Horn, 50. 
 
 Kt vere, quia sufficit, non sine causa dix- al. Serm. 351. j. 3. 
 
690 ARTICLE XII. 
 
 For " where our treasure is, there will our hearts be also." 
 (Matt. vi. 21.) Therefore we must forget "those things which 
 are behind, and reaching forth unto those things which are 
 before, press towards the mark, for the prize of the high calling 
 of God in Christ Jesus." (Phil. iii. 13, 14.) 
 
 Thirdly, An assent unto this truth is necessary to encourage 
 us to take up the cross of Christ, and to support us under it, 
 willingly and cheerfully to undergo the afflictions and tribula- 
 tions of this life, reckoning with the apostle, " that the suffer- 
 ings of this present time are not worthy to be compared with 
 the glory which shall be revealed in us :" (Rom. viii. 18.) and 
 knowing that " our light affliction, which is but for a moment, 
 worketh for us a far more exceeding and eternal weight of glory." 
 (2 Cor. iv. 17.) And this knowledge is not to be obtained, this 
 comfort is not to be expected, except " we look not at the things 
 which are seen, but at the things which are not seen; for the 
 things which are seen are temporal, but the things which are 
 not seen are eternal." (Ibid. 18.) 
 
 And now having thus shewed the propriety, proved the 
 verity, and declared the necessity, of this Article, we may fully 
 instruct every Christian how to express his belief in the last 
 object of his faith, which he may most fitly thus pronounce : 
 I do fully and freely assent unto this, as unto a most necessary 
 and infallible truth, that the unjust after their resurrection and 
 condemnation shall be tormented for their sins, in hell, and 
 shall be so continued in torments for ever, as neither the jus- 
 tice of God shall ever cease to inflict them, nor the persons of 
 the wicked cease to subsist and suffer them : and that the 
 just after their resurrection and absolution shall as the blessed 
 of the Father obtain the inheritance, and as the servants of 
 God enter into their Master's joy, freed from all possibility of 
 death, sin, and sorrow, filled with all conceivable and incon- 
 ceivable fulness of happiness, confirmed in an absolute secu- 
 rity of an eternal enjoymerit, and so they shall continue with 
 God and with the Lamb for evermore. And thus I believe 
 
 THE LIFE EVERLASTING. 
 
 END OF THE EXPOSITION OF THE CREED. 
 
 ' col.coi.jlN 
 
 N.YORK, y 
 
APPENDIX. 
 
 SYMBOLUM S. IREN^EI. 
 Ex. 1. i. c. 10. adv. Hxres. 
 
 H }x\v yap 'EKKXrjcrta, Ka'nrsp KaS"' oXjjc Trig oticoujuii rjC f^c tte- 
 parwv TTJc 7^C Sifcrvrap/ulvrj, TTOjoa T£ T(uy aTTocrroXwi; Km rati' ticii- 
 vwy juaS'^rwv TrpocrXajSoufra tj'jv' Etc eVa 0£ov, VlaTepa TravTOKpa- 
 Topa, Tov TTiTTOtrjKOTa Tov ovpavov Kol Trjv yriv kuX rag ^aXaaaag 
 Koi TTavra ra Iv avTotg' TritTTiv. Kcu ilg eva Xpi<jTov 'Iijcrouv, rbv 
 Yldv TOV Qiov, TOV aapKwOivTU inrlp Trig rifi^Tepag awTripiag. Koi 
 tie Ylvevna" Ayiov, to Eia tmv 7rpo^r/rwv K£Kripv)(og Tag olKovofXiag, 
 Kai Tag iXsvaeig, koi Trjv Ik 7rap9h>ov yivvrimv, kqi to ira^og, koX 
 Trjv eyspcFiv Ik vsKpiov, koi Trjv hxrapKOv elg Tovg ohpavovg avaXrj^iv 
 TOV riyairrifxivov XpicrTOv 'Irjo-ow tov Kvplov I'lfiiov, koI t?)v Ik twv 
 ovpaviov Iv Trj Zo^rj tov YlaTpog irapovaiav avTov, etti to avoKE^a- 
 XauoaaaOai to. iravTU, koi ctvaaTrirrai Ticiaav aapKa Traarjc av^ptviTO- 
 TriTog, 'iva XpiaTw 'Iriaov tm Kvpito 7)|uwv, koi 0£w, kuX Swrfjpt, koi 
 BacrtXtt, Karo r>)v tvcoKiav tov HaTphg tov aopciTov, irav 701^1; 
 Kajji\pri iTTOvpavmv icai Iniydiov k-cu KaTa-)(^ov'nov, kcu iracra yXiocrcra 
 iZofioXoyi'iaETai avT(^>, koi Kpiaiv SiKaiav Iv Tolg itdcn TToniariTaC to. 
 /ulv TTvev/xaTiKO. Trig wovripiac, koi ayytXovg TropajSf/Sj/Korar Kot Iv 
 cnroaTaaia yeyovoTag, koi Tovg aaefdttg koi a^'iKOvg koi avofxoxig 
 KaX B\a(T(f>riuovQ tCjv av^pojTrojv, elg to alojviov to irvp ttsju^Ltj* Tolg 
 oe ciKaioig Kai o(noig Kai Tag tvToAag avTov TtTripriKoai koi iv Tr) 
 ayairri avTov SmjU£jU£vr;KO<Tt, ToXg filv cnr' ap^JjC) rote ^c fi^ fiaTavoiag, 
 ^wrjv \apL(Tajxzvog, cKp^apoiav SwpTjcrrjTat, kui So^av alivviav irtpi- 
 TTOiriari. 
 
 SYMBOLA TERTULLIANI. 
 Ex lib. de Virg. veland. c. 1 . 
 
 Regula quidem fidei una omnino est, sola immobilis et irre- 
 formabilis, credendi scilicet. 
 
 In unicum Deum oranipotentem, mundi conditorem : Et 
 Filium ejus Jesum Christum, natum ex Virgine Maria, cruci- 
 fixum sub Pontic Pilato, tertia die resuscitatum a mortuis, 
 receptum in coelis, sedentem nunc ad dexteram Patris, ven- 
 turum judicare vivos et mortuos, per carnis etiam resurre- 
 ctionem. 
 
 Ex lib. de Prcescript. adv. Hceretic. c, 1 3. 
 
 Regula est autem fidei, ut jam hinc quid credamus profitea- 
 mur, ilia scilicet qua creditur. 
 
592 APPENDIX. 
 
 Unum omnino Deum esse, nee alium praeter mundi condi- 
 torem, qui universa de nihilo produxerit, per Verbiim suum 
 primo omnium emissum : Id Verbum Filiura ejus appellatum, 
 in nomine Dei varie visum Patriarciiis, in Prophetis semper 
 auditum, postremo delatum ex Spiritu Dei Patris et virtute in 
 Virginem Mariara, carnem factum in utero ejus, et ex ea natura 
 hominem et esse Jesum Christum ; exinde prsedicasse novam 
 legem et novam promissionem regni ccelorum, virtutes fecisse; 
 fixum cruci ; tertia die resurrexisse ; in coelos ereptum sedere 
 ad dexteram Patris ; misisse vicariam vim Spiritus Sancti qui 
 credentes agat ; venturum cum claritate, ad sumendos sanctos 
 in vitae seternse et promissorum ccElestium fructum, et ad pro- 
 fanos judicandos igni perpetuo, facta utriusque partis resusci- 
 tatione cum carnis resurrectione. 
 
 Ev lib. adv. Praxean, c. 2. 
 
 Nos et semper, et nunc magis ut instructiores per Paracie- 
 tum deductorem so. omnis veritatis, 
 
 Unicum quidem Deum credimus : Sub hac tamen dispensa- 
 tione, quam olKovo/jLiav dicimus, ut unici Dei sit et Filius Sermo 
 ipsius, qui ex ipso processerit, per quem omnia facta sunt, et 
 sine quo factum est nihil; hunc missum a Patre in Virginem, 
 et ex ea natum hominem et Deum, filium hominis et Filium 
 Dei, et coguominatum Jesum Christum ; hunc passum, hunc 
 mortuum et sepultum secundum Scripturas, et resuscitatum 
 a Patre, et in coelos resumptum, sedere ad dexteram Patris, 
 venturum judicare vivos et mortuos ; qui exinde miserit secun- 
 dum promissionem suamaPatre Spiritum Sanctum Paracletura, 
 sanctificatorem fidei eorum, qui credunt in Patrem et Filium et 
 Spiritum Sanctum. 
 
 SYMBOLUM ORIGENIS. 
 Ex Proam. Op. wepl up-)((av, interprete Rufino. 
 
 Species vero eorura, quse per praedicationem apostolicara 
 manifeste traduntur, istae sunt: 
 
 Primo, quod unus Deus est, qui omnia creavit atque com- 
 posuit, quique ex nullus fecit esse universa, Deus a prima 
 creatura et conditione mundi omnium justorum, Deus Adam, 
 Abel, Seth, Enos, Enoch, Noe, Sem, Abraham, Isaac, Jacob, 
 xii. Patriarcharum, Moysis, et Prophetarum : Et quod hie 
 Deus in novissimis diebus, sicut per prophetas suos ante 
 promiserat, misit Dominum nostrum Jesum Christum, primo 
 quidem vocaturum Israel, secundo vero Gentes post perfidiam 
 populi Israel. Hie Deus Justus et bonus, Pater Domini 
 nostri Jesu Christi, legem et prophetas et evangelia ipse de- 
 dit, qui et apostolorum Deus est et veteris et iiovi Testamenti 
 
APPENDIX. 693 
 
 Turn deinde quia Jesus Christus ipse qui venit, ante omnem 
 creaturam natus ex Patre est. Qui, cum in omnium condi- 
 tione Patri ministrasset (per ipsum enim omnia facta sunt), 
 novissimis temporibus seipsum exinaniens homo factus est; 
 incarntaus est cum Deus esset, et homo mansit quod Deus 
 erat. Corpus assumpsit nostro corpori simile, eo solo difFe- 
 rens quod natum ex Virgine de Spiritu Sancto est. Et quon- 
 iam hie Jesus Christus natus et passus est in veritate et non 
 per imaginem, communi hac morte vere mortuus est : vere 
 enim a mortuis resurrexit, et post resurrectionem conversatus 
 cum disci pulis suis assumptus est. Turn deinde honore ac 
 dignitate Patri ac Filio sociatum tradiderunt Spiritum Sanc- 
 tum. In hoc non jam manifeste discernitur, utrum natus an 
 innatus. Sed inquirenda jam ista pro viribus sunt de sacra 
 Scriptura et sagaci perquisitione investiganda. Sane quod 
 iste Spiritus Sanclus unumquemque sanctorum vel propheta- 
 rum vel apostolorum inspiravit, et non alius spiritus in veteri- 
 bus, aliud vero in his qui in adventu Christi inspirati sunt, 
 manifestissime in ecclesiis praedicatur. Post haec jam quod 
 anima substantiam vitamque habens propriam, cum ex hoc 
 mundo discesserit, et pro suis meritis dispensabit, sive vitae 
 aeternas ac beatitudinis haereditate potitura, si hoc ei sua gesta 
 praestiterint ; sive igne aeterno ac suppliciis mancipanda, si in 
 hoc eam scelerum culpa detorserit : sed et quia erit tempus 
 resurrectionis mortuorum, cum corpus hoc, quod in corrupti- 
 one serainatur surget in incorruptione ; et quod seminatur in 
 ignominia, surget in gloria. Est et illud definitum in ecclesi- 
 astica praedicatione, omnem animam rationabilem esse liberi 
 arbitrii : &c. 
 
 SYMBOLUM FIDEI NICiENUM. 
 
 Ex Condi. Gen., ed. Binii, 
 
 Promulgated by the First General Council, held under Sylvester at 
 Nicsea in Bithynia, A. D. 325, attended by 318 Bishops. 
 
 Ili(TT£vofxiv elg tva Qiov, IlaTipa iravTOKpaTopa, iravTwv oparojv 
 T£ KOI aopciTwv 7rotT]r/]y. Kai elg tva Kvpiov 'Irjtrouv Xptarov, tov 
 Ylov TOV Qeov, y£vvr}^ivTa Ik tov IlaTpog fxovoyi:vri, TOvriaTiv, Ik 
 TJ)C ovaiag tov WaTpog' Qtov Ik 0£Ou, 0wc £K (jxjOTog, Qeov a\r}^i- 
 vov Ik Qeov a.\r]9ivov' yivvri^avTa, _ov Troit^^ivTU' bfioovatov Tt^ 
 TlaTpi Si' ov TO. iravTa Ijivaro, to. te Iv t<^ ovpavio Kot Ta ^ IttX Trjg 
 yrig' TOV ci T]ixa.g Tovg avOpivirovg kol Sia rjjv rtfxaTepav acvTrjolav 
 KaTeXOovTa, kol aapKio^evTU, ^ koL li>av9p(i)7rr]<TavTa' TraOovTa, koX 
 avacTTavTa Ty rpiry rifiip^, ^ koi avcX&ovra ug rovg ovpavovg' ^ kol 
 ipyofiivov iraXiv KpXvai Z,u}VTug koi veKpovg. Kai elg to nvtvfia 
 
 > sv T? yn. Socrat. Hist. Eccles. 1. i. c. 8. * Deest xat. Ibid. 
 
 2o 
 
o94 APPENDIX. 
 
 TO "Aytov. TovQ Si \iyovTag, t^v ttots ote ouk ^v, ^ koI Trpiv yevvti- 
 &fjvat ovK ^f, Kol oTi e^ ovk ovrwv lyivero, rj l^ tripag WTTOoracrewc 
 ?7 ovrriag (paaKOvrag elvai, rj kticttov, rj aXXoUorov, '*i7 rpaTTTOv, tov 
 Ylov Tou Qeov, TOVTOvg ava0£/iart^£i 7) Kof 
 EKKATja/a. 
 
 SYMBOLUM EUSEBII C^SARIENSIS. 
 
 Ex Socrat. Hist. Eccles. 1. i. c. 8. 
 
 niarevofxev ilg tva Qtov, Ilarfpa TravTOKparopa, tov tu)V cnrav- 
 Tiov ooaTOJV T£ Kcu ctopaTwv TTonjriiv. Kat dg 'iva Kvpiov 'Ijjctouv 
 XpicTTov, TOV tov Gfow Aojov, Qeov £(c Qeov, (pwg Ik (pojTog, ^wrji/ 
 Ik ZftiTig, Ylov jdovoyevri, irpoTOTOKOv Traatjg KTiatwg, rcpo ttuvtwv 
 twv al(i>v(jjv ZK TOV Qiov VlaTpog yeyswi^fxivov' St' oi) kqI lyivzTO 
 TO. TravTU' TOV Sm Trjv rifieTipav (JMTnpiav aapKUjOivTa, KaX ev To'ig 
 av9pu)-oig TToXiTEvadfievov' koL TraS'orra, (cat avaaravTa tjj TpiTy 
 ripipiC Koi aveXOovTa Trpog tov HaTtpa, koi 7j^ovTa iraXiv iv do^y 
 Kp7vai ^djvrac (cat vtKpovg. YlLaTtvojJLSv (cat elg ev Hvivpa Ay lov. 
 TovTOjv I'icao-Toy elvai kol VTrap\eiv TTKTTivovTag , riarf^m aXr^^iog 
 Ilarlpa, (cat Ylov a\r}Owg Ylov, koi U.vevpa"Ayiov a\i]^(I)g" Ayiov 
 Hvivfxa' Kci^wg kol Kvpiog •n/iwv, airoffTeXXwv ilg to (c/jpuy/ja roue 
 tavTov fta^yjTttg, eine' Hopsv^ivTig pa^r)TivaaT£. Travra to. t^vr], 
 ^aTTTiZovTeg avTovg tig to ovopa tov Ilarpoc* Kat tov Ylov, KOt tov 
 ' Ay iov YlviVfiaTog.* 
 
 SYMBOLUM S. CYRILLI HIEROSOLYMITANI. 
 
 Ex Tractat. de Cateck. excerpt. 
 
 TliaTtvw tig iva Qeov, Darfpa Trarroicparopa, TTOiriTriv ovpavov 
 f.aX yr\g, bparivv t£ ttuvtuiv (cat aoparwv Trotjjrjjv. Kat elg eva Kv- 
 piov 'hjcrouv XpfOTov, tov Ylov tov Qeov tov povoyevr), tov Ik tov 
 TlaTpog yevvri^evTa irpo iravTwv twv al(i)VO)v Qeov aXri^tvov, St' ov 
 TO iravTa lyeveTo' crapK(o^ivTa, (cat £i;avS'pct>7r//(Tavra' (jTavpuj^evTa, 
 KOL Ta({>ivTa' koi avacFTavTa Ik veKpCov Ty Tpirrj ripepa, Koi dveX^ovTa 
 elg Tovg ovpavpvg, (cat KaOiaavra Ik ^e^idv tov TlaTpog' (cat ep^o- 
 [xevov KpXvai t^CovTag (cat veKpovc. Kat ilg ev " Ay lOv RviVfia to Ha- 
 pa.K\r]Tov, TO XaXfjcrav Sia twv Trpo(pr}T<ov. Kat elg piav ayiav ko- 
 voXdc^v 'Eic(cXj]<7iav, (cal aapKog a.vd<JTa<nv, (cat etc KfJ^rjv attuvtov. 
 
 ■' « ouJt nv TT^iV y£wi9?vai, i 1^. Ihid. 
 
 * n TJ6WT0V, « aXXoiauTov. Socrat. Hist. Eccles, I. i. c. 8. 
 
 * ttTToa-ToXiKii TOU Qlov IxxXotrja. Jfcid. 
 
 • This Creed, given in at the First Nicene Council, together with some further 
 arguments of its professor, caused some alteration in the Creed promulgated by 
 that Synod. 
 
APPENDIX. 696 
 
 SYMBOLUM ARIANUM HiERETICUM. 
 
 Ex Socrat. Hist. Eccles. 1. ii. c. 37. 
 
 "i'his is one of the Creeds of the Arians (of which Athanasius in his 
 Book de Synodis, gives xi. Forms set forth by the followers of that 
 Heresy, from A.D. 341. to A. D. 361.), published at the Council of 
 Ariminum, A.D. 359., having been previously exhibited at the Coun- 
 cil of Sirmium ; but it was disallowed by most of the Bishops present, 
 and the Nicene Creed again confirmed. 
 
 HiaTzvojxtv HQ £vo Tov fiovov KOL aXi]0iv6v Qeov, Uaripa rrav- 
 TOKparopa, Kriarriv icai Sr}/.ttoupYOv twv ttcivtwv. Kal dg 'iva fxovo- 
 yevyj Ylov tov Qeov, tov irpo TTavTwv tHjv al(x)V(ov, kol Trpo Traarjg 
 ap^TJf,', Koi irpo rravTog lirivoov/xtvov ^(povov, Kal Trpo Ttaar^q KaTa- 
 XrjTTTrig iTTivoiag, yajivvripivov cnra^wg he tov Qeov, di o» o'i re 
 alojveg KaTr]pTiaOr](Tav, Kctl ret ttcivtu IjiviTO' yejevvrjfiavov St fiovo- 
 yevH], p-ovov Ik povov, vtto tov Oarpoc, Qeov Ik Qeov, opoLOv rw 
 yevviiGcivTi civtov [laTpt kuto. Tag ypatpag' ou ttiv yevvrjaiv ovSe\g 
 eiriaTaTai, rj povog 6 yevvrjaag avTov OarZ/p' tovtov tapev tov po- 
 voyevi] aiirov Ylbv, vevpuTt 7rarjO«K([) Trapayevopei'ov t/c twv ovpavivv 
 elg aderr]GLv T\]g apapTiag' koi yevvr]^evTa Ik Map'iag Ttig TrapOivov, 
 Kol avaaToacpevTa peTo. tojv paOrjTwv, kol Tra(Tav rj)v olKOvopiav ttAij- 
 QLoaavTU Kara Triv 7raTpiKr)v (dovXtjaiv' CTavpoj^evTa, koi oTroS'a- 
 vovTa, KOI elg to. KaTayBoxna KaTeXOovTa, koi tu eKe7<re olKovop{]- 
 (TavTa' 6v TTvXwpol qdov l^ovTeg t:(ppi^av' kol avacxTavTa t^j rp'iTy 
 vpepa, Kal avaaTpafpevTU peTo. tCov paOrjTojv' Kal, TeaaapaKOVTU ripe- 
 pwv TrXrjpovpevwv, ava\ri<p^evTa elg Tovg ovpavovg, Kal Ka0eZ,6pevov 
 (K de^iiov TOV riarpoc' koi eXevaopevov ry Icry^aTij r,pepa rrj So^y ry 
 TTUTpiKy, ciTTO^idovTa eKaoTfj) Kara to. epya avTov. Kal elg to" Ay lov 
 Uvevpa, o avTog 6 povoyevrig tov Qeov Yibg 'Irjcrovg XpiaTog einp/- 
 ye'iXaTO iripipai rw yevn twv avOpwTrwv, tov TrapaKXiiTuv, Kora to 
 yeypappevov, 'A7rep\opai Trpog tov Uarepa pov, Kal TrapaKaXeacj 
 TOV DoTtpa pov, Kal aXXov TrapciKXriTov irepipei vptv, to Uvevpa Trig 
 aXri^elag' eKeXvog Ik tov ipov Xr}\peTai, Kal di^a^ei Kot vTTopvrfcrei 
 vpag TTorro. To Ee ovopa Trig ovaiag cm to ciTrXovaTepov viro twv 
 TTaTeptiiv TeOild^ai, ayvoovpevov Ee vtto tCjv XaCJv, aKavEaXov (f)i- 
 peiv, Sici TO piiTe Tag ypa(f)ag tovto Trepie\eiv, ripeae tovto irepiaipe- 
 ^livai Koi TravTeXwg pri^epiav pvripriv ovaiag etti Qeov atvai tov Xol- 
 TTOv, dia TO Tag ^eiag ypacpag pr]dapov Trepl TlaTpog Kal Ylov oixriag 
 pepvriaQaC opoiov Zl Xiyopev tov Ylov rro IlaTpl Kara Travra, wc «« 
 ayiai. ypa<pal Xeyovaiv re Kai EiEaaKOvaiv. 
 
 SYMBOLUM S. EPIPHANII. 
 
 Ex Ancorat. %. 121. 
 
 Wiarevopev elg eva Qeov, IlaTepa TravTOKpaTopa, ttclvtiov aopdrtov 
 T£ Kai opuTMV TTOiriTiiv. Koi elg eva Kvpiov 'Irjaovv XpicFTOv, tov 
 Ylbv TOV Qeov, yevvi)6evTa Ik Qeov Uarpbg, povoyavfi, Tovritmv 
 
596 APPENDIX. 
 
 Ik Trig ovaiaq tou WaTpog' Qwv Ik Qsov, t^wg Ik (pioTog, Oedv aX»j3"t 
 vbv tK Qeov aXriOivov' ytwriOivTa, ov iroiriOivTa' ofioovaiov ri^ 
 Uarpi' Si ov to. TTcivra Ijivero, ra te Iv roig ovpavoig kol tcl Iv rp 
 yy, opard re Kai dopara' rov Si' vfJ-cig Tovg tiv^pu)irovg koI cid rrjv 
 rifierepav crwrrjptav KcireXOovTa' kol aapKwdivTa, TovriaTi, ytvvri- 
 ^ivra TiXhiwg Ik Trjg dyiag Mapiag Trig deiirapOivov did. U.vev/xaTog 
 ' Ajiov' IvavOpcoTTiiaavTa, TOVTidTi, reXeiov dvSpa XajSoira, \pv)(riv 
 Kai aCjfxa /cai vovv, Koi iravTa u ti 1(jt\v dvupwirog, X^P'C d/JiapTiag' 
 bi/K OTTO airepfxaTog dvBpog, ovS' kv dv^pcoTTw, aXX' dg tavTov adpKa 
 dvairXdaavTa, elg fiiav dyiav tvorjjra" ov Ka^drrsp ev 7rpo(f)r]Taig 
 iviiTvsvaa te /cat iXdXiirrE kol IvipyriaEv, dXXd teXeiwq IvavOpijJTrr]- 
 aavTa, 'O ydp \6yog crap^ lyivETO' ov TjOottt/v viroGTag, ohcl p.ETa- 
 j3aXa)v Trfv ecivtov S'edrrjra Elg av^pioTTOTrjra, Etc jUiav (TvvEvw(TavTa 
 kavTOV dyiav TfXfforrjra re icat ^EOTriTa, etc ydp l(JTi Kuptoc \.r]GOvg 
 XpiGTog, Koi ov dvo, 6 avrbg QEog, 6 avTog Kvpiog, 6 ouroc Bac7£- 
 Xewc* TTa^ovTa Se rov avTov Iv aapKi, kol dvaaTavTa, kcu dvEX^ovTa 
 etc Tovg ovpavovg ev avT(^ rw atlyfxaTi' evSo^wc KaS'icravra ev Se^m 
 Tov HciTpog' Ep^ojiEvov EV civTi^ T(^ aii)[j.aTL EV oo^rj Kptvai ^ajvrac 
 Kai vEKOovg' ov Ttjg liaaiXEiag ovk Earai TiXog. Kai etc to "Ayiov 
 UvEvp-a TTtoTEuojUEv, TO XttXtjaav EV T(^ I'OjUt^, Kai Kripv^av ev rote 
 Trporpiiraig, Kai Karafidv ettI tov 'lopoavrjv, XaXouv ev oTrotrroXoic, 
 ofKoi^v EV dyioig' oCrwc ^e Trtcrrei/ojuev Iv qvtm, on etrri Uvtv/ia 
 "Ayiov, YivEVfia Qeov, Ilveu^a teXeiov, flveujua TrapaKXrjrov, ciKri- 
 trrov, Ik tov Ilarpoc EKTropEvofiEvov, koi ek rou Ytou Xa///3avojuevov, 
 KOI TTtareuojuevov. ntcrrevo^ev etc f.uav KU^oXiKrjv Kat aTroaroXtKi^v 
 'EK(AVr](Tiav" KOI etc ev (idiTTKTfxa fXETavoiag' koi Etc dvdciTaaiv veKpwv, 
 KOI Kpiaiv diKaiav i/;u;^wv Kat crw/xarti^v" Kat etc pamXEiav ovpavCJv' 
 Kat Etc Kf>^r)v alioviov. Tovg oe XeYoi^rac, on ?V Trors, ore ovk rjv 6 
 Yiog, 1} TO llveu^a ro^'Aytov, rj, on e^ ouk ovrtuv lyivETO, rj e^ ere'pac 
 VTToardcTEijjg rj ova'iag, ^acrKOvrac Eivai rpETrrov rj aXXoiWTOv tov 
 Yibv TOV Qeov, Tito" Ay lov nvEvp.a, TovTovg dvaOEfxaTit^Ei ri Ka^oXiKrj 
 Kat aTTOcrroXtKj) 'EKKXiiaia, i) jUVTrip vixwv te Kat rifxCov' koi irdXiv 
 dva^tfxaTiI,opiEV TOvg fii) o/JioXoyovvTag ctva'crracrtv VEKpwv, koi Tratrac 
 rac aipE(TEig Tag fxrj ek raurjjc rfjc opS't'jc iriaTEwg ovaag.* 
 
 SYMBOLUM S. BASILII MAGNI. 
 
 Ex Jscet. de Fide, §. 4. 
 
 HiGTEvofXEv TOivvv KOL onoXoyovixEv Eva fxovov dXriOivov KOI dya- 
 S-ov 9eov, Kat riare'joa TravroKparopa, is oi; Ta ndvTa, tov Qeov koi 
 flarepo rou Kvp'iov ■\ijxCjv koi Geou '1>)(70u XpiaTOv. Kat 'iva tov fxovo- 
 yEvi] avTOvWov Kupiov Kat Qeov iifiCov^lriaovv XpiaTov, fxovov aX?j- 
 bivov, di ov Ta TTuvTa lyEVETO, Td TE opaTa, Kai Ta aopara" koi Iv 
 (^ Ta TTovra o-uvE(Tr»jKev' oc ev dp\y i/v Trpoc tov Qeov, koi QEog riv' 
 KOt juera ravra, Karo Trjv ypa^jjv, eTTt rfjc yrig w^^rj, koi rote dv- 
 ^pojTTOig ori'vavEcrrpa^Tj' oc ev p-opt^y Qeov vTrdpywv, oux apTray/jLov 
 
 * The shorter Creed ia i. 120. of this same Treatise, is nearly a recapitulation 
 of tlvp Nicene Creed. 
 
APPENDIX. 597 
 
 riy{](TaTO to tivai \aa Gfw, aXX' kavrov iKivdxre, kch dia Trig ff TrajO- 
 5ivov jivvi'iaiiMQ i.iop(priv ^ovXov Xaj3o)v, kol o-^^j'/juari tvpi^ng wg 
 av^^oJTTog, TTuvTa to. dg civtov kol Trepl avrov ytjpufxniva lirXiipuxTS 
 Kara ->}v evToXriv rov Uarpog, yevonsvog vTrrjKOog jut'xp' ^avdrov, 
 ^ai'UTOv Se aravpov' koX T7J rpiry rj/^i^pa lytpOtig Ik veKpuJV Kara rag 
 jparpag, io(p^ri roTc ayioig avTov fxa^riToig, kol ToXg Xonroig, wg yi- 
 ypaTTTai' avifir] te elg ovpavovg, kch KttS'rjrat iv S^sto rov Harpog' 
 o^sv fp^erot Itti (TwreXda rov aliovog tovtov avaaTrjcrai wavTag, 
 Koi cnroSovvai eKCKJTi^ Kara rriv irpa^tv aiirov' ore ol fj.lv SUaioi Trpocr- 
 XijcpOiiaovTGL Hg ^w?)!/ alwviov kol [iacnXeiav ovpavojv, ol ce djuap- 
 TwXot KciTaKpiOriGOVTai tig KoXaaiv alwviov, ottou 6 dKioXt}^ avriov 
 OX) reXtvTa, kuX to irvp ov afBivvvTai. Kat ev fxovov" Ay lov nvtv/Lia 
 TO napdKXi]Tov, iv qj l(T(j)payia6r}ibiiv tig rjfiipav diroXvTpwaewg' to 
 Tlvtiifxa Trjg dXr}6eiag, to Flvfu/ia tF/c vloOeaiag, ev <u KpuZ,0{Xiv, 
 'A(3j3a, 6 IlarT/p" to Siaipovv, koi ivEpyoui' Tci irapa tov Qsov xapi- 
 ajxaTa, tKaaTi^ rrpog to (Tvix(j)ipov wg [5oiXeTai' to ^i^daKov koi vtto 
 fiifXvriaKOv TrdvTa, ocra av cikowj irapd tov Yiov' to dyaOov, to oSjj- 
 yovv elg Trcicrav dXi'iOeiav, koi aTr\pLZ,ov TrdvTcig TOvg TriGTivovTag 
 TTpog T£ yvtocnv dXr}6ri koi a/cptjST/, /cat XuTpdav tvae[ir), koI 7rpoc7h:v- 
 vriaiv 7rv£Vfj.aTiKrjv, koX aXrj3"rj ofxoXoyiav 0£ou YluTpog, kcu tov fxo- 
 voywovg Ylov avTov tov Kvpiov koi Qiov rjfidjv 'Ijjcrou XpiaTov, kol 
 iavTov' iKaaTOV ovofiuTog tov ovofxaZiOfiivov Trjv (Siorrjra aacpwg i)fj.7v 
 ^levKpivovvTog. Kai irepl e/caorou twv bvop.a^op.iv(jJV TravTing tivwv 
 l^aipiTUiv IcLwjxaTiov tvai^iog ^tMpovfxivwV tov pXv WaTpog Iv rco 
 lEiwfxaTi TOv riarpocj tov Se Ylov Iv tio idi(i)fiaTi tov Ylov, tov ?£ 
 'Ayt'ou Uvevixarog Iv tm oIkum iduoiJ.aTC fj.{]Te tov 'Ay'iov Uvev- 
 fxaTog acf kavTov XaXovvTog, fi.i]Tt tovYIov d(j>' lavTOv ti TroiovvTog' 
 KOL TOV fxlv YlaTpog TriinrovTog tov Ylov, tov Se Ylov TTifxirovTog to 
 " Ayiov DyEujua. Oyrwc (ppovovfxtv, kol ovTOjg jSaiTTitofxev dg Tpia^a 
 o/LLOovcTiov, Kara rrjv IvToXrjv avTov tov Kvpiov i^jxCov 'Itjctov \piaTOv, 
 HTtovTog' WoptvQivTig fiaQr\TivaaTi. TrdvTa to. t^vti, (daTTTi^ovTig 
 avTOvg ilg to ovofxa tov Ilarpoc koi tov Ylov koi tov 'Ayiov Thviv- 
 fxaTog. 
 
 SYMBOLUM FIDEI CONSTANTINOPOLITANUM. 
 
 Ex ConciL Gen., ed. Binii. 
 
 Promulgated by the Second General Council, held under Damasus 
 at Constantinople, A. D. 381, and attended by 150 Bishops. 
 
 ntcTTEuojUEV tic '^va Qtov, UaTepa iravTOKpaTopa, iroiriTrjv ovpavou 
 KOI yrig, oparwv te ttcivtiov kch ciopuTOJV. Kai tig tva Kvpiov 'Irtcjovv 
 XpicFTov, TOV Ylov TOV Qtov TOV jUOvoyEvf/, TOV £K TOV YlttTpog ytv 
 vrjS'Evra Trpo ttclvtwv twv alwvMv' cpiog ek (ptoTog, Oebv aXri^ivov 
 £K Qtov uXrj^ivov' ytvvrj^ivTci, ov Troit]^ivTa' ofioovaiov toj narpi' 
 St' ov TO. irdvTa lyivtTO' tov St' r]fidg TOvg dv^pwTTOvg koi ota Trjv 
 rifJLtTipav (TWTTjptav KaTtX^ovTa ^ Ik twv ovpav(ov' koi GapKw^ivTa 
 tjc Hvev/xaTog Ayiov koi Mapiag Tijg irapBivov, koi tvavupwiri'idavTa' 
 • IJ tv^avSiy. Phot. Epht. i. §, 4. 
 
598 APPENDIX. 
 
 orawpw^Evra te virt^ ijfxujv tTTt Ylovriov YliXctTov, icai Tra^ovra, Ka\ 
 Ta(pivTa, Kcu avaaTcivra tij rpirp >'?ft«p« Kara tclq ypac^ag' kol av^X- 
 Oovra HQ Toiig ovpavovg, KCii KaS't^OjUEVoy * £k Stsaov tov Ilarpoc* 
 Kat TraAiv £p;)^OjU£vov ^itra Sos'JC Kptvai t^wvrug koX vEk-pouc' ou rr;C 
 (5a<nXtiaQ ovk tarai riXog. Kat tic to Uvev/xa to Ayiov, to Kvpiov, 
 ^ TO ^(uoTTOtov, TO lic TOV UaTpog iKiropivo/xi.vov, TO avv Ilarpi kol 
 Tfw "* (rvjUTTpoaKWOviievov kuI CTUvoo^a^OjUEVov, to AaXrjcrav Siarwi/ 
 7rpo(pr]T(jjv. Eic /i'av ayiav KaOoXtKriv kcil cnroGToXiKriv 'EicKXjjcrtai;. 
 '0^oXo'yov^£i'£i^/3a7rrtcrjua ilg a(l>e(7iv a/j.apTuov. npoo-SoKWjUSv ava- 
 o-Tacriv viKpwi', Kat ^wtjv tou iiiXXovTog aluivog. 'Afxi]V. 
 
 SYMBOLUM AQUILIENSE, VEL RUFFINI. 
 
 Inter Op. S. Cyprian, fere vulg. et exinde excerpt. 
 
 Credo in Deum, Patrem omnipotentem : Et in Christum 
 Jesum, unicum Filium ejus, Dominuni nostrum; qui natus est 
 de Spiritu Sancto ex Maria Virgine ; crucifixus sub Pontio 
 Pilato, et sepultus, descendit in inferna ; tertio die resurrexit 
 a raortuis ; adscendit in ccelos, sedet ad dexterara Patris ; 
 inde venturus est judicare vivos et mortuos : Et in Spiritum 
 Sanctum ; sanctam Ecclesiam Catholicam ; remissionem pec- 
 catorum ; hujus carnis resurrectionem. 
 
 SYMBOLUM S. AUGUSTINI 
 
 Ex Lib. de Fide et Symbolo excerpt. 
 
 Crediraus in Deum, Patrem omnipotentem: Credimus etiam 
 in Jesum Christum, Filium Dei unicum, Dominum nostrum ; 
 qui natus est per Spiritum Sanctum ex Virgine Maria ; sub 
 Pontio Pilato crucifixus est, et sepultus; credimus etiam ilium 
 tertio die resurrexisse a mortuis ; credimus in ccelum adscen- 
 disse ; credimus etiam, quod sedet ad dextejam Patris ; credimus 
 etiam inde venturum convenientissimo tempore, et judicaturum 
 vivos et mortuos : Adjungitur coiifessioiii nostrcd, ad perficieudam 
 fidem qU(Z nobis de Deo est, Spiritus-Sanctus, noji minore uatura, 
 quam Pater et Filius, sed, ut ita dicam, coiisubstantialis et co- 
 aternus : Credimus et sanctam Ecclesiam, utique catholicam ; 
 et remissionem peccatorum ; et carnis resurrectionem.* 
 
 SYxMBOLUM MAXIMI TAURINENSIS. 
 
 Ex edit. Theoph. Raynaud, excerpt. 
 
 Credis in Deum, Patrem omnipotentem : Et in Jesum Chri- 
 stum, Filium ejus unicum, Dominum nostrum ; qui natus est 
 
 > Iv isjia. Phot. Epist. i. §. 4. ' to xa;'. Ibid. * ttjos-xwcu/xevov. Ibid. 
 
 • Other Symbola might be extracted from the four Sermons, De Symbolo ad Catechu- 
 
 menos, and some of the Sermons de Tempore, generally included in St. Augustin's 
 
 Works ; but as they are of doubtful credit, and often inexplicitly set forth, they have 
 
 been omitted. 
 
APPENDIX. 599 
 
 de Spiritu Sancto ex Maria Virgine ; qui sub Pontio Pilato- 
 crucifixus est et sepultus • tertia die resurrexit a mortuis ; ad- 
 scendit in coelum ; sedet ad dexteram Patris ; inde venturus 
 judicare vivos et mortuos : Et in Spiritum Sanctum; sanctam 
 Ecclesiam ; remissionem peccatorum ; carnis resurrectionem. 
 
 SYMBOLUM EUSEBII GALLICANI. 
 Ex Biblioth. Fair. Lat. t. v. par. 1. excerpt. 
 Crede in Deum Patrem omnipotentem. Credo et in Fiiiuni 
 ejus, Dominum nostrum, Jesum Christum ; qui conceptus est 
 de Spiritu Sancto, natus ex Maria Virgine ; crucifixus et se- 
 pultus ; tertia die resurrexit ; adscendit ad coelos ; sedet ad 
 dexteram Dei Patris omnipotentis ; inde venturus judicare de 
 vivis et mortuis.* Credo in Spiritum Sanctum ; sanctam Ec- 
 clesiam catholicam; sanctorum communionem; remissionem 
 peccatorum ; carnis resurrectionem ; vitam seternam. 
 
 SYMBOLUM CASSIANI. 
 
 Ex 1. vi. c. 4. de Incarn. Domini. 
 
 Credo in unum verum solum Deum, Patrem omnipotentem, 
 Creatorem omnium visibilium etinvisibilium creaturarum : Et 
 in Dominum nostrum Jesum Christum, Filium ejus unigenitum, 
 et primogenitum totius creaturae, ex eo natum ante omnia sae- 
 cula, et non factum, Deum verum ex Deo vero, horaoousion 
 Patri, per quern et ssecula compaginata sunt, et omnia facta ; 
 qui propter nos venit, et natus est ex Maria Virgine, et cruci- 
 fixus sub Pontio Pilato, et sepultus ; et tertia die resurrexit se- 
 cundum Scripturas, et in coelos adscendit; et iterum veniet ju 
 dicare vivos et mortuos. Et reliqua. 
 
 SYMBOLUM PETRI CHRYSOLOGL 
 
 Ex edit. Theoph. Raynaud, excerpt. 
 
 Credo in Deum, Patrem omnipotentem : Et in Jesum Chri- 
 stum, Filium ejus unicum, Dominum nostrum; qui natus est 
 de Spiritu Sancto ex Maria Virgine ; qui sub Pontio Pilato 
 crucifixus est, et sepultus; tertia die ^resurrexit; adscendit^ 
 in cceIos ; sedet ad dexteram Patris ; inde venturus est judicare 
 vivos et mortuos. Credo in Spiritum Sanctum ; 'sanctam Ec- 
 clesiam catholicam ; *et remissionem peccatorum; carnis re- 
 surrectionem; * vitam ^seternam. 
 
 * judicare tIvos et mortuos. Horn. i. 
 
 ' resurrexit a mortuis, serm. 3. * ad. serm. 2. 5. 
 
 » ct sanctam Ecclesiam. serm. 2. 3. in sanctam Ecclesiam. serm. 6. 
 
 « Deest et $erm. 3. * Deest vitam aetemam. serm. 5. 
 
 • • Bternam. Amen. serm. 3. 
 
600 APPENDIX. 
 
 SYMBOLUM VENANTII HONORII FORTUNATI. 
 
 Ex Biblioth. Pair. Lat. t. vi. par, 2. excerpt. 
 
 Credo in Deum, Patrem omnipotentem : Et in Jesum Chri- 
 stum ; qui natus est de Spiritu Sancto ex Maria Virgine ; cru 
 cifixus sub Pontio Pilato ; descendit ad infernura ; tertia die 
 resurrexit ; adscendit in coelum ; sedet ad dexteram Patris. 
 Credo in Sancto Spiritu ; sanctam Ecclesiam ; remissionem 
 peccatorum ; resurrectionem carnis. 
 
 SYMBOLUM ALCUINI. 
 
 Ex lib. de Divinis Officiis, c. 41. excerpt. 
 
 Credo in Deum, Patrem omnipotentem : In Jesum Christum, 
 Filium ejus unicum, Dominum nostrum ; qui conceptus est de 
 Spiritu Sancto; natus ex Maria Virgine; passus sub Pontio 
 Pilato ; crucifixus, mortuus, et sepultus ; descendit ad in- 
 ferna; tertia die resurrexit; adscendit ad cceIos ; sedet ad 
 dexteram Dei Patris omnipotentis ; venturus judicare vivos et 
 mortuos. Credo in Spiritum Sanctum ; sanctam Ecclesiam 
 catholicam ; sanctorum communionem ; remissionem pecca- 
 torum ; carnis resurrectionem ; vitam aeternam. 
 
 SYMBOLUM ETHERII UXAMENSIS. 
 
 Ex Biblioth. Pair. Lat. t. viii. 
 
 Credimus in unum Deum, Patrem omnipotentem; factorem 
 coeli et terras, visibilium omnium et invisibilium conditorem : 
 Et in unum Dominum Jesum, Filium Dei unigenitum, ex Patre 
 natum ante omnia ssecula ; Deum ex Deo, lumen ex lumine, 
 Deum verum ex Deo vero ; natum, non factum; homoiision 
 Patri, hoc est, ejusdem cum Patre substantias ; per quern 
 omnia facta sunt, quae in ccelo, et quae in terra ; qui propter nos 
 et propter nostram salutem descendit ; et incarnatus est de 
 Spiritu Sancto et Maria Virgine ; homo factus ; passus sub 
 Pontio Pilato ; sepultus ; tertia die resurrexit ; adscendit in 
 coelos; sedet ad dexteram Patris; iterum venturus est in glo- 
 ria judicare vivos et mortuos; cujus regni non erit finis. 
 Credimus et in Spiritum Sanctum, Dominum et vivificatorem ; 
 ex Patre et Filio procedentem ; cum Patre et Filio adorandum 
 et glorificandum ; qui locutus est per prophetas: In unam 
 catholicam atque apostolicam Ecclesiam. Confitemur unum 
 baptismum in remissione peccatorum. Exspectamus resurrec- 
 tionem mortuorura; vitam futuri saeculi. Amen. 
 
INDEX 
 
 TEXTS OF SCRIPTURE. 
 
 •,• The References distinguished thus (•) have not beea inserted in any fonner edition. 
 
 GENESIS. ^ 1 
 
 
 Page. 
 
 
 Pige. 
 
 
 Page. 
 
 XXX. 1,2. 
 
 41 
 
 xxiv. 13. 
 
 116 
 
 i.J». 
 
 79 
 
 xxxi. 35. 
 
 221 
 
 xxviii. 38. 
 
 .526 
 
 1,2. 9.11 
 
 20. 84 
 
 xxxiii. 8. 
 
 221/ 
 
 xxxi. 13. 
 
 401 
 
 5*. 
 
 395 
 
 XXXV. 18. 
 
 542 
 
 17. 
 
 72 
 
 21. 27. 
 
 80 
 
 xxxvii. 35. 
 
 352 
 
 18*. 
 
 14 
 
 26*. 
 
 177 
 
 xxxviii. 17, 18 
 
 20. 494 
 
 xxxiv. 33. 
 
 335 
 
 28. 
 
 50. 208. 231 
 
 xxxix. 2. 
 
 221 
 
 34. 
 
 474, 475 
 
 31. 
 
 85.96 
 
 6. 
 
 133 
 
 xl. 15. 
 
 141 
 
 ii. 1. 
 
 63. 84. 94 
 
 xl.9. 
 
 407 
 
 
 
 3.7. 
 
 79 
 
 xli. 40. 42, 43. 
 
 414 
 
 LEVITICUS. 
 
 4. 
 7. 
 
 7.19. 
 iii. 15*. 
 15*. 
 15, 16. 
 
 39 
 
 79 
 
 84 
 
 303 
 
 260 
 
 242 
 
 xlii. 10. 
 
 33. 
 
 38. 
 xliv. 5. 
 18. 
 xlv. 2. 
 
 221 
 342 
 352 
 221 
 406 
 542 
 
 iv. 3*. 
 
 3. 5. 16. 
 
 20. 
 V. 15. 
 vi. 22. 
 
 123 
 141, 142 
 543 
 626 
 142 
 
 19. 
 
 84. 562* 
 
 xJix. 8. 10. 
 
 125, 126 
 
 viii. 12. 
 35. 
 s. 4. 
 xi. 44. 
 xvi. 2. 
 
 153 
 
 419 
 
 267 
 
 44. 526* 
 
 405 
 
 iv.7. 
 
 444. 540* 
 
 11.19. 
 
 439, 440 
 
 26. 
 V. 3. 
 vi. 6. 
 vii. 11. 
 xii. 5. 
 s.ii). 8. 
 
 172 
 
 44. 50. 208 
 
 101 
 
 1. 17. 542 
 EXODUS. 
 
 94 
 267 
 267 
 
 i. 17, 18. 
 
 iii. 2. 
 3*. 
 
 389 
 
 11 
 
 589 
 
 xix. 2. 
 28. 
 XX. 7. 
 
 44. 526* 
 351 
 
 44. 52* 
 
 15. 
 
 223 
 
 14. 
 
 189. 223 
 
 xxi. 1. 
 11. 
 
 351 
 
 350 
 
 sir. 18—20. 
 
 22. 26 
 
 15. 
 
 222 
 
 19, 20. 
 XV. 2. 8. 
 
 1*6 
 
 221 
 
 iv. 1. 16. 30, 31. 11 
 
 22. 40 
 
 xxii. 4. 
 xxiii. 10—12. 
 
 350 
 391 
 
 6. 
 svii. 1. 
 4*. 
 
 24 
 436 
 169 
 
 vi. 3. 
 
 3*, 4*. 
 
 4. 
 
 222» 
 564 
 564 
 
 XXV. 42. 
 48. 
 48, 49. 
 
 2o7 
 458 
 113 
 
 xviii. 1, 2. 
 
 531 
 
 xii.2. 
 
 400 
 
 xxix. 4. 
 
 351 
 
 12. 
 
 220 
 
 46. 
 
 304 
 
 NUMBERS. 
 
 14. 
 
 211 
 
 xiii. 2. 
 
 265 
 
 
 
 25. 
 
 442 
 
 xiv. 31. 
 
 11.23 
 
 iii. 3. 
 
 122 
 
 KX.6. 
 
 542 
 
 XV. 1. 
 
 562 
 
 iv. 47. 
 
 143 
 
 xxi. 12. 
 
 124 
 
 3. 
 
 226 
 
 V. 2. 
 
 351 
 
 xxii. 2*. 12* 
 
 16*. 211 
 
 XV. 18. 
 
 66 
 
 vi. 6. 
 
 350, 351 
 
 6. 
 
 303 
 
 xvi. 5. 
 
 398 
 
 xiii. 16. 
 
 105 
 
 18. 
 
 126*. 242 
 
 xvii. 15. 
 
 198. 226 
 
 xiv. 19. 
 
 543 
 
 xxiv. 
 
 221 
 
 xix. 9. 
 
 24 
 
 xvi. 30. 
 
 80 
 
 67. 
 
 131 
 
 22. 
 
 145 
 
 xviii. 16. 
 
 266 
 
 xxvi. 3. 
 
 223 
 
 XX. 3. 
 
 37 
 
 xix. 11. 13. 
 
 350, 351 
 
 xxviii. 10. 
 
 131 
 
 11. 
 
 72 
 
 xxi. 9. 
 
 303 
 
 15. 
 
 264 
 
 xxi. 2. 4. 
 
 221 
 
 xxii. 28. 35. 
 
 12 
 
 18. 
 
 123 
 
 6. 
 
 186 
 
 xxiii. 5. 
 
 12 
 
 «xix. IS. 
 
 267 
 
 xxii. 31. 
 
 527 
 
 19. 
 
 7 
 
 17. 
 
 133 
 
 xxir. 5. 
 
 145 
 
 xxiv. 9. 
 
 SOS 
 
bU2 
 
 
 INDEX OF 
 
 
 
 
 
 DEUTERONOMV. 
 
 
 Page. 
 
 TOB 
 
 
 
 
 Page. 
 
 xvii. 47. 
 
 107 
 
 
 
 Page. 
 
 527 
 
 iv. 35. 
 
 34.36 
 
 xviii. 18. 
 
 536 
 
 v. 1. 
 
 
 V. 15. 
 
 400 
 
 XXV. 6*. 
 
 586 
 
 14. 
 
 
 187 
 
 2r. 
 
 237 
 
 xxvii. 9. 
 
 389 
 
 viii; 3. 
 
 
 68 
 
 vi. 4. 
 
 217.226.228 
 
 12. 
 
 24 
 
 X.3. 
 
 
 103 
 
 4,5. 
 
 S7 
 
 xxix. 4. 113 
 
 .545 
 
 10. 
 
 
 187 
 
 11. 
 
 336 
 
 
 
 xiii. 28. 
 
 
 187 
 
 13*. 
 
 217 
 
 2 SAMUEL 
 
 
 xiv. 4*. 
 
 
 254 
 
 viii. 5. 
 
 44 
 
 ii. 4. 151 
 
 .422 
 
 xvii. 14. 16. 
 
 
 555 
 
 1.7. 
 
 436 
 
 V. 3. 
 
 151 
 
 xix. 23*— 26. 
 
 
 562 
 
 14. 
 
 65 
 
 vi. 23. 
 
 ^65 
 
 26. 
 
 
 568 
 
 17. 
 
 26. 65 
 
 vii. 12*. 16*. 
 
 242 
 
 xxi. 15. 
 
 
 63 
 
 XV. 1, 2. 
 
 542 
 
 16. 233 
 
 .421 
 
 xxii. 3. 
 
 
 63 
 
 17. 
 
 186 
 
 xvi. 10. 
 
 68 
 
 xxvi. 7. 
 
 
 75 
 
 xviii. 18.* 
 
 130 
 
 xxii. 6. 
 
 368 
 
 13. 
 
 
 471 
 
 xxi. 11. 
 
 133 
 
 16. 
 
 542 
 
 xxviii. 26. 
 
 
 75 
 
 22,23. 
 
 314. 332 
 
 xxiii. 2. 
 
 12 
 
 xxxi. 2. 
 
 
 68 
 
 xxiv. 15. 
 
 63 
 
 
 
 xxxviii. 7. 4. 
 
 
 75 
 
 xxvii. 26. 
 
 314, 315» 
 
 1 KINGS. 
 
 
 7.28. 
 
 
 39 
 
 xxxii. 4. 
 
 7 
 
 i.33. 
 
 152 
 
 xlii, 1, 2. 
 
 
 432 
 
 6. 
 
 40 
 
 39, 40. 
 
 152 
 
 2*. 
 
 
 8 
 
 39. 
 
 S6 
 
 ii. 19. 
 
 418 
 
 
 
 
 xxxiii. 2. 
 
 526 
 
 V. 15. 
 
 336 
 
 PSALMS. 
 
 
 3. 
 
 529 
 
 viii. 53. 
 
 12 
 
 ii. 2. 6, 7. 
 
 
 381 
 
 6. 
 
 582 
 
 xiv. 18. 
 
 12 
 
 6. 
 
 
 147 
 
 26. 
 
 477 
 
 xvii. 4. 6. 
 
 102 
 
 7. 207*. 
 
 260. 
 
 390* 
 
 xxxiv. 6. 
 
 264 
 
 22. 
 
 565 
 
 8. 136. 234 
 
 .521 
 
 JOSHUA. 
 
 xix. 15, 16. 
 
 142 
 
 V. 2. 
 
 
 200 
 
 i. 1. 
 
 iii. 11. 13. 
 
 V. 2. 
 
 X. 12, 13. 
 
 24. 
 xviii. 1». 
 
 116 
 
 65 
 
 116 
 
 117 
 
 422 
 501 
 
 XX. 31. 
 
 2 KINGS, 
 ii. 2. 
 
 9—11. 
 iv. 
 
 16. 
 
 389 
 
 412 
 193 
 565 
 477 
 
 6. 
 vii. 8. 
 viii. 3. 
 
 4*. 
 
 5*, 6*. 
 xvi. 2. 
 
 2,3. 
 
 
 162 
 406 
 101 
 101 
 230 
 o7 
 529 
 
 JUDGES. 
 
 xvi. 2. 
 
 261 
 
 9,10. 
 
 330 
 
 .350 
 
 iii. 9. 15. 
 
 111 
 
 xvii. 1. 
 
 105 
 
 10. 
 
 379* 
 
 .381 
 
 V. 17. 
 
 419 
 
 14. 
 
 23 
 
 11. 
 
 
 418 
 
 20. 
 
 102 
 
 21. 
 
 .565 
 
 xviii. 2. 
 
 
 7 
 
 vi. 24. 
 
 198, 226 
 
 xviii. 2. 
 
 261 
 
 5. 
 
 
 368 
 
 viii. 18. 
 19. 
 
 133 
 
 389 
 
 1 CHRONICLES. 
 
 31. 
 xix. 1. 
 
 
 36 
 100 
 
 ix.9. 
 
 152 
 
 iii. 1—3, &c. 
 
 211 
 
 xxi. 
 
 
 225 
 
 RUTH. 
 
 24. 
 xxiii. 13. 
 
 439 
 146 
 
 7. 
 xxii. 1. 7, 8. 16. 18. 
 
 439 
 135 
 
 i. 20, 21. 
 
 68 
 
 xxiv. 5. 
 
 626 
 
 14. 
 
 
 289 
 
 ii. 14. 
 
 131 
 
 xxvii. 20. 
 
 105 
 
 17. 
 
 
 305 
 
 iii. 3. 
 
 152 
 
 xxix. 11, 12. 
 
 65 
 
 xxiv. 1, 2. 
 
 
 102 
 
 15. 
 
 33.T 
 
 
 
 XXV. 18. 
 
 
 542 
 
 1 SAMUEL. 
 
 2 CHRONICLES. 
 
 xxvii. 13. 
 
 
 319 
 
 
 
 vi. 30. 
 
 37 
 
 xxxi. 1, 2. 
 
 
 552 
 
 ii. 3. 
 
 7 
 
 xviii. 20, 21. 
 
 464 
 
 22. 
 
 
 289 
 
 6. 
 
 352 
 
 XX. 6. 
 
 431 
 
 xxxii. 1. 
 
 
 543 
 
 iii. 7. 21. 
 
 10 
 
 20. 
 
 23 
 
 xxxiii. 6. 
 
 
 178 
 
 ix. 15. 
 
 10 
 
 
 
 XXXV. 23. 
 
 
 200 
 
 X. 24. 
 
 586 
 
 EZRA. 
 
 
 xxxix. 9. 
 
 
 68 
 
 xiv. 15. 
 
 289 
 
 iii. 12. 
 
 127 
 
 xl. 6. 
 
 
 186 
 
 XV. 1. 
 
 29. 
 
 141 
 
 7 
 
 NEHEMIAH. 
 
 
 xlii. 5, 
 xliv. 1. 
 
 200 
 
 .283 
 32 
 
 35. 
 
 265 
 
 viii. 8. 
 
 125 
 
 xiv. 7. 
 
 149* 
 
 498 
 
 xvi. 12. 
 
 141 
 
 ix. 5, 6. 
 
 100 
 
 xlviii. 5. 
 
 
 289 
 
 13. 
 
 150. 422 
 
 6. 
 
 70 
 
 8. 
 
 
 513 
 
 14. 
 
 464 
 
 27. 
 
 115 
 
 xlix. 3. 
 
 
 200 
 
 xvii. 32. 
 
 831 
 
 X. 29. 222. .^15*. 1 
 
 ii. 10. 
 
 
 80 
 
TEXTS OF SCRIPTURE. 
 
 oo;-' 
 
 
 Page. 1 
 
 
 
 r 
 
 age. 1 
 
 
 Page, 
 
 hill 1\. 
 
 
 442 
 
 cxlviii. 2 — 5. 
 
 13. 
 
 
 loa 
 
 xK. le. 
 
 526 
 
 Ixii. 1. 
 
 
 200 
 
 8. 
 
 
 
 102 
 
 xlii. 1. 4. 
 
 130 
 
 2. 
 
 
 37 
 
 cxlix. 1. 
 
 
 
 529 
 
 5. 
 
 79 
 
 Ixiii. 9. 
 
 344 
 
 ,345 
 
 
 
 
 
 5,6. 
 
 98 
 79 
 
 Ixv. 2, 
 
 
 477 
 
 PROVERBS. 
 
 
 xliii. 1. 7. 
 
 Ixviii. 18. 
 
 
 406 
 
 viii. 22, 23. 
 
 
 
 88 
 
 xliv. 6. 
 
 34. 188 
 
 Ixix. 21. 
 
 
 135 
 
 23. 
 
 
 
 183 
 
 8. 
 
 36 
 
 32. 
 
 
 586 
 
 23. 30. 
 
 
 
 177 
 
 24. 
 
 40 
 
 Ixx. 13. 
 
 
 200 
 
 25. 
 
 
 
 168 
 
 xiv. 5. 
 
 79 
 
 Ixxi. 19. 
 
 
 406 
 
 xiv. 12. 
 
 
 
 368 
 
 5, 6. 18. 21, 22. 36 
 
 Ixxii. 11. 
 
 
 136 
 
 xvi. 4. 
 
 
 67 
 
 100 
 
 5.7. 
 
 98 
 
 18. 
 
 
 32 
 
 25* 
 
 
 
 368 
 
 7*. 
 
 98 
 
 Ixxiii. 2. 
 
 
 456 
 
 XX. 8. 
 
 
 
 420 
 
 9. 
 
 68 
 
 Ixxvi. 1. 2. 
 
 
 520 
 
 XXX. 4. 
 
 
 70. 
 
 206* 
 
 12. 
 
 63. 79. 178 
 
 Ixxviii. 3. 
 
 
 27 
 
 
 
 
 
 18. 
 
 79 
 
 32. 
 
 
 24 
 
 ECCLESIASTES 
 
 
 xlvi. 3. 
 
 40 
 
 36.41 
 
 
 477 
 
 iii. 21». 
 
 
 
 569 
 
 5. 
 
 188 
 
 l«xxi. 16*. 
 
 
 477 
 
 vii. 16. 
 
 
 
 289 
 
 xlviii. 12. 
 
 34. 188 
 
 Ixxxii. 5, 6. 
 
 
 191 
 
 xii. 1. 
 
 
 
 79 
 
 13. 
 
 102. 178 
 
 6*. 
 
 
 162 
 
 14. 
 
 
 445 
 
 450 
 
 16*. 
 
 472 
 
 Ixxxiii. 18. 
 
 221, 
 
 222» 
 
 
 
 
 
 xlix. 23. 
 
 15^ 
 
 Ixxxiv. 3. 
 
 
 200 
 
 CANTICLES. 
 
 
 Ii. 1. 
 
 336 
 
 Ixxxix. 5. 7. 
 
 
 529 
 
 ii. 7. 
 
 
 
 119 
 
 Iii. 13. 
 
 132 
 
 11. 
 
 
 65 
 
 iii. 5. 
 
 
 
 119 
 
 liii.2, 3. 
 
 133. 185 
 
 20. 
 
 
 151 
 
 iv.5. 
 
 
 128 
 
 278 
 
 2, 3. 5. 
 
 131. 133 
 
 XC.2. 
 
 
 168 
 
 viii. 1. 
 
 
 
 273 
 
 3. 
 
 288 
 
 xciii. 3. 
 
 
 563 
 
 4. 
 
 
 
 119 
 
 3.5. 
 
 134, 135 
 
 4. 
 xciv. 9, 10. 
 
 
 406 
 86 
 
 ISAIAH 
 
 . 
 
 
 3—5. 
 5, 6. 
 
 277 
 543 
 
 xcv. 7*. 
 
 
 105 
 
 i. 2. 
 
 
 73 
 
 .102 
 
 6. 
 
 118. 290* 
 
 xcvii. 5. 
 
 65. 
 
 218* 
 
 9. 
 
 
 
 63 
 
 7,8. 
 
 135 
 
 9. 
 
 
 202 
 
 24. 
 
 
 
 222 
 
 7, 8. 10. 
 
 319 
 
 ciii. 13. 
 
 
 44 
 
 ii. 2. 
 
 
 
 136 
 
 8,9. 
 
 330 
 
 civ. 3,4. 
 
 
 75 
 
 3,4. 
 
 
 
 155 
 
 9. 136. 332. 337 
 
 24. 31. 
 
 
 100 
 
 vi. 1. 3. 
 
 
 
 190 
 
 10. 
 
 281 
 
 31. 
 
 
 67 
 
 3. 
 
 
 
 63 
 
 12. 
 
 135 
 
 cvi. 16. 
 
 
 529 
 
 vii.l4. 129.251* 
 
 261 
 
 269* 
 
 liv. 16, 17. 
 
 103 
 
 cx.l. 136 
 
 .229 
 
 232. 
 
 viii. 8. 
 
 
 
 130 
 
 Iv. S. 
 
 383 
 
 414. 416. 420. 425 
 
 13, 14. 
 
 
 
 225 
 
 Ivii. 11. 
 
 477 
 
 2. 
 
 
 232 
 
 18. 
 
 
 
 46 
 
 Ix. 3. 
 
 138 
 
 4. 143*. 
 
 145*. 
 
 415* 
 
 ix. 2. 6. 3. 
 
 
 
 118 
 
 Ixi. 1. 
 
 141. 150* 
 
 7. 231. 291 
 
 .328 
 
 6. 
 
 198 
 
 279 
 
 . 469 
 
 Ixiii. 3*. 
 
 118 
 
 CSV. S*. 
 
 
 88 
 
 6,7. 
 
 
 
 147 
 
 16. 
 
 40 
 
 15. 
 
 
 79 
 
 xi. 1. 2*. 10 
 
 
 
 128 
 
 Ixv. 6. 
 
 582 
 
 cxvi. 3. 
 
 1.'88, 
 
 289* 
 
 6. 
 
 
 
 155 
 
 17. 
 
 80 
 
 6. 
 
 
 107 
 
 xi. 10. 
 
 
 126 
 
 . 137 
 
 kvi. 1. 
 
 73. 410* 
 
 10. 
 
 
 18 
 
 xii. 2*. 
 
 
 
 218 
 
 14. 
 
 675 
 
 ciix. 66. 
 
 
 24 
 
 xiii. 6. 
 
 
 
 69 
 
 
 
 73. 
 
 
 101 
 
 xiv. 27. 
 
 
 
 431 
 
 JEREMIAH. 
 
 cxxi. 2. 
 
 
 79 
 
 xvi, 1. 
 
 
 
 156 
 
 i.5. 
 
 143 
 
 2,3. 
 
 
 103 
 
 5. 
 
 
 
 420 
 
 X. 10. 
 
 52 
 
 cxxix. 3. 
 
 213*. 
 
 287* 
 
 xvii. 7. 
 
 
 
 79 
 
 12. 
 
 99 
 
 cxxx.7». 
 
 
 589 
 
 xxii. 14. 
 
 10 
 
 542 
 
 .582 
 
 xviii. 16. 
 
 66 
 
 cxxxii. 12. 
 
 
 421 
 
 xxiv. 18. 
 
 
 
 278 
 
 xxiii. 6. 
 
 224. 226 
 
 cxxxiii. 2. 
 
 
 159 
 
 16. 
 
 
 
 508 
 
 24. 
 
 73 
 
 cxxxvi. 2. 
 
 
 26 
 
 xxxiii. 14*. 
 
 
 
 588 
 
 xxvii. 5. 
 
 100. 178 
 
 3. 
 
 
 65 
 
 XXXV, 4. 10. 
 
 
 
 118 
 
 XXX. 9. 
 
 422 
 
 cxxxix. 15. 
 
 344, 345 
 
 xxxviii. 11. 
 
 
 
 319 
 
 21. 
 
 440 
 
 15, 16. 
 
 
 556 
 
 18. 
 
 
 
 305 
 
 xxxi. 22. 
 
 260 
 
 cxlv. 10, 11. 
 
 
 100 
 
 xl. 3*. 
 
 
 
 228 
 
 xxxii. 23. 
 
 80 
 
 13. 
 
 
 66 
 
 12. 
 
 
 
 70 
 
 xxxiii. 15, 16. 
 
 226 
 
 cxivi. 5. 6. 
 
 
 102 
 
 25. 
 
 
 
 188 
 
 16. 
 
 198* 
 
 cxivii. 5. 
 
 
 7 
 
 26. 28. 
 
 
 102 
 
 , 103 
 
 Ii. 5. 
 
 526 
 
 89. 
 
 
 5S0 
 
 xii. 4. 
 
 
 
 188 
 
 15. 
 
 99 
 
604 
 
 
 INDEX 
 
 OF 
 
 
 
 
 LAMENTATIONS. j 
 
 ZECHARIAH. | 
 
 
 
 Page. 
 
 
 Page. 
 
 
 
 Page. 
 
 viii, 15*. 
 
 20. 
 
 
 542 
 
 134 
 
 16. 
 
 223 
 
 ii. 10, 11. 
 
 
 227 
 
 
 12. 
 
 290 
 
 
 
 131. 305 
 
 22*. 
 
 
 404 
 
 EZEKIEL. 
 i. 24. 179 
 
 14. 
 vi. 5. 
 ix. 9. 
 
 
 65 
 
 65 
 
 278. 439* 
 
 27. 
 
 ix. 2. 6. 
 
 27. 
 
 
 119 
 231 
 274 
 
 ▼ii. 1. 7 
 
 8.10. .555 
 
 X. 12. 
 
 
 226 
 
 38. 
 
 
 221 
 
 xxsiv. 23, 24. 233. 422 
 
 xi. 12. 
 
 
 135 ' 
 
 X. 8. 
 
 
 132 
 
 xxxvii. 24, 25. 42'i! 
 
 xii. 10. 
 
 135. 
 
 278, 305. 
 
 16. 25. 
 
 
 246 
 
 sliv. 2. 
 
 263 
 
 
 
 491 
 
 20. 
 
 
 484 
 
 xlviii. 35 
 
 198 
 DANIEL. 
 
 xiii. 2. 
 xiv. 5. 
 
 
 139. 155 
 527 
 
 24. 
 
 28. 321. 
 
 29, 30. 
 
 356 
 
 221 
 
 570. 580 
 
 557 
 
 ii. 4*. 
 
 328 
 
 MALACHI. 
 
 32. 
 
 
 18 
 
 47. 
 
 26 
 
 
 
 
 37. 
 
 
 119 
 
 iii. 9*. 
 
 328 
 
 i. 6. 
 
 
 43 
 
 40. 
 
 
 477 
 
 iv. 35. 
 
 35. 431 
 
 11. 
 
 
 137 
 
 xi. 2—5. 
 
 
 131 
 
 T.23. 
 
 65 
 
 ii. 10. 
 
 
 39 
 
 10. 
 
 
 228 
 
 vii. 7. 
 
 289 
 
 13. 
 
 
 223 
 
 19*. 
 
 
 243 
 
 9*. 13*. n*. 70 
 
 iii. 1. 126. 
 
 228. 
 
 230*. 278 
 
 25. 
 
 
 65 
 
 10*. 
 
 450 
 
 iv. 2*. 
 
 
 117 
 
 xii. 6. 8. 
 
 
 231 
 
 13. 
 
 409*. 439, 440 
 
 5. 
 
 
 144 
 
 23. 
 
 
 129. 274 
 
 13,14. 233.439 
 18. 22. 25. 529 
 
 St. MATTHEW. 
 
 28. 
 31,32. 
 
 
 184 
 470 
 
 viii. 13. 
 
 527 
 
 i.l. 
 
 107 
 
 . 129. 242 
 
 34. 
 
 
 17 
 
 14. 26. 395 
 
 16. 18. 
 
 
 2.50 
 
 S8. 
 
 
 391 
 
 17. 
 
 289 
 
 17. 
 
 
 95 
 
 40. 
 
 
 330. 393 
 
 ix. 26. 
 
 124 
 
 18. 
 
 
 262. 269 
 
 46. 
 
 
 266 
 
 xi. 36. 
 
 26 
 
 18. 20. 
 
 
 251 
 
 50. 
 
 
 43 
 
 xii. 2. 
 
 563. 569. 572* 
 
 18. 23. 
 
 
 262 
 
 xiii. 24. 30. 
 
 47. 
 
 514 
 
 7. 
 
 66 
 
 20. 
 
 
 199 
 
 27. 
 
 
 221 
 
 
 HOSEA. 
 
 21. 
 
 108'. 
 
 114. 549* 
 
 30.39 
 
 47, 
 
 48. 448 
 
 
 
 22. 
 
 
 130. 224 
 
 35. 
 
 
 28 
 
 i. 1. 
 
 105 
 
 22, 23.. 
 
 
 109.197 
 
 39. 
 
 
 575 
 
 7. 
 
 225 
 
 25. 
 
 
 264 
 
 52. 
 
 
 137 
 
 iii. 5. 
 
 422 
 
 ii.l. 
 
 
 161 
 
 53. 
 
 134. 257. 267 
 
 vi. 2. 
 
 136 
 
 4—6. 
 
 
 129 
 
 36. 
 
 
 178 
 
 xi. 1. 
 
 136 
 
 4,5. 
 
 
 274 
 
 xiv. 34. 36 
 
 
 132 
 
 xiii. 14. 
 
 425. 576 
 
 15. 
 
 
 229 
 
 
 
 274 
 
 
 JOEL. 
 
 iii. 3. 
 
 
 228, 229 
 
 24. 
 
 
 137 
 
 i. 20 
 
 542 
 
 4. 
 
 
 28 
 
 xvi. 16. 
 
 
 199. 210* 
 
 ii. 30. 
 
 345 
 
 12. 
 
 
 514. 581 
 
 18.195.503.507.512 
 
 32. 
 
 227 
 
 15. 
 
 
 542 
 
 21. 
 
 
 393 
 
 
 AMOS. 
 
 16. 
 
 150* 
 
 153*. 481 
 
 27. 
 
 231. 
 
 440*. 448 
 
 
 16,17 
 
 
 131, 152 
 
 28. 
 
 148 
 
 . 423. 440 
 
 iv. 13. 
 
 75 
 
 17. 
 
 
 46. 118* 
 
 xvii. 4*. 
 
 
 589 
 
 
 JONAH. 
 
 iv. 5*. 
 
 
 315 
 
 5. 
 
 
 46. 156 
 
 i. 17. 
 
 391 
 
 10. 
 
 
 37. 217 
 
 18. 
 
 
 28 
 
 ii. 1. 
 
 396 
 
 V. 22. 
 
 
 540 
 
 23. 
 
 
 393 
 
 10. 
 
 102. 391 
 
 23, 24. 
 
 
 545 
 
 xviii. 2. 
 
 
 581 
 
 iii. 2*. 
 
 391 
 
 24. 
 
 
 542 
 
 10. 
 
 
 532 
 
 
 
 33. 
 
 
 229 
 
 17*. 
 
 
 523 
 
 
 MICAH. 
 
 44, 45. 
 
 
 44 
 
 20*. 
 
 
 512 
 
 ii. 13. 
 
 404*. 407* 
 
 vi. 8. 
 
 
 43 
 
 25, &C. 
 
 221 
 
 iv. 1. 
 
 126 
 
 12*. 
 
 
 542 
 
 27. 
 
 
 542 
 
 4. 
 
 420 
 
 13. 
 
 
 437 
 
 xix. 17. 
 
 
 85 
 
 5. 
 
 66 
 
 21. 
 
 
 412. 590 
 
 27. 
 
 
 542 
 
 13. 
 
 65 
 
 24. 
 
 
 37 
 
 28. 
 
 
 41. 449* 
 
 vi. 4. 
 
 258 
 
 vii. 4. 
 
 
 542 
 
 1 XX. 8. 
 
 
 221 
 
 
 HAGGAL 
 
 4.16. 
 9—11 
 
 
 28 
 43 
 
 i 16*. 
 19. 
 
 
 515 
 393 
 
 li. 3. 
 
 127 
 
 24, 25. 
 
 512 
 
 28. 
 
 113.326. 546 
 
 6.7 
 
 9. 126 
 
 29. 
 
 
 130 
 
 1 30. 
 
 
 274 
 
 13. 
 
 3.M 
 
 1 viii. 11. 
 
 
 372 
 
 1 30, 31 
 
 
 199 
 
TEXTS OF SCRIPTURE. 
 
 605 
 
 
 Page. 
 
 
 
 Page. 
 
 
 Page. 
 
 fc.l. 4, 5. 
 
 . 147 
 
 i. 11*. 
 
 
 212 
 
 i. 27. 
 
 256. 262 
 
 ?. 
 
 129 
 
 13. 
 
 
 165 
 
 31. 108 
 
 . 250. 269* 
 
 15. 
 
 274 
 
 15. 
 
 
 24 
 
 32, S3. 
 
 233. 422 
 
 30. 
 
 221 
 
 ii. 2*. 
 
 
 165 
 
 32. 69. 
 
 274 
 
 31. 
 
 117 
 
 26. 
 
 
 293 
 
 34. 
 
 250 
 
 33, &c. 
 
 54 
 
 iii. 28*. 29*. 
 
 
 541 
 
 35. 49. 
 
 150. 153*. 
 
 tkii. 10. 
 
 514 
 
 V. 25. 29. 
 
 
 131 
 
 
 161*. 472 
 
 5.'9*. 31*, 
 
 32*. 564 
 
 41,42. 
 
 
 565 
 
 35. 37. 
 
 251 
 
 32*. 
 
 574 
 
 vi.2. 
 
 
 134 
 
 37*. 
 
 430 
 
 42. 
 
 128. 274 
 
 viii. 32. 
 
 
 393 
 
 42. 
 
 269. 272* 
 
 43-45. 
 
 229 
 
 38. 
 
 
 526 
 
 48. 
 
 272 
 
 » *. 3. 
 
 440 
 
 ix. 12. 
 
 
 276 
 
 57. 
 
 270 
 
 31. 34.41.46. 450 
 
 17. 23, 24. 
 
 
 «1 
 
 69. 
 
 114 
 
 46. 
 
 581 
 
 31. 
 
 
 393 
 
 69. 71. 
 
 118 
 
 X .10.19.21. 
 
 30. 
 
 38. 
 
 
 120 
 
 70. 
 
 12.400 
 
 31—33. 
 
 448, 449 
 
 44. 
 
 
 369 
 
 76. 
 
 223, 129 
 
 11*. 
 
 523 
 
 46*. 
 
 
 581 
 
 76*, 77*. 
 
 548 
 
 31. 
 
 526 
 
 X. 6. 
 
 
 28 
 
 78. 
 
 255 
 
 32. 
 
 450. 574 
 
 27*. 
 
 
 430 
 
 ii. 4. 
 
 274 
 
 34*. 
 
 156 
 
 34. 
 
 
 393 
 
 4. 11. 
 
 129 
 
 34.41. 
 
 573. 580 
 
 xii. 35. 
 
 
 128 
 
 5—7. 
 
 269 
 
 41.46. 
 
 369 
 
 36. 
 
 
 229 
 
 10, 11. 
 
 118 
 
 ^n. 2. 
 
 306 
 
 xiii. 9. 
 
 
 293 
 
 11. 
 
 109. 229 
 
 15. 
 
 135 
 
 19. 
 
 
 28 
 
 15. 22, 23. 
 
 229 
 
 28. 
 
 112. 544 
 
 35. 
 
 
 221 
 
 21. 104.229.395 
 
 37, 38. 
 
 288 
 
 xiv. 3. 8. 
 
 
 334 
 
 22, 23. 
 
 266 
 
 38. 
 
 244. 238 
 
 33. 
 
 
 288 
 
 27. 33. 48. 
 
 250 
 
 38*, 39». 
 
 289 
 
 34*, 35*. 
 
 
 289 
 
 30. 
 
 114 
 
 56. 
 
 542 
 
 36. 
 
 
 199 
 
 46. 
 
 395 
 
 63. 
 
 160 
 
 49. 
 
 
 178 
 
 48. 
 
 165 
 
 64. 
 
 441.447 
 
 58. 
 
 
 393 
 
 51. 
 
 134. 165* 
 
 66. 
 
 541 
 
 61. 
 
 
 202 
 
 52. 
 
 243 
 
 iH'ii. 
 
 335 
 
 62. 
 
 
 418 
 
 ill. 2. 
 
 293 
 
 18, 19, 
 
 298 
 
 64. 
 
 
 297 
 
 4. 
 
 229 
 
 19*. 
 
 462 
 
 XV. 
 
 333 
 
 .335 
 
 15. 
 
 123 
 
 23*. 
 
 447 
 
 1.5. 
 
 
 298 
 
 17. 
 
 581 
 
 26. 31. 
 
 306 
 
 27. 
 
 
 135 
 
 22, 23. 
 
 143, 144 
 
 37*. 
 
 328 
 
 30*. 
 
 
 318 
 
 23. 
 
 • 250 
 
 39. 43. U 
 
 . 48. 135 
 
 34. 
 
 
 199 
 
 38. 
 
 39. 163 
 
 46*. 
 
 325 
 
 37. 
 
 
 542 
 
 ivr. 14. 
 
 165 
 
 50*. 
 
 542 
 
 37. 39. 
 
 
 323 
 
 18. 
 
 150*. 498 
 
 52. 
 
 529 
 
 40. 
 
 257 
 
 .267 
 
 21, 22. 
 
 143 
 
 54. 
 
 331 
 
 42. 
 
 397 
 
 ,398 
 
 vi. 17. 19. 
 
 132 
 
 56. 
 
 257. 267 
 
 43*. 
 
 
 136 
 
 36. 
 
 45 
 
 59*. 
 
 334 
 
 44. 
 
 
 323 
 
 46. 
 
 68 
 
 60». 
 
 335,336 
 
 44, 45. 
 
 
 337 
 
 vii. 12. 14, 15. 
 
 565 
 
 62. 
 
 397 
 
 46. 
 
 334, 
 
 335* 
 
 41, 42. 
 
 552 
 
 63. 
 
 221. 393 
 
 xvi. 1. 
 
 267 
 
 334 
 
 viii. 55. 
 
 565 
 
 64. 
 
 418 
 
 1, 2. 
 
 
 398 
 
 ix. 22. 
 
 393 
 
 cxvij:. 1. 
 
 268. 398 
 
 3. 
 
 
 336 
 
 26. 
 
 19. 526 
 
 2— 4*. 9* 
 
 .11». 383 
 
 15. 
 
 
 521 
 
 49. 
 
 120 
 
 6. 
 
 220 
 
 17. 
 
 
 132 
 
 X. 2. 
 
 229 
 
 14. 
 
 293 
 
 19. 
 
 193 
 
 .416 
 
 16. 
 
 477 
 
 18. 
 
 231.421, 
 
 19,20. 
 
 
 220 
 
 19. 
 
 132 
 
 422*. 436* 1 
 
 
 
 
 21. 
 
 99 
 
 18, 19. 
 
 47 
 
 St. LUKE. 
 
 
 39. 42. 
 
 156 
 
 18. 20. 
 
 156 
 
 i. 5*. 
 
 
 259 
 
 xi. 2. 
 
 43 
 
 19. 137 
 
 481. 509 
 
 6. 9. 15. 25. 
 
 46. 
 
 229 
 
 13*. 
 
 497 
 
 19, 20. 
 
 512 
 
 13.57. 
 
 
 161 
 
 27. 
 
 269 
 
 20. 
 
 198.265 
 
 8. 21, 23. 32 
 
 33. 
 
 
 42. 
 
 .542 
 
 
 
 
 146 
 
 ,147 
 
 xii. 5. 
 
 94. 436 
 
 St. MARK. 1 
 
 15. 
 
 
 166 
 
 42. 
 
 220 
 
 I 1. 
 
 549 
 
 15. 17. 35. 
 
 143 
 
 144 
 
 xiii. 1. 
 
 298 
 
 3. 
 
 229 
 
 23*. 
 
 
 395 
 
 28. 
 
 372 
 
uuu 
 
 
 INDEX 
 
 OF 
 
 
 
 
 Page. 
 
 
 Page. 
 
 
 Page. 
 
 xiv. 14. 
 
 673 
 
 i. 18. 13. 112. 144 
 
 ix. 22. 
 
 121 
 
 26. 
 
 119 
 
 19—21. 
 
 123, 124 
 
 35. 38. 
 
 21 
 
 XV. 10. 
 
 532 
 
 23. 
 
 229 
 
 36 38. 
 
 221 
 
 xvi. 9. 
 
 587 
 
 34. 
 
 144 
 
 X. 17. 
 
 326 
 
 13. 
 
 221 
 
 41. 
 
 121 
 
 17,18. 
 
 389 
 
 16. 
 
 116 
 
 49. 
 
 160 
 
 18. 
 
 322 
 
 22*, 23* 
 
 372, 373 
 
 49, 50. 
 
 49 
 
 20. 
 
 437 
 
 29. 31. 
 
 115 
 
 ii. 12. 
 
 266 
 
 30. 38*. 
 
 206 
 
 31. 
 
 367 
 
 19. 
 
 393,571 
 
 34—36. 
 
 162 
 
 xvii. 3*. 
 
 .542 
 
 19.21,22* 
 
 388 
 
 35, 36. 
 
 49.162* 
 
 33. 
 
 389 
 
 22. 
 
 16 
 
 37, 38. 41. 
 
 144 
 
 xviii. 31. 
 
 282 
 
 iii. 1. 10. 
 
 333 
 
 xi. 1. 
 
 267 
 
 33. 
 
 393 
 
 • 2. 
 
 131. 145 
 
 2. 
 
 220 
 
 38*. 
 
 1^9 
 
 6*. 
 
 491 
 
 24. 
 
 .375 
 
 xix. 27. 
 
 148 
 
 5,6. 
 
 183 
 
 25*. 
 
 339.563 
 
 XX. 35, 36. 
 
 41 
 
 6*. 
 
 497 
 
 27. 
 
 160 
 
 36. 
 
 162 
 
 14. 
 
 303 
 
 39. 43, 44. 
 
 565 
 
 44. 
 
 229 
 
 13. 345 
 
 386*. 407 
 
 42, 
 
 132 
 
 xxii. 20. 
 
 326 
 
 16. 119. 
 
 218.469*. 
 
 44. 
 
 334, 335 
 
 22. 
 
 218 
 
 
 489. 544* 
 
 xii. 20. 
 
 138 
 
 42. 
 
 243 
 
 17. 
 
 112 
 
 21. 
 
 221 
 
 44*. 
 
 289 
 
 26. 
 
 144 
 
 26. 
 
 168 
 
 69. 
 
 417,418 
 
 31. 
 
 166. 202 
 
 31. 
 
 64. 423 
 
 xxiii. 2. 
 
 311 
 
 43. 
 
 40 
 
 32. 
 
 412 
 
 14. 22. 
 
 298 
 
 iv. 1. 
 
 220 
 
 36—41 
 
 190 
 
 24. 
 
 306 
 
 11. 
 
 221 
 
 xiii. 3. 
 
 231 
 
 31*. 
 
 292 
 
 25. 
 
 121.123 
 
 13. 
 
 199 
 
 34. 
 
 326 
 
 V. 7. 
 
 221 
 
 23*. 
 
 373 
 
 39. 
 
 315 
 
 18. 
 
 46 
 
 35. 
 
 510 
 
 46. 244.321.326 
 
 18,19.26. 
 
 204 
 
 xiv. 1. 
 
 104 
 
 53*. 
 
 334, 335 
 
 19*. 
 
 99 
 
 2*, 3. 
 
 411 
 
 .54. 
 
 397, 398 
 
 19. 26. 30. 
 
 51, 52 
 
 3. 
 
 168 
 
 tiiv. 1. 
 
 334. 399 
 
 21. 
 
 388 
 
 3.28. 
 
 440 
 
 5*. 
 
 404 
 
 22, 23. 
 
 217 
 
 8. 
 
 .536 
 
 7.46. 
 
 393 
 
 22. 25. 27. 
 
 446 
 
 9. 
 
 168 
 
 23.26. 
 
 218 
 
 24. 
 
 458. 583 
 
 12. 
 
 132 
 
 26. 
 
 291 
 
 26. 
 
 50. 131 
 
 15. 
 
 119 
 
 27. 
 
 116 
 
 27. 
 
 231 
 
 16. 
 
 492 
 
 34. 
 
 220 
 
 28. 569. 574, 375 
 
 16*. 26*. 
 
 492 
 
 37. 39. 
 
 385 
 
 29. 
 
 673 
 
 23. 
 
 531 
 
 39. 243. 
 
 571,572* 
 
 33. 36. 
 
 144 
 
 26. 13. 
 
 465. 467*. 
 
 41_44». 
 
 385 
 
 45, 46. 
 
 115 
 
 480 
 
 481. 484. 
 
 46. 
 
 133 
 
 46, 47. 
 
 17 
 
 
 490* 
 
 47. 521.548.553 
 
 vi. 23. 
 
 220 
 
 28. 50 
 
 . 54. 204* 
 
 49. 
 
 137 
 
 24. 
 
 168 
 
 30. 
 
 64 
 
 50, 51. 
 
 408 
 
 32, 33. 38. 
 
 51. 166 
 
 31. 
 
 326 
 
 St. JOHN. 
 
 38. 
 39. 
 
 236 
 375 
 
 XV. 13. 
 15. 
 
 119. 326 
 15 
 
 i. 1. 
 
 49. 193* 
 
 57. 60. 52. 54. 235* 
 
 26. 467 480—484*. 
 
 1.3. 
 
 230 
 
 58*. 
 
 59 
 
 
 492* 
 
 1-3. 
 
 177 
 
 62. 
 
 164.410 
 
 26, 27. 
 
 384*. 465 
 
 3.10. 
 
 74. 471 
 
 69. 21 
 
 160. 210* 
 
 27. 
 
 168 
 
 3*. 1*. 
 
 183 
 
 vii. 27.31.40,41. 123 
 
 xvi. 7. 
 
 413.492 
 
 4,5. 
 
 184 
 
 29. 
 
 30. 54. 205 
 
 7, 8. 13, 14. 465 
 
 6M2*,13». 
 
 18*. 183 
 
 31. 
 
 131 
 
 7*. 14*. 
 
 481 
 
 9. 
 
 117. 423* 
 
 S3. 34. 
 
 168 
 
 7. 13, 14. 
 
 467 
 
 12. 46. 62*. 80* 
 
 38. 
 
 498 
 
 11. 
 
 64 
 
 13. 
 
 S53. 236 
 
 39. 
 
 462 
 
 13*. 
 
 490. 521 
 
 14.31 185* 
 
 198. 246* 
 
 41,42. 
 
 129 
 
 13. 30. 
 
 13 
 
 
 284* 
 
 viii.l2. 
 
 191 
 
 15. 
 
 204 
 
 14 16. 
 
 153 
 
 21.58. 
 
 168 
 
 27,28. 
 
 166 
 
 15. 27. 
 
 167 
 
 23. 
 
 345 
 
 28*. 
 
 206 
 
 16. 
 
 630 
 
 61. 
 
 588 
 
 30. 
 
 191 
 
 ir. 
 
 117 
 
 57*. 59* 
 
 169 
 
 xvii. 2. 
 
 114 
 
TEXTS OF SCRIPTURE. 
 
 607 
 
 
 
 Page. 
 
 
 Page. 
 
 
 
 Page. 
 
 rva S. 
 
 
 26.36.61 
 
 ii. 36. 229, 
 
 230. 416*. 
 
 si. 
 
 16.21. 
 
 229 
 
 6. 
 
 
 
 88 
 
 
 
 422 
 
 
 16. 24, 
 
 220 
 
 8.29. 
 
 
 
 206* 
 
 38. 
 
 47 
 
 549 
 
 
 20. 
 
 193 
 
 8.14. 
 
 
 
 144 
 
 38.41,42.47. 
 
 503,504 
 
 
 26. 
 
 157*. 505 
 
 20. 
 
 
 
 13 
 
 41,42.44.47 
 
 137 
 
 .507 
 
 xii 
 
 12. 
 
 257 
 
 20—23. 
 
 
 
 530 
 
 44, 45. 
 
 
 525 
 
 xii 
 
 . 1. 15. 
 
 506 
 
 24. 
 
 
 
 168 
 
 47. 
 
 
 .522 
 
 
 
 464. 466 
 
 xviii. 30, 31 
 
 
 
 297 
 
 iii. 15. 
 
 
 235 
 
 
 6*. 
 
 105 
 
 36. 
 
 
 117*. 
 
 422* 
 
 18. 
 
 
 282 
 
 
 23. 
 
 109 
 
 37. 
 
 
 
 147 
 
 18.22. 
 
 
 506 
 
 
 32, 33. 
 
 49 
 
 \ix. 3. 
 
 
 
 199 
 
 19. 
 
 229. 543 
 
 
 33. 
 
 390*. 402 
 
 7,8. 
 
 
 
 298 
 
 21. 
 
 
 441 
 
 
 38. 
 
 552 
 
 12. 
 
 
 
 312 
 
 20*. 22. 
 
 
 124 
 
 
 38,39. 
 
 548 
 
 14. 31*. 42. 
 
 398 
 
 26. 
 
 147* 
 
 .197 
 
 
 39. 
 
 116 
 
 15. 17. 
 
 
 
 306 
 
 iv. 4. 
 
 
 137 
 
 
 44. 
 
 14 
 
 19*. 
 
 
 
 311 
 
 12. Ill 
 
 .226 
 
 . 522 
 
 
 47, &c. 
 
 220 
 
 ti3. 24. 
 
 28 
 
 
 135 
 
 24*. 27*. 
 
 
 98 
 
 
 52. 
 
 498 
 
 25. 
 
 
 257 
 
 .268 
 
 27, 28. 
 
 281 
 
 .381 
 
 xiv 
 
 . 21. 
 
 157 
 
 3G». 
 
 
 o20 
 
 . 380 
 
 32. 
 
 
 504 
 
 XV 
 
 9. 
 
 328 
 
 Si. 
 
 
 332. 
 
 398* 
 
 SS. 
 
 
 383 
 
 
 11. 
 
 229 
 
 39, 40 
 
 
 
 333 
 
 T. 3*. 4. 
 
 
 476 
 
 
 21. 
 
 115 
 
 40*. 
 
 
 
 334 
 
 6. 
 
 
 338 
 
 XV 
 
 . 5. 
 
 505 
 
 XX. 1. 
 
 
 
 399 
 
 14. 137. 
 
 157* 
 
 .504 
 
 
 14. 
 
 490 
 
 2. 18. 20. 
 
 25. 
 
 220 
 
 30. 
 
 315 
 
 .323 
 
 
 16. 
 
 221 
 
 6,7. 
 
 
 
 334 
 
 31. 
 
 117* 
 
 .552 
 
 
 31. 
 
 193 
 
 7*. 
 
 
 
 335 
 
 31.35. 
 
 
 114 
 
 xvii. 2,3. 
 
 154 
 
 V2. 
 
 
 
 383 
 
 32. 
 
 
 469 
 
 
 3. 
 
 277 
 
 15. 
 
 
 
 221 
 
 vi. 1.7. 
 
 
 157 
 
 
 3.18. 
 
 193 
 
 17. 
 
 45 
 
 210* 
 
 .407 
 
 11.13. 
 
 
 115 
 
 
 -8. 
 
 555 
 
 19.26. 
 
 
 
 400 
 
 vii.l8, 19. 
 
 
 200 
 
 
 24. 
 
 65.73 
 
 21, 
 
 
 
 53 
 
 19. 
 
 
 389 
 
 
 25. 28. 
 
 70 
 
 21,22. 
 
 
 
 498 
 
 35. 
 
 
 113 
 
 
 27. 
 
 229 
 
 23*. 
 
 
 
 523 
 
 37*. 
 
 
 124 
 
 
 27, 28. 
 
 32,33 
 
 25. 
 
 
 
 135 
 
 38. 
 
 
 14 
 
 
 28. 
 
 39.557* 
 
 25. 27. 
 
 
 
 307 
 
 44», 45. 
 
 
 105 
 
 
 31. 445 
 
 . 448. 366. 
 
 27*. 
 
 
 
 385 
 
 48. 
 
 
 202 
 
 
 
 375 
 
 28. 
 
 
 198 
 
 . 230 
 
 56*. 
 
 
 418 
 
 xviii. 5. 28. 
 
 154 
 
 29. 
 
 
 200* 
 
 411 
 
 viii. 1. 21, 22. 
 
 
 506 
 
 six 
 
 . 2. 
 
 461 
 
 31. 
 
 
 16 
 
 ,160 
 
 2. 
 
 
 338 
 
 
 3*. 
 
 462 
 
 ixi. 7. 
 
 
 
 220 
 
 5.35. 
 
 
 193 
 
 
 4. 
 
 193 
 
 25. 
 
 
 
 131 
 
 12. 16, 
 32, 
 
 
 47 
 326 
 
 
 5. 
 9.23. 
 
 47 
 157 
 
 ACTS. 
 
 
 36. 
 
 
 200 
 
 
 13. 
 
 120. 193 
 
 
 
 
 
 36, 37. 
 
 17.47 
 
 
 32.39.41 
 
 504 
 
 i. 2.11. 
 
 22. 
 
 
 193 
 
 38. 
 
 
 505 
 
 XX 
 
 7, 
 
 400 
 
 3*. 
 
 
 
 408 
 
 ix. 1. 
 
 
 220 
 
 
 28, 195 
 
 216. 283. 
 
 3.21, 
 
 22. 
 
 
 383 
 
 1.6.10,11 
 
 .15. 
 
 |220 
 
 
 
 495. 547* 
 
 7. 
 
 
 
 64 
 
 17.27.31.42. 
 
 XX 
 
 , 20. 
 
 137 
 
 9—11. 
 
 
 408 
 
 ,409 
 
 2.21. 
 
 
 157 
 
 
 21. 
 
 115 
 
 11. 
 
 
 410 
 
 .448 
 
 14. 20*, 21. 
 
 
 513 
 
 xxii. 16. 
 
 550 
 
 15. 
 
 
 
 503 
 
 20. 
 
 
 193 
 
 xxiii. 6. 
 
 564 
 
 ii. 1.41. 
 
 
 
 400 
 
 21*. 
 
 
 157 
 
 
 8. 
 
 461 
 
 5. 
 
 
 
 138 
 
 31. 
 
 137 
 
 .505 
 
 xxiv. 5*. 
 
 157 
 
 7. 
 
 
 
 157* 
 
 37. 
 
 
 338 
 
 
 15. 
 
 573. 578 
 
 23. 
 
 
 281 
 
 .323 
 
 X. 19. 
 
 
 464 
 
 
 15, 16. 
 
 576 
 
 24*. 
 
 
 
 368 
 
 19*, 20. 
 
 
 466 
 
 
 20*, 21. 
 
 564 
 
 25—27. 
 
 30 
 
 .31. 
 
 346 
 
 22. 
 
 
 526 
 
 
 25. 
 
 443 
 
 25. 30. 
 
 
 
 229 
 
 36. 200. 229. 234 
 
 XXV. 9. 
 
 293 
 
 S7. 
 
 
 
 343 
 
 33*. 
 
 
 150 
 
 xxvi.l8. 
 
 535 
 
 30. 
 
 
 
 274 
 
 39. 
 
 
 313 
 
 
 
 
 29—31. 
 
 
 
 382 
 
 40. 
 
 
 393 
 
 
 ROMANS. 
 
 32. 
 
 
 
 386 
 
 40*. 41. 
 
 
 384 
 
 i. 
 
 1.4. 
 
 184 
 
 34.36. 
 
 
 
 136 
 
 42. 
 
 
 431 
 
 
 3. 
 
 242. 274 
 
 34—36. 
 
 
 
 416 
 
 48. 
 
 
 47 
 
 
 3»,4». 
 
 284 
 
608 
 
 
 
 INDEX 
 
 OF 
 
 
 
 
 
 Page. 
 
 
 
 Page. 
 
 
 Page 
 
 1. 4. 162. 284. 390*. 
 
 xi. 16. 
 
 
 391 
 
 X. 2—4. 17. 
 
 509 
 
 
 
 402. 489 
 
 36. 
 
 
 er. 100 
 
 3,4. 
 
 373 
 
 7. 
 
 
 229 
 
 xii. 2. 
 
 
 175 
 
 21. 
 
 229 
 
 ao. 
 
 
 403 
 
 xiii. 1*. 
 
 
 156 
 
 26. 
 
 229 
 
 16. 
 
 
 112 
 
 xiv. 6—8. 
 
 
 229 
 
 xi. 3. 
 
 58 
 
 20. 
 
 27. 37». 99 
 
 6.8. 14. 
 
 229 
 
 11. 
 
 229 
 
 25. 
 
 
 202 
 
 7,8. 
 
 
 236 
 
 18. 22. 
 
 505 
 
 ii. 5. 
 
 
 445 
 
 9. 
 
 231. 
 
 359. 448. 
 
 26. 
 
 320 
 
 5. 16. 
 
 
 457 
 
 
 
 452. 566 
 
 27. 
 
 S.29 
 
 15. 
 
 
 32. 442 
 
 10. 
 
 
 449. 574 
 
 xii. 3. 
 
 229. 497 
 
 22». 
 
 
 • 25! 
 
 17. 
 
 
 498 
 
 4—6. 
 
 55 
 
 29. 
 
 
 116.474 
 
 XV. 8, 
 
 
 116 
 
 11. 
 
 464*. 472 
 
 iii. 4». 
 
 
 7 
 
 11. 
 
 
 2^9 
 
 12»,13*. 
 
 493 
 
 20—22. 
 
 
 116 
 
 18. 
 
 
 138 
 
 28. 
 
 507 
 
 24, 25. 
 
 
 196. 544» 
 
 19. 
 
 
 472 
 
 xiii. 4 — 8. 
 
 465 
 
 iv. 3. 
 
 
 23 
 
 xvi. 2.8.11—13.22. 229 
 
 12. 
 
 587 
 
 12. 16. 
 
 
 373 
 
 4,5. 
 
 
 505, 506 
 
 xiv. 33, 34. 
 
 505, 506 
 
 . 15. 
 
 
 539 
 
 6. 
 
 
 257 
 
 37. 
 
 229 
 
 17». 
 
 
 80 
 
 16. 
 
 
 195 
 
 XV. 3. 
 
 318. 543 
 
 20,21. , 
 
 
 437 
 
 25. 
 
 
 193 
 
 4. 
 
 393 
 
 22». 24, 
 25. 
 
 25. 
 
 402 
 543 
 
 i CORINTHIANS. 
 
 6. 
 9. 
 
 383 
 507 
 
 r. 5. 
 
 
 493 
 
 i. 1. 
 
 
 184 
 
 12. 
 
 565 
 
 8. 119 
 
 218.326.546' 
 
 2. 
 
 506 
 
 513. 528 
 
 20-22. 25 
 
 26. 
 
 8,9. 
 
 
 113 
 
 3. 
 
 
 229 
 
 
 566, 567 
 
 10. 
 
 113 
 
 327.545 
 
 9. 
 
 
 531 
 
 21. 
 
 242 
 
 12*. 
 
 
 453 
 
 23. 
 
 
 140 
 
 22. 
 
 403. 573 
 
 14. 17. 
 
 
 424 
 
 30. 
 
 
 227 
 
 22. 49. 
 
 403, 404 
 
 21. 
 
 
 423 
 
 ii. 4. 
 
 
 140 
 
 24. 
 
 424. 584* 
 
 r. 3. 
 
 
 320 
 
 8. 
 
 221 
 
 . 235. 283 
 
 24, 25. 28. 
 
 232 
 
 4. 
 
 
 337. 404 
 
 10,11. 
 
 
 464. 489 
 
 24. 28. 
 
 426 
 
 5. 
 
 
 403 
 
 11. 
 
 
 17.469 
 
 25. 
 
 420. 425 
 
 5,6. 
 
 
 316 
 
 11, 12. 
 
 
 483 
 
 25, 26. 
 
 148. 566 
 
 6.13.16.19. 
 
 235 
 
 iii. 5. 
 
 
 475 
 
 26*. 
 
 576 
 
 9». 
 
 
 584 
 
 11. 
 
 
 ,'j08 
 
 26. 54. 
 
 425 
 
 12*. 
 
 
 423 
 
 16. 
 
 
 478 531 
 
 27. 74. 234. 471 
 
 _23». 
 
 
 588 
 
 16, ir. 
 
 
 497 
 
 42—44. 
 
 586 
 
 r'li. 6. 
 
 
 474 
 
 iv. 5. 
 
 
 450 
 
 44*. . 
 
 494 
 
 nii. 3. 60M85 
 
 .254.403 
 
 15. 
 
 
 40. 213 
 
 47. 
 
 166. 221 
 
 9. 
 
 483 
 
 497. 531 
 
 17. 
 
 
 229 
 
 51. 
 
 453, 454 
 
 11. 
 
 
 561. 570 
 
 19. 
 
 
 475 
 
 52. 
 
 575 
 
 14.26. 
 
 27.34. 491 
 
 V. 5. 
 
 
 114 
 
 53. 
 
 568 
 
 14. 
 
 
 494 
 
 7. 
 
 
 319 
 
 54.57. 
 
 576 
 
 15. 
 
 
 42 
 
 vi. 11. 
 
 
 491.528 
 
 58. 
 
 229 
 
 15—17 
 
 
 494 
 
 15.19 
 
 20. 
 
 570 
 
 xvi. 1. 19. 
 
 506 
 
 17*. 
 
 
 45 
 
 16. 
 
 
 479 
 
 2*. 
 
 400 
 
 18. 
 
 
 590 
 
 17. 
 
 
 493 
 
 6. 
 
 178 
 
 26. • 
 
 
 464 
 
 19. 
 
 
 339*. 478 
 
 7. 
 
 229. 475 
 
 27. 
 
 
 466 
 
 19,20 
 
 
 236. 497. 
 
 10. 19. 
 
 229 
 
 29. 
 
 
 45 
 
 
 546, 
 
 547. 552* 
 
 19*. 
 
 506 
 
 32. 46.210*. 218.327 
 
 20. 
 
 156 
 
 216. 546 
 
 22. 
 
 119 
 
 33, 34. 
 34. 
 
 
 -JOS. 429 
 146. 418 
 
 vii. 10. 12 
 11. 
 
 
 475 
 515 
 
 2 CORINTHIANS. 
 
 i 5. 26.201, 
 
 202.248* 
 
 17. 
 
 
 229 
 
 i. 1. 
 
 184 
 
 21. 
 
 
 66 
 
 22,23. 
 
 
 552 
 
 2. 
 
 229 
 
 29. 
 
 
 63 
 
 22.25.39. 
 
 229 
 
 3. 
 
 Gl 
 
 S3. 
 
 
 225 
 
 23. 
 
 113 
 
 . 216. 546 
 
 19. 
 
 193 
 
 X. 8—10 
 
 
 18 
 
 viii. 4. 
 
 
 34 
 
 21. 
 
 159 
 
 9.11. 
 
 13. 
 
 227 
 
 5. 
 
 
 25 
 
 21. 22. 
 
 494 
 
 9.12. 
 
 
 229 
 
 5.6. 
 
 
 191.221 
 
 ii. 12. 
 
 229 
 
 10. 
 
 
 17 
 
 6. 38, 39. 59», 60. 
 
 15. 
 
 153 
 
 12. 
 
 
 238 
 
 
 67 
 
 99. 221* 
 
 iii. 6*. 
 
 475 
 
 17». 
 
 
 17 
 
 ix. 1,2. 
 
 
 229 
 
 15. 
 
 116 
 
 xL 14. 
 
 
 112 
 
 23. 
 
 
 118 
 
 15-17. 
 
 474 
 
TEXTS OF SCRIPTURE. 
 
 Page. 
 
 Page. 
 
 609 
 
 Page. 
 
 17.4. 
 
 208 
 
 i. 3», 4». 
 
 88 
 
 ii. 6*. 
 
 187 
 
 5. 
 
 229 
 
 5. 18. 
 
 42 
 
 6,7. 
 
 134. 185 
 
 17, 18. 
 
 590 
 
 6, 7. 9. 
 
 197 
 
 7,8. 
 
 316 
 
 V. 1. 
 
 587 
 
 7. 
 
 113. 544 
 
 8. 
 
 186. 326 
 
 8. 
 
 585 
 
 11. 
 
 35. 86 
 
 8,9. 
 
 328 
 
 10. 
 
 369. 450. 560 
 
 13. 
 
 528 
 
 8—10. 120 
 
 . 231. 421 
 
 
 570. 574 
 
 14. 
 
 494 
 
 11. 19. 24. 29. 229 
 
 11. 
 
 229 
 
 19. 
 
 387 
 
 iii. 1.20. 
 
 229 
 
 17. 
 
 175 
 
 20*. 
 
 416 
 
 8. 
 
 119 
 
 18. 
 
 544 
 
 20—22. 
 
 232. 421* 
 
 10. 
 
 531 
 
 19. 
 
 113 
 
 22. 411. 428.* 507* 
 
 11. 
 
 578 
 
 21. 
 
 254. 543 
 
 28. 
 
 42 
 
 13, 14. 
 
 590 
 
 vi. 14, 15. 
 
 535 
 
 ii. 2. 
 
 423 
 
 19, 20. 
 
 413 
 
 vii. 1. 
 
 497* 
 
 5. 
 
 404 
 
 20*. 
 
 441 
 
 viii. 1. 
 
 506 
 
 5, 6. 
 
 412 
 
 20, 21. 
 
 114 
 
 14, 15 
 
 525 
 
 8. 
 
 490 
 
 21. 339* 
 
 404. 424. 
 
 19.23 
 
 24. 505 
 
 10. 
 
 28. 40. 175 
 
 
 571.586 
 
 X. 5. 
 
 S36 
 
 15*. 
 
 315 
 
 iv. 1, 2. 10. 
 
 229 
 
 17. 
 
 229 
 
 17. 
 
 112 
 
 
 
 xi. 8. 28. 
 
 505 
 
 18. 
 
 62. 481. 489 
 
 COLOSSIANS. 
 
 17. 
 
 229 
 
 19. 
 
 413 
 
 i. 1. 
 
 184 
 
 31. 
 
 46. 202 
 
 19—21. 
 
 508 
 
 2. 
 
 229 
 
 xii. 1. 
 
 229 
 
 20. 
 
 16 
 
 12. 
 
 635 
 
 2. 
 
 75 
 
 21. 
 
 229 
 
 13, 14. 
 
 197 
 
 13. 
 
 ~')5 
 
 iii. 10. 21. 
 
 507 
 
 14. 
 
 113 
 
 xiii. 4. 
 
 346*. 402 
 
 12. 
 
 458 
 
 14—17. 
 
 173, 174 
 
 14. 
 
 55. 60. 497 
 
 14, 15. 
 
 .42 
 
 16. 
 
 74. 400 
 
 
 531 
 
 20. 
 
 437 
 
 18. 153*. 
 
 162. 403. 
 
 GALATIANS. 
 
 iv. 1. 5. 17. 
 
 229 
 
 
 567 
 
 
 
 3,4. 
 
 510 
 
 18. 24. 
 
 507 
 
 I. 1. 
 
 387 
 
 1 4- 
 
 509 
 
 19. 
 
 13 
 
 2. 22. 
 
 506 
 
 5. 
 
 221. .508 
 
 20. 
 
 118. 514 
 
 3. 
 
 229 
 
 6. 
 
 26. 38. 60 
 
 20—22. 
 
 113 
 
 4. 
 
 197. 543 
 
 8,9. 
 
 374 
 
 21. 
 
 327 
 
 ]3. 
 
 507 
 
 8. 11, 12 
 
 145 
 
 23. 
 
 138 
 
 15, 16. 
 
 193 
 
 9. 
 
 166. 343, 344 
 
 24. 
 
 195 
 
 ii. 16. 
 
 193 
 
 10. 
 
 409 
 
 ii. 3*. 
 
 116 
 
 20. 
 
 21 
 
 12. 
 
 495 
 
 9. 13. 28 
 
 . 131. 191 
 
 iii. 6. 
 
 23 
 
 22. 
 
 176 
 
 10. 19. 
 
 1.53 
 
 13. 
 
 547 
 
 22—24. 
 
 175 
 
 11. 
 
 116 
 
 10. 13. 
 
 22. 314 
 
 30. 
 
 464 
 
 11—15. 
 
 374 
 
 16. 
 
 124. 242 
 
 V. 1. 
 
 44 
 
 12. 
 
 337 
 
 20. 
 
 426 
 
 2. 
 
 146. 153 
 
 14. 
 
 316 
 
 26. 
 
 46 
 
 8. 
 
 229 
 
 15. 
 
 235. 328* 
 
 iv. 4. 
 
 185. 326 
 
 11. 
 
 340 
 
 19. 
 
 533 
 
 4,5. 
 
 547 
 
 14. 
 
 404 
 
 iii. 1 — 3. 
 
 413 
 
 4-6. 
 
 ♦5. 54. 481 
 
 17. 19. 
 
 229 
 
 2, 3. 
 
 589 
 
 6. 
 
 483. 494 
 
 23.25.27.29.32. 507 
 
 9*. 
 
 477 
 
 6,7. 
 
 531 
 
 25—27. 
 
 514 
 
 10. 
 
 175 
 
 7. 
 8. 
 
 45 
 
 26. 
 
 550 
 
 16—18.20.23,24.229 
 
 26 
 
 27. 
 
 516 
 
 22. 
 
 221 
 
 8,- 9. 
 
 184 
 
 ■do. 
 
 458 
 
 22—24. 
 
 237 
 
 r. 5. 
 
 olO 
 
 vi. 1*, 2. 
 
 42 
 
 24. 
 
 41 
 
 6. 
 
 175 
 
 1. 4. 10. 
 
 21. 23. 229 
 
 iv. 1. 
 
 237 
 
 10. 
 
 229 
 
 11. 
 
 424 
 
 7. 17. 
 
 229 
 
 16. 25. 
 
 491 
 
 12. 
 
 64. 423 
 
 11. 
 
 105 
 
 24. 
 vi. 14. 
 
 316 
 316 
 
 PHILIPPIANS. 
 
 15, 16. 
 
 506 
 
 15. 
 
 175 
 
 i. 2. 14. 
 
 2-29 
 
 1 THESSALONIANS. 
 
 EPHESIANS. 
 
 18. 
 
 19. 
 
 193 
 484 
 
 i. 1. 
 
 229 
 
 i, 1. 
 
 184 
 
 23. 
 
 585 
 
 6. 
 
 498 
 
 8. 
 
 229 
 
 29. 
 
 490 
 
 9. 
 
 52.60 
 
 S. 
 
 61 
 
 ii. 1. 
 
 5S1 
 
 is. IS. 
 
 14 
 
 2 R 
 
610 
 
 Page. 
 
 ii. 14. 306 
 
 5ii. 8. 229. 586 
 
 12, 13. 475 
 
 13. 497-. 527 
 
 jir. 1. 15. 17. 229 
 
 3. 497 
 
 6. 475 
 
 8. 477 
 
 13. 576 
 
 15—17. 453 
 
 16. 441. 575 
 
 16, 17. .571 
 
 v. 2. 12. 229 
 
 19. 184 
 
 27. 475 
 
 2 THESSALONIANS. 
 
 i. 1, 2. 
 
 
 229 
 
 7. 
 
 
 441. 527 
 
 8, 9. 
 
 
 583 
 
 10. 
 
 
 14 
 
 15. 
 
 
 506 
 
 ii. 1. 
 
 
 450 
 
 13. 
 
 
 229. 497 
 
 14. 
 
 
 235 
 
 iii. 1. 5. 
 
 16. 
 
 475 
 
 3,4. 
 
 
 229 
 
 1 TIMOTHY. 
 
 i. 1. 229 
 
 17. 66 
 
 ii. 5. 118. 196. 242 
 
 6. 113 
 
 iii. 4. 43 
 
 6. 424 
 
 16. 192 
 
 iv. 4. 28 
 
 12*. 157 
 
 16. 112 
 
 V. 22. 498. 533 
 
 vi. 13. 145. 293 
 
 l.Tl. 65 
 
 16. 26». 283* 
 
 2 TIMOTHY. 
 
 i. 9. 
 
 513 
 
 10. 112. 
 
 425*. 576. 
 
 
 588 
 
 12. 
 
 13. 437 
 
 16. 
 
 229 
 
 16. 18. 
 
 475 
 
 18. 
 
 229 
 
 ii. 7. 
 
 475 
 
 8*. 
 
 402 
 
 12. 
 
 426 
 
 13. 
 
 8.433 
 
 n*, 18. 
 
 574 
 
 19. 
 
 158. 513 
 
 20. 
 
 515 
 
 24. 
 
 229 
 
 26. 
 
 424 
 
 iii. 12. 
 
 140 
 
 16*. 
 
 490 
 
 ir. 1. 
 
 451 
 
 INDEX 
 
 OF 
 
 
 
 TITUS 
 
 
 
 Page 
 
 
 
 Page. 
 
 viii. 3. 
 
 145 
 
 i. 4. 
 
 
 229 
 
 6. 
 
 326 
 
 5. 
 
 
 498 
 
 ix. 1. 
 
 406 
 
 ii. U— 13. 
 
 
 458 
 
 7. 11—14. 
 
 .'527, 328 
 
 iii. 4. 
 
 
 255 
 
 7. 12. 24. 
 
 165 
 
 5. 
 
 
 491 
 
 11, 12. 
 
 406 
 
 PHILEMON. 
 
 12. 25, 26. 
 14. 
 
 196 
 216 
 
 2. 
 
 
 506 
 
 15. 
 
 41. 587 
 
 3.16. 
 
 20. 
 
 229 
 
 16. 
 
 197. 326 
 
 HEBREWS. 
 
 22. 195 
 22, 23. 26. 
 
 *. 318. 327 
 112 
 
 i. 1, 2. 
 
 
 54 
 
 22. 26. 
 
 543 
 
 1—3. 
 
 
 12, 13 
 
 24. 
 
 165. 429 
 
 2. 
 
 
 45. 490 
 
 27. 444. 
 
 453», 566* 
 
 2.8. 10- 
 
 -12. 
 
 172 
 
 
 579* 
 
 3. 
 
 
 208. 418 
 
 28. 
 
 114 
 
 3—5. 
 
 
 162 
 
 X. 4. 
 
 216 
 
 5. 
 
 
 207 
 
 4. 8, 9. 
 
 327 
 
 6. 
 
 
 218.234 
 
 5. 
 
 186». 243* 
 
 9. 
 
 
 493 
 
 5. 10. 
 
 146 
 
 13. 
 
 
 417 
 
 7. 
 
 281 
 
 14. 
 
 
 489. 532 
 
 10. 
 
 196 
 
 ii. 8. 
 
 
 425 
 
 11,12. 
 
 428 
 
 10. 
 
 
 67*. 114 
 
 12. 
 
 543 
 
 10. 13. 
 
 
 45, 46 
 
 12, 13. 
 
 422. 425 
 
 11. 
 
 45 
 
 213. 459 
 
 19. 20. 
 
 328 
 
 12. 
 
 
 505 
 
 19. 21, 22. 
 
 156 
 
 14. 
 
 235 
 
 328. 380 
 
 20. 
 
 411 
 
 
 
 424 
 
 29. 
 
 326 
 
 14. 16. 
 
 
 272, 273 
 
 37. 
 
 440 
 
 14. 16,17. 
 
 242 
 
 xi. 1. 
 
 411 
 
 16. 120», 176*. 272* 
 
 3. 
 
 80. 88. 172 
 
 17*. 
 
 
 458 
 
 
 178 
 
 17, 18. 
 
 
 290, 328 
 
 5*. 
 
 372 
 
 iii. 1. 
 
 
 53 
 
 6. 
 
 25 
 
 3.6. 
 
 
 512 
 
 7. 
 
 10 
 
 4. 
 
 74, 75. 183 
 
 17. 19. 
 
 318,319 
 
 iv. 2». 
 
 
 490 
 
 17. 
 
 211 
 
 8. 
 
 
 105 
 
 19. 
 
 382 
 
 13. 
 
 
 7 
 
 xii. 2. 104 
 
 . 141*. 317 
 
 14. 
 
 
 409 
 
 
 326. 420 
 
 15. 
 
 
 273. 290 
 
 3. 
 
 326 
 
 V. 1.8. 
 
 
 326, 327 
 
 6*. 
 
 43 
 
 6». 
 
 
 415 
 
 9. 
 
 39. 557* 
 
 7. 
 
 
 165. 289 
 
 9,10. 
 
 43 
 
 8,9. 
 
 
 236 
 
 14. 229. 497. 514» 
 
 9. 
 
 
 114. 587 
 
 22, 23. 
 
 .534 
 
 12. 
 
 
 165 
 
 23. 
 
 445. 507 
 
 vi. 2. 
 
 
 414 
 
 xiii. 7. 17. 
 
 498 
 
 6. 
 
 
 316 
 
 11,12. 
 
 319 
 
 13. 17. 
 
 18. 
 
 8 
 
 14. 
 
 587 
 
 18. 
 
 
 433 
 
 20. 
 
 130. 326 
 
 19. 
 19, 20 
 
 
 409 
 411 
 
 JAMES. 
 
 vii. 1, 2«. 
 
 25. 
 
 428 
 
 i. 1. 
 
 229 
 
 14. 
 
 
 129 
 
 17, 18. 
 
 40 
 
 14.21 
 
 
 145 
 
 ii.23. 
 
 23. 530 
 
 24. 16 
 
 
 153 
 
 iv. 10. 15. 
 
 229 
 
 25. 
 
 
 114. 146 
 
 12. 
 
 436 
 
 26. 
 
 255 
 
 273*. 409 
 
 V.4. 
 
 63 
 
 
 
 543 
 
 It. 
 
 289 
 
 viii. 1. 
 
 
 418 
 
 I 16. 
 
 21 
 
 2. 11 
 
 
 299 
 
 ( 19. SO. 
 
 11« 
 
TEXTS OF SCRIPTURE. 
 
 611 
 
 
 
 Page. 1 
 
 
 Page. 
 
 
 Page. 
 
 1 PETER. 
 
 
 ii. 1. 
 
 428. 492*. 544». 
 
 iv. 10, 11. 
 
 100 
 
 i. 2. 
 
 
 
 497 
 
 20. 27 
 
 159. 498 
 
 V. 5. 
 
 128 
 
 3,4. 
 
 
 41 
 
 403 
 
 22*. 
 
 154 
 
 9. 
 
 521. 547 
 
 4. 
 
 
 
 588 
 
 27. 
 
 153 
 
 12. 
 
 421 
 
 11 
 
 145 
 
 277 
 
 328 
 
 iii. 1. 
 
 42. 80. 530 
 
 13. 
 
 64. 217 
 
 
 
 
 483 
 
 2. 
 
 41. 46. 587 
 
 vii. 15. 
 
 582 
 
 i. 14, 15. 
 
 
 
 44 
 
 4*. 
 
 538 
 
 xi. 15. 
 
 426 
 
 15. 
 
 
 
 528 
 
 5. 
 
 255 
 
 xiii. 8. 
 
 318*. 549* 
 
 18, 19. 
 
 114. 
 
 196. 
 
 327. 
 
 8. 
 
 428 
 
 17. 
 
 546 
 
 
 
 
 546 
 
 9. 
 
 213 
 
 xiv. 10. 
 
 '526 
 
 19. 
 
 
 216 
 
 254 
 
 23. 
 
 104 
 
 11. 
 
 581 
 
 ii.3. 
 
 
 
 229 
 
 23, 24*. 118. 493 
 
 12. 
 
 12 
 
 9*. 
 
 
 
 143 
 
 iv. 1,2* 
 
 183 
 
 13. 
 
 229 
 
 11. 
 
 
 
 413 
 
 2,3. 
 
 243 
 
 xvii. 14. 
 
 65*. 148 
 
 21. 
 
 
 
 326 
 
 9, 10 
 
 218 
 
 xviii. 4. 
 
 bSS 
 
 2^. 
 
 
 145 
 
 254 
 
 10. 
 
 55*. 544* 
 
 xix. 6. 
 
 63 
 
 24. 
 
 
 
 113 
 
 V. 1. 
 
 40. 154*. 213. 
 
 13*. 
 
 118 
 
 25. 
 
 
 
 130 
 
 
 528 
 
 13. 16. 
 
 148 
 
 iii. e. 
 
 
 
 221 
 
 3. 
 
 119 
 
 16. 66*. 221. 229 
 
 15. 
 
 
 
 18 
 
 6. 8. 
 
 326 
 
 XX. 4. 11, 12. 
 
 449, 450 
 
 18. 
 
 248 
 
 .284 
 
 543 
 
 7. 
 
 482 
 
 6. 
 
 404 
 
 18, 19. 
 
 
 
 345 
 
 9. 
 
 7*. 383 
 
 10. 
 
 581 
 
 18—20 
 
 
 
 170 
 
 10. 
 
 9 
 
 13. 
 
 569 
 
 19. 
 
 
 341 
 
 .370 
 
 12. 
 
 586 
 
 14*, 15*. 
 
 582 
 
 22. 
 
 
 417 
 
 418 
 
 14. 
 
 491 
 
 xxi. 4. 
 
 588 
 
 iv. 1. 
 
 
 
 284 
 
 20. 
 
 200. 210 
 
 8. 
 
 583 
 
 1,2. 
 
 
 
 327 
 
 2 JOHN. 
 
 14. 
 
 117 
 
 5. 
 
 
 
 451 
 
 3. 
 9. 
 
 229 
 530 
 JUDE. 
 
 xxii. 13. 
 
 189 
 
 V. 2. 
 4. 
 
 
 
 498 
 130 
 436 
 
 16. 
 
 128. 505 
 
 6. 
 
 
 "~~ 
 
 10. 
 
 
 
 587 
 
 3. 
 
 508. 524* 
 
 APOCRYPHA. 
 
 2 PETER. 
 
 
 4*. 
 6. 
 
 444 
 75. 101.272* 
 
 WISDO.\I OF SOLOMO.V. 
 
 xi. 17. 170 
 
 i. 4. 
 
 
 
 530 
 
 14. 
 
 229. 439. 527* 
 
 20. 
 
 82 
 
 5—8. 
 11. 
 
 
 
 529 
 588 
 
 15. 
 
 64 
 
 25. 
 
 70 
 
 20, 21*. 
 22. 
 ii. 1. 
 
 
 339* 
 
 12 
 
 490 
 . 546 
 
 REVELATIONS, 
 i. 4. 8. 13. 17, 18. 188, 
 189 
 
 xiii. 5. 
 xvii. 3. 
 xviii. 15. 
 
 27 
 179 
 
 4. 
 
 
 101 
 
 .551 
 
 5,6. 
 
 148 
 
 ECCLESIASTICUS. 
 
 5. 
 
 
 
 171 
 
 7. 
 
 440 
 
 xliii. 26. 
 
 179 
 
 iii. 4. 
 
 
 
 27 
 
 8. 
 
 229 
 
 xlvi. 1. 
 
 115 
 
 5. 
 
 
 
 178 
 
 10. 
 
 400 
 
 5. 
 
 65 
 
 8. 10. 
 
 
 
 229 
 
 11. 
 
 188. 506 
 
 slviii. 9. 
 
 193 
 
 11. 
 
 
 
 457 
 
 18. 
 
 566. 576 
 
 xlix. 14*. 
 
 200 
 
 1 JOHN. 
 
 
 ii.8. 
 11. 
 
 189. 506 
 582 
 
 1 MACCABEES. 
 
 J. 1. 
 
 
 
 179 
 
 12.18 
 
 506 
 
 ii. 58. 
 
 193 
 
 1.3. 
 
 
 
 14 
 
 iii. 1. 7 
 
 14. 506 
 
 
 
 3. 
 
 
 
 530 
 
 14. 
 
 326 
 
 2 MACCABEES. 
 
 5. 
 
 
 
 7 
 
 21. 
 
 428 
 
 iii. 24. 
 
 65 
 
 €.7. 
 
 
 
 535 
 
 iv. 8. 
 
 63. 189. 582 
 
 vii. 28. 
 
 80 
 
 7. 
 
 
 
 533 
 
 11 
 
 87. 200». 229 
 
 XV. 23. S9. 
 
 65 
 
INDEX 
 
 MOST MATERIAL THINGS CONTAINED IN THIS BOOK, 
 
 PLACED IN ALPHABETICAL ORDER, 
 
 Absolution of the church, heresy to 
 deny it, 531. 
 
 Adam, how many generations we are 
 probably removed from him, 95, 96. 
 
 Adoption, what it is, 41. ' 
 
 ^tius, 472. 
 
 Alcoran, it teacheth that God hath no 
 Son, 20r. 
 
 Almighty, the notion of it, 63. Three 
 degrees of God's Almighty power, 64. 
 How some extend the word Almighty, 68. 
 A distinction between the first and second 
 Almighty in the Creed, 69. 429. 
 
 Anabaptists of Flanders, their heresy, 
 246. 
 
 Angels created, 75. 
 
 Anointing, the use and design of it, 123. 
 Anointings under the law typified that of 
 Christ, 141. The Jews' anointing oil was 
 hid in the days of Josiah, 149. Christ 
 was anointed with the Holy Ghost, 150. 
 This proved to be a proper and suflScient 
 unction, 152, 153. Where see the gene- 
 ral reasons for anointing. 
 
 Anomeans, 472. 
 
 Antidicomarianitae, 264. 
 
 Apelles, 409. 
 
 Apollinarians, 244. 263. 285. 358 — 360. 
 
 Arians, 47. 203. 244. 285. 358. 472. 
 
 Aristotle, his maxim, That out of no- 
 thing nothing can be produced, refuted, 
 82. 
 
 Ascension, thac Christ ascended not 
 into heaven till after his resurrection, 
 proved, 164. The effects of his ascension, 
 410, 411. 
 
 Assent, what it is, 2. 
 
 Augustine, St. his wish, 16. 
 
 Authority , of testimony , wherein it con- 
 sisteth, 4, 5. 
 
 Baptism, available for the remission of 
 all sins before it, 549. 
 
 Basilides, 280. 307. 
 
 Belief, general notion of it, 2. 5, 6. — 
 of the heart, 17. 
 
 What it is to believe, 17. 
 
 To believe in, whence this phrase had 
 its original, and what it implies, 22, 23. 
 
 Bonosus, 264. 
 
 Buddas, 97, 98. 
 
 Burial, not allowed by the Roman Jaws 
 to persons crucified, 330. Reasons of our 
 Saviour's burial, with the manner of it, 
 329, 330. Grounds for decent burial of 
 all Christians, 338. 
 
 Calvin, his explication of Christ's de- 
 scent into hell, 348. 
 
 Catechising before Easter very ancient, 
 and the reason of it, 17, &c. 
 
 Catholic. The general meaning of the 
 vrord, and the particular sense of it when 
 applied to the church, 516 — 5 J 8. 
 
 Wherein its Catholicism consisteth, 520, 
 321. 
 
 Cerdon, 98. 243. 280. 
 
 Chaldeans, their forged accounts of 
 time, 89. 
 
 Chaldee paraphrase. See Word of 
 God. 
 
 Charity, motive to it, 536. 
 
 Christ, the signification of that name, 
 121. The Jews expected Christ, and 
 upon what grounds, 123. The time of 
 his coming ascertained, 125, 126. To 
 what end Christ was anointed, for what 
 offices, in what manner, 141^154. That 
 Christ had a real existence in heaveu 
 before he was born of the Virgin, proved, 
 163—173. Christ the true God, 197, 
 &c. How Christ is born in us, 255. 
 
 Church, what it is in the language of 
 the New Testament, 504—509. The au- 
 thor's definition of it, 511. Why called 
 holy, 513. In what persons this holiness 
 is really inherent, 514, 515. Necessity of 
 believing in the holy catholic church, 522, 
 523. 
 
 Clergy, constantly repeated the Creed 
 to the people, 20. 
 
 To Communicate with sinners in that 
 which is no sin, is lawful, 532. 
 
 Communication of the Divine essence 
 from the Father to the Son, 203—210- 
 From the Father and the Son to the Holy 
 Ghost, 483. 
 
 Communion of saints with God and an- 
 
INDEX OF THE MOST MATERIAL THINGS. 
 
 613 
 
 gels, 530 — 532. With one another on 
 earth, 532, 533. Of saints on earth with 
 saints departed, 533. How saints com- 
 municate with hypocrites, 532. 
 
 Confession of the mouth, 13. Neces- 
 sity of it, 19, Practice of it useful, 20. 
 Every one obliged to it, ib. 
 
 Conscience, twofold, 441. Bears wit- 
 ness to the being of God, 32. 
 
 Contradiction, how an action may im- 
 ply it, 432. 
 
 Creation, the oldest poets and philoso- 
 phers taught it, 77. Some in after ages 
 denied it upon weak arguments, 78. -which 
 are there set down. Creation defined, 80. 
 Why attributed to the Father, 99. What 
 uses may be raised from the doctrine of 
 the creation, ib. Two ways whereby 
 heretics elude the force of those scriptures 
 which ascribe tie creation to Christ, 173. 
 
 Creature, God cannot receive any real 
 benefit from it, 67. How then hath he 
 made all things for himself 1 See 67, 68. 
 Every creature is good, 96. A new crea- 
 ture and new creation, what, 175. 
 
 Credible, credibility, what it is, 4. 
 
 Creed, whence so called, 1. A three- 
 fold signification of it, 1, 2. Recited at 
 baptism, 19. We believe what it con- 
 tains no otherwise than as we find it in 
 the Scriptures, 344. 
 
 Cross, the form of it, 308. The ascer- 
 bity and ignominy of it, 312. 
 
 Crucified, that the Messias was to be, 
 301, &c. Multitudes of Jews crucified 
 by the Romans, 317. 
 
 Crucifixion forbidden by the Christian 
 emperors, .507. The death of slaves only, 
 312. 
 
 David, Christ himself so called, and 
 why, 233. 421. Throne of David, how 
 continued for evermore, 421. 
 
 Days of Christ's death, how made out 
 to be three, 394, 395. 
 
 Dead. Jews never burnt the bodies of 
 their dead, 329. Romans and Grecians 
 did, 338. Why they left this custom off, 
 ibid. 
 
 Death, what it is, 321. Death of Christ 
 necessary for more ends than one, 329. 
 How Christ destroys the power of death, 
 424, 425. 
 
 Descent into hell, understood by some 
 of Christ's burial only, 343. Three scrip- 
 tures of greatest validity to prove Christ's 
 real descent into hell, 344 — 347. Va- 
 rious opinions about it, 347. The most 
 recel/ed and reasonable notion of it, 355,, 
 &c. The end and design of it, 362. 378. 
 
 Devotion, a proper motive to it, 437. 
 
 Divinity of Christ proved, 182, Sec, 
 The identity of it with that of the Father, 
 187. 192. 202. He has it, not of himself, 
 but by communication from the Father, 
 
 203. Divinity of Christ suffered not, 284. 
 291. How then can we say that God 
 suffered l answeredj 285, 286. 
 ' DocetJE, what their heresy was, 243. 
 280. 
 
 Donatists, their error, 511. 
 
 Durandus, his explication of Christ's 
 descent into hell, 348. 
 
 Earth, the foundation, and heaven the 
 roof of the temple of God, 73. 
 
 Egyptians, theirforged accounts of time, 
 88. They said the sun had twice risen 
 in the west, 90. 
 
 How that prophecy, " they shall call 
 his name Emmanuel," was fulfilled in 
 Christ, 109. 
 
 Elipandus, 213. 
 
 Epiphanes, 243. 
 
 Eternity of God proved, 27, 28. 75. 
 
 Eternity of hell torments, 579 — 583. 
 Origen's error about them, 584. 
 
 Eudoxius, 472. 
 
 Evident to s^nse, what is so, 4. To 
 the understanding, what is so, 5. 
 
 Eunomius, 244. 263. 472. 
 
 Eusebius, 472. 
 
 Eutychians, 246, 247. 359. 
 
 Euzoius, 47. 
 
 Faith, the object of it, 2, 7. The act 
 of faith must be applied to the object, ac- 
 cording to the nature of it, 511. 
 
 Human faith, what it is, 5. 
 
 Divine faith, what it is, 7, 8. 
 
 How to come at the right notion of 
 faith, 9. 
 
 Definition of the apostolic faith, 13. 
 
 Another definition of Christian faith, 17. 
 
 Faith, i. e. afiiance in God, the grounds 
 of it, 436. 
 
 Father, heathens worshipped God as 
 such, 38. Why God is so called, 38, 39. 
 Necessity of believing in God as our Fa- 
 ther, 42. It is a reason for our imitation 
 of God, 44. Why Christ says your, but 
 never our Father, 46. God is called Fa- 
 ther in the Creed, with respect chiefly to 
 Christ, 45. How many ways he is the 
 Father of Christ, 48. Father denotes 
 priority, and how, 50. 53. 482. Proper 
 notion of the Father, 59. 
 
 Felix, 213. 
 
 Footstool, hov/ the enemies of Christ, 
 Jews and Romans, were made his foot- 
 stool, 422. 
 
 Forgiveness of sins. See Remission. 
 A motive to the love of God and Christ, 
 552, 553. 
 
 Ghost, Holy, why not the Son of Goo, 
 215. Why not the Father of Christ, 253. 
 His operation in the incarnation of Christ, 
 253. 47','. His personality proved, 464. 
 and Socinian objections refuted, 465, &c. 
 
614 INDEX OF 
 
 His operations, 480. How he is distia- 
 guished from the Father and the Son, 480. 
 l-'roved to proceed from the Father and 
 the Son, 483. The Greek and Latin 
 churches reconciled about this procession, 
 484. The occasion of their difference 
 here-about, which ended in a schism, 
 486. Holy Ghost, why called holy, 488. 
 His offices, 489, &c. 
 
 GlauciDs, 30'*. 
 
 God, his knowledge, wisdom, justice, 
 holiness, 7, 8. How God's omnipotence 
 consists with his holiness and truth, 8. 
 Notion and name of God, 25. His ex- 
 istence, 27. How known to us, ibid. 
 God proved to have no beginning, 28, 
 29. No nation without its God, 30. All 
 creatures depend on God, 31. A two-fold 
 necessity to believe a God, 33. Unity 
 of God proved, 34. A twofold necessity 
 to believe this unity, 35, 36. 
 
 God, taken absolutely, how to be un- 
 derstood, 60. Often of Christ, 194—197. 
 
 Goodness of God infinite, how it con- 
 sists with it to defer the creation so long 
 as he did, 86, 87. 
 
 Guilt, what it is, 539. 
 
 Hades. See Hell, 362. 
 
 Happiness of God, not to be augmented 
 or diminished by the creatures, 86. 
 
 Happiness, eternal, wherein con.sists, 
 586, 587. 
 
 Heathen, begun every action in the 
 name of God, 22. Their opinions of the 
 duration of the world, 75, 76. 85, &c. 
 
 Heaven and earth, in what latitude 
 taken, 71, 72. 
 
 Tliree heavens, and how different in 
 glory, 75. 
 
 Christ ascended into the highest hea- 
 ven, 409. 
 
 Hebrew, no single word in it which 
 signifies the world, 73. 
 
 Hell , how Christ descended into it, 347 , 
 &c. Why he could not suffer the pains 
 of it, 348, 349. Hell sometimes put for 
 the grave, 350, 351. What the ancients 
 understood by it, 362. Our church's opi- 
 nion concerning what Christ did in hell, 
 374. How Christ destroys the powers 
 of hell, 424. 
 
 Helvidius, 264. 267. 
 
 Heracleon, 98. 243. 
 
 Heretics, who taught there were two 
 gods, one the author of good, the other of 
 evil, 96, 97. 
 
 Hermiani, 410. 574. 
 
 Hermogenes, 241, 242. 
 
 Holiness, what it denotes when ap- 
 plied to persons or things, 534. Motives 
 to holiness, 529. 
 
 rioly. See Ghost, church, saints. 
 
 Holy of holies, was to the Jews an em- 
 olem of the highest heavens, 405. 
 
 Homoousians, 472. 
 
 Hope, the ground of it, 18, 403. 453. 
 
 Idolatry, what it is, 236. 
 
 Jehovah, a name attributed to Christ, 
 225—228. 
 
 Jesus, a name commonly used by the 
 Jews, 105. The derivation and interpre- 
 tation of it, 105, 106, &c. Jesus proved 
 to be the Christ, I'JR— 141. 
 
 Impossible, what may be so to God, 
 without derogation of power, 431. 
 
 Intercession of Christ for us at God's 
 right hand, 428. Of the Holy Ghost, 
 491. 
 
 Joseph, a type of Christ sitting at the 
 right hand of God, 414. 
 
 Joshua, a type of Christ, 115 — 118. 
 
 Jovinianus, 264. 
 
 Isidorus, 243. 
 
 Judgment of the world proved from rea- 
 son and Scripture, 441 — 445. Believed 
 by the heathen, 443. In it Christ shall 
 preside as judge, with the reasons for it, 
 445, &c. An account of the process in 
 the day of judgment, 447, 448. 
 
 Kingdom shall have no end, why in- 
 serted in the Nicene Creed, 426. 
 
 Kingdom of Christ, twofold, 427. 
 
 Kingly power of Christ, the benefits of 
 it to us, 424— 429. 
 
 Law of God, the reason and extent of 
 it, 540. 
 
 Life, what it is, 320. 
 
 Life everlasting, taken in the Creed for 
 the endless duration of all men, 580, 581. 
 Endless duration of the wicked, 582, 583. 
 
 Eternal life, the full importance of it, 
 585, 586. 
 
 Light, Christ so called from the per- 
 spicuity of his doctrine, 130. 
 
 Limbus Patrum, whether Christ deli- 
 vered souls out of that place, 373. 
 
 Lord, determinately used for Christ in 
 the New Testament, 220. But some; 
 times used for men both in the Old and 
 New Testament, 221. How the Greek 
 and Hebrew words for Lord correspond, 
 221 — 223. Christ is Lord, as that word 
 is the interpretation of the name Jehovah, 
 proved, 225 — 223. How and in what 
 respect Christ is Lord, 230, 231. How 
 many ways he hath a right to be our 
 Lord, 233. 
 
 Lucanus, 243. 
 
 I\Iacedonians, their heresy, 472. 486. 
 
 Mahometans keej) their sabbath on Fri 
 day the sixth day of the week, and why 
 402. 
 
 Manes, 97, 98. 
 
 aiarcion, 97. 243 
 
 Marcosians. 243. 
 
THE MOST MATERIAL THINGS. 
 
 Marcus, '280. 
 
 Matter, the eternity of it refuted, 8 1 , 82. 
 
 Mediatorshi'p of Christ, when and why 
 it shall cease, 423. 
 
 Menander, 243. 
 
 Messias, a word of the same significa- 
 tion with Christ, I'Jl, 122. The Jews 
 make a double Messias, 132. 278. Mis- 
 taking the scriptures that speak of his 
 coming twice, 1 37. All the Jews believed 
 Messias should be the Son of God, though 
 since Christ they denied it, 160. That 
 Messias should suffer, proved from ancient 
 prophecies, -277, &c. Suffer death, 318, 
 319. 
 
 Ministry, what sanctification necessary 
 for the work of it, 495—500. 
 
 Miracles, the use of them, 12, 13. 436. 
 They prove the being of God, 31. 
 
 Upon what grounds Moses, the pro- 
 phets, and apostles, received and propa- 
 gated the faith, 10 — 15. How much short 
 Moses came of Christ in his miracles, 130. 
 
 Montanus, 492. 
 
 Nail, struck through a bond cancelled 
 it, 315. 
 
 Nature of no creature is originally evil, 
 98. 
 
 Nature Divine indivisible, 205. It 
 suffered not in Christ, 285. 291. 
 
 Distinction of natures in Christ as- 
 serted, 243 — 246. 
 
 Necessity of two natures in one person 
 of Christ, 248. 
 
 Nestorians, 249. 270, 271. 359. 
 
 Noetus, 240, 241. 482. 
 
 None good but one, explained, 85. 
 
 Nothing can be produced out of no- 
 thing, how far true, 82. 
 
 Novatian heresy, 551. 
 
 Omnipotence, the notion of it explain- 
 ed, 430, 431, &c. 
 
 Opinion, what it is, 4. 
 
 Origen, his error about hell-torments, 
 584. 
 
 Origenists, their error, 372. 
 
 Paraclete explained, 491, 492. 
 
 Passion of Christ, why the Jews give a 
 wrong account of the time of it, 299. 
 
 Patience, the proper foundation of it in 
 a Christian, 43. * 
 
 Patripassians, 240, 241. 
 
 Pelagians, their heresy, 490. Renewed 
 by Socinians, 491- 
 
 Phantasiastffi, the same with Docetae, 
 243. 280. 
 
 Phidias, 27. 
 
 Philosophers, what they taught about 
 the existence of the world, 76, 77. 88. 
 
 Photinus, 181—183. 
 
 P. Pilate, a manof aroughuntractable 
 spirit, 298. 
 
 615 
 
 Power, the object, nature, and extent, 
 of God's power, 64, 65. 87. 127, 128. 
 On what accounts the belief of it is neces- 
 sary, 67, 68. Christ had not all power 
 till after his resurrection, 231. 
 
 Praxeas, 240, 241.481. 
 
 Priests, why under the law they blessed 
 the people at the morning, but not at the 
 evening sacrifice, 146. 
 
 Priority of the Father before the Son, 
 49 — 56. Terms of priority given him by 
 the ancients, 58, 59. 
 
 Priscillianus, 241. 
 
 Probable, what is so, 4. 
 
 Prophecy, a proof of a Divine Being, 31 . 
 
 Quick, what is meant by that word in 
 the Creed, 451. The quick, i. e. those 
 that are alive in the day of judgment, 
 shall not be dissolved by death, 453. 
 
 Pieconciliation between God and man, 
 544. 
 
 Redemption, how purchased, 291. 546. 
 
 Redemption, one reason why we call 
 God Father, regeneration another, 40, 41. 
 Resurrection a third, 41. 
 
 Regeneration, the work of the Holy 
 Ghost, 491. 494. 
 
 Remission of sins explained, 543. 547. 
 How propounded and conferred in the 
 church, 548, 549. 
 
 Repentance, a motive to it, 457. The 
 necessity of it, 549, 5,50. 
 
 Resurrection, the definition of it, 384, 
 385. Nothing less than Omnipotence 
 can effect it, 387. Father, Son, and Holy 
 Ghost, raised Christ from the dead, ib. 
 
 Distance between the death and resur- 
 rection of Christ, how necessary, 392. 
 The possibility of our resurrection, 556. 
 The probability of it upon natural and 
 moral grounds, 558, 559. The certainty 
 of it upon Christian principles, 563, &c. 
 demonstrated. Identity of the body ne- 
 cessarily supposed, 568—572. Latitude 
 of the resurrection, 573. 
 
 Revelation of two kinds, mediate and 
 immediate, 9. 
 
 Roman governor had the power of life 
 and death in Judea sixty years before 
 the destruction of Jerusalem, 297. 
 
 RuflSnus, his explanation of Christ's 
 descent into hell, 352. 
 
 Sabbath, reasons for changing it from 
 the seventh to the first day, 398 — 402. 
 
 Sabellian heresy, 240. 481. 
 
 Saints, who they are, and how a man 
 may become one, 527, 528. 
 
 Sanctification, the work of the Holy 
 Ghost, 489. 
 
 Saturninus, 243. 280. 
 
 Saviour, an appellation given to the 
 heathen gods and men, 109 — 111. Kea- 
 
616 
 
 INDEX OF THE MOST MATERIAL THINGS. 
 
 sons at large why Christ is peculiarly 
 called so, 111, &c. 
 
 Science, scientifical, what it is, 4. 
 
 Scriptures, why written, 14, 15. 
 
 Scythians, 98. 
 
 Secundus, 243. 
 
 Seleuciani, 410. 574. 
 
 Semiariani, 472. 
 
 Shaddai, the notion and importance of 
 that word, 68. 
 
 Waved sheaf, a type of Christ's rising 
 from the dead, S91. 
 
 Simon Magus, 243. 280. 
 
 Sin, what it is, 539. 
 
 Sin and Saian, how Christ destroys 
 their power, 424. 
 
 Sitting at the right hand of God ex- 
 plained, 414. 
 
 The notion of sitting in the Creed, 414, 
 415. 
 
 Socinus, 27, 28. 226. 583. 
 
 Socinians, 28. 211. 226. 229. 246. 253. 
 465—472. 545. 563. 569. 572. 
 
 Congruity of the Son's mission argued 
 from the pre-eminence of the Father, 53. 
 
 Only-begotten Son, interpreted by an- 
 cient heretics, begotten of the Father 
 only ; by Socinians, most beloved of the 
 Father, 209, 210. 
 
 Sonship, the several degrees of it, 46. 
 The peculiarity of Christ's Sonship, 160, 
 &c. 
 
 Soul, sometimes used to signify the 
 dead body, 350. 
 
 Human soul of Christ, with the aflfec- 
 tions and passions, 243. 
 
 Soul of Christ descended to the man- 
 sions of departed souls, 357. 
 
 Sufferings of Christ, how ancient pro- 
 phecies were fulfilled in them, 134. Why 
 Christ could not suffer the pains of hell, 
 349. 
 
 Tabernacle, Jews believed that it sig- 
 nified this world, 405. 
 Teberinthus, 98. 
 TessaresJecatita:, 300. 
 
 Testimony, two sorts of it, what makes 
 it valid, 5. 
 
 Trinity, order of it may not be inverted, 
 55. 482. Difference between the persona 
 in it, 57, 58. 480. 
 
 Trust in God, the grounds of it, 436, 
 437. 
 
 Union of Christ's two natures not dis- 
 solved by death, 323, 324. 
 
 Union of Christ with the churcli by the 
 Holy Ghost, 493. 533. 
 
 Unity in the Godhead, the ground of 
 it, 61. 
 
 Unity of the church, wherein it consists, 
 507—512. 
 
 Universe, the notion and extent of it, 
 72. Divided by the Jews into three 
 worlds, 73. Philosophers thought it in- 
 finite, eternal, God himself, 76. 
 
 Valentinus, 224. 243. 280. 
 
 Virgin, two prophecies that Christ 
 Bhould be bom of a virgin cleared, 262. 
 Proofs that Mary was a virgin, when she 
 conceived, when she brought forth, and 
 ever after. Objections answered, 263 — 
 269. The Virgin styled Deipara, and the 
 mother of God, 270. What honour is 
 due to the Virgin, 275. 
 
 Will of God absolutely free, 84. God 
 created by willing the creation, 86, 87. 
 Seats of the two wills in Christ, 243. 
 
 Word of God, the Chaldee paraphrase 
 constantly teaches, that the Word of God 
 is the same with God, and that by that 
 Word all things were made, 177, 178. 
 
 Word was with God, how, 177—181. 
 
 World. See Universe. The manner 
 how the world was made, 79. See Crea- 
 tion. No instant assignable before which 
 God could not have made the world, 88. 
 Arguments to make it appear, that the 
 world is no older than the Scripture makei 
 it to be, 91—95. 
 
 Zaranes, 98. 
 
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