:a- 
 
 
 
 
 CD 
 
 CO 
 
 P3/A 
 
 TO THE 
 
 Right Worfhipful and Well-bdoved, 
 :? THE 
 
 PARISHIONERS 
 
 O F 
 
 S'CLEMENTS 
 
 EAST-CHEAP. 
 
 Mercy unto you^ and Peace, and Love be mnltipliedi 
 
 F I iliould be at any time unmind- 
 ful of your commands^ you might 
 well efteem me unworthy of your 
 continued Favours; and there is 
 fome reafon to fufped 1 have in- 
 curred the interpretation of for- 
 I c^^^^rn-^'^^'^^^^i^th^^c, gg|-jpy]j^g(5 _^ having been fo back- 
 ward in the performance of my Promifes. Some 
 years have pafled fince J preached unto you upon fuch 
 i Texts of Scripture as were on purpofc feleded in re- 
 lation to the Creed, and was moved by you to 
 make thofe Meditations publick. But you were plea- 
 fed then to grant what my inclinations rather led me 
 to, that they might be turned into an Expofition of 
 the Creed it Ick : which pardy by the diliiculcy of 
 the W ork undertaken, pardy by the intervention of 
 fome other imployments, harh taken me up thus long, 
 
 A for 
 
 (^ 

 
 The Efiflle dedicatory. 
 
 for which 1 defire your pardon. And yet an happy 
 excufc may be pleaded for my delay, meeting with a 
 very great felicity , that as Faith triumpheth in good 
 works, io my Expofition of the Creed iliould be con- 
 temporary with the re-edifying of your Church. 
 For though I can have little temptation to believe 
 that my Book fliould lafl: fo long as that Fabrick ; 
 yet 1 am exceedingly pleafcd that they fliould begin 
 toi^ether , that the publifliing of the one fliould fo 
 agree with the opening of the other. This 1 hope may 
 perlvvade you to forget my flacknefs , confidering ye 
 were not ready to your own expedation , your expe- 
 rience tells you the excufe of Church-iopor^ will be ac- 
 cepted in building , 1 befeech you let it not be denied 
 in printing. 
 
 That blefled Saint , by whofe name your Parifh is 
 known, was a fellow-labourer with St. 5^ W, and a 
 fucceffour of St. Teter ; he had the honour to be num- 
 bred in the Scripture with them wbofe names are 
 written in the bool^ of life , and when he had fealed 
 the Gofpel with his Blood, he was one of the firft 
 whofe memory was perpetuated by the building a 
 Church to bear his name. Thus was S Clement's 
 Church fimous in Rome , when Rome was famous for 
 the faitb ffoh^n of throughout the whole world. He 
 wrote an ipiftle to the Corinthidns , infcfled with a 
 Schilm, in imitation of St. Faul ^ which obtained io 
 great authority in the Primitive times, that it w^as 
 frequently read in their publick Congregations ,• and 
 yet had for many hundred years been loft, till it 
 was at lafi: fet forth out of the Library of the late 
 King. 
 
 Now as by the Providence of God, the memory 
 of that Primitive Saint hath been reftore^ in our age, 
 
 fo
 
 The Epjile Dedicatory, 
 
 {o my dcfign aimeth at nothing elfe but that the Pri- 
 mitive Faith may be revived. And therefore in this 
 Edition of the Creed I fliall ipeak to you but what 
 S. Jude hath already Ipoken to the whole Churchy 
 Beloved , when I gave all diligence to write unto you 
 of the common falvation , it mas needful for me to write 
 unto you , that ye fhould earneflly contend for the Faith 
 which was once delivered to the Saints, Jf it were {o 
 needful for him then to write and for them to whom 
 he wrote to contend for the firft Faith, it will appear 
 as needful for me now to follow his waiting, and for 
 you to imitate' their earneftnefs , becaufe the reafon 
 which he renders, as the caufe of that neceffity, is now 
 more prevalent than it was at that time, or ever fince. 
 For^ faith he, there are certain men crept in unawares^ 
 who ivere before of old ordained lo this condemnation , 
 ungodly men^ turning the grace of God into lafcivioufnefs ^ 
 denying the only Lord God^ and our Lord Jejus Chriji, 
 The Principles of Chriftianity are now as freely quefti- 
 oned as the moft doubtful and controverted points ; 
 the grounds of Faith are as (afcly denied, as the mod 
 unneceflary (uperftrudions ,• that Religion hath the 
 greatefl: advantage which appeareth in the neweft 
 dreis, as if we looked for another Faith to he deliver- 
 ed to the Saints. Whereas in Chriftianity there can 
 be no concerning truth which is not antient j and 
 whatfocver is truly new is certainly falfc. Look then 
 for purity in the Fountain, and ftrive to embrace the 
 firft Faith, to which you cannot have a more proba- 
 ble guide than the Creed, received in all Ages of the 
 Church 5 and to this 1 refer you, as it leads you to the 
 Scriptures, from whence it was at firft deduced, that 
 while thofe which are unsh^lful and mijiable^ wrefi the 
 words of God himiclf unto their own damnation, ye 
 
 A 3 may
 
 Jhe Epifile Dedicatory, 
 
 may receive fo much inftrudion as may fet you be- 
 yond the imputation of unskilfulnefs , and lo much 
 of confirmation as may place you out of the danger 
 of inftability ; which as it hath been the conftant en- 
 deavour, fo fhall it ever be the Prayer of him , who 
 after fo many encouragements of his labours amongft 
 you, doth ftiJl defire to be known as 
 
 ToHr moft faithful 
 
 Servant in the Lord 
 
 John Pearson. 
 
 TO
 
 TO THE 
 
 READER. 
 
 IHiil'c in this 'Book undertaken an Expojition of the Creed, and think 
 it necejfary in this Preface to give a brief Account of the Work : left 
 any Jhould either expeSl to find that here ivhich Tb^ never intended^ 
 or conceive that which they meet with fuch as they ezpetied not. 
 The Creed fvithout controVerfie is a brief comprehenfmi of the objcfls of 
 our Chrijiian Faith, and is generally taken to co7itam all things neceffary to 
 he believed. Now ivhether all things necejfary be contained there, concerneth 
 not an Expojitor to difpute , mho ts obliged to t^ke notice of what is in it, 
 hut not to mqmre into what is not : fi/hether all truths comprehended in the 
 fame be of equal and abjolute necejpty, we are no "^ ay forced to declare j it 
 being fufficient y as to the dejign of an Ezpofition, to interpret the tpords, 
 and Jo deliver thefenfe, to demonjirate the truth ofthejenje delivered, and 
 to manifej} the proper neceffity of each truthy holp far^ and in what degree^ 
 and to what purpofes it is necejfary. 
 
 This therefore is the Method ivhich I propofed to my felf, and haVe profe- 
 cuted in every Article. Ftrjl, to fettle the words of each Article according to 
 their Antiquity and Generality of reception in the Creed. Secondly^ to expli- 
 cate and unfold the Terms, and to endeavour a right notion and conception of 
 them 06 they are to be underflood in the fame. Ihirdly, to Jl?cw iphat are 
 thoje truths ivhich are naturally contained in thofe terms fo explicated, and 
 to make it appear that they are truths indeed, by fuch arguments and reajons 
 as are refpeclively proper to evidence the verity of them. Fourthly, to declare 
 what is the Tslecejfity of believing thofe truths , what efficacy and influence 
 they have in the J out, and upon the life of a 'Believer. Lajlly, by a recolleBion 
 of all, briefly to deliver the fumm of every particular truth, jo that every one 
 when he promunceth the Creed, may knoiv what he ought to intend, and what 
 he is underflood to p^'ofefs^ when he fo pronounceth it. 
 
 In the prof edition of the Wholcy according to this Method 1 have confidcy 
 ed, that a Work of fo general a concernment mufl be expofvd to two kinds of 
 ^adcrs, which though they may agree in judgment, yet mufl differ much in 
 their capacities. Some there are who underjland the Originjl Languages of 
 the Holy Scripture, the Vijcour/ef and Tractates of the ancient Fathers, the 
 determinations of the Councils, and Hi/hry of the CImrch of God, the con- 
 flant profefjion of felled truths, the rife and mcreafe of Schifms and Here* 
 fies. Others there are unacqminted with fuch conceptims, and uncapable of 
 
 fuch
 
 To the Reader. 
 
 [uih injlrticlms : tvho unJcrJliVhi the Scriptures as they are tranjlated : 
 ip.'.o arc capab'e of the knowkJ^e of (he truths tlemfelvciy and of the proofs 
 drawn from thence : who can apprehend the nature of theihrifiian faith, with 
 tJ-e power and efficacy of the Jatne^ when it is deliycred unto the??! out oj thr 
 M'ordofGod, and in the language which they know. When imake this dif- 
 ference ^and diftinction of Readers : 1 do not intend thereby that , hecaufe one 
 of theje IS Learnedj the other is ignorant ; for he which hath no skill of the 
 learned Languages , may notwithftandin^ he Very knowing m the Principles 
 ofChrifltan l{eligiQn, and the reafon and efficacy of them. 
 
 According to this diflinclion 1 haVe contrived my E^pofition., fo that the 
 ^ody of it containeth fully what can be delivered and made intelligible in the 
 linglifh Tongue, Tiithout mjerting the leafl fentence or phraje oj any learn- 
 ed Language.^ by ivhich he which is wjt acquainted with itj might he diflur* 
 bed in his readin<r., or interrupted in his undcrfl anding. Kot that 1 haVe 
 fcleBed only fuch notions as arc common, cafe, and famiii.tr of themjelvesjjut 
 have endi'aV tired to ddiVer tie moft material conceptions m the mofi plain 
 and perfpicuows vunner ', as defirous to compri:^ the ivhole frength of the 
 U'ork, 06 far as it is poffble^ in the Body of it. The other Tart 1 have pla- 
 ced in the Margin , {but Jo as oftentimes it taketh up more room, and yet is 
 never mimled or confounded with the reji,) in which is contained ivhatfoeVcr 
 is necefjary for the illufhation of any part of the Creed, as to them ivhich 
 have any kyio'^kdge of the Latinc, Greek, and Original Langiuges, of the 
 Writings of the ancient Fathers, the Doctrines of the Jovs, ayidthe Hiflory 
 of the Church, thofe great advantages to')Vard a right perception of the Chri- 
 fi.m ^ligion. 
 
 No'W being the Creed comprchendeth the Trinciples of ow ^ligton, it mufi 
 contain thofe truths which belong unto it as it is a Religion, and thojc which 
 concern it as it is ours, jis it is a %eligion, it dcliVcrcth fuch Principles as 
 are to be acknoivkdged m ]>latural Theology, fuch as no man which l\:>orf}np- 
 peth a God can deny, and therefore in the proof of thefe 1 have made ufe of 
 fuch arguments and reajons as are mofi proper to oppofe the Atheifs, who dc* 
 ny there is a Cjod to be worj]?ipped, a ^ligion to be profeljed. As it is our 
 Q{eligion , it is Chriflian and Catholick: a6 Chriflian, it containeth fuch 
 truths as were delivered by Chriji and his Apoflles, and thofe efpecially con- 
 cerning Chrifl himjclf, which I haVe projecuted conftantly with an Eye to the 
 Jews, who obfinately deny them, e.rpefling flill another Mejfas to come ; 
 wherefore I jlew out of the Law and the Trophets "ivhich they ackno'^ledge, 
 Iphdt was foretold in every particular concernm'^ the SlAeffhs, and proVe all 
 thofe to be completed by that Chrift in whom we believe. As our ^ligion 
 is Catholick, it holdeth fafl that faith which was once delivered to 
 the Saints, and fmce preJtrVed in the Church, and therefore I c.rpoundfuch 
 Verities in oppoftion to the Hereticks arifing in all Ages, efpecially againjl 
 
 the
 
 To the Reader. 
 
 the T^hotinianSj who of all the reft haVe moji pen>erted the Articles of our 
 Creed, and found out followers in thefe Utter ages, who have ereSled a new 
 (Body of Divinity in oi>pofition to the Catholick Theology. J^ainji thefe I 
 proceed uponfuch 'Principles as they themfebcs allow, that is, upon the Word 
 of God delivered in the Old and ]S[ew Tejlament, alkdged according to the 
 truefenfe; and applied by right re afon : not urging the Authority of the 
 Church which they rejeH, hut only giving in the Margin thefenfe of the Tri- 
 mitive Fathers, for the Jatisfadm of Jtich as have any refpecl left for 
 Antiquity, and are perfwaded that Chriji had a true Church on the earth be'' 
 fore thejc times. 
 
 In that part which after the demonfiration of each Truth teacheth the ne- 
 cefpty of the believing it, and the peculicir efficacy lohtch it hath upon the life 
 of a Chrtflian : J have not thought fit to expatiate or inlarge my felf, but 
 only to mention fuch effeHs as flow naturally and immediately f om the Dq" 
 Brine, efpecially fuch as are delivered in the Scriptures j ivhich 1 haVe en" 
 deavoured to fet forth with all pojfible plainnefs and perfpicuity. And in- 
 deed in the whole 11/ork) as 1 have laid the foundation upon the written iVord 
 gfGody jo 1 have with much diligence colleBed fuch places of Scrip ure as are 
 pertinent to each Voclrme, and with great faith j nine fs delivered them as they 
 lye in the Writing! ofthofe holyTen-nifn ; not i cf erring the ^ader to places 
 nmed in the Margin, {which too of len I find in many 'Bouks multiplied to 
 little purpofe) but producing and interweaving the Jentences of Scripture intci 
 the body of my Expofition, fo that the \eadcr may underfland the Jinn^th of 
 all my reafon without any further inquiry or conjultation. For ifthofe words 
 which I have produced, proVe not what I have intended, I dejlre not any to 
 think there is more in the places named to maintain it. 
 
 At the Conclufon of every dijlincl and feVcral Notion, I haVe rccolleEled 
 briefly and plainly the fumm of^vhat hath been delivered in the explication of 
 it, and put it, as it were, into the mouth of every Chriftian, thereby to ex» 
 prefs more fully his faith, and to declare his profeffwn. So that if the 
 Reader pleafe to put thofe ColleFiions together, he may at once fee and per* 
 ceive what he is in the ^vhole obliged to believe, and what he is by the Qhiirch 
 of(jod underflood to profefs, when he maketh this publick, ancient and Or" 
 thodox Confejfion of Faith. 
 
 I have nothing more to add ; but only to pray that the Lord would give 
 you and me a good underfianding in all things. 
 
 T HE
 
 THE 
 
 CREED. 
 
 I25rlicl)c in OoD tljc 5fatt)cr :^lniigt)ti% mmt of ^ta^ 
 \)m ant) €artl) ; ant) m girdis C^ift, l)is onlp ^on 
 our ^020, M)\i\) Ibas concf il^cD tiv tl)e !^olv (3l)oft, 
 boni of tt)c Virgin i^arp, fuffetcD uuocr ^ontius ^ilate, 
 H)as crucifico, tican auD DurieD, Ijc ucfc mncD mto J^cii, tijc 
 tt)iri) Dap i)c rofc again ftom t^c ncao, t)e afcmnru into 
 i^cabm, ano Ottctl) at tl)c ri5t)t Dano of oot) ttje 5?att)ct 
 :5Cluiigl)ti> : from tljcnce \)t (Ijall conic to jutigc tl)e Quicfe 
 ano tljc ocao* 3 25clict)c m tl)c i^olp 0t)oft, tljc J^}olp Ca^ 
 tt)oitcK Ctjurct), tljc communion of faints?, tl)c fc^giuc^ 
 nets: of Cms, tl)c Bcfurrcction of tt)c boop, anO tljc life 
 ci^erlaftmg. 
 
 AN
 
 A N 
 
 EXPOSITION 
 
 O F T H E 
 
 CREED. 
 
 ARTICLE I. 
 
 gi btlicbe in (Bon tlje Sfatljer :^linisl)tp> ^ma 
 
 r S the firft word Cre^o, 1 kiiezie, giveth, a denomination to 
 the whole Confeflion of Faith, from thence commonly 
 cali'd the CREED ; ib is the fame word to be imagin'd not 
 to {land only where it is expreflcd, but to be carried 
 through the whole Body of the Confeflion. For although 
 it be but twice aftually rehearfed, yet muft we conceive 
 it virtually prefix'd to the Head of every Article : tiiat as we fay, / he- 
 Ikve in God the Father Almighty y fb we are alio underltood to fay, 1 be- 
 lieve in Jepis Chrifi his only Son, our Lord ; as , / believe in the Holy Ghojlj 
 fb alfb, I believe the C^tholick Church. Neither is it to be joyned with every 
 compkat Article only ; but where any Article is not a fingle verity) but com- 
 prchenfive, there it is to be look'd upon as affix'd to every part, or (ingle 
 truth, contained in that Article : as, for example, in the firfl, / believe in God^ 
 1 believe thzi God to h& the Father,! believe that Father to be Almighty, I be- 
 lieve that Father Almighty to be the Maker of Heaven and Earth. So that this 
 Credo I believe rightly confidcred, multiplieth it felf to no Icfs than a dou- 
 ble number of the Articles, and will be found at leaif twenty four times con- 
 tained in the ^R EED. Wherefore being a word ib pregnant and diifu- 
 five, fo ncceflary and clfentiai to every part of our ConlelBon of Faith, 
 that without it we can neitlvjr have ^/<ii£D nor Confeflion, it will rc- 
 tjuire a more exa£lconfideration, and more ample explication, and that in 
 luch a Notion as is properly applicable to lb many andfb various Truths. 
 Now by this previous exprelFion, / believe y thus confidcred, every parti- 
 
 B cular
 
 ARTICLE I. 
 
 culiar Chriftian is firft taught, and then imagined, to make confefTion of his 
 Faith : and conlequently this wordjfo ufcd, admits a threefold ccnlideration, 
 Firft, as it liippoleth BcUef, or Faith, which is confelled. Secondly as it is 
 a ConfelTion, or external expreffion ol that Faith lb fiippofed. l'hirdly,as 
 both the Faith and ConfefTion are of neceflary and particular obligation. 
 When therefore we fhall have clearly delivered, Firft, what is the true na- 
 ture and notion of Belief; Secondly, what the duty of conl'cffing of our 
 Faith; Thirdly, what obligation lyes upon every particular perfon to be- 
 lieve and confefs; then may we be conceived to have fufficicntly explicated 
 the firft word otthe C R EE D, then may every one undcrftand what it is 
 he fays, and upon what ground he proceeds, when he profeflfcth, I believe. 
 
 For the right undcrftanding of the true nature of Chriftian Faith, it will 
 be no lefs than neceffary to begin with the general notion of Belief; which 
 being Hrft truly ftatcd and defined, then by degrees deduced into its feveral 
 kinds, will at lalf make the nature of Chriftian Faith intelligibk: a defign, 
 if I miftake not, not fb ordinary and ufual, as ufcful and neceffary. 
 
 Btlief in general I define to be an Jjfent to that which is Credible, at Credible. 
 .By the word * Affent is exprefTed that A£l or Habit of the Underftanding, 
 iii^r^ til- by which it receiveth,acknowledgeth and embraceth any thing as a Truth ; 
 Aw4/{ i'KiciU it being the !| nature of the Soul fo to embrace whatfoeverappeareth true unto 
 ^L' c'*M- ^^■f ^"'^ ^° ^^^ ^^ '^ ^° appeareth. Now this Ajfent^ or Judgment of any thing 
 ^^l7l!. to be true, being a general AQ: of the Underftanding, and fo applicable to 
 Strom, lib. 2. .|. other Habits thereof as well as to Faith, muft be fpecificd by its proper 
 nis7< 'iS tv Objeft, and fo limited and determined to its proper Aft, which is the other 
 ^ (\jyKt.ja.- part left to compleat the Definition. 
 
 T©* ^^''Im- '^'^^^ Objeft of Faith is firft expreft by that which is Credible ; for every one 
 SixAav at who believeth any thing, doth thereby without queftion affent unto it as to 
 -jhn^ttcela.^ that which is Credible, and therefore all belief whatfbcver is fuch a kind of 
 tnfvxtiv'':ay Aifcnt. But tliough all belief be an Affent to that which is Credible, yet every 
 &iZ y<^7/, fuch Affent may not be properly Faith ; and therefore thofe words make not 
 vi^Bafiikiians 'hc definition compleat. For he which fees an aQion done, knows it to be 
 'OelCot^Liytl done, and therefore affents unto the Truth of the performance of it becaufe 
 eJ ira BioiAH YiQ fees it : but another perfon to whom he relates it, may affent unto the 
 4v Jh< c'vy- performance of the lame aftion, not becaufe himfelf fees it, but becaufe the 
 KXTcihajv Other relates it ; in vvhicli cafe that which ii Credible is the Objeft of Faith in 
 T.-;( 7-/ -??/ p evident knowlcdse in the other. To make the definition therefore 
 
 aTc^itni- s-il full, bcfidcs the material Objefl: or thing believed, we have added the formal 
 ^^ ri' "^if' ^bjeft, or that whereby it is properly believed, exprcifed in the laft term, as 
 lib.' 2. ' ' ' Credible ; which being taken in, it then appears tiiat, Firft, whofbever behe- 
 T,)eodout. d( veth any thing, alfenteth to fomething which is to him credible, and that as 
 ^J^^^'l'^-^'"'^i^ 'tis credible ; and again, whofoever affenteth to any thing which is credible 
 iv/iTi.^.i- ^3- as 'tis credible, believeth fomething by fo affenting : which is fufficient to 
 yii, rtj^i ijjV f}je^y ^^ definition compleat. 
 
 ■J'l'X''* {j)yv.*ji.^ii%i. And yet he nlfi afterwards aclipcwledgcth they had that definition from the Greel^s. TW /J^ j8 Tt^t xj 
 etOniTifji 9iK'offotoi eieiimf'loTi) iitKxtnt* 'f 4"X^'f C^yi'-*Td.'^*7i»- Crcdcrc v{l cum MVt:n(ucog\tire, S. Auiiiji. Et de 
 Sp. (fyr Lit. cap. C(uid eft credere, nifi confcntire vcrum c(lc quod dicitur ? S) 1 tal^' the Qvyx.iT»SiJi( ufed by the Greeks 
 father s to fi^mfie adcnfum or anenllonem, as A. Gcllius tranflatcth the Stately, QyyKaju.ri'iiTaj, fua ancnfionc approbar, /. i p. 
 I. andbepie him Cicero, Nunc deancnfione acq; approUacionc, quam Gr-tci ryyutiTdiiffiy vocant, pauca dicanius,Hi /«- 
 cuUo. So dwiiiti and (\iyKa.Tii9*<rif ire oppofed by the Orecl^i. A; Scxcus Empiricus fpcaljn^ (i/'Admccus feeing Alccftis bi ought 
 />jfti> Hercules /rom Hades, 'i.mtiyAvToi'ni'n on Ti^vrnt. 'OtHcmtiTO twH li Sii.'oia.i^ <} QvyKaTtt^'i<nu<, iLj ■ti'fjt 
 i-ui^Ktv XnKiti, Pyrrh. Hipot. I. 13.3. \\ibih*Ki\%< li ^it/;t'' «V^»iT« xj^ to ■UvS'Q- dytyouitif </>j1i9-<&5,rt W.a xj' 9tvl¥ 
 a'MljJt rrxyjut K) dt9i){. Simplic. in 5. Ariji. de Anim. CI. Alex. I. 2 Strom. Kof ti( TaAiiSef o'xotm , (i'f i'lff" t iv^faiKit 
 Cil7« J)jCtC>^nui¥tv AiV ■rtt}< Tny tS ■i'dJJ^Hf QvyKariiiicny, 'i^ovjd. jj ^'to^/jof -j^t rricir T«tAn9» * ^s Qvynnrei'lta'K 
 the Oreel^aord kfed for thn a^nt is appliedto other alls of the miderllanding as well as that of Belief. 5oClcmcns Alexandrinus, 
 fpenkjniofthedetinitionofhailh, 'AMoi J^' cit<tv»c>rf7yuctT& iraliKbji Qvytajk^ttiy d-riJ^^Ktiy fDrtjji rrigtr, oicmit 
 df/LiKu -i^ 'imS'f^jy eiyvoKuif^v 1^ T p<iyijj£\f^ f<xvtfi}y QuyK^riiiJiVi ^trom. I- 2 and a^ain, n«eB «"► Ji^a. ij xtimf 1^ 
 \!o'oM Ik o1< ai/^ K, lymtd/^ cut* -nS yirti r^ eLy^^vtav, Qyyx.a.r(lAnni thv n J'' iJiv aMo » Tilpi ftf «■» ' n T» 
 «T/f7«, i.TvrJnnt van i «inv(, J'vMxJUjiJ'tiKvvtn "f QjyKnTxhm tj )Cj m\'^r. But
 
 1 Believe, ^c. 
 
 But for the explication of the iame, farther obfervation will be neceffarj'. 
 For if that which we believe be fomething which is credible, and the notion 
 under which we believe be the Credibility of it, then muft we firft declare 
 what it is to be Credible^ and in what Credibtltty doth confift, before we can 
 undcrftand what is the nature of Belief. 
 
 Now that is properly Credible which is not apparent of it lelf, nor certain- 
 ly to be colleftcdj either antecedently by its caufe,or reverfely by its eftefl:, 
 and yet, though by none of thefe ways hath the atteftation of a truth. For 
 thofe tilings which are apparent of themfelves, are either {o inrefpe6l of our 
 Senfe, as that Snow is white, and Fire is hot ; or in refpe£t of our Under- 
 ftanding, 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 firft kind 
 of which being propounded to our lenfe, one to the fight, the other to the 
 touch, appear of themfelves immediat:;ly true, and therefore are not termed 
 Credible, but evident to fenfe ; as the latter kind, propounded to the under- 
 ftanding, are immediately embraced and acknowledged as truths apparent 
 in themfelves, and therefore are not called Credible, but evident to the un- 
 derflanding. And fb thofe things which are ^ apparent, are not laid proper- * Apparemiu 
 ly to be believed, but to be known. SemSagnt 
 
 Again, other things, though not immediately apparent in themfelves, may tionem.Greg.^. 
 yet appear mofl; certain and evidently true, by an immediate and necellary '^'f^ "-?•,''• 
 connexion with fomething formerly known. For being every natural caule cuios fuos "ui- 
 aftually applied doth necelfarily produce its own natural effeCt, and every na- bus quodam- 
 tural effed wholly dependeth upon, and abfblutely prefuppofeth, its own j^m'^fequod 
 proper caule j therefore there muft be an immediate connexion between the nondum videt, 
 caufe and its etTefl;. From whence it follows that, if the connexion be once & 5"!''"^ FJ""- 
 clearly perceived, the effeft will be known in the caule, and the caufe by the nondum fe vi- 
 effe£l. And by thefe ways, proceeding from principles evidently know n by derequodcre- 
 confequences certainly concluding, we come to the knowledge of propofi- '^^' ^^^''^^ 
 tions in Mathematicks, and conclufions in other Sciences : which propofiti- 
 ons and conclufions are not faid to be Credible , but Scientifcal ; and the 
 comprehenfion of them is not Faith, but Science. 
 
 Befides,fbme things there are,which, though not evident of themfelves, nor 
 leen by any necelTary connexion to their caufes or effefts, notwithftanding 
 appear to moft as true by fbme external relations to other truths ; but )'ct 
 ib, as the appearing truth ftill leaves a poflibility of falfhood with it, and 
 therefore doth but incline to an Ajjent. In which caufe whatfbever is thus 
 apprehended, if it depend upon real Arguments, is not yet calPd Credible,hut 
 Probable : and an Aflent to fuch aTruth is not properly Faith, hut Opinion. 
 
 But when any thing propounded to us is neither apparent to our fenfe, nor 
 evident to our underftanding, in and of itfelf, neither certainly to be coUeftedi 
 from any clear and neceffary connexion with the caufe from which it pro- 
 ceedeth,or the cflTeds which it naturally pioduceth,nor is taken up upon any 
 real Arguments or reference to other acknowledged Truths, and yet not- 
 withftanding appeareth to us true, not by a manitcftation, but atteftation of 
 the truth, and fo moveth us to alfent not of it felf, but by virtue of the Te- 
 ftimony given to it ; this is faid IJ properly to be Credible ; and an AJJent unto W^'ifiot.ProbL 
 this, upon flich Credibility, is in the proper notion Faith or Belief. \^ ^ V^^fl"'"'* 
 
 Having thus defined and ilkirtratcd tlic nature of Faith in general, fb far as pf'/ij/ ■vhm- 
 it agreeth to all kinds of belief whatfbever; our method will lead us on to 
 defccnd by wayof divifion,to the fcveral kindsthcreof,tillat laft we come to 
 tiie propernotion of Faith in the Chriftians Conftffion, the defign of our pre- 
 fent difquifition. And being we have placed the formality of theObjedl of all 
 
 B a belief'
 
 ARTICLE !. 
 
 belief in Credibility, it will clearly follow, that diverfity of Credibility in the 
 Objc6l will proportionably caufca cliftinQion o^Jjjent in the Underftanding, 
 and conlequently a Icveral kind oi faith, ^\•hich we have fuppofcd to be no- 
 thing elle but fuch an Affent. 
 
 Now the Credibility of Objefts, by which they appear fit to be believed, is 
 diftinguifhable according to the divcrfities of its foundation, that is, according 
 to the different Authority of the Teftitnony on which it depends. For we ha- 
 ving no other certain means of alluring our felves of the truth, and confe- 
 quently no other motives of our Ajfent in matters of mere Beliefs than the Tt- 
 ftimony upon which we believe ; if there be any fundarnental diftinftion in 
 the Authority of the Te/limony, it will caufe the like difference in the Ajfenty 
 which muft needs bear a proportion to the Authority of the Tejiimo/iy, as be- 
 ing originally and effentially founded upon it. It is therefore neceflary next 
 to confider, in what the Authority oi a Teflimony confifteth, and fo to defccnd 
 ^ . „ ^ , to the leveral kinds oiTeJlimomes founded upon feveral ^Authorities. 
 tII tJylsil, The ftrength and validity of every Teftmony muft bear proportion with 
 Tiv AiyofT* the ^Authority of the Tejlifier ; and the Authority of the Tefiifier is founded 
 ""^P^l % "P^" '^'^ Ability and Integrity : his Ability in the knowledge of that which he 
 1^9 f fi *. delivereth and alTerteth; his Integrity in delivering and afferting according to 
 Tcu, n <i't«< n i^is knowledge. For two feveral ways he which relateth or teftifieth any 
 %j.M.'i:b.\.^'' thing may deceive us; one, by being ignorant of the truth, and fb upon 
 cap. 8. that ignorance miftaking, he may think that to be true which is nor fo, and 
 
 li ^*^^y^°fu^t confequently deliver that for truth, which in it felf is falle, and io deceive 
 geiwra ? Divi- iiimfelf and us; or if he be not ignorant, yet if he be difhoneft or unfaith- 
 num & huma- fuJ^that which lic kuows to be falfe he may propound and aflert to be a truth, 
 ut'oracuia" m and lb though himfelf be not deceived, he may deceive us. And by each 
 aufpicu,utva- of thcle ways, for want cither of (Ability or Integrity in the Tejli/ier, whofb 
 ref'^nirracc^ grounds his ^Affe^t unto any thing as a truth, upon the teftimony of ano- 
 tiotum, arufpi- ther , may equally be deceived. 
 
 cum.conjeao- guf whoioevcr is fo able as certainly to know the truth of that which he 
 «um,quod^e- delivcrcth, and ib faithful as to deliver nothing but what and as he knoweth, 
 itatu'r ex au- he, as he is not deceived, fb deceiveth no man. So far therefore as any per- 
 v"?u'"atc^ & ^°" teftifying appeareth to be knowing of the thing heteftifies, and to be 
 cNorationeaut faithful in the relation of what he knows, fo far his teftimony is accepta- 
 libcra aut ex- ^Iq^ fg far that wliich he teftifieth is properly Credible. And thus the Autho- 
 fniUm ' fcHpta! ''^"' of cvery Tefiifier or Relater is grounded upon thele two foundations, his 
 paftj, promif- Ability and Integrity. 
 
 fita" cTtT^T- Now there is in this cafe, fb far as it concerns our prefent defign, jj a dou- 
 rat.panit. ble Teftimony : the Teflimony of man to man, relying upon humane Autho- 
 * Non dicant ^ity, and the TcFiimony of God to man, founded upon Divine Authority : 
 qub non vidi- whlch two kiuds of Tesitmnny are refpeftive grounds of two kinds of Cre- 
 mus ; quoniam dibilityy Humane and Diziine ; and conft;qucntly there is a two-fold Faith 
 cogumuf f«e: diftinguifh'd by this double Objea, a Humane and a Divine Faith. 
 ri inccrtos fibi Humane Faith is an A(fent unto any thing Credible merely upon the Teftimony 
 f*^*^ T)"^r'^ "-^ "''^"' ^^""'^ ^^ ^^^^ belief we liavc of the words and affeftions one of ano- 
 mm invifib. a- ther. And upon this kind of Faith we proceed in the ordinary affairs of our 
 mmi\ the life; according to tlicopinionwc liavcof thc ability and fidelity of him which 
 Ai'icililL.^""' •'^■^'"^'^5 O"" ^'Tcrts any thing wc believe or disbclie\ e. By this a friend alTuretli 
 AoTic >*f i- iiiiTirelf of the aftcftion of his friend .-by this the * Son acknowledgeth liisFa- 
 j»<5t cT/t Ti t|,cr, and upon this is his obedience wrought. By virtue of this Htmane Faith 
 ■a».''j 'o'l;- Jt is that we doubt not at all of thofe things which wc never faw, by reafbn 
 M^fj -rdflu, n of their diftance from us, either by time or place. Who doubts whetherthere 
 V^M^r and ^^ ^"^'^ ^ Country as Italy., or fuch a City as Confiantinople, though he never 
 ^f>b. pafb'd
 
 1 B E L I E V E , ^C, 
 
 pafsM any of our four Seas ? Who queftions now whether there were fuch a 
 Man as Alexander in the Eaft, or C^far in the Weft ? and yet the lateft of 
 thefe hath been beyond the polTibility of the knowledge of rnanthefefixteen 
 hundred years. There is no * Science taught without original belief, there * ,^-^^^i^&^ 
 are no || Letters learnt without preceding faith. There is no Juftice executed, '^ul^^ti^X 
 no commerce maintained, no bufinefs profecuted without this; * allfecular /^"'w »'5»<- 
 affairs are tranla£led, all great atchievements are attempted, all hopes, de- J'T'^^^'^'^' 
 fires and inclinations are prelervedby this Humane Faith grounded upon the || ou^' jS ri 
 Teftimony of man. ■^f-T^so/- 
 
 In which cafe we all by eafie experience may obferve the nature, genera- }liv^tlT-TtS 
 tion and progrefs of Belief. For in any thing which belongeth to more than vejiw/uaT/s-ii 
 ordinaryJ<nowledge, we believe not him whom we think tob^ ignorant, nor ^tid!"^ '''"'" 
 
 do we alTent the more for hisaffertion, though never fo confidently delivered : * riaVr* t*" 
 but if we have a ftrong opinion of the knowledge and skill of any perfon, ^ /^^ "''^f'?. 
 whatheaffirmeth within the compafsof his knowledge,tiiat wereadily alTent lT/r'i%!^ 
 
 unto; and while we have no other ground but his affirmation, this J[]'entis a^^o'?eii'l'THc 
 properly Belief. Whereas if it be any matter of concernment in which the !X-^'^tS'L. 
 intereft of him that relateth or af " • meth any thing tousis confiderable, there cnU. c'atech. ' 
 it is not the skill or knowledge of the Relater which will fatisfie us, except ^:?/'^'?-f' 
 we have as ftrong an opinion of his tiJelity and integrity : but if we think Euf.'de vr^p.' 
 him fb juft and honeft, that he hath no defign upon us, nor will affirm any ^^""^^ >• '• 
 thing contrary to his knowledge for :'.ny u;ain or advantage, then we readily ^r^,;^^ ^^^j^. 
 affent unto his affirmations; and this Jffent xsour Belief. Seeing then our/?e- oentj. 2. 
 lief relies upon the ability and integrity of the Relater, and being the know- 1,^^^"*" ^* ^' 
 ledge of all men is imperfefl, and the hearts of all men are deceitful, and fb quam^indig- 
 their integrity to be fufpeded, there can be no infallible univerfa' irround of nuiii,uchuma- 
 
 TT vr J lis teitimoniis 
 
 Humane taith. _ _ de alio creda- 
 
 Rut what fatisfaftion we cannot find in the teftimony of man, we may mus, Dei ora- 
 
 receive in the teftimony of God. 11 Iftve receive the witmfs of man. the wit- cui'jdefenon 
 
 r r /^ \ \r i /^ i i i , r t^- credamus ! 5. 
 
 mjs of Uod a greater, lea, let Lrod be trtte^ the ground of our Divme^ and -imbrif. i. de 
 every man a Itar^ the ground of our Humane Faith. Ab^ilumc. 3. 
 
 As for the other Member of the Divifion, we may now plainly perceive \l'^lfciT%jr, 
 that it is thus to be defined ; Divine Faith is an Affent unto (omething as Credi- virrm ^ 
 He upon the lefiimony of God. This Affent \s the higheft kind oiFaith^ becaufe '^',^v^^'y'* ^ 
 theobje£l hath the higheft Credibility^ becaufe grounded upon the Tefiimony ^„y i^^. 
 0?God, which is infallible. Baalam could tell Balak thus much, * God u not a i"'' ^-i'Mo^ 
 many that hefhouldlie ; and a better Prophet confirmed the fame truth toSa.i^^ 1'^r"orb' ad. 
 The frength of Jfrael will not lie ; and becaufe he will not, becaule he cannot, celf.l. i. 
 he is the ftrcngth of Ifrael, even my God, my flrength, inwhomi will 'rnfl. ' Nmb.2^. 
 
 For firft, God is of infinite knowledge and wifdom, as Hannah hath taught i sam. 15. 
 
 us, '' the Lord is a Godofknovkdgr, or rather, if our language w ill bear it, of ^9- 
 
 knowledges, which are fo plural, or rather infinite in their plurality, that the ^ t's^am.^2. ^ 
 
 V^z\m\^\\zXhiz\6,'^ Of his under (landing there is no number. Heknoweth there- myi 7N 
 
 fore all things, neither can any truth be hid from his knowledge, who is effen- ^^ ©,3^^'"^^ 
 
 tially truth and effentially knowledge, and, as lb, the caufc of all other truth yvr^n -v kJ- 
 
 and knowledge. Thus the underftanding of God is infinite in rcfped of f ^Z, , 
 
 * comprehenfion, and not fb only, but of certainty alio and evidence. Some ^, ,nthe n'eb. 
 
 things we are laid to know which arebutobfcurely known, wefeethem but _^'^J:"n7 
 
 as in a Glafs, or through a Cloud : But ^ God is light, and in him ii Kodar',:nefs , (;u,^°£3j(.n. 
 
 At all : he feeth without any obfcurity, and whatlbever is propounded to his tia fi-,piiciter 
 
 underftanding is moft clear and evident; ' neither is there any Creature that is '""'"pIcm & 
 ° ' ■' uniforguKr 
 
 multiformis, incomprehenfibili comprchenfione omnia incomprchcnfibilia comprehendit. 3. Miujhnus dc Civir, D?f, 
 
 lib. 1 2. CO}. 1 8. I I Job. I. 5. « Heb, 4. 1 3. 
 
 not
 
 ARTICLE I. 
 
 »ot want fe ft in his fight ; but all things are naked and opened unto the eyes of him 
 with whom we have todo. Wherefore being all things are within the corapafs 
 of his knowledge,beingall things which are fo, are molt clear and evident un- 
 to iiim, being the knowledge he hath of them is moft certain and infallible, 
 it inevitably foUoweth that he cannot be dcceiv'd in any thing. 
 
 Secondly, the luftice of God is equal to his knowledge, nor is his holinefs 
 inferiour to his wifdom : a God of truth, H faith Mofes, and tvitbottt tmcfutty^jull 
 and right is he. From which internal, elTential and infinite rectitude, gocd- 
 ncfs and holinefs, followcthan impofTibility to declare or deliver that for 
 truth which he knoweth not to be true. For if it be again (1 that finite purity 
 and integrity which is required ofman,to lie, and therefore finful, then mult 
 we conceive it abfolutcly inconfiltent with that tranfcendent purity and infi- 
 nite integrity which is elTential unto God. Although therefore the power of 
 God be infinite, though he can do all things; yet we may fafely lay, without 
 any * preiudice to his Omnipotency, that he i| cannot fpeak that for truth 
 which he knoweth to be otherwife. For the pertedtions of his will are as ne- 
 celTarily in Hnicc as tiiofe of his underftanding ; neither can he be unholy or un- 
 j uft more than he can be ignorant or unwife. * If ive believe not, yet he abideth 
 
 '• faithful, he cannot deny htmfelf. Which words of the Apoftle, though proper- 
 ly belonging to the promifesof God, yet are as true in refpeft of his alTerti- 
 ons; neither fhould he more a/ew^/'/w/e/)^ in violating his fidelity, than in con- 
 tradicting his veracity. 'Tis true, that '' God willing more almndantly tofhew 
 
 . unto tht Heirs ofpromfe the immutability of his counfel, confrmed it by an oath ; 
 that by uvo immutable things, in which it was impoffible for God to lie, we might 
 have aftrong conf elation : but 'tis as true, that all this confirmation is only for 
 our conlblation; otherwife it is as impoffible for God to lie, without an oath, as 
 with one; for being he can ^ fwear by no greater, he fweareth only^^ himfelf, 
 and fo the ftrength even of the Oath of God relieth upon the Veracity of 
 God. Wherefore being God as God is of infinite rectitude, goodncfsand ho- 
 linefs, being it is manifeftly repugnant to his purity, and inconfiltent with 
 his integrity, to deliverany thing contrary to his knowledge, it clearly fol- 
 loweth that he cannot deceive any man. 
 
 It is therefore moft infallibly certain, that God being infinitely wife, can- 
 
 ' not "^ be deceived ; being infinitely good, cannot f| deceive: and upon thele 
 two immoveable pillars Itandeth the Authority of the Tefiimony of God. For 
 fince we cannot doubt ofthewitnelsof any one, but by queltioning his abili- 
 ty, as one who maybe ignorantofthat wiiich he afRrmcth, and fbdeceived ; 
 or by excepting againlt his integrity, as one who may affirm that which he 
 knoweth to be fallc, and ib have a purpofe to deceive us : where there is no 
 place for either of thefe exceptions, there can be no doubt of the truth of the 
 'i'ellimony. But where there is an intrinfecal * repugnancy of being decei- 
 ved in the under Itanding, and of deceiving in tiic Will, as there certainly is in 
 the underftanding and will of God, there can be noplace for eitlierof thofe 
 exceptions, and confcquently there can be nodoubt of the truth ofthatwhich 
 Godteflifieth. And wlioibever thinketh any thing comes from him, and al- 
 fenteth not unto it, muft nctclTarily deny him to be wile or holy: ^ Hethatbe- 
 lievtih not God, faid the Apoltle, hath madehim a liar. That truth then which 
 is teflificd by God, hath a Divine Credibility : and an Jjjent unto it as fb credi- 
 I'le, is Divine Faith. In which the material Obieft is the Dodrine which God 
 delivcreth, the formal Obje£t is that Credibility founded on the [| Authority 
 ot the deliverer. And this I conceive the true nature o( Divine Faith in general. 
 
 voluntatis intrinfcce S: necelliriorcai, poterit explicari, Francifc.de Ovted. Trail. d( Fide Conn, 2. fun. a. '' i Joh. 5. 10. 
 liDiviiucftAuiftoritascuicrcdirauE ; divinaeftdoftrinaquarafcquimur. Leo,S(rm, ■]. in Nativ. 
 
 Now 
 
 ||D(rttf.?2.4. 
 
 aTif J'uuai- 
 
 ic] gvfif fP), 
 
 Orii. contra 
 Celfum. 
 11 Si vciint in- 
 vcnirc quod 
 onir.ipotcns 
 noil potcft, 
 habcnt pror- 
 I'us, ego di- 
 cani, nicntiii 
 non potcfl. 
 S. Au^uft. dc 
 Civ.Dei, I. 
 c. 25. 
 ' 2 lim. 2. 
 
 17,18. 
 
 ' Heb.6. 13. 
 
 * Ut fie om- 
 nium po- 
 tciis, mori 
 Bonpoicft, 
 falliiion po- 
 tcft, mcntiri 
 Don potcfl. 
 Augitfi. dc 
 Sjmb. adCii- 
 tecliHm. 
 II Dcui facere 
 iraudcm ne- 
 fcic, pati non 
 potcll. Cb)- 
 fol. Serin. 6i. 
 
 * Authoritas 
 Dciconfifiic 
 in intrinfcca 
 rcpugnantia 
 dcccptionis 
 feu falfitatis 
 giiam liabec 
 divinuni ju- 
 dicium, & in 
 intrinfcca rc- 
 pugnantia 
 aftiis volun- 
 tatis impc- 
 rantis tefli- 
 monium c\- 
 trinfccum 
 non confcn- 
 ticns iudicio 
 intcrno } 
 quapcrter- 
 inincspoLti- 
 vosa(lii. in- 
 tcllci'.usin- 
 faliibiiKcr 
 vni, be aOus
 
 I Believe, d>^. 
 
 Now being the Credibility of all which we believe is founded upon the Te- 
 fiimony of God, we can never be fufficiently inftrucled in the notion of Vaith^ 
 till we firfl: under (land how this teftimony is given to thofe truths which we 
 now believe. To which end it will be neceffary to give notice that the Tcjii- ^ 
 mony of God is not given unto truths before queftioned or debated ; nor are eft'audku^'fc 
 they fuch things as are firft propounded and doubted of by man, and then iocutio,rciiicet 
 refblved and confirm'd by interpofing the authority of God : but heis then faid corporaHs ^' & 
 to witnefs when he doth propound, and his tefiimony is given by way of Re- interior a'c fpi- 
 veUtion^ which is nothing elfe but the delivery or fpeech of God unto his "flails; itadu- 
 Creatures. And therefore upon a diverfity of delivery mull follow a diffe- unrquseorimr 
 rence, though not of Vaith it felf, yet of the means and manner of A^ent, '" cordibus fi- 
 
 Wherefore it will be farther neceffary to obferve, that Divine Revelation is dkuText"!"'- 
 of two kinds, either Immediate, or Mediate. An Immediate Revelation is that rem, cum fdl. 
 by which God delivereth himfelf to manbyhimfelf without the intervention ^^"^ P'^'' .^''" 
 of man. A Mediate Revelation is the conveyance of the counicl of God unto aMh creSa 
 man by man. By the firft hefpake unto the Prophets; by the fecond in the propcnic ; & 
 Prophets, and by them unto us. Being then there is this difference between ^^.j nobis^S 
 the revealing of God unto the Prophets and to others, being the Faith both communi fta- 
 of Prophets and others relieth wholly upon Divine Revelation^ the * diffe- "" fi'^'^''""^ 
 rence of the manner of Aj[ent in thefe feveral kinds of Believers will be very quod adWre" 
 obfervable for the explanation of the nature of our Faith. mus reveiacio- 
 
 nibus Prophe- 
 tis & Apoftolis faftis : alia eft qui oritur in aliquibus per fpiritualem locutionem, qua Deus aliquibus per incernam infpi- 
 rationetn crcdenda revelat, nullo hominis miniftcrio utens ; ficut efl fides Apoftolorum & Proplietarurrij qui ab ipfo Deo per 
 intrinfccam illuminationem func dc credendis inftrufti. Francifc. Feirarienfis in Thorn, com. Gent, cap, 40, 
 
 Thofe then to whom God did immediately fpeak himfelf, or by an Angel 
 reprefentingGod, and lb being in his flead, and bearing his name, (of which 
 I fhall need here to make no diftinftion) thofe perfbns, I fay, to whom God 
 did fb reveal himfelf,did by virtue of the fame Revelation perceive,know,and 
 affure themfelves that he which fpake to them was God ; fb that at the fame ^ ^^^ 
 time they clearly underftood both what was delivered, and by whom: other- *r,iT»^^„2^. 
 wife we cannot imagine that Abraham would have flain his Son, or have been ^"^"f. ^hhh 
 commended for fuch a refolution, had he not been moft affured that it was X' ^od^ilu'" 
 God who by an immediate KeW4^/o« of hiswillclearly commanded it. Thus ;^*'a', afp-o- 
 ^ by faith Noah being warned of God of things not feen as yet, moved with fear, pre- t^''"f/ ^^ '^' 
 pared an Ark, to the faving of his houfe : which * warning ofCJod was a clear rack\or Anftoer 
 i^£i/e/4//ci«ofGod'sdetermination to drown the world, ofhis will to fa ve him &'^enfy God, j 
 and his Family, and ofhis command for that end to build an Ark. And this -^ ///.^'^ 
 Noah fb received from God, as that he knew it to be an Oracle of God, and ixtvTiUiTau, 
 was as well affured of the Author as informed of the Command, Thus the '^'"fi""?"''**- 
 
 Ifilf, 22. Ill, 
 
 judgments hanging over Judah were revealed in the ears of ^ Jfaiah by the ' i s.xm 321.' 
 LordofHoJls. TThus '^ the Lord revealed himfelf to Samuel in Shiloh: at firff in- ■* ' •^•""- 3- 7- 
 deed he knew him not ; that is, when the Lord fpake,he knew it not to be the ^^ f-)** 
 voice of God, ^ Now Samuel did not yet know the Lord, neither was the word of , 7Sipty 
 the Lord ytt revealed unto him ; but after that he knew him, and was affuied JJ^"„^, ^l^f. 
 that it was He which fpake unto him, the Scripture teaching us that the t ears Aav Sa^.w., 
 of Sa>nttel were revealed, and the * word of God revealed, and f God himfelf ' ^"""^^l^l 
 reveakdtohim. By all which we can underftand no lefs, than that. V<iw//f/ was r-?s r^^r 
 fo illuminated in his Prophecies, that he fully underftood the words or things ^'"J^'^p'^^^Jl 
 themfelves which were delivered, and as ccrtainlv knew that the Deliverer Mt^i;^^ <w- 
 was God : fo Samuel the Seer, fb the reft of thofe Prophets believed thofe -^^J p^V* xuei* 
 truths revealed to them by fuch a Faith as was a firm Alfent unto an objeft ' "'^Ijj'^ 
 credible upon the immediate Teftimony of God. "^TiPail; 
 
 * But
 
 8 ARTICLE I. 
 
 But thofe faithful people to whom the Prophets fpake, btlicved the i'aiivz 
 truth, and upon the teftimony of the fame God, delivered unro them not by 
 God, but by thole Prophets, whole words they tlicreforc allcnted unto as 
 certain truths, becauic they wercalTured that what the Prophets fpake was 
 immediately revealed to them by God himfelf, without which alTurance no 
 faith could be expeftcd from them. When God appeared unto Mafcs in a. 
 Exid. 3. 2. p^g ^fjij.^. ^n( ^^fij^ jffi^ji cfa, Bufb, and there immediately revealed to him 
 firft himfelf, faying, / am the God of thy Fathers., the Godof Jbrahar?!^ the God 
 oflfju, andthe Godof'']acob^ and then his will to bring the children oHfrad 
 out of the Land of Hg//'/, Mo/e^ clearly believed God both in the Revelation 
 of himfelf and of his will, and was fully fatisfied that the Ifraelitus fhouldbe 
 delivered, becaufehe wasalTuredit was God who promifed their deliverance: 
 yet notwithllanding Hill he doubted whether the Ifr.telites would believe the 
 fame truth, when "it (hould be delivered to them, not immediately by God, 
 ^''•l' 4- I- jjm- by Mofts, And Mofes anfvered and faid^ Bra behold they will net believe me^ 
 nor hearken unto my voice ; [or they nill Jay, The Lord hath not appeared unto 
 thee. Which words of his firlT: fuppofe, that if they fiad heard the voice of 
 God, as he had, they would have affented to the truth upon a teftimony Di- 
 vine ; and then as rationally aiRrm, that it was improbable rhcy fhould believe, 
 except they were allured it was God who promifed, or think that God had 
 promifed by Mofcs, only bccaufe Mofes faid fb. Which rational objection 
 was clearly taken away when God endued Mofes with power of evident and 
 undoubted miracles ; for then the Rod which he carried in his hand was as 
 infallible a fign to the Ifraelites that God had appeared unto him, as the fla- 
 ming Bufli was to himfelf; and therefore they which fiiw in his hand God's 
 Omnipotency, could not fufpeft in his tongue God's Veracity; infbmuch as 
 Exol 4. \6. when Aaron became to Mofes inflead of a Month, and Mofes to i^aron injlead 
 £W.4.3o,5i. q^Qq^^ Aaron fpake all the words which the Lord h.xd fpoken unto J^I(fcs, and did 
 the (igns in thefght of the people, and the people believed. For being perfwadcd 
 by a lively andaftiv^eprefence of Omnipotency that God had appeared unto 
 Mofesy and what was delivered to them by him came to him from God, and 
 being fufficiently allured out of the very Icnfe and notion of a Deiry, that 
 whatfbever God fliould fpcak, mull of neceillcy be true, they prefently af- 
 Lxod. 14, 31. icntcd, and believed the Lord, and his Servant xMc/is ; Mofes, as the immediate 
 Propounder, God, as the original Revealer: they believed Mofes tha.t God 
 had revealed it, and they beheved the promife becaule God had revealed it. 
 So that the Faiih both of Mofes znd the Ifraelites was grounded upon the fame 
 tellimony or revelation of God, and differed only in the propofitioa or ap- 
 plication of the telHmony ; Mo/ei receiving it immediately Irom God himfelf, 
 the Ifraelites mediately by the minillry of Mofes. 
 
 In the like manner the liicceeding Prophetswere theinftruments of Divine 
 
 Revelation, which they Hrll believed as revealed to them, and then the 
 
 people as revealed by them : for what they delivered was not the tellimony 
 
 of man, but the teftimony of God delivered by man. It was he who fpake by 
 
 Lul^t I. 70. tl,g mouth of his holy Prophets which have been (i//ce the world began : the mouth, 
 
 the inflrumcnt, the articulation was theirs ; but the words were God's. The 
 
 a Sm. 23. :. Spirit of the Lord fpi'<e by me, faith David, and his word was in my tongue. It 
 
 iKillil \l. ^^'^^ ^'^'^ woxd of the Lord, which he fpake by the hand of Mo fa, and by the 
 
 hand of his Servant Ahijah the Prophet. The hand the general inlh ument of 
 
 man, the «.w///nhc particular inlirument of fpeech, both attributed to the 
 
 Prophets as merely infirumental in their prophecies. The words which Bx- 
 
 A«/«j.2i: :8. Uatn's Afs fpake were as much the Als's words, as thofe u hich Balaam fpake 
 
 *^ ■ ^^' '■ were his ; for the Lord opened the mouth of the Afs^ and tb^. Lord put a word 
 
 in
 
 I Believe, &^c. 
 
 in Balaam's mouth ; and not only fo, but a bridle with that word, only the a*«*- 22 3$-' 
 nwd that I (hall [peak unto thee, that thott fljalt [peak. The Prophets, as they 
 did not frame the notions or conceptions themlelvcs of thofe truths which 
 they delivered from God, fb did they not looien their own tongues of their 
 own inltinft, or upon their own motion, but as moved, impelled, and aded 
 by God. So we may in correfpondence to the antecedent and fiibiLquent 
 words interpret thofe words of S. Peter, that »o Prophecy of the Scripture is of 2 pct. i. 20. 
 aajf * private interpretation : that is, that no Prophecy which is written did "^ 'i^'H *3"-w- 
 lb proceed from the Prophet which fpake or wrote it, that he of himfelf or '^"^' 
 by his own inftinft did open his mouth to prophefie; but that all Propheti- 
 cal Revelations came from God alone, and that whofbever firft delivered 
 them was antecedently iiifpired by him, as it followeth, for the Prophecy 
 came not in old time hy the will of man, but holy men of God fpake m they were 
 moved hy the Holy Ghoft. That therefore which they delivered was the word, 
 the Revelation of God ; which they alfented unto as to a certain and infal- 
 lible truth, credible upon the immediate teftimony of God, and to which 
 the reft of the Believers alTented upon the fame teftimony of God mediate- 
 ly delivered by the hands of the Prophets. 
 
 Thus G'>d, irho atfundry times and in divers manners fpahfi in times ptfl unto Heb. i. i. 
 the Fathers hy the Prophets, and by fo (peaking propounded the Obn.£f of 
 Faith both to the Prophets and the Fathers, hath tn thefe lafl days fpoken unto Verf. 2. 
 us by his Son, and by lb I'peaking hath enlarged the Objeft of Faith to us by 
 him, by which means it comes tohtth^ t ait h ofjefm. Thus the only-btgotten R^v. 14. 12. 
 Son, who was in the bofom of the Father ^ the exprefs image of his per f on, he in ^''" '* '^* 
 whom it pleafedthe Father that all fulmfs fhould dwell, he in whom dwelleth all Cnl. L' 19. 
 thef'tlnefs of the Godhead bodily, revealed the will of God to the Apoftles who ^"^^ =• ?• 
 being affured that he knetg all things, and convinced that he came forth from John 16. 30, 
 God, gave a full and clear aflent unto thofe things which he delivered, and 
 grounded their Faith upon his words as upon the immediate teftimony of 
 God. 1 have given unto them, faith Chrift unto his Father, the words which thou John 17. 8. 
 gave(l me, and they have received them, and have known furely that I came out from 
 thee, and they have believed that thou didji fend me. Befidesthis delivery of 
 thefe words by Chrift to the Apoftles. they received the Promife of the Spirit John 16. 13. 
 of truth, which fhould guide them into all truth, and teach them all things, ^"'"^ ^4- *^' 
 and bring all things into their remembrance whatfoevtr Chrifl had f aid unto them. 
 Soclearly,fb fully, fb con ftantly were they furnifhed with Divine Illuminati- 
 ons and Revelations from God, upon which they grounded their own Faith ; 
 that each of them might well make that profeffion of S Paul, I know whom I 2 Tim. 1. 12. 
 have believed. Thus the Faith of the Apoftles, as of Mofes and the Prophets, 
 was grounded upon the immediate Revelations of God. 
 
 But thole Believers to whom the Apoftles preached, and whom they con- 
 verted to the Faith, believed the fame truths which were revealed to t!ie 
 Apoftles, though they were not fb revealed to them as they were unto the 
 Apoftles, that is, immediately from God. But as the I/raelites believed thofe 
 truths which Mofes fpake, to come from God, being convinced by the con- 
 ftant fupply of miracles wrought by the Rod which he carried in his hand : lb 
 the blelTcd Apoftles, being fo plentifully endued from above with the power 
 of Miracles, gave fufficient teftimony that it was God which fpake by tlieir 
 mouths, who fo evidently wrought by their hands. They which heard S. Pe- 
 ter call a lame man unto his legs, fpeak a dead man alive, and ftrike a living 
 man to death with his tongue, as he did ^/z.j«/.« and i'^/'/'/'/M, might eafily be 
 perfwaded that it w as God who fpake by hi'imouth,andconchidethat\vhi;re 
 they found him in his Omnipotency, they might well expeQ him in his Ve- 
 
 C racity.
 
 lo 
 
 ARTICLE I. 
 
 racity. Thefe were the perfons for whom our Saviour next to the Apoftle? 
 prayed, bccaufe by a way next to that of the Apoftlcsthey beUeved. Neither 
 
 Jikn 1 7. JO. pray I for thtfe aloae, faith Clirifl-, but for thtm alfo rvho/baH believe on pk through 
 their nor A. Thus tlie Apoltles beUcved ou Chrill through his own word, and 
 tlie primitive Chriflians beUeved on the fame Chrift thorough the Apoftles 
 word : and this diftinftion our Saviour himfelf hath clearly made; not that 
 the word of the Apoiiles was really dilf inft from the word of Chrift, but on- 
 ly it was called theirs, becaufe delivered by their Miniftry,othcrwile,it was 
 the fame word which they had heard from him, and upon which they them- 
 
 T John 1. 1, 5. lelves believed. Ihat which was from the begintfing^ iaith S. JoA/;, which we hxvt 
 heard, whtch we have [ten with our eyes, which we have looked upon^ and our hands 
 have handled of the word of life^ That whtch we have fee n and heard, dec/are we 
 unto you. And this was the true foundation of Faith in all them which belie- 
 ved, that they took not the words which they heard from the Apoftles to be 
 the words of the men which fpake them, no more than they did the power 
 of healing the fick, or raifing the dead, and the reft of the miracles, to be the 
 power of them that wrought them ; but as they attributed thofe miraculous 
 works to God working by him, ib did they alfb that laving word to the 
 
 A!fi 13. 44. fame God fpcaking by them. When S. Paul preached at A»twch, almojl the 
 whole City c.tme together to hear the word of God; fo they efteemed it, though 
 they knew him a man whom they came to hear fpeak it. This the A poitle com- 
 
 \ Thejf. 2, 13. mendeth in the Thejjalonians, that when they received the vPordofGod, which 
 they heard of him, they received it not as the word of man, but {as it is in truth,) 
 the word of God ; and receiving it fb, they embraced it as coming from him 
 who could neither deceive nor be deceived, and conftquently as infallibly 
 true ; and by fo embracing it they affented unto it, by fo aflenting to it they 
 believed it, ultimately upon the teftimony of God, immediately upon the te- 
 
 a ihtff. I. 10. llimony of S. Paul, as he fpeaks himfelf, becaufe our tefiimony among you was 
 believed. Thus the Faith of thof: which were converted by the Apoftles was 
 an a{fent unto the word as credible upon the ttsiimony of God, delivered to them 
 by a Tefiimony Apoftolical. Which being thus clearly ftated, we may at laft 
 defcend into our own condition, and fb defcribe the nature of our own 
 Faith, that every one may know what it is to Belttve. 
 
 Although Mofts was endued with the Power of Miracles, and converfed 
 with God in the Mount, and fpake with him face to face at the door of the 
 Tabernacle : although upon thefe grounds the Ifratlites believed what he de- 
 livered to them as the word of God ; yet neither the Miracles nor Mofes did 
 forever continue with them ; and notwithftanding his death, they and their 
 Pofterity to all Generations were obliged to believe the fame truths. Where- 
 
 A^s 7. 53. fore it is obfervable which S. Stephen faith, he received the lively Oracles to give 
 unto them ; the Decalogue he received from the hand of God, written with 
 the finger of God, the reft of the Divine patefaftions he wrote himfelf, and fb 
 
 x«;** (StTit. delivered them not a mortal word to die with him, but living Oracles, to be in 
 force when he was dead, and oblige the People to a belief, when his Rod 
 had ceafed to broach the Rocks and divide the Seas. Neither did he only tie 
 them to a belief of what he wrote himlelf, but by foretelling and defcribing 
 the Prophets which fhould be railed in future Ages, he put a farther obliga- 
 tion upon them to believe their Prophecies as the Revelations of the fame God. 
 Thus all the Ifraelites in all Ages believed Mofes, while he lived, by belie- 
 
 J)'r.'. ^<,47. ving his words ; after his death, by believing his writings. Had ye believed 
 Mofes, faith our Saviour, ye would have believed me; for he wrote of me. But 
 if ye believe not his writings, how fljall ye believe my words? Wherefore the 
 fiith of the Ifraelites in the land of Canaan was an A(fent unto the truths of the 
 
 Law
 
 1 B E L I E V E J &'C. I I 
 
 Lav as credible upon the tejlitmny of God, delivered unto them in the Writings of - 
 Mofes and the Prophets. 
 
 In the like manner is it now with us. For although Chrift firft publifhed 
 the Gofpel to thole rvho beheld his glory , the glory as of the only begotten Son of j^f^ j^ ; 
 the Father; although the Apoflles firft converted thofe unto the Faith who 
 heard them fpeak with Tongues they never learn "d, they never heard before, 
 and difcover the thoughts of men they never faw before, who faw the lame 
 to walk, the blind to lee, the dead to revive, and the living to expire at their 
 command : yet did not thele Apoftles prolong their lives by virtue of that 
 power which gave fuch teftimony to their Doftrine, but rather fhortned them 
 by their conftant atteftation to the truth of thatDoftrine firther confirmed 
 by their death. Nor did that power of frequent and ordinary miraculous ope- 
 rations long iurvive them ; and yet they left as great an obligation upon the 
 Church in all fuccecding Ages to believe all the truths which they delivered, 
 as they had put upon thole perlbns who heard their words and faw their 
 works; becaule they wrote the fame truths wich they rpake,aflriH:ed in wri- 
 ting by the fame Spirit by which they fpake, and therefore require the fame 
 readinefs of alTent 16 long as the fame truths fliall be prelerved by thofe Wri- 
 tings. While Mofes lived and fpake as a Mediator between God and the If 
 raelites, they believed his words, and lb the Prophets while they preached. 
 When Mofes was gone up to Mount Nebo, and there died, when the reft of the. 
 Prophets were gathered to their Fathers, they believed their Writings, and 
 the whole objeft 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 Apoftles, as bis friends^ all things that he had heard of the. Fa- John 15. i§. 
 ther, then did the Apoftles believe the Writings of Mofes and the Prophets, 
 and the words of Chrift, and in thefe taken together was contained the en- 
 tire obje£l of their Faith, and they believed the Scripture, and the word which John 2. 12. 
 Jefus h4dfaid. Wlien Chrift was afcended up into Heaven , and the Holy 
 Ghoft came down, when the words which Chrift had taught the Apoftles 
 were preached by them, and many thouland Souls converted to the Faith, 
 they believed the Writings of the Prophets and the Words of the Apoftles ; 
 and in thefe two was comprifed the oompleat objeQ: of their Faith. When 
 the Apoftles themfelvcs departed out of this life, and confirmed the truth of 
 the Goipel preached by the laft of fuflerings, their death, they left the fumm 
 of \\ : .it they had received, in writing, for the continuation of the Faith in 
 thcT .hurches which they had planted, and the propagation thereof in other > jgij„ ,0, oj'. 
 place., by thofe which fucceeded them in their ordinary fun6Hon, but were " £;*• 3. 20. 
 not to come near them in their extraordinary gifts. * Thefe tffings were writ- l!i^ff^]"^f^ ^' 
 ten, faith S. John, the longeft Liver, and thelatell: Writer, that ye might be- quos omnium 
 lievc, that lifiu is the Christ, the Son of God, and that believing ye might have t^ccieiiarum 
 
 ,./■ ', //. ' -^ ' .S.' & (undjmcntalo- 
 
 l>fe through his name, cintur. s. Hie- 
 
 Thofe Chriftians then which have lived fince the Apoftles death and ne- nn.in pfti. in. 
 ver obrain'd the wifli of S' Jugufiine,to fee eitherChrift upon earth or S' Paul JridSur 
 in the Pulpit, have believed the writings of Alofes and the Prophets, of the Orhistcrrarum 
 Apoftles and Evancelifts, in which together is fully coniprehended wliatfb- crcdcnsniDo- 
 ever may properly be termed matter ot Divme Faith; and lo ^ the honjboldof *dii,.v,/.l ,. 
 God is built upon the foundation of the JpofHes and Prophets, who are continued f(/^ 2^. q. i. 
 unto us only in their Writings, and by them alone convey unto us the truths h.,bJH,s'qHoaf, 
 which they received from God, upon whole teftimony we believe. And there- (huimus diftis 
 fore he which put their Writings into the definition of Faith, cohfidering ^"^tripcur-t pro- 
 Faith as now it ftands with us, is none of the fhialleft 0^ the * Schoolmen. Jjccm Dd'Tf" 
 From whence we may at laft conclude, that the true nature of tiic I^'aith of a vci^jmis. 
 
 C 2 ('hriftiaUj
 
 ,2 ARTICLE I. 
 
 Chriftian, as the ftate of ChrilVs Church now ftands and fhall continue to 
 the end of the world, confifts in this, that it is an Jjfe»t unto truths crtdtble 
 upon the tejiimony of God delivered unto us in the ]Vrttings of the Apojlles 
 and Prophets. 
 
 To believe therefore as the word ftands in the Front of tlie C RE ED, and 
 not only fo, but is dit^bfed through every Article and Propofition of ir, is to 
 aflent to the whole and every part of it, as toacertain and infallible truth re- 
 vealed by God, (who by reafon of his infinite knowledge cannot be deceived, 
 and by reafon of his tranfcendent holincfs cannot deceive) and delivered un- 
 to us in the Writings of thebiciTed Apoftlcs and Prophets immediately infpi- 
 red, moved and afted by God, out of whole Writings this brief lijnim of ne- 
 ceflary points of Faith was firfl; * collefted. And as this is properly toMieve, 
 l!^i*fliit] which was our firrt confideration ; fo to fay I believe, is to make a conleflion 
 owjCiIbI -tl-t or external expreflion of the Faith, which is the fecond Confideration pro- 
 7'"'*' •^' pounded. 
 
 *S«^^*xL«-' • Faith is an habit of the intelle£tual part of man, and therefore of it felf in- 
 <iT:nt n,K- virible;andtobelieveisafpiritualacl,and conlequently immanent andinter- 
 ^i^9i»i«^i*^ nal, and known to no man but him who believeth : ' For what man knoweth 
 -f .Invr <fl- the things of A mtn, fave the (pirit of a mdnwhich is in hint? WhereforeChrift 
 jnTK<tK\tt_ being not only the great Apoltle lent to deliver thefc revealed truths , and 
 Ecdefiatum fo the Autliourof our Faith, but alfo the Head of the Church, whole Body 
 Patrcs dc po- confifteth of faithful Members, and fo the Authour of union andcommuni- 
 foiiciTex'dT- °"' which principally hath relation to the unity of Faith, he muft needs be 
 verfis 'voiami- imagin'd to have appointed fome external expreflion and communication of 
 nibus Scriptu- jf . efpecially confidcring that the found of the ApolHeswas to go forth unto 
 rum'^ccftirao- the ends of the World, and all Nations to be called to theprofeflion of the Go- 
 niadivinisgra- fpel, and gathered into the Church of Chrill: ; which cannot be performed 
 tis^&<y'e"cS! without an acknowledgment of the truth, and a profeflion of Faith, with- 
 in .y)^. out which no entrance into the Church, no admittance to Baptifm. ^ What 
 I ^Pq'^' "• doth hinder me to be baptized? faith the Eunuch. And Philip faid. If thott be- 
 37. ' lievefi rvith all thine heart, thou mayefl. And he anfrvered and fatd, I believe that 
 'Ram. 10. 10. Jefus Chrifi U the Son of God. So believing with all his heart, as Philip re- 
 undc^'creTre laired, and making profeflion of that Faith, he was admitted. " For with 
 dcbcas, corde the heart man believeth unto righteoufnefs, and with the mouth confeffion is made 
 ^iftr'^^^°h'' ""to falvation. The belief of the heart is the internal habit refiding in the 
 bcsundcdcbci Soul, and a£l of Faith proceeding from ir, but terminated in the fame ; the 
 as confitcri, o- confejfion of the mouth is an external fignification of the inward habit or acl of 
 ad'^Qkl^^.''^ Faith, by words exprefling an acknowledgment of thofe truths which we 
 chrjf.serm ^6. bclievc Or aflcut to in our Souls. || The ear receiveth the word, faith cometh 
 amfi™° "d" h^'^'*^*"K '■> ^hc ear conveyeth it to the heart, which being opened receiveth 
 fu5concipit fi- it> receiving believeth it ; and then •* out of the abundance of the heart the 
 dcm,crcJuiita- mouth fpeaketh. In the heart Faith is feated ; with the tongue confeflion is 
 d«',''con'fe'i;^ made ; between thcfe two Salvation is * complcated. ' If thou (halt conffs 
 nem crcduli- with thy mouth the Lord 'Jefus, and /halt believe in thine heart that God hath 
 fcfTw^^r "^°"' riz/e^ him from the dead, thou jhalt befaved. This Faith of the heart every One 
 amdacCiJutcm ought, and is prcfum'd to have; this confeflion of the mouth every one 
 chrjhi. Sirm. is kuowu to make, when he pronounceth thefe words of the C REE D, I be- 
 'Mjt. 12 ^4. '^^'^^ ' ^"^^ '^ uut, he may with comfort fay, ^ the word of Faith is nigh we, 
 * Magnum fill- even in my mouth and in my heart : firft in my heart really aflenting,then in my 
 dei'Sotvl' ^^^^^ clearly and fincerely profefling with the Prophet Dtvtd, e / have be- 
 
 demus cfle compendium, quando inter cor & linguam cotum falutis humane verfatur & gcritur 5jf ramentum. Chryfol. ^erm. 
 $6. Quod j tc & pro tc repof icur, intra tc eft, i.e. oris famulatus & cordis effcftus. Bufih. Gall. ' Rom. lo. 9. ' Rom. 
 108 Dc hoc fine dubiolcgiraus per I'rophaam, propc eft, inquic, in ore cuo, & in cordc tuo. Bufeb. GMl « Ffal. 1 1^. 10. 
 
 Itevedj
 
 1 Bel I EVE, &-€. 
 
 n 
 
 ikved, therefore have Ifpoken. Thus briefly from the fecond Conficleratidn 
 concerning Confeflion implied in the firft words Ibelie-ve, we fhail pafs unto 
 rhe'third Confideration, of the necefTity and particular obligation to fuch a 
 ConfeflTion. , ,:, it^-... a . .tu<vi^:. 
 
 If there were no other Argument, yet being tHeObjeO: of Faith isfuppbred 
 infallibly true, and acknowledged to be foby every one thatbelieveth, beihg 
 it is the nature of Truth not to hide it (elf, but rather to defirethe hght that 
 it might appear ; this were fufficient to move us to zConfeJfion of our Fxith. 
 But befides the nature of the thing, we fliall find many Arguments obliging, 
 prerting, urging us to fuch a profeflion. For firft, from the fameGod,and by 
 the fame means by which we have received the Objeft of our Faith, by wkich .R.n 
 
 we came under a poflibihty of Faith, we have alio received an exprefs com- 
 mand to make a Cofjfeffion of the fame : ^ Be ready, faith S' Peter ^always to give ' ' ^"- ?• 's- 
 an anfrver to every man that asketh yon a reafon of the hope that u in yon\ and 
 there can be no rex(on of hope but what is grounded on Faith, nor can there be 
 an Anfwer given unto that without an acknowledgement of this. Secondly,'tis 
 true indeed that the great promifes of the Gofpel are made unto Faith, and 
 glorious things are fpoken of it ; but the fame promifes are made to the Con- 
 fefflon of Faith ^ together with it ; ^nd we know who it is hath laid, ' tVhofo- ^ Rom. lo. lo- 
 everfhall confefs me before men, himwill I confefs alfo heforcmy Father which h in ' ^'"' 'o- ?*• 
 Heaven. Befides, the profeflion of the Faith of one Chriftianconfirmeth and 
 edifieth another in his,and the mutual benefit of alllayeth an obligation upon ^ " 
 
 every particular. Again, the matters of Faith contain fo much purity of Do- 
 ^cine, perfwade fuch holinefs of life, defcribe God fb infinitely glorious, fb 
 tranlcendently gracious, fb loving in himfelf, fb merciful in his Son, ib won- 
 derful in all his works, that the fole confeflion of it glorifietb God ; and how 
 can we expeft to enter into that glory which isnone of ours, if wedeny God 
 that glory which is his ? Laftly , the concealing thofe truths which he hath re- 
 vealed, the not acknowledging that Faith which we ai^ thought to believe, 
 is fb far from giving God that glory which is due unto him, that it difhonour- 
 eth the Faith which it refufeth or neglefteth toprofefs, and cafl:eth a kind of 
 contumely upon the Authour of it, as if God had revealed that which man 
 fhould be afhamed to acknowledge. Wherefore he that came to fave us hath 
 alfb faidunto us, ^Whofoever fhall be ajhamedofme andofmy rpords, ofhimfha// * Luke 9. i5w 
 the Son of man be afhamed, when he fhall come in his own glory., and in his Fa- \ 9 ^J^f''** 
 ther's, and of the holy Angels. Such a neceflity there is of Confeflion of Faith, kuv'^ ^\^'- 
 in refpeft of God, who commanded it, and is glorified in it ; in refpeft of our J^ *«7Jx*i' 
 felves, who fhall be rewarded forit ; and in refpecl of our Brethren, who are v);f^^7f/|.* 
 edified and confirmed by it. Which neceffity the wifdom of our Church in M^t.iren.i. i. 
 former Ages hath thought a fufficient ground tp command the recitation of the ^^^j^; (-y,, ^^jj^^^ 
 CREED at the * firfi: initiation into the Church by Baprifm, (for which pur- sTnaciofidei 
 pofe it was tauglit and expounded to thofe which were to be baptized imme- ^ •P°'!^° 'J'"- 
 
 ^ • tis pignorcn- 
 
 tur, ncccdarioacljicitur Ecclefiac mentio, quoniam ubi crcs, id eft, t'atcr, Filius, & Spiritus San^Sus, ibi Ecclc(ia,qu.rtrium 
 corpuscft Tatul. de Baptif. In quem tingcre? in pa-niccntiani ? quo ergo illi pricurforem? in pcccatorum rcniinioncm 
 quam vcrlxidabat ? in femctipfum, quern humilicare celabat > in Spiritum Sanduni qui nondum i Parrc dcfandcrat ? in Ec- 
 clcfiam, quam nondum Aportoli ftruxcrant ? W. Deiiinc tcr intrgimur, amplius aliquid re pondcntcs quJm Dominus in E- 
 vangclio detcrminavic. W. dc Cor. Militis. Sed Sc ipfa intcrrogatio qua; fit in Baptifmo tcHis eft vcritatis, nam cum dicimus, 
 Credit in ytiam xtern.im,!^ remiffinnem peccatnum per (anil am Ecdcfiam^ intclligimus remidioncm peccatorum non nifi in Ec- 
 clcfiadari. S.Ciprianus^Ep. adjamarium, &c. Quod fi aliquis illud opponit, ut dicatcandcm Novatianum l.cgrni tcncre 
 quam Catliolica Ecclefia tentat,codem Symbolo quo & nos baptizarc,cundciii nftire Dcum Pacrcm,eundcm Fiiium Cliriftum, 
 eundcm Spiritum Sanftum.ac propterea ufurparecum potcftatcm baptizandi po(re,quod vidcatur in intcrrogationc B.iptifnii a 
 nobis non difcrcparc : iLiat quifquis hoc opponendura putat,non cfle unam nobis & Schifniaticis Symboli Legem ,ncq; candcm 
 interrogutioncm. Nam cum dicunt, Credit remijjionem peccatorum, (fy" vitain Mernamper Sjn'fam Eccefiam ' mcntiuntur in in- 
 ^rrogatione, quando non liabcant Ecclcfiam. Hum, r.pij}. ad Magnum. Mos ibi (/i efl, Roms) fervatur antiquum cos qui gratiani 
 Bapcidiii lulccpturi funr, publice i.e. fidelium populo audience, Symbolum rcdderc. Ruffin. in S)mb. '>oIciinc eft in lavacrc, 
 poftTrinicatrsconfeflTionem interrogarc, Crcrfw inSanllam Ecrlefiam? credit remijfmcm pcccatorum f S. Hieron.contra Lu ifcr. 
 Mens Haretica relirruit Doftorcm i quo fidcm Ecclefia; didiccrat, oblita eft pafti Dei fui, hoc cft,fidci iplusDon.iniciqii^ein 
 S} mbolo continecurj quam fe die Mptifmatis fervaturum c(lc promifcrac. Id. Com. in Prov. Intcrrogatus cs, Crcdii 7/1 Deum 
 
 Fainm
 
 14 ARTICLE I. 
 
 Patrem ommpiticiem .' dixirti, tVfife.ii: nierfifti, lioc tft.repultusts. Itcrum interrogatus cs, CieJn in Somirmm mjlrum Jc- 
 fi>m Chrijhm, ir in crucem cm y dixilli, Credo, & nierfitli , iileo fe Chrifto es confcpulcus. Tcrrio interrogatus, Credit in Spi,-.- 
 tum S.miium > dixifti. Credo ; terd6 mcHifti : ut multiplicfni lapfum luperioris aTacis aMolvcrct trina confeflio. Ambroj. de S.i- 
 ei.m.l.i.c.-. i.m fpeah rhw of Lutychfi in hit tpij:lciil-h\'unu-., (^am tniratruditioncin dcfacriiNovi Si Vctctis Tt- 
 ftamcmi paginis jcquifivir,qui ne ipriusquidem Symboli initia compr.chendit ? . & quod per tecum mundum omnium regcnc- 
 randorum voce dcpnimitur, iiUus adliuc icnis cordc non capitur. And in r/.v 12. Book dc Tnnir.ue r formerly Mnibutedto Atba- 
 nafiKt, but mve frobM nTW thought to hehng to Vigiliiti Tapfcnjis,') Ncc non ic ilia magna 8c bcata Conttflio i idei, imo ipfa h ides 
 San<ftorum, ii Tc(lamcntum quod difpofuimus ad Patrem, Filium & Spiritum Sanftum, ad facrum lavacrum regeneracionis 
 vcnicntcs, Cre.i> in DtHm P.itrem omnipolentem, i/t in Jefum Chrtftum f ilium em umgcnitKnu & '" Spiritum SmHum, K«9(J{ 
 'wa.ftKeiCoijAfi rrnea ■Sfl' 'mgi iuSy UtTKoirair'tr tt Tr tjoItii (talnX"*'**. J^ 5^8 to \t}^yt k^tfj-CdifOicdlJ Eufeb. of the Con- 
 f-jfm ofFMih nkiTh hi exhibited to the Council of Sice. Socr. /. t . c.S. Tlieodor. /. i . i. i :. Abrcnuntio,inquis,Diabolo,pompis, 
 rpcftaculi5, ii^ opcribus ejus -, & qnid poftea ;■ Credo, rnquis, in Dcum P.irrem 0*nnipncmem. Salvianus de Ouber. Dei, lib. 6. 
 And when thu Creed mai enLvgedbithe C oHn :i I nf Nice, and.ifier that by others, Epiphaniut commends it to the Catechumcni, to be 
 repe.ited.ii their B.iplifm ; » t«»« tx^^-fi iV *«. i>'/.»u^-->i> tV nt)*Jiv]fJ tw iyu Ai<]f « f/cjfityau, » ftorsK 6'»»f><W>*<i' ofMAe- 
 Ti ri Tig^CMf 7o7( tajurii uol< if x.\jtM tin.i, Kj JiMtKHv frfluf, u< TaVlr.T « au/T« u>:7»f ufMoynt <! nu-Tf, ri }\yuy, 
 ni»«u«/:t^»<<SM 0tiv,icc.Epiph.in Annr.iti. "And when be had yet farihei enlarged it hreafrnof fime new emergent Hertfies, 
 /v commends it,n^i^ Tcif t&( aijia Wilfj rgfniait, ir« «V«ef}tV.««" x} fi-yfi" »TtK. lb. Thejirfi Council of Conftantinople 
 confirms theUlccne Coifeffionas TfiisCuroiTlM ti i<m.v ly */.oA¥9i)r thS fix-/'li<7n:t1i. Theodor. lib. <,. c.ip. 9. AndiheCoui-.cilpf 
 Chalcedon ofthe fime,\lu, (U xo/cor i^ «>ia>c dwj'innit., to7» ixv»l^oi( t^;; tW 'f qoSitWctf •ri.fij',uu!fj.%: a.ffpx^Hxv. Parte 
 terti't. Tne S)n\i>it |erufalcm, 73 ij/sr QuaC>\*p «? • iCi-rji^niu.^ Kf B<t'rli(,»/J^- The Syndat Tyre, i# buJt&I fiifrjlJ^'itltf 
 
 I. 5. c.ip. 4, .W7. and the Edii'l of the, EinperoHT juilmun, Anathema'tizaverunt COS qui aliam definitionem fidci, five Syrabo- 
 bolum, five Mathema, tradunc acccdentibus ad lanttum bapcilma. 
 
 » 'Ot/ /«;»•( diatdy * before the great Solemnit}' oi'Eafler') and to require a particular 
 *wV;'^/lf- '' repetition of itpobiickly as often as the Sacrament of theEucharill vvasad- 
 wi«tiarnv, ^ minillrcd,ahd a conftant and perpetual inculcation ofthefameby the^Cler- 
 J" ''-""^^ f gy to the people. 
 
 ir«-)";>A«k4^ And us this nccefTity is great, as the praftice ufeful and advantageous; fbis 
 e%-/to-f.. H the obligation of believing and confeiting particular, binding ever}' finglc 
 rllw/fTr^fa/. Chriftian, obfervable in the number and perlbn exprelTed, / believe. As if 
 LaodicXan.46. Chrift did quellion every one in particular, ashedidhim who Wiis born blind, 
 ^bfer^edihar '^^^^^ ^^ ^ rcftored him his fight, (and we are all in his condition) ' Dojt 
 Tis7f is ta{en thoii believe on the Son of God ? every fingle Chriftian is taught to make the 
 s'-'^'w^r'^'"' ^°^^ Anfwer whicl»he made. Lord, I believe. As if the Son of God did pro- 
 dcT, a^rwls "^''^ to every oneof them which are gathered together in his name, what he 
 fjtntnjlatedan- promifcd tO '' Qne of the multitude rvhofe Son had a drtmb fpirit. If thou canft be- 
 't'e,nelh% "t^- ^^^^i' '^i^ ^^''»g^ ^^^ foffibl^ to htm that helieveth; each one for himielf returneth 
 Canon prejerved his Aufwcr, Lord, 1 believe ; Lord, help my unbelief. Not that it is unlawful or 
 'Lw' iT" ""fit^ to ufe another number, and inftead of /, to fay, Wlf^e//ex/e.- for taking in 
 dred' ih'ut, Ba of Others, we exclude not our felves ; and addition of charity can be no dif^ 
 ptizandos o- patagemcnt toconfeflion of Faith.S.Pc/f ranfweredfor the twelve,"^ IVebelievCy 
 %mholumdi'i: ^"^ -^^'^ f'^>'^ ^^^^^ tf^ou art th.it.ChnJl, the Son of the living God. For though 
 cere, & quinci Chrjll immediately replied that o»e of them had a Dtvtl, yet is not St. Peter 
 pt^ma"nl'velE ^'^'^''^' "^^'^^ knew it HOt. But cvcry One is taught to exprefshisown Faith, 
 piibipo^^vd becaufe by that he is to ftand or fall. "^The effectual fervent prayer of a righteous 
 I'rcsbyteris m.tfj xvailethmtich for the benefit of his Brother, but his Faith availcth nothing 
 ^r'^iechifiJ^l *°'' ^'"^ )urtiHcation of another. And it is otherwife very fit that our Faith 
 "P- 58. Sym- fhould be manitelled by a particular confefTioo, becaufe it is effeftual by par- 
 
 bolum ctiam 
 
 , „ -, ,c^<i6.c\\, Credom heum Patrem Omnipotenlem,{yi- 
 
 cialitcr doccantur. Cmcil. Erachar. 2. cap. i , The Canon of the Laodicean Council, already mentioned, is verbatim rehearfedin the 
 filth Council in TTn\\i,C4n.', 9. ft appe.ireth ihenfore a general command of the Chunk, that thofe who were to be bapti^ea, 
 JhouU ha\r a certain time atttihd for tlx learning and rekearfing of the Creed. And in cafe of Kecejily if any were baptised, they 
 were 1 1 le.trn the Creed^ imnicdiuiely after their Bapiifm, on /«! Tni", "s it m in the Edition c/Einius, fc/A//i thu Canon and tn the 
 prmt-r,moft abjurdly,lri i m)^i( (X- y'oiici Tm^^Miji.Cirtl'latripurifijLat, ^ i^TO. i,yaia.tliu, i^pcavS-tiwi- Tni' aijvr, ^ 
 ytia/jKHtoTi iHV J^fiSf Ktln^iu'iimr. 'c:nc Ijiod.Can.^-;. \\ As appears intl.e ancient Greek. Liturgies and the Decree of the 
 /*;»■/ Cwna/i/Toicdo.uton.nilaLrintiuciiipore ante communicnem corporis Clu-ifti&fanguinis, juxca Oricntaliumpartium 
 morcm, unanimitcT clar J voce facratifllnium lidei receiifcant Svrabolum. Which Cujhm as they callit of the Oriental p.irts, ufaid 
 tiifl to be introduced by Fctm; Mongus at Alt>;aiidnj, and afur by Timotlii us at Conftantinople, as appears out of the fragments of 
 Theodorus Lcftor. ♦Co*://. Mogunt. cj/. 45. Symbolum quod eft fignaculum fidei, & Oracioncm Dominicam difcere fcmper 
 admontantfacerdotespopulum Chriftianunu ' Job.^.'i^^ii.^ Mar.^.i-j.z^,!^.' Jok.6.6^.^ Jam.t,.\6. ticubr
 
 IBelieveInGod. i<- 
 
 ticular application ; therefore mull: it needs be proper for me to fay Ibelkve^ 
 and to make profeflion of my faith in the $on of God, who loved me, and gave 
 himfelffor we. 
 
 Being then I have delcribed the true nature and notion of Belief the duty 
 oUonfeffing our Faith, and the obligation of every particular Chriftian to 
 believe and toconffs ; being in thefe three explications all which can be ima- 
 ginably contained in the firfl: word of the CREED muft neceOarily be in- 
 cluded ; it will now beeafiefor me to deliver, and for every particular per- 
 Ion to underftand what it is he fays, and upon what ground he proceeds, 
 when he begins his Confefjion with thele words, I believe, which I conceive 
 may in this manner be fitly expreffed. 
 
 Although thofe things which I am ready to affirm be not apparent to my 
 fenfe, fo that I cannot fay I fee them; although they be not evident to my 
 under (landing of themfelves, nor appear unto me true by the virtue of any 
 natural and neceffary caufe, fo that I cannot fay I have any proper know- 
 ledge or fcience of them: yet being they are certainly contained in the Scri- 
 ptures, the writings of the bleffed Apoflles and Prophets; being thofe Apo- 
 Itles and Prophets were endued with miraculous power from above, and im- 
 mediately infpired with the Holy Ghoft, and confequently what they deli- 
 vered was not the word of man, but of God himlelf; being God is of that 
 univerfal knowledge and infinite wifdom, that it is inipoffible he fhould be 
 deceived ; of that indefeftible holineft and tranfcendent reftitude, that it is 
 not imaginable he fliould intend to deceive any man, and confequently vvhat- 
 Ibever he hath delivered for a truth muft be neceffarily and infallibly true ; I 
 readily and ftedfaftly aflent unto them as moft certain truths, and am as fully 
 and abfolutely, and more concerningly perfwaded of them, than of any thing 
 I fee or know. And becaufe 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 alfo for the manifeftation of his own glory ; being for thofe ends he 
 hath commanded me to profefs them, and hath promiled an eternal reward 
 upon my profeffion of them ; being every particular perfbn is to expe£l the 
 juftification of himfelf, and the Salvation of his Soul, upon the condition of 
 his own Faith : as with a certain and full perfwafion I affent unto them, fb 
 with a fixed and undaunted refblution I will profefs them ; and with this 
 faith in my heart, and confeffion in my mouth, in refpeQ: of the whole body 
 of the C REtD, and every Article and particle in it, I fincerely, readily, 
 refolvedly fay, / believe. 
 
 3 beliebe in (^tm, 
 
 HAving delivered the Natnreof E*/V^, and theafl: o[ Belief common toall 
 the Articles of the Creed, that we may underftand what it is to believe; 
 we fliall proceed to the explication of the Articles themfelves, as the moft ne- 
 ceffary objei^sofour Faith,that we may know what is chiefly to be believed- 
 Where immediately we meet with another word as general as the former, and 
 as univcrfiilly concerned in every Article, which is GOD; fov ii' to belitve 
 be to alTent upon the teftimony of God, as we have before declared, then 
 wherefbcvcr belief is expreffed or implied, there is alio the name of God un- 
 der ftood, upon whofe teftimony we believe. He therefore whole authority is 
 the ground and foundation of the whole, his exiftence begins theCVee^, as the 
 foundation of that authority. For if there can be no divine Faith without the 
 attcftation of Gcj^, by which alone it becomes divine, and there can be no fuch 
 atttftation, except there were an exiftence of the tcftifier, then muft it needs 
 
 be 
 
 GaI.
 
 •II 
 
 16 ARTICLE J. 
 
 be proper to begin the Co»fe/^o/t of our Faith with the agnition of our God. 
 
 * e>il', diic If his "^ name were thought fit to be exprelTed in the front of every attion 
 
 '£9&;iii''c;t« ^ j.j^g heathen, becaufe they thout'ht no a6\ion profperedbut by hisap- 
 
 T«©-, itU probation ; much more ought we to hxir betorc our icnfef/iofi, btcaulewith- 
 
 ''^7' lT'"" ^""^ '^'"^ ^^ beheve as we profefs, is no Icfs than a contradiction. 
 
 "ejjXicx!' Now tliefe words, Ihtlieve tn God, will require a double confideration ; 
 
 one, of the phrale or manner of ipetch ; another, of the thing or nature of 
 
 the truth in that manner exprclfed. For to Mnve with an addition of the 
 
 prcpofition/>J, isaphiale or exprelfion ordinarily conceived fitto be given to 
 
 none but to God himlelf, asaUays implying, befide a bare aft of Faith, an 
 
 addition of hope, love, and affiance. An oblervation, asl conceive, prevail- 
 
 ^ ing specially in the Latin Church, grounded principally upon the authority 
 
 i^^ch ^u V'" o^ !i S- Jugiipne. Whereas among tiie Greeks, in whole Language the New 
 
 ike Creed, ir? Tcflament waspcuii'd, I perceive no fuchconftintdiflinftif^n in their delive- 
 
 Nt''dkZ£. ries of the Creed ; and in the * Hcbnw Language of the Old,from which the 
 
 Jo ueumj vcl Jcwifh and ChrilHan Greeks rcceived that phrale of ^t//. x'//;^ /;?, it hath no 
 
 '''^"'V &T' ^"^'^ pecuhar and accumulative figmhcatit n. For it is Ibmetimesattributed 
 
 ?a"H ncccifa- toGod,the author and original caufe, fometimes to the Prophets, theimme- 
 
 riaiint. Aiiud diatc rcvealcrs, of the Faith; fometimis it is (poken of Miracles, the motives 
 
 derdinfaHu'd to believe ; fometimes of the L^w of GoH, thcmaterial Objedof our Faith. 
 
 crcdtrc'iiium, Amongall wliich varictiesof that phrale of fpeech, it is fufficiently apparent, 
 
 aimd crcdcrc jji^f jj^ ^[^[^ CoiifclTion of Faith it is moft proper to admit it inthelaft accepti- 
 
 in ilium. Ore- '^ ' ' 
 
 dcre illi, ert credere vera elTe qui loquitur -, Credere ilium, credere quia ipfe tft Deus ; Credere in illuni, diligerc ilium. 
 
 ^nd thwc^h rl:.u coilc^ion of Serimnt de tempore under the tmrne ofS. AuguiUne be n <t ail hif, (Jners if them beir.^ Tratijlations 
 oftkeGreel^H~ini!ie!.))etti:Kdil]m!}hnma> be ciUe lied out ofttherfaiis of his norh. Forpiji, he diftingai/hithter) clearl/ 
 and feriokj) /"ivn'ffn credere Dto, <ini/ crcdcrc in Deuiii. Nunquam aliquis Apollolorum diccre audcrct. Qui credit in me. 
 Crcdinius Apoftolo, fed non rredimusin Apollolum. Trail. 54. in Ppilm. And again Credimus I'aulo, fed uon crcdimus in 
 Paulum j credimus Pttro, xd nc^n credimus in Petrum. Second!), '.e dijiin^mp.-eth bcitreen credere Dtuin, and crcdcrc in 
 Dcum. Mulmm intcrcft urrumquiscrcdatipfumelTeChriflum,S: utrum crcdac in Chriftum. Ille credit inChridum qui & 
 fperat inCiiriflum, ScdiligirChrirtiun. De i erbu Dom. Snm. 6 1 . And, trhirb if the fnm of all, he futi a h:gh value ufm the 
 frepifiinn, as if by -oirtue cfthe addifon in, the phrafe did profeil\ ftgnifi: fi great an accejion unto faiih, (^d eft credere in 
 Dcum ? crcdcndo amare, crcdcndo diligcre, crcdcndo in cum ire, & ejus mcmbris incorporari. Tail^. in Job, Which do- 
 iliine ofS AiiguftinV, being tahn notice of bj Peter Lombard, h.ith fince been continued by the Schoolmen; and Aquinas, Sum. 
 2. 21. ■^. 2.§. 2. ad frimuniyhnnginiti-l tiree under one all of Faith, hath been contnaJilledb) Durand.Jn ?.5njf, d:f, 25. 7.7. §5. 
 credere in Dcum i.oi.eft pi<ecise aftus tidci fed hdti& charitatis. fmiul -, & funtetiain plurts, & non unus aclustantuiii : b) wtnfe 
 fkbtile, but }et clear. determination fas man) ofhtf are bejondthe rell of the Schiol!) tvhatfoever is added by the prefKifition to believe, 
 appcart not to he apnitoj Bdief, but an all fuper added to the all ofhaitb. * for [.. \Mt fmetimes ')onedmth "-;, fometimes with 
 D; when with -<, it anfwcis proper 1)1 i ■Ti';Xni-n^ dea, credere Deo, (^1 beingnotkingelfe but afi^ntjicaicrof the caje ;) when 
 with Q it coirefpondsto tc iHt^j ti< r 5ih, crcdtr^ in Dcum, ("3 being a prcp^fitnn oj the fame nature reitbtior in._) Butjtt 
 there is fo little, crrat-ernodiffaece intbe ffebrett;that in the prj} place where itHu(ed,and th.it of the father of the faithful, even 
 for the a:iof ^uflifing faith, HIHO jC>- H" Oen. 1 5. 6. tt is tranfliued by the lXX. k, S^raiaiv hC^j/. TaT ^;», not Hf 
 
 ^ii:-, and tb.u ttanjlation tsairantedb) S. Paul, Rom. 4. 9. Oal. 5. 6. and S. James 2. 25. In the fame m.wner 2 Kings 1 7. i±. 
 QTIT'S r~l\~l^D IJ'CKH N*^ "1.1, S istran:l.uedbt tlje LXX. (as that franjlation is prefned in the Alexandrian ani 
 Compiutcnfian Cif/ej) t] iKifkirdftv Kvtiv ^iuaxirV' Befides, the fame phrafe is ufedinihe fame place both to God and to man 
 as Exod. 14. 31. 1"i:iy i~'.l,7_;31 nliTi 'IMN'1 and tlicy believed in God and in his fervant Mofcs, which the Chaidee 
 Par.ifhrafeexplaineththm V^HiZ mN'TIjni ^"ISlQ'QQ IJ'J'HI and tlicy believed in tie word of God,and in the 
 prophecy ctMoa-shii fervant. /I1V IJQND"* DD^T•^< mnU IJ'O^'n ; Chron.i^. 20. "in^'-'Sni VS^jJn tJ'CNn 
 Believe in the Lord your God, fofliall yebccftablifhed \ believe in his Prophets, fo fhaltyeprolpcr. for alikmghtheyiil- 
 gar Latin, which our TranjLtioufoilon elh, hath made that dijlinliion which the Hebrew makcth not, Crcdite in Doniinu Leo veflro, 
 & fccuri crisis ■, crcdite Prophetis ejus, & cunila evenicnt prolpera ; )et the Septuagint acl^wledgeth no necetjtt) of)ecediiig, 
 from the original phrafe, 'twjiT^mi a» Kve'u)) tJ di^J tJ'v'^", *; iixTt^viioiri^i ' iix-ri^iumi iv t^ ^.'iT«uf an n<, jtl iua- 
 J^9':n&i ^'or IS It only attrruled to Moils as mnedwith God, andfuakcnas it were mf the fame phrafe. bit feparate!) by 
 himfelf, as £io</, I p. 9. The Lord laid unto Mofis, Lo I come unto thee in a thick cloud, that the people may hear when 1 
 fpcak with thee, D'7iy'7 UDti' 13 CDJI and belie-ve in thee for ever. And therefre when ^ tt was objelled to S. Bafil, 
 ih.it ti?ey didbclieie inVioks, as well as that they were baptized into Mofcs, and generally, n tis;« a>iit,K'<iy» ,0/ hifx lyMs rn^i 
 «tf9j»T»< y^-f/'*^ '''■ Father d)lh not deny the Umgtiage. but interjretsit, n tis iur cr-ri^c tyiri ^ 'Ctiov dm^ifilyj. De Sp.S. 
 c. 14. h'eitheris inisonlyfpil^nof^.Hofesand the Prpkets,that the Ifaelites belinedin tk:m,but "fDaiidnot os a Piophft b.it at 
 abare relator 'f his in-na^inm, 1 Sam. 27. 12. HH^ "vI^'DS iOK''1 k, (J^yi.'fln 'A;^?? kv itw.f, l^'u/g. Et crcdidit Achis 
 in David. Eft ergo tiJcs noftra primb quidem omnium in Dominum nolUum Jcfum Chriftum, confequcmcr vero ctiam in 
 omncsfan5tosPatrJarchas,vcl Propheta=,vil ApollolosClirifti.(9n^.;n/Jpo/.r<"npfc//.roi:ow/j?</f//7/^i'nfrn/;>('r/jyf5y"helievingin, 
 isoriijnallyattributedfomeiimeno ikejupreme author if our P ait h, astoGod; fometimes to the interxenient mejfen^ers, as the Pro- 
 phets; fometimes lithe motnei of our taiij, Pfal. 78.512. VPN^tJH IJ^QSH K7'' Lxx. Kiisk ShfiLmv it Tti< dtw/jici.' 
 eitis flui n<, and tb.cv believed not for hib wondrous works ; fometimes lotbeobjeH of it, or th.it which is beliexed, as Pial. 1 1^.66. 
 TQ- NH "I'n^'iOi I lave believed in thy Commandments, as Mar. 1 . 1 5. -rudJiT: i* V ev^vAMV 
 
 on,
 
 IBELIEVEiNGoD. \n 
 
 on, by wliich it is atrributed to the material objefl of belief. For the Creed. 
 being nothing elfc but a brief ccnipreiiendon of the mod- neceflary matters 
 of faith, whatfbever is contained in it befidc the firlf word Ibditvc^ by which 
 we make confeffion of our Faith, can be nothing elfe but part of thole veri- 
 ties to be believed, and the aft of belief in relpeft of them nothing but an aG- 
 lentunto them as divinely credible and infallible truths. Neither can vvc con- 
 ceive that the ancient Greek Fathers of the Church could have any firther 
 meaning in it, who make the whole body of the Creed to be of the lame na- 
 ture, as fo many truths to be believed, acknowledged and confeiTcd ; info- 
 much as fometimes they ule not * btlkving in., neither for the Father,Son, nor h-s gafi] 
 Holy Ghoft ; fometimes ufing it as to them, they 1| continue the lame to the r<i'o/xV 't^ ^u 
 following Articles of, the Catholick Church., the communion of Saints., &c. and °''<"'fy^f^i- 
 * generally fpeakof the Creed as of nothing but mere matter of Faith, with- IVC'^I, 7^'- 
 out any intimation of hope, !| Love, or any ILich notion included in it. So ,?=' ©^^c >^ 
 that belitying tn, by vertue of the phraie or manner of fpeech, whether we W^^-'^'l"'^'-^ 
 look upon the original ufeof it in tlie Hebrew, or the derivative in the Greek, %uj-''><'<'v^^vJs- 
 or the fenfe of it in the firil Chriftians mtheLatinc Church, can be of no y-<^»y'"'- 
 farther real importance in the Creed in refpecl of God, who immediately fol- }[ Arius rf«iEu- 
 lows, than to acknou'ledge and alTert his being or exiifence. Nor ought this c'mfejjim 'dell 
 to be imagin'da (lender notion or fmall part of the firft Article of our Faith, '^'"•'■'i '" Con- 
 when it really is the foundation of this and all the reft; that as the C^eed is.l'XX«f'?»I' 
 fundamental in refpeft of other truths, this is the '^' foundation even of the ®-\v -ncn'tf^, 
 Fundamentals , ^ tor he that cometh to God mafi believe that he is. And this "-^ "* -'1* "J'^r 
 I take for a liifficient explication of the phralc, I believe in God., that is, / be- t3 lyZ'^vT- 
 iieve thitt God is. f^« <) ^( m^- 
 
 /o< *.'a,-a»i!' 
 
 i^ «{ I'.' ■Tti-JiJi.cr. iy^v, TiT-.-v 6JC«s5» li) K. \ii!rA^x.(Hv m-. <iioy!i( ■ li^nifymg ti.tt eiery p.titioiilar n'hich be h.xd lebectrjcd he 
 believed to be. And th.tt wat all in the Confcffion intended. Alexander B'iflnp 0/ Alexandria, after a long decLirati n of the firmer 
 Article' concerning the Father and the Son, draws to a conclufson on the Utter Articles, thw ; Of (,'$ 3 th ivjiCeict.(l.'cunCtt)rtwr» 
 «6< '7r<t\e)< }L) lii tft'^ii .. \y •xvivncL ^ji^y ouo\cyt/x1fJ-.. /uisi/ yj i^iirbtJ ku^oMk' r t 'A7!»it)KiH.i:v ly.K^ii-.iy.. ,«j; t^tcJ- 
 (\<el T«T») Ix. vm^m d.vii'^inv o'ljk/j^. Theodor. Hijl. Eccl. I. i.e. 4. So Terrul. de Frsfcr. adv. H^et. Rfgiilu eft' fidei ilia 
 qua crcdicur Unum omnino Dcum clVe : and adv. Vraxeam, cap. 2. rvhere lie nul^s annher rehearful of hit Creed, he begins with 
 Unicum quidem Dcum crcdimus. |jNon ell amor DciArticulus, ncq; etijiii aiiioi proKiiiii ; quia ctiamri fmc pracepta gc- 
 neralij aftiva, tamen cum aftio contineatur, non oportec cum confliruerc ariimlum: fed i(ta func fidei dogmata qu.i- futic 
 column* & t'undamenca kgis divina;. Jf. Abr.ivanel dc Cap. Fidei, c.ii. Primus ell Deoruni cidcus, Deos credere ^iv;. ■*■ i/.i/- 
 
 mnides de F.mdam. Legis, t4K02 7D N^jica Nim pWNi ^^XQ iZD^; \D^v yT''? moDnn moyi m rD^■^ -JID^ 
 
 the f'undati'm ofjoHudationsandfillarofrvifdimsistoknorv that the firjl Being is, and that it giveth cxijlence to every tiling 
 which if. ' Heb, 11.6. 
 
 As for the matter or truth contained in thefe words fo explained, it admits 
 athreefold confidcration, firft of the Notion oi'God, what is here underltood 
 by that name; fecondly, of the exiifence of Go^, how we know or believe 
 that he is; thirdly, the Unity oiGod in that, though There be Gods m.tnyand i Cir. 8. 3; 
 Lords nnny., yet in our Creed we mention him as but one. When tJKrelbre 
 we (hall have clearly delivered what is the true notion o'lGod in whom we 
 believe, how and by what means we come to allure our (elves of the exillence 
 of fijch a Deity, and upon what grounds we apprehend him of (iich a tran- 
 Icendcnt nature that he can admit nocompetitour ; then may wc be concci- 
 ved to have (iifliiciently explicated the former partof tlie fail: ^iiicle ; then 
 may every one underlfand what he lays, and upon what ground he proceeds, 
 when he profeifeth, / believe in God, 
 
 The name of Go^ is attributed unto many, but here is to be underitocdof 
 him who by way of eminency and excellency bears that name, and therefore 
 
 D is
 
 i8 ARTICLE 1. 
 
 'ikut. 10. 17. is flylcd ' God of gods ; 7 /^e Lord cur God is Godofgods^ and I ord of lords : and 
 vfn. i?!?^ ^" •^'^'^ ^^"^^ reljjed is called '' the mofl high Gort'/othcrs being but inferiour,or 
 aniw. 5<j under liim,^ and God " oz'cror shove ^tl. This eminency and excellency, by 
 'Cen 14 18, ^yiiicJi thcle titles become proper unto bimand incon.municabietoany other, 
 'Am^p.^^j. is grounded upon the divine nature or effence, m hichallotlier who are called 
 £;«<•/ 4. 6 gods have not, and tl;erefore arc not by nature gcds. ^Ihen when yc l:new 
 cdfe"crt con- «o'Goi/, faith S. Paul^ye did fervicetotbimnhichhy r,aure are KotGcds. There 
 ccdjtii cm- is then a GoJ by nature, and others u hich are called gods, but by nature are 
 miorcm Dcurn "*^' ^'^'- '^'' ^'^'^^r they ha ve no power at all, bccauie nobeirrg, but only in 
 & manripcm t!ic lalfc opinions of dcccivcd men, as the gods of the Heathen ; or iFtliey 
 quendsm uivi- i^ayg gpy re^^i poucr or authority, from w hence lome are * called gods in the 
 hominiUisD'i.''- Scripcurc, yet have they it not from themielves or of their own nature, but 
 osfcc.rir. 7a- jrom Ilim who only hath immortality, and confcquently only Divinity, and 
 ^"cw/''^"!"" therefore is the o»Iy true God. So that the Notion of a Deity doth at laft 
 *£io*^m, ' exprcfly figniHeaBeingor nature of |1 infinite perfeftion ; andchein^nite per- 
 pii tins; fed fedjon of Nature or Being confifteth in this, that it beabfblutely and ef^ 
 in CO inthiiti ^gpjjjiiy iieceflrary, an aftual being of it felf ; and potential or caufative of 
 
 nominis 
 
 fifitio cfl: s: all Beings befideit (clr", independent from any other, upon w hich all things 
 ^o^ji'uio^uJi ^'^^ depend, and by wliich all thingselfe are governed. ' f is true indeed, that 
 ti>. crt potfc to give a perfe£t definition of God u impolfible, neither can our finite realbn 
 (irmo qujii {^qIj .|,iy proportion with infinity : but yet a flnfeof this Divinity we have, 
 'xiU."de'riin. ^nd tlie firll and common Notion of it co.ifirtsin thele three particulars, that 
 /. 7- it is a Being of it itlf, and independent from any other ; th it it is that upon 
 
 ac^cnclfdr ^'hichall things which are madei!epend ; that it governs all things. And this 
 vinitaiiicano- Iconccive liifficient as to the firft confideration, in reference to the Notion of 
 
 men. //il.u. de ^ Q^^^ 
 
 iJcus fubilan- ^s for the cxiftcnce of fuch a Being, how it comes to be known unto us,or 
 t « ipiius no- by what means we are allured of it, is not fo unanimoudy agreed upon, as 
 mciMdcftDi- jj^^(. -J. j^_ pyj. although, fome have imagined that the knowledge of a Deity 
 t.d..^dv.jjcrm- Js Connatural to the Soul of man, lb that every man hath a com-.ate inbred 
 notion of a God; yet I rather conceive the Soul of man to have no connatu- 
 ral knoM le(!ge at all, no particular notion of any tl inginitfrom the begin- 
 ning; but being we can have noalTuianceot its precxilience, we may more 
 rationally judge it to receive the firft apprehenlions of things by fenfe, and 
 by them to make all rational coUeftions. I! then the Soul of man be at the 
 firft like a fair fmooth Table w ithout any aflual charafters of knowledge im- 
 printed in it; if all the knowledge which we have comes fuccelTively by fen- 
 iaiion, inftruflion. and rational culleftion ; then mult we not refer the appre, 
 henfion of a Deity to any connate notion or inbred opinion ; at leaft we are 
 afliircdGod neverchargcth us with the know ledgcof him upon that account. 
 Again, although others do affirm, tliat theexiftence olGcdis a truth evi- 
 dent of it lelf, lb as wholbever hears but thele terms once named, that Godisy 
 cannot chule but acknowledge it for a certain and infallible truth upon the 
 iirft apprehenfion ; that as no man can deny that the whole is greater than 
 any part, who knowcth only what is meant by nVWe, and what by part ; fb 
 no man can pofilbly deny or doubt of the exiltencc of God^ who knows but 
 what is meant by God, and what it is to be ; Yet can we not ground our 
 knowledge of God's cxiftence upon any fuch clear and immediate evidence : 
 nor were it (ale to lay it upon fuch aground, becaufe wholbever fhould deny 
 it, could not by this means be convinced; it being a very irrational way of 
 inftruclion to tell a man that doubts of this truth, that he muft believe it be- 
 caulc'fis evident unto him, when he knows that he therefore only doubts of 
 it, bccauie it is not evident unto him. 
 
 Although 

 
 i Believe In God. 
 
 19 
 
 Aithougli therefore that, Go.i is, be of it Iclf an immediate, certain, necisf- 
 fary truth, yet mult it be ^evidenced and made apparent unto us. by its con- 
 nexion unto other truths; fb that the being of theCreatour may appear unto. '<■ Hic propo- 
 us by liis Creature, and the dependency of inferiour Entities lead us to a clear ^^"'"' ^^us^U 
 acknowledgement of the fupreme and independent Being. The Wifdon) of cfi^pe"r'a- 'c^if 
 the Jews thought this method proper ; ^ for by the grtatnefs and beauty of the fft,' quia pra;i 
 creatures, proportiOKAbly the r/t.xker cfthtm is fien : and not only theV-,but S"^ Paul ';"^*'"™ ^^'^. j- 
 hath taught us, that " the wvijible things oJKjod front the treat ion of the World cto, Dcuseniin 
 are clearly feen , being under fiood by the things that art made , even his eter/tal '■.'"' ^"""} «^k-.- 
 Power and Godhead. For if j| P/Wi.zf could fb contrive a piece of his own noniumus*de 
 work, as in it to prelerve the memory of himfelt^ never to be obliterated ^^o quid eft, 
 without the deftruQion of the work ; \vell may we read the great Artificer perfc'^ot""f'i 
 of the World in the Works of his own. hands, and by the exUf ence of any indigcc de-. 
 thing demon ftrate the firft Caufe of all things. monftraii p<;rj 
 
 '-' ^ '^ • ea qua.' fuut, 
 
 magis nota quoad nos, & minus nota quoad nSturam, (cilicec per eftcftus. Aqu'in. i.p.q. 2. an. i. 'V/ifii- of Sol, 13. 5^' 
 '' Rom. I. 20. This f Lice mull be vindicated from tbefdfe Gbfs of Socinus, b-Zw contends that it cannot be proved from the Creatmi- 
 that there ii aGid, and therefore to this place ofS. Paul anfivers thus : Sciendum eft verba a creatione mundi deberc conjungi cuiji* 
 Verbo Invifibilia — Ait igicur eo in loco Apoftolus, Mernam divinitiitem Dei, i. id quod nos Dcus pcrpetud facere vulc, (dJ- 
 vinitrts enim hocfenfu alibi quoque apud ipfuin enunciacur, uc Col. 2. 9.) ttern.vnr,potentiain, i. promilSpnes quxnunquam 
 inccrcidcnc,(quofenfupau'olUperiusdixerac£i/»«n|eiW'flfjfJe'f9fc7ifMOTDei^hx'c,inquam,qu.cnunquira poftquam mr.ndus crcr 
 atus cfl ab lioniinibus vifa fueranc, i. non fucranc eis cognita, per opera, hoc efi:,pcr mirabile ipllus Dei & divinorum hominum'^ 
 prxfertim v. Chrifli & Apoftolorum eius,operationes,confpefta fuilTe. In which explication there is nithinj, which is not forced and 
 diilorted : fir though his firfl obfervationfeem pltmfible, yet there is no validity in it. Hebrinieth on/y /or fioj/Mac. 1.5.55 «ex.fi>/i.«V*. 
 &5 K^liCohn! Kciff/xK, fvhich proves not at all thafini yCl'm-.'f has the fame ferfe : and it is more probable that it hath not, becaufe 
 that is t'fually etpreffed by J^-n' ^pj^Sf itjimaf, Mar.io. 6. W 13.19. 2 Pec 5.4. nexet by)im x'iloirvf. Befides,the KiK(vtJi.u)fiit. 
 in 5'. Matdiew bears not that Analogy with io^ctwhich Socmuipretenis fignifyin^ not things mfe(n or unknown till then, but only 
 objcmefajings or parables ■■, for which purpofe thofe words were produced out ofthq Pfalmsby the Evangelifi, to prove that the Aleffhts, 
 was to fpeali in parables, in the Original D"lp"''JQ n^n, LXX. -nr fjiGiKw.a'la. aV*f jij, i wi{e , ancient fafmgi , which were. not. 
 nnfeen and mkrnwn.for it immediately followeth, which M,e have heard and known, and our Fathers have cold us, I'fal. 78.3. And 
 though he would mal^e out this Interpretation, by accufmg other Interpreters of unfaithfulnefs, i'lcriq; inter'prcccs ex pripofitionc.* 
 ex feceruut, contra ipforuni Grxcorum Codicum fideni, qui non i«, k['i na( fed &rf Kl'mui lubenc -.'yet there is no griundfir 
 fitch a calumny, becaufe "im may be, and is often, rendred e or ex as well as i*, as Matt. 3. 4. Sot Tfei);^«i' KctfAhi, e pi'is ciiiicli- 
 nis. 7. 4. W ifk o%^siK\j.K di, ex oculo tuo, 10. iiro xit.cti'flwi', ex (pinis ; and even in the fenfe which Socinus contend! fr. Matt. 
 17. i3. ini -f «/«« ia-Hi'iK, V.T. ex illaliora, «; Tully,e\ eo die, and yirgil. Ex iI!oCof>iion,Corydon c(i tcii.porc nobis, 
 <»«(/. Tc.npore jam ex i!!o cafusniihicognitusurbis Trajana;. .^0 the Greek. ^ luffBcf/.'c Latins render ex parte, iro Us 'itut 
 CK JCquo : of which examples are innumerable. There ism unfaithfulnefs then imputable to the Interpreters : nir can fuch pitiful Cri- 
 ticifmsgice any advant.tJC to thefirjl part cj SjcinusV Expofitim.lhwfexcr the Catholick.inteipretaiion depends not on thoie words 
 5iro '^tTim;, luton the confubrationofthe perj'on<,thai is the Gentiles, and the other wiids, -rroifiaan vaii^a, wiiich he farther 
 perverts, rendrhi^ them the miraculous Operations of Chrijl and his Apoflles, or, as one of our Learned Men, their doings, milLtkjn^ 
 7r»i»ij.a.. which is from the Pajjive TnrT(>'t»u^-,for 7roina-i<,frjm the Allive eToiMcw •/'■"' ^w'n^a is properly the thing made or crea- 
 ted, not the operation or doing 0/ if ; as K]itn is fomenmes taken for theCr^imic fmdimes for th^: Creiuoi\,but KjjjjLuis the 
 Creature 5n/)'..^; therefore we read, iTim. 4.4. •woiv Kl't^iJ-ct. ©£? ita\o)/. i'liEpii. 2. lo.ouiri yd^ ituSiJ to'ihi/.- . In this fenfe 
 [pake Thales properly, Xl^itr&uTa.Twi^'oi^m' ®ii(, dyivvmov ja'f * »«?A/wc )ioa-/i/©-,xaiiv.ta yi &i7. Laerc. Ti:e other Inter- 
 pretations, which he was forced to, are yet more extravagant : us when he renders the eternal Godliead, that which God would 
 ahvays have us do, or, his cvcrlafting will, and proves that rendition by another place of S. Paul, Col. 2. 9. For in liimdwelieth 
 all tlic tulnefi of the Godhead bodily, that is, fap he, all the will of God ; fwhereas it is moft certain, that where the God- 
 liead IS, efpecially where the fulnefs, even all tlic t'ulnefs of the Godhead is, there muji be all the Attributes as well as the Will of 
 0)d:) and when he interprets t/)e eternal Power fo beihc promifcs which (hall never fail ; and thinks he has fufficiently proved it, 
 becaufe the Came Apoifle calls the Gfpel the power of God. For by this way oj Interpretation no fentence of Scripture can have any 
 certain fenfe. \\Inihe jJneldof VAUs. Arii'i. demundo. 
 
 We find by the experience of our felvcs , that Ibmc things in this World 
 Iiave a beginning before which they were not; the account of the years of 
 our Agefufticiently infer our Nativities, and they our Conceptions, belbrc 
 which we had no Being. Now if there be any thing which had a beginning, 
 there mufl: necelfarily be fomcthing \vhicli had no beginning, becaufe no- 
 thing can be a beginning to it felf. Whatfbever is, mulf of ncceflity either 
 have been made,or not made ; and fomething there mult needs be which was 
 never made, becaufe all things cannot be made. For wliatfbever is made, is 
 made by another, neither can any thing produce it felf; otherwLfe it would 
 follow, that the fame thing is and is not at the fame inltant in the lame re- 
 ject : it is, becaufe a producer ; it is not, becaufe to be produced : ii is there- 
 fore in being,and is not in being ; which is a manifeft contradiction. If then 
 all thin.gs which arc made were made by fbme othcr.that other which produ- 
 
 D 2 Ctrr.i
 
 20 ARTICLE J. 
 
 ced them cither was it felf produced, or was not: and if not, then have we 
 already an Independent Being ; if it were, we mull at laft come to Ibme- 
 thing which was never made, or elle admit either a circle of produftions, in 
 » •aw.t' ^'-c vvhich the effeft (hall make its owncaulc, or an * infinite lucceflion in caiu- 
 S7,>^r?tr 2_^ alities, by which nothing will be made; both which are equally impofliblc. 
 ilngtr'^'^- Something then we mull: confeis was never made, fomething which never 
 TKt^'for^f.r, iijjjj beginning. And although thclo ertefts or dependent Beings fingly con- 
 )J:cr%T^iutT' fidered by themfelves, do not infer one fupreme Caulc and Maker of them 
 if/©-, J^Kov. ail, yet the admirable order and '| connexion of things fliew as much ; and this 
 Anft.^ ^^•ff.ir*. oneCupremeCauleisGW.Forali things which we ice or know have their Ex- 
 jEain,i?.^,uH iftcnce for Ibme end, which no man who confidereth the ufes and utilities of 
 ^'J^7''^l' every Species can deny. Now whatlbever is and hath its being for Ibme end, 
 "^^ iJiTsb. of that the end for which it is murt be thought the Caufe ; and a finalCaule 
 
 T/«l' 
 
 lliufl;;' j^^ov is no otherwife the caule of any thing than as it moves the efficient Caufe 
 ^r,TJ-^<lv ^° work: from whence we cannot but colle£l a prime efficient Cauie of 
 Zrl6i7<n!'ijT- all things, indued with infinite Wifdom, who having a full comprehenfi- 
 ''* Z' ^,'^?' on of the ends of all, defigned, produced, and difpofed all things to thofe 
 Qiijifi.fy Reff. ends. 
 
 nd Grscos. Again, as all things have their Exiftence, fo have they alfo their operations 
 
 *'Ev?7,t<Ti- for fbme * end ; and whatfoevcr worketh fo, muft needs be directed to it. 
 
 A©-7iS?i,T«- Although then thofe creatures which are indued with reafbn can thereby ap- 
 
 I'lZ^rT^^- prehend the goodnefs of the end for which they work, and make choice of 
 
 tV-: c K, t3 ~i- liich means as are proportionable and proper for the obtaining of it, and fo by 
 
 (p=f«.»vj;'«< jj^gif Q^j^ counfel direO: themfelves unto it : yet can we not conceive that 
 
 rf^i^sju^'-xi other natural Agents, whole operations flow from a bare Inftincf, can be di- 
 
 •< Ti^u/jcrtc refted in their attions by any counfel of their own. The lione doth not deli- 
 
 tt'lT^r^'- derate whether it fhall defcend, nor doth the wheat take counfel whether it 
 
 liToji IZ^,. fhall grow or no. Even men in natural aftions ufe no a6t of deliberation : we 
 
 rrc^-rJiTOA, -^ Jq notadvife how our heart fhall beat, though without that pulfe we cannot 
 
 !!j"*, J'^^J live ; when we have provided nutriment for our ftomach, we take no coun- 
 
 TijH hix.i. fclhow it fhall be digefted there, or how the chyle dillributed to every Part 
 
 M^. ph)f. 1.2. ^Qj. ji^g reparation of the whole ; the Mother which conceives taketh no care 
 
 how that conceptus fhall be framed, how all the parts fhall be diftinguifhed, 
 
 and by what means or ways the Child fhall grow within her womb : and yet 
 
 li xatottoi- ri all thefe operations are diretled to their proper ends, and that with a greater 
 
 n'y^'SjuX- l^t;afbn, and tlicrefore by a greater Wifdom, than what proceeds from any 
 
 At iii lA)^ thing of humane undcrf^anding. What then can be more clear, than that 
 
 I-ubw'iA/ .- ' ^^''^^^ natural Agents which work conftantly for thofe ends which they them- 
 
 XII 701 '^ n fclves cannot perceive, muft be dire^led by fomc high and over-ruling Wif- 
 
 rUvn n e»^ (jom ? and who can be their dircftour in allthcir operations tending to thofe 
 
 w ^iJjiJ^-^i ends, but he w hich gave them their being for thofe ends ? and who is that, but 
 
 -uAr^ « i-ai/TM- the great Artificer who works in all of them P For Art is fo far the imitation 
 
 ^r*!!; »lw'- °^ Nature, that if it were not in the Artificer, but ji in the thing it felf which 
 
 To'iM.Ariji ib. by Art is framed, the works of Art and Nature would be the fame. Were 
 
 t K*9»'^»J# that which frames a Watch witiiin it^and all thole curious wheels wrought 
 
 TirZ', i^ if- '^''tliout the hand of man, it would feem to grow into that form ; nor would 
 
 lixTi ni»- _ there be any diftin£lionbetweenthe making of that Watch, and the growing 
 
 ,y9-^ « x«f^ of a Plant. Now what the Artificer is to works of Art, who orders and dif- 
 
 o» ToAH j yi pofcs them to other ends than by nature they w ere made, that is the Maker 
 
 »x9-,i» r^e^lo- of all things to all natural Agents, direfling all their operations to ends which 
 
 1iIy"nro^i t''<^y cannot apprehend ; and thus appears the Maker to be the Ruler of the 
 
 iiivKitfjUf,. Woi^Id, * the fteerer of this great Ship, the law of this univerfal Common- 
 
 A.;/i. JeM.ni ^^,£,^1^1,^ tlic General of all the holb of Heaven and Earth. By thefc ways, as 
 
 by
 
 IBelieveInGod. 21 
 
 by the * tedimonyof the Creature, we come to find an eternal and indepen- '^.Habet Do- 
 denc Being, upon which all things elfedepend.and by which all things elfe arc ni'""/ "^^^ocum 
 governed ; and this we have before flippoled to be the firil: notion oi God. hoc quod fu- 
 Neither is this any private collection or particular ratiocination, but the '""-' ^^ '" qu.> 
 publick and univerfal reaibnot'the world. || No Age fo diftant, noCountrey pAfxI^Tnt 
 lb remote, no people fo barbarous, but gives a fufficient tellimony of this '^''yi^ >y i- 
 truth. When the Romm Eagle flew over moft parts of the habitable world, ^' '■^^t.'^*" 
 they met with Atheifm no-where, but rather by their milcellany Deities at % in. SQ''"^ 
 Rome, which grew together with their vittorics, they fhewed no Nation was '^''i^*', i ^* 
 without its God. And lince the later Art of Navigation improved hath difco- Q^{^^!1 a- 
 vered another part of the world, with which no tormcr commerce hath been "i^ di Mmda. 
 known, although the Cuftoms of the people be much different, and their 
 manner of Religion hold fmall correfpondency with any in thefe parts of the 
 world profeffed, yet in this all agree, that Ibme religious obfervances they 
 retain, and a Divinity they acknowledge. Or if any Nation be difcovered 
 which makcthno profellion of Piety, and exercilethno religious oblervances, 
 it foUoweth not from thence that they acknowledge no God : for they may 
 only deny his Providence, as the Epicureans did ; or if any go farther, their 
 numbers are lb few, that they mull; be inconfiderable in refpeft of mankind. 
 And therefore fb much of the Cf^ed hath been the general Qonftjfion of* all * Nulla gens 
 Nations, / believe in God. Which were it not a moft certain truth grounded "'q"-'™ <^'t a- 
 upon principles obvious unto all, what reafon could be given of fo univerfal g^ mor^fque 
 a conlent ? or how can it be imagined, that all men fhould || confpire to de- projefta , uc 
 ceive themfelves and their poftericy ? _ ^"'^^ 'JX! 
 
 Nor is the reafon only general, and the confent unto it univerfal, but God Sen. 
 hath flill preferved and quickened the worfhip due unto his Name, by the | ^^"^ '" '^""'^ 
 patefa£lion of himfelf. Things which are to come are f o beyond our know- nes morcaks 
 ledge, that the wifeft man can but conjecture : and being we are alTured of confcnfiffcnc 
 the contingency of future things, and our ignorance of the concurrence of da°numba'^ 
 feveral free caufcs to the produftion of an etFeft, we may be f Lire that certain inefficaces De- 
 and- infallible prediclions are clear divine patefadions. For none but he who °^' '^^''• 
 made all things, and gave them power to work, none but he who ruleth all 
 things, and ordereth anddireflieth all their operations to their ends, none but 
 he upon whofe will the adions of all things depend, can poffibly be imagined 
 to forefee the eftecls depending merely on thofe caules. And therefore by 
 what means we may be aflfured of a Prophecy, by the fame we may befecu- 
 red of a Divinity. Except then all the Annals of the world were forgeries, 
 and all remarks of Hiftory defigned to put a cheat upon pofterity, we can 
 have no pretence to lufpeft God's exiltencc, having fb ample teftimonies of 
 his influence. 
 
 The works of nature appear by obfervation uniform, and there is a cer- 
 tain f'phcre of every body's power and activity. If then any aftion be per- 
 formed which is not within the compafs 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 fb to work; itmufl:beafcribcdtoa 
 Caufctranlccnding all natural caufes, and difpofing all their operations. Thus 
 every Miracle proves its authour, and every a6tof omnipotency is a fuffici- 
 ent demonftration of a Deity. And that man muft be polTelVed with a flrange 
 opinion of the weaknefs of our Fathers, and the teffimony of all former Ages, 
 who Jhall deny that ever any Miracle was wrought. We have beard mth our ^. 
 ears, Gnd, our Fathers have told f*s what works thou didji in their days, itt the 
 times of old. Blejfed be the Lord God, rvho only doth rvondrotts vforks. 7^- ' *• 
 
 Nor are we only informed by the necelTary dependency of all things on 
 
 God,
 
 23 ARTICLE J. 
 
 Kcm. 2. 15. 
 
 God, as crt'cQs upon their univerCil cauf^, or his external patefa£Vions unta 
 others, and the conlentient acknowledgement of mankind ; but every parti- 
 cular perlbn hath a particular Remembrancer in himlelf, as afufficient tefti- 
 mony of hisCreatour, Lord, and Judge. We know there is a great force 
 of Confcicnce in all men, by which their thoughts are ever acaifmg, or txcufmg 
 them ; they feel a comfort in thofe vertuous aclions which they find them- 
 fclves to have wrought according to their Ru!e,a llingandfecret romorfcfor 
 all viciousadsandimpiousmachmations. Nay thole who Itrive mofttodcny 
 a God, and to obliterate all fenfe of Divinity out of their own Souls, have not 
 been leaft fenfible of this Remembrancer in their Breafts. 'Tis true indeed, 
 that a falfe opinion of God, and af'uperftitious perfwafion which hath nothing 
 ofthe true God in it, may breed a rcmorle of Conlcience in thofe who think it 
 true; and therefore lome may hence colleft that the force of Conlcience is 
 only grounded upon an opinion of a Deity, and that opinion may be falle. 
 But if it be a truth as the teftimonies of the wifcfl Writers of moil diHerent 
 perfuafions, and experience ofallfoitsof perlbnsof moil; various inclinations, 
 do agree, that the remorfe of Conlcience can never be obliterated, then it ra- 
 ther proveththan fuppoieth an opinion of a Divinity ; and tliat man which 
 mofl peremptorily dcnieth God's cxiftence is the greateft argument himlelf 
 that there is a God. Let C4%«/4 profels himfeli'an Atheiil:,and with thatpro- 
 feffion hide his head, or run under his bed, when the thunder ftrikes his ears, 
 and lightning fiafhes in his eyes ; thofe terrible works of nature put him in 
 mind ofthe power,and his own guiltof the juflice, of God; whom while in 
 his wilful opinion he weaJily denieth, in his involuntary atlion he ilrongly 
 alTerteth. So that a Deity will either be granted or extorted, and where it is 
 not acknowledged it will be manifefted. Only unhappy is that man who de- 
 *Hfc eft nieshimtohimlelf,and proves himtoothers; whowiilnot*acknowledgehis 
 nonr^agnoVcc- cxiiience, of whole power he cannot be ignorant. " God is not far from every 
 re queni igno- one of ui. The proper dilcourfe of S. Pant to the Philofophers o^ Athens was, 
 rarenonporns. j-jj^j. ^^^ mhht feel after him and fnd him. Some Children have been lb un- 
 Km. gracious as to retuie to give the honour due unto their rarent,but never any 
 
 * M. 17. 27. lo irrational as to deny they had a Father. As for thofe who have dilhonour- 
 td God, it may ftand moil with their intercil, and therefore they may wifh 
 there were none ; but cannot confift with their reafbn to alTert there is none, 
 \Aa. 17. 28. wiicn even the very Poets of the Heathen have taught us '' that we are his 
 off-fpring. 
 
 It is necelTary thus to believe there is a God, Firfl:, becaule there can be no 
 Divine Faith without his belief. For all Faith is therefore only Divine be- 
 caufe it relieth upon the authority of God giving teftimony to the objeft of 
 it ; but that which hath no being can have no Authority, can give no Te- 
 flimony. The ground of his Authority is his Veracity, the foundations of 
 his Veracity are his Omnilcicnce and Sandity, both which llippole his el- 
 fence and exiftcnce, becaule what is not is neither knowing nor holy. 
 
 Secondly, it is neccffary to believe a Deity, that thereby we may acknow- 
 ledge fuch a nature extant as is worthy of, and may juftly challenge from us, 
 the higheft worfhip and adoration. For it were vain to be religious and to 
 exercile devotion, except there were a Being to which all luch holy appli- 
 cations were moftjuilly due. Adoration implies lubmilTion and dejeclion,(b 
 that while wc worfliipwecaftdown ourfelvcs: there mull be therefore Ibme 
 great eminence in the ob)eft u or{hipped,or elle we fhould difhonour our own 
 nature in the worfhip of it. But when a Being is prelented of that intrinlecal 
 and necelTary perfe£l:ion,that it depends on nothing, and all things elfe depend 
 on that, and are wholly governed anddilpoled by it, this worthily calls us to 
 
 our
 
 IBelieveInGod. 23 
 
 our kn?es, and (hews the humblefl: of our devotions to be but jull and loyal 
 retributions. 
 
 This necefTary truth hath been Co univerfally received, that we fhall al- 
 ways find all nations of the World more prone untoldolatry than to Acheifm, 
 and readier to multiply than deny the Deity. But our Faith teacheth us equal- 
 ly to deny them both,and each of them are renounced inthefe words, I believe 
 in God. Firll:, in Go^ affirmatively, 1 bdieve he is, againfl: Atheifm. Second- um°c^i(^^"as 
 Jy, in God cxclufively, not in Gods, againlT: Polytheilni and Idolatry. Altho' cuem tJiiium 
 therefore the Exiftence and Vfiity of God be two diftinft truths, yet are they •^'-""L """^j' 
 of fo necelfary dependence and intimate coherence, that both may be exprel- rjim Anims, 
 led bv * one word, and included in one !| Article. c. 2. 
 
 ■' . . When Leo Bi- 
 
 fjop c/Rome in an SpifHe to Flavianns hadvcrhten thefe »Wr,Fidelium univerfitas proficetur credere k in Deum Pacrem omtri- 
 pocci.ccni,S: in Jtlum -hriftuiii H ilium ejus; oneofrheEucfc'.hnsobjenedtvitbthifqiidlhn, Cur non dixevic lu iwum Dcam 
 Pacrem, Si \.,un<m Jcfum juxcaNicani DecretumConcilii? 7o«v/;;c/; Vigilius Bijliop of Trent, or rather of Tapm. gives tbu an- 
 fwer, S^d RomA & antequam sicana S> nodus convcniret, a temporibus Apoftoloruni ufque ad ru:.c, irafidtlibusSvmbolum 
 tradicur,n<,cp Ajudicaric verba ubiftnfus incoluniis permanet: magis enim cum D.J. Chrifii fenn-ncia haec fidei profcrtia 
 facie dicencis, oi'ditis in eum 'ir in "ic credite : nee dixie in unum Deum Patrera, & in unum nicip um C^iiis enim ncfciat unum 
 cfle Deura,& unum J .Chrirtum filium ejus ? Vigil. I. 4. contr. Ent\th. \\ Rab.Chafdai in Or. Adon'at. R. j ojepb albo in ail^^irim. 
 
 And that the Unity oftheGodheadisconcluded in this Article is apparent, 
 not only becaule the Nicene Council fo exprelTed it by way of cxpofition,bnt 
 alfo becaule this Creed in the * Churches of the Ealf, before the Council of foricntalcs 
 Nice, had that addition in it, I believe in one God. We begin our CV^Wthen Ecciefic om- 
 as II PLito did his chief and prime Epiifles, who gave this diilinftion to his 2"^^' cndlhi 
 friends, that the Name of Gr?^ was prefixed before thofe that were more fe- mi Deo pme 
 rious and remarkablcbutofGo^j, in the plural, to fuch as were more vulgar ''^"T\^^"\t, 
 and trivial. ^ Vnto thee it rvas fbetved, faith Mofes to Ifrael^ that thou might eft b ne hxc om- 
 knorv that the Lord he is God, there is none elf a bcfide him. And as the Law, (o "*-• poarunc 
 the Gofpcl tCdcheth us the fame, ^ We know that an Idol is nothing in the World., ^^^^^ p, rcTnc- 
 and there is none other God but one. This Unity of the Godhead will cafily re,quiatairave- 
 appear as necelTary as the exiftence, fo that itmuftbeas impofTible there [""^ p^^^- 
 lljould be more Gods than one, as that tliere Ihould be none : which will tcrdixerit du- 
 clearly be demonftrated, firft, out of the Nature of God, to which multipli- "-^ ^'-0^' cum 
 cation is repugnant; and, fecondly, from the Govcrnmeijt as he is Lord, in opt.it."T 1!^ 
 which we mulf not admit Contufion. Nps cniiu & 
 
 fcimus, &Iegi- 
 mus, & credimus, & tcnemus, unum effe Deum, qui fecit ccclum paricer ac terram, quoniam ncc altcrum novimus, ncc nolle, 
 cilm nullusiit, aliquando poterinius. Novatianus dc Trinit, c. 50. Andbefrealltbcje Irarxui, citing under the tit/e of Scripture, 
 a pttffage out oftbe bool^of HcrmiS called ?a!\or. Bene ergo Scriptura dicit,prim6 omnium crcdc quoniam unus eft Dcus, qui 
 omnia confticuit S: confummavi[,& fecit ex co quod nonerat,ut eir.nc omnia, omnium capax, & qui a ricminc capiatur, /. 4. 
 C.57. \\ Eufeb. m prsp. Evang. the paffage is yet extant in the Epiftle^ of \!h'i.o. ^ Deut, ^. 55. '■ i Cor. 8. 4. 
 
 Forfirfi',the nature of God confifts inthis, thathcisthc prime and original 
 cau(e of all things, as an independent Being upon which all things elle depend, 
 and likewilethe ultimate end or final caufe of all; but in this fcnletwo prime 
 caufcsarc inimagi; able, and for all things to depend of one, and to be more in- 
 dependent beings tlian one, is a clear contradiftion. This primity God re- 
 quires to be attributed tohimfelf; Hearken unto me.,0 J acob.^and Ifrac I my called^ ifai. 48. u. 
 I am he, 1 am the firjl, I alfo am the la(t. And from this primity he challeng- 
 eth his Unity ; Thus faith the Lord the Kjng of Ifrael, and his licdeemer the ^.j.,?. 
 
 Lord of Hojls, 1 am the firfl, and J am the lajl., and befide me there is no God. 
 
 Again, if there were more Gods than one, then were notallperfedionsin 
 one, neither formally, by reafbn of their diitinftion, nor eminently and vir- 
 tually, for then one ihould liave power to produce the other, and rhat nature 
 which is producible is not divine. But a!l acknowledge God to be al)(oIutely and 
 infinitely pcrfcft, in whom all perfections imaginable which arc fimply fuch 
 
 mull
 
 24 ARTICLE I. 
 
 mull: be contained formally, and all others which imply any mixture of im- 
 perfcdion, virtually. 
 
 But were noargumcnts brought from the infinite pcrfcftions of the Divine 
 nature able to convince us, yet were theconfidcration of hlsiupremc Domi- 
 nion fufficientto perfwade us. The will of God is infinitely irec, and by that 
 freedom doth he govern and difpole of all things. ^ He doth according to his 
 *Dm. 4. 3';. *^''l^ '» ^^J^ -^^^y c/ heii'tn., and nmong the t/jh.tbitants of the earth, f^iid JSlebuchad- 
 nezz^ir out of iiis experience ; and S. P/tw/expreilethhim zstvorking all things 
 after the coiinfel of hti own rvill. If then there were more f'uprcme Governours 
 of the World than one, each of them ablblute and free, tlxy might have con- 
 trary determinations concerning the lame thing, than which nothing can be 
 more pre)udicial unto Government. God ib a God of order, not confufion ; 
 and therefore of unity, not admitting multiplication. If it bebetter ihatthe 
 liTaS^lctb/S.'- ;, Univcrfe fliould be governed by one than many, we may be iilTurcd that it 
 ■U' 5r "°^~ • ^^^°' becaufc nothing mull: be conceived of God but what is belh He there- 
 oj-t ^^^T^r fore who made all tlnngs, by that right is Lord ot all, and becaule all * power 
 »»M/-.<)/f«iiif, is his, he alone ruleth over all. 
 
 ^ri/.°fe'#' ^'^''^ ^°^ ^^ """^ °"'y ^"^' ^^""^ '^^"^'^ ^" '^'''^y " peculiar to himfelf by 
 
 /. 12 cult, which he is the 0«/y God ; and that not oal) by way of aftuality, but alio 
 
 of pofTibility. Every individual man is one, but lb as there is a fccond and a 
 
 third, and confequently every one is part of a number, and concurring to a 
 
 multitude. The Sun indeed is one ; fb as tliere is neither third nor fecond 
 
 Sun, at lead within the lame Vortex .• but though there be liOt, yet there 
 
 * Unus omni- iniglu have been ; neither in the Unity of the Solar nature is there any rc- 
 
 cft Dali™nc- pugnancy to plurality ; for that God which made this woild, and in this the 
 
 que c! in iiii Sn,i to rule the d.ty, mighthave made another world by the fame fecundity of 
 
 'c'a'Tab ^^' hisoninipotency, and another Sun to rule in that. Whereas in the Divine 
 
 conforrcni Nature there is anintrinfecal and elTential fingularity, becaufe no other Be- 
 
 ciim io!a om- ipg Can have any cxiftence but from that; and whatlbever clTence hath its 
 
 ^allan^\^.°' exiflc-nce from another is not God. ^ 1 am the Lord, faith he, and there is none 
 
 Cypr. ds Lhl. tlfe, thtrt is nc Godbiftdes me : that they may know front the rifmg of the Stm, ani 
 
 '''jZj'l'j^^Mj, i| from the /Ff/?, that there is none htfides me, I am the Lord and there is none elfe. 
 
 l•<^'\ nns He who hatliinfinire knowledge knoweth no other God befide himlelf. *^ Is 
 
 ^7 "'^/^^ then a God befid-.s me? yea there is no God, I know not any. And we whobe- 
 
 ''J..y -,p^, lieve in him, and defire to enjoy him, need for that end to Icnow no other 
 
 K*7ND\"!J God but him : *' for this is life eternal ^ that they might know thee the only true 
 
 ''^1^^,3,7,5 ^'"'^'^ * ^^ certainly One, as God. 
 
 -inv ><-'i — a~n anns -;^-d i^i'nj ;'d3 "ns i'^'? :i:r>yji a'^'icjn annxn :a -tr« 
 
 on;, nif firj, or mire than two, but only One : rvhifeZ^niiy m mr lit^- to th.tt of the Individtmls of thit world, neither is he one by 
 irjf of Species omprehendin^ m.tny Indhiduals, neither one inm.tnner of .i bidy which it divifible into parts and extremes : but he 
 if fj one, asrnVnii} m^hi< ti to befokndin theii'orld. Afifcs M.iim. de t'lind-tm. le,iu. Quod auccm diximus, Orictitis Ec- 
 clcfias cradcrcunuiii ratrcm Omnipotcnteni, & iinum Domiiium, lioc modo intcliigcnJum eft, unum non numcrodici, fed 
 univcrlitatt : vcrbi grati,i,ri quisdicacuniim honiincm,aur unumcquuni, hie unum pronumcro pofuit, poccfl tnim & alius 
 Iiomo tdc, & tcrtius, vd equus. U'li auccm ftcundus & tcrtius non pocefl junpi, unus fi dicarur, non numeri, led univerfitatis 
 cftnomcn. tit fi exempli cju^a dicanms unum Solem, hie unus ita dicitur uc alius vcl ccrtius addi non poflit ; multo magis 
 Deus cum unus dicicur, unus non numeri, led univcrlicatis vocabulo nuncuparur, id cil,qui proprerea unusdicacur, quod alius 
 ron fit. Riiffin.ir. <\inb. *" Ifa. 4^.^,6.Deiit.^.7;i.and ^z.^i.Pj.il. 18. 51. ' (/.i. 45.18, :i,22.rtn.y 44.8. "^ John 17. 5. * Veritas 
 Chriftian.i dircftc pror.unciavit, Dcus (i nun unus c(t, non crt, quia digniuscrcdimus non elle, quodcunque non ita fueric 
 ut clfe deSf'.it. Teiiul. adv. Mncnn. I. 1 . c. 2. Dcus ciim liimnium magnum fit, rcfte Veritas noftra proniuiciavit, Deus ft 
 noti unus ell, non eft, Non quad duUitemus cir. Dcum, diccndo, fi non unus, non eft Dcus-, led quia, quern conhdimus 
 cife, idcjn dehnia:)iusillc,qu.')il li non eft Deus, non eft, I'unuiium feilicet mapnum. Porro fummum magnum nniium <it nc- 
 ctif.: eft, cr,;") S; Dcus unicus crit non aliter Dews nili fummum magnum, nee alicer fummum ni.igi;uni iiifi parem n-jn habtns, 
 nrcalitcr parcm non ha'.xns nili unicus tucrit. Ibid. 
 
 It is necefliry thus to believe tlic Unity ofthe Godhead, that being afTurcd 
 there is a nature worthy of our devotions, and challenging our religious fiib- 
 
 )e6lion,
 
 IBelieveInGod. ^5 
 
 jeftiou, v\e may learn to know \vho(e that nature is to which we owe our 
 adorations, leil our minds fliould wander and liuftuatein our worfnip about 
 various and uncertain objcfts. If we fiiould apprehend more Gods than one, 
 I knov/ not what could determinate us in any inlhmt to the aftual adoration 
 of any one: for where no dilierence doch appear, (as, if there were many, 
 and all by nature Gods, there could be none) what inclination could we 
 have, what reafon could we imagine, to prefer or elett any one before the 
 reft for the obietl of our devotions ? Thus is it necellary to believe the Uni- 
 ty of God in rc^lpcQ: of us who are obliged to worlhip him. 
 
 Secondly, It is necelfary to believe the Unity of God in refpeftof him who 
 is to be worfhipped. Without this acknowledgment we cannot give untoGod 
 the things which are God's, it being part of the worOiip and honour due 
 untoGod, to accept of no compartner with him. When the Law was given, 
 in the obfervance whereof the Religion of the Ifraelites confilfed , the firft 
 precept was this prohibition,T'/^o//yZ7^/f h.ive no other gods before me ; and who- ^w^-ao.j. 
 ibever violateth this, denieth the foundation on which all the relt depend, as 
 the * j^ejvj oblerve. This is the true reafon of that ftrift precept by which all "i-Mofes mu 
 are commanded to give divine worfhip to God. only , ^ Thoujbalt tvor[Jjip the """!• '^^ ^i""^ 
 Lcrd thy Grid, and him only jjj nit thou ferve ; becaufe he alone is God : him -^^i^tt 1' lo 
 only thalt thou fccsr, becaufe he alone hath infinite power ; in him only flialt 
 thou truil, becaule he only ii our rock and our Jahation ; to him alone Hialt ^Mi52. 2. 
 thou dw'tjd: thy devotions, becaufe he only knomth the hearts of the children of 2 C-h'm. 6. 30. 
 mtn. Upon this foundation the whole heart of man is intirely required of 
 him, and engaged to him. He.ir^O Ifrael, the Lord our God is one God: And D:w.^. 4,5. 
 (or rather. Therefore^ thou jjjalt love the Lord thy God with all thine heart., and 
 with all thy foul, and with all thy might. Whofoever were truly and by nature 
 God, could not chule but challenge our love upon the ground of an infinite 
 excellency, and tranfcendent beauty of holinefs : and therefore if there were 
 more Gods than one, our love muil neceffarily be terminated unto !| more II Numerus di- 
 than one, and conlequently divided between them ; and as our love, fo alfb mrrado'^'r"' 
 the proper elfed thereof, our chearful and ready obedience, which, like the conaarc de- 
 Child propounded to the judgment oi Sofomjn ^ as fbon as ''tis divided, is '^f^.^eiquo- 
 deftroyed. '' No man can ferve twomajters : for either he will hate the oncj and ejus in anceps 
 
 love the other : or elfe he will hold to the one., and defpife the other. dcduceremr. 
 
 Ecce cnim, 
 duos intucns Deos tarn pares qukni duo fumma magna, quid facerem fi ambos colerem ? verercr ne abundantia officii fu- 
 perftitio potiijs quani religio ciedcrctur ; quia duos cam pares & in alcero amhos pofTcm in iino demercri : hoc ipfo cc- 
 flimoni'',m prasflans parilirati & unitati eorum, diim alcenim inaltero vcnerarer, dum in uno mihi duo func, Tertid. adxi, 
 Mircnn. / i. c. 5. '' Mattb. 6. 14. 
 
 Having thus defcribed the firft notion of a Go^, having demonftrated the 
 Exigence and Vnity of that God., and having in thefe three particulars com- 
 priled all which can be contained in this part of the Article, wc may now 
 clearly deliver, and every particular Chriftian underftand, what it is he fays 
 when he makes his Confeffon in thele words, I believe in God ; which in cor- 
 refpondencc with the precedent uifcourfe may be thus expreffcd : 
 
 Foraflnuch as by all things created is made known the eternal poorer and 
 GodhcaJ,:ind tlic dependency of all limited Beings infers an infinite and inde- 
 pendent elTence ; whereas all things are for fomc end, and all their operati- 
 ons direcled to it, although they cannot apprehend that end for which they 
 are, and in prolecution of which they work, and therefore muft be guided by 
 fbme univerfal and over-ruling wifdom ; being this coUeftion is fo evident, 
 that all the Nations of the earth have made it; being God hatli not only 
 written himfelf in the lively charaftefs of his Creatures, but hath alfo made 
 frequent i^atcfadions of his Deity by moft infallible prediftions and fuper- 
 
 E natura!
 
 26 ARTICLE I. 
 
 natural operations ; therefore I fully alTcnt unto, freely acknowledge, and 
 clearly profels this truth, that there is a God. 
 
 Again, being a prime and independent Being fuppofeth all other to de- 
 pend, and confequently no other to be God ; being the intire fountain of 
 all perfeftions is incapable of a double Head, and the moft perfedl govern- 
 ment of the Univerle I'peaks the lupreme dominion of one abfolute Lord ; 
 hence do I acknowledge tliat God to be but one, and in this Unity or rather 
 fingularity of the Godhead, excluding allaftual or poffible multiplication of 
 a Deity, / believe in God. 
 
 3 I3cliei3r in ooti tije 5ratl)ct, 
 
 AFter the Confeflion of a Deity, and alTertion of the Divine Vnityy the 
 next Confideration is concerning God's Paternity ; for that one God is 
 I tor. 8. 0. fj(/jer of all, and to us there is but one God, the Father. 
 
 Now, although thcChrirtian notion of the divine Paternity be Ibme way 
 » omnem Dc- peculiar to the Evangelical patefatlion ; yet * wherefoever God hath been 
 mTnecofiw'" acknowledged, he hath been underftood and worfhipped as a Father : the 
 ncain.- L{\ in- Very Heathen l| Poets fo dclcribe tlieir Gods, and tlieir vulgar names did 
 tirfoiciincs ri- carry father * in them, as the moll: popular and univerfal notion. 
 
 iu»& prccatic- ■' ^ 
 
 lies P.itrem nuncupari ; non tantiim lionoris gratia , fed & racionis , & quod antiquior cfl honiinc, & quod vitam, falu- 
 tem, viiftum pr.illac ut pacer. Itaquc & Jupiter a prccantibus i'^ifa vocatur, & Sacurnus, & Janus, & Liber, & ca:tcri de- 
 inccps. LiiUiW. dc \ cr. iap. I. 4. c. 5. || That fojrcqucni in Homer, Tct.iif iyJ'iuy t5 diav tj • eundemque apptUans dicic 
 Ennius, Divi<in<jiie hmnnHtnjucp.iter rex. ^er. de L. L. l.^. at Senm observes of yirgil, a Pocta pcnc omnibus Diis noraen 
 pjtcrnuin additur, uc fiantvcncrabiliorcs : and before him Lucil'tM, 
 
 lit nemo fit noftrum quin pater optima' Divum, 
 Ut Ncptunu' pater, Liber, Saturnu' pater, Mars, 
 Janu\ C^irinu' pacer nomen dicacur ad uiiura. Ltinan ib, 
 
 *i4f Jupiter, which U |ovis pater, or ZdjTirr.'f, orif iwije Diefpater, or ^'iiToiraf' and Marrpiter, 0/ wAom Sertw apud 
 Pontmces Marlpiter dicicur, /ijieid.1.^. So Semipater /w Semo, and Saj/oTttTw? /sr Sardus//;f proper Deity of Sardmia. 
 I'tolem. 
 
 This name of Father is a Relative ; and the proper foundation of Pater- 
 nity, as of a Relation, is Generation. As therefore the phrafe of genera- 
 ting is diverfly attributed unto feveral a£ls of the fame nature with Gene- 
 ration properly taken , or by confcquence attending on it : fb the title of 
 Father is given unto divers perfbns or things, and for leveral reafbns unto 
 Gf«. 2.4. tlie fame God. Thefe are the generations of the heavens and the earth , when 
 they n-ere created , in the day that the Lord God made the earth and the heavens, 
 faith Mofes. So that the creation or produdion of any thing by which 
 it is, and before was not, is a kind of generation , and confequently the 
 79*38 :8. Creator or Producer of it a kind of Father. Hath the rain a Father? or 
 nlo hath btgoitcn the drops of dew ? By wliich words 'Job fignifics , that as 
 there is no other caufc alTignable of the Rain but God, fb may he as the 
 *'ET?f«<^*f caufe be called tlic Father of it, though not in tlic mofl: proper fenfe, * as 
 ""^I'ltl^in ^^^ ^^ ^^^'^ Father of his Son : and fb the 1| Piiilofbphers of old, who thought 
 x) •Tif-.,< qV. ' tliat God did make tlic World, called himexprefly, as the Maker, io tlie 
 
 frlutar'" if' ^"^^^^'^ 0^^^' -^"^ ^'^^^ ' ^^ "^ ^^^^^^ " ^"^ °"^ ^^^' '^^ Father, of whom are aO, 
 riaio^ZiHirg things ; to which the words following in tlie Creed may fccm to have rela- 
 C}dTa.iigr. tion, the father '^hnighty, maker of heaven and earth. But in tliis mafs of 
 ^*HT'iif,/'Of, ^r^'iturcsand body of theUnivcrfe, fome works of tlie Creation more pro- 
 rAUiT!>i(Oii pcrly call him Father as being more riglitly fbns : fijch are all the rational 
 yjy^^/ and intellectual cff-fpring of the Deity. Of merely natural Beings and irra- 
 
 ■r)t jr/o;- ~:C,'-(^ jj »',?//« icUadcs. FlMon, iiuifi. AndAlcimus, Ta]iip /i £?i 7^ iu7l(^ IT) wcifTar. \ 1 Cor. 8. 6. 
 
 tional
 
 1 Believe In God The Father. 27 
 
 
 tional agents he is * the Creatour,of rational,as fb, the Father alio; they are * •S'? Plutarch 
 his Creatures, thefe his Sons. Hence he is ftiled the * Fatber of Spirits, and "^j'-^n % 
 the blelTed Angels , when he laid the foundatioas of the Earth, his Sons ; viatoterZ'^ 
 ^ When the tmrni-/!g-ft.i.rs fang together, and, all the fom of Godfljoitted for joy : '^"^ 'he A:aker 
 hence Man, whom he created after his own image, is called his " off-ffrmg^ ai/thingT 
 and Adam, the immediate work of his hands, ^ the [on of God : hence may ""^^ y^^i' 
 we all cry out with the Ifraelites taught by the Prophet fb to fpeak, "^ Have ^^ W^^. 
 we not all one Father ? hath not one God created us ? Thus the firil and moft ^^i^uv ^ajiif 
 univerfal Notion of God's Paternity in a borrowed or metaphorical fenie is ^'T'C""" \ 
 founded rather upon Creation than Procreation. i.-\tx^"\^. 
 
 tlier of Gods and 
 men, Mxkerjf things inanimate and irrational. « jS yoeig (pyin XpvWT®- TctHea Ka\fiQ^ toc mie^^i/ja. to carifun, 
 Kal^^ hn, Tx atrff^ittji'^ •vs")/0)'ot'>. Non cnim agri pacer, fi Chryfippo crediraus , h dicitur qui cum confevir quan- 
 guam e leniine deinde truges nalcautur : as the Lutine Tranjlation moft abfurdly. For there is neither corn nor field' mr any 
 feed belonging to them in the mrds a/Plutarcli.- But ^oeiov (not yauw) n the Secunda, the coat (or rather coat's, in the 
 accepiton o/Chryfippus and the language of thofe times') in which the boetus k involved in tbemother^s womb. Tliough therefore 
 both the Secunda and the hoecus be made of the feed of the male in the Phikjophy q/ Chryfippus, )et he « not called the Father of 
 the after-birth, but of the child; the one being endued with life and reafon, and the other not. ^ Heb. 12. 9. ^ Jobzi, 7. ' Alts 
 17.23. ^1*^^^3.38. ' Aialach. 2. 10. ' y i •/• . 
 
 Unto this a£l of Creation is anriexed that of Confervation, by which God 
 doth uphold and prelerve in being that which at firfb he made, and to which 
 he gave its Being. As therefore it is the Duty of the Parent to educate and 
 prelerve the Child, as that which had its Being from him ; fb this paternal 
 education doth give the name of *f4/^er unto Man, and Confervation gives *-^'Eurtati,iu5 
 
 ^1 r ^ J " cbferves out of 
 
 the fame to God. _ _ an ingenious e- 
 
 Again,Redemption from a ftate of mifery,by which a people hath become 'ymohzift .- 
 worfe than nothing, unto a happy condition, is a kind of Ge»er/ifw», which ^^XVilz 
 joined with love,care,and indulgence in the Redeemer, is fufficient to found 7nf'a^-^V9p« 
 a new Paternity, and give him another title of a Father. Well might Mofs '^^ '^ "' "^y 
 tell the people oflfrael^no-w broughtout ofthelandof f^/// from their brick J/"^^^^' '^"i"^' 
 and ftraw,unto theirQuails andManna,unto their Milk and Honey, ^ Is not he '^'^"t- 32- <*• 
 thy Father that hath bought thee ? hath he not made thee, and ejlall/jhed thee ? 
 Well might God fpeak unto tlie fame peopleas to '' hiiSon, evenhisf.rft horn, ^Exod.^.23. 
 ' Thus [aith the Lord thy Redeemer , and he that formed thee from the xvomh ; '/p. ..,2. 
 Hearken unto me, houfe of Jacob, and all the remnant of the houfe oflfrael, tvhich 40- 3- 
 are born by me from the belly, which are carried from the womb. And juft is the 
 acknowledgment made by that people igftrufted by the Prophet, ^ Doubtlefs ^ift. 5j. ks. 
 thou art our Father, though ^^braham be ignorant of ui,and Ifrael acknowledge us 
 not ; thou, Lord, art our Father, our Redeemer, from tverlafting is thy Name. 
 And thus another kind of paternal Relation of God unto thefbns of men is 
 founded on a Reftitution or temporal Redeniption. 
 
 Befides, if to be born caufeth Relation to rather , then to be born again 
 maketh an addition of another : and if to generate foundeth, then to regene- 
 rate addeth a Paternity. Now though we cannot enter thefecond time into our 
 mothers womb, nor pafs through the fame door into the Scene of life again; 
 yet we believe and are perfuaded, that * except a man be born again, he cannot *Joh. 5. j; 
 fee the Kjngdom of God. A double birth there is, and the [| world confifls of || Tomm ho- 
 two, the firll and the fecond man. And though the incorruptible feed be the "™jam^f,T 
 Word ol God, and the dif penfers of it in fbme fenfe may fay>as S. PWfpake (imc homrncs* 
 unto thcCorinthians, ^ 1 have begotten you through theGo/pel : yet he is the true ''"o- primuik 
 Father, whofe Word it is, and that is God, even b the Father of lights, who of ^y^.^^^^'' 
 his own will begat us with the word of truth. Thus '' ivhofvtver believtth that Jc- ' i o. 4. 15. 
 fits is theChriJt^is bornofGod; which Regeneration is as it were a fecondCre- 'J"'"* '•''» 
 ation : ' for we are God's workmanffjip , created in Chriji fefits unto good works. » ijoh. 5. 1. 
 And he alone who did create us out of nothing>can beget us again.and make ' ^M- 2. i^ 
 
 £ 2 us
 
 28 ARTICLE I. 
 
 ? Geiuio. I, ;. us of the new Creation. When Rachel cAkd to Jacoh, ^Give me children or 
 clfe I die; he anfweredher fufficiently with this queftion,^/» linGod'sjlead? 
 *0y -^ d/ll And if he only openeth the womb, who elfe can make the * Soul to bear ? 
 ■1-' p'"ryi,^'. Hence hath he tlie name of Father, and they of Sons who are born of him ; 
 "XTa! ^iJ- and ih from that mternal aO: of fpiritual Regeneration anotlier title of pater- 
 XVI' ^>iJfa< nity redoundeth unto the Divinity. 
 
 '^'^^^fZif Nor is this the only fecond birth or fole Regeneration in a Chriftian 
 dvlc[i( <ljilci<, {cnfe ; the Soul, which after its natural Being requires a birth into the life of 
 )^ Ttiiiv t>- Grace,is alio after that born again into a life of Glory. Our Saviour puts us 
 71^04 T* Kct- in mind of ^^e Regeneration, '' rvhen the Son of man (hall fit in the throne of hit 
 Ki- Fhik di gig^y^ ji^g Rcfurreftion of our bodies is a kind of coming out of the womb 
 ^MM. 19.28. oftheearth, andentring upon immortality, a nativity into another life. For 
 ' Luke 20. c they which /ball be accounted worthy to obtain that world, and the refttrreFlion 
 ^Rom^s 17. from the dead, arethefo»sofGvd,beingthefonsoftherefurreclion; and then as 
 *Col.\ 24.' Tons, ^ they become heirs , coheirs with Chrifi , * receiving the fromife and re- 
 Heb.9. 1 5. „^j.j^ of eternal inheritance. ^ Beloved, norv ive are the fans ofGod^ faitii S. 'John, 
 '^Il'a !?«('£- even in this life by Regeneration, and it doth not yet appear , or, // hath not 
 f »^«- beeri yet made mantfeft, what we {ball be ; but we know, that if he appear, ive 
 
 /hall be like him : the manifeflation of the Father being a fufficient declara- 
 tion of the condition of theSons,when the Sonfhip it felf confilkth in a fimi- 
 [ 1 Pet. 1. 3,4. litude of the Father. And ^ ble/Jed be the God and Father of our Lord Jefus 
 Chrifi , which according to his abundant mercy hath begotten m again unto a lively 
 hope, by the RefurreElion ofJefmChriH from the dead ; to an inheritance incor^ 
 ruptible and andefiled, and that /adeth not away, referved in heaven for w. Why 
 may not then a fecond kind o{ Regeneration be thought a fit addition of this 
 paternal relation ? 
 
 Neither is there only a natural, but alfo a voluntary and civil, foundation 
 of Paternity : for thcLaws have found a way by which a man may become a 
 II Can injl. i. Father without procreation : and this imitation of Ij nature is called Adopti- 
 Adopno"natu- on, taken in the general * fignification. Although therefore many ways God 
 rx fimiiitudo be a Father, yet left any way might feem to exclude us from being his Sons, 
 fiiium'hab^c' he hath made us fo alfo by Adoption. Others are wont to fly to this, as to a 
 pofi'ic, qucm comfort of their fblitary condition, when either || Nature hath denied them, 
 "^nR^ncravic. or death bereft them of their off-fpring. Whereas God doth it not for his 
 ^'a w.^zimm' ow"» but for our fakes ; nor is the advantage his, but ours, b Behold what 
 <oe^zi< uinv- manner of Love the Father hath be/lowed upon us , that we /hould be called the. 
 '^'"t^^JsT f^"^ of God ; that we, the Tons of difobedient and condemned Jdam by na- 
 ■nu(fi^v^isv tural generation, fhould be trandated into the glorious liberty of the fbns of 
 ^nvnM,\. God by Adoption ; that we, who were aliens, ftrangers and encmieSjfliould 
 /. 1 1. ' ' be affumed '' unto the Father of our Lordjefm Chrifi, on whom all the * family 
 ^'HtfoSsCTi of heaven and earth is named, and be made partakersof ' the riches of the glory 
 vt''>:X^rJ7- 9ff"^'"fjeritance in the Saints. For as in the legal Adoption, tiie Father hath 
 ^{•TliaV ouJth as II full and abfblute pov^er over his adopted fon as over his own ilTue ; fb in 
 «»» i^iy.iv the fpiritual, the adopted fbns have a clear and undoubted right of inhcri- 
 
 ovty.a, nf </tia • * " 
 
 ifivffiTau, «< afgiyajiiva, )c, tW ln'oivutv Aj^o-rjiU'it. Theoph. ibid. ^C.iii Infi- 2. f/f. 5.§. 4. Spadones aiitcm, 
 <]ui gencrare non pofTunt, adoptare jpoflunt ; & licet filios gencrarc non pofllnt,quos adopcavcrunt filios habere po(runt,'L'/;>, 
 lit. §. 6. Hi qui gencrarc non polTunc, velut fpado, utroque modo polTunt adoptare. Idem juris ell in coelibc, Theoph. 
 tit, II. 7vyjv ttK 'i-)(Ci Ti< rrauSdi Sia. tI (jlyi tKif-v iH yd.iJ.ov, 3 «a9s7c f^\ p.)) i'ejStmti7\acu J) n fro/ef OTs/JJ^ai 
 fiiv, "imCdiMd^ 3 t«t»{, ri mc <# f,'j<n<i'( «AaT7t'jua » to (\nj.Ca.v /vru'^ii/i/a /Sb'ac/mV®" ^K.*^\fsJ ., tKadv ti{ 
 t^Aaiuf ri»ci.^ Uonii Nn/el 27. 7oT{ ei7vy7j7V d-TriuSiav t^uttv (IvKm^Q- ii Jv^ytitjut >itx& n'tSsleTi&J o-ifsaarw, 
 Z) yvijAn iiLiiya K]S,5^y ij.h d^-jogjv ha.Ciiv Tragji <? tpvcnaf. • I John j. i, •■ Eph ?. 15. * In alicnam familiam 
 tranfitus, if the dcfi:riptim in A^ellius, l.$. 19. Ci»m in alienani familiam inque liberorum locum c>:tranti funiuotur, auc 
 per pr*torem fit, aut per populum : quod per pritorem fit, adoptiodicitur; quod per populum, arrogatio, /*. ' Eph. j. 
 18. II Ai appcArs out if the fyim ofRog.uion yet extant in thit wanner : Velitis, jiA)eatis, C^irites, uti Lucius Valerius Lucio 
 Titio ram jure legcque Kilius fibi fiet, quam fi tx eo patre matrequc faniilias ejus natos effet, utiquc ci vie* nccifquc in eo 
 potirrta* fiet, uti pacri endo filio eft ? lb. 
 
 tancc.
 
 i Believe in God The Father. 
 
 29 
 
 tance. He then who hath ^ predefiinated m unto the adoption of Children byje- ' ^/''-- •• 5- 
 fui Chrifi to himfelf\ hath thereby another kind of paternal relation, and ^o 
 we receive the '' Sprit of adoption whereby we cry^ Abba, Father. •• Rom-.irtf. 
 
 The aeceflity of this faith tn (jod as in our Father appearcth, firft,in that it 
 is the ground of all our filial k^r, honour and obedience due unto him upon 
 this relation. '^ Honour thy Father is tht first Commandment with promife, writ- ' Epb.6, \i 2. 
 ten in tables of ftonc with the finger of God ; and, children obey your parents 
 in the Lord , is an Evangelical precept, but founded upon principles of 
 reafon and juftice ; for this ii right, iaith S. Paul. And if there be llich a ratio- 
 nal and legal obligation of honour and obedience to the fathers of our fiejby 
 how much more muft we think our felves obliged to hirti whom we believe 
 to be our heavenly and everlaUing Father ? ^ Afon hononreth his father., and a \MaUL\,6, 
 fervant his majler. If then I be a fat her, where is my honour ? and if I be a ma- 
 fter, where is my fear ? faith the Lord of hojls. If we be heirs, we mull; be co- 
 heirs withChrid ; if Ions, we muft be brethren to the only.- begotten : but 
 being he came not to do his own will, but the will of him that lent liim, he 
 acknowledgeth no fraternity but with fuch as do the lame ; as he hath faid, 
 
 ' Whofoever fhall do the will of my bather which is in heaven , the fame is my "Man, 12. 
 brother. If it be required ot a Bilhop in the Church of God, to be ^ one that e i^"',* '' ' 
 
 so. 
 
 rnleth well his own Houfe , having his Children in fubje^lion with all gravity ; i- AAiff. a.'a.' 
 what obedience mull be due, what fiibieftion muft be paid, unto the Father ' ^^•'"•7. . 
 
 of the family? ...... . 2.r°'^4W. 
 
 The fame Relation in the Objedl: ot our Faith is the lite of our devotions, (rx,5fTior -ra- 
 the expeftation of all our petitions. Chrift, who taught his difciples,and us ^T'* ^f^ 
 in them, how to pray, propounded not the knowledge of God, though Itvcud,!'^^ 
 without that he could not hear us ; neither reprefented he his power,though Bif^riivuy. 
 without that he cannot help us ; but comprehended all in thisRelation, ^ When ^^™ '^-^ ,^j ^^. 
 ye pray, fay, Our Father. This prevents all vain repetitions of our moft earneft ^^ yK^'TtU? 
 defires, and gives us fuUfccurity to cut off all tautology ; for '' Our Fatijer ^f^'- 
 knnweth what things we have need of before we ask him. This creates a clear '•■Meb. 
 
 12. 
 
 alTurance of a grant without miftake of our petition : ' What man is there of 9> jo. ^ 
 us, who ifhisfon ask bread, will give him a flone ? or if he ask {ifb,will give him .^^^ ^onnj,]j^ 
 afnptni P If we then who are evil know how to give good gifts unto our children ; crcdimusincu- 
 ho.v much more [ball our Father which is in heaven give good things to them that "' 5"',^'§" 
 ask him ? quam Domino 
 
 Again, this paternity is the proper foundation of our Chriftian patience, priht-amus ? 
 fweetning all affliQions with the name and nature of fatherly corredions. gi^,tuiiri"&" 
 '' We have had fathers of our flejh which corrected us, and we gave them reverence : sauderc nos 
 fhall we not much rather be in fubjelJion to the father of Spirits, and live ? efpe- ^^^^^ ^}^'^' 
 cially confidering that they chajlened us after their ownpleaftrc ; but He for our catligationis. 
 profit, that we might be partakers of his holinefs : they, as an argument of their £6", j"q»it, 
 authority ; He,as an alTurance of his love ; they, that we might acknowledge )/"''(,. o'fcrv"m 
 them to be our Parents ; He, that he may perfuadc us that vvc are his Sons : ilium beatum 
 For whom the Lord loveth he chafleneth, and fcotirceth every [on whom he recti- f."^".^ cnienda- 
 veth.And what greater mcitement unto thecxercileol patience is imaginable inibt, mi di- 
 unto a fuffering foul, than to fee in every ftroak the hand of a Father, in e- K'latur irafci, 
 very afflidion a dcmonftrationof his love? Or how canft thou repine, or be ^"ndi diifimu- 
 guilty of the leaft degree of impaticncy, even in the fliarpeft correftions, if lationcnondc- 
 * ihoitfhalt know with thine heart, that as a man chafleneth his f on, fo the Lord thy \l^pl^ '^"'"'' 
 God chafleneth thee ? How canft thou not be comforted, and even rejoice in 'Dm.'s.i. 
 the midft of thy greateftrufflTings,whenthouknoweft that he which ftrikcth 
 pitietli,hc which afflicleth is as it were afflifted with it? ""for like as a father '"''Mio? ij. 
 pitieth his children^ fo the Lord pitieth thtm that fear him. 
 
 Laftlv,
 
 30 ARTICLE I. 
 
 LaiHy, the fame Relation iirongly inierreth an abibkite neanTity of our 
 imitation ; it being clearly vain to ailume the title of Son without any fimili- 
 * UM-ti -y tude of the Father. What is the '<■ general notion of Generation but the pro- 
 itw" W~* duclion of the like ; Nature, ambitious of perpetuity, driving to preferve the 
 'Epip!i.hlr*^6. /pedes in the multiplication and fucceflionof individuals? And this flmilitude 
 •*• confiftcth partly in elTentials, or the likenefs of nature ; partly in accidentals 
 
 or the likenels in '' figure, *or afleftions. * Mam hegat a fan i» bis cmi like- 
 ^ JJ^*'^ j^ nefs, after his image : and can we imagine thofe the Tons of God wiiich are no 
 fji;'<am^ Tci waylikchim? A fimilitudeofnaturewemull not, of figure we cannot pre- 
 '^'VAr'iiht^de ^^'1^ ""f° •■ ^^ reiTiains then only that we bear fome likenefs in our aclions 
 c7nerM. Ani-^ and atfeclions. ^ Be ye therefore followers, faith the Apofi;Ie,or rather imitatorsy 
 mai.i. i.f.p. ofQo^^ as dear children. What he hath revealed of himfelf, that we muft ex- 
 anmTfor^ib^ prefs within our feh. es. Thus God fpake unto the Children of //r/ie/ whom he 
 & bonis. Eft in ftylcd his Son, "Tefljallbeholy.forlamholy. And the Apolile upon the fame 
 cq^'uTpatrum" ground fpeaketh unto us, as to obedient children, ^ As he that hath called you 
 \ ircu5,ner im- is holy^fo be ye holy in all >nanner ofconverfation. It is part of the general bene- 
 beiium feroccs f^^ence and univerfal goodnefs of our God, that " he maketh his fun to rife on 
 qu?la'"oiuni- the evil and on the good, and fndeth rain on the juji and on the unjufi. Thefe 
 him. Hw.oii. impartial beams and undillinguifh.ing fhowrs are but to fhew us what we 
 '"^spixf.l^. ought to do , and to make us fruitful in the works of God ; for no other 
 fi/^)i1si. Fiiii reatbn Chrifi hath given us this command, ^ love your enemies, blefs ther»that 
 hominum funt, ^uyf^ jo-f^ do good to them that hate you, that ye may be the children of your Father 
 ticilm°;quan- tvhich IS in heaven. No Other command did he give upon this ground, bur, 
 do bene, filii /^g yt therefore merciful, as your Father is merciful. 
 
 Dei. 6. AMi.m ^ * J ■> / 
 
 I'fjl. 5a. ' Lev. n. 44 and 19. 2. /flii 20. 7. * 1 Pet. I i^. ' -Waff. 5. 44, .jj. yide S. Au^. in Pfitl. ico, 'JLulyd. p. 
 Si.TiJIitudincm pjcris aftus indicenc foSolisi fimilitudo opcrk finiilicudinan indicct generis: aftus nomcn conlirmet, uc 
 nomcn genus dcmonllret. Ax^tle Temp. Serm. 'j6. 
 
 So neceflary is this faith in God as in our Father, both for direftion to the 
 bell of a£lions, and for coniblarion in the worfl of conditions. 
 
 But although this be very neceflary, yet is it not the princij:)3l or moft pro- 
 per explication ofGod's Paternity. For as we find one perfbn in a more pecu- 
 liar manner the Son ofGod; fo muft we look upon God as in a more peculiar 
 '7?*. ic. 17. manner the Father of that Son. * I afcend unto my Father, and your Father^ 
 cia/3«/V» jajj}^ Qur Saviour ; the fame of both but in a different manner, denoted by 
 ^.,)«;xVt- f ^""^ Article prefixed before the one, and not the other : which diftinftion in 
 (f Cfiuv. //.tJ the original we may preferve by this tranflation, / afcend unto the Father of 
 Jifcetl^ its^ zwf, and Father of you ; firif f/we, and then of you : not therefore his, becaufe 
 article, there ours ; but therefore ours, becaufe his. Sofar we arc the fbns of God, as we 
 leemi^fa ^^^ likcunto him ; and our fimilitude unto God confifleth in our conformity 
 then: had the to the likcncls of his Son. ** For rvhom he did foreknmv, he alfo did predeflinate 
 tntide beenpi. (g y^ conformed to the image of his Son, that he might be the firjl'born among ma- 
 '/Js'!i7etlSd "^^''^f^^''^"- He the firft-born, and we fons, as brethren unto him: he*^-i;«- 
 *j-.< fc:med pointed heir of all things, and we heirs of God,as joint-heirs rtith him. Thus God 
 cMYs-Lt" '^ fi»( forth his Son, that tre might receive the adoption of Sons. And becaufe rve 
 bi:n;prejJx:dto are Sons, God hath fcnt forth the Spirit of his Son into our hearts, crying, Abba, 
 lifJs^cTtilt ^^'^^'^''- % liis miffionare we adopted, and by his Spirit call we God our Fa- 
 
 i:d 
 
 /iun/»7 7i iin>}.a.')f/.:Ytv. S.Chr\foft. ad locum. ° Rom. 8. 29. ' f/eb. 1. 2. '' Cd/ 4 4, 5, 6. Hoc facie Deus cx filii* 
 Jioniinura filics Dei, quia ex filio t>ci Iccit Deus fUiurn hominii. S. /iK^. in Pfal. 51. 
 
 ther
 
 1 Believe In God The Father. 51 
 
 ther. So are we no longer ^ [trvants, but now fans 5 and. iffons, thin htirs of ' '^•'-''"- 4- 7- 
 God^ but ftill through Cbrifl. 'Tis true indeed, that ^ both he that fancfifieth, "'Vrf.s. n. 
 that is, Chrifi, and they ivho are fancfiftd, tliat is, iliithful Chriflians, cr? ^//(,/' 
 o»e, the fame Father, the lame God ; for which canfe he is not ajb.imed to c^i'.l 
 them brethren: yet are they '^ not all oniim after the fame manner, not the linjcHtdlife" 
 ^ many Sons like the Captain of their Salvation : but Chrifi tlie beloved, the aiictriiliusDci, 
 firll-born, the only-begotten, the Son after a more peculiar and more excel- %J''ff'-" 
 lent manner; the reft with relation unto and dependence on his Sonfliip ; as toUuu I ^fi.- 
 givenunto him, "^ Behold 1, and the children which God hath given me ; as be- " «'^i^>' !<*/■■«• 
 ing fo by faith in him , ^ For n-e are all the children of God by faith in Chrtsl Hf^'l^il"! ■'^ 
 Jejm ; as receiving the right of Sonfliip from him. ^ For as many m nc-^ived y>.\i^ ^-Jy^ j^ 
 him^ to them gave he power to become the fons of God. \\ Among all the foPiS *^5f<a,T8f*e- 
 of God there is none like to that one Son of God. And if there be fb great ^s. cynLfiienf. 
 a difparity in the Filiation, we mull make as great a difference in the corre- ^■'"■'''^•i- 
 Ipondent relation. There is one degree of Sonfhip founded on Creation, and ^ ijki'. s'. ts'. 
 tliat is theloweft-, as belonging unto all,both good and bad : another degree ^^i>- 2. 13' 
 above that there is grounded upon Regeneration, or Adoption, belonging I'i^/;,^^^^^' 
 only to the truly faithful in this life : and a third above the reit founded on liErgonemoin 
 the Refurreftion, or Collation of the eternal inhcritanccjand the Similitude ^.'"^ Dcyimi- 
 of God, appertaining to the Saintsalone in the world to come : For s we are oei^Tipfe'di- 
 now the fons ofGod,and it doth not yet appear what ire jhall be ; but we knorv that fi"? <•(! filius 
 when he ihall appear , we (hall be like him. And there is yet anot!ier decree S-'r '^^ "°^-'' 
 
 PT--I- .■'',''•'. , ,-,-p ■' . . ^ (ti luiiius nlii 
 
 or Filiation, or a greater cmmency and adinerent nature, appertaining pro- Dei: Stdquis 
 perly to none of thefe, but to the true Son of God alone, who amongli all "l"^ '"■liiisDo- 
 his brethren hath only received the title of his * own Son, and a fingular tc- Del ? I'l'ie uni- 
 ftimony from Heaven, '' This is my beloved Son., even in the prefence of fchn cus, nos nmiii. 
 the Baptilf,even in the midft oiMofes and Elias,(\v{\o arc certainly the fons of in''iiio'un"ra 
 God by all the other three degrees of Filiation) and therefore hath called God iiie naais, nos 
 after a peculiar way ' his own Father. And fb at laft we come unto the moft ''^°P""- '!'<: 
 fingular and eminent paternal relation, '' tmto the God and Father of our Lord unigcnicus' per 
 Jefiis Chrtfl., n>hich is bleffed for evermore; the Father of bim, and of us, but "■""'"•"'i' nos a 
 not the Father of us as || of him. Chrijl hath taught us to fay. Our Father : pc"' g°a7ia'm 5 
 a form of fpeech which he never ufed himfelf : fbmetimeshe calls him the Aii^.Ffri.ss.' 
 Father, fbmetimes ?w7 Father, fbmetimes /car, but never w/r; he makes no ^'/"'"l'^* 
 fuch conjun£lion of us to himfelf, as to make no dilfinftion between us and Ut mTgniriarn.- 
 himfelf ; fb conjoining us as to diflinguifh, though fb diltinguifhing as not t'J i^ei diie- 
 to feparate us. aionisexcom- 
 
 r paracionis ge- 
 
 ncre nofccrecur, non pepercidc Pacrem proprio filio fuo docuic. Nee utiqiic proadoprandis adoptaco, neque pro creatis 
 creaturjc: fed pro alienis fuo, pro connuncupandis proprio. Hilar.l. 6. dcTrin- '' yJ//ir. 5. 17. andi-j.'^. Anne ibi in eo 
 quod dicitur. Hie eft, non hoc fignificarc videtur, Alios quideni cognominatosabco filios, fed IiIl filius mcus eft ; Donavi 
 adopcionis pluriniis nomcn,fcd iftc milii filius eft ? Id. ' "J^bn 5. i8 Tra.Tifa. Ifiev "ihiyi r ■5-i'ov. "t t<.')'n 8.32-5< y. -rs itfti* 
 Ci» ini'T.timlo. ' 2 Cor. II. 31. II Non ficut Clirifti pater, ita & noftri pjcer Nunquamcnini Ciiriftiis ita nos conjunxir, 
 ut nullum diflinftionem facerec inter nos & fe. 111c enim filius aqualis pucri, ille artrnuscuni patrc, patricjuc coxtcrnus : 
 Nos autem fa<fli per filium, adoptati per unicum. Proindc nunqnam auditum eft do ore Domini noftri Jelu Chiifti, cum 
 ad difcipulos loqueretur, dixillc ilium de Deo fummo patrc fuo, Pater nofter; fed aut Pater incus dixit, aut Pattr vefter; 
 ufqucadeo uc quodam loco poneret hac duo, Vado ad Veum meum, inquic, fy Deum \eftnim. (^ujrc non dixit Deum no- 
 ftrum ? & patrem meum dixit, & patreni veftrum ; non dixit noftrum ? Sic jungit nc diftinguat, lie diftinguit ut non fe- 
 jungat. llnum nos vulc efle in fe, unnm autem patrem & ic. S. Aug, in Joan.Tiait, 21. 
 
 Indeed I conceive this, as the moft eminent notion ofGod's Paternity, fo 
 the original and proper explication of this Article of the Creed .- and that not 
 only bccaufe the ancient Fathers deliver no other cxpofition of it; but allb 
 hecaufethat which I conceive to be the firfl: occafion,riie,and original of the 
 Creed it fclf, requireth this as the proper interpretation. Immediately before 
 the afcenfionof our Saviour, he laid unto his Apoliles , All power is given -w^f. 28. i3, 
 tfnto me in heaven and in earth. Go yt therefore and teach all nations, baptizing ^' 
 
 thtm
 
 ^2 ARTICLE 1. 
 
 tkm in the mme of the Futhtr^ and of the Sc», and. of the holy Ghoft. From tliis 
 » Anitt .wJEii- lacred Ibrm oF Baptifin did the Cliurch derive the * Rule of Faith, requiring 
 cr'^.ddlrnacd t'l^ protefiioii of belief in the Father, Son, and Holy Ghoft, before they could 
 toCo>>ihmwt\- be baptised in their Name. When the Eunuch asked Phi/ipy ^ [Vh.it doth hin- 
 TdfcTlui *-7i'- ^^^ ^,,g ^g he baptized ? Philip f^id. If thou believeji with all thine heart, thou 
 9Ll'^u%' f»\yffi •• And when the l-Ainuch replied, J klieve that'JefusChnfi is the Son 
 dyc^v i-jx-)r.- of God ; he l/.tptizid him. And before that, the Samxritans., '' when they be- J, ^ 
 7©''tVxi;'I;» li^i^td Philip preaching the thiKgs concerning the kingdom of God, and the name ■ 
 7.7< tau/T? ofjefus Chrijl, mere baptized, both men and tvomen. For as in the Acts of the 
 MdWoit.no- _^\poI^lcs there is no more expreiTed than that they baptized "^ in the name of 
 e«1eS ***' !/f/«-f ^l^xfi • lo is no more exprelTed of the Faith required in them who were 
 rriylt Tu «9- jq be baptizcd, than to believe in the fame Name. But being the Father and 
 S dui'^'ir ^'^<^ Holy Gholl were likcwife mentioned in the firft Inllitution, being the 
 B?o/!^T-r1*- exprclTir.fj; of one dotli not exclude the other, being it is certain that from the 
 T^tV, jt;?t'f, y\pc]ilcstimestlK names of all three wereufed; hence upon thcfameground 
 '^:Ii-3'^. was required Faith, and a profelTion of belief in the Fatlier, the Son, and the 
 .-.xV./.I.V.ii. [loly Ghoft. Again, as the Eunuch faid not fimply.I believe in the Son, bur, 
 ^xthTn' rhk ^ beliez-c that 'Jijus Christ is the Son of God, as a brief explication of that part 
 cii-fjnn of cf the Inllicuiicn u liich lie had learned before of Phi/ip : lb they wlio were 
 ^//' '^^'T" converted unto Chriftianity were firft taught not the barenames.but the ex- 
 cimL'lJ'of plications ar.d de!criptioriS of them in a brief, eade and familiar way ; w!)icli 
 the Church bj wlicn they had rcndi cd, acknowledged, and profefled, they were baptized 
 %Tm.f4m. '" ^^^Q^' And thefe being regularly and conllantly uled, made up the Rule 
 //2.C.27. of Faith, that is, the C/efi^. The truth of which may fufficiently be made ap- 
 jn the fime parent toanv who lliall ierioufly confider the conlfantpraQiceof theChurch, 
 
 manner Eue- r , ^ A . 1 • i- 1- i i- • i ti 1 ■■ t- • 1 1 r- 
 
 biiu ddixend Irom tliC fir ll Age unto tins prelent, ot dehvenng rlie Rule ot taith to thole 
 hk Creed unto vviiich uetc to be baptized, and fo requiring of themfelves, or their Sureties, 
 t-ue!Zd[dU ancxprefs recitation, profeiTion, or acknowledgment of the Creed. From 
 and'dcduang't u'hcncc thisoblervatiou is propcrly dcduccablc ; That in what fenle the name 
 £ '^'JT - of Fathtr is taken in the Form of Baptifm, in the fime it alio ought to be ta- 
 « lSj&- 1 ** ken in this Article. And being nothing can be more clear than that, when it 
 uy,-i.n'^.}>.-iv is faid. In the name of the Father, and of the Son, the notion of Father hath in 
 JIi'"/4l^T«' this particular no other relation but to that Son whole name is joined with 
 /tia9„7iv, «Ti, !iis ; and as we are baptized into no other Son of that Father, but that only- 
 "Xl!u'llr ^^go'ittnChriji Jefus, ib into no Other Father, but the Father of that only- 
 &c. jwr.Z'i. begotten : it foUoweth, that the proper explication ol the firft words of the 
 c. 8. ne}d:r. />ef^ Js this, / belifve in God the Father cfChrifl lefi/s. 
 
 I. I.e. 13. 
 
 The fame k alf^ attedged by the Council of Antioch, under the Emperour Conjlantiw and Pope Julius. Socrat. I. 2. c 10. Ude S. 
 /iihan.tj. in Epijh ad ubi^ue Crthid. Crat. contra Cregales SabeUii, ^ contra Ari.mos, ex Deo Dew. I'lde Bajll. de Spirit. S. 
 Si HiiUMT.ql'erfisDial. I. 1. m-iteV^JriiM and Aih.wafmi ]ointty fpe.ili_thefe vwds : Credimus in Dciim Patrem Onmipo- 
 tcntcm, & in Jcf.'.ni C!iri(K;ni hiliiim ejus, Dominuin noftrum, & in Spiririim S. Hxc eft fidei noftri Rcgula, quam coc- 
 Icfti magillciioDominuitradidit Apoftolij, diccns, Itc, Bap:izacc,Zirc-. ^A7.3. 56,37. "Verfc 12. ' A7. 2. 7,i. and 
 8. 16. and ic. 48. and 1^. 5. 
 
 In vain then is that vulgar diftinftion applied unto the explication of the 
 Cretd, whereby the Father is confidered both perfbnally, and clTentially : 
 perfcnally,as the firfl in the glorious Trinity, with relation and oppofition to 
 the Son ; elTentiallv,as comprehending the whole Trinity, Father, Son, and 
 Hcly Ghcli. For tliat the Son is not here comprehendcfl m tlie Father is evi- 
 dent, not only out of the original, or occafion, but alio from the very letter 
 of the CV(e<^,vvh;ch teachcth us to belitve in God the Father, and in his Son; for 
 if the Sc n were included in the Father, then were tlie Son tlie Fatlicr of him- 
 Idf. As therefore when I fay, / believe in Jefus Chrifl his Son, I mull: necelTa- 
 rily underftand the Son of that Father whom I mentioned in the firll: Article; 
 
 fo
 
 1 Believe In God The Father. 
 
 59 
 
 fb wlien I laid, I believe in God the * ¥.ither, I mull: as neceflarily ba under- ^p^crchmia- 
 Itood of the Father of him whom I call hh Son in the fecond Article. '^'^^ F-iii intei- 
 
 Novv as ic cannot be denied that God may feveral ways be faid to be the pius^^fupTadi' 
 Fatlicr oi'O^r^jf ; firft, as he was begotten by the ^ Holy Ghoft of the Virgin fti- fie Imigo 
 Mary; fecondlv, as he was fentby him with fpecial authority, as ^ the King ^,^|J^-'"f' 
 on'fr.tel; thirdly, as he was "^ railed from the dead, out of the womb of the 'Li(e"i/"'i. 
 earth unto immortal life, and made heir of all things in his Father's houle : fb " 7-'>'-"' i°« 3<?.. 
 muft we not doubt but, befides all theIe,God is the Father of that Son in a more f^// 1^' , , 
 cmincntand peculiar manner,asheisandeverwas'*wiihGod,andGod:which 55. 
 fliall be demonftrated fully in the fecond Article, when we come to fhe w how l-^^*" ^'}'n. 
 Chrifr is the only-bcgottcn Son. And according unto this Paternity by way Qit/'^^A 
 of Generation totally Divine, in which he who begetteth is God, and he i-^tTii?- i-^.v- 
 which is begotten the fiime God, do we believe in God, as the eternal Father "ff",^''^,,!' 
 of an eternal Son. Which Relation is co-xval with his Effence : fb that we riui '-^vmny- 
 are not to imagine one without the other; but as we profefs him always f^^ °'^* ^"^ 
 God, fo muft we acknowledge him || always Father, and that in a far more l^^l "^^'^"i- 
 * proper manner than the fame title can be given to any Creature. Such is ^Q-.^-Oi-z/. 
 the f^uftunnt condition of humane generation, and of thofa relations which fi'^i/'T™-^' 
 arile horn thence, that he which is this day a fon, the next may prove a fa- ■)))?, i^ in^il 
 ther, and within the fpace of one day more, without any real alteration in '^^^o< ^"v \x- 
 himlclF, become neither fbn nor father, lofing one Relation by the death of ,^7,',?. fl-z^l! 
 him that beaot him, and the other by the departure of him that was begotten Hiicf.62. 
 by him. But in the Godhead theie Relations are more |i proper, becaufe fii™Deu's" 
 lixed, the Father having never been a Son, the Son never becoming Father, iw nunqua fu- 
 in reference to the fame kind of generation. icnon Pater, a 
 
 ° cjuotiliasnatus. 
 
 Oennad. de Ecclef. dogm c. i. Credimus in Deum , cundem conficemur Patrera, ut eundcm femper liabiiilTe filiuin nos crc- 
 daraus Chrjfol. Serm. ^^. Inert Deo piecas, eft in Deo femper affeftio , pacernicas permanec apud ilium ; femper ergo 
 filfum fuille credas, nc pacrem femper non fuifle blafphemes. Id Serm.62. Advertice, quod cum Dei patris nomtn in Con- 
 fell loiic ronjungit. ofttndit quod non ante Dtus efle ca-peric 8: poftea pater, fed fine ullo initio & Deus fcnipcr & pater eft. 
 
 10 i!|3{ *« ifos V4). S. Athatiaf Vijp contvaAridms. \\ 'Etj juocik -f ■SioTtf]©- to Tftliif iC, to i|J< iaiici 1^ 'i^v a-fi- r^ 
 p: )i ccv^s^i-TTyv ei irnLTiif h'yilcil Tif, dW iTtfu yiymv v3f> j^ •< iio* hkytltu-, a/A* iti^v hiy^cu Toji'if d'^E W div%fci>- 
 •xay (ji» oa^eSj x.vtia( to Tajg^f iCj ui ofoja*. S Athanaf. Tom. i. fl^Tilf xweiaf, ot< nn xj ^H. acar-f Kj i^Jj Kvcicif, 
 on fj.ii >^ TKt'liif. TO. y^ ii^»T££jt i KveJui, ort 1^ eiy-ptt. Greg Na^. Oral. 55. 
 
 A farther rcafon of the propriety of God's Paternity appears from this, that 
 he hath begotten a Son of thefame nature and elTence with himfelf, not only 
 fptciHcally, but individually, as I fliall alfo demonftrate in the expofition of 
 the fecond Article. For Generation being the produ£fion of the like, and 
 that likenefs being the fimilitude of * fubftance ; where is the nearefl identity * Etiamfi fiiius 
 of nature, there mull be alfb the moft proper Generation, and conlequently in°"quiburdam 
 ])e which gcnerareth, the moll proper Father. If tliereforeman, who by the fimiiis, in qui- 
 benediftion of God given unto him at his firft creation in thefe words, ' Be |^^"jj^j|^" ''^^'^'.'; 
 fruitful^ andmultiply, and repknijh the earth, begetteh a Son ^ in his own lil{e- umcn quia e- 
 ntfs, afttr his image, that is, of the fame humane nature, of the fame fubftance '"'l^*-'" '"i^ftan- 
 with him, ^whichif he did not, he fhould not according to the benedi6fion verusfi'i ills noil 
 multiply himfelf or man atall,j with which fimilitude of nature many acci- potcft, &quii 
 dental difparities may confift, if by this a£lof Generation lieobtaincth the )Icg"rj^eiufdem 
 name of Father, becaufe, and in regard, of the fimilitude of his nature fu'jiijmix non 
 in the Son ; how much more properly mull that name belong untoGod him- v°^^^^ ^ ^"&- 
 Iclf, who hath begotten a Son of a nature and elfencc fb totally like, fb to- c. '1*5?" 
 tally the lame, that no accidental difparity can imaginably confifl with that i^tdcUo. sum. 
 
 i.J-rrirv? M.-^/wf?. ?^ 
 
 ^^^1'"'^} ■ m.2.adqi,.r,t. 
 
 [Gen. I. 23. ''Crn. 5.3. 
 
 P That
 
 3 + 
 
 ARTICLE 1. 
 
 f 
 
 That God is the proper and eternal Father of his own eternal Son is no^v 
 A > . . declared : what is the eminency or cxcelicncy-of this Relation iblloweth to 
 
 nVTi 70 0- - 1 1 T /- r 1 I !• 1 • I -It 
 
 vixt n "a- beconfidered.Ingeneral then we may lately obkrve, that in tlie very ^ name 
 Vf f^^C'^^^ of Father there is Ibmcthing of eminence w hich is not in that of Son ; and 
 ^c!*77W./.". fomc kind of priority we mult afcribeunto him whom we call the ind; in 
 c. 8. infciiaiiir rclpcQ of him \v horn we term the fecond Perfon : and as we cannot but 
 S'riraVinfi''" aictibc it, 16 mull we endeavour to 1| prelerve it. 
 
 lio nativitas.s. Now that priviledge or "* priority confifteth not in this, that the eflence or 
 nfi"''^' ■ iu ' ^ft' '^"•'t'^s of the one are greater than theelTcnce or attributes of the otiier ; 
 lift-r^SuK^' (for we fhall hereafter dcmonllrate them to be the fame in both) but only 
 Of tt?ia/n=t f u- in this, that the Father hath that elTence of hirafclf, theSonby communica- 
 vl'^'fiWal'^ ^''^" ^°"^ ^^^^ Father. From whence he acknowledgeth that he is "from him, 
 ■r auTiov A4- that he '' /i'Veth by him, that the "^ Father gave htm to have life in himfelf, and 
 ^"'Jth ^'r' g<-'n^'"a"y icferreth all things to him, as received from him. Whereforein this 
 Tuc.l^ ^^' lenle fomc of the Ancients have notffuck to interpret thofe words, '^ the fa.;- 
 **H^»;< -5 K->.- ther is greater than I, of Chriflas the Sonof God, as the fecond Perfon in the 
 L*T^ ''^rr^< l^l^i^^d Trinity ; but ftill with reference not unto his ElTence, but his Gene- 
 ra jf oji^ ration, by which he is underftood to have his Being from the Father, who 
 Sftw, T.:V only ]iaj-ii it; of himfelf, and is the original of all power and effcnce in the 
 
 "^^rtJt'^^^l- Son. ' Jean of mint own felf do nothing, faith our Saviour, || becaufejie is not 
 /4o\ )(Po T«( of himfelf; and whofbever receives his Being, mufl; receive his power from 
 'TiictT/*^v 'Another, cipccially where the elTence and the power are undeniably the fame, 
 Bafil.nm.En- as in God they are. ^ The Son then can do nothing of himfelf but xvhathe fteththe 
 mw./. u J^ W;er ^y, becaufe he hath no* power of himfelf, but what the Father gave: 
 
 "John 6. $7. ' John 5. 26. '' John 1 4. 28. fj-tilav, MWti', i fxiyi^H rni iji ;^6»w , «M* </)tt Tiiy i^tuJH n rra^if ©- yit- 
 I KjTf. S. Alhaiiif. contra Arianos, I. 2. ht^-Jilaj 7»i»tu) xj" t thj aiTia< K'oyov ai]aZ9ct to nHl^av Asjti^ , kiinJ^ ^ &» rx 
 •Kctlf^ii II i-tX" '^ ^?) yS* ''^To f/f<^<vi' '. Tjt^Hf , aJf tun®- 19 *PVij- Hi 'lyo Kvti !?- « wec/O varnf fj.v /i/»!^<iir |uk S2i k«9o 
 Tcniif /oAovcT/ • Ti 'j TaTTif Ti £>Ko Qiffxwn, » k'x' '■o '"■'■let il) ly a'f X" ^ '5 'UJ'''' ';^jynQ'it]&' i S- Bafil. cont. Eunom. 
 1. 1. And the ftme S.BiM doth not only aclyowkdge this to be true inreffell of the Dhine Nature of Chrij}, but thinl^th the Divinity 
 ej'the Son ma) be proved from hence. '£•)« '^ ^ i^. ravrttt t« ^iictif, to ouoirtw V^ t vJc to Tojet <AiA.«o5j ■Ti-jU<djK:f.. ral 
 yi Qvyye'ffns tlJir- xi/e'&'f "sSj rf^ 7V( ajJTnf jt/jKjf j/i'ouVa<' afyif^oy ^ dfyiw Atj^ioV nf^C"''*' '9 (ti'^pwTOc dvQfarts 
 tf)K<i'i,Ti(:v, «, TJiiKiv t]hi'S TttyuTiffy. H Toil luj aJ QvyKexaHf i^ ^ oij.onJSv jitovjyj, ixti^oi' j xj' Qjyy.ei(ni' ttfnjaj 
 Tij/iV ''^ u<i ofidiffi'S' T7.) Tttlei !. i/of. Ad Cijiirienfes EpiJ}. 141. ToiufJ^of^ S?t T«f air'tat, re 'j lavy r^f fj(na><. Mar. 
 Oral. 5s. Z7 (7r(tf. 4>?^ » vj" tmh ^usne tJ //«^o:', ;^ tW cuTi'«ti' /e. K/«'t' £/;/■/; /n yJ/irur. c 17. h •;} At'yo/ T/f /xw^oca Ij) r 
 Tttltf » K^Sa (UTi^ T i|<, i/i 7-.-7o d/JifS/jii/J- S. Chr\f. Homil. in Joan.",'^. ]ff^ Ttiyo-tSy r(f} ^ rm iaiat h'oye* lireifyuy 
 
 Fatri, cxccpco co qi;6d illc iiipaiiu:s eft, S: iftc gcnitus. De Trinit. I. 1 1. Idco totum quod habec, quod poteft, iion tribuic 
 Tilii, fed ratri, quia non eft a icipfo, (cd a Patre. Aiqualis eft enim Pacri, fed hoc quoque acccpic a Patrc. S. Aug. Epifi. 66. 
 Nccellccftquodammodo prior lit, qua I'ater (It; quoniam antcrcdat ncceirccft cumq liliabctorigincm, illequi oiigincm 
 iitfcit. Siniul ut hie minor fir, dum in illo cllc fc fcit, habcns origincm, quia nafcitur. Novatianw. Major itaq; Pater filio 
 eft, & plane iiiajor, ciii tantum donat clTc quantus ipfc eft, cui innafcibihtatis ettc inugincin facramento nativitatis impcrtit, 
 qucm ex (c in forma fua gtnerat. S. Mil.ir. ae Trin. I. 9. Non praftantcm quenquam cuiquam generc fubftanti*, fed fubjcftum 
 .ilcerum alteri iiativitatc natiira- : Patrcm in eo majorem cfle quod Pater eft, bilium in co non minorem clfc quod filius fit. 
 Id. de .V>H f ,;;(/<i Aiianis, Quis Patrcm non potiorem confitebitur ut iiigenitum .1 genito , ut Pattern i filio, ut Cum qui mi- 
 Icrit ab to qui milfus eft, ut volcntcm ah ipfo qui obediac? fe ipfe nobis tcftis eft, Pater ma]ot me cii. Id. dc Trin. /. 5. In 
 CO ouod in fcfc fiint Dei , ts Deo Diviiiitatcm cognolcc ; in co vcro quod Pater major ej}, eonlcd'ioncm paterni authoritatis 
 intcIHgc. Id. An. And before all thefe Alexander Biflnp o/Alexandria ; To 3 <t>^u'i'ii]oi' -t&5 ■Trd.'i&i ix-'vot )cA'«//« -xi^nteu <A'- 
 VA^ofls*, a.Ti p lif aZn za.VKo\]& ri o^t^(& , 'O Tttjiif ixk ijieiC,av //» ajj. Theodor. H:l}. I. \.c. 4. Laflly, rve have the te- 
 Jtimon; oj Ihotiu;, that man) of the ancient Fathers fi expounded it: Tlui'O -jrali'if fm (/»i^\»' /xv <>?7, ri iijify^Kiii p'vlui, 
 lAxfifac ci -ra'n^u iiu?/ 'ocf^^'t'fir ■ cl /5' yl( toLin -ni cuTro fjifi^orei Hf7\^. Epiji. 175. yKqiialis I'atri ; fed major 
 Patcr,quod ipfc dedit ipfi omnia, & caiifa eft ipfi ^ilio ut (it, ut ifto modo fit. I'lilor.Afr. I. i. Pater, inquit, ma]or meed; 
 mcrito major, quia folus hie aurtor line aurtorc eft. ;'/;jp/W/m. ' John 5. 50. 19. ||C^icquid filius liabctuttaciat, il Parre iia- 
 bct ut Ijciat. t^uarc lu'.Kt a Patrc ut faciat ? quia a Patrc habet ut I- ilius ("it ; quia a Patrc habet ut poflit ; quia a Patre habct 
 ut (it. A. Aug. Trail. 20 m Joan * Non alia potentia eft in Filio, & alia fubftantia -, fed ipfa eft potcntia qua: fubfbntia ; fub- 
 ilantia ut t:t, potcntia ut pclTit. Ergo quia b ilius dc Patre eft, idco dixit, Konpotcfi Pilius afefacere ijuicquam: quia non eft 
 filius il fc, idco non potcft a fc lb. Totum quod eft, dc Patrc eft ; totum quod potcft, dc Patrc eft ; quoniam q nod pottft & 
 eft, dc Patrc totum eft. Ih. Non potcft Filius i fc faccrc quicquam, nifi quod vidcrit Patrcm facicnani : quia de Patrc eft to- 
 rus Filiuf, & tora fubftantia & potcntia ejus ex illo eft qui gcnuit eum. Id. Trail, 2 1. Et primiim (• ilium cognofcc,cuni dicitur, 
 Kcjipoteji hiliM ,i Je Jacere -juicjuam, iiiji 'jiiodviderit P.itremf.icicntcm. Habes nativitatem Filii, qua;ab fc nihil potcft faccrc 
 nifi vidcac. In Co autcm quoil ii fc nihil potcft, innafcibilitatis adimit crrorcm. Abfe cnim non potcft polfc nacivitas. .i. Ni- 
 l.ir. dilrin. 1. 7. Dum non ii fc facit, ad id quod agit fecundum nativitatem (ibi Pater autor eft. td.l 11. Autorem dilcrcvic, 
 c^mm, tionpate^ a fe facere : Obcdicntiani (ignificat, cuni addit, Nifi quod xidcnt P.urem fidemem. Id. de Sjii. 
 
 and
 
 1 Believe In GodTheFathePi. 
 
 35 
 
 and being he gave him all the power, as communicating his entire and undi- 
 vided Ellcnce, therefore rvhat things foLverhe doth^ thtjt aljo doth the SonUke-, 
 wifty by the fame power by which the Father worketh, becaule he had re- 
 ceived tiie fame Godnead in which the Father fubfiiteth. There is nothing 
 more intimate and elTential to any thing than the lite thereof, and that in no- 
 thing fb confpicuous as in the Godhead, where hie and truth are fb inlepara- 
 ble, that there can be no living God but the true, no true God but the li- 
 ving. ^ Iht Lord is the true God, he is the living God, and an everUJUng K^'no, '7^f- lo. lo. 
 laith the Prophet jeremy; and S. Paul puttetli the TheJJalonians in mind, how » jj^'^ j/.* 
 they ^ turned from idols, to (erve the living and true God. Now life is other- Sicuc habec Pa- 
 wile in God than in the Creatures : in him originally, in them derivatively ; meT"T"d^' 
 in him as in the fountain of ablblute perfcdion, in them by way ofdepen- die & HibvU 
 tlence and participation ; our life is in him, but his is in himfelf; and ^ as the "'" ^^?^"^ '» 
 Father hath life in himfelf, fo hath he given to the Son to have life in himfelf: hoTlolh^m in- 
 II both the fame life, both in themfelves, both in the fame degree, 4/ the one, terfic inter Pa- 
 yi>the other; but only with this difference, the Father givethit.and the Son qu™ pffcr"™'- 
 receiveth it. From whence he profeffeth of himfelf, that the living Father fent betvitam infe- 
 
 him, and that he liveth ^ by the Father. metipfo quam 
 
 nemo ei dcdic. 
 Filius autcmliabccviramin femetipfo quam Pater dedit. S. Aug. TraS. ii^.injoh. Incommutabilis efi vita Filii ficut & Pa- 
 triSjSi: taraen de Patre ert :& inkparabilisefi: optratio Patris& Ulii; fed tamenitacperari liliodeilloeft dequoipfeeft, 
 id eft, de Patre. Id. dc Trin. I. 2. c. 1. ||Sicuthabct, dcdit ; qualcni habet ded't; quantam habec, tantam dedit. Li. contra 
 Jitaxim.l.^.c. 14. Ergo quod dicitura'tVir ji/w, tale eO aclidiceretur, genuic filium ; gcnerandocnim dedic. Qiiomodo 
 enim dcdit lit edet, He dedit ut vita eirtc,S: fie dedit ut in lemctipfo vita cHer. Id.Traii. 22-inJv]. Tali coiiftflTione ori- 
 gitiii lux indifcrctA'iiatura; perfefta nativitas eft:- C^uod enim in utroque vita eft, id inutrcque lignificatureftentia; & vita 
 qui:generatut ex vita, id eft, clfentia qux> de cflcntia nafcitur, dum non didimiiis naftiiur,rcilicct quia vitacx vica eft, tenet 
 in fe indifliiiiilcm naturam originis fui', quia & nati' & gignenciselfentia, id eft, vitSE qux habc;ur & data eft, limilitudo non 
 difcrepet. S. Hilar, de. Spwd. adverf. Ariams. C>uia ergo apparec vita Patris hoc efle quod ipfe eft ; firut iiahet vitam in fe^ 
 fie dedic ; fic dedit bilio liaberc virana, id eft, ftc eft elTe bilii, ficut effc Patris. Vigil. Ajric.tmts Difpm. In vita naturi' & 
 eflenti.v fignificatio eft, qisx ficut habetur, ita data efle docetur ad habendum. S. H:lar. rb. * Propter Pattern vivat Filius, 
 quod ex Patre Filius eft : propter Patrem, quod eruftacuni eft verbum ex Patris corde, quod a Patre procclfit, quod ex pa- 
 terno generatus eft utcro, quod fens Pater Filii eft, quod radix Pater Filii eft. S- Ambroj. de Fide, 1. 4. c. 5. 
 
 We muft not therefore fb far endeavour to involve our felves in the dark- 
 nefs of this myfl;ery, as to deny that glory which is clearly due unto the Fa- 
 ther jwhofe preeminence undeniably confiffeth in this, that he is God not 
 ofany other, but of himfelf, and that there is no other perfbn who is God, 
 but is God of himfelf. It is no diminution to the Son, to fay he is from ano- 
 ther, for his very name imports as much ; but it were a diminution to the 
 Father to fpeak u) of him.* and there muft be fome preeminence, where there ^ 
 is place for derogation. * What the Father is, he is from none ; what the lo patre, Fililis 
 Son is, he is from him: what the firft is, hegiveth; what the fecond is, he ''e Deo Patre : 
 receivcth. The firft is a Father indeed by reafon of his Son, but he is not ^''7,[i?io"'e'(f ■ 
 God by reafbn of him ; whereas the Son is not fb only in regard of the Fa- quodauccmPa- 
 ther, but alfb God by reafon of the fame. '".^'^'P'PP"^.'" 
 
 ' ■' Filium eft. Fi- 
 
 lius vero& quod filius eft, propter Pacrem eft, & quod eft, a Patre eft. S. Aug. Irtiif. i^.injoh. Filiuro dicimusDeum 
 de Deo, Patrem autcm Dcum tantiiiii, non de Deo, Unde nianitcftum eft quod Filius habet alium dc quo fit, & cui filius 
 eft; Pater autem non filiumdc quo fit habcat, fed cui Pater fic. Omnis cnim filius de patre eft quod eft, *: patri filius eft : 
 nullus autem pater dcfilio eft quod eft /./. dcTrin. I. 1. c. i. Filius non hoc tantiiin habet nafcendo, ut Filius fit, fed 
 omnino uc fic. lb, I. 5 c. 14. Filius non cantiim ut fic Filius quod relative dicitur, fed omnino ut fit, ipfam fubftaiitiaiii 
 nafcendo habet. lbid.c.i<,. Pater non habet pattern dc quo fit, Filius autem dc Patre eft ut fit, acquc ut illi cc-i'ternus 
 fic. Ibid. I 6.c.-io. Ab ipfo, inquh, fiim; quia Filius de Pacrc , & quicquid eft filius , de illo eft cujus eft Filius. Ideo 
 Dominum Jedim diciinus Deum de Deo, Patrem non dicimus Dcum de Deo : &. dicimus Dominum Jefum lumen de lumiiic, 
 Pai rem non dicimus lumen deluminc, fed tantiiin lumen. Ad iioc ergo pertinct quod dixie , >li tpfo fiim. Id T>,t!L in 
 Job. 51. Pacer non eft fi non habeat Filium, & I'ilius non eft fi non habcat Patrem : fed tanicn Filius Dcus de Patre, Pater 
 autem Dcus, fed non dc Filio : Pater Filii, non Dcus dc Filio ; illc autem Filius Patris, & Deus dc Patre. /./. Tr.ill. 30. in 
 Job. Hoc tamen inter Patrem & Filium intcreft, quia Pater a nullo hoc aeccpit, Filius autcm per gencrationem omnii 
 Patris acccpit. Ambr.inEpift.adFfh.cj, Eft ergo Dcus Pater omnium , iimitutor & creator, folus originemncfciens. 
 Kiviit. de Trinit c.^i. vphereas he [peak? oftef 'he Son , Eft ergo Deus , fed in hoc ipfura gcnicus, ut clTec Dcus. Pacer eft 
 Dins dc quo Filius eft Dcus, de quo autem Pater nullus eft Dcus. S. Ah^. Epift. 66. 
 
 F 2 Upon'
 
 36 
 
 ARTICLE J. 
 
 Upon this preeminence (as I conceive) may fafely be grounded the con- 
 
 gruity of the Divine MilTion. We often read that Chrilt was lent, from 
 
 /'f>. ?. I. whence he bears the name of an Jpoftle himfelf, as well as thofe whom he 
 
 John 20. 21. therefore named lb, becaufeas the Father fent himjoftnt he them : The Holy 
 
 Ghoft is alfo laid to be lent, Ibmetimes by the Father, fometimes by the Son : 
 
 * Pater cnim But we * ncvcr read that the Father was fent at all, there being an || authori- 
 [cSurmiifuT ^y ^" ^'^^^ Name which feemsinconfiftent with this MilTion. In the Parable, 
 J'. Aug. I. 2.de ^ a certain honjJjolder which planted a vineyard fir ft fent his fervants to the hitf- 
 Jnn. f 5. bandman, and again other ftrvants, but laft of all he Jent unto them his Son :\t 
 non legicur had bccn inconliftcnt even with the literal fenfe of an hiliorical Parable, as not 
 miiTus, quufo- at aH confonant to the rational cuftoms of men, to have faid, that laft of all 
 autho°rcm''i^^ the Son fent his Father to them. So God, placing man in the Vineyard of his 
 quo genitus fir, Cliutch, firft fcnt his lervants the Prophets, by whom he ^ fpake at fundry times 
 vcl Jquo pro- ^,^^ ^^^ diver s manners; but in the lajl days he fent his Son: And it were as 
 non"'proptcr'^° * incongruous and inconfiffent with the Divine Generation, that the Son 
 luturcdivcrH- fliould icnd the Father into the world. ' As the living Father hath fent me^ and 
 puT"Vp'fanf au- ^ ^'^'^ h ^^'^ Father^ faith our Saviour ; intimating, that by whom he lived, by 
 thorincciii, fo- him he was fent, and therefore fent by him becaufe he lived by him, laying 
 Iu5 I'atcr non |^j Generation as the proper ground of his MilTion. Thus he which beoetteth 
 
 ilicitur millus: ^ , , , , 1 • f • .i 1 ■ r a r 1 r 1 ■ 11 1 1 
 
 non enim fendeth, and he which is |1 begotten is lent. '^ ror I am from him, and he hath 
 ipicndor auc J^fjt rne, faith the Son : from whom I received my Effenceby communication, 
 fcd'ignis mitlit ^^om him alfo received I this Commiffion. As therefore it is more worthy to 
 live fpicndo- give than to recei ve,to fend than to be fent ; lb in refpeft of the Sonfhip there is 
 rem ''^^^^'^rvo J^j^^ priority in the Divine Paternity : from whence divers of the '^ Ancients 
 Serm. cmr. A- read that place of S. 'John with this addition, * The Father (which fent me) is 
 >/<w. C.4. c^ui grtdter than I. He then is that ^ God who fent forth his Son made of a. woman, that 
 tcm 'Vua°m in ^c^ who hath fent forth the Spirit of his Son into our hearts, crying, Abba, Father^ 
 to qucd mic So that the authority offending is in the Father : which therefore ought to 
 ^s^Hdll'^T^l' ^^ acknowledged, becaufe upon this Miflion is founded the highelf telHmony 
 'Atof. 21. 33', of his love to man; for herein is love^ faith S. John, not that «e loved God^ but 
 ^'■- , that he loved us, and fent his Son to be the propitiation for our (ins. 
 
 ^ Heb. I. I, 2. ' -^ ' '^ •* ^ 
 
 * Si voluidcc Dcus Pacer per fubjcLUm creaturam vifibilitcr apparerc, abfurdinfimc tamen aut a Filio,. queni genuit, ant \ 
 Spiriru Sanfto, qui dc illo procedir, midus dicerctur. S. Augujl. di Irinit. lib 4. c.i;> nit. ' John 6. 57. |j Filius eft 
 igicur i I'atre miffus, non Pater a liiio; quia Filius eft i Patre natus, non Pater a Filio. Fulgent. I, 8. contrtt Fabia- 
 num , in CotUH. Thodul- de S. S. Quis autcm ChrifUanus ignorac quod Pater miferit , miiriifque fit Filius? Ncn 
 cnim genitorcm ab co quern genuit, fed genitum a genitolrc mitti oportebac S. AugHjiin. contra Alaximin- lib 5. 
 f. 14. Ubi audis, Iffe we mifit , noli intdligere nature dilTimilitudincm, fed generantis authoritatem. Idem Trait, 
 31. in Job. 'Eyiajj'ia. sy a 4rer6iAc« x) '^irwfD^'ofjSfJ^, Ira Ai^if tV Ttttlay ayaiSy lAav ^ ■f 'T})ym; Tis7ifj t 
 Il<tT4f^- Epiph. Hsrtf. 6f. 54. Hence thi language of the Schools, Miflfio importac procefliontm originis, as Thvn. A^uin. 
 10. q. 43. art. i. adprimum; oc authoritatem priocipii, as Durand, I. i.difl. lyq. i. ^ Johni. 29- * Ai>«fj j^tf 7i fmiyfi 
 Eua-jj-sAlii Kaxat ifutivJiii'lif, oTi i iirrwAa^ ^t irctrrt ^'i^mf fu 5}i, Jaith Epiphanius of the Arians ; and anlwcring.,gi-ants 
 in tnefe words which folhw, t^ rrfSriy fJ/i i ^r^?^at fit tcitm^, ipdfKM, K^i^i >C\'\ira( )xt. Hirtf. 69. $J. To the fame 
 purpol'e Athanaf. de Hum. A'.if . fufc. is; Cyril. Theftur. I. 11. read it, ««ju4<« M« -Tra/rnf. and S. Bafil mal^s Eunomius read 
 it fo, in his firjl Bn\^ ag.tinil him, and with that addition anfwers it. So the fccond Confeffion of the Council of Sirmiuni, botb in the 
 iMiHc O'iginal, and Crr f ^ Tranjlation. S. Hilar, de S)n. S. Athanaf ix Socr. /. 2. c. 3. • Job. 14. 28. ' Col. 4. 4. 
 
 Again, the dignity of the Father will farther yet appear from the order of 
 
 the Perfbns in the bleffed Trinity, of which he is undoubtedly the firll. For 
 
 although in fome palfages of the Apoffolical difcourfes the Son may firft be 
 
 iCur. 13. 14. named, (as in that of S. Paul^ The grace of our Lord Jeftts Chrifi, and the love 
 
 ofGod,and the communion of the holy Ghoji be with you 4//,the latter part of which 
 
 is nothing but an addition unto his conftant Benediftion ;) and in others the 
 
 1 C;». 12.4, 5, Holy Ghofl precedes the Son (^s,Now there are diverfities of gifts, but the fame 
 
 ^' Spirit ) and there are differences of adminifl rat ions, hut the fame Lord ; and there 
 
 are diver f ties of operations , but it is the fame God which worketh all in all : ) 
 
 yet where the three Pcrfonsare barely enumerated, and delivered unto us as 
 
 the
 
 1 Believe In God The Father. 
 
 37 
 
 the ''^ Rule of Faith, there that order is obferved which is proper to them ; * nn.^^-DJ'if 
 witneli. the form of Baptifm w the name of the Father, and of the So/j, and of ' ^""^'^ T'^ 
 the Holy Ghoji ; wliich order hath been perpetuated in all ConfelTions of tJ< (j.a.',n-i<ij- 
 l^aith, and is for ever 'J inviolably to be oblcrved. For that which is not in- <i4>/'<;/(-T^''Ao; 
 ftituted or invented by the will or defign of man, but * founded in the nature ]l''^c!$^^. 
 of things themfelves, is not to be altered at the pieafure of man. Now this ►*»/" ri 
 priority doth properly and naturally relult from the Divine Paternity ; fo that '^^^'^'■'^, ''g^l 
 the Son muft neceflarily be ]| fecond unto the Father, from whom he receiveth £/.//"?. go. 
 hisori2;ination,andthe Holy Ghoft unto the Son. Neither can we be thought irA<;t()7»('_ )^ 
 
 to want a fufficient foundation for this priority of thefirrtPerfbn of the Tri- 
 nity, if we look upon the numerous teftimonies of the ancient Doftors of the ^<y<T^Vf< Tto> 
 Church, who have not ftuck to call the Father the * origin, 11 the caufe, f^"'^"*,'*" ^ 
 
 contr.i Eimvn. 1.7,. Si unum Deum fingulariter nominamus, excludentes vocabulum fecundsE peribna', turorem ejus hircfis ap- 
 probamiis qui ipfum alTeric Pacreni pafTim. Phxbnd. contra Arian. Illi ciii eft in Hlio fecunda perrona,cft & tertia in Spiricu 
 Sanfto. U. Sic alius j tilio Spiritus, ficuc a Fatrc bilius : fic tercia in Spiritu, uc in Filio fecunda perfoiia. Ibid. O-iine quod 
 prodic ex aliquo, fccundum fit ejus necelFe eft de quo prodit, non camen eft feparatum. Secundus autcm ubi eft, duo (unc ; 
 &tcrtius ubi eft, tics func : terciusenim eft Spiritus aDeo& Filio. Tertnl. adverf. Praxeam, c. 8. Sicaiium a fc Paracietum 
 quoinodo &nosa I'atre alium Filium : ut tcrtiumgradumoftcnderet inParacleto,ficucnosfecundum in tilio. 7iii/. c. o. Hie 
 interim acceptum a Patre munus effudit Spiritum Sandum, tcrtium numen divinitatis, & tertium nomen Majeftatis. C,rp. 20. 
 *0 J^iuJiny^iPvofUiUt /tfVsf ©- «" Sfii' i)o« Kit3i^Ki, mt£ji rk -rttlg); i^ri Vi) <,To7o< /i 17) wAiijrJf. Enft'b. Dcm. Ei.w, 
 /.4.C.5. Ec quidem confeflione comniuni fecunda quidem ab aucore nativitas eft, quia ex Deo eft •, non tamen leparabilisab au- 
 tore,quia in quantum fenfus nofter intelligcntiam tencabit excedere,in tantum necefle eft etiam generatio cxccdac. S. fJiU,-. 
 di' Trinit. 1. 1 2. Tua enim res eft, & unigenitus tuus eft filius, ex te Deo Patre Deus verus, & a ce in nature tux veritatc genitus 
 port te ita confitendus, ut tecum, quia iternSE originis fuse es author sternus. Nam dum ex te eft, fecundus a te eft. Id. Tb^ 
 b) the Schools is cdled ordo nature, ordo originis, ordo nacuralis prifuppofitionis. Which being fo generally acl(notvledged by the 
 fathers, when we read in the Athanafian Creed, In this Trinity none is afore or after other, rve mufi underfiand it of the priority 
 ofpnfe^ion,ortime. * UiKfay y6ivtin ly dLva-^iav if}(^i fxt>}^ov j ixiKf~< t» tyivx^itK, |U» ■9-toT»7-3" ac df/ri 1^ dyt.'ih- 
 TnlQ- 'f u ij'i <J Tf^/xa-Ti ^iaf\s/Jpn{. Naz^. Orat. 1. CT 29. Hu^oviKh *f x"'' '^ M" ȣa7^<^"?it riyof \ijfilrji , ci.}^^ 
 
 a-yfovov dfX** '>**'""'■- TToJe^^t* *f5c'' j^Si/Ja^^^ocQ-, a.VaT<t\«Tj3-. S.Cyril. Hier.Catecb. 1 1. 'Af^^i; u1vr^c„( 
 iJ\y.\a.,itx^\'i t'i iJ?o Tuliif. S.BafiLcontra Eunom. I. 1. ^iay{\<u KofTrlv (/«**£<©- Evx.yyt\i^( C'^tk^ecy iuiy Ipuh- 
 yj,vy TO '? if/iK ovo!xu..KfiyyaftT*(fV,a( HiiU,^f df)(lu» nyai ptim ri auiiv t rictjifix, «j' i j^ i I^Sv 'iK^ijL-\.i 
 Aov®-. xaSx'a^ '<J^ fih'm ri ^a(. vK*ya.iX^ -mf Tiw flo'Ti'if ; S. Cyril Alex. Tliefaur.c. 32. Ciim dixilfet, quern mittet 
 Pater, addidit, in nomine meo : non tamen dixit,7«cm mittet Paler a me, quemadmodum dixie, quem ego miitam vobit a Patre ; 
 vix. oftendens quod totius Divinitatis, ve!, fi melius dicitur, Deitatis, principium Pater eft, S. Aug. de Trin. I. 4. c. 20. Unum 
 principium ad creaturam dicitur Deus, non duo vcl tria principia. Ad fe autem invicem in Trinitate, fi gignens ad id quod 
 gignitur principium eft, Pater ad Filium principium eft, quia gignit eum. S. Aug.de Trin.l.'^.c.i^.. I'atcr ergo principium Dei- 
 tatis, Gennad.de Ecclef.Dogmat. c. i, Inthiffenfe the Greek^Fathers ufedaiydifx'^^ asproperto the Father, (inthefime mtionrvitly 
 d-^uynrQ- ^ with relation to the ^■smd^\\im^roA\x6tiOTiii,) and denied it to the Son: 'O ;J 4^<' iiv ft at alriov rovw/Jif>gi 
 ?^iit.u.Cdvif<,vx.iyufx&'d.fX'' ><^m'» o^<tl«ia(curi@- ' ieiy 3 tIu> W ;^oct( >'oit< .*?>■•''')<< «t'af5t®''^'»^.0>-.if. 20. Ei ti( 
 di{'hnri>ti <!, iyu-f^oy KXyti r q o», of <PlJ» itAfX''-^ % <^' d-^ytiTA f,i-)aY, ^ JVo ^oiar iti<, dydQifxa. f s& Synod. Sirm. 
 Conf.frim!i,tbiii firjl tranjlttedimo Latin ; Siquis innafcibilem & fine initio dicat Filium, tanquam duo fine principio, &(iuo 
 innafcibilia, Sidio innatadicens, duos faciet duos,Anathema fit. S. Hilar, de Synod. In which fenf; the Plutonifts didunderli.ind 
 d'^'JvrdS- of God,"Sl^ h'k dy.^iyT>i ^iyniVMUM ri KOffixHSft,, fit^ i'^ytd©- in m) ^ ^iyt /j.oy»y, i}f,i )u ri &b 
 cuTiav, Kitf Qw.'xjy'ofjifjov >C, Toy d^ioy d-^ynrty >\y/^. Hierocles de Frovid. And the Latins attributing the term princi- 
 pium to the Son, do it with the addition ofdcor ex principio. Pater principium non de principio, Filius principium dc principio. 
 3. Aug. contra Maxim. /. g. c. 1 7 . Principium ex principio fe unum eft,& initio caret. Fautim Rheg. Epifi. 1 6. Ex orc,inquir, 
 Altinimi providi. Hac eft enim nativitas perfeitaSermonis, hoc eft principium fine principio; hie eft ortus habcnsinitiuni 
 in nativit.itc, inftatu non habcns. Phjebad. contra Arian. Sicutincreaturisinveniturprmcipium prin)um& principium fccun- 
 dum ; ita in perfonis divinis invcnitur principium non de principio, quod Pater eft,& principium j principio, quod eft !■ ilius. 
 Tho.Ajuin. 1 . </. 5 5 <J<'f . 4. Andtothit all the Schoolmenwritingon hU Summes agiee, as all the Sentences, i.liij\.2<). HAiri* 
 SJiV H t5 558 n/'mj, ^19 7» ii~, ;^ tS ct'jiK TkEii/ual©-, >h •? K\'i<!\t< irdan<> S. Alhanaf Dijfert. Orthod. iy Anom. 'A AXa m JJf 
 iui>i.[i.iid-jjjvnra:i K, (ti'ctf-/«« JesgsjTO, >7th SJiV ajTlA »? aTai'7a»i' oi'liif aJria*- oK yaf nTitJf^t i^if, cAJ T4Ttt;1«. 
 S. Bafd, E/I//K 45. "And upon that place,t\\\i(.i3y have I begotten thee; 'Ay^iro p., j4-)^uVi))i*. tmc aljla.y dip m( 'ixi tAf 
 d^yhurk t|) ffufjii ItH- Id. iOntra Eimom.1.2. nS( iJ\iAa.y ftaipoc^y x.a1aA.»JT«, n'JV Tnp tn/ajTioK ""(^^fTdiy^ajJT^ im- 
 id^X\!aa.v\ Id. I. I. \\(}( t3, ot/ syi iiA,9oc o» ttJ iyofjiuJiri'Tralt^if (/.«, liSiviu y^>\, St( afy^t iaxiiy ic, cLnia.ythyf!>ti'f 
 ikV^"'^ :j-^.7«faTaiir4At>(;.W.£;>//f.64. i^ntftpj.yi^ <»o<;a nay w> n'oyajf Teu(Tex<iir (<A67it»i, Tii dicuTio i^mletK^tU 
 euTixT.i tll''x)i,;tj T7tajTiA}',i >C) inTOfiujii, i^yyeiffno/uSfJ, Damafc.l.A^^.ToyTitl'iesf''^ ^'"y* *W (^o$ia<, j^TefCoKkara 
 Tcsw/it)*^ ■rit d-)iii, ^TTfUTlw aJniai' x] df/^JJ (pdtA> 'f ^i'orn]Q- e^. Zachar. Mitylen. And although ThomasAquinas, 
 and Eugchi.ii Btfliof 0/ Rome in the definition of the Councilofl-lotcBcc, have obfcned that the Greel^s in thif cafe do ufe the term of 
 raufa, but the Latins only principium ; yet the very Latin Fathers in the 2$.SeJJion of the fame Council have thefe words, iAay 
 ■j'.yatKtiJ^Th "ituri^ouTlay, j^ pl^atK, ;|^ Tt)>W t«( •^sctf??®- ' W»'f /wveif/in- c/ffi/Viftorinus AfcrjW/M/rfj/, Pater 
 
 cauHr 
 
 
 5i'reo
 
 38 
 
 ARTICLE J. 
 
 caufj eft ipfi filio uc (it. So S. HUjt). Dcura nafci, non eft aliud qium in ca natura cffc qua Deus eft, quia nafci ciim caufara 
 nacivicatisoftcndJt,noncJ;fproncic tamen ingcnercautoriscxfiftcre. D.Tun. I. ii. ExSpiriru enim lpiriti;5r.ai(:(.rs, Jicec 
 dc proprictace Spiricus.pcr quaniS: ipfe Spiritus cftjnafcanir, non taTivrnalia ei pnetcrquam pcrtertarum arquc indcmurabi- 
 fiunicaufarumadiilquodnafcicurcaulaeft, & ex caufa, iict-c pcrtcfta arque indemutabili nafcens, neceire eft ex caula in 
 caufi ipfiusproprictacc nafcarur. /./. /. 12. Qui ex eo qui eft nacuscft, incelliginon potcft ex eo quod non fuit nacusclTe, 
 quia ejus qui eft ad id quod cftcaufjcft,nonctia.-n id quod non eft origonafccndi eft. 7};V, Dcus omnium qu,i luntcaufa eih 
 Qiiod auctmrerum omnium caufaeft, ctiam laprcntii- furciufa eft, ncc unquam Deus fine fapicncia fua. Igitur fempitcms fxu 
 fipientif cjtvU eft fcmpLccrna. S. Au^. I. i^.^Hiii. \6. AnJafiintcaHeUthit'.vhertki ciHje efihi S<m,J'a tkiy accwntedit tke 
 pro[rien of the Father n be n-ni'.ut a caufe ; m ail^ars out o/Altxander the Bijlnp 3/" AlexandriaV Epijl. before froduced. 
 
 * K'f kaie ci- * the authour, the !1 root, the ^ fountain, and the i! head of the Son, or the 
 
 ted PI abadius u 1 t-\ • • 
 
 fr^.tt:ns f, be- whole Divinity. 
 
 fore; to which For by thelc titles it appeareth clearly, firft, that they made a confidera- 
 si^ nhT'uur ^^^ ditfcrcncc between the perlbn oftiie Father, of whom are all things, and 
 adhuc & dc A- the pjrfon of the Son, by whom are all things. Secondly, that the dirterence 
 poftolo rcqui- confifteth properly in this, That as the branch is from the root, and river 
 ftatun™™'^cft, from the fountain, and by their origination from them receive that being 
 iinguiaris lu'^v which they have ; whereas the root rcceivcth nothing from the branch, or 
 im^'qif 'per f'ii^iit^aii ^'oni ^^^^ '"'^'S'" • ^^ ^'^ Son is from the Father, receiving his fubfi- 
 natnram auco- ftence by generation from him; the Father is not from the Son.as being what 
 rifuon.>igicur: he IS from nonc. 
 
 A!ii:d eft line auto eclTe Temper aternum,3liud quod patri, id eft, autori, eft cairernum. Ubi enim pater aucor, ibi S: 
 ujciviiaseft. At vtrj ubi aucor .ncrnus eft, i'>^i & nativitas xcerna eft: quia licut nativitas ab autorc eft, ica ab icerno 
 autorc nativitas eft. Id. I. 1 2. (^od vero ex xcccno natum eft, id ft non atcmuni nacum eft, jam non crit &. pater autor 
 acerr.us. Si quid igitur ci qui ab icerno pjtrc nacus eft ex ^ernitacc deftierit, idipfum autori non eft arnbiguutn dcfuilTc. 
 id. Natum non poft aliquid, fed ante omnia, uc nativitas tantura teftetur aucorem, non prxpoftcrum aliquid in Ic aucore 
 llgniSctc lb. Natus aucem ica, uc nihil aliud quam te fibi figniricet autorem. !!>. Ipfius tamen auror eft Pacer generando 
 line iniiio. Ruff, in S)m!). Si propcerca Dcum Patrem Deo hilio dicis autorem, quia ille genuit, genitus eft ille, quia illc 
 deilloeft, non illcdc ifto; faccor S.: concedo. S.Aug.cmtra M.ixim. I. 3. c. 14. I'Nec dubitaverim Filium dicerc & 
 radicistruticem, 8c toncis rl'jvium, S: Solis radium. Tcrtul.adv. Ptaxeim^c. 8. Nee frucex came n a radice, nee fluvius a 
 loiice, ncc radiusaSoledifcernicur; JxatnecaDcc fcrmo. htd. 'E-;j ^ y6 -zxl^ f Ti>^no:' 'ix"'-' to 17) <)<'!'5''<ft«> fi^a. 
 «; Tti>ii 7^ ijf *S iS a[)ix TKA'/xarS-. S. BjJIL H^mil. 26. Dominus Pacer, quia radix cl\ Filii. S. Ambrof. in Luc. I, 10. 
 c. \.ut fy' d; hjde, I. 4. c. s. S. Cyril, of Alexahdrin. Jpe.if;ing of the Baftifmul inflitution, Ttu? /*' jap dymraiTo i^i/^cLy, 
 
 i< i-rill.ttVXTO QjfJiT:lviI\V., tlKO.lS'Hf TOV I'eLTl^ ' Toy A Jt "f ttVUTtlJU pi^Mf iKTJIUKiTct )^ yt-yfJiniJ^Oy Vtl£jf/i^l1 
 
 Tinjli'. DcS.T'in.Diiil 2. .'''''Aj'af ^J^ -rarrf -rn-yn t5 -r cftx.ai»7uju«c Tiil«/t>i«, n fxe/fi^'i iat.Ti\f. Cnil. /ficrof. 
 Cuiech. II. In hacergbnacurafiliuscft, S: in hoc originis fontc fubftftens procellic ex fapiencc fapientia, cs torti virtus, 
 ex lumine fplen Jor. Vi^'l. Difp, 'il( ird^nn •5i« j^ 5^ ajjik Tit\ftl<, cutiov outJc i^j:; d< Tnyiuu luun, r.dKC^^iv 
 TDja^oi'. Bafil. Himil. 23. t^'-'ii «ei T» m'Tm 3ria yc^z«y ^M:n, eiicii'.i*'' oui.-jfj Ui ts]«/ix:< MfLn'nf, iKT0fit/i|<Jii/3" 
 •Tmaokot* If. i ei\ti9e{ •tiiv''< ■>"''< ^''mj- Tiit ri ■rctTg/< diWn'Q . AH. Loncil. Nic. I. 2. c. 22. And St. Ciril. ofAlexiindrij., 
 vh) often ujerb this exprcffion, gives in the full fgnifcarim of it in tbefe words, upn 1 of S. John: 'AJ)kiuh 3 oKa( vjiy 
 t3, i-J< it irn'yJ, ttJ ffa^e' rir tj3r vsrsf -/wf ivraHf ' ix'ivoy yif t3 (^ «" t3 riif td^m* c* tWok ocopca nuslyM. Patrem 
 quiJcm non gcnitum, non creatum, fed ingcnicum proficemur ; ipfc enim a nullo origincm ducic, ex quo & Filius nativi- 
 utciTi, He Spiritus Sanftua proctfl'ioncm acctpit. Pons ergo ipie & origo eft cotius divinitatis. Circil. Tofet. an- 1 1 . Quanto 
 magis Dei voccm credcndum eft & manere in sternum, & icniu ac virtucccomitari, quam dc Deo Patrc tanquam rivus dc 
 fonte craduxit ? I all.tn. defalja S^p. /. 4. c. 8 . ir rurfm c, 1 9. Cilm igitur & Pacer filium t'aciac, S: Filius Patrem, uni utriq j 
 mens, unus fpiritus, unafubftancia eft ; fed illc qual'i exuberans fons eft, hie tanquam deriuens ex co rivus ; ille tanquani 
 Sol, hie tanquam radiui i Sole porrcftus. |! Caput, quod eft principiuin omnium, Filius-, capuc aucem, quod eft princi- 
 pium Chriftx^tjus. Concil. S'rrm. accepted and expyunded at Oiihidox by S. Hilary. Caput enim omnium Filius, fed capuc Filii 
 Dcu!. .V. ///.'. ie Sin. Ciim ipfc fit omnium capuc, ipfius camcn capuc eft Pacer. Rjiff. in Symb. Tu capitis capuc, & primi 
 tu tontis origo. //iLr. ad Uin m. Out. J)>o ^^r i'y,iu, ctT^i Kit-jKn Ti ti? Tajwf, ^1* » i^yju Onl. H:si fC.itich.\ i. 
 Capuc Filii Pater eft, S,: capuc Spiritus Sanrti Filius, quia de ipfo accepit. S. A^^. Siusfi. yet. Tejl. 9. S. Chrffjlome if fi 
 tlearh afll.\' opinion that 1 C:r. 11. i< ro be underjiood ifChril} as God, that fnm tiicnce he prnes him to have the fame Ejfence 
 aithOid: Ei^cif JtcCiXi'i yuaurtif cicwfi oficnn®' 'j 1! x;;**.)) tt.I cauaTi ' xsioAb o i) < djJf, o//c»'»i©- iJ5t 
 -TrS-wxrei. Sol.l:ca:feThcodotC( up^m the fame place: "H ■^ ^ujjA i tttnu-i ■ftnivS'^t, a>x' ck. rnttiiifTi dvJ'eJt ' e'c/isS 
 ;j3< <tf« "oiiVJ.t'fi&i^, «?>.' ckth^bctk t» d«»- SoS.Cyil. KtpxKi ts Xtif* &ii(> an i^axiji yj' s\iav • jt'^^oinToi 
 )ap G Aiyir w<. ii ^i* «j ■xi.T^f. Ad Re^in. Ep. 1. 
 
 "* taftan. I. 1. Somc iudccd of the Ancients may feem to have made yet a farther dif- 
 \.^'i,^' zLk.' ^'^•"ti'i'^c bctvscen the perfons of the Father and the Son, laying upon that 
 M)t',ien. Rclarion terms of greater oppofition. As if, bccaule the Son hath not 
 
 K^J""'. '^ his ElTcnce from himlclf, * the Father had ; becaufe he was not begotten 
 *-s. Hu,7n.n of himfclf, the ;; Father had been lb ; becaulc he is not the caufe of himfelf, 
 6* i. .,j Efh. * theFatlier were. Whereas, if we fpeak properly, God the Father hath 
 
 * neither
 
 1 Believe In God The Father. 
 
 39 
 
 "^ neither his Being from another, nor from himfclf : not from another, that *''^''^?>c®; 
 were repugnant to his Paternity ; not from himfelf, that were a contradiction t^fi^fj^^!/ 
 in it fclf. And thereiorc thole exprefTions arc not to be underftood pofitively ajjTT.'^,i ji^tf' 
 andaffirmatively, but || negatively and excluGvcly, that he hath his Effcnce ^^g^f' ^' 
 from none, that he.is not begotten of any, nor hath he any caufe of his exi- o a^w?>- »* 
 ftence. So that the proper notion of the Father in whom we believe is this, ^fi'"'^'^ 'X 
 that he is a Ferfbn fubfifting eternally in the one infinite Elfence of the God- ^^' |^!^.' '* 
 head • which eflence or fubfiflence he hath received from no other perfbn, s.Man. 
 but hath communicated the fame clTencc, in which himfelf fiibfifteth by Ge- f f^^etT^o'fi^ 
 neration to another perfbn, who by that Generation is the Son. accipias, nemo 
 
 fibi ipic & inu- 
 neracor & munus eft. S. Hilar, de Tr'm. I. 2. Qui putant Deum ejus potentia; efle ut feipfum ipfc gcnucric, c6 plus errant, quod 
 non foliim Deu5 icanoneft, fed ncquecorporalis ncquel'piricualiscrcatura. Nulla enim omninorcscft qua'fcipfamgignatun 
 fit. Et idco non eft crcdendum, vtl dicendum, qucd Deus genuit I'e. S Aug. \\ TbU afpearethhy thofi expofitims which have 
 been given "f fitch woviis iis feem to bear the affirnuuion ■■, ai cWTif^ii^h^,ajuTtifvh,<wr'oy»vS , iWTo-^i)(t &c. 'AuToil/ufif, 
 aATo-'JI,-Jii\&-, ix. iK riv^ i{'jfii/j^&. f/efych. And, AuVo^oj^dl-T©-, .^jJs rt'^iJukoT©-, twTii-^vnr& , Id. And after him 
 Suidat ; AUToAo^fuT'r , a"TO')ljoV»)T©-, ^iiiotL-^uvrtTQ-. And if auTi-fptin©- be not auio^iv •j^utn'Jof ' m more if 
 euyTo9ii5^ tobetal^nfor (tjj7'oiiv,or'c^iajJT6, ^■.''.<- EufcbiusHWjw Panegyrical Oration gives thi< title to the Son OIolthm.- 
 
 Swj'J./AOV ic twTol^vltM >tj ■ixiTotTot'tAV- contra Anathem quartum Cyr. S. Bafil. iw7o?^a,lw, in Pfal. 48. <fy de Spiritu Sanifo, c. 8. 
 MdajJToi)>iM'>3w>'-'Jj. Epijl. 141. J.Cliryfoft. owToiiflaccffTSK, auT(>iJia.x.Aei'oT\(l-j..S. /^than. gives him them and many more to 
 the jii/ne purpojlr And before all rhefe Ong.''Oti p^ voij.i^aiu}/j ly -rtTWiTAtsflci af^JiSsi' t?) 0ior i^iih (-'>i2, cii.ro ojuToKiy©- 
 J>?i ;^ M ai'Vocroif ia, )i]i a.vToa.hiiina.. And again. 'Xi(fjLai>^ov -flnvv^^X^f^ x.ttK wj^'TAiij7«< xfKoMiila/ ttJ Kuei'w.Tii 
 auT)hiya,K] aOrofot'ia,, ^ at/TooiKuWct,;^ nMToflKOUoffuuri I. 6. EiKiii/ (a t» ^ii '7rfv']'oTOK& rreiaitf icj'mat SciK avTO- 
 ^'cyQ-, >y 1; auTe» All •)«:£, 'in ■S >^ >' a.vromt'iA.Ib. And certainty inthe fame fenfe that «uto< is pined tvitb one attribute, it may 
 be joinedn-ith.my other, and with the Godhead : becaufe all the attributesof Oodare aire ays the fame, not only rviththemfehes, but 
 with the ejlcr.i e. But in rvhatfenfe it ought to be underftood, when thus ufed by the Fathers, it will be neceffary to enquire, left it befo 
 attributed to the Son as it froie derogator, tothet'ather. V. Bafil, Iconfefs,may feemfotofpea\j,as iftheSon rfcre therefore ciuro^oriy 
 becaufe he hath life of himfelf, not from the Fathef,(<^ confequently he may be tertneda.vr'oQi'Q-, as Godofhimfelfnotfrom the Father) 
 
 contra Eunoni. 
 ing to the fame , 
 
 fi.9j, l^aluj ovo(/.a^n' -ttav yi to <f) ni._ v ^uv auto^'-'K f?) i S'uudlat. To which teftimonics I anfwer, prft,that thnfe words of 
 hif,a( oiij.ai,(ii I think) fhewthatbe 'ioth not abfol itely deny thefe words of Chrift to be underftoodof hii Divinity, of whichthe 
 reft of the Fathers quoted before did underft^nd it; and not only they but S.BifW himfelf, in his Bool^de Spiritu San{h,c. 8. hath 
 deltxered aclear refolution of this point according to that interpretation, wholly confonant to his doilrine of the Trinity in other pans 
 ofhifworl;:, "O/xv! /u^-roil.a. ij.h to/s ox, '--t fJtiyiiiK ^ i^ifyv/j^aiv ':^<met&a/j^ ti( to ^dvlet^tlfcu aiBif, ov'fT) ^ kv- 
 etot, 71 fHOTf li auTc^-.n. 'E^a ^'^ </>* r 'Ttt]^^a. ' ^ )i 7a ^-S cTuuscf/./s ; OOJ'wjcilcu iiof -roiuy da i<w:>, iJif ' sd i 
 ttuToJiKiK an fin; 'EyjoKlpj t>^a,Cov ri s'l-ra K.ri h<ih.\\Ta> ; Chrift therefore as aVTo^an fpal:^e thoje words, I live by the Fa- 
 ther, and by them fl:etred hii origination from him, from whom he received his life, power and wifdom, at receiving his effence, 
 which is the fame with them. Wherefore thife former pajja/^es are to be looked upon, asif itiroi in compofition did mtdeny origina- 
 tion, but participation, or receiving by way of affeiHon. And that he underftood itio, appears out of the places themfelves-: for in the 
 prft, after ef) '4Cf(»;v i^ai' (t.vToC.c<n {5) i J'lu'icflaj, immediatel}foUoweth,i "j jS xji X*^'' Ayt^ ouJto«,j<©- • andinthefe- 
 cond, after nrdLVTo StlTcgfv l^Siv auraCm f7) « J'wktja,', foUoweth likmife, d< » Ji ri vp'trk^v ^i^/jLctyiiii' djjT<iB;(ntn>i(ti). 
 Vie meaning then "f S. Bafil muft be tbu , that be ivhich receiveth lijefom another merely as a grace or favour, as the Saints receive 
 theit SanHity, cannot properly be termed ojj ' o^wh no more than they cwr 0*7/0; " or 1) he receive it by derivation or participation, as 
 water nceiveih beat from fre, hedeferxeth the fame name no mve than water heatedto be called ouiTo^SfjuoTHf. And this is fully 
 confonant ti the expreffivis of the reft of the Ancients : as particularly Athanafius ;• OJ j^ri ui]oylui toZtcl iV, «'/i 'i^a^iv, Sh- 
 jtpof^av riray (writi >(p 78\t ajJn /ut€Tt;^fli»)tt{, ^ (7x>»/{owV«f JV cwn, 1^ S'uua.TiS'i, j^ Aoj/xk? it axiW y4voidfi«( • ctM.' 
 a/iTeOTji*, aiiT>Koy(^,fjjjTofuuy.ui( 1^^ tx Totlf-.'i SJji' ajjj 09ci( ) aZ i ov x{]^fi'j..,rijjT» <f)y.ciJO<snjiit,cwToc>fi'ii.inpne I'roirept,. 
 And to the fame purpofe,"07 1 k ixiBucll/ji %xi ^ Ji^^'av^ajy ewTo-rnyi xj ouJropp/^* -ra.t]av 'SH •r^ Hya^'v, cwTo^ah >t^ au- 
 •rozw(. Kj <iZTiia.K\.^tt!/.. in the MS. Catena in the K.ofVrmcc bis Library. I'ctav de Trm. 1.6 c. 11. All therejore which the^e 
 compofiiions fi;,nife, k either a negation of a derivative participation, or an affirmation of areality and identity of fubftance, as yet 
 farther appears by S.^^\^\xmK.s, aj^remnJ. SJ1V0 $ii( TaJ.fp xi ' t|3<, ;^ t3 i}<QV rrvd^/jLet, x) « )^ iT-ivaia. and Oi\gei\ him- 
 }e fuponS. John, 1' ajjToJ)Kauofui}tt » inei<fyi< Xc.?d< 8Jt, as alfo 11 ojuToaAii9«a w vtn'iJ'xf, k- h srr.f ti^o, Tf«/|oTi/T©" 
 •f t» V KiyKoit ■^ij-)(aii( a.hi\'''i'iiti. T> conclude, there is aCatbiiickfenfe in which the Son is termed MiT'od'.@^ , aiiTimtii, 
 &c. by the ancient Fathers ; and another fenfe there is in which thefe terms are fo prop, r and peculiar to the Father, that they a> e denied 
 to the Son. Indeed cwTcQi©-, in the bigbeft jenfe, ap iaufi d«3<, pofitixely taken, belongeth neither to the Son mr to the Father, 
 Its implying a miinifefl conir.tdi'lion ; becaufe nothing can have its being aHiutJIy from :t felj, as communicated to it felf, and that by 
 itjelf: but in a negative wav of Interpretation, hynhicbthatisfiidtobeofitfelfwhibisandyei h not of or from another auj- 
 ■Tofls!? belongs properly to the Father, neither generated by, nor proceeding from another; and in that Jenfe it if denied to the Son, 
 becaufe he is generated bs the Father, as m 3-s» 3«Jf, In nfi avji'ia., Ik ho-ytKv Koy'^ , x^ In, t*/; .\ i\h<,jaith S Athanafiu^ 
 com. Ar. Or. 5. from whence be thus proceeds, l/^io( n //.t) u.y t/< mto/ ajWootupiav ff) «] ajjToK'j'^y ^ d^.h', o(X\' « t«to «ii 
 ay ajhoi icwrs ■nalnf iC) ii'o<- and again u /' rj/jjempa. ^ii<, x.) t3 in tbtb cctotop eJfn?*/ rrtv^ S«C«M.iw. Lallly, in 
 iuiother fenji, in which oLnif in compofition is taken n t inobliquo, iwf in Tc£to,aijT''Jli@-, th.it is,iw7i( .Jio<,God liini(llt",dm/ 
 ajjio^aii, cotA m ^wh, life it fcliifo all thefe terms are attributed to the Son as truly, re.illy and ejjential/y, as to the Father. Andthjt 
 the F.ithen took^it ji appears, becaufe they did fometimes refohe the compofition : as when Eufcbiiis calletb Chi ill «u/to9:o», in the 
 Panegynclibejoie cited prefently after be Ipeaki'ththus; Ti yj f^J/ixsM* t» irniJiCixnKiaf <^ Tani>*,uor©- xJou/'tb Si» Koy* 
 c»MJ«(&^ Ttfi TTvd^iJitli ; where aj^ji @u is the fame with mk^^'u, HoW fo-
 
 40 ARTICLE J. 
 
 Howfoex'er, it is moCt rcafonable to alTert that there is but one Pcrfon 
 who is from none; and the very generation of the Son and proceflion of 
 the Holy Ghoft undeniably prove, that neither of thofe two can be that 
 Perfbn. For whofoever is generated is from him wiiich is the Genitor, and 
 whofbever proceedcth is from him from whom he proceedcth, whatfoever 
 the nature of the generation or procelTion be. It iollowetli therefore that 
 this Perfbn is the Father, which name fpeaks nothing of dependence, nor 
 ^'ohfti^ti- ^uppofech any kind of priority in another. 
 
 sr\e/, ly T£<7tt From hence it is obferved that tiie name of Go^, taken * abfblutcly,is often 
 9c*'^\ li ttV« in the Scriptures fpoken of the Father : as when we read of God fending his 
 w^r'o' &iU, ^'^'" '^'^^ y ^^ ^ the grace of our Lord 'Jefus Chrift, and the love of God ; and ge- 
 Sjok ^ku- ncrally wherefoeverChrift: is called the Son of God, or the Word of God,the 
 "^oeiLl^iZ name of God is to be taken particularly for the Father, becaufe he is no Son 
 «i.rar CiuJ but of tlic Father. From hence he is ftyled ^ one God, " the true God, ^ the 
 ^t^ttf,, xj X"- on/y true God, ' the ll God and Father of our Lord lefus ChrifL 
 
 \5»osa1/«i T a:t1{£5t /'AoT. TheoJ.Miic.vaOfufc. ^2. ^ i Cor. 13. 14. •" i Cor. 8. 6. £/>';. 4. 6. ' 1 Thej]'. 1.^. "^ Job.i-j.^. 
 •: Cor. 1.5. F.fh. I. :j. ||Unxic tc Dens, Dcuscuus. Id cnimquodaic, tum, adnacivitatcm rcfcrtur; cf tcrum non peri- 
 niic nactirain. £c idcirco Dcus ejus eft, qui ex Deo natus in Dcum eft. Non tamcn per idqi:6J PaterDcuscfl, nonfc 
 FiliasDciiscrt. Unxit inimtcDcus, Dcus tuus ; dcfignaca videlicet & authorisfui & ex cogcniti fignificacione, uno co- 
 dcnique diifto utruiiiqucilluin innituri'cjufdctn& digniiatisnuncupationeconftiti'.ir. S.Hilar.l.^. Dcocnimes quo omnia 
 fiint Dens nulluseft qui fine iiiitiosnernus eft. Kilio autcm Deus I'acer eft, cs eo enim Dcus natus eft. Li. fauh p.ff. Cilni 
 aiitcm ex Deo Deus eft, per id Dcus Pater Deo Kilio & naiiviratis ejus Dcus eft, & natura: Fatcr, quia Dei nativiras & ex Deo 
 eft, & in CO Rcneris eft natura qua Dcus eft. U. /. 1 1 . So S. Cyril, of Jeruf.ilem, Catech. j i. ©eJj "ffjfimi-, ■Scot -^tn- 
 
 Which, as it is moft true, and fo fit to be believed, isalfo a moft neceflary 
 »m;im«i<«*ii- truth, and therefore to be acknowledged, for the avoiding * multiplication 
 Tf, .A/'j >J5«'< and plurality of Gods. For if there were more than one which v\'ere from 
 Inar'L'uy-' noue, it could not be denied but there were more Gods than one. Wherefore 
 jiw.«, »■ J^'s this i! origination in the Divine Paternity hath anciently been looked upon as 
 ^T^Il! ^<!i *^''^ aifertion of the Unity : and therefore the Son and Holy Ghoft hath been 
 Ac'if>-i<«ra- believed to be but one God with the Father, becaufe both from the Father, 
 ytvJ^Jt,^) who is one, and fo the * union of them. 
 
 x»if:.r»< dfKf 
 
 S. B.^fil. Humil. 26. In duobus ingenicis divcrfa Divinitas invenitur, in uno autem gcnito ex uno ingcnico naturalis unitas de- 
 monftratur. Fulgen.Rifp.corav.Arian.ad Ohj.^. Si quis innalcibilem & fine initio dicac Filium, tanquam duo fine principio,& 
 duo innafcibilia, & duo innata diccns, duos faciat Deos, Anatiiema lit, Comil. Sirmi. Dcus utic^ue procedcns ex Deo fecun- 
 dam pcrfonam erficicns, fed non eripicns illud Patri quod unus cil Dcus. Si enim natus non tuilFet, innatus comparatus cum 
 CO qui clTct innatus, a;quationc in ucrcq uc oftcnsa, duos lacerct innatos,& ideo duos faceret Dcos. Si non genitus eirec,colla- 
 tujcum eo qui genitus non elllt aqualesinventiduos Deosmeritoreddidillentnongeniti: atque ideo duos Dcos reddidit' 
 let Chriftus, fi fine origincellet uc Pater inventus i & ipfe principium omnium ut Pater, duo tacicns principia, duos oftcn- 
 diffet nobis confequcnterS: Decs, &c. Sovatian.de Trin.c. 31. Ii'nozrif 3 f/i*rtVx"' ^K? t^"^" "* ■?''>'• ■S.Athan.Orat. 5. 
 Tii£j7to u , af I «iy3( Aoy^, n< /t* ■^l.<, »i< 'iv tuTlit ifc i('» Kj iyiv rTudtfAal^^ araptc^wV^f • S.Oregor.Ka^.Or.U.2^. "Oth 
 y6u'\3./* njLf-yji. iv ■jji k^aurm., lyXt (j. li d^yiTu-zov, ^I'a '5 M»ijt«K, -f WoTnl^ hiy^s J)eLtdeipi7aj. S. Bafil 
 /{mil. 25. Patri f.io originem fuam dcbens,difcordiain Divinitatis dc numero diiorum Dcorum facere non potuit, qui ex illo 
 qui eft unus Deus originem nafccndo concraxit. Nnat.c.^i, Conlitcmur hon Decs duos, fed Deum unum, neque per id 
 non & Deum Dei r ilium, eft cniiucx Deo Dcus; non innafcibiles duos, quia authoritatcinnafcibilicatis Deus unus eft. S. Hi- 
 l.ir.de S}nod.wh)fi ajjittunii, Unum Dcuni cllc ex quo omnia, unam vircutem innalcibilem, S: unam banc die fine initio 
 poteftatein: vbich uoids belong unto ik- Fiither, and ilKn it fjlloweihoftki Son y Non enim Patri adiaiitur quod Dcus unus eft, 
 quia & Kilius Dais eft. Eft enim Dcus ex Deo, unus ex uno. Ob id unus Deus, quiaex fc Dcus. Contra vcro non minus 
 jjcr id Filius Deus,quia Pacer Dcus unus fit. Eft enim unigenitus Filius Dei non inna(cibilis, ut Patri adimat quod Dcus unus 
 lit. D; Tiin, i. 4. ♦ fJmt 3 rt7< retjt lA^t deoj • iyatu ■^ Taji'f, «:; »^ xj ^f •*< '<'f a.va.%k\cu t« i;iis. Oic^. Sa\.0rat.'^2. 
 Vntotvhichn.'oiditlwfcofl'kcod.Abucai.tb.ivciflatiyn; &io( ^i^cuf'iTaf f^iyiJajti-jtiSu ulratif, Tixw a.V*T'Ji/r/« ^ Met.- 
 xf ;«Axi«J7if, i itii.i'Q- Trail; f Sity, if «T=r fc)e«Ai>0-.^ Ofufc. 42. 
 
 Secondly, It is necelTary thus to believe in the Father, becaufe our Salva- 
 tion is propounded to us by an accefs unto the Father. We are all gone a- 
 way and fallen from God, and we muft b^- brought to him again. There is 
 no other notion under which we can be brought to God as to be faved, but 
 the notion of the Father ; and there is no otiier perfbn can bring us to tlie 
 Ephf.i. i2. pather, but theSon of that Father : For, as the Apoftle teacherh Us, through 
 hifit ivc have an accefs by one Spirit unto the Father. 
 
 Having
 
 HE Father Almighty. 
 
 4« 
 
 Having thus deicribed the true nature and notion of the Divine Paternity, 
 in all the ieveral degrees and eminencies belonging to it, I may now clearly 
 deliver, and every particular Chriftian underftand, what it is he fpeaks, when 
 he makes his Coniedion in thefe words, Ibdieve in God the Father : by which 
 I conceive him to exprefs thus much. 
 
 As i am allured that there is an infinite and Independent Being, which we 
 call A God, and that it is impoHible there (hould be more Infinities than one ; 
 fb I aflure my lelf that this one God is the Father of all things, efpecially of all 
 men and Angels, lb far as the mere aft of creation may be if y led generation; 
 that he istarther yet, and in a more peculiar manner, the Father of all thole 
 whom he regetierateth by his Spirit, whom he adopteth in his Son, as heirs and 
 co-heirs with him, whom he crowneth with the reward of an eternal inheri- 
 tance in the heavens. But beyond and far above all this, befides his general 
 off-fpring, and peculiar people, to whom he hath given power to become the [on s 
 of God; I believe him the Father, in a more eminent and tranfcendent man- 
 ner, of one fingular and proper Son, his own, his beloved, his only-begotten 
 Son : whom he hath not only begotten of the bleffed Virgin , by the coming 
 of the Holy Gholf , and the overfiiadowing of his power; not only lent with 
 fpecial authority as theKingof 7/?-ae/; not only raifed from the dead, and 
 made heir of all things in his houfe; but antecedently to all this, hath be- 
 gotten him by way of eternal generation in the lame Deity, and Majefty 
 with himfclf: by which Paternity, cosval to the Deity, I acknowledge him 
 always, Father, as much as always God. And in this relation, I profefsthat 
 eminency and priority.that as he is the Original caufe of all things as created 
 by him, ^q is he the fountain of the Son begotten of him, and of the Holy 
 Ghoft proceeding from him. 
 
 3 l3clicbe III (^oD tj)e 5fatljer 2llniifi!)tp* 
 
 AFter the relation of God's Paternity, immediately followeth the glorious 
 Attribute of his * Omnipotency : that as thofe in Heaven in their Devo- * >,> tkeoidefl 
 tions, fo we on earth in our confellions might acknowledge that ^/io/y, holy, &pjonencrceJ 
 holy Lord God Almighty, which was, and is, and is to come; that in our fblemn Attr'ibut?' ex-' 
 meetings at the Church of God, with the joynt expreflion and concurring prejjedinit.in- 
 language of the Congregation, we might fome way imitate that '' voice of a ^^'"^' '''f 
 great multitude, as the voice of many waters, and as the voice of mighty thunder- was ' m^narily 
 ings, Jnying, Alltlujah, for the Lord God Omnipotent reigneth. *)"*^ Andms 
 
 Father, iif Origen. /. 7. adv. Cclfum. 'E;:^Iiu 3 auriv — ^SeSj ajjT<u< K*^'.(n to} T^c^nDttim' «t' »» ait «;3< VXctflo- 
 Xfjiraif t-7rnyyi>MTo f7) At-jai', wt' cy cu( i \\i( n &ia, iiT oy ai< t3 flK^jucc Ti a.}4tr A.ijpi' V7) <?^r<ieT«. And 
 according to thu general Confcffwn did Polycarpu5 begin his Prayer at his Martyrdom : KuVis 0;of •trdtvltx-f^Ttif , tS aja.- 
 irnii )C, IvMynii rraiJii an 'IiiffB Xe^r? Talilf . Eccl. Smyrn. Epijl. * Aevf/. 4.8. ^ Reiel. ip. 6. 'O/ ■jra'fftwu.v tiKti^'olif 
 V iTitiliy.eJ.Ttgy. Ta7i£jt JcetAHc. ConJiit.Apojl. 1. 1. Proccm. 
 
 This notion oC Almighty in the ^ree^ muft certainly he interpreted accord- 
 ing to the fenie which the original word bcareth in the New Teft ament : and 
 tliat cannot be better underftood than by the Greek Writers or Interpreters 
 of the Old , efpecially when the Notion it felf belongs unto the Gofpel and ^ 
 the Law indifferently. Now the word which we tranflate * Almighty, the ^,^^n°an0ted 
 moft ancient Urcek Interpreters uled fbmetimes for the title of God, the Lord byTMid ands. 
 of hnjls, (bmetimes for his name Shaddai, as ecnerally in the book of Job : by "^"^ Oniimc- 
 
 J J ^ T t3 J J J nciis, as {Tcr- 
 
 tHllian translates ^otf-jaox^ftTopa^ nmnditcncntcs^ Jy Prudcntitis, oninipollcns j A}' d//, Omnipotcns, (^as S. Hilary tranjlated 
 jcoo-i/OHf Jrof.-ti inundiporL'mci: } and, as 1 conceive, it is tr.mflated Cjpa\\nn\xr\OTum, by the Latin Inicrpreicr of Hermas 
 Primum omnium crcdcquotl unus ell Ijcus, qui omnia crcavit, & conluiiimavit, & ex niliilo fccic. Iplc capax univcrlb- 
 rum, folusiaimcnfuse!^. /. 2. Aland, i. W/iich by the Interpreter of IreiiJiiis is ituis translated, Omnium capax, & qui a ncniinc 
 c.pijcur. /. 4. c. 57. 
 
 G the
 
 42 ARTICLE I. 
 
 the firft they fecm to fignific the Riile and Dominion which God hath over 
 ,>, ^ all ; by the lecond, the Itrcngth, force, or power by vhicli lie is able to p>er- 
 
 ^lf"'.^<,. 12. form all things. * The heavens and the earth were fintjbtd, iaith Mofes, and all 
 '^ Kuw©- ex- the hoft of them : and he which begun them, he which finifhcd them, is the Ru- 
 \Xt%,Lvei3- l^T ^"'^ Commander of them. Upon the right of Creation doth heiultly chal- 
 c«Sita?9 lyKn- Icnge this dominion. ^ I have made the earthy and created man upon it ; /, even 
 TiKi^iv )iiJ.iv ^y hands have Jlretched out the heavens^ and all their hofl have I commanded. 
 ^OT.'p! 29. f/.'c And on this dominion or command doth he raifc the title oi^ the Lord of 
 vwdsofif.t I. ijojiy^ which, thoughprefervedin the II original language both by S.P4«/ and 
 ^"^'iL^Si S, "James, yet by S. John is turned into that word w hich we tranflate Almighty. 
 »;<T«^TaKi/- Wherefore from theufeofthe facrcd Writers, from the * notation of the 
 e'uC<^U-2iti word in Greek, and from the teftimony of the ancient || Fathers, wc may well 
 j„w.l^^whuh afcribe unto God the Father, in the explication of this Article, the dominion 
 .wthi it-:rd! of Qyer a j] ^„ j ^\y. j-^ig g^d government of all. 
 
 .T. James, /n»v- ° 
 
 /.imnwDcuc 24. i5."A><{^, 5>/9-,i>/®- xJe'©- 0ii( TAvJoK^/.Taf Rii/^l- 4- B. which were before in Jtiiih." A j^Q-', 
 
 a-)t&-, S.'iiQ- KVti'9' OB.3ir/9 Ifit- 6. 5. Xi /' ofjLOlov 5f»A<V <• 1*' 'f 'S.J.Sa.tilj ^-iivnt, ToyXayy vV iT'JQy ■mt^K*i/.C<f 
 jCaVi^f c7itiixi]i\j.aSxva/x^7oof»iJi.s.ti(To Ku'e/®" ^ ifuuituiayt uKvuQ- rf^iSt; i! I letWoxgar- y , (,/)- joj «( ^3 
 cMTc cl^-JiloLtjo cl i^MtKiovlif ewTo) ijiv TToii'iavu.^. Ofigen. contra Celf. I. 5. * Ihnt ■Tra.Ylo/.fti.T'.'f flmld have rlie fig- 
 nipcation of government in it, according to the compfttion in the Greek. Languitge, no man cat: doubt , who bat only confidcrs thofc 
 lutgar term! of their Potitidls, Jufxoi^^Ha., and eiejL<;iK.tf'llt, from whence it appears that /uoro/gj-lii might as well have been 
 Kfcdai fj.tyu^X'^' ""din that fenfe <wTo)(.cy.ja^ if the p)oper title given by the Greel^s tothe Rman Emperour , not onl) the later 
 Jiijlorians, but eien the Coins of ]u\\uiC3.[dt Hcf)ch.'h\j\ox.(y.T<n, <jjuT«>tn- , xo^/uox^araif. becaiife the R^man Emperour 
 wat Ruler of the l^niwn World. So the Deiils or Frincesof the air are termed byS. I'aul Kca-;/o*£aTef?f , Eph. 6. i 2. whichkall 
 one with a'f X"l« ^a itoir^« , as will appear Joh. 12. 31. and 1.1. go. and 16.11 As therefore Kgjr & fignifcth of it fcif 
 Rule and Authority, Hefych. Kf^rQ-, li:-<n\M, i-^Ktrj'a* Kg^TH, «tfx») i^sintt' to which fenfe \L\x(\3i\iiui hath o!>Jcrve.iHumcr 
 ted the following H'ritcri by thofe words of his, — Qov j n^titQ- alii/ di^Mv . Iliad. M. t< «V ij-cJtQ- QvyXeLulHviriu ri 
 Toli C^ifv ¥ HtLaiKiia.* KgfifQ- \'ky»(si ' vehence j^fchylus calls Agamemnon WMcnelaus Si^icyov XfaV'^- 'Axa^av, and 
 Sophocles after him, Jirccariif 'A7f »!/<«< * and as k^1«k " rule or govern , (Kfct7«, xt/etdt'«, a^xi ' f""" '"■'hence Kf aTi/'j, 
 
 « 
 
 i?»»7xr ix''''> (j't'tinS' '$ ii.»aiiv ixi) i^''"'' ^"* ■^cttloK^^Tti^ , >^ J\casaT»( L,w/uaTay jun 'i^va icLt,uf '^ ■xtd^iJuiTar, 
 
 rri!f mtiJoKftTaf ; S. C){'i\. Catech. 8. Thcodotui apud CI. Aky..p.So^.'0.( ■)6ro Tuf'i^vijTa'jov tW T-iX" ''"' 'C'^'-*' 
 Troy KfgiTiy,STa ly 0ii( TdtJoS'txil^lJiQ- lu TctrloicfitTap, /lujaiaV'®' XfarJioa/, Toi'iim.i, Ttit*<y, tw^ei:', au^ny, 
 QduATiy'-, ly ■■lt>X>i< f^x'^ti' itJc''''' ^'""' '^^ Doiiiinus Jcfus Chriftus per quern Dcus Pater dominaruni omDium tenet ; 
 unde & fcqucns fermo Omnipotcncem pronunciat Dominum. Omnipotens autem ab co dicicur , quod omnium tcncac po- 
 tcftatcm. Ruffir,, in S)mb. 
 
 This authority or power properly poteftative is attributed unto God in 
 * "Evxin* the facred ^ Scriptures : from whence thofe |1 names or titles which moft aptly 
 A7?i'.^-?* ^"'^ ^"^'b' cxprcls dominion are frequently given unto him; and the rule, 
 ></f 25. empire, or go\crnment of the world is acknowledged to be wholly in him,as 
 if^/' jns nccclTarily toUowing that natural and eternal right of dominion. 
 iv'eiS-.ACTo- W hat the nature of this authoritative power is, wc fhall the more clearly 
 tmV h% ri underltand, if we fir ft divide it into three degrees or branches of it: the firll 
 '-roftl liJii ^^'licrcof we may conceive, a right of making and framing any thing which 
 X»'£i'yi^.l*.'9 lie willecli, in any manner as it plealeth him, according to the abfblute free- 
 o( ^d^Tuy JV Jqj^ Qf (jj[5 Q^yj^ ^iii . l]■^Q fecond, a right of having and polTefTing all things 
 ^/^ravT^J'- ^ made and framed by him, as his own, properly belonging to him. as to the 
 A« n- I'lwt. Lord and mafter of them, by virtue of dircft dominion ; the third, a right of 
 £;. 162. ufing and dilpofing all things fb in his polTeirion, according to his own plea- 
 liire. The firft of thcfc we mention only for the ncceffity of it, on the de- 
 pendence of the other two upon it. God's aftual dominion being noother- 
 wajsneceffary, than upon fuppofition of a precedent a£t of Creation; be- 
 caufe nothing, before it hath a being, can belong to any one, neither can 
 any propriety be imagined in that which hath no entity. 
 
 But the lecond branch, or abfblute dominion of this Almighty, is farther to 
 be confidcred in the Independency and Infinity of it. Firft, it is independent 
 in a double rcfpeft, in reference both to the original, and the ule thereof. 
 For God hath received no authority from any, bccaufe he hath all power 
 
 originally
 
 The Father Almi ^rffT y. 
 
 43 
 
 originally in himfeirand liatti produced all things by the aft of his own will, 
 without any Commander, Counfeiier, or Coadjutor. Neither doth the ufe 
 or exercife of this dominion depend upon any one, {'o as to receive any dire- 
 ftion or regulation, or to render any account of the adminiff ration of it; as 
 being illimited, abfblute, and liipreme, and lb the fountain from whence all 
 dominion in any other is derived. Wherefore he being the ^ God of Gods, 'Dent. lo. 17. 
 is alfo the Loyd of Lords mi Kjng of Kjngs^ the only Potentate ; becaufe he ''^"! '55- 3- ' 
 alone hath all power of himfelf, and wholoever elfe hath any, hath it from ''T'loiV^'- 
 im, either by donation or permiliion. ^(.sap.S)r.46. 
 
 The Infinity of God's Dominion, if werefpeft the Objeft, appears in the ^■y-^'^®' ^^~ 
 amplitude or extenfion ; if we look upon the Manner, in the plenitude or per- 2~.%ic. 1 5. 29. 
 feclion;ifweconridcr theTime, in the eternity of duration. The amplitude « J'uuKsuf.^ 
 of the Objeft is llifficiently evidenced by thofe appellations which the holy "^I'fj^^^^ 
 Writ alcribeth unto the v^/«?/|;/^/7,caUinghim the ^ Lord of heaven, the Lord 5.24.T^^«- 
 of the irhok earth, the Lord of heaven and earthy under which two are com- ''^f'^'f-''"-^? 
 prehended all things both in heaven and earth. This Mofes taught the di- '^^'JT^,^,. 
 ftrufting Ifraelites in the Wildernefs : "^ Behold the heaven and the heaven ofj^'^l^'^i'*; 
 heavens is the Lord's thy God, the earth aljo with all that is therein. With °^^i)*m l\ ^'' 
 thefc words David glorifeth God: ^The heavens are thine, the earth alfo ii 7#. 3. 11,1"?. 
 thine ; '^o acknowledging his dominion ; a^sfor the world and thefulnefs there- ^I"'" ^^' ^' 
 of, thou haft founded them ; fo expreffing the foundation or ground of that Zach'^^i'^. 
 dominion. And yet more fully , at the dedication of the Otlerings for the "'"^^- 5 
 building of the Temple, to fliew that what they gave was of his own, he ^'^^I'ln'Al'. 
 fiiith, ^ Thine, Lord, is thegreatnefs, and the power, and the glory , and the 'Deitt.'io. 14. 
 viflory, and the Miijfly: for all that is in the heaven and in the earth is thine. !^cA^^'"' 
 Thine is the kingdom, Lord, /t:-jd thou art exalted as head above all. Both 11,12. 
 riches and honour come of thee, and thou reigneft over all. If then we look- "^"'nnry n 
 upon the Objeft of God's Dominion , it. is of that amplitude and extenfion, , - 'T'lin 
 that it includcth andcomprehendethall things ; fb that nothing can be ima- rTrl-u^tl:] 
 gined which is not his, belonging to him as th? true owner and proprietor, ^ ■<>X'^, K-j.i 
 and fubjeft wholly to his will as the Ible governour and difpoler : in refpeft 7«''^" 7«^7''"; 
 of which univerfal power we mult confels him to be L^lm/gky. KfaHn. ze- 
 
 If weconfider the manner and natureoi this Power, the Plenitude thereof '"^.''•'- ^^ "/''"'''• 
 or perfcftion will appear : for as in regard of the extenfion , he hath power "' " *' 
 over all things ; fb in refpeft ot the intenfion, he hath all power over every 
 thing, as being abfblute and lupreme. This God challenged to himfelf, when 
 he catechifed the Vro^ihtt Jeremy in a Potter's houfe, faying, ^0 houfe oflfracl, ^ Jer. is. s. 
 cannot 1 do with you as this potter ? faith the Lord. Behold , as the clay is in the 
 potter's hand, fo are ye in my hand, houfe of IJrael. That is, God hath as abfb- 
 lute power and dominion over every perfbn, over every Nation and Kingdom 
 on the Earth, as the Potter hath over the pot he makcth,or the clay he mould- 
 cth.Tliusare we wholly at the difpoial of his will,and our prefent and future 
 condition framed and ordered by his free, but wife and jufl, decrees. Hath Rom. 9. 21. 
 not the potter power over the clay, of the fame lump to make one vejjel unto honour, 
 and another unto difljo'Mur^. And can that earth-artificer have a freer power 
 over his brother potfheard, (both being made of the fame metals than God 
 hath over him, w ho by the If range fecundity of his omnipotent power, firfl 
 made the clay out of nothing, and then him out of that P 
 
 The duration of God's dominion muft likewife necelTarily be eternal , if 
 any thing which is be immortal. For, being every thing is therefore his, be- 
 caufe it received its being from him.and tlie continuation of the creature is as 
 much from him as the firlf produftion ; it foUoweth that fb long as it is con- 
 tinued it mufl: be his, and confequently, being fomc of his Creatures are im- 
 
 G 2 mortal,
 
 44 ARTICLE J. 
 
 ^iTim. K 17. mortal, his dominion muft be eternal. Wherefore S. P.Wexprefly callcth 
 Tiii2a«A^^ God ' tht Kt»? tttrnaL with reference to that of D.xvid. '^ Thy kinodom is an 
 
 phrafe for ever and ever in the original 
 rrdtlctr ^ fij^g jQ come afllsnable or imaginable, but after and beyond that God Ihall 
 
 '£.w.i5. i8. reign. 
 
 "nr Dyv^n Xhe third branch of God's authoritative or poteftatlve power conlirtetii 
 va. i^^Ti.'"''' in the u(c of all things in his polTeflion, by virtue of his abfblute dominion, 
 x/r/fr. infccu- For it is the genera 1 diftate of reafbn, that the ufe, bcnefitand utility of 
 X'/fi.^'rw' 2ny thing, redoundeth unto him whole it is, and to whom as to theproprie- 
 .wflf/k- /?/?/)£- tor it bclongeth. 'Tis true indeed, that God, who is all-iufhcicnt and in- 
 ^"s"Plxx fi^'i^^^'y Jiappy in and ofhimfclf, fb that no accellion ever could or can be 
 tgJn.DM. \z. made to his original felicity, cannot receive any real benefit and utility from 
 7. »;< wj ala- the creature. '^ Thou art my Lord, faith David, my good/ie/s txtendeth net to 
 i)//ci Z'i "'^i '^^^- '^"'i therefore our only and abfolute Lord, becaufe his goodnels ex- 
 •f als*a. ic, i- tendcth unto us, and not ours to him, becaufe his dominion is for our bene- 
 '^l'T/% - ^^' "°'- ^^^ ^^'^ ^^'" ■ ^^^ "^ ^^^^ want, and therefore may receive ; not for 
 iiic'm.nra ii-r- liimfelf, wlio Cannot receive, becaufe hewantcth nothing, whoie honour 
 vitiicc non in- ftandcth uot in his own, but in our * receiving. 
 
 digct,nos vcro 
 
 dom'macionc illius indi.£;emus, uc operetur & cuilodiac nos : & idco vcrus & folus eft Dcminus, quia non illi ad fu.im, fed 
 ad nollrain udliracem lalurcmq-, fcrvimus. Nam fi nobis indigeret eo ipfo non verus Dominui i-ffcc , cilni per nus ejus ad- 
 juvaretur ncccflicas, fub quaSc ipfcfcrvirct S. Aui-dc Gen. ad lit. t. S. c 11. Dixi Domino^Dcus manes tu, quare? ijuon /im 
 baimum mnegis lUc non cgcc noftri , nos egcmus ipiius •, ideo vcrus Dominus. Nam tu non valdc vcrus Dominus fcrvi 
 tui ; ambu lioniints, anibo tgcntcs Deo. Si vcro putas egere tui fcrvuni cuum, uc dts pancm, cgcs & tu icrvi tui, uc ad- 
 juvec labores tuos. Utccquc vcllrum alcero veftrum indiget : itaq; nullus veiiruni vtrc dominus, & nuHus vcftrum vere 
 fcrvus. Audi vcrum Dominuni, cujus vcrus es itrvus, iiixiDomiro, Dc'w mew «'«; quare tui domi. us ? q.tom.im Liarum 
 tneorwn mn eges. Id. ad Ffal. 69. * T/inLuI to/hto/ n dvivAst 7hu t^ d-r c«,n;k -r^^H.tijMav a.yaB~v yisro/b^J-"^: 
 /iterocl. in Aine.t Car. /tnda^ain, "O^; thiS. tIv wsay at T^a'Ai/j.^o:', ui Ajah?';' oi'vjiVS' iuiTc:' •lit Q a '^ 
 
 But though the univerfal Caufe made all things for the benefit of fbme crea- 
 tures framed by him, yet iiath he made them ukimarely lor himfelf ; and 
 God is as univcrfally the final as t!ie ci^cient caufc of his opcratio.ns. The 
 yV""' "' ^^' -'^P^'^'^*^ '^'^^''^ t'iughc us, that not on\y ^ of him, wnibyhim, as tlie Hrli Author, 
 '' I cw. 8. (5. but alfb •* to him, and for him, as the ultimate end, art all things. And 'tis 
 ' Piav.\6 ^. one of the proverbial fentences oi Solomon, " The Lord hath made all things 
 for himfelf, yea even the wicked for the day of evil. For though he cannon re- 
 ceive any real benefit or utility from the creature, yet he can and doth in a 
 manner receive that which hath fbme fimilitude or affinity with it Thus 
 * Ffal. 104.31. God '' njoiceth at the cffe8:s of his wifdom, power and goodnels, and taketh 
 delight in the works of his hands. Thus doth he order and difpole of all 
 .* '^T- ^^ '*'• things unto his own glory, which redoundeth from the dcmonllration of his 
 yLK^.o i^iU Attributes. ..... 
 
 THlw/iISa ^n- An explicit belief of this authoritative power and abfblute dominion of 
 ^Hilo^^ l^'d- '■'^'- ^^^'"^gf^^y is nccellary, firlT: for the breeding in us an awful reverence of his 
 6*i'*T(i/n^' a- Majeily, and entire fub)e£lion to his will. For to the highell: excellency tlic 
 tivH.^ , greateii honour, to the * fuprcme authority the rooll: exaft obedience is no 
 vti ic'l^'-zv more than duty. If God be our abfblute I^ord, wc his fervants and valfals, 
 ynkii v'-!^'r tlicn is thcrc a right in him to require of us v\liatlbever we can perform, and 
 T'lj)yT'~A^- ^" II obligation upon us to perform whatfbever hecommandcth. Whoioever 
 7i< xciTiit i doth otherwilc, while he confelTcth, denieth him • while heacknowlcdgetii 
 Ji2iriTMyrf.\ hi|-p^ ^^^iti^ i^ij tongue, he fcts his hand againll him. '' IVhy call ye me Lord^ 
 ? y \^i. ser- Lord, laith our Saviour, and do not the things which I fjy ? 
 11US aptid Me- Sccondly, this belief is alfb neceffary to breed in us equanimity and pati- 
 "Tu(c6.4i. ^^^*^ ^^ ^^^ fuftcrings, to prevent all murmuring, repining, and ob)e£fing 
 
 againft
 
 The Father Almighty. 
 
 45 
 
 ih- 
 
 againft theadlions or determinations of God, as knowing that he, who is al 
 Iblute Lord, cannot abufe his power ; he, whofe will is a law to us, cannot 
 do any thing un wilely or unjulHy. ^ Let the pot/heard J}rive with thepotfhe.irds ^jfai.^^. p. 
 of the earth : jbati tht clay (ay to him that fajhioneth it. What makejt thou? 
 But let the man after God's own heart rather teach us humble and religious 
 filence. ^ I mas dumb , laith he, and opened not my mouth, becauft thou dtdfi " jy;,/. 59. p. 
 it. When Shimn call ftones at him, and curled him, let us learn to fpeak as 
 he then (pake; ■= The Lord bath /aid unto htm, Curfe David: ivho (hall then \ 2 Sa/n,i6.io, 
 [ay, Wherefore hajt thott done fo .«" 
 
 Thirdly, the belief of God s abfolute dominion is yet flirthernecelTary to 
 make us truly and fufficiently fenfible of the benefits we receive from him, 
 fo as by a right value and eftimation of them tounderftandhow farwe ftand 
 obliged to hmi. No man can duely prize the bleflings of Heaven, but he 
 which acknowledgeth they might luif ly have been denied him : nor can any 
 be ilifficiently thankful for them, except it be confelTed that he ought him 
 nothing who beftowed them. 
 
 But as the original word for Almighty is not put only for the Lord ofHofls, 
 but often alio for the Lord Shaddai : ib we muft not reftrain the fignifica- 
 tion to the power authoritative, but extend it alio to that power which is 
 properly operative and executive. In the title of the Lord of Sabaoth we 
 underlfand the rule and dominion of God, by which he hath a right of go- 
 verning all : in the name ^7;.?^/^^; we apprehend an infinite forceand ftrength, 
 by which he is able to work and perform all things. For whether we take ^^ r. n , 
 this word in * compofition, asfignifying the All-fujficient ; whofoever is able mu LnViT 
 to fuppedirate all things to the fiifficingall, muft have an infinite power : "mpomdtd of 
 or whether we deduce it from the Ij Root denoting vaflation or defiruction; ^t'^^^',!^'""'-, 
 whofoever can dcftroy the being of all things, and reduce them unto no- ''mn7b4n 
 thing, muft have the lame power which oricinally produced all things out l '"^7^ I-"? 
 ot nothuig, and that is mfanite. Howloever, the hrft notion or Almighty there iiCuffickn- 
 neceffarily inferreth the fecond, and theinfinity of God's dominion fpeaketh ^y.^ f '■''"", fuffi- 
 himinfir.itely '^ powerful in operation. Indeed in earthly dominions, the 'Xnyaelme'.- 
 ftrength of the Governour is not in himlelf, but in thofe whom he govern- /'"'« ^-bsme 
 cth : and he is a powerful Prince whoie Subjefts are numerous. But the f%'^'"'; ^"'*' 
 King of kings hathin himfelf all power of execution, as well as right of do- job2\!'i'<,.if^ 
 minion. Were all the force and ftrength of a Nation in the perfbnof the ?'-.^- "•"'!/''«? 
 King, as the authority is, obedience would not be arbitrary, nor could re- S)m!job\i''i. 
 bellion be fucccfsful : whereas experience teacheth us that the moft puiifant '"'.'i^ '^'•v'"^-' 
 Prince is compelled adually tofubmit, when the ftrouger part of his own f'/Zi.*""' 
 people hath taken the boldnefs to put a force upon him. But we muft not || "nty yjft'a- 
 imagine that the Governour of the world ruleth only over them which are p'^'j'",'-^'""-^'''' 
 willingto obey, or that any of his Creatures may difputc his commands with jvw'Vi;^"' 
 Jafety, orcaftoft his yoke with impunity. Andif his dominion be uncon- ^'"-^ denroyer 
 rrculable, it is becaule his power is irrefiftible. For man is not more inclina- ","1. dcjiiuiim 
 b!c to obey God than man, but God is more powerful to exaft fubic£lion,and uvh/wA pwer 
 to vindicate rebellion. In refpeft ofthe infinity, and irrefiftibility of which 'Jli'iim the 
 active power we muft acknowledge him Almighty, and fb, according to the omnipotem-, 
 moft vulgar acception, give the fecond explication of his 1| Omnipotency. |'"'j w'^'yf*-- 
 
 tranjiiteh 'I'TTdiv]^ -To/«oa<. Andthif Etymology rather than the former fecmeth to be confirmed hy the Prophet Ifai. 15. 6. Howl 
 ye, for the clay of the Lord it at hand, f<0' ^II/JO IttD. It (hall come as a deffruftion from the Almighty (i/t'/fraici) 
 ♦ H^mer h.itli ■ffetl'pyncdtijefe two- Ia-S'. ''fi ^<i1«p li^utTef « K^eci^, uxali k^h'-hIuv, EiT n( xj it^i»<< i/«V> on &i.y&- 
 i*. ^^li'nt- liHoc niiicredamus, periclitatur ipfura iiolir* fidci Conftdionis initium, cjiia nos in Dcuiii Tatrtm Omni- 
 p.xcntcm cridcre c 'jntiiemur. Ncquc ciiim vtracitcr ob aliud vocatur Omnipotcns, niii quia quicquid vuk porell, ucc 
 vjlu;ic3ce cujofpiam crcaturx voluntatis omnipotcntis impcdicur tfl'cftus. ^. Aui. Enchir. c. 95. 
 
 * But
 
 45 
 
 ARTICLE !. 
 
 » ArticU I. * I3ut bccauie this word ^^/mighty is twice repeated in the Cned, once in 
 
 "Tr^itT' this tirft Article, and again in the fixth, where Chr/fi is reprefented y////»_^ at 
 ■!rac7o)tfaT9- the right hand of God the Father Alr»ighty ; and alcliough in our Engltjb and the 
 ^.A>t.6.Ka.- [^,iti„ the fame word be exprefled in both places, yet in the ancient GretX- Co- 
 j^5jjd=TT«- P'^'s there is a manifeft diltinclion; being the word in the fiift Article may 
 T^<-r*i.7o equally comprehend God's power in operation, as well as authority indomi- 
 u"i'tTt'Mcim "'or>> whereas that in the fixth fpeaketh only infinity of power, without re- 
 cif)ofti.'eCrced lation to authority or dominion : I lliall therefore relerve the explication of 
 iA /'"/Ben ^'^^ I'^tter unto its proper place, defigning to treat particularly ot'God's infi- 
 nei College, and nitc powcr wlicre it is moll peculiarly exprelTed ; and fo conclude briefly 
 fit firth by thi ^vith two othcf interpretations vvhich fomc of the Ancientsliave madooi'tlie 
 Amiagli7 original word, belonging rather to Philofophy than Divinity,though true in 
 i; As Tiicopiii- ^^^^- For li fome have ilretched tliis word Almighty, according to the Greek 
 \\v,Bi(lnfofhi\- notation, to (igniHc that God holdeth, incircleth, and containeth all things, 
 noch, giving a j^/y^^ i^^^f^ gathered the wind in his fjts ; who hath bound the waters in a gar- 
 mrJ'snkkh' ment? ivho^hath ejtah/ijhed a/l the ends of the earth ? who but God ? ^ Who 
 ""' "'fn^wffl' fj^tlj meafured the waters in the hollow of hU hand, and meted out heaven with the 
 •»4°f Ktj'wG-, ff^"^ and comprehended the dtifl of the earth in a, meafure ^ who but he? I'hus 
 vli^&,teitsw then may hcbecalled Almighty, as holding, containing, and comprehending 
 
 (wtUto. -Tiir- * Others extend it farther yet, beyond that of containing or comprchen- 
 T'^^f^ " ' ''°"' ^° ^ more immediate influence of fuftaining or prelervation. For the 
 y^i {i^'"'rV^ ^^<^^^ power whicli firlf gave Being unto all things, continueth the fame Being 
 iflii>~v,^)t,r<i unto all. "^ Godgiveth to all life, and breath, and all things. In him ne live, 
 t^v" ^t'^I^tZ '"'^^■> ^^^ ^^'^^ °'*'' ^^'"Si ftith the ftrangcft Philoibphep that ever entrcd 
 e/'* -f oixK- Athens, the firft: expofitorof that blind infcription,7br/;e unknownGod. <^ How 
 
 * '^~tk '''^'*^'^^"y^f^'>'^S,^'^'^^^"'^'"'^'^y'f^^^^'^^"'^^^^^"^h^^^^^ or been preferved, if not 
 ^AmoU.i.' called by thee 'f as the wifdom of the [jews confclfeth. Thus did the Ltvites 
 •Pcov. 30.4. fland and blels : '^ Thou even thou, art Lord alone; thou hafl made heaven, the 
 ^w/GrcRNsfr. ^^'^'^^^ of heavens, with all their hofi, the earth and all things that are therein^ 
 oiiCct '.TM ■r the fea and all that is therein, and thou preferveft them all. Where the conti- 
 nar^oK-e^Tip iiual confervation of the creature is in an equal latitude attributed unto God 
 '^^T-^TcHc- '^yith their firfl: produftion. Becaufe there is as abfolute a ncceflity of pre- 
 ^,ii -ivTcL fcrving us from returning unto nothing by annihilation, astherewas for flrft 
 \D^qLZ<^; beftovvingan exillcnce on us by creation. And in this fenle God is undoubt- 
 Ni!tbcr^a)s he, cdly Almtghty, m that he doth fuflain, uphold, and conliantly preferveaJl 
 would aod be things in that Being which thcv have. 
 
 termed iro vjo- ^ o j 
 
 Kp0.Tu^, H ixn rrioa. n KlitK n '7fcAKg^.riii'l& avrlui, 11^ It ■tt'^u) C""'''>mt}&AJi^'>- contra r.mom.l.i. Crcatorii Omni- 
 potcntij. Si Omnipoccmis atquc omiiitcnentis virtus, eft caufu fubdlkikli omnt creaturo:. C^ui virtus ab cis quae crcata funt 
 rcgcndU fi aliquandoccdarct, ("imul & illoriun ccflarct fpccies.omnifqi natura concideret. S. Aug. in Genef. I. 4. c. 12. ' Alh 
 17.25,28. '»'//(/. 11.25. "AVA. 5. 5. 
 
 From whence-wc may at laft declare what is couched under this Attribute 
 of God, how far thisOmnipotcncy extends it felf, and what every Chrillian 
 is thouc^ht to profcfs, when he addeth this part of the firft Article of his 
 Creed, / believe in God the Father ALMIG HTT. 
 
 As I am pcrfw.ided of an infinite and independent eflence, which I term a 
 God, and of the mylfcry of an eternal generation by which that God is a Fa- 
 ther : fo I afl!"urc my (elf that Fatlicr is not fubje^ to infirmities of age, nor is 
 there any w cakncis attending on the Ancient of days ; but, on the contrary, 
 I believe Omnipotency to be aneffential attribute of his Deity, and that not 
 only in rclpccl of operative and aftive power, (concerning which I fhall have 
 occafion to exprefs my faith hereafter) but alfb in regard of power authori- 
 tative, in which I mult acknowledge his antecedent and eternal right of ma- 
 king
 
 Maker Of Heaven And Earth. 
 
 47 
 
 king what,and when,and how he pIea{ed,of pofTelling whatfbever he maketh 
 by diredl dominion, of ufing and difpofing as he pleafeth all things which he 
 fo poiTclfeth. This dominion I believe mod abfolute in refpeftof its Inde- 
 pendency, both in the Original, and the Ufe or exercife tiiereof .• this I ac- 
 know ledge Infinite for amplitude or extenfion,as being a power over all things 
 without exception ; for plenitude or perfedion,as being all power over every 
 thing without limitation ; for continuance or duration, as being eternal with- 
 out end or conclufion. Thus I believe in God the Father Almighty^ 
 
 ^mi of "^tmw auD careo* 
 
 ALthough this laft part of the Fir ft Article vi^ere not exprefTed in the 
 * ancient Creeds, yet the fenfe thereof was delivered in the !| Hrft Rules ^^p^..^g r^^ 
 of Faith, and at laft thefe particular words inferted both in the Gretk and La- it mt '^memor.- 
 tiff Confeflions. And indeed the work of Creation moft properly follow- ^i *-^ ^- ^ugu- 
 eth the Attribute of Omnipotency, as being the foundation of the firft, and ?itf «? 
 the demonftration of the fecond explication of it. As then we believe there therbath Ruffi- 
 is a God, and that God Almighty ; as we acknowledge that fame God to be Z^t^.TAmil'^m 
 the Father of our Lord Jefta Chrifi, and in him of us : fo we alfb confefs ZmtJVtobe 
 that the fame God the Father made both heaven and earth. For the full expli- /"""^ '«''''' ^'^ 
 cation of which operation, it will befufficient, firft, to declare the latitude S'.Tco/*- 
 of the Ob)e£t, what is comprehended under the terms of heaven and earth ; "''m the three 
 fecondly, to exprefs the nature of the adion, the true notion of creation, by i^/^^^]'il[%l". 
 which they were made ; and thirdly, to demonftate the Ferfon to whom vianus, mak_eth 
 this operation is aftribed. mmmbnofh. 
 
 ^ . .... Efij}. 10. Ma- 
 
 ximus Taurinenfis hath it not in Traditione Symboli, nor Petrus Chryfologus in hit Sermon, amongl\ fix feveral expofitiors. It « 
 not in the Homilies o^ufebius Gallicanus, or the Expofition of Venantiiis Fortunatus. Marcellus BiJJiop of Ancyra Uft it not at 
 Rome mith Julius : Nor did Arius in hit Catholick_Confe(Jion unto Conftantine acl^nowled^e it. Neither are the K'ords to be foimdm 
 the Latin tr Oreel^ Copy of the Creed written about the beginning of the eighth Century, and publijjjed out of the MSS. by the mojl Re- 
 verend and Learned Archbi/Jiop of Atmigh ; or in that which Etherius rtn^Beatus produced againfl Elipandus Archbijhop «/ Tole- 
 do, towards the end of the feventb Century. || As in that delivered by IrensEus, E/f IviL 5i3l' ira]i^ TctvloK^Te^^, r Ti-roi- 
 tiKiTuT ify.viv K^'f yhS ii,rii( 9a.\duxTa4, >yirel/ldt to. It «uto7{. Adver.Hsr.l.i.c. 2. ji nd that by Tenul. llnum om- 
 ninoDeumeffe, iiec aliumpnter mundi conditorem, quiunivcrfade nihilo Y>toda\cr\t. Ve prsfcr. adv. Hn: c. 15. Andthat 
 tinder the nrfmeq/TMovacian, not in formal -words, but with an (id ed) by way of explication. Regula cxigit vcricatis uc primo 
 omnium credaraus in Deum Pacrem & Dominum Omnipotentem, id eft, rerum omnium perfeftifllmum conditorem, qui 
 ccclum alta fublimicace fufpenderic, terram dcjefta mole folidavic,maria foluco liquore diffudic, & hic omnia propriis & con- 
 dignis inftrumentis &ornara & plena digeffic. BeTrin. c. i. Itwas alfoobferved by Origcn, thtit the Chrijlians werewont mifl 
 frequently to mentionGod under that at the mojl common title. '*H -^ ioej.?u( ofiiKoyin to koivov cvohm, tJ 0e3f» 5t )La f^^ 
 irfi<&{iKn< <}, jMj/.iv^y( t^ %Kav, to/mthj «£«"'* ^ >''*• ^^' Celfum, 1. 1. Eufebius deiive'cd the firj} Article thm in 
 hkConfefflon to theUkene Council: UiTdJo/uS^ ti< ha. ^icv 'yalkf^vctvl»K^.T$^, riV i-rivlav heitrav n >i,dLop^.rav 
 irtitiTlw • andthat Council cxprejfed the fame without alterationintheir Creed. Butajierthe 'tilceae Council, wc find added -rain- 
 tW uVwi-b ly y^(, by S. Cyril o/Jerufalem in bis CatechifmjandEpi'phzn'ius in Ancorato : which addition was received, confirm- 
 ed and tranjmitted to w b) the Cownci/o/ Conftantinople. By which means at lafi we find this Article thm exprejfed in the H'ejiern 
 Ctnfeffions, Credo in Deum Patrem omnipotentem, creatorem coeli & terra:. 
 
 For the firft, I fuppofe it cannot be denied as the fenle of the Creed^ that 
 under the terms of heaven and earth are comprehended all things ; becaufe the 
 firft Rules of Faith did fbexprels it, and the moft ancient Creeds had cither 
 inftead of thefe words, or together with them, the maker of all things vift'olc 
 and invifible, which being terms of immediate contradi£lion, mull: conie- 
 quently be of univcrfal comprehenfion ; nor is there any thing imaginable 
 which is not vifible, or invifible. Being then thefe were the words of the 
 Nicene Creed ; being the addition oi heaven and earth in thcConflantinofolitan 
 could be no diminution to the former ,whicli they ftill retained together with 
 them, laying, I believe in one God the Father Almighty , maker of heaven and 
 earth, and of all things vifible and invifthle ; itfoUowetli, that they which in 
 the Latin Church made ufe only of this laft addition, could not choofe but 
 take it in the full latitude of the firft exprclTion. 
 
 Ami
 
 48 
 
 A R T 1 C L E J. 
 
 And well may this be taken as the un-'oubted fenfe of the C^ed. becauleit 
 Bxod. 31. 17. is the known language of the facred Scriptures. In fixddys^ faith Mofts^ tht 
 Lord made heaven .tnd earth : in the lame time, faith God himfelf, the Lord 
 txixf. 20. n. made heaven and earthy the ft a^ and all that in them is. So that all things by 
 thofe twomult beunderftood which are contained in them: and weknoW 
 no Being which is made or placed without them. When God w ould call a ge- 
 neral rendezvous, and make up an univerfal Auditory, the Prophet crys out, 
 tfai. I. J. Hear, heavens, and give ear, earth. When he would exprefs tiie full fplen- 
 1/4.66. 1. jQur of his Maiefty, and utmoft extent of his aQual dominion, Thw faith the 
 Lord, The heaven is my throne, and the earth is myfootfiool. When he would 
 challenge unto himfelf thofe glorious attributes of Immenfity and Omnipre- 
 Jer. 25. 24. fence, Do not 1 fill heaven and earth ? faith the Lord. Thefe two then taken 
 together fignifie the Univerle, or that which is called the world, S. Paul 
 hath given a clear expofition of thefe words in his explication of the Athenian 
 ASti-j. 24. Akut ; God that mxde the world and all things therein, feeing that he is Lord of 
 heaven and earth, dwelltth not tn temples made with hands. For being God is 
 necelTarily the Lord of all things which he made, (the right of his dire£l do- 
 minion being clearly grounded upon the firft Creation) except we fhould 
 conceivethe Apoiile to exempt fbme creature from the authoritative power 
 of God, and fb take fbmc work of his hand out of the reach of his Arm ; we 
 mufi: confefs that heaven and earth are of as large extent and ample fignifca- 
 tionas the world and all things therein. "Where it is yet farther obfervable, 
 that the Apoftle hath conjoyned the fpeech of both Teflaments together. 
 For the ancient Hebrews feem to have had no word in ufe among them 
 which fingly of it felfdid fignifie the world, as the Greebhdd, in whole 
 language S. Paul did fpeak ; and therefore they ufed in conjundion the hex- 
 * KtfAjf >j ven and earth, as the * grand extremities within which all things are contain- 
 7z']^' ^*^'''' ^^- ^^y^ if we take the expofition of the later Writers in that language, 
 Toff iK^Vf, i- thofe two words will not only as extremities comprehend between them, but 
 e^^ujtK.y7!, in the extenfion of their own fignifications contain all things in them. For 
 ''JeJ^ir^'h'^' '^^'hcn they divide the Univerfe into 1| three worlds, the inferiour, fuperiour, 
 ^i)(iiZ-Z('j and the middle world ; the lower is wholly contained in the name oiearth, 
 £K£fj}«u.'r, 3- [j^e Other two under the name of heaven. Nor do the Hebrews only ufe this 
 x.L^lit'rrlvlii manucr ofexprefRon, but even the Greeks themfelves ; and that not only 
 iM*"iAit?s- before, but * after || Pythagoras had accuftomcd them to one name. As 
 ^?<r> >ca.Ta9i¥ t-herefQre under the finele name of * World or Univerfe, fo alio under the 
 Tuf H>», Ti- con)un6live expreffion o( heaven and earth, are contained all things material 
 f** !J Ts'Tffli- aji^j immaterial, vifible and invifible. 
 
 yaf i(y.v'<,< • 1 KwraxiM '5 <t mi5«v, et'f >^i) f^ o ig^tl(, -ri^ai 'j 'T3v']av i* yn ' u^ 3 »V.«*« ^ '^ >"< ''« Koitx rej'a. 'sitinAit- 
 <T7«usT/>^Ha. Jc. Pk'.hf.de M:mAi Great. I. i.e. 5. "Xa '^ s'fctn'iu Qdy-ctli (11 ei/nj} il Tiet^ n -Travjif tiirivnij.*, txJ 
 J i^ytiv TO x.'it]':v.c*'fj Qjicufif: aT^ox /x ri x.4vlg;v aj^H a/A'.< jj n ck^tixou}©- of@-. Jiiero.l.m Aw. Carm. 
 h For the Ri^->£\ns ufH.t!l) diiiJi the whole fume of thing! into PIQ 71/ WlV} three worlds : thefirJ},])r^Ur\r\ D7iy the 
 infcriciir, or ■ (Sli-'H Q7iy the deprcflcd and lowcll world ; LlD7iy '. ^^1 l*»J"n that is tliis world, f.i) they, to rrit, 
 thit globe of c.trlh onwLich vre inc. Tliis they divide into three farts-, D' the lea, i^kes and rivers, 131Q the dcfan' 
 foliicry anduninhabitabc places, DHi)\T JQ piri"* far (rem the habitations of men, and y\''IJ'' rhui o'lKMiSpUij., the earth inha- 
 bited. Thefecondii caUed XO.T\^ CD7iy the middle or inmoft world ; Zyii ''J 1 iZ37"iy tvl'.n tliis is the world 
 of the fphcrcs, crntainin^ the aerial rcgionandtkejhnry heaxcns. The third is \V^^r\ iI37iy tile fuperiour world ; Sin 
 D'2b5 7Cn D7iy this is the world of Angels, ZD'n7K of God, TVWDll of Souls, ^jnnn a7iy the fpiricualworld. 
 Nov be'.rg thfe thee comprehend all things imaginable; being tlxprj} is fufficiently expreffed in V"'X the earth, and the two 
 lift inZ^^OVJ the haven ; it foUon-eth that, in the fenfe oftl.v Hehra-s, heaven and earth fignifie all things. * E'f T«7f 
 aKr.iti'Jinr, t'^ftii SsSf, Sf k'^^iJi, TirXjc; ic, yeHxf mtn^jf. \\nvHtyfa( t^Ct^ a't'ouamlw rfif Ihav 'A/oyLo 
 ii'-:<Tij.or, U -f o- ai^Ti.) ri'ji,,. ri.it. de Flac. Phihfoph. l.2.c.i. » Si MurMm dixeris, illic crit & caliim, & qua in eo, 
 fol,& luna, Sffidcra, & allra, &terra, & freta, & omnis cenfus elemcntorum. Omnia dixtris, cum id dixcritquodcx 
 omnibus conrtat. Tatiil. d: Vng.Veland. c. 4. 4>aa7 '^ d 31901 >^ i^vov «^ >(«; 19 ■?=»( k, ii-SfWTBf rhi noiyaAa.* Quui- 
 >*"'• %«'^'<"'- "tj I'l'W'oTiili, x^ Qas(S(ruiiljJj 10 Ji^.ajo7wli'jM • iCjTi c^o^' Tiro J)xtojj7u. Kituov KyMmf- J.nnbl. 
 I'rotrept. but the words arc VImo's to Gorgia. 
 
 But
 
 Maker Of Heaven And Earth. ^9 
 
 Buc as the Apoftle hath taught us to reafon, ll^/jc/z he faith alltb.ngy ar^ pat - car. 15. 27. 
 ufider him, it it munifcfl that hi is cxapted which did put all things ntsdtr him : 
 fo when we fay, all thuigs were made by God, it is as manitcfl that he is 
 excepted who made all things. And then the Propofition is clearly thus 
 delivered ; All beings whailbever befide God were made. As wc read in 
 S. John concerning the Word, that the world was made by him\ and in Z"*' '• 'o ?• 
 more plain and ex pre (s words before , All things rpere made by him, a-nd with- 
 out him was not any thing fnade that was made. Which is yet farther illuftra- 
 ted by S. P^inl : For by him were all things created that are in heaven a:-jd that Col. i. la. 
 are inearth, 'vifiblc and invifible, whether they be thrones, or dominions , or prin- 
 cipalities, or powers ; all things_ tfere created by him. . If then there be notliing 
 imaginable which is not either in heaven or in earth, nothing which is not 
 either vifible or invifible, then is there nothing befide God which was not 
 made by God. 
 
 This then is the unquefiionable dodilrine of the Chriflian Faith, That the 
 vaft capacious frame of the World, and every thing any way contained and 
 exifting in it, hath not its effence from or of it felf, nor is of exiflenee abfb- 
 lutely neceiTary ; but what it is, it hath not been, and that being which it ■*'"*"^'' '^ 
 hath was made, framed and conftituted by another. And as every'houfe is ficb. 3. 4. 
 but/ded by fome mm ; for we fee the Earth bear no fuch creature of it fclf ; 
 Stones do not grow into a wall, or firll hew and iquare,then unite and faftcn 
 themfelves together in their generation ; Trees fprout not crofs like dry and 
 faplels beams, nor do fparrs and tyles fpring with a natural uniformity into 
 a roof and that out of lione and mortar : thefe are not the works of Nature, 
 but Hiperftruftions and additions to her, as the fupplies of Art, and thete- 
 flimonies of the underftanding of Man, the great Artificer on earth : So if 
 the World it fclf be but an"^ houfe, if the Earth, v,'hich ^Z'^;?^^;^ upon nothing, *'o cu^,{!'c( 
 be the foundation , and the glorious fpheres of Heaven the roof, (whicii VI" J^'"^it''^ 
 hath been delivered as the moft univerfal Hypothe(is) if this be the habita- g^^'^f^^" 
 tion of an infinite Intelligence, the i| Temple of God ; then muft ^ve ac- ^sJ- Piniode 
 linou'ledce the world was built by him, and, confequently, that he which ^^"'"' ^ , 
 buflt all things is yjod. TfSTi:;, %| ?. 
 
 From hence appears the truth of that diftinction, Whatlbevcr hath any to/^'^ a;,^,,. 
 being is either made or not made : whatfoever is not made, is God '; what- Js^/'/'^'^ '^ 
 fbever is not God, is made. One uncreated and independent effence; all rlmt.Noe. 
 other depending on it , and created by it. One of eternal and necelTary ?^H''"f'^'>* 
 exiftence; all other indifferent, inrefpe£t of a£lual exifting, cither to be or ^^h.'^^'tti 
 not to be, and that indifferency determined only by the free and voluntary ^^&»ii<.id.i{i 
 aa of the firft Caufc. _ ^/^'If;?- 
 
 Now becaufc to be thus made includes fbme imperfc£lion,and arnbng the ^imctmc.-tik 
 parts of the world Ibme are more glorious than others; ifthofe which are '''"^ ■'^.-ww. 
 moft perfeft prefuppofc a maker, then can we not doubt of a Creation wlicrc nmn's: vai' 
 \ve find far Icls perfeftion. This houfe of God, though uniform,yet is not all "'^^ tcmpium, 
 of tiie lame materials , the t'ootftool and the throne are not of the lame ri'^vror^r^o 
 mould ; there is a vail: difference between the heavenly expanfions. This firll )^ ,r^;< dM- 
 aercal Heaven , where God fettctli up his pavilion , where ^ he maketh the 6^*'' «ty 
 clouds his chariot, and walketh upon the wings of the wind, is not fb tar inferior (f^J~'^yrl^ 
 in place as it is in glory to the next, the (eat of the Sun and Moon, the two x" ««<»-mo»' 
 great lights, and Stars innumerable, far greater than the one of them. ^^^ fjl„,j^l",^ 
 yet that iccond Heaven is not lb ilir above the firll: as beneath tlie " third,\mo " pfii. 104. 5. 
 whieh S. Paul was caught. The brightnels of the Sun doth not 16 far ilirpafs ' ^ ^"'- ' 
 the blicknefs of a wandring cloud, as the glory of that Heaven of prefence 
 llirmounts the fading beauty of the ftarry firmament. For in this great Fcm- 
 
 H pic 
 
 3. 2.
 
 50 ARTICLE 1. 
 
 plc of the world, in which the Son of God is the Higii Prieft, the Heavcrt 
 which we fee is but the Veil, and that which is above, the Holy of Holies. 
 This Veil indeed is rich and glorious, but one day to be rent, and then to 
 admit us into a tar greater glory ,even to the Mercy-feat and Chcrubins. For 
 '"ifitf e}Kn7ii- this third Heaven is the ' proper hditation of theblelTcd Angels, uhich con- 
 «••'• ftantly attend upon the Throne. And if thofc moft glorious and happy fpi- 
 
 ^7»4^8f7,4. lit!^. thoic^ morning fiars \v\uchfa»g togtthir,tho[h/ons of God which J/jouied 
 for joy when the foitndAtions of the earth were laid^ if tliey and their habitation 
 were made ; then can we no ways doubt of theprodudion of all other crea- 
 tures, fb much inferiour unto them. 
 
 Forafhiuch then as the Angels are termed the /o;«j ofGod,k fufficicntly de- 
 noteth that they are from him,not of themfelves; all filiation inferring Ibmc 
 kind of produ6tion ; And being God hath but one proper and only-begotten 
 Son,wholc propriety and fingularity confifteth in this,that he is of the fame 
 increated clTence with the Father ,all other oft-fpring mufl: be made,and con- 
 fcquently even the Angels created fbns ; of whom the Scripture fpeaking 
 PfiiJ, 104. 4. faith, Who md-eth his Angels fpirits, and his minifiers a, flame of fire. For al- 
 though thofe words, as firfl fpoken by the Pfalmifl, do rather exprefs the na- 
 ture of the wind and lightning : yet being the Authour of the Epiftle to the 
 Hebrews hath applied the fame to the Angels properly fo called, we cannot 
 Amis^. 15. butconcludeupon his authority, that the iameGod who created the wind, and 
 Job 2S. 26. ^^^g ^ tvayfor the lightning of the thunder ^ hath alfo produced thofc glorious 
 fpirits ; and as he furnifhed them with that aftivity there exprefTcd, ib did 
 he frame the fubjcft of it, their immaterial and immortal efTence. 
 
 If then the Angels and their proper habitation, the far moft eminent and 
 illuftrious parts of the WorId,werc made ; if only to be made be one charaftcr 
 of impcrfe£f ion ; much more muft we acknowledge all things of inferiour na- 
 ture to have dependence on their univerfalCaufc,and confequently this great 
 Univcrfe, or, all things, to be made, befide that one who made them. 
 This is the firll part of our Chriflian Faith, againlt fome of the ancient 
 ■^Mundum, & Philofbphers, who were fb wildly fond of thofc things they fee, that they 
 hoc quod'nc- imagined ^ the Univerfe to be infinite and eternal , and, what will follow 
 nunc alio ca- f^^j^ jj.^ jq ^^^. ^.ygfj Qq^ himfelf. 'Tis true that tlie moft ancient of the 
 iibTiit?cujus*^ Heathen were not of this opinion, but |i all the Philofbphy for many Ages 
 circumflcxu fc- delivered the World to have been made. 
 
 guntur cunftj, 
 
 numcn cflc crcdi par cfl atcrnum,immcnfuii),neque genicum,ncquc interituruni urquam. riirt. Kat.Hifl.l. 2.c.\ . \\ Tn'tu^tt 
 p: ?r i-raflu Urtu fAtii; ftH Ar'tftotle, Dc Cxlo, I. 1. c. 10. confefwi it the general opinion, that the World tfas made. Whick 
 watfi iincicni a Tradition of ail the frft Philopiphers, that from Liniti, Mnf*iis,Orfheui, Homer, Hefiod and the rcji, tkey all men- 
 tioned the Original of the nr<rld, enlilling their Bo^l^s Kofixtpviit, or &toyovla.,or the lil^c. I'lat ja'f TifU ci tpufiy aU/ 
 ai^tnltf It) ^ o^>^.<tT4>r, a!v>« rnivTci. "yj^i «<&^ • -^h/j^t '■i rd ^i ctj J«f7« </>auV»<»'. 7ii ■j "xihtv eWf f<^ • yLrLxi^ 
 pt •! •*! -5^ 'Haie/'of, *Ttf, ii,^ a.n.oi^ 01 Tf«To/ «u!r/oA»yii<7«»7«<» i^ys Ariflotte, de Cceh, /.j. c. 1. Intrkiji uords he 
 mamfejily attributes the dollnnc of the Creation tfthe World not only to Hefiod, but to ail the frjl natural Fhilofophen : which learn- 
 ing, beginning with Promcthem the firji Profepr of that Science, continued in that family amongji the Ailantiadx, rcho all fuc- 
 cefftvely delixered that truth. After them the Ionian Phihfophy did acknowledgt it, and the Italian received it by Pythagoras, 
 whfe Scholars allmainlained it brl'ide Ocellus Lucanus, the prfl of them that fanfied the World not made, ubom Plato, though he 
 much ejieemed him, yet followed not ; for there h nothing more evident than that he Md the mrld was made. Ai-^itfjifj J'it, J1 US 
 tdrittr -jfJitif lyTh -rZp TocTk ^tujifa< ^uui^nv, a-ytBit Iim- In which words he delivers not only the generation of the Vni- 
 verje, but alfo the true cOufe thereif which h the goodnefs of God. tar he which ail^s this plain and clear queflion, -Tr'artfft UJS a.*i, 
 ■ji^iatui dfxja* IX'^* iJi/ilty, it jvyercr, «t' dfytif Tn& df^oLfjipQ- ; av.danjwers the quefttonbncHy with a yiyotty • 
 He which gives this general rule upon it, -rti' /' ax! "j^c/Jifiy j«mV u'^' "f'TiK Tinif iyslyKLu T!) "^iS)^ ' ""d then immediately 
 concludes. tIv (j- »y -reinjlui Xj t*]*^ oSA m "XdLvrit JCfUr ts %(yof, ic, d.'ff*\<t. m metfrm «d iwslIov Mytip ' cannot, 
 (notwiihUandtn^ all the flnfts ofhu Greel^ Expofitors) be imagined to httvc conceived tlx world not made. And Arifioile, who befl 
 ur.derjhod him, tells its clcirly his opinion It -rri Tifjulo, from whence I cited the precedent words, ittu •ya'f fuji ^ i^tly 
 {where by the way obfcivc ll.at in Plato's Tim.cm t^rc( and xoff-jix®- tre made fnonymwi) "if-'iSl^ p., i pc ffijfTtf. 
 
 When this tradition of the Creation of the world was delivered in all pla- 
 ces down llicccflivcly by thofc which fcrioully conlidcixd t!ie frame ot all 
 things, and the diticrence of the mofl ajicient Poets and Pliilolophers from 
 
 Mcfes
 
 Maksb. Of Heaven And Earth 
 
 5 
 
 Mofts was on!', in die manner of exprelTing it ; thole which in after-ages firft 
 deniL'd it made ufe of very frivolous and iaconcluding arguments, grcuiiding 
 then new opinion upon v\eak foundations. 
 
 For that which in the firfl place they take for granted as an Axiom of un- 
 doubted truth,that ^ IVhatfoL ver hath a begmning^ mtifl have An end, and co/i (e- * ^'^'f* {."^T' 
 quentiy, Whatfoever jha/I havenoend, hAd no beginnings is grounded upon no yiavTif't^iri- 
 general real6n,but only upon particular obfervation of fijch things here below "^f? "''•'■'''•' ^''t 
 as from the ordinary way of Generation tend in fome fpace of time unto Cor- ^ade% o^'tj. 
 ruption. From whence, feeing no tendency to corruption in feveral parts of '""i^v/if^ 'in 
 the world, they conclude that it was never generated,nor had any caufe or ""'"-'' ^'"'^' 
 original of its being. Whereas, if we would Ipeak properly, future exilience 
 or non-exilfence hath no fuch relation unto the firff produftion. Neither is 
 there any contradiftion that at the fame time one thing may begin to be, and 
 laff but for an hour, another continue for a thoufand years,a third beginning 
 at the fame inftant remain for ever •• the difference being either in the nature 
 of the things fb made, or in the determinations of the will of him that mads 
 them. Notwithflanding then their univerfal rules, which are not true but in 
 fome limited particulars,it is mofl certain the whole world was mdde,and of 
 it part fhall perifh , part continue to all eternity ; by which fbmething 
 which had a beginning fhall have an end, and fomething not. 
 
 The lecond fallacy which led them to this novelty was the very name of 
 Univerfe,which comprehendeth in it all things; from whence they reafbned 
 thus: ll If the World or Univerfe were made, then were all things made ; and IITo^^i- ;/io- 
 if the world fhall be di(rolved,thenall things fliall comsto nothing: which is ^'^X.^"^' ^2 
 impoffible. For if all things were made, then muft either all, or at leaftfbme- ra ?6h^.;VVoi? 
 thing, have made it felf, and fb have been the caufe of it felf as of the etfecl, '^"^ ""*" 'i'*'; 
 and the effeft of it felf as of the caufe, and confequently in the lame inftant y.''J^'!Z'W^°. 
 both have been and not been ; which is a contradiftion. But this fallacy is ivai^ov h xj 
 eafily difcovered : for when we fay the Univerfe or all things were made.w^e Ijl't-J^ol'd- 
 mufl: be always underflood to except him who made all things, neither can /«*. 
 we by that name be fuppofed to comprehend more than the frame of heaven 
 and earth, and all things contained in them ; and fb* he which firft deviled . ^^ -"^V'* '' 
 this argument hath himfelf acknowledged. hvo,xirco lii, 
 
 Far more grofs was that third conceit, that if the world were ever made, "^A^^aya »cc- 
 it muft be after the vulgar way of ordinary natural generations ; in which "J^j]'^ 'ft^. 
 II two mutations are obfervable, the firft from lefs to greater, or from woife <nyei^ iru- 
 to better; the fecond from greater to lefs, or from better to worfe. (The '^-:^*^ ff "'' 
 beginning of the firft mutation is called Generation, the end of it Perfeftion : vutt^tif. ocd- 
 the beginning of the fecond is from the fame Perfeftion, but concludcth in ^'^- ^ 
 Corruption or dilTolution.)* But none hath ever yet oblerved that this frame tsr.^Iy^Ww^ 
 of the world did ever grow up from lefs to greater, or improve it felt from AH$a< -^ {/*- 
 worfe to better : nor can we now perceive that it becomes worfe or lefs than ''1^'',!.';°''^^'"' 
 it was, by which decretion we might guefs at a former incrcafc, and from a /Jo i^ rt^^i- 
 tendency to corruption colleft its original generation. This conceit, I fay, is 7^ M'T«foAai- 
 far more grofs. For certainly the Argument fb managed proves nothing at 'i^^'-rt^l^vO- 
 all, but only this, (if yet it prove fb muchj that the whole frame of the ^ '■\"/\VV 
 world, "and the parts thereof which are of greater perfection, were not gene- '^J^rt^^^ 
 rated in that manner in which we fee fbme other parts of it are : which no ra si^l/*/-'* 
 man denies. But that there can be no other way of produdion befule thele <^^Tv'«/ ':? , 
 
 ^u^^jf^ Tij iJitiovQ- SKri ixti^ov /xtTiSahit )C, ^ ri yw«;r®- i^ t3 S'l/iliov. Occl/ia. *Ti Si )* If^cv <. ri 
 •Bclv iJiv rif/iv {§ tWTH •xa^'iyijcu TtKiJLMei>¥ rotSror ' aT? yi •>^>o.aV'f '"'l^ f<i/i/xV. »li A ^ "^^ Bif^'Uof iC, to ixfi^^'y 
 
 H 2 petty
 
 52 ARTICLE 1. 
 
 petty generations, or that the World was not (ome other way actually prO' 
 
 ducccJ, this Argument doth not endeavour to infer , nor can any other 
 
 prove it. 
 
 Tlie next Foundation upon which they caft off the conftant doftrine of 
 
 '*'A^',^tio» tlicir FredecclTors, was that general Affcrtion, That it is* impoffible for any 
 
 tiSKiy^^^'i '^'^'"g ^° ^''^ produced out of nothing, or to be reduced unto nothing .- from 
 
 c'fTj'nHi 7l whence it will inevitably follow, that the matter of this World hath always 
 
 M» 5/ rtVstAi/- been, and mull: always be. The clear refutation of which difficulty requires 
 
 •^of^ifl*^^' an explication of the manner how the World was made : the fecond part 
 
 ay^\%^(:t 7I bcfotc propoundcd for the expofition of this Article. 
 
 •XM. OceHm. j^T^^^, jj^^j. jj^^ j.|,^^g nature and manner of this Adion may be fo far under- 
 
 flood as to declare the Chriflian Faith, and refute the errours of all oppofers, 
 
 it will be nccelTary to confider it firft with reference to thcObjed or Effect ; 
 
 fccondly, in relation to the Caufe or Agent ; thirdly, with refpcft unto the 
 
 'lime or Origination of it. 
 
 The Aftionby which the Heaven and Earth were made, confidered in re- 
 ference to the cffe£t, I conceive to be the produfticn of their total Being ; fo 
 that whatfbcvcr entity they had when made,hadnoreal exiftence before they 
 Avcrc fo made. And this manner of production we ufually term Creation, as 
 excludinp; all concurrence of any material caufe, and all dependence of any 
 [ si r coucchc I^ind of fubjecl, as preluppofing no privation, as including no motion , as 
 it biflc^rrej^d fignifying a produftion out of nothing ; |j that is, by which fomething is 
 k Anfiim Arch- made,and not any thing preceding out of which 'tis made. This is the proper 
 *.•(»).• Dicitiir a- ^nd pcculiar ieulc orthe word Crc.i/w«; not that it ligiuheslo much bv virtue 
 liquid cfie til- of its Origination or vulgar ufc in the '^ Latine tongue ; nor that the Hebretv 
 Kdiir'tntdli- ^^o^d ufcd hy Mofes, I» the beginning God created the haven and the earthy bath 
 gimus circqui- of it felf any fucli peculiar acception. For ic isoften uled Ij fynonymoufly with 
 licm tjftum, avoids which {ignifie any kind of produfticn cr formation, and by it fclf it 
 
 ltd non etfi; a- -. , , , ° , ^ . ' - , - ' . { "■ 
 
 liquid undc He Icluom dcnotcs a production outot nothing, cr proper creation, but moft 
 fjftiun. Am:- frequently the making of one (iibftance out of another preexifting, as the 
 ♦CK«ioapiid ^ fi^^^s of the water, and ^ man of the duft of the earth ; the "^ renovating or 
 nos gcncracio rcftoring any thing to its former perfection, for want of Hebrew words in 
 vci nativicas compofition ; or, laiHy, the doing Tome neN\' or * wonderful work, the pro- 
 Graws vcro ducing fome ftrange and admirable cfitft, as the ** opening the mouth of the 
 fub nomine earth, and the fignal ' iuderments on the people of Jfrael. 
 
 creation s vcr- d ^ D t r J 
 
 bun, fafiurrS: condi cionis accipicur. S.h'ia-n. aJ Eph.4. \\ tvlll U fr:)m'<fcuoufl) ufcd nhh r~lti;y, ^kkh if of tks grcatefl 
 UtilHde, diKjtingtirri l:jrJoj' tiffcJUtn; arJtfithl'i^, wl)ich r.itkcr implies a form.iti^» out of fomctkin^, from whence "XP 
 apottcr. Fir tkcprflyve rcadCcn. 2.3. f^w God reftcd from all his work r^yV])"? C2'n*7t* t>il3 ~\'i;ti: mtthtit 
 en tkepxthda) he did tte mrl^of mt dujs, th.u he im^ht ,^} on the fexentb, as Rjbti Solomon; nn th.it in fix da\s kc made 
 ti.e nits if things, thattkey might aftern:nd produce the /;(^?, as Aben Ezra; tnt tkcfe or wether Fancies of the Rjtbbires: at 
 if NllH Pimped inenorii^and r-l'V]f ar.otker ; fir the) both exprcfs the proJuilion, as appears clearly in the filiovirg verfe, 
 Tlxicarc the generations of the heavens and of the earth, Ci<1Qni when they were created, I~\'li;y ill.1'3 in the 
 i!jy that tin: Lord God made the JKaven and the earth. So If.t. 4s. 1 :. I have made the earth, and created man upon ic: 
 nhtie the prji exprc)]eth the proper, thefear.d the improper creation. Which indifferent acception appeareih in collating Pul. 115.15. 
 >md 121. 2. with 111. 42. 5. (11^45. iS. as alio Ifa. 17. 7. niik Eccl. 12. 1. From whence tlx LXX. tr,infate t<'t'2 indiffe- 
 reiitlji T«/"F or uli^wy. hor ihej'ecmd, "»'i' k ufually rendredby the Targiim t»<1^ and by the LXX. though generally -yhcLr- 
 7f<>, yet fimciitr.es y?i\^nY. And th.u it h.ith the fame fignijication will appear by confnring Gen . :. 7. with Ifa. 45. 1 2. anJ 
 i'-!-iil)r3, b:.i by that fingle lafe, Ifa. 4?. •• Now thus faith the Lord "^8"^Q thatci-cated dice, O Jacob, TXM and he 
 i:;a:,.rnicdtlnc, O I.racl.^ •M/'/r, aij tkefe are jointly ufed in the fiwe laiidity of exprcjfr.n., lU. 45. -. Every one that is 
 called by my name: fcrV'NIl I have created him for my glory, VPSy I have formed him, \ea ';TI"'i:Jy I have 
 nadchim. ' AiGtn.\.2\. " Get. 1. 2-;.ard2. -;. ' FfaL^i. 10. Ifa.6^.iT. * Crcatio atque conditio nunquani nifi 
 in ma^nisoperi'Jiisnominancur: verbicaufa, niunduscreatus eA,urbscondita eft, domus vero, qearav/s magna fir, sdifi- 
 cata potius dicitur, quara condita vcl creaia. In magnis cnim opcrib;:s aequo fafturis vcrbam creationis afliunitLir. 5. Hier. 
 ad £jh. c, 4. " A'umb. i5. 30. ' If.t. 45. 7. 
 
 \Ve muft not therefore weakly collefl the true nature of Creation from 
 the force of any word which by fome may be thought to exprefs lb much, 
 but we mull colled it from theteftimony of God the Creator, in his word, 
 
 and
 
 M AKEFi Of Heaven And Earth 5^ 
 
 and ofthe world created, in our rcafbn. The opinion of the Church of the 
 ^faw will fuiriciently appear in that zealous motlier to her fevcntli and young- 
 eft fbn ; / hi fetch thee^ my fon, look ripor? the heaven and the earth, and all that 2 Mace. 7. 23. 
 is therein , and confidtr that God made them of things that were not : which is 
 aclear defcription of Cre^/zo;?, that is, production out of nothing. But be- 
 caufe this is not by all received asCanonical, we lliall therefore evince it by 
 the undoubted teftimony of S. Paul, who expreffing the nature oi AbrahanPs 
 faith, propoundeth him whom he believed as God who quickeneth the dead, and 
 calleth thofe things which be not, as though they were. For as to be called in 
 the language ofthe Scripture is to be, (Behold what manner of love the Father i Jihn 3. i, 
 hath hefio\red upon m, that we fhould be called the fons of God , faith S. fohn in 
 hisEpiftle, w^ho in his Gofpel told us, he had given us power to become the 
 fons of God ;) lb to call is to make, or catife to be. As where the Prophet Je- 
 remy faith, Thou hafl caufed all this evil to come upon them, the original may Jer.-^i. 25. 
 be thought to f'peak no more than this, thou hajt called this tvil to them. He t<ipn1 
 therefore calleth thofe things which be not, as if they were, who makcth thofe 
 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 reafon, generally per- 
 fwafive unto Faith, is more peculiarly applied by the Apolile to the belief 
 of the Creation .• hv through faith, faith he, we underfland that the worlds were f^eb. 11.3. 
 framed by the word of God, fo that things which are (ten were not made of things 
 which do appear. Not as if the earth, which we fee, were made of air, or 
 any more ilibtiie body, which we fee not ; nor as if thoie things which are 
 feen were in equal latitude commenfiirable with the worlds which were fra- 
 med : but that thofe things which are feen, that is, which are, were made of "^Foritakean 
 thofe which * did not appear, that is, which were not. ^ f ^^y^-Vav 
 
 ' ' in thit p!.ice to 
 
 be equivalent unto «'« ll^ hrav in the Maccabees, and that of the fame fenfe with 'J^ kk ofav, as the SuiMh Ttanfiatron, 
 nnnO I*>1"7"! .^"^^K (C exiis qiirT lion confpiciuntur. Which manner oj fpeecb may he ohfrved even in the bc'l GfeeliAn- 
 th:rs : asin Aiiilotlc, (wflafc/Wio/ aV t3 f/«'iafstW.oi'Tr1f^,;f<ii<' n >£t? t^ varo<HttV«i ^« ^oKfifA/Joo, ti k'k ti yisronf*- 
 fjfin ti( i-^ v^aroicf'M.VoCi >) rJ-» {^"VozwiaVn ^^< vVo)t«M.V»is » '-^u scx.fi :J^-t (if f/ii VTTOx.fii^ay. Wiiere ax i? J/rexwaV*!! 
 M the fame with i^ ix u'to KHfj^»;, and ;/^ i^ {j'TroKHf/^n with ly, ^m vTroKH/j^n. 
 
 Vain therefore was that opinion of a real matter C03eval with God as ne- 
 celTary for production ofthe world by v\'ay of flibjeft, as the eternal and 
 i\lmighty God by way of efficient. For if fbme real and material iking 
 muft be prefiippofed by indifpenfable neceffity, without which God could 
 not caufc any thing to be, then is not he independent in his anions, nor of 
 infinite power and ahfjlute aftivity ; which is contradiQory to the divine 
 perfection. Nor can any reafon be alledged why he (hould be dependent 
 in his operation, who is confcfled independent in his Being. 
 
 And as this coetcrnity of matter oppolcth God's Independency, the propei" 
 notion of the Deity,lbdoth it alfb contradift his All-fufficiency. For if with- 
 out the production of fbmethingbeOde himfelf he cannot makea demonftra- 
 tion of his Attributes, or caufc any fenfibility of his power and will for the 
 illultration of his own glory ; and ifwithoutfbmethingdiftinftwliolly from ^^^^^^ ^^^j^^^ 
 himfelf he cannot produce any thing, then muft he * want fbmcthin^exter- „„ii cgct code 
 nal : and wholbever wanteth any thing is not all-fufficient. And certainly he c")"s ""'"•■■' 
 muft have a low opinion and poor conception of the infinite and eternal "j'^j^'uVd cuius 
 God, who thinks he is no otherwife known to be Omnipotent than by the (r,ccut ponic 
 II benefit of another. Nor were the Framers ofthe Creedi'o wile in prefixing i'"^!^" '*' "cmo 
 
 tlo, lion minor efteo de cujus utitur i & nemo qui pra»flat dcfuouti, nonin hoc fupcrior eft co ciii pra;ft;ttuti. Jhtul adv. 
 Hcrmx;. c. 8. || Grande rcverabencficium contulic, ut habcrct hodic per quern Dcuscognofceretur Scomnipoteiib vo arctur: 
 nifi quoii jam non omnipotcns, finon & hoc potcns, ex nihilo omnia proterre. Ibidem, (^oniodo ah hominc divina ilia vis 
 diffcret, fi, uc liomo, fic etiam Dcus ope indigeat alicna ' Indigcc autcm fi nihil moliri poccft, nifi ab altcro illi materia mi- 
 niftrctur. Lallan, /. 2, c. 9. 
 
 the
 
 54 
 
 ARTICLE 1. 
 
 the K^lmtghty before mahr of heaven and earthy if, out of a neceflTity ofma- 
 
 teriakoncurrence, the making of tlicm left a mark of impotency rather than 
 
 omnipotency. 
 
 The fuppofition then of an eternal Matter is fo unneceffary where God 
 
 works, and lb derogatory to the infinity of his power, and all-fufRciency of 
 *^ 'f iX'.' himfelf, that the later * Philofophcrs, fomething acquainted witli the truth 
 ),i'-^,Jcl^r'l- which we profels, though re)eftingChriflianity,have reproved thofe of the 
 T«5' °''' y- ^ School of Plato who delivered, as the doftrine of their Mafler, an eternal 
 K^f rml^.T Companion, lb injurious to the Father and Maker of all things. 
 if6hji * 1*; Wherefore to give an anfwer to that general pofition,That cut of nothing 
 £;'j>^SL nothing can be produced, which !| yVr/y/o/Ze pretends to be the opinion of all 
 uZiJ^Ty^l natural Philolbphers , I muii Hrft obferve, that this Univerfal Propofition 
 h.uvh-,j:-Tiv ^^,jj3 ^^|:j. framed out of particular confiderations of the works of art and na- 
 ITofAs"™" ture. For if we look upon all kinds of* artificers, we find they cannot give 
 rrc^T.-j SwU- any fpecimen of their art without materials. Being then the beauty and uni- 
 ^ ."''^r" . , formitv of the world fhews it to be a piece of art moft exquifite, hence they 
 X, C'S'V «s concluded that the maker ot it was the molt exact || Artificer, and conle- 
 c'ii'uhiipyh'- qiicntiy had his matter from all eternity prepared for him. Again, confidcr- 
 '\tT^st',^''TZ ing tlie works of nature and ail parts of the world iubjetl: to generation and 
 ff>!/V. ^ t| corruption, they alfo * oblervcd that nothing is ever generated but out of 
 ^-.*V» tf^H Ibmething preexiftcnt, nor is there any mutation wrought but in a fubiedt, 
 xilaxwf/*- and with a prefuppofed capability of alteration. From hence tliey prelently 
 .■<.»,^t!»j». /»- colleded, that if the whole world were ever generated, it muft have been 
 Ta'^^'De vio- produced out of feme fubjcft, and conlequently there muii be a matter eter- 
 vid.i^FM. nally preexifiing. 
 
 tj^ova-yiyn >i»'?3j ii ij o.'l'iii' ii Ik, /jl^i o/jav. ihtiv '^ 7o /j. Iv, n>f oi^av yinp^ a.J'tu'ia.'jov ■ cfel y6 rajjTm iixeyvif 
 (xovtcnif J i^x' a,rai]i(li ife' ?i/'at»(. Phyfic.l.,^. c.\ * Uc igiciir bjbcr cum quid adificaturuscrt, iioii ipfe facie matc- 
 rium, fed ca iiticur qi;.t lit parata, fiftorque item cera : fic illi providcntix divina' materiam pr.tftu c(le oporcuir, non qium 
 ipl'c t'accret, fed quain hahcrct paratam. dccrode Nat.Deorum. 'A-juKo.'dii' "ni f£ ^u)riv "nyvil^t tit ■^ a.vS'tta.via. 
 TTiWhtuai- McthodiM tfii ?iS 'yfivtiT^ . \\5o Miencks calls kirn y.o7y.oiotoy ly dti^Ttx*'^ ^'-'^^ in Aur.C.irm. *"0// ^ 
 ai iaitu^ ly loo. a>^* anhmt ovT* i^ vtokh/jVh TlVf jivijoj, ShtrK(nrvv]i -jjlon' a.y ^ctKH^Vr • ctw yo.% cji 7/ 3 C7rilbH'- 
 7CU, i^tjlnlcu rl Ttyf'ofjSiJti', o^ li ip<j]a.)d,Ta.C,ux Ik axriSfjajQ-. Ariji. Fhjf.l. i.e. 7. 
 
 Now what can be more irrational, than from the weaknefs of fbme crea- 
 ture to infer the lame imbecillity in the Creator, and to meafiire the arm of 
 God by the linger of man? Whatfcever fpeakcth any kind of excellency or 
 perfection in the Artificer may be attributed unto God : whatfoever fignifi- 
 eth any infirmity, or involveth any imperfeftion, muft be excluded from the 
 notion of him. That wifdom,prefcicnce,and preconception, that order and 
 beauty of operation which is required in an Artill, is moll eminently con- 
 Hijti. i:.2-. taincd in him, who hath ordered a// things intKe.tfiire, and number, and weight: 
 but if the mott abrolute/<a'tvzin the Artificer's underitanding be not fufficient 
 to produce his dcfign without hands to work, and materials to make ufe ol", 
 it will follow no more that God is necclTarily tied unto prcexifting Matter, 
 than that he is really compounded of corporeal parts. 
 
 Again, 'tis as incongruous to judge of the production of the world by thofe 
 parts thereof which we fee fubjc£t ro generation and corruption, and thence 
 to conclude,that ifitever hadacaufc of the Iking which it hath,it mull have 
 been generated in the fame manner which they are; andif that cannot be, it 
 muft never have been made at all. For nothing is more certain thantliat this 
 manner of generation cannot poftibly have been the firft produftion even of 
 thofe things which are now generated. We lee the Plants grow irom a feed ; 
 that is their oidmary way of generation : but the firit pbnt could not be fo 
 gcncrated,bccaule all feed in the fame courfe of nature is from tlie preexifting 
 plant, VVcfce from Ipawnthc fif]]es,and from eggs the fowls receive now ths 
 
 original
 
 Maker. Of Heaven And Earth. 
 
 55 
 
 original of their being : but this could not at firfl: be fb , becaufe both 
 fpawn and egg are as naturally from precedent fifh and fowl. Indeed becaufe 
 the feed is fcparable from the body of the plant, and in that fcparation may 
 long contain within it felf a power of germination ; becaufe the fpawn and 
 eggare fejungeable from the fifh and fowl, and yetflill retain the prolifick 
 power of generation; therefore fbme might pofTibly conceive that thefe fe- 
 minal bodies might be originally flattered on the earth,out of which the firfi: 
 of all thofe creatures fliould arifc. But in viviparous Animals, vvhofe off- 
 fpring is generated within themfelvcs, vvhofe feed by feparation from them 
 lofeth all its leminal or prolifick power, this is not only improbable, but in- x-nere words of 
 conceivable. And therefore being the ^Philofbphers themfelvesconfefs,that Arijhtkareve- 
 whercas now all animals are generated by the means of feed , and that the '^/*^'^ ^'''''f'/" 
 animals themfelvcs mufl be at firft before the feed proceeding from them ; Jutes againfi 
 itfolloweth that there wasfbmew^ay of produclion antecedent to and differ- spcufippu^ and 
 ing from the common way of generation, and, confequently, what we fee 'ans^htlkught 
 done in this generation can be no certain rule tounderftand the firff produ- the'rudimentsoj 
 ftion. Being then that univerfal Maxim, that nothing can be made of nothings ''"Y •^'^ f 
 is merely calculated for the meridian of natural caufes, raifed fblely out of whicht%g!ew 
 obfervation of continuing creatures by fucceflive generation, which could ^"'o r^^'feitjon : 
 not have been fb continued without a Being antecedent to all fuch fucceffi- mZcIZJ!^ 
 on ; it is molf evident, it can have no place in the production of that ante- aut{ »i n«- 
 cedent or firft being, which we call Creation. da^(Moi ^ 
 
 Ti eiti^f >^ JtiM/sBK /xn I* »iX~> ^y ^'^ '■^ ^* ^ ^vrf^ )^ rff ^dav Tt^ ''f^aj air id ^ u), t3 jj koi.Ko¥ >^ ri TiKKw 
 M T«»i Iv. rvTav, ix, Jf 9 Jf hovTcu. To >!) car'i^iJia, i^ iTi^ttv SJt T^fjifity riKticiiv ' i^ To mfaroy i ar'i^i^^ 6?ii', a>Aa 
 tJ T4AK0I'. 0^ Tgfriccr ttuJpfflToc oLV (faun Ti( VS) tS anifna]®-, i rev hi rira ■^^yau^ty , jtM' 'ingfy i^i ri anif/jia.- 
 By which words Arijiotle hath fufficienth deflroyed his own Argument, which we produced befne out ofthefirjt of the Phyficl^., and 
 « excellently urged in that Fhilofophicul Piece attributed unto Juftin Martyr: Ei Tfarit Sfi to cmfi^v tmiffiot., ^ ufsg^i'TO 
 c* cmipfjictTQ- ■)4yyofj.%Jay, ^ ■jl/ui'»'^» dixfonfcr, r'« jS ~j^i(TM ■re KMuff^is in, tnrefimt)®- jtytoui/iis vi-'oKtilcu ro an'ifna.' 
 tS iJ ■^j'iirH n aatiftuvlQ- Jtoxhi3j t3 an'i^fJLct. i J'wixJ'oy. ix, S.f^ dii t« ^a* )^Ta ^uta ix. ou-sf/u*]©-. Aijtot. Dogm. 
 Evcrj. Pkt. Symfof. I. 2. Probl. 3. "O^v « W< hiyfi rk catifiJ.a\<Q- IT) tok aySfto-roy, iJi ndS^^ a Asxloei/o. • -f ^ 
 dfiiKjodJ^Q- TO liiy e7), )^ ri tmijua n dy^fiiiv \iyo/Li)fJ. 
 
 Now when we thus defcribc the nature of Creation, and under the name 
 ofMeaven and Earth comprehend all things contained in them,we muff diftin- 
 guifh between things created. For fome were made immediately out of no- 
 thing,by a proper, fbme only mediately, as out of fbmething formerly made 
 out of nothing, by an improper kind of Creation. By the firft were m'ade all 
 immaterial fublfances, all the orders of Angels, and the Souls of men,the Hea- 
 vens and the fimple or elemental bodies, as the earth, the water, and the air. 
 ' In the beginning God created the heaven and the earth \ fb in the beginnings as ' ^'"'- '• '• 
 without any preexifting or antecedent matter ; this earth, when fb in the be- 
 ginning made,was'' without forf» and void,covcTc6 with waters like wife made ^Verfa. 
 not out of it, but with it, the fame which, "^ when the waters were gathered to- 'J'^'/f ?. 
 gether unto one place, appeared as dry land. * By the fecond, all the hoffs of the * Hie viil!)ilis 
 earth, the fowls of the air,and the fifhes of the fea. '' Let the earth, faid God, [J^™'|:-j '^^^ j 
 bring forth grafs, the herb yielding feed^ and the fruit-tree yielding fruit after his Deo fatta tuc- 
 kind.- * Let the waters bring forth abundantly the moving creature that hath life, "^ faftus ell 
 and fowl that may jlie above the earth ; and more exprefly yet , * Out of the caimdc'.io. 
 ground ijod for tried every beaft of the field, and every fowl of the air. And well "'Gei; i. n. 
 may wc grant thcfe plants and animals to have their origination from fuch \^q'1'^^' 
 principles, when wc read , ^ God formed man of the dufi of the ground \ and » Oen. 2. 7. ' 
 fiiid unto him whom he created in his own image, '' Dujt thou art. '' '""v '?• 
 
 lining thus declared the notion of Creation in re(pc6l of thofe things 
 whicli were created, the next confideration is of that aftion in reference to 
 t!ic Agent who created all things. Him therefore we may look upon firft 
 
 as
 
 56 
 
 ARTICLE J. 
 
 as moved; fccondly, as tree under tliat motion; tliirdly,as determining un- 
 der tliat freedom, and ib performing of that a£lion. In the firfl: we may lee 
 hisgoodncls, in the lecond his will, in the third his power. 
 
 I do not here introduce any external impulfivecaiile.as movins; God unto 
 theCreation of the world ; for I have preluppoled all things diilinft from him 
 to have been produced out of nothing by him, and conlequently to be po- 
 flerior not only to the motion but the acfuarion of his will. Jieingtheu no- 
 tliing can be antecedent to the Creature befide God himlelf, neither can any 
 thing be a caufi^of any of his aftions but what is in him ; we mull not look 
 for anything cxtrinlecalunto him, but whoUv acquieice in his inliniteGcod- 
 
 n^JnJo" tfo«- r/y^f « God, faith our Saviour ; noneorigmally, effentially, infinitely, inde- 
 JlvV^i'Jll- pcndently good, but he. Whatlcever goodnels is found in any Creature is 
 6or, rtMo t3 bur by way of emanation from that fountain, whole very Being is dirt'ufiv( 
 ^f6;rfl|< tfja- ^yi^QJ^ nature confilh in the communication of it ielf. In the end of th 
 
 "Aj^oyifTi nels, as the only moving and impeUing cauje, ^JhtretsfioKe^oodhutom^ 
 
 Xat9 
 
 Tmtum, fixth day '' Uod faw every thi>7g that be had made , and behold it was very good : 
 To 5 a^'T»«t- which fliews the end of creating all things thus good was the communica- 
 ^^JrJ.^bir tion of that by which they were, and appeared, 16. 
 
 " Gen. 1.^1. The ancient heathens have acknowledged this ^ truth,but with fuch difad- 
 -(J1v'-*'/>'w' vantage, that from thence they gathered an undoubted errour.For from the 
 ^tUp \\u=7iv goodnels ofGed, which they did not unfitly conceive necelTary, infinite, and 
 ^ VJ'*" T* eternal, || they collcfted that whatlbcver dependcth ol it muft be as neceifary 
 guuiVj^r?- ^'^'■l eternal, even as light mull be as ancicntas the Sun, and a lliadow as an 
 o/aSof ?!'_. d- opacousbody in that light.If then there be no inflant imaginable before which 
 ^"ii'/t "/''«'- ^°'' ^^^^ ^^^ infirately good, then can there likcwile be none conceivable 
 c^'To7€ tyyvi- before which tlie Vvorld was not made. And thus they thouglit the goodnels 
 Toj (f'i^fC'-- of the Creator mnfl: liand or fall with the eternity of theCieature. 
 
 •r»{ d/S'^^Y t£fi'if/.o>v'i^.hy_'.fj}ij'i> , l^.'QTii]ct'imJi)(»n a.¥. InTimM. Airr* jjIt r Trdil^^v Toiimaf iJin'ist. a>^u 
 'j^'n^. £\(iy&., vkUu 't KuT ^viar ayt^'oTnlQ-. Hiciocl.in Aur. Citrin. A] yaf Tra^yi r ajaOoTtiTi hiy/J^:'/ euTian 
 4 J)< ,if.f\i!n -raA Tr: -icn^h, citO^Mr.iviuf iia.»«v 'ttct^nmv n to -Siw tfi-rtunir. ibid. |{ 'Ara'^y.ii S i<l r n •3s«.<t3a- 
 flsTiWa CC7©- n K'iilt/.K, a.H T? T ^iiv djaili' H)- JC) Tor X-o^r/zev •izrd^yjuv ' ff'arsf »Air.i fi -it^ "TrVat ^uriw?^'?it''fl!' ?«f, 
 cral'/tt'"/ 3 a-<;a'. Sittufluti, dcD'.is fy mundoc, ']. V.\-}a.(> auuvov lAn'miHv, rrat tif ro-xciHv /^.iiaSiCiKii fij TA^oifiy, 
 •J I ijii \j% o.lSiv'i'ofyLBiv'i Hkr^dci d: Fato.fy Ftovid. ^'either doihhc irx.wanylcfs^rthcn ni l:h fcr.ff Ik thw dcfaiba the Fit jl 
 Caufc of all things ; i^'' afQp I n\id !t,mi irV »», ai the Frinicd Copici, cr'i-^f «>, ds Cutte>i!»)M ri Tf.vVc!' <w^f curiof 
 dutJciCAnjer -raiTh KJctTfirrJev, K,Tima.v th icff>*i'at Ti^atiTlui xjxInwVo', KjTnvaytUtn'la.iz 6lti)L]nTtv 'l)(it,a.}\' 
 imttiAhlw KitV airluj, V) JV lu/Tko t« Ttf'rTjt T^if To IJ) ?;a£ji>o» ' folicad it, notTavjay -tt^U 7: ^^, as t;:e ftinled. 
 hierccL in Air. Cirm. 'S.uui^lmaj v.^ i7\ fi «' j«8oti)7/ li rra.jg)( v -r ^f^coiaj IaIu'Ha • tox/tv 3 t rg Sip-iv^-yH ftsudf 
 ViQ- iion\!n( ' JOJJrtf j » n'^atQlt xV t a-rHfjii' yfivcr aifilrnt- jt) a/j-Tof ^o'v®- raurbu rt iyojffi, itj tkv -lyu- 
 B'oTnjct n-ri tc/mxotiJt. Procliti in Timsum. Kow altktugh thif be the conjlant Argmnentaium (j the Lite) I'latcnijh, )et rlxy 
 fjund «) j'ucli deduHion m- conje^uer.ce in tb.ir A'/ijlo' Plato ; and 1 fimethitii incline id (/i/«t, tlyougl) it ma- fecm \ery jhange, 
 rk.n they receixed it from the Chrilhans , J wean out of the School of /mmor.im at Alexandria; nhum though Porph)riift would 
 fnal^e an Aprijlate, for the credit of hit heathen gods, )et S. Jerome hathfufficicmh ajjioed in that I e tixtd and died in the Ch ifiiah 
 t-'aith. Tl)e reafon of mj conjeiikre if no more than this : Procliii aclinon-ted^cth that Plutarch and,othcis. though wirh Plato tbej 
 tnaintnined the giodnefs of God to be the caufe of the world, )et withal they d.nied the eternity of it : and' when he quotet other Ex- 
 fofitorsfor his own ofinim, he produceth none but Porphyi ins and lamblicinu, the eldeft of which was the Scholar of Ploiimtf tlx 
 difciple of Ammonhu. And that be was of the tfinion, 1 colte'l from him who was {(is Scljolar both in 'Philofophy and Divinity 
 that is, Origcn, whofe judgment, if it were not clfewbere apparent, is fufficiently l^torvn by the Fragment rfJUcthodiw tieii^vn- 
 ^,prefenediit Pkotim. "Or/ V-ei-^utic %v Kiv}(W(^;v c.aXM, ^Myt {^iwxtJ)ov7l)-Tti fiitcj cb;w y^ iT(^:<rJSH dsS t3 ~ur. 
 Heingtlien I orphyrius and lamblichus cited by Pracliis; bein^ liierocies, Ptoclns and Salufti;tf were allathtr in. it itfo.< "jS"; 
 intheyc.tllcd it, thai is, defcendedficcejjiiely from tloe School of Amwonius (the great Conciliator of Plajo and Ariiioile,,mi . 
 
 Re- 
 
 J, I n-.er of the ancient Philofophy') or at leajl contemporary to them that were fo; it is woif probable the) might receive it from his 
 mouth, efftcitiily confidering that even Ori gen aChifiian confirmedtloe fame. 
 
 For the clearing of which ancient miliake, we mufl; obferve, that as God 
 iselTentially and infinitely good without any mixture of deficiency, lb is he 
 in rtljxft of all external adlions or emanations ablolutcly free without the 
 leafl neceflTity. Thole bodies which do ad without under/landing or precon- 
 ception of \v1iat they do, as the Sun and Fire give light and heat, work 
 always to the utmoll of their power,nor are they able at any time to fufjiend 
 
 their
 
 Maker Of Heaven And Earth. 57 
 
 tiicir aftion. To conceive any fuch neceflity in the Divine operations, were 
 to deny all Icnowledge in God, to reduce him into a condition inferiour to fbme 
 of the works of his own hands, and to fall under the cenfure contained in the 
 Pfajmift's cueftion, Hethatplantedtl}eear,pjallhetjcthear? In that forr/icd the TM 04.9,10. 
 eye, jjjt/l he not fee .<" he that teacheth man kyiovekage^ {Jjall he not know ? Thole V 
 Creatures which are endued with underftanding, and confequently with a 
 will, may not only be neceifitatcd in their aftions by a greater powcr,butaIfb 
 as ncccflarily be determined by the propofal of an infinite good : whereas nei- 
 ther of the{e ncccfTities can be acknowledged in God's aftions, without ILip- 
 pofinga power belideandaboveOmnipotency,ora real happinefs befide and 
 above All-fufficiency. Indeed if God were a neccflary Agent in the works of 
 Creation,the Creatures would be of as neceffary Being as he is ; whereas the 
 receffity of being is the undoubted prerogative of the firllCaufe. He work- Eph. i. nj 
 eth a/l things after the counfel of his onnrvi//, faith the Apoftle: and whcrefb- 
 ever counlei is-,thcre is ekdion,or elle 'tis vain ; where a will, there mufl: be 
 freedom, or ehe 'tis weak. We cannot imagine that the ail-wiieGod fhould 
 act or produce any thing but what he determineth to produce ; and all his 
 determinations muft Row from the immediate principlcof his will. If then 
 his determinations be free, as they mufl: be coming from that principle, then 
 mull; the Aflions which follow them be alfb free. Being then the goodncfs 
 of God isablolutely perfeft of it felf, being he is in himfelf infinitely, and eter- 
 nally happy, and this happinefs as little capable of augmentation as of dimi- 
 nution ; he cannot be thought to look upon any thnig without himfelf as 
 determining his will to the defire, and neceffitatmg to the produ8:ion of it. 
 If then we confidcr God's goodnefs,he was moved ; if his All-fufficiency,he 
 ■was not nccelfitated : if we look upon his will, he freely determined ; if on 
 his pou er, by that determination he created the World. 
 
 Wherefore that ancient conceit of a neceffary emanation of God's goodneft 
 in the eternalcreation of the World will now eafily be refuted,ifwe make a 
 diftinftion in the equivocal notion ofGoodnefs. For ifwetakeit as itfignifi'- 'Rev. 4. n. 
 eth a rectitude and excellency of all vertue and holinefs, with a negation of ^•*''' Semens 
 all things morally evil, vicious, or unholy; fo God isabfolutely and neceffa- fpe^.^i^I^o/c^I 
 rily good : but if we take it in another fenfe, as indeed they did which made '^''^? -nil^i- 
 this Argument, that is, rather for beneficence, or communicativcnefs of Ibme ^'^^ vjj"'^' 
 good to others; then God isnotneceffarily, but freely, Good, that is to lay, loi-'jasAii^L' 
 profitable and beneficial. For he had not been in the Icafl: degree evil or un- "^■^"''J^j?^^ 
 juft, if he had never made the World or any part thereof, if he had never "pnn^K 
 communicated any of his perfeQions by framing any thing befide himfelf. Wl'-fMra 
 Every proprietary therefore beingaccountedmafter of his own, and thought '*^,^y'^^\'^f-^ 
 freely to bcftow whate're he gives ; much more muft that one eternal and li- s. Bafii. 
 independent Being be wholly free in the communicating his own perfcdions '5'I''V^.f'"^' 
 witliout any necelfity or obligation. We muft then look no farther than the ^^;t/""lE 
 dctcrminaricn of God's will in the creation of the World. ^iwVjTiv ttJ 
 
 For this isthe admirable power of God, that with him to will is to effcd, t'l^'ly'JH 
 to determire is to perform. So the Elders fpeak before him that fitteth upon if wV^w -tt^cs- 
 the 1" hrone ; * 7 hou halt created all thincs, and for thy pleafure (that is, by thy ^''>/^"?f^„ 
 Will) th^ are and rvere created. Where there is noreliltencc in the object, Ll.inhc.xacm. 
 where no need of preparation, application, or inftrumental advantage in the T/iof c»»fji. 
 Agent, there the actual determination of the Will is a fiifficicnt production. Z^l'jl'^itoy 
 TlaisGod did make the Heavens and the Earth by "^ willing them to be. J\/xiHf)St; i- 
 This was the firft command unto the creatures, and their exirtehce was tlicir '^ ^'' '^"^'i^'* 
 fii ft obedience. || Let there be light., this isthe injuniicion ; and there was light ^ /x')'i^?< ; ill 
 that's the creation. Which two are 16 intimately and immediately the fame, i-^-^xtv.&mm. 
 
 I that
 
 5« 
 
 ARTICLE J. 
 
 -■ As -^•.>::»Tu chat ihougli in our and * other Tranflationsthofe worJs, ht there be, which 
 ««<,«; v>=j» exprefi the command of God, differ from the other //(ere ir4f, which denote 
 rtaftacftiux! the prtTent cxiftence of the creature ; yet in the Original there is no difte- 
 or,at Aquiij, j-cTice at all, neither in point nor letter. And yet even in the diverfity of the 
 $=,tr«'im- Tranflatiun thephraie Iccms lb expreffive of God's infinite power, and im- 
 maciius, v^i.x) mediate efficacy of his will, that it hath railed feme admiration o'iMofes in 
 f-Sm^-'* ^'^^ '' enemies of the Religion both of the 'Jim and Chriftiam. * God is tn 
 rrhereasintk- the heavens, he hath dene whatfotver ht fleafed, faith Dazid ; yea in the ma- 
 Hebrew it Ka j^jj^g ^r ^j^^ Hcavcns, lie therefore created them, becaufe ht fleafed; nay 
 3X'2'w more, thereby he created them, even by willing their creation. 
 taiaohg). ]Njow although fome may conceive the Creature might have been produced 
 
 ri!^,!!j|: from all eternity by the free determination of God's will, and it is io far cer- 
 4,Kon,r,J" tainly true, that there is no inftant aflignable before which God could not 
 i.ongin°s,^X have' made the World; yet as this is an Article of our Faith, we are bound 
 ii'4«, seii. 7. to believe the heavens and earth are not eternal. ^ Through faith we tmderjiand 
 To/tj, x; i^ ^f^^ worlds were framed by the word of God. And by that faith we are aflured, 
 f/sS'lriK, k'x that vvhatfoever poflibihty ot an eternal exiltence ct the creature may be ima- 
 Tt/-/«Va),-f. gined, actually it had a temporal beginning; and therefore all the arguments 
 ^Zj'lctiw ibr this World's eternity are nothing butfb many erroneous mifconceptions. 
 vj rjjji d'-iav b The Lord pofftjfed me in the begirming of his way, before his works of old, faith 
 h'»"tTllt'c< ^^^'1^0'"' i wasftt up from everlafting, from the beginning, or ever the earth wai. 
 if'jr^ ftVcoAir And the fame Wifdom of God being made man reflefteth upon the fame pri- 
 yejivr v'.- ority, ia)'iiig, ' No-.v, Father, glorifie thou me with thine own felf, with the 
 ^ih,tn0i'\C, g^ory which J had with thee before the world was. Yea in the lame Chrijl are 
 ■^i^:o zS(,>^ WQ bleffedirith all fpiritual bleffings, according as he hath chofen us in him before 
 ^'•'>°^. ^'i- f^^^f'^"^'^^(ic" ^f^f^^ world. The impoflibility of the origination of a circular 
 •)?<;=To. wi'ere motion, which we are fure is either in the heaven or earth, and the impro- 
 nufwJ'kf'^or V^^^^^ of the beginning of Time, are fo poor exceptions, that they defcrve 
 the T.'.^njium not the leaft labour of refutation. The aftual eternity of this World is lb 
 ofAqwh. ^ far from being ncceffary, that it is of it felf moft improbable; and without 
 mSIah^Ts-^oT ^^'^^ infallible certainty ot Faith, there is nofingle peribn carries more eviden- 
 nnvit^ -Tii i- CCS of lus jouth, than the World of its |i novelty. 
 
 gaily Kj ^ in 
 
 ct< uiTkyilvn- S.chfyfoj}. i. >!^ tx iio.Ta.Ki'i'r])}, 'Neb. 1 1. ^. ^ Prov. 8. 22, 2^. ' John i-j. i. || i4/ men Lucretius 
 conf-jjcth, and that oai oj the Principles nf Epicurus. 
 
 Veruni, utopinor, habcc noviratem fumma, rccenfquc 
 Natura eft mundi, nequc pridem exordia cepic. 
 
 Tis true indeed, feme ancient accounts there are which would perfwade 
 *?itt!i ^^ ^^ imagine a flrange antiquity of the World, far beyond the Annals of 
 o/.in account ^^ofes, and account of the lame Spirit which made it. The * Egyptian 
 which an E^y FrieRs pretended an exa£l Chronology lor fome myriads of years, and the 
 ^liTfoSoil'n Chaldeans or || Affyrians far out-reckon them, in which they delivered not 
 innh:ch the' onlv 3 Catalogue of their Kings, but alfo a Table of the * Ecliples of the 
 Athenians »w Suu and Moon. 
 
 ^cooyears old. 
 
 and thofe of^ Sals 8ooo. rif/Jiff/^y jui! !f "jreLf' Cim¥ 'irtm X'Afwt Ix, y«( t« ly 'HpoJrx ri anifna Tfjf.ACitmf C/^- lUi 
 tft^^n Titf A ii'i:iJ\ J)AKoriJc!'<n-j( traf I'lixif o* to7; H£.-7f yfimJM(nt ltC\a.Ki^ih.'i(cv i^f a.ti^u.ct y.y^-rlsj. In Ti- 
 7HS0, PoniponiusMiljw.if't'/rt larger account out i/Hcrodows : Ipfi vcmftillimi (ut predicant) hominum trecento* & criginca 
 reges ante Amalim, & lupra tredecim miiliuni anncrum xtates ccrtis Annalibus ; rvhere, as the Egyptians mnchfirctch the 
 truth,/) Jith Mela Jlretci f 'V relation o/Herodotus, tvh) makes it not 1 3000, but 1 1 ^^o years. Diodorus Siculus teUs m of 1 3000 
 jeaxjiom the rcign of the firji Kini of Eg)ft to the Expedition oj Alexander ; and Diogenes Laertius out of other Authors more than 
 doubles that accoimt.^ A'i-',o-rloiJi'ytp'K*i\,>-iyiSr^'T£Jii.''Hiaj.;vv,ovi^^cui!,iK<>7*;>iai, )T< A>i T^csraTa^ i«f4«< VD ^ 
 
 TgJ* 48353. I, Aaivetoi j, joctV 'U'uCnyC'^, ix ttU Jfe «-o»i y.vtial'at \^ fiUiu JTMfdOBi', <?< ifi\<ny '\irrr3.iy@- ' 
 «W.«x, oAa{>i'7sx*7i^VM( x^,i%^;/^f ^4-r]j£;t,^^o;,^]jy<i,, ^^,', ,^,^^^4^j^j,. p,3chs in Timsum. '''Ev «J( nAl« /* 
 i.Kh*f^Hi i^iQ^Tet'Kifiat i^/o/Jii'iKoyU ■»■$«;, inKUAtK iJ WjciiiointSTa'Utrlx J\i>. Diog.Laert. 
 
 But
 
 Maker OfHeaven And Earth. 
 
 59 
 
 But for their number of years nothing is more certain than their forgery ; 
 for the .£gjptians did preferve the antiquities of other Nations as wcJl as 
 their own, and by the evident fallacy in others have betrayed their own va- 
 nity. When Alexander entrcd A'gypt with his viftorious army, tlic Priells 
 could fliew him out of their iacred Hiftories an account of tlic Perfian Empire, 
 vvhicii he gained by conqueft, and the Macedofiian, which he received by 
 birth, of each for ^ 8000 years : whereas nothing can be more certain out of U!^/'!^';'" 
 the befl Hiftorical account, than that the Perfim Empire, whether begun in %!fi'k K-hlT 
 Cyrus or in jMedtis, was not then 500 years old, and the A/4Cf^/o/?i/?», begun Alexander 
 'in Cor^fiit^-, not -500. They then which made fo large additions to advance J/woiym'piat 
 the antiquity of other Nations, and were fb bold as to prcfent them to thofe mentioned by a- 
 which fo eafily might refute them fhad they not delighted to be deceived to Mhntlu"^- 
 their own advantage, and took much pleafiire in an honourable cheat j may s.c\y,x\i%an(i 
 >^ithout any breach of charity be fufpefted to have extended the Account '^•'^"^"'^ine. 
 much higher for the honour of their own Country. Bcfide, their Catalogues & Macedonum 
 muft needs be ridiculoufly incredible, when the A^gfpt/a^is mdike their firft imperiumurq; 
 Kings reigns above || i2coyears apiece, and the y4/fw/^;>?/ theirs above 4COC0; i|f 'p'""''-^!^-- 
 exccpt ye take the yhgyptian years ror * months, the Jjjynafjs for davs; and quebutnr, plus 
 then the Account will not leem fo formidable. ' qiumoctomii. 
 
 Inini .i!,non'.ni 
 ille conftituic ; ciim apud Grxcos Macedonum ufcjiie ad morcciii Alcx.indri qr.adringcnti oJtoginra quinqiic rcpi.ii.;iitiir 
 anni , Pcrfarum vero , donee ipfius Alexandri vidorixfinirentur, duccnti £: triginta cres conipiircnrlir. S, A:i^. dc Civ. 
 Dei, L 1 2. c. I o. II Ai Diodcnis Siculus f/j^M notice of the /Egyptians , md Abydenus of the Clialdeans, rehfe ten Hi fl Kin. .- 
 reigned 120 Sari. 'Cli TSii rrd/Jat 'ip ^(tnAof JiKa' Sv x°i'<5^ ''' /3aff)A<ia< (^ujuJiJs caft.; kstJiilv ii cr. Km- thu 
 word (THf ©- raas proper to the Babylonian or Chaldean account. Hefych. Sap©- a.et^)iJ.''Ji t;« iru^. C ^plia-, viati-, bnt wh.it this 
 number tvrts he tells us mt. In the Fragment of Abydenus prefervedb) F.ufebius, 2c>fv9- «Ae '6iiv i'-dKoci-j, k, reta^^i^ta I'ntu 
 every t,a.f&- is 5600 years, and confequently the 1 20 aa-fst belonging to the Reign of the ten Kings 4 j'^ooo years. Acitl:er nas 
 this the account only 0/ Abydenus, but atfo of Eerofus ; neither was the Interpretation only of Eufebius, but alfo of AlcKaiidcr l'ol\-- 
 hifbr, w/m likewife expeffeth r ^ovty th« ^a(nxtiat ttui^ <7af«f iMJov M^on , hit kr^I i^vvdJh.( TiojJi(y.K!)i^a. 
 tftii ^ cA/o X'^'^-^-f' This feemed fo highly incredible , that tivo ancient Monies, Anianus and Panodorus, interpreted thofi 
 ChzldJem years to be but days, fo that every oafQ- fJnuld confifl of 3600 days, that is, 9 years, 10 months ar.d a half, and the 
 whole 120 augfi I for the ten Kings nS^ years, 6 months, and odd days. This is all tvhich joC Sfaliger, or jacobus Goar 0/ 
 late could find concerning this Chaldean Computation : and thefirfl of thefe complains that none but HeA chius nia^es mention of tins 
 account. Iftiall therefore fupply them not only with another Authour , but alfo with a diver fe and dUtinil interpretation. "Zi^it 
 f<C8T|£«|i ;i^ aetS^of -mify, Xa.hJ'cutK . «< j<j fx,' atifji 'Ttoikoiv Ittauns^j HitkC', 01 3/1 oZ/o/ in' itiiWToi ly fj.[uji; s5. that is, 
 according to the Iranjlation of Pormi, 5/rn apud Chaldxos eft mcnfura & Humerus : nam 120 i'lijv faciunc annos 2^22 , qui 
 funt anni 18 & fex menfes. Well might he fix his N. L. or, non liquet, fo thefe words ; fr as they arc in the primed Books there 
 is nofenfe to be made of them ; but by the help of the MS. in the Vatican Library wefljall both fupply the defe'l in Suid.is, and find a 
 third valuation of the uai^i. Thin then that MS, reprefents the words : Oi y6 ^x,' azi^u TOiif^v ina/jn^ 0<7kC' xp tLuS 
 Xa.hS'cuav 4w?0!') iit^ aa.f@- ■Trtiti fdiZai tnxlMia.y.ay hkC, 0I01 jh'o/Im /«' anicwloi >i iJ.h2ili i5. And fo the fenfe is 
 clear, S;(,'f©-, according to the Chaldee account, comprehends 222 months, which come to iZ years aiui fix mviths ; therefore 
 1 20 (7a'f;i mal^ 22Z0 years ; and therefore for /So-xf ', / read, leavingout the lajl /3 , /Sa-j,.', th,il is, 2220. "'• EJ 3 x) ^»<nv 
 Ei/cft^iW- aMi9»<, oTi AijuV?/!)/ Toc fjlulu. ititwTot ittaAay, ixdV n r^ tiOft^av rijav intcwr^ uzae'Sunini iyai it 
 Sauixaciv. Proclw in Timauin 3 1. 50. 
 
 Again for the calculation of Eclipfes, as it may be made for many thou- 
 fand years to come, and beekaftly true, and yet the world may end to mor- 
 row ; becauie the calculation mull: be made with this tacite condition, Ifthe 
 bodies of the Earth and Sun and Moon do continue in their fiibllancc and 
 conftant motion lb long: lb may it alfb be made for many millions ot' years 
 pad:, and all be true, if the world have been foold; which the cilciilating 
 doth not prove, but fuppofe. He then which fliould in the Aigypti.tfj 'j'cm- 
 plcs fee the dcicription of lb many Eclipfes of the Sun and Moon, could net 
 be allured that they wete all taken from real ohiervation, when they might 
 be as well delcribed outof proleptical fuppofition. 
 
 Refides, the motions of the Sun, which they mention together and witit 
 authority equal to that of their other obfervations, arc io incredible and 
 palpably fabulous, that they take oft all credit and eftcem from the rellof 
 their narrations. For with this wild account of years, and lecmingly ac- 
 curate oblei vations of the heavens, they left it written to pollerity. that 
 the whole courle of the celeflial motions' were four times changed : lb that 
 
 I a ^ the
 
 6o ARTICLE I. 
 
 > ■e^7„'ku«1»- * the Sun hath twice rifen in the Eaft and fet in tlie Weft, as now it does ; 
 7« -pJ p<;'.rw and, on the contrary, twice rifen in the Weft and fet in the Eaft. And thus 
 '^'^'^Tiii^' thefe prodigious Antiquaries 'I confute tliemlclves. 
 
 ^"waT^i- "*•'«- What then arc tliefc feigned oblervations and f,ibulous dcfcriptionsfor the 
 tfiKcuhSc'. Ti World's antiquity, inrelpcftnotonly of the infalHblc Annals of the Spirit of 
 t'1 "iiuv !■ Go'J J ^"^ ^^'^'^ o^ ^'^'^ conftant teftimonies of more fober men, and the real 
 ji( 'inr«vT«- apparenccs and lace of tilings, which fpeak them of a far fliorterdate ? 
 f,aj- tj uStv jf vvclook into the Hiftorians which give account of ancient times, nay, if 
 "i^^JZ^U ' vve perufe the fiftions of the Poets, we Ihall find the firft to have nofootfteps, 
 KATi^riiifj. j-j-je jafi; tQ feign no aftions, of fb great antiquity. ^ If the race of men had 
 MamiitSque been eternal, or as old as the Mgyptum -md the Chaldees fanfic it; how 
 litcris fervant, fliould it comc to pafs that the Poetical inventions fhould find no aclions 
 fl'i™ '*u2ccr" worthy their Hcroick Verfe before the Trojan or the Thtban War, or that 
 cu"fiisfuos vcT- great adventure of the Argonauts ? For whatfoever all the Mufes, the daugh- 
 niilfidcra, ac tersof Mcmory, could rehearfe before thofe times, is notliing but the Crea- 
 ocddiiic^br tion of the World, and the nativity of their Gods. 
 
 ni! c oritur. If we \\ confidcr the neceftaries of life, the ways of freedom and commerce 
 u/t''',!LMr: amongft men, and the inventions of ail Artsand 'Sciences,the letters which we 
 tie mm-jhberh, iifc, and languages which we Ipeak ; they iiave all known origmals, and may 
 'ef «-ra!'?' )S be traced to their firft Authors. The firft beginnings were then Co known 
 *f I-w")^ tW and acknowledged by all, that the inventers and authors of them were recko- 
 7n^jiJi,ij.i- ned amongft their Gods, and worlhipped by thofe to whom they had been 
 ' t^ud'^iJvV* ^^ highly beneficial .• which honour and adoration they could not have cb- 
 aa,f,aj ^i]i- tained, but from fiich as were really fenfible of their former want, and had 
 HiCxn^hf , «■ experience of a prefent advantage by their means. 
 
 t'XitTor ifijvior , In xj' fxi''iot auun ^ t'lKtiav iSiv. De Crh, I. i . K. iimfl. || As the Chaldees did affirm th.n tbej hai 
 i^in Objerxations of the Ce!eflial mothin for ^-joooo }vars ; and withal they alfi affirmed that for the fame jf.ta of time tl.'ey 
 had calculated the Nariiitj of all the Children which were borti- Which lajl h certaittly falje. Nam quod aiunt quadringcnta & 
 fepcuaginta iiiillia annorum in pcriclitandis cxperiundlfq; pueris quicunq; naci eflent Babylonios pofuiirc ; failunt , Si cnim 
 elict taftuni, non edit dcficum. Neminem autcm liabemus auftorem qui aut fieri dicat, aut faaum fciat. C/co-j,/. 2, de Di- 
 vinat. And if the lail be filfr, n-e have no reafoft to believe the firji irrrue ; but rather to deny their AJhwomical Obfervatiim by 
 tWir vain Ambition in Aftroh^ical prediilionT. And indeed thofe Obfervations oftlx Chaldees bein^ cmionfly fearched into by CaJ- 
 liftlicnes, api^-inrcd by Arifbotic for that pmfnje, were found really to go no farther than i &03 ye>trs before Alexander , as Porphy* 
 rius hath declared, who was no friend to the account of Mofes. ^idri yitWa rdf Ovi K«^^;c&e^'^(f in BaBv\»yQ- mn^iei>- 
 
 yj\ia)r (t^/S tV) xj iym^oaiui' reiif M'DcCi tV y^onaiv 'AKi^tiyJ^js n Maf.tJiTQ- nt^ti^at. Simplic. ltd 2. Arijht de 
 Crh, p. I 2y. * Tds Argument is therefore to me thejhon^er, becaufe made by him wh cannot be though a Favcitrer of our Re- 
 ligiwy becjuj'e he rcai a Count cnancer if none, Epicurus, whofe mind is thus delivered by Lucretius, /. 5. 
 
 Pr*terea, fi nulla tuit genitalis origo 
 
 Tcrrarum & Coeli, femperque a^tcrna fucre; 
 
 Cur fupra bcllum Thcbanum S: funcraTroji- 
 
 Non alias alii quoque res cccincre PoccE ? 
 
 Quo tot fafta virum toties cccidcrc ? ncque ufquanj 
 
 -'Etcmis fam.t monumcntis inlka rtorent ? 
 Ii Pliny g\ts a large account of thefe, 1. 7. c. 55. and Lucretius mal^t ufe of thk Ariument, I. 5. 
 
 Quarc ctiani quxdam nunc artcs cxpoliuncur, 
 
 Nunc cuani augcfcunr, nunc addita navigiis func 
 
 Mulca, niodo organici mclicos pcpcrerc fonoros; 
 
 Dcniquc natura h.ic rerum ratioque repcrta cfl 
 
 Nupcr, & hanc primus comprimis ipfe rcpertus 
 
 Nunc ego fum in pacrias qui poflim verterc voces. 
 
 ^ If we fearch into the Nations themfelvcs, we fhall fee none w ithout fbme 
 
 only fchai'" Original : and were thofe * Authors extant which have written of the firft 
 nrueihe build- plantations and migrations of people, the foundations and inhabiting of Ci- 
 /"r citfes""!,] ^'" ^^^ Countries, their firft rudiments would appear as evident as their later 
 Apoiion. kho- growth and prefent condition. We know what ways within 2000 years 
 •diusKjjIyBx.^;- people have made through vaft and thick Woods for their habitations, now 
 
 cTi', Xcnophan. >■>'=> ' 
 
 KoAojcJcy- K!im;Cr'noSvfi(fini7Kii ypiiinv, and Philocliorus "ZetKai/ivQ- K\\tnv ' but thofe more general, ,n An(\otlcKTifn( 
 >U«oAi7Ha<, I'olemo K](V«< ■iroAtvif c» *i/Ki J>, Cluron noAts>» KTi/Mf, Calliniachus K7ia-«< utiatty j^ ^6A«aic,Hcllanicus 
 Kt'ithi k^y^y j^ tCaivi , and the LUefnite KIljHf written by DacyUui, Diooyfius, Hippys, Clitoplion, Trifiinadius, and 
 Qtlic's. 25
 
 Maker Of Heaven And Earth. 6i 
 
 Urs^ 
 
 as fertile, as populous as any. The Hercynim trees, in the time ofthe Cefa; 
 cccupyingfb great a fpace.as to take upa journey of* 60 days,were thouf^ht * Sjivarum, 
 even then |1 co-sxdX witli the World. We read without any fliew of contnidi- """X"'^ ^]^: 
 aion, how this Weftern part ofthe world hath been peopled from the Eall; [ro'capj"? 
 and all the pretence ofthe i?.!'>7c»w^2 antiquity is nothing elfe, but that we ."^ "'•'i^'raiiis,' 
 all came from thence. Thofe eight perfons favcd in the Ark, dcfccnding 7;lT^l\ 
 from the Gordiaan Mountains, and multiplying to a large colledion in the li H^rcynii fyil 
 Plain of 5i».Mr, made their firft divifion at that place ; and that difpcrfion, vidicfri^'ft 
 or rather difTemination, harii peopled all other parts of the world, either ne- itis"& conV- 
 ver before inhabited, or difpeopled by the Flood. nitamundo, 
 
 Thefe Arguments have always fcemed fo clear and undeniable, that they faHrortt".Sra- 
 have put not only thofe who make the world eternal, but them alfo who cii'-i exccdic. 
 confefs it made, ("but far more ancient than we believe it) to a ftrangean- '^'"'•'*'<^-<^'2' 
 fwer,tothcm(elves uncertain, to us irrational. 
 
 For to this they replied, * That this World hath fuffered many alterations,- v- 7/;«,oceiiu^ 
 by the utter deftruftions of Nations and depopulations of Countries, by »^'w maintain' 
 which all monuments of antiquity were defaced^all Arts and Sciences utterly 't^lleTl^'^ 
 loft, all fair andftately Fabricks ruined, and fo mankind reduced to paucity, Zl-iTanf^ers 
 and the world often again returned into its infancy. This they conceived to' '''^ ^^iumenr 
 have been done oftentimes in fevcral Ages, fometimesby a deluge of Water, Oycf^Hiflmcs 
 fometimes by a torrent of Fire; and left any ofthe clementsmight bethought -^hich began 
 not to confpire to the deftruftion of mankind, the Air mull fweep away T'r^^S"^,* 
 whole Empires at once with infe8;ious plagues, and earthquakes fwallow up j'?i^n/JiL'r 
 all ancient Cities, and bury even the very wjines of them. By which anfwer 'f ^'Ji'>y,rM 
 of theirs they plainly afford two great advantages to the Chriftian Faith. SmS"'''^ 
 Firft, becaufe they manifeftly fhew that they had an univerfal tradition of '"'M" ocd- 
 y\WA Flood, and the overthrow ofthe old world : Secondly, becaufe it S^t't^^ 
 was evident to them, that there was no way tofalvc the eternity or antiquity ^"'EwKf 
 ofthe World, or to anfwer this argument drawn from Hiftory and the ap- 'f<^''^ ^■^'X-'^ 
 pearances of things themfelves, but by fuppofing innumerable deluges and S°'il5^»,^ 
 deflagrations. Which beingmerely feigned in themfelves, not proved, (and -^d^^^leorV- 
 that II firft by them which, lay they, are not fubjea: themfelves unto them, I^' ;,",©. *} 
 as the Egyptian did, who by the * advantage of their peculiar fituation ;J/^f«T«*'' 
 feared neither perifhing by fire nor water) ferve only for a confirmation of "^^ "^ >**'<'' 
 iV,9/?//s Flood fo many Agespaft, and the lurer expeftation of S. Peter^ fire, '^TJly'S'-' 
 we know not how foon to come. iiui. sothat he 
 
 tfill have Ina 
 
 >»f rSfoTif a< iti K, •Ofji if/.Z( a.{xiM KAiJ.Cu.vi<nf. Ocellw deVmveJo, c. 5. Tiius Plato, who affertcd the creation of the 
 world, but either fom eternity, or fuck aiitiijimy as doe; not much differ from it, brings in Solon inquiring the age ofthe Greek 
 Jiijiories, asoj Phoroneus and^xohc, Deucalion <iMi/Pyrrha ■■, and an Egyptian I'riefi anfwering, that aU tlie Greeks were Boys, 
 and not an old man amongj} them, that if, they had no ancient monuments, or hiftory of any antiimty, but refled contented with the 
 inn^vlede ofthe timtfnice the lajl gfeai mutation of their ot^n Country. ncV.a; ^^f ^ ^o».i ^-Jof a? y',-^t,x!nv xv%a:Tm >d, 
 'i<ni']m, jveij^ Kj S/inm'.ytstti.fivexoif 3 i}}.oi(ir(^ai Cfyx'^rt^cu, inTimso. Origen ofCclfw. To TOtM U irai- 
 ri( cir::y'j- -Trvfdam yiyiyivoj, ^oWv« /' £hKhvfti(, ^ ytdrtuv ^vcu rh ^ Ci.d»CiKiu¥^ Kx]aK?.0!rfj:ii' hayxQ- 
 ■yi~^unfj^'av, cru.j,a< ToU aMnv aun S'ujtJ.ij^oK Tetei'snai rl Kaf axnav to xo«-^k d-^mw, A I. And Lucrttius the Epi- 
 cmean, whilhoHgkt the world but feUvthoufand years old, aswebelieve, andthat it fimld at Lift be confumed, as we alfj are perfw/t- 
 lied, thuikj '/w aiijtrer of theirs jo far from bring a refiaatm ofthe former, that be admits it as a conjirmation ofthe latter part of hit 
 opin.on. De rerum natura, I. 5. 
 
 <^iod fi fort^ fuilTct antchac cadcm omnia crcdis, 
 
 Scd pcriiirchominum torrcnci fi rla vaporc, 
 
 Aut cccidiir^ urbcs magno vcxaniiiic mundi, 
 
 Auc ex inibribusairiduis exilic rapaccs 
 
 Per terras, amnesatquc oppida coopcruitfc : 
 Tancuquippc magibviilus taccare nccclleert, 
 
 txicium qiioquc cerrarum caliquefiitiiruni. 
 
 Cmg. adv. Cetjum, /. i . * So that Egyptian Pricji m PlatoV Tim.cus tells Solon, that the Fable cf Pl,aethon did ji^mh a real 
 Ctnpgratun ofthe wjrld; but fi as all they which ifked m mountains or dry farts ofthe earth were fconhed ard confmed but of 
 
 thf:
 
 62 ARTICLE J. 
 
 rivers in rh: valleys, fo me wsrepeferved: rfTtv 3, /"''i *'. N«a©- Hf t« Ta>X!t oi.7r?, >^ 
 
 J'J>a»^pi«- To<r' Mac/ior )t4Tfi.9«v (Tdwii-cu T«jwy.«r cSic *, d» «f n^ritf; T«»3«rfs U<«C,'-,«V« '.»J*I<« ■:Tn?^tuorc.!x. 
 ioEcvpt Tf.-c-;w«'n.3/ f/AvrBvi!<-r;/»r'n.iAoir Ar f/9*«if, i;(t/rpm ^f/jw I') Sf rings ^Uwg the rner Nile, n>ai m of d.wg-y !n 
 ,t Dehi-e mJ t'enby frejhv:d the mojl .indent m-numeMs andtecndi. Biit,alM^this « j poor fliift loihem «hub belieieiLuin 
 theiieMjnd uniicrfil F/ox/all the fountains ot the great deep were broken up, and the windows of heaven '.vcrc opened, 
 Oen. 7. 1 1. 
 
 It remainetli then that \vc ftcdfallly believ't-',not only tliat the k.tvcfis and, 
 earth and all the hofi of thtm were made, and fo acknowledge a CreKion, or 
 iin aftual and immediate dependence of all things on God, but alio that all 
 things were created by the handofGod, in the lame manner, and attliefamc 
 time, which are delivered unto us in the Books diMofes by the Spirit of God, 
 and lb acknowledge a novity, or no long cxiftence of the Creature. 
 
 Neither will the novity of the World appear more plainly unto our con- 
 ceptions, than if we look upon our own iiiccelTions. Tlie vulgar accounts, 
 ' which exhibit about 5600 years, though fuiSciently refuting an eternity, 
 and allaying all conceits of any great antiquity, are not yet To properly and 
 nearly operative en the thoughts of men, as a reflexion upon our own gene- 
 rations. The firftofmen was but fix days younger than the being, uot ^q 
 many tlian the appearance, of the earth : and if any particular pcrlon would 
 confiJcr how many degrees in a direct line he probably is remo\ed from than 
 fingle perlbn ^^jw, who bare together the name of man and of the earth 
 from whence he came, he could not choole but think himftlf fo near the ori- 
 ginal fountain of mankind, as not to conceive any great antiquity of the 
 » 5oCiccroz"n- \Vorld. For though the ancient Heathens did imagine '^ innumerable ages 
 deedffeaki^ in- j ocncrations of men pafl:, though I! Orhcn did fondly fecm to collect fo 
 cuU,iniiiiBooi^ much by fume mifinterpretations of the Scriptures ; yet it we take a lober 
 «f Divination: vicw, and makc but rational colleflions from the Chronology of the Sacred 
 WacoVThccte" Writ, wc fliail iiiid no man's pedigree very exorbitant, or in his hne of ge- 
 tus brinis tbu ncratiou defccnt of many Icore. 
 
 argument a- _ 
 
 gain]} tlie fride ofgrejt and nible Families, that they which mention a fuccejfioh ofthir Ancefttrs which hne been rich /tndpm>erfiil, 
 t6 it merely vw' i'rojj'dbciai. i S^uua.ij^av «j to 'r:a.v ti^ $KiTHv, v'Ji ^c^lQ.d^, on ■^dit-ray x) "rgfyvur nveixJif indr^ 
 y.^ya.nf eiva.elStJ.mti, It ai( rr\ifin t, "wjvyoi, x.', SttfiKtif K^ J^Koi, Bo-^Ga-tfl Ts Ji^Eytlain -roWdy-K ixvdoi yf^vemv 
 'iiaiv' "< ife~'-er)[':rfm were eiuaUyhnom able, haxinginnumcrable Ancefiors, rich andpxir,ferx.wts and Kings, learned and bar- 
 taiiiLS. \,Ox']gcn did not r/nhcllell the eternity of the world from the coexiftencc of aU Ood^s Attributes, as becaufe he is Ta.v\»- 
 Kf^Tuf ■■!ndJ\fiJiyt^'}p<i there f re he was ii!rra\sfo, (forhirf ould he be J\i(ii>s(2i<eiK^ JyiiiivfyvatToiv, or TafJ»Kfa,Tv( iidj 
 ^' y.f^TBwV-vi' i ) '"" "'!/■' ff""' f*f 9° Pfttm, From cverlaAing to everlafting, thou art Goii. For a thoufand years in thv 
 fghtarcbutaiyelrerJay, and tktt at the beginning of ^c\t(\3.(i\cai,\\ho can number die fand of the fca,and thedrops of 
 the rain, and the days of eternity ? B«t yieii\odi\iS,BiJhop and Martyr, hath well concluded that difpntation: ItiJTt. fnmt o 
 
 When tlie age of man was long, in the infancy of the World, wc 
 find ten generations extend to 1656 vears, according to the fhortefl, 
 which is thought, becaufe the Hebrew, therefore the beft account, ac- 
 cording to the longell, which, becaufe the S ptiiagints, is not to be 
 contemned, 2262, or rather 2256. From the Flood brought at that 
 time upon the earth for the fins of men which polluted it, upon the birth 
 of Jbrah.tm, the Father of the faithful, not above ten generations, if 
 lb many, took up 292 years, according to the leaft, ii?2, according to 
 the largi.ll: account. Since which time the ages of men have been ve- 
 ry much alike proportioiiably long ; and it is agreed by all that there 
 have not palfed fince the birth of Jhraham ^700 years. Now by 
 the experience of our Families which for their honour and grcatneJs 
 have been prekrvctl, by the genealogies delivered in the Hicred Scriptures, 
 and thought nccellary to be prefented to us by the blcllcd Hvangelift's, 
 by the oblervation and concurrent judgment of former Ages, tliree 
 
 * genera-
 
 Maker Of Heaven And Earth. 6^ 
 
 * generations ufually take up a liundred years. If then it be not yet 5700 * Bythc Greeks 
 years fince the birth o{ Abraham, as certainly it is not ; ifall men which are "^^l-^;^ "^t'^w 
 or have been fince have defcended from AW^, as undoubtedly they have ; if teStm; f icnc 
 Jhah.tm were but the tenth from A^oah, as Noah from Adam, which Mofts '''l"<^"'P'"'i-\u 
 hath allured us : then is it not probable that any perfbn now alive is above inst. Mat. 1!^ 
 1 50 generations removed from Adam. And indeed thus admitting but the ^i-indcedfme' 
 Greek account of lefs than 5000 years fince the Flood, we may eafily bring 'u'^f^r I'tiicrfM. 
 all fober or probable accounts of the £^;'/'^/4».f, Babylonians, and Chmefs, to ce'oft-me: m 
 begin fince the Difperfion at BabeL Thus having exprelTed at la(t the time, 5^I^'):''^'''TV 
 lb far as isneceffary to be known, I fliall conclude this fecond Confideration xen:fafs k^ 
 of the nature and notion of Creation. «"'«< A t" C* 
 
 ew o\ Jttle/xo/, iV cA/'o ipiSv (not ^g/ -^ as Wolphius and Porcus would coneSf it^ f/ii JV'r* Cfot uti ^fiv, as c- ida;_) pt. Co- 
 TBixHv, -f T«aj«f s<rxou</1t)t«tTH T"'' TsarafSfr^caiA'^aToi;, as Suidas tranfcribing hm negligently J K-^v]i( Sometimei they 
 interpet it 20, 2$, or ^o years, as appears by Hctychms, Mndby that lajl account they reel oned the jears of ^i.(\ot, K Ticik* :^ a'. 
 eSey ^ r N^sb^^s StKovjcutit twivimov^tt irti -^yviviu- So Anemidorui and the GranunariaBS. Although J cannot imagine 
 that to be thefenfe of Homer. I^. le. 
 
 'Efflietfi', 0/ «l 'm^J^iif eiiAcc. j^.'ptv nJ"' i-^ivrt' 
 
 And I conceive thatghfs in Hefychius. 'EtJ eftmsn'/ustT®- ^ovmv jV f/.i *«]' Au'ri /StCiuKoTay, to befar more properly appli ca- 
 ble to that place. But,inthefenfeofwhichnorf> wefpeal^, it is ta^en for the third part ordinarily of an hundred years : us lie 
 Todovii, mentioningthe Bgyptians feigned Genealogies ; Kairti rtttin'oncu p! a.vJ'fTv •j^ial J'm'mitu iMmt irnt, 300 enera- 
 tions ejuallixe loooo years, -j/jitu jS T^wf a'r/f *c tKaCliv tT«« J?t. And after /;im Clemens Alex. 6trom.l. 2. Eif ra iK./\i? 
 
 Now being under the terms oi heaven and earth, v^& have proved all tilings 
 befide God to be contained, and that the making of all thefe things u as a 
 clear production of them out of nothing ; the third part of the explication 
 muftof neceflity follow, that he which made all things is God. This truth is 
 fb evident init felf, and fbconfefledbyall men, that none did ever alTert the 
 World was made, but withal affirmed that it was God who made it. There 
 remaineth therefore nothingmorein this particular, than to affert God fb tlie 
 Creator of the World as he isdefcribed in this Article. 
 
 Being then we believe in God the Father maker of heaven and earth., and by 
 that God we expreffcd already a fingularity of the Deity ; our firfl: alfertion 
 which we muft make good is. That the one God did create the World. 
 Again, being wiioibever is that God cannot be excluded from this ait of 
 Creation, as beingan emanation of the Divinity, and we leemby thefe v\'ords 
 to appropriate it to the Father, befide whom we fhall hereafter fhew that we 
 believe fome other perfons to be the fame God ; it will be likewife necefiary 
 to declare the reafbn why the Creation of the World is thus fignally attri- 
 buted to God the Father. . 
 
 The firlt of thefe deferves no explication of it felf, it is fb obvious to all 
 which have any true conception of God. But becaufe it hath been former- 
 ly denied, (as there is nothing fb fenflefs, but fome kindof Hereticks have 
 embraced, and may be yet taken up in times of which we have no realbn to 
 prefume better than of the former) I fhall briefly declare the Creation of the 
 World to have been performed by that one God, the Father of our Lord 
 '^efus Chrift. 
 
 As for the firfl-, there is no fuch difference between things of the world, 
 as to infer a diverfity of makers of them, nor is the leafl or worfl of crea- 
 tures in their original any way derogatory to the Creator. God jaw every (;«,. i. ■^i. 
 thirtg that he had made, arid behold it was very good., and confequently like to 
 come from the fountain of all goodnefs, and fit always to be afcribed to the 
 fame. Whatfoever is evil, is not fb by the Creator's adion, but by the crea- 
 ture's dcfe^libn.
 
 64 ARTICLE!. 
 
 In vain then did the Hercticks ofold,torciTiovea fceming inconvenience, 
 * inde ^fam- rcnouiKC a certain trutli ; and whili't tl;cy ^ feared to make their own God 
 cbsHi,wpcum gyjj^ ^IJ^.y made him partial, or but half the Ueity, and lb a companion at 
 mXum°m.c- leari with an evil God. For dividing all things of this world into natures 
 ret, jitcrum fubflantially evil, and fubftantially good, and apprehending a ntccflityof an 
 wSrcra "'"' origination conformable to fo different a condition, they imagined one God 
 '"nicTinNa- elTentially good, as the firft principle of the one, anodicr God ellentially 
 hum, C.J. j,^.-j^ 35 ji^g original of theother. And this lUange Herefie began upon the 
 VtLkmn firft II (prcadingof the Golpel; as if the greatell light could not appear with- 
 
 Nines as the Q^t a fliadoW. 
 
 prjt Aitmr of ,. n i r • c j ■ i l i ■ r^ ■ 
 
 the HeHfie,thciugb they which fattowed him were caUed from fcmiManichxar.s. A Jr mujf rve beJMispedanbibe relation 4 Socrszcr, 
 nko allots 'ihe beginning of that hcrcjk ^,xg)y i^-rc.&iv ^ Kav^y]iy« >s'->'«i'> " {j'/'*" ^C''"' Cor.nantinc ; barg Epiphaniui 
 affcrtstiK firft Author of it, ?^'>/«& a' r^ofucv S^ id'Ui^ffiKvfjLct -sfel tsv x'.c« ^ V.TOjixat- toliavc gone to Jr,uf.,!em c- 
 vtn about the Apoaics timis. t-UncsthenJontierlycaUcdCuktkMS, (*cf Urbitus, asS.A^ig.) n'hi dijjemimed thif HcreOe in ike 
 d.i)sofAme\\3DuiorVToh\i%the Bmferour,obMt the year 2'jT,hada PredeccS-fW^tlmgh not a m\lo; ciUcdfirfi^ Tcrehiiithus, ajicr 
 Euddas. h'orthk Buddas/e/f bit Books and Eiiate to a Widorv, who, faith Epiphanius, ?^n^s ■ro}hS ttA ^^^oii. Sraf, continued 
 with hii Eftnie and Books a long lime, and at LH bought Cubricus/or herfoiant. This Euddas had a fmnc,- M^fler called Sc) - 
 thianus, the pfi AuthrofihU Herefie. Bcfidetheje,bemen Scythianus awiCubricus there was yet another teacher rj the diHrine, 
 - " ■ '"<tr«1(S-)^ «»«?©" -^xax'ttf J)J'tifKttKG- t<wtii(, Zafavnf o-Afjia^i, otjt.'offc.:y m' ^ 
 
 calledlirmci. ^Hf^Tgi ti(T« (MirMllS- 3 :^ «»«?©■ -f xawof JiJ'e.fxaKG- tw-tds, Za^ortK oycfxa//. O(uoff«». aiiti 
 •wo-af vwr- Jfthen we ivfert thit Zaranes into the Maaichsean Pedigree, and confider the time oj the Widow leiween Buddas and 
 Cubricus. and the age o/Cubricus, who was then but fexen years old, as Sccratcs teftijies, whenjhe refohedta buy h:m,arJ difcoier 
 the Heicfieto him j thae will be m reafin to doubt of the relation o/Epiphaniu5,rt.if Scythianus Icgan about the ^poUotical times. 
 
 Korneed we any of the abatements inthe Animad^erfionsofTaivhs, much tefs that redirguation oj Epiphanius, w^-ij cites Origin 
 as anaffertoroftheChiflian Faith againft this Herefie; for though he certainty died before yhnes ffread his doHrir.e, yet it was 
 written infei eral Bo^ks before him, not only in the time of Euddas, to whom Socrates and Euidas attribute them, but cfSc\ thianus, 
 whom S. Cyril and Epiplianius make the authr of them. Neither can it be objeUcd that tkey were not Maniclirans before ihe ajfea- 
 ranceofMmti ; fir I cnncei\ethe name of yfaxicsC thought by theGrceks to be a name fallen up by Cubricus, and proper to him J i:oc 
 to be any proper or peculiar name at all, but the general title offferetick. in the Syriack. tongue, her I am loth to think, tl'-a Tlieo- 
 dorct or tlie Author in Suidas were fi far miftaken, when they call Sry tliianus. Manes, as to conceive Cubricus and he were the fame 
 perfm : when we may with much better reafm conclude that both Scythianus and Cubricus had the fame title. For I c-ncci\ c Manes 
 at Jirj} rather a title than a name, from the' Hebrew \''D or ''^'*D fignifying a Hercticks And althugh feme of the 9,3hh\t\^ derive 
 their pO from Manes, yet otlters make it more ancient than he was, referring it to Tzadok ar.d Bajeihos, called ^''J'Cn ''d/'fcit 
 tbefirj} or chief Hereiickj, who lived isoyearsbeftreChrifl. V.'herefore it is far more rational to a([ert, that he which heg.m the He- 
 refie of the^Vmkheeswas called \'^0 as an Heretickjn the Oriental tongues, and fom thence hlaimf by the Creek/ ftocomphwith 
 (jLAtia. or MaJnefuntheir language) thanibatMdvn< wasfirfi the name of a mancoimied an Heretick, by the Chrijiians ; and then 
 made the generj name for all Heretickj, and particularly for the Chrijiians by the Jews. H^oich beinggr.mted,both:ic)ihiit\v.iar:J' 
 Cubricus might welt at firft have tlie name of Manes, tl:at k Herelick,- However, the antiiuity of that Herefie will appear in the 
 Marcionites, who differed not in thii particular from f/;eManichecs. Duos Ponticiis Deos alTcrt tanquam duas Svniplegadas nai;- 
 fragii tui : qucni negare non potuit, id eft, crejtorem, id eft, noftrum ; Sc qucm prob^rc non potuit, id cf:, muni. Pallus in • 
 feiix hujus prUumptionis inftinftum de fmiplici capituloDominic.i pronHnciationis, in homines non in Decs difponentis cn- 
 cmpla ilia bon* S; malxarboris, quod ncque bona malos ncqucniala bonosprotcratfruv'tus. Tertul. I. i.e. i. This Marcion 
 inedinihe days o/ Antoninus rius,flH<y. if Eurebius/e/f7/iV//j,JuftinMarcyrnTo;c',j^.i;/!/fA/'n. Hift.li.^.c. 1 1. Ircnarus relates 
 hw he fpal:e with Poh carpus Hif\:op of Smyrna, wIm was taught by the Apftles, aiidanverfed with diiei s which faxv vo- Saiiour, 
 1.3,. c. 5. Keither was Marcion thefir{l which taught it at Rome, /be Ix received it from Ccrdon. Kabuit E: Cerdoncm quendam 
 informatorem Icandali hujus, quo facilius duos Deos cjci esiftimaverunt. Tliis Ccrdonfucceeded Heraclcon, andfo at loft this 
 Herefie may be reduced to the Gnofticks, who derived it from the old Gentile Pliitojophrrs, and miglit well be emlraced by Manes ni 
 fethi^becaufe it was the dollrine of the Vct(\m Mag:,as An(\oilc teftifieth. 'Pict^fiMi it Tf-Jru ■afei c/AoCTjiaj j^ "^ftfCvTi' 
 ft( Qx^j tActytf) e7) 'tV Ai-)V7r]la[/, it, cWo k«/'ou/7K\j tj)*PX*> '*5'*9-*' S'oaiJ.ovs. «. xanJc J^cu/xoya., Laert. inprojemio. And 
 thii derivauonitwellohfer\edbyXwno\!cie\& Presbyter of Qo\\^3Sxi\nc>'f\c, pcakjngthwojt'Unci : ilagjt ^ M«f woi'®- *J ^ 
 
 Whereas there is no Nature originally finful, no fubftance in it fe'f evil, 
 and therefore no Being which may not come from the lame fountain of good- 
 Jf''-4i'7>5- nels. I form the light ^ andcreate darknefs ; / mal:e peace, and create evil; I the 
 Lord do all thefc things, ikith he wlio alio faid, / am the Lord, and thne is none 
 elfe, there is no God he/ides me. Vain then is that conceit which framed two 
 Gods, one of them called Light, tlie other Daiknefs ; one good, the other 
 evil ; refuted in the firll words of \}n&Cretd, I believe in God, maker of hea- 
 ven and earth. 
 
 But as we have already proved that one God to be the Father, fb muft we ^ 
 yet farther fhew that one God the Father to be the Maker of the World. la % \ 
 which there is no difficulty at all : the whole Church at "^jertifalem hath fuffi- 
 ciently declared this truth in their devotions; Lcrd, thou art Godn'hich hafl 
 fvade heaven and earthy a?:d the fex, a».i all thai in them « : agc^Jl thy holy 
 
 child
 
 Maker. Of Heaven And Earth. 65 
 
 child 'Jefiti, whom thou hast anointed^ both Herod And Pontius Pilate with the 
 Gentiles and the people of Ifrael were gathered together, '^efu-s then was the child 
 of that God which made the Heaven and the Earth, and confcquently the 
 Father oiChrifi is the Creator of the World. 
 
 We know that 0Jf'ifi is the light of the Gentiles,by his own interpretation ; 
 we are alTured likewiie that his Father gave him, by his frequent alTcrtion : 
 we may then as certainly conclude that the Father of C/^r//? is the Creator of 
 the World, by the Prophet's exprcfs prcditlion : ¥ot thus faith God the Lord^ rfa.42. 5,^.' 
 he that created the heavens and firetched them out^ he which [pread forth the earthy 
 and that which comethoiit of it ; / the Lord have called thee in righteoufnefs, and 
 will hold thine hand, and will keep theCy and give thee for a covenant of the people, 
 for a light of the Gentiles. 
 
 And now this greatfacility may feem to create the greater difficulty : for 
 being the Apoftles teach us that the Son made all things, and the Propliets, 
 that by the Spirit they were produced, how can we attribute that peculiarly 
 in the Creed isnto the Father, which in the Scriptures is afligned indifferently 
 to the Son and to the Spirit ? Two rcafbns may particularly be rendred of 
 this peculiar attributing the work of creation to the Father. Firlt,inrerpe6l 
 of thole Herefies ariling in the infancy of the Church, which endeavoured 
 to deftroy this truth, and to introduce another Creator of the World, difliii- 
 guiflicd from the Father of our Lord Jefus Chrifl. An Errour lo dcliruftivc 
 to the Chrirtian Religion, that it rafeth even the foundations of the Goipel, 
 which refers it lelf wholly to the promiles in the Law, and pretends to no 
 other God but that God of ^^braham^ oilfaac, and of Jacob ; acknowledgetli 
 no other fpeaker by the Son, than him that fpake by the Prophets ; and there- 
 fore whom Mofes and the Prophets call Lord of Heaven and Earth, of him 
 our blefled Saviour (Ignifies himfelf tobe the Son, rejoycing in fpirit, and 
 faying. / thank thee, Father, Lord of heaven and earth. Secondly, in rcfpecl Lul^e lo. 21. 
 of the Paternal priority in the Deity, by reafbn whereof that which is com- 
 mon to the Father, Son, and Holy Ghoft, may be rather attributed to the 
 Father, as the firfi; Perfon in the Trinity. In which rerpe61 the Apoflle hath 
 made a diftinftion in the phrafe of emanation or production : To us there is i cor. %. 6. 
 but one God, the Father, of whom are all things, and we in him; and one Lord 
 Jefui Chrifl, by whom are all things, and we by him. And our Saviour hath 
 acknowledged, The Son can do nothing of himfelf, but what he feeth the Father "! Scabat fiilcs^ 
 do-, wiiichlpeaketh fbme kind of priority in adlion, according to that of the atore & ciiri- 
 Perfon. And in this fenfe the Church did always profefs to believe in God ^° m^-Tm^i. 
 the Father, ^ Creator of Heaven and Earth. /.'k Non alia 
 
 The great neceffity of profeffingour faitli in this particular appcarctli fe- agnofcenda e- 
 veral ways, as indilpenHibiy tendnigtothe illuftration of God's glory, the po(io1on!°i^' 
 humiliation of mankind, the provocation to obedience, the averlion from quam qui ho- 
 iniquity, and all confolation in our duty. die apud ipib- 
 
 God is of himfelf infinitely glorious, bccaufe his perfcfbions are ahfolute, cditur.Nuiiam 
 his excellencies indcfedlive : and the fplcndour of this glory appeareth unto aurcm Apoflo- 
 us in and througii the works of his hands. =" The invifible things of him from the dtfijm intc^t- 
 creation of the world are clearly fecn, being iinderftood by the things that are made, as qut non in 
 even his eternal power and Godhead. ^' For he hath made the earth by his power, Crcatorc C|.i 1- 
 he hath e/lablifljed the world by his wifdom, and hath firetched , out the heavens 'Rom. 1.20. 
 by his difcrction. After a long enumeration of the wonderful works of the "Z'"'- 'o- 12. 
 Creation, the Plalmift breakcth forth into this pious meditation. "^ Lordjjow ^'p/^/[',04*2 . 
 manifold are thy works ! in wifdom halt thou made them all. If then the glory 
 of God be made apparent by the Creation, if he have '^ made all things fur htm- •' Pmj, 1^.4. 
 ftlf,\\\dX is,for themanifeftation of his glorious Attributes,ifthe "^ Lordrejoycetb .^y^^ ,^^^, 
 
 K m
 
 66 ARTICLE 1. 
 
 in his TPorks, becaule hii glory fbill endure for ever ; then is it abfblutely necefl 
 fary we fhould contefs him Maktr of heaven and earth, that we may fufficient- 
 pftl. 148. 1 J. ]y praile and glorifie him. Let thempraife the name of the Lord, faith David, for 
 his name alone is excellent, his glory is above the earth and heaven. Thus did the 
 A>';. 9.5,5. Levitcs teach the Children oiffrael to glorifie God: Stand up and bkfs the 
 Lord your God for ever and ever : and blejfed be thy glorious name, nhich is ex- 
 alted above all bleffing andpraife. Thou even thou art Lord alone ; thou haft made 
 heaven, the heaven of heavens, vcith all their hcfis, the earth and all things that 
 Rom. 11.^6. are therein. And the fame hath S. PW taught us : For of him, and through him^ 
 and to him are all things, to whom be glory for ever. Amen. Furthermore, that 
 we may be afTured that he which made both Heaven and Earth will be glori- 
 fied in both, the Prophet calls upon all thofe celeftial hofts to bear their part 
 Pfil 148. 2,3, ^f* 'lis Hymn : Vraife ye him allhii Angels, praife ye him all his hojls. Praife 
 4,5. ye him Sun and Moon, praife him all ye Stars of light. Praife him ye heavens 
 
 of heavens, and ye waters that be above the heavens. Let them praife the name of 
 the Lord, for he commanded, and they were created. And the 24 *EIders in the 
 Rev. 4. lOjti. Revelation of S. 'John fall down before him that fittith on the thrcne, and tvor- 
 jbip him that livethfor ever and ever, and cast their Crowns, the emblems of 
 their borrowed and derived glories, before the Throne, the leat of infinite and 
 r/Ti/. •?• I- eternal Majefty, faying, Thou art worthy, Lord, to receive glory, and honour^ 
 rj'al. 145.10, a„(i ^oxer: for thou hast created all things, and for thy pltafure they are and were 
 created. \^\\QXQioxc, if the heavens declare the glory of Cod, and all his works 
 praife him; then JJjall his Saints blcfs him, they fljall fpeak of the glory of his 
 kingdom, and talk of his power. And if man be filcnt, God will fpeakj while 
 we through ingratitude will not celebrate, he himfclf will declare it, and 
 Jer. 27. 5. promulgate. / have made the earth, the man and the beast that are upon the 
 ground, by my great power, and by my out-fl retched arm. 
 
 Secondly, the Doftrine of the World's Creation is mofl; properly effectual 
 towards man's Humiliation. As there is nothing more deftrudive to humanity 
 than Pride, and yet not any thing to which we are more prone than that ; lo 
 nothing can be more properly applied to abate the fwelling of our proud 
 conceptions, than a due confideration of the other works of God, with a fo- 
 Ffal. 8. J. ber reflexion upon our own original. When Iconfderedtht heavens,the work of 
 thy fingers, the moon and the ftars which thou hast ordained; when I view thole 
 glorious apparent bodies with my eye, and by the advantage of a glafs find 
 great numbers before, beyond the power of my fight, and from thence 
 judge there may be many millions more which neither eye nor inftrument can 
 reach ; when I contemplate thofe far more glorious fpirits, the inhabitants of 
 the Heavens,andattendants on thy Throne ; I cannot but break forth into that 
 admiration of the Prophet, W''/'<i/ is man, that thou vrt mindful of him ? what is 
 tharoff-fpring of the earth, that duft and aOies? what is that fonof man, that 
 thou vifitejl htm ? what is there in the progeny of an cjeftcd and condemned 
 Father, that thou fhouldefl: look down from Heaven, tlie place of thy dwel- 
 ling, and take care or notice of him ? But if our Original ought fb far to hum- 
 ble us, how fliould our Fall abafe us ? That of all the creatures which God 
 made, we fhould comply with him who firfl: oppofed his Maker, and would 
 be equal unto him from whom he new received his Bemg. All other works 
 of God, which we think inferiour to us, becaufcnot furnifhed with the light 
 of underllanding, or endued with the power of cledion, are in a happy im- 
 poflibility of finning, and fo offending of their Maker : The glorious Spirits 
 which attend upon the Throne of God, once in a condition of themfelvesto 
 fall, now by the grace of God prefcrved, and placed beyond all poffibility of 
 finning, are entredupon thegreatefihappinefsof which the workmanfhipof 
 
 God
 
 Maker Of Heaven And Earth. 67 
 
 God is capable : But men, the foiis of falPn j^.dam^ and finners alter the fimi- 
 litude of him, of all the creatures are the only companions of thole Ja^eh Judcv. 6. 
 tvhicb kft their own habitations, and are delivered into chains of darkmji, to be 2 Pet. 2 4. 
 referved unto judgment. How fhould a ferious apprehenfion of oui own cor- 
 ruption, mingled with the thoughts of our creation, humble us in the fight 
 of him, whom we alone of all the creatures by our unrepented fins drew 
 unto Repentance ? How can we look without confufion of face upon that 
 monument of our infamy, recorded by Mofes^ who firlt penned the original 
 of Humanity, It repented the Lord that he had made man on the earthy and it ccn 6. 5. 
 grieved him at his heart ? 
 
 Thirdly ,thisDoclrine isproperly efficacious and produftiveof mofl: chear- 
 ful and univerial Obedience Jt made the Prophet call for theCommandments 
 of God, and earneftly defire to know what he fhould obey. Thyh.tf2ds have rr.ti. up. 73. 
 made me and fajbioned me : give me underjlanding, that I may learn thy com- 
 mandments. By virtue of our firft pfoduftion, God hath undeniably abfblute 
 dominion over us, and confequently there muft be due unto him the moft ex- 
 aft and compleat obedience from us. Which reafon will appear more convin- 
 cing, if we confider, of all the creatures which have been derived from the 
 fame fountain of God's goodnefs,noue ever difobeyed his voice but the Devil 
 and Man. Aline h.tnd,fdith he, hath laid the foundation of the earth, and my right /■/.'r.48. 15. 
 hand hath fpannd the heavens ; when I call unto them they ft and up together.- 
 The moft loyal and obedient fervants which ftaffd continually before the moft 
 illuftrious Prince are not fo ready to receive and execute the commands of 
 their Sovefaign Lord, as all the Hofts of Heaven and earth to attend upon 
 the will of their Creator. Lift up your eyes on high, and behold tvho hath ifi. 40. 26. 
 treated thefe things, that bringeth out their hofts by number : he calkth them all 
 by names, by the greatnefs of his might, for that he is ftrong in poxer , not one 
 faileth, but every one maketh his appearance, ready preft to obfervc tiie de- 
 fignsoftheirCommander in chief.Thus the Lord commanded, and /A/:7/o//g/;/ /'"4'-5' 25- 
 from heaven, the ftars in their courfes fought again fl Sifera. He commanded the i K/n^. 17.4,5. 
 Ravens to feed Elicts , and they brought him bread and fle(lj in the morning , and 
 bread and fte/b in the evening ; and fo one Prophet lived merely upon the 
 obedience of the Fowls of the air. He fpake to the devouring Whale, and 
 it vomited out Jonah upon the dry land ; and fo another Prophet was deliver- Jonah 2. 10. 
 ed from the jaws of death by the obedience of the Fifhes of the S:a. Do we 
 not read of fire and hail, fnorv and vapour, ftormy wind fulfilling his word? rjlii.i^a- 8. 
 Shall there be a greater coldnefs in man than in the fnow ? more vanity in us 
 than in a vapour ? more inconftancy than in the wind ? If the univerial obe- 
 dience of the creature to the will of the Creator cannot move us to the fame 
 aifedion and defire to ferve and pleafe him, they will all confpirc to teftifie 
 againft us and condemn us, when God fhall call unto them, faying. Hear, 
 heavens, and give ear, earthy for the Lord hathfpoken: I have nourijbed and /y.,, ,. 2. 
 brought up children, and they have rebelled againli me. 
 
 Laftly, the Creation of the World is of 'moft ncceflary meditation for the 
 Conlblation of the fervants of God in all the variety of their conditions.Mj/'- p^nUjsfi. <^,6. 
 fy is he whofe hope is in the Lord his God, which made heaven and earth, the fca . 
 andall that therein is. This happinels confifteth partly in a full alTurance of 
 his power to fecuie us, his ability to latisfic us. The earth is the Lord^s, and pfai. 24. 1,2. 
 the ftUnefs thereof, the world and they that dwell therein. For he hath foundid ic 
 upon the feas, and eflablijhed it upon the ^ouds. By virtue of the firft juodudi- 
 on he hath a perpetual right uuto and power to difpofe of all things ; and lie 
 which can order and difpole of all, muft necelTarily be eftecmed able to fecure 
 and fatisfie any Creature. Haft thou not knoivn, haft thou not heard that the ifn.\o. :8. 
 
 K 2 everlajling
 
 68 ARTICLE J, 
 
 evtrlxjiing God, the Lord, the Creator of the ends of the e.irth, fainteth not, nei- 
 ther is weary ? There is no external refiftencc or oppofition where Oninipo- 
 tency vvorketh, no internal wcaknelior dekftion of powtr uhcrc the Al- 
 mighty is the Agent ; and confequentiy there remaincthafull and firm per- 
 fwafion of his ability in all conditions to prclerve ns. Again, this happinefs 
 confiftcth partly in a comfortable affurance, arifing from this Meditation, of 
 . the will of God to protccl and lijccour us, of his dcfire to prclerve and blcls 
 Pfd. 121.2,9. us. My help coweth from the Lord , who Made htaven and earth : Ht mil not 
 fiifjer thy foot to be moved, laith the Prophet David; at once expreding the 
 Jib 10. J. foundation of his own expeftancy and our Iccurity. God mil not defpifc the 
 mrk of his hands , neither will he fuffer the relVof his Creatures to do the 
 ifa. 54, i<j,i7. leaft injury to his own image. BeAo/^,faith he,/ have created thefmsth that bloxv- 
 eth the coals in the fire, and that hringtth forth an inflrnmcnt for his rvork. No 
 weapon that is formed again/l thee Jball profper. This is the hertt^ige of the fer- 
 vantsof the Lord. 
 
 Wherefore to conclude our explication of the firft Article, and to render 
 a clear account of the laft part thereof, that every one may uiiderfland what 
 it is I intend, when I make confellion of my faith in the i\hker of heaven and 
 earth, I do truly profefs, that I really believe, and am fully perfwaded, that 
 both Heaven and earth and all things contained in them have not their being 
 ofthemrelves,butwere mad^in the beginning ; that the manner by whichall 
 things were made was by mediate or immediate creation ; (b that antecedent- 
 ly to all things befide, there was at firft nothing but God,who projluced molt 
 part of the World merely out of nothing,and the reft out of that which was 
 formerly made of nothing. This I believe was done by the moft free and vo- 
 luntary aft of the will ofGod, of which no reafon can be alledged, no motive 
 adigned, but his goodnels; performed by the determination of his will at 
 that time which plcafed him, moft probably within one hundred and thirty 
 generarions of men, moft certainly within not more than fix, or at fartliGft 
 (even, thoufand years. I acknowledge this God Creator of th.e World to be 
 the fame God who is the Father of our Lord JefmChrift ; and in this full la- 
 titude, I believe in God the Father Almighty, Maker of heaven and earth. 
 
 ARTICLE If. 
 :^nii in 3jcfus Cl)?tft Ijis onlp ^m, our llo?li* 
 
 TH E fecond Article of the Creed prelcnts unto us, as tiie obje£t of our 
 Faith, the fecond Perlbn of the blclTed Trinity ; that as in the Divi- 
 j"- .^. .. nity there is nothing intervening between the Father and the Son, io 
 
 »Eadcmceii. ^^^^^ ^"^f^cdiate union might be perpetually cxprelTcd by a conftant conjun- 
 la vcritatis do- ftiou in our Chriftian Confcflion. And that upon nolefs authority than of 
 mnoscrcdcrc the Author and Ftnijherof our Faith, who in the pcrfonsof the Apoftles gave . 
 {jjniinFHhim this Command to US, ' Te believe iniJod, believe aljo in mc. Nor ipeaketh he 
 Dei, chrifium* this of himlclf, but from the Father which lent him : '' for this is his com- 
 i!ura'Dcu?nn'c- ""^"^^'^"t-> ^^^^^ n'e jboiild belicve on the name of his Son Jtfus Chrifl. Accord- 
 rtrum, fedDci ing therefore to the Son's prcfcription, the Father's in junftion, and the Sa- 
 Fihuni ; hiijus cramental inftitution, as we arc baptized, lb do wc * believe in the name 
 &fo)uscft,con- ortneFatner, andtheSon. 
 
 ditor fciiiccr Our blcflcd Saviout is here reprefented under a threefold dcfcription : 
 'u^!^K^Z!'de fi""^' ^y h'^ Nomination, as 'Jefus Chrijl ; fcccndly, by his Generation, as 
 Tiinit.c.^. the only Son of God ; thirdly, by his Dominion, as our Lord. 
 
 Eut
 
 And In Jesus, d^c. 69 
 
 But when I refer JefmOrnft to the Nomination of our Saviour, becaufe he 
 is in the Scriptures promifcuouny and indifferently Ibmetimes called 'Jefitty 
 Ibmetimes Chrift , I would be underllood ^o as not to make each of them 
 equally, or in like propriety, his name. ^ Hisnamc woi called 'jefii^^which was 'z«^f2. 2r, 
 fo named of the Angel before he rv.ts conceived in the womb : ^ who is alfb called ^'^i:'"- '• '^* 
 Chrisl, not by * name,but by office and title. Which obIt;rvation,feemingly mcn^^^chr^ 
 trivial, is neceflfary for the full explication of this part of the Article: for by ftiis.&nonap- 
 this diltinftion we are led unto adouble notion, and i'o refblve our Faith into v!,\f^laim' 
 thefe two Propolitions. I believe there was and is a man, whole name \vas fignificatur. 
 aftually, and is truly in the moft high importance, Jefui, the Saviour of the '■'"^"^ ^f^^^" 
 world. I believe the man who bare that name to be the Chrijl, that is, the m°en eft%^m 
 Meffi.ts promiled of old by God, and expected by the jfe«'-f. vcnitus, quan» 
 
 calceatus, acci- 
 densnomini res. Tenul. adv. Prax.c. 2S. Quorum nominum altcruni efl proprium, quod ab Angelo impofitum eft ; alte- 
 riim acciilens, quodab unftioneconvcnit. IbiJ. Chriftuscommune dignitatis eft nonieii, JcfuspropriumvocabuIiimSalva- 
 toris. S. Hicron. inAMt. id. 20. Jefus inter homines nominacur; nam Chriftus non proprir.m nomcn eft, fed nuncupitio 
 poteftatis & regni. LaHan. de Falfa Sap. 1. 4. c. 7. Dum dicitur Chriftus, commune nomcn dignitatis eft ; dum Jefus Chri- 
 ftus, proprium vocabulum Salvacoris eft. Ifidor. Orig. l.^.c.i. 'InirSf KuKftrcu fifanifjLuf, S.Cpil.Caiech.io. 
 
 For the firjj, it is undoubtedly the proper name of our Saviour given unto 
 him, according to the cuftom of the Jews, at his Circumcifion : and as the 
 • Baptift was called John, even fb the Chriji was called Jefm. Befide, as the 
 impofition was after the vulgar manner, fb was the name it felf of ordinary 
 life. Wc read in the Scriptures of ^Jeftts which was called J uJIhs, a fellow- 'coi.^.iu 
 worker with S. Paulj and of a certain Sorcerer, a Jew,whofe name wm Bar jefus, jl'* '^'^•r 
 that is, the Son ofjefits. Jofephus in hisHiftory mentioneth one J ejus the Son dw quofdim 
 o^ Ananus, another the Son ofSaphates, a third the Son of Judas, flain in the Z'"-'^' quorum 
 Temple : and many of the high Priefl:s,or Priefts, were called by that name ; tur vocfiluiisT 
 as the Son of Damn£i(s, of Gamaliel, ofOnias, of Phabes, and of Thebuth. Ec- lHa enim nee 
 clcfiajiicus is called the Wifdom of Jefus the Son of Sirach, and that Sirach the j""""^' "'^'•■P^" 
 Son of another J'-fts. ^ S. Stephen fpeaks of the Tabernacle of witnefs brought dcntur. t'n - 
 in with Jefus into the pofjeffion of the Gentiles : and the Apoftle in his explica- "'"'''• '" ^'^"'• 
 
 Serm. 1 5. 
 
 45- 
 
 tion of thofe words of David, To day if you ivill hear his voice, oblerveth, x^'"."^; 
 that, '^ if Jefus had given them reft, then would he not afterwards have fpoken ' Hcb. 4. 8.' 
 of another day. Which two Scriptures being undoubtedly underftood of 7t*- *as"fnr'^j'^^' 
 fhua^ the Son of Nun, teach us as infallibly that Jefusis the lame name with rheBoo'litofMo- 
 Jofljua. Which being at the firft * impofition in the full extent of pronun- ^^^^s "ijofihuah, 
 ciation Jehofhuah, in procels of time contracted to Jejhuah, by the omidion eV/«Kin^esT.i 
 of the lalt letter, (Ifrange and difficult to other languages) and the addition even /nWaggai 
 oftheGw;& termination, became 7e/?/j. wzaduriah: 
 
 WherCiOre it will be neccllary, for the proper interpretation of Jefus, to inn yity, ^ 
 look back upon the firft that bare that name, who was the Son ofN«»,of the '^^ '■''-' » chron. 
 trihe of Ephraifa, the ruccclTor of /If^yej, and fo named by him, as it is writ- It.H' an/an- 
 ten, '' And Mofes calledOjhea the (on of Nun Jehojhua. His firft name then im- ."•"■''!> "' Ezra 
 pofed at hisCircumcifion was OJbea,or Hofeah ; the fame with the name of the ^rtf'^|[!f7,!?f '* 
 'fonofAzazz!ah,rulerofEphraim, of the ^ fon of Elah, king of Ifrael, of the letter'^ was but 
 ^ fon ofBeeri, the Prophet : and the interpretation of this firft name || Hofeah is ''i'f'y tromim- 
 
 bytfuGrecl^Tranlatm, I Chron. ^.i^, where ^"ATV if rendied in the RominrtndAlcxandnanCop)'li\insi, in the Altliis and 
 Complutenlian Ednim! 'l'itcyii,and by Euftbius, rvh'> c:iprej)eth it truer than thife Copies,'lr,i(Tsi. At lajl y was totalh left out both 
 in the fronmciiiiion and tkc writing., and the wliote name oj \oi\iUdh contrail ed to ^\D'^. ''Numb. 13. 16. 'i Chion. 27. 20. 
 ' 2 Kings 17. 1 . 6 Hof. I.I. Ii Ofee in lingua noftra Salvacorcni Ibiiat, quod non.cn habuit ctiam )ofuc filius Nun, antequam 
 ei a Deo vocabulum mutarctur. S. flier. in Ojee,c.i, v.x.ij l.\. adv.JoxmianHm. I read indeed of other interpretations amongthe 
 Creeh, no ^ood expof tors of the Hebrew names: as in an ancient MS. oj the LXX. Tranjlaiionofthe Prophets, now inthe Libr.ny of 
 r<ic/7M/B:irbcrini, at the beginning of Ho\t3\\. "ClnL Kvrrku\j'^^' and (iganu'iimi,Qiniff/Jfi&; ti Cv<rKi3'l^uf- (Of which 
 thefirjl and Ltj} are far from the Original : and the middle agreeable with the root, mt with the lonjugation, as being deduced from 
 y'i)^ ;»f ;n Niplial, tof ;'ii Hiphil} And in another MS. of the Prophets in the King''s Library at S. jamesV, 'ilni, <rx/4^aif, »i 
 cuAi)?/ and ,.gi:n, 'tlni, k^f*. mCi/^^. which K the intirpretationinfertcd intoHc{ychiui; inwhomfr ' Cinf we miijl re.td 
 'ilni ■ and Jo Ifuppfe Salmalius intended it, though the Holland Edition hath trnide his emendation 'ilrick- 
 
 Havicur,
 
 7 
 
 ARTICLE 11. 
 
 *• >ir f/'f sama- n^-uiour. Now wc muli not imagine this to be * no mutation, neither miift 
 rican m.u- ^^,^ |q^,]^ ^pQ,-, j^ g^ ^ , ^Qtal alteration, but cblerve it as a change not trivial 
 %f.,mfmniL or * inconlidcrablc. And being HofJ; \\as a name aiterwards uled by iome, 
 which /« rrr.i g^nd Jeholbu^h, as diftinft, by Others, it will ntceiraiily follow, there was 
 iiTbf' t"d fome dirfercnce between tliele two names ; and it u ill be (It to incjuire what 
 afiemards ; as ^^.35 the addition, and in what the torce of the alteration doth conhlh 
 
 \caa-dO\hci, Ofhea. |1 So Juftin Martyr /fwl^t of Hofcah .« u.i\<,v(,u.a.Sti/]&- -ru ^UaZ oi-oaaTr And comparing it with 
 that alteration cf hcoh'sttame ; 76 t ToicvVoi. 'laxa^ tiJ 'l7f5t»A tCTH^MSifl/ «/ol)n, yj^rc /Kvirrihonit"lii(r»< eTsxAi'fln • 
 
 iiium Aufcs vocjrctur, Mofts juQlt turn Jefum vocari. UHan.d^reraiap.j \-j. Ou T.,Ttiif y»v_(W-cx,BYi) t aiin 
 
 'UtlV^ri< a^cVfi/H Eiifeb. Ecd. Hift. l.i. c. 3. T7;;« nw r/^e Hofcah />/nf//;;/'i dtfgiafcdh Auks, andn-as further cftranged 
 yet by thoff which frequently called him Nax-irSf , <»« Eufeb. Dcmonft. Ev. 1. 5. c. 1 7 . thrice. * This Juihn Martyr charges upon the 
 Jews nsneilelted h) them, ar.da^rms the reafvi vehy they received not Jefiiifor iheChnl\ wastheij not obferxmithe alterationjif 
 
 ifi fiKotdy-fi<. 7oiytfZv AiMiH m y.a?iu lidvctyytasMv i swi'm- And whereas thy fpal;e much of the change made 
 
 ■w/zJ/tf miJia(eof the c7ee[s,'who generally deliver the addition ^f a in the name oj AhTA\M\y und^ in the name if Sarah, when^ 
 the fti /f was an additim of r\, thefccnd a change of ^ into H, he would mal;e that of Hofca into Jefus afar more cmfiderabk itl- 
 tei/ttion than that of Abraliam or of iarali. 
 
 )}^D^r\ * Fijf^ therefore, \\c oblcrve tliat all the original letters in the name * Mofeah 
 
 V'^'^'^' are prefjrved in that of JoJIjuah : from whence 'tis evident that tliis altcra- 
 
 a Fr it may tion was notmadeby a verbal mutation, as when J^col^ was called Ifrael, nor 
 
 wen be thiught {^y ^,iy literalchange, as when Sarai was named Sar.th, nor yet by diminution 
 
 lomallethf"^ or mutilation ; butby addition,aswhen//i!'r<«w wascallcd.if^r.j/'^;^. Secondly, 
 
 name y\U'r>^ it mull: be confelTed that there is but one literal addition, and that of that Ict- 
 
 r-e^iMp^Jitn ^'^^' which ismoft frequent in the He^reiv names : but L-eing thus folcm.nly 
 
 'cft'hefHtmc "" added by Mofes, upon fo remarkable an occafion as tlie viewing of tlie land of 
 
 "i^fjipM, Ca»a.t?f was, and that unto a name already known, and after ufed ; it cannot 
 
 ?/f/;i nthe be thought to give any lefs than a !i prefentdefignation of his perfbn to be a 
 
 charaiierijlicai Saviour of tlic pcople, and futurc Certainty of falvation included in his name 
 
 jSl'^pW/ ""to t'^'^ I/raelites by his means. Thirdly, though the number of the letters 
 
 te excluded in be augmented adually but to one, yet it is not improbable that another may 
 
 the future tenfe, ^^ virtually added, and in the fignification underltood. For being the firft 
 
 'i"rwo!/be'^"' letter of Hfeah will not endure a duplication, and if the fame letter were 
 
 ];''\U^Yrci:uitt- to be added, one of them muft be abibrpt ; 'tis poffible another of the fame 
 
 'jhmetimes it'L might be by Mofts intended, and one of them fuppreifed. If then unto the 
 
 expeffed, as it namc Hoftah wc join one of the titles of God, which is Jd/;, there will refult 
 
 wyf./, iSam. ^j.Q^^ both, by thecuflomof the We^reii' tongue, Jthojhttah ; and fo not only 
 
 n^rin K"^ ^^^^^ inftrumental, but alfb the original caufe of the Jeivs deliverance will 
 
 n':nn' be found cxprelTed in one word: as if Mofes had (aid. This is the perfon by 
 
 ^J^'!'Z whom God will fave his people from their Enemies. 
 
 And all the alkmbly (hall know that tlic Lord fjTcch (or will favc) not with fword and fpcar : and Fftl. 1 16. 6. ^nm 
 yDin^ '*71 I wa! brought low, and he helped me. And although there be another '' in tie future than in the name, yet 
 being it isalCi fund funetimes with the lejfer Chiric, and fo wiihiut th; latter ', or wiiioout any Chine at all, as frefiently 
 with the addition of ^ yiyV\ there if noreafon but ]!''D^r\'', thename of the fon of l^un, may be of the fame force, asconfifting 
 ofthe fame letters, with the third perfon of tlte future in Hiphil. Again, being ^ added to the Future, as formative I hereof, fiitndf 
 intlx place of 1 (for the avoiding of confufion with 1 con'iunHive) which is nothing elfe than the abbreviation of JvilP, we may 
 well a(fign at leajl this Emphafis to the mutation which Mofcs made ; that whereas before there was nothing but Salvation barely 
 in his name, notv there is no left than lie (hall favc, in which the l*<in or ^ is a peculiar defignation of the perfon, and the fhall or 
 Tenfe a certainly of the fuiurition. fi-m wiS the delign of y\ofL-i appear to be nothing clfe but d predHiion or conptmation of that 
 which was nit b<: fore, but by tv ay of defire or omination ; andthis only by changingthe Imperatiie into the Future, y^lH ferva, fie 
 cxpeHation of thepeoplc, intoif'<ll^r\'' Icrvabit, the ratification of Mofes. *So dii the Aniients undeijland it : to the Orceins ]e- 
 CiS, is ab}^)titv 0i»i 10 the Latines, Salvator Dt-/ 5j Eufcb. Demonftr. Ev. 1. 4. ad fincni. E^t^'j ji^V'eiov 0i» ti< tLu E\- 
 yi'Ja yvrlui'ro ri'lnft i*iTxht\zHrhoij.x<r,<:J.iJyn, Ifteiij: ^6 'jxf 'ECfiicn fo]iicii, {{if 3 Naji/» Ttv^joifaiiTolt
 
 And In Jesus, &'C. y i 
 
 'taxrai woij.a^iTcij • 'Iwtf-Bt ,fi Shy 'lea ottrttei'-t, nr' %^, ©i» otDTneitv. Wheremthing can be more certain thm that 'laa 
 it takettfor the name of God, and ' U» QarneJct together, the Silvacion ot God. And yet Theoph) latt has Jiraii^ch miiialen it 
 Mat. 1. 1. To 'l»m orp(x«B';^'EWkIu</x.ii' ejir, aWk"Eff^^i)co», lf|i/fx</di'eT«u 3 Q»t^, \4.a ya » Qc^TwexA'-jrAi 'BCtsusil 
 Myi]cj ' which rvords jeem pUinly to figmfy that }e(us is interpreted Saviour, becanje Ud in the Hebrew tongue fi^nifieth Salva- 
 tion. Iconfefs thewords maybiftrainedtothefamefenfevpiththofeoj Eiifebius, but not without fome force, and contrary to trhat 
 he feemcth to intend. Ej'pecially confidering thofc which foUotved him in the fame mijlule, us Mofchopiiliis i*< <vs Jli'i' TM-rlt iJV 
 
 hadfirj} the fame name ivith that of the Prophet, faith, Non enini (uc male in Grsecis codicibus legicur Sc Latinis) AiifdiiHi 
 eft, quod nihil omnino intclligitur ; fed Ofee, id eft, Salvacor : fe additum eft ejus nomini Domijius, uc Salvacor Domini di- 
 cerctur. What then jf as it but T~V the Dominus added to his name .■' For as in the nime o/Efaias, S. Hierome achtiwledgesthe 
 addition of the name of God, Interpretacur auceni Efaias Salvacor Domini ; in the fame manner did he conceive it in the name of Jo« 
 fuah, onfy with this diffe/ence, that in the one it bepns, in the other concludes the name. 
 
 Now being we have thus declared th^ijefus is the fame name with Jofuah, 
 bebg the name ofjofuah was firft impofed by Divine defignation, as a cer- 
 tain prediftion of the fulfilling tothe I/raelites, by the perlon which bare the 
 name, all which was fignified by the name, being Jefus was likewife named 
 by a more immediate impofition from Heaven, even by the minirtration of 
 an Angel ; it folio weth, that we believe he was infallibly defigned by God to 
 perform unto the ions of men whatlbever is implied in his nomination. As 
 therefore in Ho/eah there was exprelTed Salvation, in Jc/uah at leaft was ad- 
 ded the defignation of that fingle perfon to fave, with certainty of prelerva- 
 tion, and probably even the name of God, by whole appointment and power 
 he was made a Saviour ; fo fhali we find the fame m Jefus. In the firft laluta- 
 tion, the Angel GabrielioXA the blefled Virgin, fhe (liould conceive in her tvomh, i_^u, ^ , ^^ 
 and bring forth a fon, and fhould call his name Jefus. In the Dream o^ijofeph 
 the Angel of the Lord informed him not only of the nomination, but of the 
 interpretation or ^ Etymology; Thoujhalt call his name [jefus., for hefliallfave * y^j^Hcbrao 
 his people from their fins. In which words is clearly exprefled the defignation fermone.Wvrt- 
 bf the perfon, He, and the futurition of Salvation certain by him,he/ha/lfave. '"' '*ic'tur. e- 
 Befide, that other addition of the name of God, propounded in 'Jofuah s^s el^^o°nomi!!is 
 probable, appeareth here in Ibme degree above probability, and that for two ^^"^ Evangeij- 
 reafons. Firft, becaule it is not barely faid that He, but as the Original raifeth ccIi^TJd^fs' 
 it, II He himfelfjhalljave. Jofuah faved Ifrael not by his own power, not of nomenejusje- 
 himftlf, but God by him; neither faved he his own people, but the people of A^'J"'f'^^^ 
 God : whereas Jefus himfelf, by his own power, the power of God, (hall fopukm'fmm. 
 fave his own people, the people of God. Well therefore may we underifand •^•H'*^';' 
 the interpretation of his name to heGodthe Saviour. Secondly, immediately ^"'^°'' '^'^' 
 upon the prediftion of the nameof jfe/wjjand the interpretation given by the 
 Angel, the Evangelift exprefly obierveth, ^ All this was done., that it might ' Mat. 1.22 21,. 
 he fulfilled which was fpoken of the Lord by the Prophet., faying., Behold., a Virgin '■B^i^«<Jo«- 
 pjall be with child, and /hall bring forth a fon, and they f Jail call his name Em- f!/^^~^V^' 
 manttel, which, being interpreted, is, God with iis. Several ways have been 9>n>s f »<!■»(] 
 invented to fhew the fulfilling of that Prophecy, notwithftandins our Sa- fj^'f'^'f •■'»- 
 viour was not called tmmanuel; but none can certainly appear more pioper, ,/sr {1,^^'^ 
 than that the fenfe of £w^^z4««e/ fhould be comprehended in the name of ««»/,<>??' ot»- 
 Jefus : and what elle is God with us, than God our Saviour ? Well therefore ^a^^ Aw"^' 
 hath the Evangelift conjoyned * the Prophet and the Angel aflerting fhrijl Ac^iriujifA- 
 was therefore named Jefus, becaufe it was foretold he fhould be called Em- ^','^y*;^'''r!!' 
 m.inuel, the Angelical God the Saviour being in the higheft propriety the tenjisin ch'- 
 Prophetical God with us. '^w- 
 
 However, theconftant Scripture-interpretation ofthis name is i'^wW. So 
 faid the Angel of the Lord to the amazed Shepherds, ^ Vnto you is born this ^Luke 2- «'• 
 day in the fnyof Davida Saviour., which is Chrifl the Lord. So S. Paul to the 
 Jews and Gentile Profely tes at Antioch, l Of this man's feed hath God, accord- <■ aHs i j. 2 j- 
 
 ing
 
 72 ARTICLE II. 
 
 * jupucr ,be ;> to his promt fe, raifed unto Jfrael a iiaviour,'jtfus. Which exphcation ot this 
 chief of then, ^^Jj.^^ j^Tjj^e ^^,as not more new or lirange unto the world ,than was the Name 
 r^Tn^'PfS it fclf fo often ufed before. For the ancient Gredans ulually gave it at firll 
 imJerihu title ^^ ^ jj^jg jq ti^eir * Gods, whom after any remarkable prefervations they fti- 
 S'lmphi- led 6-^wavri, and under that notion built Temples and confecrated Altars to 
 trvo I'mng by them. Nor did they reft with their miftaken piety, but made it ftoop unto 
 mlJi^ ifif t'leir bafcr flattery, calling thofe men their \\Saviours ior whom they (eem- 
 t"Til^^l cd to have as great refpeft and honour as for their gods. 
 x«9l^« 7okA Nq,. Joes it always fignific fomuchasthat it maynot be attributed to man : 
 W^^nrfA- for even in the Scriptures the Judges of Ifrael were called no lefs than their 
 riftopharcs in- Sav/oitrs. ' JVkn the children of I/raei cried unto the Lord, the Lord raifed up a 
 chus/Lvi^S ^'^Itverer'to the children of Ifratl, n^ho delivered them, even Othntel the fon of 
 ivj.) tJv Aif' }{enaz. And again, When they cried unto the Lord, the Lord raifed them up 
 t2. s«T?;?* • ^ '^^li^frer, Ehud the fon of Gera. Where though in our Tranflation we 
 flli'Ztdf cd.\\ Othntel 2ii\6 Ehud Deliverers, yet in the Original they are plainly termed 
 
 Among the ^^ -^ S.tVlOUrs. 
 
 ^wcaTmhht be,ke Imvm hit Temple in theirPir£eiim,ai Strabo tejlifiethj.9.(ri'here Demofthenes by virtue of a Vectee was to build 
 
 in Hcfychius, as .tfe.irs owe/ Athcnaus, /. 2. m.i 1 5. Andefped.iU} th.it o/Alexis the Comedian : A>A iyxi<>» Au-nJ Aiit )* 
 ■rid Ji SarSf 9- • Stir 0ymot( J. riiay yinn,j.'J>Ti!'\®- TOAu 'O Z<l;^ SwT.jf . Paulanus in Corinthiacis.MelTenicis.U- 
 conicis & Arcadicis, menrims fexaul Statues and Temples ancicntl) dedicated to Jupiter, ^KKnay^'Zaytt- Of which title Cor- 
 nuciis ;h /;«BootDcnaturaDeorum£/iwf/;;j<Jtco.(nf. ^u.Ta. r -^vStlAib >^ ro aai^nv* '^vS., )^ fi i^iit i^tiuhv 2»- 
 Tnp 'v- tD hiy>i^%- And thouih this title was [1 generally given to Jupiter, as that Hefychius expounds SoiTWf , Z(£(, yet was 
 it likervife attributed to the other gods : <w Herodotus re/dfw /«n>f/;'e Grecians ;n their Naval War againjl the Pcrfians made their 
 •vjivs PofnJiiyi SaTMe/, and that they preferxed tlje title tol^eytancin his da)s, I. "J. Aiid AnemidozMS tal^s notice that Cadoi 
 nnd Pollux are tal^nfor the Sui SaiiiipSf, tcirm the Poembearingthe name o/Orpheus to Mufeus calls (usjaMif anT^fa^, oui 
 A/J< «?9/T* Te/.fo-. • as the Hymn o/Homcr, Stali^^^c rke ■rcuJ'af l^hyi^oAav iv9(^r»)v, 'ClKWo^av t« viut — <jni The- 
 ocritus in the Idyllion on tl.-em, 'At^fd-riv inJjn^^f S-n ^vfZ m/h iir]ay. hence Lucian in Alexandro ufeth it at their conflant 
 title, df.i'^iy.ix.i 'Hfa/.AH<, «; Zdl" ^^ltt^cui,-'C, A/i(r*i<£,-/ C"tS?-:<. Neither have we mentionofthe title otily^but of the original 
 
 • Infcriptions,' MK\»-riZ Qiro'S.uTnei' andagain, hsKM-Jiu*) -. . 
 
 Deities, ft did they attribute this tiiL- t) their Oiddeffes, Md that both in the MafcuUne and the Feminine Gender. As to Venus, 
 • Afefcft'Tiji &'a. ri «F*>i9« Kf S.-.-rru ' to Diana, 'AfT f>/ J) Sc^Tiiex, as the fame coUeJlion of Infcriptions hath it. Thus Pr.ere- 
 rratcs, 'Wyvu-hi f tsas- < \i) toZtoi SaT^faj ' ^iniSuphocles, Ty'x? >t "^^ 2»t»c^. TZjw rAe Epigram extant in Suidas, 
 
 *«»?'-f 3", to 2 -JTHf', t^ n*Ma/ > 1^9/ Khn^uv'A^Tini. OuJiv \\iJov y.iy.»vtv C'^r'^est^'i) d.hi^Uu.Koy trej- 
 
 (Tnjef ito;-. T|-.ccdortc.Jtvw.8.s9'i''/Hercules. Ti:e Cai'cnfes, an ancient people in Pcloponncfus, 'AfTiixiv ci'sMat'C"" 2*'T«f«i'. 
 Pauf. in Ijconicis. f/er Temple and Statue in the City TicLieti was built and named by Jhckus at his fife returnfiom Crete. The 
 Megarcnfts preferred by her from tl\' Pcrfians, 69? to A SoiT^fjn a jaAjua sTo<ii<?ay7o ' AfTt/ixi/i^^. and upon the fame occafion 
 another of the fame bign.fs fit np at rj£.i'. I J. But this title efpeciall) was given /o Minerva. S«tM(?<z ii 'AflJoiie ot^ tc7« ''E\- 
 Aiini-, Hir)ch. '£57 )^*A0!'/»»j2v7«f^X53;>MVit:f «}■*''«»'• Sciiol.Ariftoph.in Ranas. Ariftotic /n '7/ H';.7o6//£fi Nicanor 
 to a dedication ^tl Qarvei n) Afilu/a Q'^Tti^/i. Lien, in Vit. Arift. And in general they invocated God under the notion of^a- 
 7rio, as Plato m Timao, &iiv 3 ^ fuij i-r' a? X'' "^ A«j*«^«r C'^THg^t c^ aToTK >^ otiiflaf <hnynnetf itiU ri ^ H^oTarr 
 cfs>ju« /)aKi,i;«VH/iic?<<?37x«A€ra.'4t.oi,TitA/i'ctfX^AA5i'Ai>f<i'- {[This tras theconflant titleofthefirjj Ptolom)\thefonofLagus, 
 given to him b) the Rliodians. 'OcSftala /£ JV^i^J' Tst 9xl7«nToAe|U.a7ai QtKnii, iiAAi) ^ <5'}>»AM»7f *>Aii "_«)><> 'I'/^o/ttiiTop* 
 y.nhvn, )^ "t/Ai* 
 /)/fn i/ //;<: Rhod: 
 
 rTToAjMS'n tS Aa'^yi ,^ ., _ . y^ . , - . , . 
 
 Tcrtullian «/■//; rte f/»iV infiead of the name. Port cum ((c. Alexandrum) regnavit illic in Alexandria Soter aiinis 5 5. Tdm Antigo- 
 nus rviufirii ciii'ed by the Grec\iitheir Eu:f>*TiK,;» Bcnefaflor, f/.'fnS«Tilf,(>r Saviour : «' nlvov indin rrup auriy •? kcu^.V 
 EtJsf jirtif , aM^t x5/!zs?<t».a^a<,2a»T»'f . Polyb./. 5. Tl:^s rve re.tdofUemeit'wRwhoreftortd ike Athenians to their liberty ; inngf- 
 Tiican, 1^ $iavV.( iKiKiVof ^CeuvHt 'T £^KnnreA»v, "Zat",^ K, f-Ocfyirhu a.ya.-)tidJovTi<. Plut. in Vita. Andnot only fo, 
 b'lt nunilred Dcmett'mi and hnxAgofWii amongtlmriyWSotcxci; andinjlead of their annual Arclm, rrhofe name they ufed in their 
 dijlin"tion of jean, they created a Prieft ofthefe Dii Sotcrcs, as the fame Author leftifeth : n'ovn ^ 2iiTMcg!< oei'S-yf^J.ar 3«»<» 
 7^ T iTan/ftoi' iC -r/.Tetav if x"!* K-i]a.-j<W'mv]*(i i'fta SaTi'if «;' tx«fi*7oi"ii' *a9 «KisiF c»/auToc. Appian relates ofDc- 
 mcrriiis that he receixedthis title from the lJahy\on\atM. TiixafX'* iTa.yi?tifj.%Joy iythdy, ,y TaAAa T«i'iif(u.- -f BaCi/A«^@- 
 ji-yeMVoftif" <? ■'"i S&iTiV <t»;«aW-.'i« Pp/" B^fruAaiiai' dttijuAn- i>c bell. Syriac. Ludan's milial^e in his Salut.ttion tells m of 
 'AvihyQ- 'S.:7l\^,and Apf'un giies ustherMingoftheGauhas thccaufe of that title : o< j^ 2<iirrf 5-TjxA>'9iir6tAaTa(i»i 
 -f Ei/'fvT«< it ■5' 'A57:(i' «uf«A'.>T<« Lf lAaraf. ibid. And in process of time this title grexv fo cujbmary .tndj.imiliar, that the 
 biciljjrs belhnrcdit upin Vcrrci their ?ppi ejj'or. Itaquc ilium non folu.n Parronum illi'is infuli, led ctiam Sotcra inlcriptum vidi 
 .'<yracuCs,/-;>- Cicero, Vcrrin. 2. ' Jlud^. :■. 9. and ^. i i. ♦//<i.ZZ^/'''i;n -?N"I':;^ 'n"? yUJ'O rTini dSp"*! So the 
 Septiiagint t/t'.tr/r, KaJ H^upe Ki^ei^ 'S.viti^ -tt.! la-f^^A. ;^ '((j'tt^ii' ou/tsoi, -r To^nnKi^h Kict^* Qui fiifcitavit eis 
 Saivjtorcm, & libcravit cos, Othonicl. Again, >^ »>«(= Kvejt& aintli 'S.arr.fgi, t 'A&i/, ijJc Tdgji • C^ifufcitavit eis Sal- 
 vfltorem vocabulo Aioch, filium Gcra, Vet. Tranjl. Vp-jn which place S. Auguftinc litres, Animadvcrtendum eft autera quod 
 iiivarorem dic;t etiam homincm, per quern Dcus falvcs faciat. Husiji. I. 7. c. i3. 
 
 Now
 
 And Ik Jesus, d^^o 73 
 
 ^-Jj Cicero,! 
 
 Now what the full import and ultimate Jen fe of the Title of i'^o'/wr might 
 be, {eemed not eafie to the Ancients : and the * befl: of the Latins thought 
 tlie Greek word ^o pregnant and comprchcnfive, that the Latin tongue had ii^'fLKeTefirl 
 no fingle word able to exprels it. cited , Lmng 
 
 „ . . f-iidhi'faw\'cT- 
 
 res infail'ed Soccra, goes in. Hoc quantum eft ? ita magnum, uc Latifto iino vcrbo expri :ni non pofTi:. But tlmjh in Cicero V 
 time there was m Latin wndufed in that fenfe ■■, )ct mt long after it wasfamdinr. J^or as in the Ureel^infcri'ptions rve read 
 open Dedic.mms A/« ^mri-t . Jo in the Latin we find often Jovi Scrvacori, or Confcrvatori, fmetimes Jovi Sjlvacori, or Salu- 
 tari .• all rthich are nothing e!fe but the Latine exprc^vis of the Greek_infcriptions. And without queflion 2i>7-il j ini.J}r lave been 
 rendredSoCphitor^ /fnd c-uen Sotpes,asit was ifcd in the days 0/ Eniius. Sofpes, falvus : Ennius camen fofpirem pio fcrvacore 
 pofuic Vcft-.n. Keitlxr indeed could the Sicilians mean any more of Verrcs hy the word Sotcra, than Tully fpal^ of himfelf, when 
 hefiylcd hiinflfServitoTcm reipub. AtkaJ} Tacitus did conceiie that Confervator is as r/iuch as Sotcr, when fpcaFwe of Mili- 
 chus, who dcteHed the confpiracies to Nero, he faiths Milichus prami is ditatus Confcrvatoris fibi nomen, Grico ejus rci vocabu- 
 lo, allumpiit. Annal. I. 1 5. He toolito himfelf the Name o/Conlcrvacor, in a Greel^word which fi^nifcs lb much : and without que' 
 ftion that mijl be 2a)T»^ ■ However, the jirj} Chrijlians of the Latin Church were fometimes in doubt rvhat word ro ufe as the con- 
 ftant interpretation cf S.vTiif, fo frequent andeffential toChriftianity. Tertullian ifeth Salutificator , or, as fome boohs read it 
 Salvificator : Ergo jam non unus Deus, nee unus Salutificator, fi duo falutis artifices, & utrique alter altero indigens. DeCarne 
 Cbrijii, c. 14. aiuljjiews it was Jo tranjlatedin the Fhilippians 3. 20.. Etquidcm de terra in coelum, ubi nollrum munici- 
 patum liiiliupenfcs quoquc ab Apoflolo difcuiit -, unde & Salutificatorem noftrum exfpeftamus Jcfuni Chriflum. DeRefur. 
 Carnis, c. 47. S. Hilary thought Salutaris a fujficient interpretation. Eft autem Salutaris ipfo illo nomine quo Jejipi nuncupa- 
 tur. Jefm cnim fecundum Hebraicam linguam Salutaris ell. m Pf.d. 118. S. Augulliiie is indifferent between that and Salva- 
 tor: Dcuslalvosfaciendi Dominuseft Jcfus, quod interpretatur Salvator , five Salutaris: and fo Laflant. At taj} they gene- 
 rally ufed the ivori/Salvatcr. Fitjl, Tertullian, Chriftus in illo figniticabatur, taurus ob utramque difpofitionem ; aliis ferus 
 ut judex, aliis raaiifuetus , ut Salvator. adv. i.'arcion. 1. 3. a. 18. Which word of his was rather follon-vd by his Imitator S*. 
 Cyprian, ajier whom Arnobius ufed it, after him his Difciple Ladantius ; and from thence it continued the confiant language of the 
 Cirarch, till the late Innovators thruU it out of the Latine Tranjlation, •' 
 
 But vvhatlbever notion the Heathen had of their Gods or Men which tliey 
 ftyled Saviours^ we know this name belongeth unto Chriji in a more fublime 
 and peculiar manner. Neither is there fdhation in any other \ for there is none Alls 1. 12. 
 other name tmdtr heaven given among men whereby rve muH bejaved. 
 
 It remainetli tlierefore that we ihould explain how and for what reafbns 
 Chrift truly is and properly is called, our Saviour. Firft then, I conceive one 
 fufficient caule of that appellation to confift in this, that he hath opened and 
 declared unto us the only true way for the obtaining eternal Salvation, and 
 by fucli patefaftion can delerve no lefs than the name oi Saviour. For if thole 
 Apoillesand preachersoftheGofpel, who received the way of Salvation from 
 him, which they delivered unto others, may be faid to lave thole peribns 
 which were converted by their preaching ; in a far more eminent and excel- 
 lent manner muft he be laid to fave them, who lirft revealed all thole truths 
 unto them. <S\ Paul f revoked to emulation them which were his Jlejlj , that he Rom.u.i^. 
 might fave fome of them ; and was made all things to all men, that he might by i (-or. 9. 22. 
 all means fave fome. lie exhorted 1 imothy to take heed unto himfelf, and unto i Tun- 4- 1^. 
 the doctrine^ and continue in them ; for in doing thisy he jhould both fave himfelf 
 and them that heard him. And S. James fpeaks in more general terms ; Brethren^ Jam. 5.19,20. 
 if any of you do err from the truth, and one convert him ; Let him know, that he 
 which convert eth a (inner from the err our of his way, fhall fave afoul from death. 
 Now if thele are i'o exprcfly faid to fave the Souls of them which arc con- 
 verted by the do6lrine which they deliver, with. much more rcalbn muft 
 Chrill be laid to fave them, whole Minifters they are, and in whofename tliey 
 fpeak. For it was he which came and preached peace to them which were aftr Epi:- 2. 17. 
 oj]\ and to them that were nigh. The Will of God concerning the Salvation of 
 man was revealed by him. No man hath fen God at any time: the only-btgot- J-'''" >• iS- 
 /c^a Son, which is in the bofomof the Father, he hath declared him. Being then 
 the G of pel of Chrift is the power of God unto falvation to every one that believtth, /j,„/;. ,. i5, 
 being they which preach it at the command of ChriH are laid to fave the 
 Souls of fuch as believe their word , being it was Chrijl alone who brought » inn- 1. 10. 
 life and immortality to light through the gofpel; therefore he muft in a moft 
 eminent and fingular manner be acknowledged thereby to Live, and conle- 
 quently muft not be denied, even in this firft rel'peO-, the title o^ Saviour. 
 
 L Secondly,
 
 74 A II T 1 C L E 11. 
 
 S'.cor.dly, t!)is [jtfus liath not only revealed, but alfo jrrcciircd, tlic way oF 
 Salvation ; not only delivered it to us: bur alfo wrought it out for us: and 
 John - 17. lo (Jod/t'fit his Sofj into the wor/d, that the world through him -might be faved. 
 We were all concluded under fin, and, being tlic wages of fin is death, \\ e 
 were obliged to eternal puniflimcnt, from wliicli it was impOifiblc to be 
 freed, except the fin were lirll remitted. Now this is the conflanr rule, that 
 M-ft. p.is.-z;, mthotit (Jjedding of blood is xo rvmiffion. Jt was therefore neajj^iry that Chriji 
 -^- fjo;i!d apptar to put away Jin by the facrifice of hirnftlf. And fb he did, for he 
 
 n:att. 26. 28. jbed his blood for inafiy, for the remtjfion of (ins, as himfell profcireth in tlic Sa- 
 1 ret. 2. 24. cramcntal inilitution : he b.tre our fms in his on^n body on the tree, as S. Peter 
 Col. 1. 14. Ijxaks ; and fb in him we have redemption through his bloody even the forgivenefs 
 Rom. 5. 8, 9. of Jim. And if while we were yet [inner s, Chrifl di.d for us :• much tuore then^ 
 being now jtijUfied by his blood., we Jb.ill b? ftved from wrath by him. Again, we 
 were all enemies unto God, and having oHcndcd him, there was no poflible 
 way of Salvation, but by being reconciled to him. If then we ask the quc- 
 I Sam. 19.4. ft-ion.as once the Philijtmes did concerning David, Wherewith (honldwe recon- 
 cile our f elves unto our Master ? we have no other name to anfuer it but 
 zCor. <,. 19. fefus. For God was in Chrifl reconciling the world unto bimf'f\ not imputing 
 their trefpajfes unto thern. And as under the Law the blood of the fin-ojfering 
 was broH2})t into the t.ibernacle of the congregation to reconcile withal in the holy 
 C4. I. 2021, place ; fo it pleafcd tlic Father through the Son, having made peace by the 
 **' blood of his crofs^ by him to reconcile all things unto himfelf. And thus it comes 
 
 to pais, that/// who were enemies in our mind by wicked works., yet now hath he 
 reconciled in the body of his flejh through death. And upon this reconciliation of 
 Rm. 5. 10. our perlbns mull: necelTarily follow the Salvation of our Souls. For if when 
 we were enemies , ire were reconciled unto God by the death of his Hon ; much 
 more., being reconciltd, vie flj all be faved by his life. Furthermore, we were all 
 at firftenllavcd by fin, and brought intocaptivityhy Satan, ncitherwasthere 
 any pollibilityof cfcapebut by way of Redemption. Now it was the Law 
 Lev 25. 4p. oi Mcfes, that \^ any were able he might redeem himfelf: but this to us was im- 
 poffible, hecaufe abfolute obedience in all our aftior.s is due unto God, and 
 therefore no act of ours can makeany nitisfa£lion for the Icafl: offence. Ano- 
 tlicr law gave yet more liberty, that he which was fold might be rcltemed 
 Lev. 25. 48. again ; one of his brethren might redeem him. But this in rcijxcf of all the mere 
 Ions of men Vv as equally impolTible, becaufe they were all under the fame ca- 
 ptivity. Nor could they latisfie for others, who were wholly unable to re- 
 deem thcmfclvcs. Wherefore there was no other brother, but that Son ot man 
 which is the Son of God, who was like unto us in all things, fin only except- 
 ed, which could work this redemption for us. And what he only could, that 
 Man. 10. a3. he freely did perform. For the Son of man came to give his lift a ranfom for 
 1 Tm 2. 6. many : and as he came to give, fb he gave himfelf aranfom for all. So that 
 ^\ cnt' "' -x ''^ '^'^ "'^ '■'•^'^^ redemption through his blood., the forgivenefs of fins. For we are 
 1 /.;. 1. i^, b-'ught with a price .-for w'z axQ redeemed, not with corruptible things, as filver and 
 '?• gold ; but With the precious blood ofChrifl., as a lamb without blemijh and without 
 
 fpot. He then which hath obtained for us remifTion of fins, he who through 
 himfelf hath reconciled us to God, he who hath given himfelf as a ranfbm to 
 redeem us, he who hath thus wrought out the way of Salvation lor us, muft 
 necclTariJy have a fccond and a far higher right unto the name of'jefus, unto 
 the title of our Saviour. 
 
 Thirdly, befide the promulging and procuring, there is yet a farther a£1:, 
 
 which is, confcrrirlgof Salvation on us. All which we mentioned before was 
 
 wrought by virtue of his death, and his appearance in the Holy of holies; 
 
 ffcb. 7. 25. but wc mull fiill believe, he is able alfotofave them to the iittermojl that come 
 
 unto
 
 And In Jesus, d>c. 7 5 
 
 tmto God by him, feeing he ever liveth to make inter ctffion for them. "For now 
 being fee down at the right hand ot'God, he hath received all power both in 
 Heaven and Earth; and the end of this power winch he hath received is, to 
 confer Solvation upon thofe which believe in him. For the Father gave tlic 
 Son this power over alljltflj, that he jhoM give eternd life to lu mxny as he hath jJm 17. 2. 
 given him ; that he fhould raife cur bodies cut of the duft,and caufeour cor- 
 rupdt^ic to put on incorruption, and our mortal to put on immortality :and 
 upon this power wc are to expeft Salvation from him. For we mull look for rbi.'.^ 20,21. 
 the Saviour, the Lord'JtftisChrifi, from heaven, who jh all change oitr vile body, ^ 
 that it may be fajhioned like unto hit glorious body , according to the working 
 whereby he is able even to fiibdue all things unto himfelf And unto them that Mcb. 9. 28. 
 thui look for him fljall he appear the fecond time, without fin, unto falvation. Be- 
 ing then wc are all to endeavour that ouvfpirits may be faved in the day of the i cor. j. 5. 
 J^crd "jefns ; being S. Peter hath taught us, that God hath exalted fhrifl with ^^'"^ ?*• 
 his right hand to he a Prince and a Saviour ; being the conferring of tliat up- 
 on us which he promiled to us, and obtained for us,js the reward of what he 
 fufFered; therefore we muft acknowledge that the aftual giving of Salvation 
 to us is the ultimate andconclufive ground of the title Saviour. 
 
 Thus by the virtue of his precious blood Cbrift hath obtained rcmilT'on of 
 our fins, by the power of his grace hath taken away the dominion of fin, in ' "^f- 1-21. 
 the life to come will free us from all poflibility of finning, and utterly abotifli \i^ii]^ ^l' 
 death the wages of fin : wherefore well faid the Angel of the Lord ^ Thoifjhfl.lt ^Htb. j'p, * 
 call his name ^eftis, for he jballfave his people from their fins ; well did Zjtchanas ^J^" -• "^• 
 call him '' an horn of falvation ; Simeon, " the falvatioH of God; S. Paid, ^ the iNchm.g.'ii. 
 captain and author of eternal falvation; S. Peter, ' a Prince and a Saviour, cor- ^ £<c/'«. 40. i. 
 refpondcnt to thofe Judges oilfrael, raifed up by God himfelf to deliver his \^M^-l'}f%^. 
 people from the hands of their enemies, and for that reafon called Saviours. 5;,c,<»<T;jf,Au- 
 ^ In the time of their trouble, fay the Levites, when they cried unto thee, thou ■^f'l''^- ""Z'^- 
 heardcjl them from heaven, and according to thy manifold mercies thou gavefl them ^^-j llh^l- 
 Saviours, v.ho faved them out of -thehand of their enemies. e<3-.»i Ai/ifci- 
 
 Tiiecorrcfpondency of Jefus unto thofe temporal ^'^wwrj will beft appear, |[Q*,',ntu>n iH- 
 if we confider it particularly in Jofuah,. who bare that Salvation in his name, net a.i pi ophe- 
 and approved it in his aftions. For, as the fbn ofSirach faith, ^ Jefus the ticim appara- 
 fon of Nave was valiant in the wars, and was the fuccejjonr of Mofes in prophecies, ntc'di'ri alt 
 ivho, according to his name, was made great for the faving of the elect of God. n'l'd po'fic in- 
 Although therefore Aio/ej was truelyand really "^ a ruler and deliverer, \v\\ic\\ ^^^^^J^^^'^^^ 
 is the * fame with Saviour; although the reft of the Judges were alfb by pcrduaa eft 
 their office Rulers and Deliverers, and therefore ftyled Saviours, 2iS exprefly "';!■• '!|?""'"* 
 Othniel and Ehud are ; yet Jofuah, far more particularly and exaftly than the s. Aig^o'^nfa 
 rcfi-, is rep'rcfcnted as a Ty pe of our ^e/z/j, and that typical fingularitymanife- ^''f^- ^6.19. 
 Ikd in his || name. For firff , He it was alone, of all which palTed out oi Algypt, i^^^^'q^J,^.* 
 who wasdefign'd to lead the children! of T/r^e/ into 0^<t.^/:?, the land of pro- jo;«i« «t tU" 
 mife, flowingwith milk and honey. Which land as it was a type of the Hea- «;'«»• tWi-.v 
 vcn of Heavens, the inheritance of the Saints, and eternal joys flo^ving from ff,v'xi^l'< i- 
 the right Iiand of God ;' fo is the Perlbn which brought tlie Ifraclitcs into that x^^®-'c» km'j- 
 place of reft ^' a Type of him who only can bring us into the prefcnce of ^'"'..f^'^f*^^. 
 God, and there prepare our manfions for us, and affign them to us, asjofuah nKB^n ,j.It 
 divided the land for an inheritance to the Tribes. Beiidcs, it is farther obfer- f^'\- "!■'>_ 
 vable, not only what \fofuah did, but what Mofes could not do. The hand J'^':^ c^.- Jo- 
 {^'i Mofes and Jkron brought them out of Jfgypt, but left them in the Wilder- fcf f< M?t- 
 nels, and could not feat them mCanaan. lofuah, the fucceflbur, onlv could ■^''"f'-tl' "^v 
 eHe£V tliat in which Mofes failed. Now nothing is more fixqucnt in the phrale nya^i-ji >i« 
 ofthcHoly Ghoif; than 10 lAcMofes for the doctrine delivered, or tlic books 6'-«f<-- .H'"- 
 
 L a written
 
 ^6 ARTICLE 11. 
 
 *AsiM';e i<. written by him, that is,the*Law; from wlience it followeth, that the death 
 rt'rf l± 27. of Mc/is and the fuccetTjoii oijofiuh prcflgniHed the ccntlnuancc oft'.ie Law 
 Jo/;..;. 45, 45. till Jefits came, * i>y whom allthit bttitve art jnjlifted from .ill things, from which 
 ^'ti ^i ' '••!) ^' ^^"'^ "^^ ^^ rifhfnd by the Law of Mofes. ^ The Law ana, tht Prophets irere 
 ;L ij.i^V'-- ""^'^ John: fin'ccthat the kingdom cf God is preached. Mofes mull die, that 
 A^ls 15.21. Jof/J, niay Tuccccd. "^ By the deeds of the Law there (ball no flejlj be jujiified, 
 7cor\ \\. (for by the Law is the knowledge of fin ; ) but the righteottjnefs of God ivithont the 
 M.vWa iev'kev Law is tftinifefied, even the rightsoufnefs of God, which is by faith ofjefiis Chriji 
 ^J''"i''.' }"' ttnto. ill and upon all them that believe. Mofes indeed lecms to have taken Jo///^ 
 T's-'.^c^iT^- with him up into the ! Mount: but if he did, fure it was to enter the cloud 
 T?^ •^Jot.-j which covered the Mount where the glory of the Lord abode : for * without 
 Ill'dL^fu^ti, J^f"^-> '" '^'^-'^'^ "'"'^ '-"^ all the treaf tires of wifdcm and knowledge, tl'.ere is no 
 Tt7«Air.i.ta- looking into the lecrcts of Heaven, no approaching to the prefence of God. 
 "^^.l^^^f^f The command of Cireumcifion was not given unto Mofts, but to Jofuah:nor 
 ■ rrl'fyZACiJ' were the Ifradites circumcifed in the Wildernefs, under thecondud oi Mofes 
 t^jrAya-i-.y^xZ- and J.iron, but in the land oi Canaan, under their SuccefTour. For ^ at that 
 ''J.uh%Ip^o //we the Lord faidunto \Jofnah, Make thee /harp l{nivts, and cireumcife again 
 yiiVJi^^ih- the children of Jfrael the fepond time. Which fpeaketh T "Jefiis to be tlie true 
 %'^tl- ^'-'^ circumcifer, the author of another cireumcifion than that of theflefh com- 
 nCS^l'^rorlJi manded by the Law, even ^ the cireumcifion of tlte heart in th^ fpirit, and not 
 $a7,f.ii:ti- ^ ia tl^e Letter ; that which ^ is made without hands, in putting off' the body of the 
 aW.**)fl ri. f'"^ oftlicflejh, which is therefore called the circumcif.on of Chriji. 
 
 Prixm. Cum 
 
 fjccdlor >'iO\(l cleflinaretur Aufes filius Nave, transfcrtnr ccrte de prifiino nomine, & inciptt vocari Jeftit. Cera-, i.squii, 
 Kin: prius dicimus frguram tuturi fiiillc. Nam quia Jcfus Chriftus fecundum pnpulum , quod fumus res , nationes in fcculi 
 dcferto commoranrcs antca, introdu..^urus elTcc in tcrram repromiirionis raclle & larte manantem , id eft, in vir* itcm.c 
 
 poiTctrioncm, qua niliil dulcius, idque non per Mi)fcn, id eft, non per Lcgis dirciplina)n,fed per Jef^im, id eft, per nov.c 
 l-cgis prariam, provcnirc habc'jac,circuaiciiis nobis petrina acie, id eft, Chrifti pnrcepcif. ^pctra enim CliriftusnGultj- modis 
 
 XCi 
 
 In cuius ccniparatiopc (Moyfcs) imprcbatus eft, nt non ip(e introdurcrct populum in terram promifticnis ; re videlicet Lex 
 pcrMoyfrn, con ad lalvandum, lid ad convinccndum peccatorem, data, in re^num coclonim introduccre putarctur, (cri 
 j;rati3& Veritas pet Jcfu.TiCh.-illuni fatJa- S. Aug. contra fMiftum, I. 16. c ip. /t-;«i duxqui pop'.ili\meduxer3t ue /I'gvpto^ 
 JfjiHCfM intcrprc:j:i:r Salvjtor, Mofc mortuo & ftpulro in Moab, lice eft, Ix:j;c mortua, in K^-angtlium cupic indurtrc ao- 
 puliMTi fuuni. J. iVwin. f/i r/i/. 8rf. '>t3y 13. 59. "/j^^:? i5. i5. ' ir-n. 5. 10, ji 2J. |! Ex^i. 24. 13. * Movfcsin niibem 
 inrravit, ur opcrta & occulta cognofceret, adlwrente ftbi fccio Jcfit, quia nemo (;ne vcro jcii potcft incerra fapientiie, & oc- 
 culta comprclitrdcrc. Et ideo in ipecic Jefii Sjve veri Salvatons Cgnincabatur aftitura prajilntia , per quern rierent omncs 
 dociSiles Dei, qui Legem aperirct, PWangclium rtvelaret. S.AmbnJ'.inPfilm.i^-j. '' Ji/ <;. 2. |l Non enim prophcta (Ic air, 
 Et dixit Dominus ad mc ; fed ad Jefum : ur oftendcret quod non de fe loqueretur , fed dc Clirifto, ad quern turn Deus 
 loquebatur. ChrulicDimtiguram gcrebat illc/f/w'- La'lan.l.^.c.i',. 'Rom. 2. 29. 'Cot. 2. 11. 
 
 'rfr'"^' "'*' '^' Thus if wc look upon Jofuah as the " minifier of Mofes, he is even in tliat 
 ^Rm. 15. 3. 3 type of ChriJt, the ^ minifler of the cireumcifion for the truth cf God. If we 
 ' J-:hn 1. 17. look on him as the fucceffour of Mofes, in that he reprefenteth '^tfus, inaT 
 * TwToi/ j i- lyjuch 35 c fij^ £^p „,4j gi-jcn by Mofes, but grace and truth came by Jefus Chrift. 
 d- Xtf^^ 'in- If we look on him as now Judge and RuJerof Ifracl, there is fcarce an a£lion 
 ".'l'^.'^^^*^: which is not clearly prcdiQive of our Saviour. * He begins his office at the 
 "%^*«7ix"', bunks of Jcrd.tn, where Christ is baptized, and enters upon the publicic 
 if;«Toi75 T» exercife ot his prophetical office. He chuleth there; twelve men out of the 
 ^'''f Xf/" r P-opjc,to carry twelve flbnes over with them ; as our Jefus thence began to 
 is'i5l«&«t »f- chute his jj twelve Apollles, thofe foundation-lioncs in the Church of God, 
 Sfj" eu<r^- whole ** names are in the twelve foundations rf the wall of the holy City, the new 
 ^iL Co! cell. 10 fcrnfaUm. It hath been * oblcrvcd, that tlie faving Rahah the Harlot alive 
 IS. Cvril ai- forctold what [jefus once fhould I'pcak to the "jervs, ' I'erily I fay unto you, that 
 
 dell] th.it I e Ji / y j 
 
 •i'iJed the l.inJ b} trreUe rr.cn \ £iii/'na.''j J)cup»/latTlua y.KtifjteaiAy Ki'iifn^t a n Neu/SySr, ic, StiAK'j. Wv) 'Atosb'Akc 
 K■^fV'<^'f iihnitii.{A( -raarif liy c'ln.xiSpUu'iK'r'JXH <> \nis<. Jb'd. '' ivfv. ;i. 14. * B) the f^mc S.C\:\\ , Htrd/n-nv 
 '9d».3 Ti'c rrsfft/w \jtir\v a Ti'T/iCSf • j ctAllflrtf ?II7/; , 'iSi oi 7lKeirxt ly al yrof ys/ fffiyvfiii ■J:jiai «,- rh' if*7// ri/r 
 n 3:i. 'MJttk.2l.^:.l. 
 
 the
 
 And In Jesus, &'C, 77 
 
 thePniflica/is a-id harlots go into the kingdom of God before yon. ^ He faidin the ' N- i^- "» 
 
 ftght of Ij'racl^ Sun^fland. thou ftill iipoaGiheou : and the Sun flood fi ill in the '^' 
 
 midft of heave7i, and hajled not to go do:vn about a whole day. Wliich great 
 
 miracle was not only vvroug'jc by the power of him whole name he bare, ^cjctjcso! 
 
 but did a!'b ^ fignifie that in the latter days^ toward the letting of the Sun, quu in Jeftic 
 
 when the light of the world was tendinguntoanightofdarkneis, ^k-.S'tf;? ^^.^ typum tuturl 
 
 righteouf/jL/s fboiild arife trith healing tnhiswings^ and, giving a check to the nomciuN^que 
 
 approaching i^iglit, become ^ the true light , which light eth every man that com- eniminfuavir- 
 
 ethwto the World. ... IcdVnSiftT' 
 
 But to pais by more particulars, Jofnah finotethe L^malekites, and fubdued myfterio coc- 
 
 iheCanaanites ; by the firft making way to enter the Land, by the fecond leftibusiunu- 
 
 giving poffefTion of it. And Jefus our Prince and Saviour, tvhofe kingdom was bacloefignaba- 
 
 not of this world, in a fpiritual manner goeth in and out before us againft our turenimDcifi- 
 
 fpiritual enemies, fubduing fin and Satan, and fo opening and clearing our cuium"e(le v[n^ 
 
 way to Heaven; deftroyingthelaft enemy, Death, fo giving us poffeflion of turum, qui 
 
 eternal life. || Thus do wobelieve the man called Jefus to have fulfilled, in mundani lumi- 
 
 thehigheft degree imaginable, all which was but typified in him who firft "is^,&"amvc"r-' 
 
 bare the name, and in all the reft which fucceeded in his office, and fb to be gentis in tcne^ 
 
 the Saviour of the world ; *^ rvhom God hath raifedup- an horn of falvation for ^f-f^^f^^^^^^^' 
 
 m in the houfe of his [ervant David, That rre fhould be faved from our enemies, occafun?, lu- 
 
 and the hands of all that hate us. cem rcdderec, 
 
 inveherct cla- 
 riratcm. S. /mbrof. Apoh;.David.pol}cr.c. /^. Ille imperavitSoli utftaret; & ftetit.fe iftiustypo illemagnuscr.ic. IlIeinH 
 pcrabat, fedDominusefficiebac. S. Hkron.iii Pfal.'j6. ^ Johnx.g. ||T» ^ty« tia/;' M&otk -rr^f 'Im^s ttJ tS NrJt/» uVj, 
 oJtWj oJt'/ 7-dTO ovo(ut;i 'i>-J\t iT(^ifi\\Tij S IpA fAovtv <t)t»Vti rrS.( \u.o<, art war/a o Vi/.riif f ice;.? .?Ai Trs il< 'Ihctb i)V 
 
 Ncwil ■ JC) Sil^tif THTD OVO'i 
 liuuQ-- OTI In. pl^ri' 
 TltKlV 'Ilias'f »X ° 1 
 
 The ncccfiity of the belief of this part of the Article is not only certain, but 
 evident : bccaule thei^e is no end of Faith without a Saviour, and no other' 
 name but this by which we can be faved, and no way to be faved by him but 
 by believing in him. For this is his commandment, that we fhould belitve on j j.j,„ ,. j,^ 
 the na',ne of his Son fcfits Chrift : and he that keepeth his commandment drvclltth 24. 
 tn him, and he in him. From him then, and from him alone, muft we ex- 
 pert Salvation, acknowledging and confcffing freely there is nothing in our 
 lelves wliich can cfic£l or dcferve it from us, nothing in any other creature 
 which can promerit or procure it to us. For there is but one God, and one i Tun. 2. 5. 
 Mediator between God and men, the man Chrift Jefus. 'Tis only the beloved 
 Son, in whom God is well pleafed :!l]e is cloathed with a, vefiure dipt in blood -^ 
 he hath trod the wine-prefs alone. rVe like fheep have gone aflray, and the Lord jr., t-, e 
 hath laid on him the inicjuity of us all. By him God hath reconciled all things ^ , 
 to himftlf by him, I [ay, whether they be things in earth or things in heaven. 
 By him alone is our Salvation wrought : for his fake then only can we ask 
 it, from him alone expcft it. 
 
 Secondly, this Belief is neceffary, that we may delight and rcjoyce in the 
 rnmcof Jf/^'.fjas that in which all our happlncfs is involved. Athis nativity an 
 y\ngcl from Heaven thus taught the Shepherds, the firft witneficsof the blef- 
 fcd Incarnation ; Behold, 1 bring you good tidings of great joy, which /hall be to all Luks 2. 10,1 r. 
 people. For unto you is born this day, in the City of Davtd, aSaviour, which is 
 Chrifi the Lord. And what the Angel delivered at prcfent, that the Prophet 
 Ifaiah, that old Rvangclifi , foretold at diflrancc. When the people which walked if.t. 9. 2, 6, 3, 
 ;;; d.irkncfs fliould fee a great ligfit; when unto us a child fjjould be born, unto 
 Us a fon (hould be given ; then fJjould they joy before God, according to the joy 
 pfharvip, and ns men rejoyce when they divide the fpoil. Wlien God fj all come if.t. 35. 4, is, 
 
 with
 
 78 ARTICLE 11. 
 
 with recofKpajce, when he Jhafl come a»dfxve tts ; then the ranfcmed of th" 
 Lord jbalt return, and come to Sion rvithjcngs, and evtr Lift i»g joy tf^on their 
 heads. 
 
 Thirdly, the behcf in ^tj'fs ought to infiame our afFeclion, to kindle our 
 
 love toward him, engagingus tfl hate all things inrefpcQ of him, thatis,ro 
 
 far as they aieinoppolicion tohim,or pretend to equal ihareof alicdion with 
 
 ;»^.(f, 10. 37. him. Hi. thnt loveth father or mother more than me is not rvorthy of me, and he 
 
 that lovcth (0,1 cr da://hter more than mt is not northy ofms^ faith our Saviour; 
 
 fo forbidding all prelation of any natural atlcftion, bccaulc cur IpirJtual union 
 
 is far beyond all fuch relations. Nor is a higher degree of love onlj' dcbarr'd 
 
 Lu^ji^. 25. us, but any equal pretenfion is as much forbidden. ]f any man come to me, (kith 
 
 the fame Chri/f, and hate not his father and mother, and wife and children, and 
 
 brethren And fijhrs, yea and his own life alfo, he cannot be my difciple. Is it net 
 
 this Jefits in whom the love of God is demonlUatcd to us, and thatin fo high 
 
 Jol-n 3. \S. a degree as is not cxprefTiblc by the pen of man ? Godfo loved the world, that 
 
 he oavehis only-bigotten Son. Is it not he who fl::ewed his own love to us far 
 
 J^kn 15. 13. beyond all poflibility of parallel? for greater love hath no man than this, that 
 
 Rot.. 5. 8. 4 man lay down his life for his friends : but nhik ne were yet f.nners, that is, 
 
 enemies, Chrifl died for hs, and fo became our "Jcft::. Sliall thus the Father 
 
 fliew his love in his Son ? fliall thus the Son Ihew his love in himfelf.'* and 
 
 (hall we no way ftudy a requital ? oris there any proper return of love but 
 
 cm. 2.-. love? The voice of the Church, in the language of vS'cj/c'wo/?, is, A^/crc .- nor 
 
 '^fdi. 4." V\-as that only the exprcITion of a Spoufe, but of * Ignatius, a man, after the 
 
 * "o i^o< Vf a»f Apoftles, moll remarkable. And whofoever confidereth the infinite benefits 
 
 isuyf*!^- to the ions of men flowing from the a£lions and futierings of their Saviour, 
 
 iCor. i<. 22. cannot choofe but conclude with S. Paul, If any man love not the Lord 'Jefm 
 
 Chrtfl, Itt him be Anathema M.iran-atha. 
 
 Laftly, the confeflion of faith in Jcfa is necelTary to breed in us a corre- 
 fpondent efl;ecni of him, and an abfblute obedience to him. That we maybe 
 pkU. 3. 8. railed to the truetemper ofS. Paul, who co.-inted all things but lofs for the excel- 
 lency of the knowledge of Onifl "jefis our Lord, for whom he fufflred the lofs of 
 all things, and counted them hat dung,that he might nun Chrift. Nor can \\c pre- 
 tend toany true love o'iftfu;, except we be Icnfible of the readinefs of our 
 y.hn 14. 15. obedience to him: as knowing what language heuledto his Dn'cipLs,//^eWe 
 I ^:hn $. 3. tne, lecp my commandments; and what the Apoftle of his bofom Ipake, This is 
 the love of God, that ne kiep his commandments. His own Dilciples once mar- 
 MM.i.z:. veiled, and (aid, What manner of man is this, that even the winds and the jea 
 obey him ? How mucii more lliould we wonder at all difobedicnt Chrillians, 
 faying, What manncrof men are thele, who refufeobedicnceunto him whom 
 Afrk,^. ;3. the fenOefs creatures.the winds and the fca, obeyed ? Was the n.ime ofjefus at 
 iikfB'-i?- fivi\ fuSicicnt to cafl: out devils ? andfhall man be more refra£lory than they ? 
 A7/IC. 13. ShM the Exorcijl fay to the evil fpirit, I adjure thee b^' the name ofjefis, and 
 t!i£ devil give place? fliall an Apolilc fpeak unto us in the lame name, and 
 we refufc ? Shall they obey that name, whicli fignifieth nothing unto them ; 
 Phil. 2. 8. for he took not en him the nature of Angels, and fo is not their Saviour ? and can 
 \vc deny obedience unto him, who took on him the feedof Abraham, and became 
 obedient to d^Atheven the death of the Crofs, for us, tliat we might be railed 
 to full power *id ablblute dominion over us, and by that power be ena- 
 bled at laft to favc us, and in tlic mean tin-ve to rule and govern us, and exa£l 
 Phi:. 2. 9 J . the highefl veneration from Us ? ¥or God l^^th highly ex t/tcd him, and given 
 him a Name which is above every na»ic, that at the name ofjefis every kneefljould 
 bo-v, of things in heaven, and things in earth, aftd things under the earth. 
 
 Having thus declared the Original of the name 'Jeffs, the means and ways 
 
 by
 
 A N D 1 N J E S ir S C H p.. I S T. yn 
 
 by which he which bare it cy.prefTed fully the utmoft fignificationofit; we 
 may now clearly deliver, and every particular Chriftian eafily underlland 
 what it is lie lays, when he makes his Gonfeflion in thefe words, I k/kve i/i 
 Je/us : which may be not unfitly in this manner defcribed. I believe not only 
 that tl^.ere is a Gcd who made tlie World ; but I acknowledge and nrofefs 
 that I am Tuliy perfwaded of this, as of a certain and infallible truth, that 
 there was and is a man, whofe name by the miniftry of an Angel was call- 
 ed Jef/fs, of whom, particularly Jo/itah, the firftofthat name, and all the reft: 
 of the Judges and Saviours oi' Jjr.ie/, were but types. I believe that Jefas^ 
 inthehigheft and utmcll: importance of tliat name, to be the Saviour of the 
 world ; inafmuch as he hath revealed to the fbns of men the only way for the 
 Jalvation of t'u:r Souls, and wrought the fame way outfor them by the vir- 
 tue of his Liood, obtaining remillion for finners, making reconciliation for 
 enemies, paying the price of redemption for captives ; and fhall at laft himfelf 
 aftually confer the fame ialvation, which he hath promulged and procured, 
 upon all thofe which unfcignedly and ftedfaftly believe in him. I acknow- 
 ledge there is no other way to Heaven befide that which he hath fiiewn us, 
 there is no other means which can procure it for us but his blood, tliere is no 
 other perlbn which fhall confer it on us but himlelf. And with this full ac- 
 knowledgment, / believe in "jejtts. 
 
 :?Jnt) m 3fcru0 Cij?il!» 
 
 HAving thus explained the proper Name of our Saviour, J'e/.'/j, we come 
 unto that Title of his Office ufually joyned with his name, which is 
 thorelorc the more diligently to beexamined, becaufe the * 'Jews who always vj^jv, 
 acknowledged him to be Jeftis, ever denied him to be Chrift^ and agreed toge- Ko^oMy/yllu 
 t/jtr,' » ih.tt if any man did confefs that he was Chrifiy he jhould hi pit out of the 7^^ ^~f^l°' •> 
 Synagcgue. . Xet^/'tj) tS- 
 
 For the full explication of this Title,it willbe necclTary, firfl:,to deliver the '^°^Y''cJ' ^' 
 fignilicarion of the word ; lecondly,to fliew upon what grounds the Jeiwal- ^ jobii ^1 22°' 
 ways cxpeSed a Chrift or ISh-ffias ; thirdly, to prove tliat tlie Mefflas promi- 
 fcd toths ;7^-irj is already come; fourthly, to demonftrate that omjef/is is 
 that iUe/fas ; and fifthly, to declare in what that Unftion, by which Jef/us is 
 Chri/l, doth confiil:, and what are the proper effefls thereof. \V hich five par- 
 ticulars being clearly difculTed, I cannot fee what fhould be wanting for a 
 perfe£l undcrlfanding that Jefus is Chrift. 
 
 For tlie firft, we find in the Scriptures two feveral names, Meffias and 
 Chrift, but both of the fame fignification; as appeareth by thefpeech of the 
 woman of Sam.ui.t, I knoiv that Mtffias cometh, which is called Christ; and Jolm^i^. 
 more plainly by what Andrew fpake unto his brother Simon^ We have found joimi. 41. 
 the Meffiasy which is, being interpreted, the Chrift. Mefjias in the Hebrew 
 tongue, Chrift m the \\Greek. '^Mtffias, the language of Andrew and the |sJ-);oi5, 
 woman of Samaria, who fpake in Syriac/^ ; Chrift; the interpretation of S. ^l"""^?''. C*' 
 John, who wrote his Goli3cl in theGm'^-, as the moft general languaj'e in T/e/il dv>f 
 tliofe days : and the fignification of them both is, the Anointed. S. Paul and xc<stj •[»/«;- 
 tlie rcfi: of the Apofiles, writing in that language, ufed the Greek name, which "p^" f^'J^'^?. 
 the Latins did retain, calling IiIhi confiantly Chrifliis; and we in Englijb svmu. 
 have retained the fame, as univcrlally naming him Chrift. u,/-"^'" ™<P 
 
 Hebrew nWt^ aidW'JJfl unftus, /nfAeS^rwf Kn"'"i;Q.- in thcGreek_,b^cbangingp imo 03, by omUiini 7\-i&iiitU}.ilnotS\r 
 forththpronindalm, andbytidMn^ ( at their orJiniiry termimttiw, NITIVO U iiirneJ intoUiosiv. TiMt this rm the Cretin 
 Xe/<:B! tiidtke I tttiii Chnfivi, if euJeiit ■■, and yet the Utms living at a dijl ime, Jhangers to the cuftomsofthejetrs, md the 
 d)lhi»e of the Chrij\i,mf, mijlool^ this name, and c,i!!edhimOKc(\uifromtheOreek\iti^:. So SuaoWius in the life o/Cl.iudius, 
 c. 25. ]ufi*osimu^;IlbrcC/jre/?9 alTiduc- timuiltiuntcs Uoma cxpulfi. lVi:ichwai not only bis miftake, but generally the Rviuim at 
 *irj}, mthey turned him Chrcftiis, fo they called in Clirc-aiani, Tertiil. adv. Gemcs. Scd & cum pcrpcram Chrcrttanus pronuncia- 
 
 rajtl jap
 
 8o ARTICLE 11. 
 
 tur a vobis (nam ncc nominii ccrtn cH ncncia penes vos) de fuavitate vcl benignicarccon-.pciici:m eft. L<i:lm.L 4. r. 17, Sal 
 cxponencia luijus nominis ratio eft propter ignorantium crrorcni, (jin am inuniitata htcr.i Cl.rL.'dim luknt dkcre. Vpm 
 which mift'tlx lurti" Marcvrj.//J//?w tbiChnfthins of his fmi. Et^ amy yt lit. rd TaTiij^j.vAv iiuyJ ov'!J.-x][^,-^y^ra n 
 
 then theignifMce of the Jcwijl) alfairsrvhichcaufi'd the Km.ws to mme^ our S.nmr One llui, andthc trtie^ tttk is cert.nwy Chri- 
 ft IS. Xfi?6f A'l'''''''^ ;c5p<«^J"''''j Jtii'in. 'Xi r^.Xu'»'ovmv.rrqaTcvl-^aTii.-Tji( xcoiJ^oii oh fi/cu, f.r.s Euftl). Dcin. 
 
 Qua Iti" dV.'^H/i/' 11 AV, vJi lifdmiJ.oy, 
 
 y.ftia. x.u.TifKi}}^oy}»- 
 Tromethcus j 
 intern,! 
 
 AdU'.S-'. Asiherefji 
 
 drink rchich is received, n:t quod pocat, but quod potabile tfl ; /) x&i'^i' « "of '/wt nhicb rcccticih o)l, but that which is receiiecl 
 
 "h Toi n/se«<A« — 
 
 •>-e«5""> Lev. 21.10. itndiig.tin verf. \2,Tr^tVVtl \tyD Iji ri a-}«ty '-.k-uov to jfeijic e-r ajj-rxi- Oleum unflionis then U 
 %Kyjoy yo-dv, whichin Exodus 29. 7. and y-^.i^-and 40. 9. the fame T.anflators^cm-efpondentio the Hcbren- fhr.ifc, caUiKrucy 
 veiirM-1'9'''""''"'"''^/'''/"'^'"'' '''^*'»i' Xe^fnaf. TheplaceofSo^hocksisfo!Heil>ing doiibtfnl^"OBt:- ^toAo/^aufV-jf^Taf »»<- 
 e« T<t»^i5"« C" VX£?!9"< iln'!re^(fi<r*t &tieJ< • /oc f/.u'(^/j f(V Scholiall f^_(r /(;«fAco)</;n.;i;>/i-»yi',^T.">;H;ir«] a.hth tz/ 
 'Ti-jK'o ii>Ki' t3 >;£ic3-a']/ Tt^Afo QuyntKfijtMQ- >^ «p^i3c3-»i« t^i th9<i« 'la .^sg/f ' .)« both rat ch9»! iiityoie ;/, ,!i:J 
 QyyKe^.'i^f "fii'^y y^''"' '" incline to the former fenfe,p. 554. and in the next p.t^e afli ^^eisoc « f Am* /> attribiiiedto the ointment. T» 
 pa.qfj.a.i'.ov nr S.-7rU(fy,iKl'ivQ- t «« Q-nJiix aiiKloy it ixvyjilf Qa^Hyiuit "£<•< clV c.flix"?^^ ifut.a-fjfj.i rns. finm 
 whence Dc\.m\(ifa)sprefei:th i^im iJ.un.u- But though it apfeaf from hence that iLe^rj} uenfthe tiwd >ci5i< i:mo>i,ii;e deeks 
 was to fi^iiife the a'l orm.ittcr ufcdVi inunUion. not the fub'-etl or perfvi anointed; )ct in the vi,!£.ir accefiion of the Lzi':;. it s-.-f 
 mojl con!}ai:tly received for the perfon anninted.ofthe fame validity with ^et&^f or Ki'j(_eiffu!'/^&, (iuidas yei?i;. Kiy^^Knuy^..':- 
 If'tKiuv') IS ''Ifi Tfi'!' iihuiJiy'G" • i'or though Laftancius in the place jore-cited feem 10 ihlnk_th.it in)d an improper icrjicn of ;/v 
 hebrexv H^iyO undc in quibiifdam Grxcis fcripcuris, qua; male dcHcbraicis inccrprccaca; (lint, nK^fiJiAvO id eft, iinguer.ro 
 curatiis, llriptiim invenitur, -^-tb tS 2K^-^iS!{^.)et the Lxm. haxefo iranflnted it^'i^v.mb.'}.:^. oi hfiif 01 vKci/juivci. A'ndtk-oiijt 
 Athcnaus /jiJf/j oi/i'nff/, X //tifwc ta.yS.ytki ^iaiJ'.i}ci,Tti J' clheiij(j.:i]a.' jet inthevuti^.iri'Je oj thewodithere is nodiffcreire, 
 ashehimfelffpeaksaliitle after,To 'j ^eim^Tr.i Toiireo g.Ktiij.ij.:/!]i ijije!<7a.K!^*ipuKiy. /1'iil'lutari.h, Syn.pgl./. 5 c. 4. liii- 
 flu 7Ttu» tV '■*■' C.tujj.vaTcwoiJ.ifvy yiwou^iv li fju^-.y iMXiiXiJivcui !i 'ihiucv ' c^.ya.'j'ttJ.Tha.vlojt yi ewrs li yeifij.et}& it 
 
 
 Ta^** "yp^v cunlvyiyviyouihaju, « TW Jj^ii'AMf Qu/jLa.Te.'tydfXi -m ofS^w -^ dyah>\ta.nu( nKHfJ-ixiVty Tctei^m. Hj], 
 Eccicl'. /. 1 . c. 3. X&i SB J ''•''■" in the vulvar fen e if the Lxx. it a perfon amir.ted, and in thatfenfe is oitr Saviour called Chrift. 
 
 Nor is this yet the full interpretation of the word, which is to be under- 
 ftood not fimply according to the aftion only, but as it involveth the dcfign 
 in the cuftom of anointing. For in the I-aw wiiatfocvcr was anointed was 
 thereby fct apart, as ordained to lomc fpccial ufe or office: and therefore 
 under the notion of unftion we mufl: underhand that promotion and ordina- 
 Gen.1d.22. t'lon Jacoh poured ojil o» the top of a pi/Iar, and that anointing was tiie con- 
 fecration of it. jl/o/ej anointed the Tabernacle and all the VefTels, and this 
 anointing was their dedication. Hence the Prie/l th.it is anointed C\gm'ni:th.,in 
 the phrafc of Mofes, the High Prieft, becaufe he was inverted in that office 
 at and by his unclion. When therefore Jifus is called the Mtffias or Chrifi:, 
 and that fb long after the anointing oyl had ccafed, it fignifieth no lefs than 
 a perlbn let apart by God, anointed with mollfacred oyl, advanced to the 
 higheft office, of which all thole employments under the Law, in the ob- 
 taining of which oyl wasuled, were but types and ll:ado\vs. And this may 
 fuffice for the figni'kation of the word. 'J'liat
 
 AndInJesusChrist. 8i 
 
 That there was among the Jews an expe£tation of fuch a Chrijt to come, 
 is moft evident. The woman of SamarU could fpeak with confidence, I know j^hn 4. aj. 
 that Melji.ts cometh. And the unbelieving Jem^ who will not acknowledge 
 that he is already come, expe£t him ftill. Thus we find all men mtifing in their Ukf 3, ij. 
 hearts of John, whether he were the Chrifi or not. When Jeftis taught in the 
 Temple, thofe which doubted laid, li'^hen Chrifi cometh, no man knoweth Jo^^" 7- 27- 
 mhence he is ; thole which believed faid , When Chrifi cometh, will he do more ^^''^ ?»• 
 miracles than thefe which this man hath done ? Whetiier therefore they doubt- 
 ed, or whether they believed in Jefus , they all expefted a Ojrift to come; 
 and t!ic greater their opinion was of him, the more they believed he was that 
 Meffias. Many of the people /aid , Of a truth thii is the Prophet : others [aid, Verfc40i4r, 
 This is the fhrifL As foon as John began to baptize, the Jews fent Priefis and John 1. ip. 
 Levites from Jerujalem, to ask him. Who art thou ? that is, whether he were 
 the 0}r/fi, or no, as appeareth out of his anfwer, Jnd he confejjed and denied Verfe 2a. 
 mt, but confejfed, I am not the Chrifi. For as they asked him after. What then ? Verfe 21. 
 Art thou Eli its ? andhe faid,I am not : Jrt thou that Prophet ? and he anftvered, 
 No : So without queftion their firfl: demand was, * Art thou the ChriB ? and '^ so Nonnus 
 he anfwered, / am not. From whence it clearly appeareth that there was a *"/* "K#</, 
 general expefbation among the Jewsoi zMeJJias to come; nor only fb, but hansel"} i, tl 
 jt was always counted among them an || Article of their Faith,which all were ^'^ """Moodi 
 obliged to believe whoprofeffed the Lzw o^Mofes, and wholbever denied j^lTrl^"' ^'. 
 that, was thereby interpreted to deny tke Law and the Prophets. Wherefore '^^Jis h^it 
 it will be worth our enquiry to look into the grounds upon which they built '^'f"' V* Q^ 
 that expeftation. ^ _ '\^Xhv<\ 
 
 It is moft certain that the Meffias was promifed by God, both before and l^/j^^or sepher 
 under the Law. God faid unto Abraham, ^ In Ifaac /hall thy feed be called ; and c.iit!7jmot. 
 we know that was a promife oiz. Meffias to come, becaufe S. Paul hath taught Tran. de Re^t 
 us, '' Now to Abraham and his feed tvere the promifes made. He faith not, unto ^q^^' ' '• 
 feeds, as of many, but as of one, and to thy feed, which is Chrifi. The Lord faid "Cd/." 3. i^.* 
 unto Mofes, I will raife them up a Prophet from among their brethren like unto 
 thee. And S. Peter hath fufficiently latisfied us, that this Prophet promifed to 
 Mofes is Jeftts the Chrifi. Many are the Prophecies which concern him, many Ans 3. 22. 
 the promifes which are made of him .- but yet fome of them very obfcure; 
 others, though plainer, yet have relation only to the perfbn, not to the no- 
 tion or the word Meffias, Wherefbever he is fpoken of as the Anointed, it 
 may well be firft underftood of fbme other perfbn; except one place in Da- D""- 9-^^ 
 mel, where Meffiah is foretold to be cut off: and yet even there the Greek 
 Tianflation hath not the Meffias, but the Vnttion. It may therefore feem 
 Ibmething fi:range,how ^fo univerfal an expeftation of a Redeemer under the 
 name of the Meffias fliould be fpread through the Church of the J^ws. 
 
 But if we confider that in the fpace of feventy years of the Babylonijh Capti- 
 vity the ordinary Jews had loft the exa£l underftanding of the old Hebrew 
 language before fpoken in Jud<ea, and therefore when the Scriptures were 
 read unto them, they found it neceifary 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 Mojes before the Congregation, the Levites 
 are faid to have cauted the people to underftand the Law, becaufe they read a'*w.8. 8^ 
 in the book, in the Law of God, difiinHly, and gave the fenfe, and caufed them to 
 tindtrfiand the reading. Whicli conftant interpretation begat at laft a Chaldee 
 Tranflation of the Old Teftament to be read every Sabbath in the Syna- 
 gogues : And that being not exaftly made word for word with the He- 
 brew, but with a liberty of a brief expofition by the way, took in, together 
 with the Text, the general opinion of the learned Jews. By which means it 
 
 M Game
 
 82 ARTICLE II. 
 
 came to pafs that not only the doftrine, but the Name alfb, of the Meffias 
 was very frequent and familiar with them. Infbmuch that even in the Cbaldet 
 Paraphrafe now extant there is exprefs mention of the Me(/ias'm above (e- 
 » Ccifus fAf £- vcnty places, befide that of Daniel. The * Jews then informed by the plain 
 hZ'iH'aT '^'^'ocdsof Dviitl, inflruiikd by a conlfant interpretation of the Law and the 
 t"Mbotfthc Prophets read in their Synagogues every Sabbath-day, relying upon the in- 
 Jctcsiindchi- fallible prediftions and promiies of God, did all unanimoufly expcft out of 
 i'JI'LnkePro- their own Nation, of the Tribe oVJudah, of the Family oi' David, a Mfjf/iaf, 
 phets did fore- or a ChriJ}, to come. 
 
 tel a Saviour of »,.,--, 
 
 the mrld, OUtoj ij.nSiv Qiixvir V!) I* Tn 'lnj^auav if, KagiaLvSy ^g/( ctMi^Mif ^wjiiffM* T/rfi/oK/air fj^ eiixftrigav 
 cri -i^ .Jm« UvXixJ]®- T4f57Ml<ji'flM ri< e^J)iiJi»jr^y SiwriV Tti yivti ^ avi^tiTrav. Orig.adv, Celfum,!. 3. jind this 
 Saviiur, fitih Origcn, was to be called, xji rai'lvl'alciv meLrex*, Xeisw- 
 
 Now this being granted,as it cannot be denied, our next confideration Is of 
 
 the Time in which this promife w^asto be fulfilled: which wefhall demon- 
 
 ftrate out of the Scriptures to be paft, and confequently that the promifed 
 
 Meffijs is already come. The prediction of Jacol on his death-bed is clear 
 
 'C?n.49. 10. and pregnant, ^Thejcefter fljdl not depart from Judah, nor a Uve-giver from 
 
 * f"' '"j'*^'"' between his feet, until Shiloh come \ and to him {hall the gathering ofthefeople be. 
 
 '^-iro Na^ But the Scepter is departed from Judah, neither is there one Law-giver left 
 
 onVdoirenders betwccn iiis fcct. Therefore 6'/;//o/;, that is, th^Meffias, is already come That 
 
 "' 'n^n -iy ^\^q Jewijh government hath totally failed, is not without the greatelt iolly to 
 
 and Tu'iirJh^ ^^^ denied : and therefore that Shiloh is already come, except we fliould deny 
 
 ^ndtb'i jerufa- the tiuth of Divinc prediclions, muft be granted. There remains then no- 
 
 j!?,^"?"'!!.' thing to be proved, but that by Shtloh is to be undcrftood the Mtjfias'. which 
 
 tljD"7Q i^ fufficiently manitefl both from the confent of the ancient jferr/, and from 
 
 NOT^2;c the defcription immediately added to the name. For *all theoldParaphraft-s 
 
 A f/f ' %^'^ ^^^^ '^^"^ exprefly the Meffias, and the words which follow, to himfball thega.- 
 
 ner% fl inter- thtrtng of the peopk he, fpeak no lefs ; as giving an explication of his Pcribn, 
 
 fretiu becaufe Office, ot Condition, who was but darkly described in the name of Shiloh. 
 
 acoD^wg ^^^ For tliis is the fame charafter by which he was fignified unto Abraham ; In thy 
 
 their computati- feed JJjall all the nations of the earth be blejjed : by which he is decyphered in 
 
 'fammmtr V^'^^ J ' ^« ^^^' ^'U' ^f^^re (hall he a root of Jej[e, which fball ftand for an enfign 
 
 vritk the Letter! cf the people ', to it jlj.tll the Gentiles feek, and his refl fhall be glorious : and in 
 
 oj ^J^^^i ^"'^ Micah, <^ The mountain of the Honje of the Lordjfjill he eflablifljed on the top of 
 
 ad, Sanhedrim, '^-'^ mountains, and it ^ all be exalted above the hills, and people fljall flow unto it. 
 
 Rabbi johanan ^pd thus the blcfTuig ofjtidah is plainly intelligible : '^ Judah thou art he whom 
 
 ZanieZam! of ^h hrethien jb.tll praife ; thy hand fhall be in the neck of thine enemies, thy fa- 
 
 r*i;Meflias,f/;e>' the)-^ s children fl} all bow down before thee. Thou fhalt obtain the primogeniture 
 
 "k^chiffaL^^ thy brother Reuben, and by virtue thereof fhalt rule over the rell of the 
 
 fwcr, n7^iy Tribes: the government (hall be upon thy fhoulders, and al! thy brethren fball 
 
 ;0'^ his name be fubjcft unto thcc. i\nd that you may underfland this blelfing is not to ex- 
 
 fWHr^lV/^rti P'""^' ""'^'' '^ make way for a greater, know that this government fhall not fail, 
 
 ■vehicbis xcrit- until there come a Ton out of your loins who fhall be far t'.reatcr tjian your 
 
 t^n until Shi- [^if. JQp whereas your dominion rcacheth only over your brethren, and fo 
 
 "/;:». 11.10. is confined unto the Tribes of //r4f/; his kingdom fhall be univerfal, and all 
 
 •■ Mtc. 4. 1, nations of the earth fhall fcrve him. Beinfi then this Shiloh is fb defcribcd in 
 
 ^^' ' the text, and acknowledged by the ancient Jtw^ t© be the i^/f:,^4j , being 
 
 God had promifed bv Jacob the government of Ifrael fhould not fail until 
 
 ' y I Shilohcame; being thatgovcrnment is vifibly and undeniably already failed.- 
 
 * ' ' M-|^-{ it followeth inevitably, that the Mefji^s is already come. 
 
 "C^u ^<T^ In the lame manner the Prophet Malachy hath given an exprefs fignificati- 
 
 r'l'iyQn on of the coming of the Meffias while the Temple Hood. ' Behold, 1 will fend 
 
 Kimchi on the ^^ mefftnger, and he Jhall prepare the way before me; and the Lord whom ye feek 
 
 fhall
 
 AndInJesusChkist. 83 
 
 pjAll fuddenly come to his Temple, even the me^engtr of the Covenant whom ye de- 
 light in. And HaggAt yec more clearly ; Thitsjaith the Lord of hojisj'et once it mg. ,.. 6,',,^. 
 is a. little while, and I will jhal^e the heavens, and the earth, and thefea^ and the 
 dry land ; And I will jhake all nations ; and the defire of all mt ion s fl} all come • 
 and I will fill this houfe with glory, faith the Lordof hojis. The glory of this Utter 
 houfefball be greater than the glory of the former, faith the Lord ofhofls. It is then 
 mod evident trom tiicfe prediftions, that the Meffias was to come while the 
 fecond Temple ftood. it is as certain that the fccond Temple is not now Han- 
 ding. Therefore except we contradift the Veracity of God, it cannot be de- 
 nied but the Mtffias is already come. Nothing can be objected to enervate 
 this argument , but that thefe Prophecies concern not the Meffias ; and yet 
 the ancient Jaw confciTed they did, and that they do focannot be denied. For, 
 firft, thofe titles, the Angel of the Covenant, the delight of the Ifraelites, the de- 
 fire of all nations, are certain and known charadci's of the Chrijl to come. And, 
 lecoridly,it cannot be conceived how the glory of the fecond Temple Oiould 
 be greater than the glory of the firft, without the coming of the Mtffias to it. 
 For the \jews themlelves have obferved that five figns of the Divine glory 
 were in the firft Temple,which were wanting to the lecond: as the Urimand 
 Thummim, by which the HighPrieft was miraculoudy inftruQied of the will 
 of God ; the Ark of the Covenant, from whence God gave his anlVvers by a 
 clear and audible voice ; the Fire upon the Altar, which came down from 
 Heaven, and immediately confumed the Sacrifice; the Divine prefence or ha? 
 bitation with them, reprelentcd by a vifible appearance, or given, as it were, 
 to the King and High Prieft by anointing with the oyl of un£lion ; and, laft- 
 ly, tlie Spirit of Prophecy, with which thole efpecially who were called to the '- 
 
 prophetical office were indued. And there w.as no comparifon between the 
 beauty and glory of the ftrufture or building of it, as appeared by the tears 
 dropt from thofe eyes which had beheld the former, (^For many of the Pr lefts Ezra 3. 
 and Levites, and chief of the Fathers, who were ancient men, that hadfeen the firli 
 Houfe, when the foundation of this Houfe was laid before their eyes, wept with a 
 loud voice; ) and by thofe words which God commanded Higgai to fpeak to 
 the people for the introducing of this Prophecy, Who is left among you that Hag. 2, 3. 
 faw this Houfe in her fir (I glory ? and how do ye fee it now ? is it not in your eyes in 
 comparifon of it as nothing ? Being then the ftrufture of the fecond Temple 
 was lb far inferior to the firft, being all thofe figns of the Divine glory were 
 wanting in it with which the former was adorned ; the glory of it can no other 
 way be imagined greater, than by the coming of him into it in whom all 
 thole figns of the Divine glory were far more eminently contained ; and this 
 Perfbn alone is the Meffias. For he was to be the glory of the people Ifrael, 
 yea even of the God of J/r^e/; he was the Urim ancfThummin,by \vhom the 
 will of Go J, as by a grcaterOracle, was rcavealcd; he the true Ark of the Co- 
 venant, the only Propitiatory by his blood; he which was to baptize with 
 the Holy Ghoft and with fire, the true Fire which Came down from Heaven, 
 he wliich was to take up his habitation in our flcfli, and to dyvell among us, 
 that we might behold his glory ; he who received the Spirit without meal iire, 
 and from whole fulncfs we do all receive. In him were all thofe figi)s of the 
 Divine glory united, which were thus divided in the firft Temple; in him they 
 were all more eminently contained than in thofe .- therefore his coming to the 
 fecond Temple was, as the f'ufficient, ib the only, means by which the glory 
 of it could be greater than the glory of the firft. If then the Meffias was to 
 come while the fecond Temple ft ood, as appeareth by God's prediction and 
 promile; if that Temple many Ages fince hath ceafed to be, tliere being not 
 one ftone left upon a ftone; if it certainly were before the deftrudion 01 it in 
 
 M 2 greater 
 
 12.
 
 84 
 
 ARTICLE IL 
 
 greater glory than ever the former was^ if nO fuch glory' could ^pcrue uht6 
 it bfrt by the coming of the Mtfjitts : then is that Me^fits already cbme. 
 
 having thus demonftrated out of the Promifes given to the 'Jews^ that the 
 Mej/Lv who was lo promifed unto them mufi be already come, becaiife thofe 
 events which were foretold to follow his coming are already paf^;^,tvefhat'l 
 proceed unto the next particular, and prove that the man Jefus, in v^'Kom we 
 believe, is r.h^l JS'kffi as who was promilcd. Firft, it is aci^nowIedgE^^toth by 
 the Jffpand Genttk, that this '^jefns ^'zs born in Jud^a, and livddiuddied 
 there, before the Commonwealth o'l Ifratl \i^asdirpcrrcrf;:before'the*recdnd 
 Temple was deftroyed, that is, at the very time when ^^\t Fropltetrs fofetdM 
 the M([/ias fhould come. And there was no other befide'him, thar did with 
 any fiiewof probability pretend to be, or was accepted a's^the M^.//. 'There- 
 fore we muft confefs he was, and only he could be, xhiXhrifi. 
 
 Secondly, all other Prophecies belonging to the MefftM were fulfilled in 
 
 jfe/w, whether we look upon the Family ,the Place, or the manner of his Birth ; 
 
 neither were they ever fulfilled in any perfon befide hini: he then is, and no 
 
 other can be, the Meffias. That he was to come out of the Tribe of Judah 
 
 * ^'■'■^ ^'j*!^ , and Family of David^ is every where manifeft. * The Jorr, which mention 
 
 doTbkVitL^: Meffi.ts as a Son of "jofefh or of Ephraim^do not deny, but rather dignifie, the 
 
 to one they at- ggfj Qf Dayid or of 'Jtidah, whom they confefs to be the greater Chrifl. There 
 
 'iiaas1!k!f fb^li come forth a- rod ont of the fi em ofjejfe, and a brmth jlull grow out of 
 
 mentmhiflm' hts TOots, and the fpirit of the Lord fbAll reft ttpon him, faith the Prophet ^/^i^. 
 
 fetts'^'Vte ^^ ^§^'" ' i) ^" ^^^^ ^"'^Z ^^^^^^ ^"^^ ^^ '^ ^°^^ ^^ '^^^^ ' rvhichjJxiUftmdfor an 
 otha^uchM" enfign of the people: to it JJjall the Gentiles feek , and his reft (ball he glorious, 
 ffea\ of hk ^Tqvv who was it but 70« of whom the Elders fpake, Behold the Lion of the 
 ^r-nfom tribe of Jndah,the root of David ? who but he faid , ^ I am the root and off- 
 thiyfiyle fpring of David, and the bright and morning ft or ? The Jews did all acknow- 
 
 .. ^ r- „ . T^ ^ , Scribes that 
 
 They fay 
 feeing of 
 The for, of Jo- thc blind, and fpe'aking of the dumb, ^ Is not this the f on cf David ? The blind 
 
 a/r* '!h^ TTr ^""^^^ ^^"^ ^"^° '^''^' 'i^f'"'* ^^'°" ^°" of David, have mercy on us ; and the mul- 
 ElhtaimTMi titude cried, ^ Hofanna to the [on of David. The Genealogy of "Jefus flicws 
 the finof David his Family : thc firft words of the Gofpel are, ^ The book of the generation of 
 fJ^alZ"' l^h ^^^'fi f^'^f^" ^f ^^'^'^' The Prophecy therefore was certainly fulfilled 
 Targum Cant, in rcfjieft of liis linage ; '' for it is evident that our Lordfprang out ofjudah. 
 ^^- ^^ Belide, if \\c look upon the Place where the Mcffias was to be born, wc 
 
 brcaftsa°eiikc fhall find that Jefiis by a particular a6l of Providence was born there. When 
 two young ' Hercd gathered all the chief Priefis and Scribes of the people together, he deman- 
 roes » i ^^^^ lied of them where Chrift fljonld be born. And they faid unto him, In Bethlehem 
 
 "13 n^'v^Q ofjudxa. The people doubted whether Jefus was the Chrift, becaule they 
 n'lyoi nn thought he had been born in G<i//7fe, where 'Jofeph and Mary lived; wherefore 
 
 ,?Tr?tir' ^^^y ^^^^' ^ shall Chrift come out. of Galilee!' Hath not the Scripture faid, that 
 redeemers, Chrift comcth of the feed of David, and out of the town of Bethlehem, where Da- 
 Meffiai the (on vidwas ? That placcof Scripturc which they meant was cited by the Scribes 
 %!ni'm thc7ot to Herod, according to the interpretation then current among the Jeirs, and 
 of Ephraim. (till prcfervcd in the * Chaldee Paraphrafc. ' For thus it is written in the Prophet , 
 Vtf,^\'^ff' -^f"^ thou Bethlehem in the land of judah art not the le aft among the princes of 
 
 Clialdee Paraphrafc tim t,at,flatcs , imP"' \"Ti:a ^nO Hn'tUQI ^IWn \~IinQ ^70 l^S^I A king fliall come o£ 
 thc Tons of Ji'Se, and the .♦/^-jj/.w out of liis funs fons. S) Rabbi Solomon ard Kimchi. ^R;v- 5. 5. and 22. \6. ' Mar. 12. 
 3<;. ".Hiff. 22.42. ' ^jfM2. 23. ' .»r.:rf. 21.9. «,»Ai/r.i.i. ''//tA.7.14 ' Matt. 2.^,^. ' /o*n7.4i, 42. * Which eiprc^y 
 tran{I.ih-ih ,t tim, ':ir\\D' 1]} JU^Itl; T1]f Mno*? HWJJC pi£;^ ''Oip "(JO Out of thee ftiall come before me the 
 Megiiof, ■•h.it henijv excrrJH- dominaii'jn in lfri{:l. 55 R. Solomon, "H ]^ n'ti/Q H^> '7 ICC. Ja Kimchi <i«i Abar- 
 bjnel n'vtJQn TtQ «^t. ' AU't. 2. 5. 6. 
 
 Judah,
 
 A N D 1 N j E S a ,S 'C H R I R T, 85 
 
 Judah, for. out ofthee(bitll come a govermur that jhallrule my peofk IfmeL This 
 prediftion was moft manifeftly and remarkably fulfilled in the Birth of jfe/«/, 
 when by the providence of God it was {q ordered that Auguftue fhouid then 
 tax the world, to which end every one fhouid go up into his own City, 
 Whereupon Jofepkdind Mary his efpoufed Wife left Nazareth oi' Galilee, their 
 habitation, and went into i^enWe/^ew? (^'^edaa^ the City of David, there to 
 be taxed, becAufe th^yjvere of the hotife and linage of David. And while they z.«tc2. 4. 
 were there, ^s the days of the Virgin Mary were accomplifhed, ih the prophe- 
 cy was fulHUed ; for there fhebrought forth her firlf-born Son ; and Co u»to iMkp 2. it. 
 Hs was born that day in the City of David a Saviour ^ which is Chrifi the Lord. 
 '.■ But if we add unto the Family and Place, the manner of his Birth, alfb 
 'foretold, the argument muft ncceffarily appear conclufive. The Prophet 
 ■Ifaiah fpake thus unto the houfe o{ David; The Lord himfelf fball give yott a jfa,.,, 14, 
 Ifigft : Behold^ a Virgin jball conceive and bear a Son^ and. jhall call his name lm~ 
 tnanuel. What nativit}- could be more congruous to the greattiefs of a Mef- 
 fias than that of a Virgin, which is moft miraculous? what name can be 
 thought fitter for him than tiiat oilmmmuel, God with us, whofe Land Jn- iiU. a, g. 
 d^a is (aid to be? The Immanuel ihtn thus born of a Virgin was without 
 queftion the true Mtjfias. And wc know Jefus was thus born of the blefled 
 Virgin Mary, that it might be fulfilkd which was thiis/poken of the Lord by the Mm. u 21. 
 Prophet. Wherefore being alf the proplrCcies concerning the Family, Place 
 and manner of the Birth of theMsj^^j were fulfilled in Jefus, and not fo much 
 as pretended to be accomplifhed inany other; it is again from hence apparent 
 that this ^e/r^ is the CV^rz/?. » 
 
 • Thirdly,he which taught what the Meffias was to teach^did v/hat tiie Mef- 
 (laswas to do, fuftered whattheMe^^^ wastofuftar, and by fufFcring ob- 
 tained all which a Me^as could obtain, muft be acknowledged of neceftity 
 to be the true Meffias. But all tliis is^nanifeftly true of Jefus. Therefore 
 we muft coflfefs he is the Chrifi. For fir ft, it cannot be denied but tlie Mef- 
 fias was promifcd as a Prophet and Teacher of tlicpeople. So God promifed 
 him to Mofes ; / mil raife them up a Prophet from among their bnthren like un- 
 to thee. So Ifaiah^ Ezekiel and Hofeah have expreffed him, as we fhall here- 
 after have farther occafion to Ihew. And not only fo, but as a greater Pro- 
 phet, and more perfeft Dofl:or,than ever any was which preceded him,more 
 univerfal than they all. / have put my fpirit upon him, laith God : he /ball if<i-4^. i, 4,' 
 hring forth judgment to theGextiks, and the Ifles jhall wait for law. Now it is 
 as evident that "jefus oi Nazareth vj2iS\.\\G moft perfefl: Propliet, the * Prince v-^j^y^o,'. 
 and Lord of all the Prophets, Doftors and Paftors, which cither preceded mU iPef.54. 
 or fucceeded him. For he hath revealed unto us the moft perfect will of God l.'^°^'^!^ff 
 both in his precepts and his promifes. He hath delivered the fame after the ,u4>a{, 
 moft perfeft manner, with the greateft authority; not like i'l/^j/f/ and the Pro- ■?^'*- '|?°:. 
 phcts, faying, Thus faith the Lord, but ^ I fay untoyott ; nor like the Interpre- "J^I'^-k©^^ 
 ters of Mofes, for '° he taught them as one having authority, and not as the ■^vx^'v^ 
 Scribes : with the greateft pcrfpicuity, not, as thole before him, under types .' .^^'z/' *a'^„v 
 and fhadows, but plainly and clearly ; from whence both he and hisDodrine \ i,m.-].i<). 
 is frequently called Light: with the greateft univerfality, as pl-eaching that 
 Gofpel which is to unite all the Nations of the earth into one Church, that 
 there might be one Shepherd and one Flock, Whatlbever then that great 
 Prophet the Meffias was to teach, that "jefus taught ; and whatfbever works 
 he was to do, thofe Jefus did. 
 
 When John the Baptift had heard the works of Chrifi, hefeiit two ofhiu'Di- Mat. u. 2, ?• 
 fciples with this meflage to him, Art thou he that fbotild cnnte, or do we h(fk for 
 another f And Jefus returned tliis anfwer unto him,, fhewihg the grmindof 
 
 that
 
 "S6 ARTICLE II. 
 
 that mefTage, the works of O^^'fi, was a fufficient refolution of the queftion 
 Mat. . I. 4, 5. fent •, Go and jbew Joh» again thofe things which ye do hear and fee : 1 he biind 
 recdve then fight ^ and the lame walk, the lepers are cleanfed, the dtaf hear^ and the 
 dead are ratfedup. And as Jefus allc^ged the works whicli he u rought to be a 
 fufficient teftimony that he was the Mefflas ; fo did thofe Jews acknovv ledge it, 
 jchn -. ?i. w ho fa id, IVhea Chnft cometh, will he do more miracles than thefe which this man 
 John 3. ;. doth ? And Nicodemits, a Ruler among them, confeflcd little leis : B.ahb:, nx 
 knoxp that thou art a teacher come from God; for no man can do theft mr lacks that 
 thou dojl, except Godbe with him. Great and many were the miracles which 
 Mofes and the relt of the Prophets wrought for the ratification of the Law, 
 and the demonllration of God's conftantprefence with his people; and yet all 
 thofe wrought by fo many fevcral perfons, in the ipace of above three thou- 
 fand years, are far fliortof thofe which this one ^e/w^did perform within the 
 compafs of three years. The ambitious diligence of the Jews hath reckoned 
 up feventy fix miracles for Mofes, and feventy four for all the refl: of the Pro- 
 phets : and fuppofing that they were fo many, (though indeed they were not) 
 how few are they in refpe£t of thofe which are written of our Saviour! how 
 inconfiderable, if compared with all which he wrought I when S.Jtj/wtefti- 
 john 21. 25. ficth with as great certainty of truth as height of Hyperbole, that there are 
 many other things which Jefus did, the which if they fbould be written every one, 
 he fiiPpofed that even the world it felf could not contain the books that fbould be 
 written. Nor did our Saviour excel all others in the number of his miracles on- 
 ly, but in the power ofworking. Whatfoever miracle Mofes wrought, heei- 
 ther obtained by bis prayers, or elfe, coiifulting with God, received it by com- 
 mand from him ; fo that the power of miracles cannot be conceived as imma- 
 nent or inhering in him. Whereas this power mufl: of neceffity be in Jefus, 
 Col. 2. c,. in whom dwelt all the fulnefs of the GodJiead bodily, and to whom the Father had 
 John 5. 26. given to have life in himfelf. This he fafficiently fhewed by working with a 
 word, by commanding the winds to be ftill, the Devils to fly, and the dead to 
 rife : by working without a word or any intervenient fign ; as when the wo- 
 iKirtj.25,19. nian which hadant[[ue of blood twelve years touched his garment, and ftraight- 
 way the fountain of her blood was dried up by the virtue which flowed out from 
 the greater fountain of his power. And led this example fhould be fingle,we 
 it/<>r. 14 94,35. find that the men of Genefaret, the people out of all Judda and Jerufalem, and 
 Luke 6. n^i^.from the fea-coafl of Tyre and Sidon, even the whole multitude fought to touch 
 him ; for there went virtue out of him, and healed them all. Once indeed ChriU 
 feemed to have prayed, before he raifed Lazarus from the grave ; but even 
 John 1 1, 42. that was done hecaufe of the people which flood by : not that he had not power 
 within himlelf to raife up Lazarus, who was afterward to raiie himfelf; but 
 that they might believe the Father had fent him. The immanency and inheren- 
 cy of this power in "^efus is evident in this, that he was able to communicate 
 £j<tf 13. 19. it to whom lie pleafed, and aftually did confer it upon his Difciples : Behold^ 
 I give unto you pow<.r to tread on ferpents and fcorpions, and over all the poaer 
 iHir. ic. 8. of the enemy. Upon the Apoftles : Heal the ftck,, cleanfe the lepers, raife the 
 dead, cafi out devils ; freely ye have received, freely give. Upon the firll Be- 
 iiark^\6. 17. lievers : Thefe ftgns fball follow them that believe ; in my name they /ball caft out 
 John 14. 12. devils. He that belitvtth on me, the works that I do (fjtillhe do alfo ; and great- 
 er works than thefe (ball he do. He then which did more aftions divine and 
 powerful than Mofes 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 expe£led the Meffias, foretold by them, fliould do. 
 
 Nor hath our "Jefus only done, but fiiftered, all which the Mijftas was to 
 fuffer. For we mult not with the Jem deny a fuffering Chrifi,oi fondly of our 
 
 own
 
 
 AndInJesusChrist, 87 
 
 • _^ , "J 
 
 own invention make a double Meff/as,oneto fulTer, and another to reign. It 
 is clear enough by the Prophet I/aiaswhu his condition was to be, whom he ^ . 
 calls the ^ ServAnt of God.: and the later ']tm cannot deny but their * fathers '^^For%}j„' 
 conftantly underilood that place of the Mtfftas. ftead o/rhoji 
 
 Now the fufferings oiChrift fpoken of by the Prophet may be reduced to mvtrv^nJ"''^ 
 two parts: one in refpefl: of contempt, by which he was dcfpifedcfmen; the niaii'^dca^pru- 
 other in rcfpeQ; of his death, and allthofe indignities and pains which prece- dendy/Ae rir- 
 ded and led unto it. For the lirft, the Prophet hath punftually dcfcribed his ;/lI"i!n 
 condition, laying, '' He hath no form or comlinefs^ md when we fljall fee h'lm^ 'i:iy n'7!i'' 
 there is no beauty that wt jhonld defire him. He is defpijed and rejected of mtn. f^'^''^? • 
 He 11 Teems todefcribe a perlbnage no way amiable, an afjoe6l indeed rather ioraheWS;^ 
 uncomely : and fb the moft ^ ancient Writers have interpreted Ifaias^ and '^''" profper. 
 
 1 And Solomon 
 larchi on f/.'ep/.ai", TV^tyi n? V!Dp1Q im^"!. Our Rabbins underftand this of die Mcjfias. And the reafn which 
 he renders 0/ their interpretation U vcryobfervnble. For they fiy, fays he, that the Mefllas k Jhicl^n, as it is written. He cook 
 our infirmities and bare our griefs ; which are the words of the 4. verfe of the 5 ^ . Chapter. From whence we may perceive 
 how the ancient Jews did joyn the latter part of the <,2.Chapter with the 5^. and expound them of the fame perfon. Befides. he cites a 
 certain Mdraflj or Glofs, which attributes the fame xerfe to the Mefllas, and that is to be found in Eercfhit Kabba upon Gen. 28 10. 
 A-here faUingupon that place in Zach^.y.What arc thou,Ogreat mountain,beforeZerubbabel > he anfwersJ^^^C m '7njn IH 
 that great Mountain is die Mefllas. Then asking again. Why doth he call the Mefllas a great mountain .■' he gives this anfw-r, 
 UWU mi n^y l^JV' r-\jn -W nnxn \Q "7™ Siniy Becaufe he is greater dian the Fathers, as- it is writ- 
 ten, Behold, my lervant fliall underftand,_ that is, the Mefllas; n-h:ch are the words rf the verfe before cited. Andthefum:: 
 Berefliic Rabba, upon Gtn. 24. 6^. faith, Mtlllas the King was in the generation of the wicf^d; that he gave himfelftofeel^for mer- 
 cies for Ifrael, andtofafting and humbling himfelffor them, as it is written ; andfo prodiiceth the words of la. '55.5. From whence 
 it appears a'^ain, that the Author thereof interpreted both tl)e chapters of the fame Mefllas. And farther it if obfervable, that the Mi- 
 drofh upm Ruth 2. 14. expounds the fame verfe in the fame manner. And Rabbi Mofes Alfhech fpeal^s vet trfrefidly of the confent 
 of the ancient Jewifl> Dotlors upm thisplace, "a "11 n^lWOn -[70 ""^y ''D 172pi 1Q '"^p ins* ,— IS 7'n mjn Behold 
 our Doftors of happy memory conclude with one mouth, as they have received from their anceftors, diat this is fpoken of 
 ' - '■ - ■' ■■■ -■-■■'■■ .. . .. ^ - ^ 
 
 feemstofignifienolefs, as being from the root "l^n which fignifeth to form, figure, fafliion or delineate; from when e the Noun 
 attributed to any perfon figmfietb the feature, complexion, fliapc , or compofition of the body : as Rachel was "IXn f ''S'. forma! 
 pulchra, Gen. 9. 17. <"!(//) Jofeph,">Snn2S Gen. 56. d./o AbigaiUni/Eflher, and in general, Deut. 21. 11. with an ad- 
 ditionof{maddeii'to~\'&T\ whereas Vny'xd is called, without fuch addition, "iSP '^^^^) but with the full fignitication, :ti'He 
 £i)a.-JJ<-n;.f«<r«. 7/1 Judges 8. 18. "PO^ ''J3~lXnD irii* H(oixiiiaij.iw Ci<n),iae,fo the Roman; but the Aldus andCom- 
 phic. better, «'< ^/©- n'ac 0ttoi\iet( • according to that verfe o/Euripic!es citedby Athcnaus and Porphyrius, Hf iroi' ^ ^J^&^ 
 Si^m Tf gjtci'i.f a>-. The MeiTias was to be a King, wbofe external form and perfonage fpal^ lufucb Ma]eJ}y, * As Juflin Martyr, p. 
 
 ^rt/iHTiit ''S.KKKnindi Iv <K.fH.i fJi tt«cft!« J>6Ai'iAu5s x^AUopaQ-. Strom ■'i. ^ni^Celfus, impioujly ar u ngag.iinj} the defccnt of the 
 Holy Gboft upon our Saviour, lays, it is iinpojftble that any body in which'omething of the Divinity were flnuld not differ from others. T«t» 
 •■j, the body of Chrifl, lijiy a.t),-<s efttpspsv.aWi' <a'{ 91:77, n/ocgsV, x] SuJMjkf, i^i-^uvh iS: T.'n whichCclts'^y I:k at p^nfeems 
 total^efrom the commonrtportofChrifiiansinhif rt»e, Origen will have him tain; n out of Ilaiah, and upm that acl^iofvleJgeth ro 
 
 be as he was,he mujijethe SonofGod. MiyiM>LcC\ci.(T<d,n Ui tm Ta;a«f?ov c/liitBv;:t 67)'Iii!r?i/ ifh sT) JeJ, ri ^rg) -iMai- 
 iiW ■f ';^'i<n''>( auns •jn-rgjztnlivSK, 'i- 'vei Tif^/'n? aurn. Orig. contra Cclfum. /. i5- In the fame Jenfe did S. Cyril fu(v thefi' 
 wordsoj the Prophet ; who, fpeal^itigofthat place of the Pfilmifl, fpcciofus forma pri' filiis liominun, o'> erves thif mull be under- 
 ftood of hit Divinity, Kii/ain< )<Jttji7rJ k] rcf.Tmanf •^ ,«3? ottfKif o'lKovon'tcti ^kov oH to iJt.vgyietoy ' yea^ci J^^'nt >Cj a ^^^o• 
 ipiiT(i«'Hfftt'ta<«Mou;r», Otiic i;';^5i/«?'cr'^, ((t/4 «et?A©-,S£c, rtnirt^d/n, "Er tij%i Tipvivi*<:^3( ttS \iiy iiK.i)}^i';aTro. Ter- 
 tuUun fpeal^s plainly as to the prophecy,and too freely in hifway ofexprefion : Sed carfiii terrene non mira cotidiio ipfa cncqui 
 cajtcra cjusmirandafacicbat, cum d\cercnt,Vnde huic do'lrina hic ^'y figna ijia .^ adco ncc liuman* honcAacis corpus fait, 
 nedum coelcftis claritatis. Tacemibusapud nosquoque prophecis (Ifa. 5^. 2.) <le ignobili afpeftu < jus, ipfc palllonts iplAquc 
 contumeliac loquuntur. Paflloncs quidem humanam carncm, contumclia.' vlto iiiiioncilani piobavcrc. An aufus elfec aiiquis 
 ungue fummo pcrftringerc corpus novum, fputaminibus contaniinare faciem nifi racrcnteni .' Oe came (.lirilli, c. q. And ibat 
 we may befure he pointed at that place in Ifaiah, he fays, that Chrijl was nc afpcdu qiiidciii honcflus ; Annunciavimus cnim, in- 
 quit, de illo ficuc pucrulus, ficut radix in terra fiticnti, & iion ell fpecies ejus neque gloria. Adv. Marcion, /.^.c. 1 7. ;V .idv. Ju- 
 dj!0!, c. 14. This humility of chrijl, intaljngupon him the nature of man without the ordinary ornaments of wan at :irj} acl^now- 
 tcdged, was afierwardi denied, as appears by S. Hicronic, on Ifaiah 5^. Inglorius crat inter liomiiKS aipcffus (jus, iioii quo 
 torma- figniticat fa-ditacem,fed quod in liumilitatc vencrit & paupcrtaf. . And Epiil. 140. Abfquc pjfllonibus crucis univcrfis 
 pulclirior eft virgodcvirginc, qui nonex voluntate Dei, fed ex Ueo natus elh Nifi cnim lubuilla S: in vuUuquiddam ocu- 
 lifque fidercum, nunquam cum ftatim ftcuti fuilTcnt Apoftoli, ncc qui ad comprchendciidum cum vcntraiu ■.-orruilRnc SoS. 
 Chrylbftome interprets the words o/'lfaiall i^f hU Divinity, or Humility, or hit Paffion ; but thife ofthe Pfalnuil , 0/ bis native corporal 
 beauty. OuJi ><j ^twij.a,1>s^-^v lt2 d<wiJM<;i< i/jyojy a.n^i. Kj fcut'ou^i^- J.-jhSii ^re/Aii* 'iy,.ij.t '^^.e/l& ' Jj";- to -igffn- 
 7iK (AiAiJ)' tA4')^'j, 'ilfoijQ- KoeMM Tta^ tk" ija; ^ di'd-fai-Tmi'. Hoinil. 28. in Mat. Afterwards they began lo magm]ie theex- 
 tonal beauty of bit bo ly, and confined themfctvcs to one lijnd of piUure orforttaiilurc, with ai^ealoM pretence of a lH^eiicfs not tube 
 
 dtnicdi
 
 88 A R T 1 C L E II. 
 
 dented, which Szc. icarifincerr.is (vio»n*r none, exeryfexerd Cwntry h^xwg a feverat Image. H'hencs came thai iirgument of the 
 Jcorocbll-i ly n;i)o)\'iiiic, nhich oJth)fe Imaces rrtts the true : rioTr£.;t' fi-rm^ 'Punaucif, n tw •:^ "IrJbi yf^zani; w i Tof 
 'E»^rcyy n i rrtf A/)u-r7ioM ; i^ oaneu dniiKajf aural. AndweU might none oftbcfe be /;/;t' another, when eier) nationfain- 
 ted our Saviour in iht ne.ireli J'lmiliti'de to thvivofle of tieir onn Country. 'EMtu/'f Jjt (tuToif ofjtity S^ y^f C.a.i\/Z<u r Xet- 
 W rojixi^«»'j '\'tiJL^~t>i 3 fjLat^Hf iajfioif keiy.iTu. • 'li Jbl j mdiKir uof^'i rii aul^, K; A}3^»»t«( Jvk<h a( ituj]ti(. Fhotius, 
 Etifi.6A. And the difference of cfinionsinthii l^ind it fugicienilyappiirent out of th-fenordt in Swidai, 'Ift'cr ;J on fxmr si axei- 
 
 confeflcd the fulfilling of it in the body of our Saviour. But whattIiL-afpc£l 
 
 ot his outward appearance was, becaufe the Scriptures arc filent, we cannot 
 
 now know : and it is enough that we are alTuredjthe ftate and condition ofhis 
 
 life was in the eye of the '^jtwi \\ ithout honour and inglorious. For tliough, 
 
 Phil. 2 6, 7. heing in the form of Hod, he thought it /70t robbery to be equal with God : yet ^e 
 
 made himjtij of no repntationy and took upon him the form of afervant. For thirty 
 
 years he hved with his mother Mary and Jofeph his reputed father, of a mean 
 
 Lkij 2. 5 1, profedion, and rvasfubjecf to them. When he left his mother's houfe, and en- 
 
 tred on his prophetical office, he paffed from place to place, (bmetimes receiv- 
 
 M.it. 8. -o. cd into a houfe, other times lodging in the fields : for while the foxes have 
 
 holes, .ind the birds of the air have nejls, the Son of man had not where to lay Im 
 
 head. From this low eftate of life and condition, feemingly inglorious, arofe 
 
 ''J'"'- '?-S5- in the ^ew a negleft of his works, and contempt of his Do£lrine. ^ Is not this 
 
 * KaiTiK-jo- the Carpenters fon ? nay farther, '' Is not this ^ the Carpenter., the fon of Mary ? 
 
 v^ vofxi{a- and they were offended at him. Thus was it fulfilled in him, he was defpifedand 
 
 Ti Ttlw^'" rejef^ed of men, and they ejleemed htm not. 
 
 ifyt f^tyiCilo This contempt of his perfonage, condition, doftrine and works, was by 
 J» «.3=«To;f degrees railed to hatred, deteftation, and perfecution to a cruel and ignomi- 
 ll'yl^ ^^ -' nious death. All which if we look upon in thegrofs, we mufl acknowledge 
 Juji. .^fart.Dl- it fulfilled in him to the highefl degree imaginable, that he was "a man of 
 "'^'ifa.l.ri!.''' foi^roas, and acquainted with grief . But if we compare the particular predi£li- 
 ons with the Hiftorical pafTages of his flifTerings, if we joyn the Prophets 
 and cvangclifls together, it will mofl manifeftly appear the Mejfias was to 
 \Zich.i\. 11. fuffcr nothing which Chrifi hath not fuffered. liZjchary^^y ^ they weighed for 
 my price thirty fieces of Silver ; ^.Matthew will fhe w that JudM fold "jefta at the 
 yv.rf. 26. 1), fame rate : for the chief Priefls covenanted with him for thirty pieces of filver. 
 ZacPi^' o ^^ If^'^^^ f^y that he w.ts wounded, if Zjchary, they (hall look upon me whom they 
 pfti. 22. 1 5. have pierced, if the Prophet David yet more particularly, they pierced my hands 
 andmyfeet ; theEvangelirt will fhew how he wasfafl:enedtotheCrofs,and Je- 
 r/i" 22' -^8. f^"^ liimfelf'^-'f p'tnt of the nails. If the Pfalmifl: tell us, they fhould Utigh him to 
 fcorn, and jbakc their head, faying, He trujled in the Lord that he would deliver 
 him ; Itt him deliver him, feeing he delighted in him ; S. Matthew will defcribe 
 .W.W. 27.39,43. the fame a£tion, and the fame expreffion : For they thatpajfed by reviled him, 
 n^agging their heads, and fnying, fie trujled in God, let him deliver him now, if 
 pfal. 22. 1. /je will have him ; for he [aid, I am the fon of God. Let David fay. My God, my 
 God, why hail thou for faken me ? and the Sonof i)4z//W will fhew in whofe per- 
 '^iff.\V.'\2.' ^°" '^''^ Father fpake it, Eli, Eli, lama fabachthani. Let Ifaiah foretel, he wxs 
 Mar.i^.i-;. numbred with the tranfgrejfours; and you fhall find him crucified betaten two 
 thieves, one on his right hand, the other on his left. Read in the Pfalmill, In 
 pfat.69. 21- my thirst they gave me vinegar to drink ; and you fhall find in the Evangclill, 
 John 19. 18. 'Jefus, that the Scripture might be fulfilled, faid, I thirfl : And they took a fpungCy 
 * '■ ^ • and filled it with vinegar, and put it on a. reed, and gave him to drink. Read 
 Pja. 22. i3. farther yet, They part my garments among them, and cajl lots upon my vejhtre ; 
 and, to fulfil the prediftion, the Souldicrs fhall make good the dif^indion, 
 7*^)9.23, ;4. jrho took his garments, and made four parts, to every fouldier a part, and alfo his 
 coat : now the coat was without feam, woven from the top throughout. They faid 
 therefore among themf elves, Let us not rend it, but cast lots for it, whofe it /ball be. 
 
 Laflly,
 
 AndIpjJesusChrist. 89 
 
 Laftly, let the Prophets teach us, that he [hull be brought like a. lamb to the ifa. 53. 7,8. 
 
 Jl.tiighter, and be cut off out of the land of the living ; all the Evangelifts will 
 
 declare how like a Lamb he fuffered, and the very Jews will acknowledge 
 
 that he was cut off. And now may we well conclude, Tht^ it is written, ukei^./iC. 
 
 and thtts it behoved the Chrifl to fujjer ; and M'hat it fb behoved him to fuffcr, 
 
 that he fuSered. 
 
 Neither only in his Paffion, but after his death all things were fulfilled in 
 "jefni whicli were prophefied concerning the Meffi.ts. He made his grave with ifa. j;. g„ 
 the wicked, and with the rich in his death, iaith the Prophet of the Chrifi to 
 come : and as the thieves were buried with whom he was crucified, fb was 
 JefrfSyhut laid in the Tomb ofjofeph o( Jrimatkea,2in honourable Counfellor. 
 Jfter two days will he revive us, in the third day he will raife us up, faith Hofeah ^"f- ^- 2* 
 of the people of Ifrael : in whole language they were the ^ type of ChriH ; '>■ //of. 1 1. 1. 
 and the third day Jefui rofe from the dead. The Lord faid unto my Lord, faith pfd. no. u 
 David, Sit thou at my right hand. Now David is not afcended into the heavens, aUs 2. 34. 
 and confequently cannot be fet at the right hand of God ; but Jefus is already 
 afcended , and fet down at the right hand of God : and fo all the houfe of a^s 2. s5. 
 Jfratl might know ajjur'edly, that God hath made that fame Jefus, whom they cr»- 
 ci^ed, both Lord and Christ. For, he who taught whatfbever the Meffias, 
 promifed by God, foretold by the Prophets, expefted by the people of God, 
 was to teach ; he who did all which that Meffias was by virtue of that ofRce 
 to do ; he which luffered all thofe pains and indignities which that Meffias 
 was to fuffer ; he to whom all things happened after his death, the period of 
 his fufFerings, which were according to the Divine predi£tions to come to 
 pafs ; he, I fay, muft infallibly be the true Meffias. But Jefus alone taught, 
 did, fuffered and obtained all thefe things, as we have fhewed. Therefore 
 we may again infallibly conclude that our Jeftu is the Chrifl. 
 
 Fourthly, if it were the proper note and charafter of the Meffias, that all 
 Nations fhould come in to ferve him ; if the Do£lrine of Jefi/s hath been 
 preached and received in all parts of the world, according to that charafter 
 fb long before delivered ; if it were abfblutely impoffible that the Doftrine 
 revealed by Jefus fhould have been fb propagated as it hath been, had it not 
 been Divine'; then muft this Jeffts be the Meffias : and when we have pro- ->■ 
 
 vcd thele three particulars, we may fafely conclude he is the Qrifl. 
 
 That all Nations were to come in to the Meffias,zttd fo the diflin£tion be- 
 tween the Je.v and Gentile to ceafe at his coming, is the moft univerfal defcri- 
 ption in all the Prophecies. God fpcaks to him thus, as to his Son ; Jsk of me, pfd, 2. S^ 
 xnd I will give thee the heathen for thine inheritance,and the uttermofl parts of the 
 earth for thy pojfeffion. It was one greater than Solomon of whom thefe words 
 were fpokcn, Jll kings fball fall do-vn before him, and all nations fhall ferve him. ^M 72- »'•! 
 It fhall come to pafs in the lajl days, faith Ifaiah, that the mountain of the Lord's ifa. 2. 2. 
 ho:ifefJja!l be efiablifbed in the top of the mountains, and fhall be exalted above the 
 hills, and all nations ffjafl flow unto it. And again, Jn that day there fhall be a ch. 11. 10. 
 root of Jeffe, which jb all [land fur' an enfign of the people ; to it fhall the Gentiles 
 feek. And in general, all tlic Prophets were but inftruments to deliver the fame 
 melTagc, which ^'V/^/.^f/;;' concludes, from God : From the riftng of the Sun, even /n»i. i. u. 
 to the going down of the fame, my name f}j all be great among the Gentiles, and in 
 every place incenfe fhall be offered unto my name, and a pure offering : for my 
 name fhall be great among ths heathen, faith the Lord of hofls. Now being the 
 bounds of 'judfa were ietlcd, being tlie promifc of God was to bring all na- 
 tions in Ht the coming of the Me^^;, being this was it which the jfeiv; lb much 
 oppofcd, as loth to part from their ancient and peculiar privilcdge ; he which 
 actually wrought this v. ojrk mud certainly be the Meffias : and that Jefus did 
 IT, >s mult evident. N Thac
 
 ARTICLE II. 
 
 Tbat all nations did thus come in to theDo£trine prcaclicd by jre////,cannot 
 
 * M.m. 1 5. 24. be denied. For although he ' tvere notftnt but to the lojl fljeep of the houfe oflfrael; 
 *'i!d"\'^' '^' alt!iough of thole many Ifratlites which believed on him while he lived, very 
 "jVfU.^iu^' lew were left immediately after his death : yet when the Apoftles had re- 
 
 * A7f 4. 4. ceived their Commiffion from him to ^go teach all tutions^ and were " endued 
 *1ias%'^i "'''^ /'<'Tt'' A^'" ""^ %^^ by the plentiful efhifion of the holy Glioft ; the firll: 
 "^7/ 21. 20. day there was an accelfion of ^ three thouf and fouls ; immediately after we find 
 ^ca-rt/ (Avtii- t ffj^ /j'.mkr cfthemen^ befide women, rras about five thoufand; and fliil ^ be- 
 'Joim 12.20. lievers were more added to the Lord, multitudes both of men and women. Upon 
 "^Alh 2. 5. ti^e perftcution at jcrtifaltm, they went through the ^ regions ofJiidjia,Galike 
 
 Rom. 15. 18, ^^^ s^ttf}iiria,zvid \'o the Gofpcl ipread \ infomuch that S.James the BiOiop ofje- 
 "Cohf. 1. 2^ rufaltm (pake thus unro S, Pa:.l, *■ Thou feejl, brother, how many thonfands{px ra- 
 reldi* na coi'i" th^fj ^'""*' ^'^"y 'w/'^'^^-f- that is, ten thoulands) of the Jews there arervhich be- 
 fuTcatronc m'j- lieve. Befide, how great was the number of the believing \fews ftrangers.fcat- 
 ximc propccr fgpgj through Pontus,Gjlatu, Cappadocia, Jfia, Bithynia, and the reft of the 
 rmern™. R^w.f»Provinces,will appear out of the EpiftlesofS.Pe/fr,S.7.;wj,and5.>/^/;. 
 ti enim omuls And yet all thele are nothing to the fulnefs of the Gentiles which came after. 
 «atis, omnis pj, (I' jj^ofe which wcrc before Gcntilc-worfhippers, acknowledging the fame 
 
 ordinis,utriur- ,' . . , ^ , - • , , '' 1 1 1 1 r 1 1 1 
 
 que iixus cti- God With the Jews^ but not receiving the Law : w^io had betore abandoned 
 
 a;i ' --.... - . ^ _ . . 
 
 tini.Tdlkos of the whole Law. Now the Apoftles preaching the fame God with Mofts, 
 ctiam atquc a- whom they all acknowkdged,and teaching thatCircumcifion and the ; eft of 
 gros, fupcrfli- j|-,g Jegal Ceremonies were now abrogated, which thofe men would never ad- 
 concagio "per- mit, they were with the greateft facility converted to the Chriftian Faith. For 
 vagacaert.p/;/!. being prefcnt at the Synagogues of the Jews,zn6. und^erftanding much of the 
 flmm."^ ^''^' Law, they were of all the Gentiles readieft to hear, and moft capable of the 
 Tanta" homi- Arguments which the Apoftles produced out of the Scriptures to prove that 
 r.um multiru- Jefus was the Chrif. Thus many of the ' Ureeks which came up to worfhipat jfe- 
 ina'jor civicath rtiftlemy^ divout men out of every nation under heaven^ not men of Ifratl, but 
 cu)uiquc,in fi- yet f^kring God., did firft embrace the Chriftian Faith. After them the reft 
 fth ag?mu°sf*^ of the Gentiles left the idolatrous worft]ip of their Heathen gods, and in a 
 Tcnui. ai'ic.x- fhort time in infinite multitudes received the Gofpcl. How much did ftfus 
 ^I'j "^j,'- work by one S. Panl to * the obedience of the Gentiles by word and deed? how 
 
 tos,nontantum did he pafs from 'Jerufalem roundabout through Phanice, Syria and K^rahia^ 
 vindiccs occul- tjirougll Afii, Achaix and Macedonia, even to Illyricum, fully preaching the Go- 
 lelsfXdraZ/'f^^/ ^^''^7? ? How far did others pals befide S.Paul, that he fhould fpeak 
 nobis vis nil- evcH of his time, that the "" Go/pel was preached to every creature under heaven? 
 mcrorurn&co- \/;^j^y werc the Nations, innumerable the people, which received the Faith 
 rimiruni Mauri in the Apoltlcs days: and in not many years alter, notwithiranding millions 
 & Marroman- were cut off in their bloody pcrfecutions, yet did their =^ numbers equalize 
 ti!i,'\^'i''q"unt!r- lialfthe Roman Empire : and little above two Ages after the death of the 
 cunq-,ut)iusta- laft Apoftlc, the Emperoursofthe world gave in their names to Chrifi, and 
 men loci Kcfu- fiibmittcd their fceptersto his laws, that tlie " GfA/Z/Ye/ might come to his li^ht. 
 gentcs, quini and Kjngs to the brightnefsofhis rifng ; that ° Isjngs might become the nur- 
 totiusorbis ? n„g fathers, and Queens the nurft/tg mothers, of the Church. 
 
 mus, 8c vcflra omnia implevimus, urbes,infulas,canclla,municipia, conciliabula,caftra ipfa, cribus, decurijs, palacium.fcna- 
 rura, forum iJ.Apjlogc.^i. Potuimiis & inermcs, ncc rebcllcs, fed tantummododifcordcs, folius invidiaadverfus vosdi- 
 niicalTc. Si enim tanta vis liominum in aliqucm orbis rcmoti finum abrupillcmus i vobis, fuffudillct utique dominationcm ve- 
 Aram cot qualiumcunq; amillio civium, imoctiam & ipfd dcllitutionc puniiret : prociJdubio expavilFecis ad folitudinem ve- 
 llram, a.l filcntium renim, & ftuporcm qucndam quafi niortu* urbis ; quafilfttis qiiibus in ea impcralletis. IJ. iliiJ. And 
 Ircnxus, tcho rrnte before Tertulllan, and it mentioned by him, fpejl;s cf the Chrij}i.tns inhis lime liiin^ intke Com of Rams : 
 <^iid autcm & hi qui in rcgaii aula funt fidcles ? no:ine ex cisqusCairaris funt habent ucenfilia, & his qui non habcnt unuf- 
 qarfque fcsundum luitn virtutem priflat ? ° Ifu, 6^. 3. • Jfa. 49. 2 j. 
 
 From
 
 AndInJeSUsChRIST. CI 
 
 From hence it came to pals, that according to all the prcdiftions of the 
 ProphctSjthe one God of //r.7e/,the Maker of Heaven and Earth,was acknow- 
 ledged through the World for the only true God: that the Law given to 
 Ifratlw'd.'i taken for the true Law of God, but as given to that people, and fo 
 toceafe when thej' ceafed to be a people; except the moral part thereof, 
 which, as an univerfal rule common to all people, is ftill acknowledged for 
 the Law of God, given unto all, and obliging every man : that all the Ora- 
 cles of tiic Heathen Gods, in all places where Chriftianity was received, did 
 preftntly ceale, and all the Idols or the Gods themfclvcs, were rejefted and 
 condemned as fpurious. For the Lord of Hofts had fpoken concerning thole 
 times exprefly ; It jha/J come to pafs in that day , that I mil cut of the names of ZMh, 17. i. 
 tijt Idols out of the land^ and they jhall no more be remefnbred : alfo I ri'ill cauft 
 the prophets and the unclean fpirit to pafs out of the land. 
 
 Now being this general reception of the Gofpel was fb anciently, fo fre- 
 quently, foretold, being the fame was fo clearly and univerfally performed, 
 even this might ftem fufficicnt to perfwade that 'Jefn^s is Chrijl. But left any 
 fhould not yet be fully latisfied, we fliall further fl-iew, that it is impolTiblc 
 "^eftis fliould have been fo received for the true Meffias^ had he not been fo ; 
 or that his Doctrine, which teacheth him to be thcChriJl, flioulJ be admit- 
 ted by all nations for divine, had it not been fuclu For whether we look 
 upon the Nature of the Doftrine taught, the Conditions of the Teachers of 
 it, or the manner in which it was taught, it can no way feem probable that 
 it fiiould have had any fuch fuccefs, without the immediate working of tlic 
 hand of God, acknowledging Jefas for his Son, the Doftrine for his own, 
 and the fulfilling by the hands of the Apoftles what he had foretold by the 
 Prophets. 
 
 As for the Nature of the DoQrine, it was no way likely to have any fuch 
 fuccefs. For, firft, it ablblutcly condemned all other Religions, lettlcd and 
 corroborated by a conftantfucceffion of many Ages, under which many na- 
 tions and kingdoms, and efpecially at that time the Roman, had fignally ilou- 
 rifncd. Secondly, it contained Precepts far more ungrateful and troublefbm 
 to flefh and blood, and contrariant to tlie general inclination of mankind ; 
 as the abnegation of our felves, the mortify if ig of the fief h,the love of our ene- 
 mies.and the bearing of the Crofs. Thirdly, it inforccd thole Precepts feem- 
 ingly unrealbnable, by fiich Promifes as were as iecmin.'j'y incredible and 
 unp^rceivable. For they were not of the good things of tli;? v/orid, or fiich 
 as afford any complacency to our Senle; but of fuch as cannot be obtained 
 til! after this life, and nccefiariiy prcfuppofe that which t'-.en leemed as ab- 
 fbluteiy impodible, the Refurrcft ion. Fourthly, it delivered certain predi- 
 £lions which were to be fulfilled in tije perfons of fuch as fljould embrace it, 
 whicli feem fufficicnt to have kept moll part of the world from I'llning to 
 it, as dangers, lofTes, afflidions, tribulations, and, in f'umm, Jll that would itim.'^.ji.i 
 live godly in Chrift ^^efm Iho'.ddfufjer perfecution. 
 
 It we look upon the Teachers of this Doftrinc, there appeared nothing in 
 them which could promife any fuccefs. The fird: Revealer and Promulger 
 bred in tlie hpufe of a Carpenter, brought up at the feet of no Profcifor, de- 
 fpifed by the IJigh-priefts, the Scribes and Pharifecs, and all the learned in 
 the Religion of his Nation ; in the time of his preaching apprehcnded,bound, 
 buffeted, fpit upon, condemned, crucified; betrayed in his life by one Dilci- 
 ple, denied by another; at his death diflrufled by all. What advantage can 
 we perceive toward the propagation of the Gofpel in this Author of it, Chrifl i Cor. i.aj, 
 crucified, unto the Jews a flumbling-bloch , and unto the Greeks fooltflj/i-fs ? 
 What in thofc which followed him,fent by him, and thence called Apoftles, 
 
 N 2 m--n
 
 92 ARTICLE II. 
 
 men by birth obfcure, by education illiterate, by profc{T^.on low and inglo- 
 rious ? How can we conceive that all the Schools and Univerfities of the 
 "World Ihould give way to them, and the Kingdoms and Empires fhould at 
 laft come in to them, except their Do£lrine were indeed Divine, except 
 that jf(/w, whom they teftiHed to be theC'/;r//?, were truly lb ? 
 
 If we confidcr the manner in which they delivered this Doftrine to the 
 world, it will add no advantage to their perfons, or advance the probability 
 of fuccefs. For in their delivery they ufcd no fuch rhetorical exprefTions, or 
 ornaments of eloquence, to allure or entice the world j they affeQed no lijch 
 liibrilty of wit, or ftrength of argumentation, as thereby to perfwade and con- 
 vince men ; they made u(e of no force or violence to compel, no corporal 
 menaces to affright mankind unto a compliance. But in a plain Simplicity of 
 I Cjr.2. 4. words they nakedly delivered what they had leen and heard, prvacli^jg, not 
 with enticing words of mans wifdom, but in the dtmonflratton of the Spirit. It is 
 not then rationally jmaginablejthatfo many Nations fhould forfake their own 
 Religions, fb many Ages profeffed, and brand them all as damnable, only that 
 they might embrace fuch precepts as were moft unacceptable to their natural 
 inclinations, and that upon fuch promifes as-feemed not probable to their 
 reafbn, nor could have any influence on their fenfe, and notwithftanding 
 tliofe prediftions which did affure them,upon the receiving of that Doftrine, 
 to be expofed to all kind of mifery : that they fhould do this upon the Autho- 
 rity of him who for tlic fame was condemned and crucified, and by the per- 
 »inChrifti no- fwafion of thcm who were both illiterate and obfcure ; that they fhould be 
 n!r"quf unxit^ enticed with words without eloquence, convinced without the leaft fubtilty, 
 & ipie qui un- conftraincd without any force. I fay,it is no way imaginable how this fliould 
 unftio'^'in^ '^u'a ^°^^ '° P^^^j '^^'^ ^^^ ^'^^ Doftrine of the Gofpel, which did thus prevail, 
 unftus dt.^" been certainly Divine ; had not the light of the Word, which thus difpelled 
 LenA. 5.C.20. fhc clouds of all formcr Religions, come from Heaven ; had not that JefttSj 
 l^'^sf ''^'"l '^^^ -inthoKr and fmfher of our faith, been the true Mefftas. ' 
 ;v5/si/ iTB ri- To conclude this difcourle. He who was in the world at the time when 
 ll^r^^^^"^ '^ ^^^ ^l/f^k/ was to come, and no other at that time or fince pretended ; he 
 ^"•^ «; ^,. who was born of the fame family, in the fame place, after the fame manner, 
 <t|. ;uj) Miirt. which the Prophets foretold of the birth of the Mcffias ; he which taught all 
 *'chriftHi J thofc truths, wrought all thofe miracles, fuffered all thofe indignities, recei- 
 chrifmatc di- vcd all that glory, which the Meffias was to teach, do, f uffer, and receive ; 
 cuTanti' 'Vc ^^^ ^^hofe Doftrine was received in all Nations, according to the charafter 
 ges a faccrdo- of the Miffias ; he was certainly the true Meffias. But we have already fiiffi- 
 "''"^ '^'f?/^" c'^"^'y n^ewcd that all thefe things areexaftly fulfilled m'Jefui, and in him 
 banrur/icc/.(^ alone. We muft therefore acknowledge and profefs that this Jffits is the 
 >«Sp'.s.int"ii- promifed Meffias, that is, the ChriH. 
 
 eft^^Iw^r! Having thus manifefted the truth of this propofition, Jeftis is the C^rijl, 
 iii.de Terr.fi. and fhcwcd the interpretation of the word Chrijt to be Jnotnted; we find it 
 *c/"""'^*' '■ ^^^ * '^•^cedary for the explication of this Article, to enquire what was the 
 Ij sicut'niinc^* ^^'^ O"" immediate cfFeft of his unftion, and how or in what manner he was 
 Romanb ihdu- anointcd fo that end, 
 
 purilllflp^nr Po"" t'>c firl^, as the Mtfias was foretold, fo was he typified : nor were the 
 cfl rcgii dig- anions prefcribed under the Law lefs prediftive^than the words of thePro- 
 "ti "^ fie ' ■11' P'^'-^^' ^^Y) ii vvhofbever were then anointed, were therefore ib, becaufe he 
 wirtiofjcriun- ^^'^^ to be anointed. Now it is evident that among the Jetvs they were wont 
 gucnti nfnicii to * anoint thofe which were appointed as Kings over them .• ?>oSamHelfaid 
 recKim'^ccnf!." ""'^ Saul, ' 7 he Lord fent me to anoint thee to be Kjng over his people, over Ifrael. 
 rcbat. La{i.in. When i'xv/ was rciccled, and Djw<:i produced before i^wwf/, ^ the Lord [aid, 
 1. 4. c. r. strife J anoint him, for this is he. And fbme !i may have contented themfclves 
 
 with
 
 And In Jesus Chp. ist. 
 
 93 
 
 with this, that the Mejfias was to be a King. But not only the Kings, but be- 
 fide, and long before them, the High Priefts were alfo anointed ; infomuch as 
 the ^ Anointed^ in their common language, fignified their High Prieft. And *.^'^r ''""'^* "' 
 becaufe thefe two were moft conftantly anointed, therefore || divers have [flton^lTr- 
 thought it fufficient to alTert that the Mejfiai was to be a King and a Prieft. "nmtedat n>ea 
 But being not only the High Priefts and Kings were aftually anointed, ^Lf"°Exod 
 (though they principally and moft frequently ; ) for the Lord faid unto Eli^u, 40. 1 5. fj«u 
 ^Go anoint Hazntlto be Kjng over Syria, and Jehu the [on of Nimjhi jhalt thou ^^^^ ^"°'"^ 
 anoint to be Kjng over Ifrael, and Eli/ba the Jon of Shaphat flialt thou anoint to be dijft'anoinc" 
 Prophet in thy room : therefore hence it ^ iiath been concluded that the three their fatiier, 
 Offices ofProphet,Prieft, and King, belonged m'-fefus as the Chnji, and that £3;"'/ 
 upon good rcafbn. For the Commonwealth of Ifrael was totally ordered mc in -he 
 and difpofed, both in the Conftitutionand adminiftration of it, for and with ''"*)'!' *^*^- 
 refpeft unto the Mejfias. The Conftitutionofthat people was made [)y a (e- ^aftcfiminuT! 
 junftion and feparation of them from all other nations on the earth : and this i"i'ti!efnccej]ors 
 began in 'Abraham, with a peculiar promilc of a feed in whom all the nations 'lm^}^,hh^',hs 
 ftould be bleffed, and be united into oneReligion. That promifed Iced was 7t-.}f, chdra- 
 the Mefftas, the type of whom was Ifaac. This feparation was continued by "",'",""^.*^'' 
 the adminiftration of that Commonwealth, which was a roy.dpritjlhood: and evcriadiD^ 
 that Adminiftration of the people did confift in three funftions, prophetical, tjr'e'ihood 
 regal, (acerdotal; all which had refpeftunto the |i Meffias, as the fcope of all [hdr|enerati- 
 the Prophets, and the complement of their prophecies, as the Lord of the om -. and there- 
 Temple, and the end of all the Sacrifices for which the Temple was erctted, ^ilf„"„'i^ 
 as tlie heir of an eternal Priefthood after the order ofMekhizedeck, and of the \'hcy fl,aU need 
 Throne o( David^ or an everlafting Kingdom. Being then the Separation "" ^"'f'^'-^K 
 was to ceafe at the coming of the Mejfias, being that could not ceafe fo long \bcTn-h-priJfi- 
 as the Adminiftration of that people ftood, being that Adminiftration did h^od jhaUreue- 
 confift in thofe three funftions ; it followeth that thofe three were to beuni- frlmtTeKe'the 
 ted in the perlbn oi' the Mef^as, who was to make all one, and coniequently Pricftthacisa- 
 that the Chri^ was to be Prophet, Prieft and King. ""'"j^rt "fier- 
 
 the High Prk!ii,asLQ.v./^. 7,. H^iyOn inDH) 'Lyx.A i^x'^.^'^i oKt)(^?i(ifj^^ bytvay of explication : where''! vcrj'e the ^i 
 and the i5. of the fume chn;'ter,imd6. 22. they render it b; abare tianflation, c U(^( ya'pit ' which by the iiilgiir Latin n 
 tranjlated, Sacerdos qui jure pacri fuccederct, becaufe 111 other but the Son which fucceeded the Father in the office of the High 
 PrieJ] was afterward) anointed: at the Arabick_. & fmiilicer Sacerdos fucccffor de hiiis km. For in the anointing ij/ Aaron and 
 
 hii Sons, -7nji ;nD niK '3 nniJ miua? iDi^iin ^<'7 m*:'! ziy^ro nvn"? onnnN D's::n -?d iniyoj 
 
 Levi Sen Gerfon iKings i. \\As Laftan. Erac Jiidans ante prxcepcum ut ("icrum conficcrenc iinguentiim, quo pcrungi pol- 
 fentiiqui vocabanturad facerdotium vclad rcgnum. /, 4. c. 7. And S. h\ig. Prioribus Vcccris Teftamenti teinporibiis ad 
 duasfolas perfonas pcrcinuitunftio. Enarr. 2. Fftl. 21. Clirirtus vel Pontiticaie vel Regiiim nomcn eft.. Nam prms & Pon- 
 tificcs unguento chrifmatis confecrahantur & Ilegcs. Kuff.in S'lnb. ' i King. 19. 15, 16. ^TStoto -xeitrixj. /xn tJ-^voy 
 'Afy^iif^n •TTOf^Jh'^huajifi.n^i. i^Tolf /u^ rttuTa. risy(fnT cut )y LunKd^nv, o?( )^ avToif t^tu^^'^ u.ivot'c/Xov hii 
 TtS /w.t/'f <-j. Eufeb. Demonj}. Evang. 1. 4. c. 1 5. ^ HilJ. I. i.e. 4. Wherefore i'.Augurtine recoUelling a place in hti S^ Queftions, in 
 which he hadtiwght, the'twofifljesin theGofpel, du.is iil.is pcrlbnas fignificare quibus popiiliis ille regebacur, ut per cas con- 
 riliorummodcramenaccipcrct, regiam fcilicct & faccrilotalem, ad quasctiam facrofanib ilia iinftio pertincbat, tual^s thn 
 particular Ketrallation; Dicenduni potiustiiit, w.«r/w pertinebat, quoniam uiiftos aliquando kgimus & Proplictas. Retrail. 
 
 I. 1. C. 26. II 00 l/rjV>t< j) APy. Wlj ci^y^lifajiwlf TiTIIJ.IUJ^Xi TO tJ X^'''^ KtlTiKoaiJifi 'Jctf' 'BC^OUOK OVOIX^-, JtM* )t} TV\jr 
 
 ^'jfiKtat' S< >y ajjiK>i Vi^udLTl 5ei(o -ttj j^iJtcw p<iovT6f, einoviKdf Tiva; X^^^f a.Tti^yl(^ovTo • on cAi >Lj (WTti Tii( ts 
 ffVt ii/it '^ )^aJjt^ ^ Tgj^n^ TifOi <hi, xe'ct^xrvy- j/e/rtf c* tu'tu -jiystii/xt -rifWAiiipa^^. d< tb'tm oi-irMrat ¥ t^ 
 /.ta, <] (Mvov TrgfpniV a.x''^if?iiTlM n '37*T£^{ T^yxifovln. Htjl. E:cl. /. i. c. 3. 
 
 Again, the Redemption or Salvation which the Meffias was to bring, con- 
 fiftcth in the freeing of a finner from the ftatc of fin and eternal death into a 
 ilate of righteoulhels and eternal life. Now a freedom from (in in refpcct of 
 the guilt could not be wrought without a lacrifice propitiatory, and there- 
 fore there was a neccfTity of a Prieft; a freedom from fin in rel'pjiSt of the 
 dommion could not be obtained without a revelation of the will of God, 
 and of his wrath againft all ungodlinefs, therefore there was alio need of a 
 
 Prophet^
 
 94 A R T 1 C L E II. 
 
 Prophet ; a tranflation from the (late of death into eternal life is not to be 
 effcGcd without abfolute authority and irrefiftiblc power, therefore a King 
 was alio necelTary. The Mtjjias then, the Redeemer of J/fMl, was certainly 
 anointed for that end, that he might become Prophet, Prielt, and King. And 
 if we beheve him whom we call Je/f<s, that is, our Saviour and Redeemer, 
 to be Chrtjl, we muft allert him by his undlion fent to perform ail thele three 
 Offices. 
 
 That Jc/m was anointed to the Prophetical Office, though we need no 
 
 ///. 6u r. more to prove it than the prediftion on/atah, Tht fpirit of the Lord is upon 
 mcy hecaiife he hath anointed me to preach the Go/pel to the poor ; the explication 
 
 Zj<tc4. 21, :2. of our Saviour, This day is this Scripture fuljilled in your ears ; and the con- 
 feffion of the Synagogue at Naz^areth^ who all hare him wttnefs^ and ivondnd 
 at the gracious words tvh/ch proceeded out of his mouth : yet we are furnifhed 
 with more ample and plentiful demonif rations : for whether v. e confider his 
 Preparation, his Miffion, or his Adminiftration, all of them IJDcak him 
 
 Jer. 1.5. fully to have peribrmcd it. To Jeremiah indeed God laid. Before thou camefi 
 forth out of the nwmb, I fan£fified thee, and I ordained thee a Prophet unto the 
 
 ImI^u 15- Nations; and oifohn the Baptift, He (hall be filled with the HolyGhofi^ even 
 from bis mother's ivomb. And ifthefe became lingular Prophets by their pre- 
 parative fandification, how much more eminent muft his prophetical prepa- 
 
 ^'' I'SS- ration be, to whole mother it is faid, The Holy Ghost jball come upon thee, and 
 
 Kmnb. 4. 47. the power of the Highest flj all overjhadov thee ? If the Levites muft be thirty years 
 old, every one that came to do the fervice of the miniflry ; '^efiM will not enter 
 
 LH\(e 3. 23. upon the publick adminiftration of this Office till he begin to be about thirty 
 years of age. Then doth the Holy Ghost defend in a bodily fhape like a Dove 
 upon him : then muft a voice come from heaven, faying. Thou art my beloved 
 Son, in thee I am ivellpleafed. Never fuch preparations, never fiich an Inau- 
 guration of a Prophet. 
 
 As for his MilTion, never any was confirmed with fuch letters of credence, 
 fuch irrefragable teftimonials, as the formal teftimony of jfo/'«_theBaptift,and 
 
 Mtii. 4. ;. the more virtual teftimony of his Miracles. Behold, I will fend you Elijah the 
 Prophet before the coming of the great and dreadful day of the Lord, laith God by 
 
 Luke 1. 17. Malachy. And ''John went before hipt in the fpirit ofEliM, faith another Ma- 
 Lchy, even an Angel from Heaven. This ^ohn, or Elias, faw the Spirit de- 
 
 Jolm 1. 54, fcend on Jefus, and bare record that this is the Son of God. The ''jews took 
 
 John i- 26. notice of t!iis teftimony, who faid unto him, Rabbi, he that was with thee be- 
 yorid Jordan, to whom thou barefl witnefs, behold, the fame baptiz.eth, and all men 
 
 John 5. 3 J. come unto him ; and fefus himfelf puts them in mind of it, Te fent unto John, 
 and he bare veit„efs unto the truth ; nay they themfelves confefled his teftimony 
 
 John 10. 41. to be undeniable, John did no miracle, but all things that Johnfpahe of this man 
 were true. But though the witnefs of John were thus cogent, yet the teftimony 
 
 John 5. 35. Qf Miracles was far more irrefragable. / have greater witnefs than that of John, 
 faith our Saviour ; for the works which my Father hath given me to finifl), the 
 fame works that I do bear witnefs of me, that the Fat her hath fent me. Notwith- 
 ftanding the precedent record Q'iJohn,Jefusxcqu\'ctt\\ not an ablblutc aftcnc 
 
 Ji,h. 10.37,38. unto his Doftrine without his Miracles : Jf I do not the works of my Father, 
 believe me not. But upon them he challcngeth belief: But if I do, though ye 
 believe not me, believe the works ; that ye may know and believe that the h ather 
 is in me, and I in him. If then Mofes ^nd other Prophets, to whom God 
 gave the power of Miracles, did affert their miffion to be from God by the 
 Divine works which they wrought ; much more efficacious to this purpofc 
 muft the Miracles of 5'^e/«jappcar,who wrought more wonders than they al!. 
 Never therefore was there [o manifeft a Miffion of a Prophet. 
 
 Now
 
 A^^InJesusChrist. qC 
 
 . _— — . i 
 
 Now the Prophetical Funftion confifteth in the promulgation, confirmati- 
 ©n, and perpetuation of the Doftrine containing the will ot" God for the Sal- 
 vation of Man. And the perfeft Adminiftration of the Office muft be attri- 
 buted unto ^^A^- Fcir no man hath fee>t God at xny time ; tht only-hegotttnSon^ John i. li 
 which u in tht bofom ,j tht Father^ he hath dec/and him. He gave unto the Apo- John 17/8, 14. 
 files the words which his Father gave him. Therefore he hath revealed the per- 
 fefl; will of God. The Confirmation of this Doftrine cannot be denied him, 
 who lived a moll innocent and holy life to pierfwade it, for he did no fin, 1 Peui. 22. 
 neither was guile found in his mouth ; who wrought moft powerful and divine 
 works to confirm it, and was thereby known to be a teacher from God ; who John 3. 2. 
 died a moll: painful and fhameful death to ratifie it, witneffing a good proftjjion i rim.6. ig. 
 before Pontius Pilate ; which in it felf unto that purpole efficacious, was made 
 more evidently operative in the raifing of himlelf from death. The Propaga- 
 tion and perpetual fucceflion of this Doftrine muft likewife be attributed un- 
 to Jefus, as to no temporary or accidental Prophet, but as to him whoinlli- 
 tuted and inftruflied all who have any relation to that Fundion. FortheSpi- • f^t- '• n. 
 rit ofChrifi was in the Prophets : and when he afcended up on high, he gave gifts 
 unto men. For he gave fame Jpofiks^ and fome Prophets, and (ome Paftors and £;>/;. 4.8,1 r," 
 Teachers ; for the perfecitng of the Saints^ for the work of the Mini fry, for the '^• 
 edifying of the body ofChrijt. It is then rnoft apparent that jfe/W was fo far 
 Christy as that he was anointed to the Pr.iphecical Office, becaufe his Prepa- 
 ration for that Office was moft remarkable, his Million unto that Office was 
 undeniable, his Adminiftration of that Office was infallible. 
 
 Now as Jefus was anointed with the Unftion of £//2;e//ir to the Prophetical, 
 fo was he alfo with the Unftion of Jaron to the Sacerdotal Office. Not that 
 he was called after the Order of Jaron ; * for it is evident that our Lord 'Heb.n.x^M'' 
 fprang out of Judahy of which tribe Mofes [pake nothing concerning priefthood : .f^'f '^'^^° 
 but after a more ancient Order, according to the prediftion of the Pfalmift, =<■ Z-'rhtd-. 
 The Lord hathfworn, and will not repent ^ Thou art a Prieft for ever after the brj^^'^'^)}}' 
 order ofMelchizedtck. But t^.ough he were of another Order, yet whatlb- 'n^l'^^by^uthi 
 ever Jaron did as a Prieft was wholly typical, and confequently to be fulfil- Tar^nmshn-n. 
 led by the Me/^as, as he was a Prieft. For the Priefthood did not begin in ,t,if •*'"^"''^' 
 Jaron, but was tranflated and conferred upon his family before his conlecra- gcnici': ^liidfi' 
 tion. We read of ^ the Priefis which came near the Lord; of '^ young men of'''^^''^^'":k.''>t^ 
 the children of Ifrael which offered burnt -offerings, md facrifced peace-offerings tm!^"^^""^'^' 
 of oxen unto the Lord: winch without queltion were no other than the "^'-3.8. 5. 
 * firft-born, to whom the Priefthood did belong. Jtfm therefore, as the Ij^fj- '°- ^• 
 firft begotten of God, was by right a Prieft, and being anointed unto that iEfi,. 5, 2!°* 
 Office, performed every fun6non, by way of Oblation, Interccffion and Be- """^ 'P'^ mc 
 nedidlion. '' Every high priefi is ordained to offir gifts and facrtfices : where- &*quod'i^ffefc- 
 fort it is of necefjity that this man^ jft/«-S if he be an High Prieft, have fome- Iwt. S. Ah^. 
 what alfo to offer. Not that he had any thing befide him felf, or that there l';',"!,™'^""'-'"? 
 was any peculiar Sacrifice allowed to this Prieft ; to whom, "" when he co- tcrcbar, umun 
 mcth into the world, he faith, Sacrifice and offering thou would/l not, but a body '" (^ 'ccic pro 
 haji thou prepared me: and, ^ by the offering of this body of jefus Chrifl are we batTumis^pic 
 fanclified. For he who is our Prieft hath 1^ given himfelf an offering and a crat'quioffe- 
 facrifice to God for a fweet-fmelling favour. offcrcbft '^";? 
 
 Now when Jefm had thus given himfelf a propitiatory Sacrifice for fin, he de Tmit'. 
 alcended up on high,and entred into the Holy of holies not made with hands, 
 and there appeared before God as an atonement for our fin. Nor is he pre- 
 valent only in his own oblation once offered, but in his conftant Interceffion. 
 Who is he that condemneth ? faith the Apoftle ; /'/ is Chrifl that died, yea rather Ram. 8. 94. 
 that is rifen again, who is even at the right hand of God \ who alfo maketh inter- 
 ceffion
 
 96 
 
 ARTICLE II. 
 
 Heb. 7. 25. ceffionfcr us. Upon this foundation he buildeth our perfwafiori, that he is able 
 alfo to fiive them to the uttermojt that come unto God iy him, ftting he ever liveth 
 *ni£iic\i,l»y tomal^e tntercfffionfor thim. Nor mufl: we look upon this as a * Icrvilcor pre- 
 i)^,ayj'U3tv, carioi.iS;but rather as an efficacious and glorious.Iiiterccirionjasof him tovvhom 
 *3J^ ^aA(K- ^^^ power is given both in Heaven and Earth. Bcfidcthcle offerings and inter- 
 /b>Wt;t«- cedings, there wasfomcthing more required of the Pricll,and t!iat isBlcfTing. 
 T£?< It) ^t>*'" ' Aaronwas ftparated^ that he jboiildfanciifie the most holy things, he and his fons 
 ViKur i-Tilc f°^ (ver, to burn incenfe before the L%rd, to miiiijler unto him, and to bkfs in his 
 ¥ S'ih'jjj 'or- name for ever. We read of no other lacerdotal aft perfoi med by Me/chizedeeJ: 
 TliSill''^ the Prieft of the moil High God, but only that of bleffing, and that in rcfpeft 
 ^t<LiJ.iT^- both of God and man: Firft, ^ he bleffed man, and Jaid^ B/effedbe ^^bramof 
 BTe yifi rrar the moft High God, pojfejfor of heaven and earth : then, BleJJtd be the mofi High 
 "rfJ^Y^f"- God. which hath delivered thine inemics into thine hand. Now it is oblervable 
 Jf rrci^tiv,^ B what the Rabbins have delivered, that at the morning- (acrifice the Prieffs un- 
 
 /)a'°ft5if 'J' ^^'" '■'^^ ^^^^' ^^'^ '^'^^^ ^'^^ people with tlie fblemn form of Benediftion, but at 
 
 Ki^lr^K^'olf the evening-facrifice tliey blelTcd them not ; to flicw that in the evening of 
 
 jiwoiflic oJf the world, the lalf days, which arc the days of the Mtffijs, the bentdiftiori 
 
 •rlw.^i^- of the Law fhould ceafc, and thcblefling of the Chrift take place. When Zj.- 
 
 t^vaihhyQ- cW/WythePricft, the father of JcA^ Baptift, the forerunner of our Saviour, 
 
 X, 5rj(£ji/nTrif . >= executedYas' office before God in the order of his courfe^ and the whole multi- 
 
 f/»/ n -Tm^j.- tude oi the people waited for him^ to receive his bencdiclion, he could not fpcak 
 
 Khr\n<. S.Greg, ttnto them, for he was dumb; fhewing the power of bcnediifion was now paf^ 
 
 . fcAronTai ' ^'"g to anotlicr and far greater Prielt, even to 'Jefis., whole Dodlrine in the 
 
 13. Mount begins with Blej]ed; who,when he left his Difciples, '^ lift up his hands^ 
 
 Gen. 14. 19, ^^^ blejjed them. And yet this function is principally performed after his re- 
 
 'iuke 1.8,21, furreftion, as itis written, Vnto youfrjl^ God having raifedup his Son "Jefusy 
 
 22- fent him to blejs you^ in turning every one of you from his tntquities. It cannot 
 
 , t' 24- 50. ji^gjj j^g denied that "Jefu^^ who offered up himfelf a moft perfeft facrificc and 
 
 oblation for fin, who ftill maketh continual interceffion for us, who was rai- 
 
 fed from the dead, that he might blefs us with an cverlafting benediftion, is a 
 
 moft true and moft perfeft Prieft. 
 
 The third Office belonging to xhtMeffi^ts was the regal, as appeareth by 
 tke'pa'<iphr4( ^^^ "^oft ancieut li tradition of the Jeipj, and by theexprefs prediftions of the 
 inthe moflpu- Prophets. " Tet have I fet rm Kjngy laitii the Plalmift, upon my holy hillofSion. 
 *nuntkml"the ^ '^"^^ **^ "■ '^^"^^ '^ ^'"'^' "'^'^ "^ ^ -^^^ ^^ given, and the government (hall be upon 
 McfCasydothit h/s/houldtr,idi\th the Vwphct Ifaiah, who callcth him the Prince of Peace, 
 "^"Vk Z'^'^' ^'^^^''ng ^'^^ perpetuity of iiis power,and particularity of his feat. " Of the in- 
 '"^ i-<~nn (""('f^ of his government and peace there ffj all be no end upon the throne of David^ 
 ' pj^^^ei^ '^"^ "f°" ^'^ /7>f^^(?w, to order it, and to efablijh it mth judgment and with ju- 
 'ijai. g.6. fliceffrom hence forth even forever. All wiiicli moft certainly belongs unto our 
 
 VffU' , 7^/'"' by the unerring interpretation of the Angel Gabriel, who promilcd the 
 
 ^^ V «• js, bleffed Virgin tiiat the Lord God {[\o\\\(\ give unto her Son '' the throne of his 
 father David, and he ffjall reign over the houfe of 'Jacob for ever, and of his ki/ig- 
 dowtherefljall be noend. He ackn(jwlcdgctli himlelf this Office, though by a 
 ftrangeand unlikely reprcfenration of it, the riding on an Afs : but by that 
 
 Mot. n. 4, 5. it yfjz-i fulfilled which wasfpoken by the Prophet, Tell ye the daughter of S ion. Be- 
 hold thy lying cometh unto thee, meek, andftting on an afs. He made as ftrange 
 
 John 18. j7. a confeffion of itunto Pilate; for when Ik fiiid untohim. Art thou a Kjng then? 
 ']ejus anfirercd. Thou f aye ft that 1 am a Kjng. To this end was I lorn, and for 
 this caufe came I into the world., that I jhould bear witmfs mito the truth. I1ie 
 folcmn inauguration into thisOffice was at his afccnflon into Heaven,and his 
 feffion at the right hand of God : not but that he was by right a King before, 
 
 J/.*. i.2«,2i. ijyt the full and publick execution was deferred till then, when Godraifedhim 
 
 from
 
 And In Jesus Christ. 
 
 ^^ 
 
 from the dead, .a/7d fit him at his own right hand in the heavenly places, far 
 
 ahove all principaltty, and power , and might, and dominion. Then he, whole Aev.io.i? i<f, 
 
 name is called the xvcrd of God, had on his vefltire and on his thigh a name tvrit' 
 
 ten, Kj^g of kings, and Lord of lords. 
 
 This Regal Office of our Saviour confifteth partly in the ruling,prote9:ing 
 and rewarding of his people \ partly in the coercing,condemning and deftroy- 
 ingof hisenemies.Firftjherulethin his own people,by deliveringtliema Law, 
 by which they walk ; by furnifhing them with his grace, by which they are 
 inabled to walk in it.Secondly,he protefteth the fame,by helping them to fub- 
 due their luffs, which reign in their mortal bodies; by prelerving them froni 
 the temptations of the world, the fiefh and the Devil; by fupporting them in 
 all their affliftions; by delivering them from all their enemies.Thirdly,whom 
 he thus rules and protefts here, he rewards hereafter in a moft royal manner, 
 making them Kjngs and Priefts unto God and his Father. On the contrary, he Rev. i. 6. 
 fheweth Iiis Regal dominion in the deftruQion of his enemies, whether they 
 were temporal or fpiritual enemies. Temporal, as the Jews and Romans, who 
 joined together in his Crucifixion. While he was on earth he told his Dilci- 
 ples, There be fome flanding here which jh all not tajle of death till they fee the Son Mmth, i6. 28, 
 of man coming in his Kjngdom : and in that Kingdom he was then feen to 
 come, when he brought utter deftruftion on the Jews by the Roman Armies, 
 not long after to be deftroyed themfelves. But befide thefe vifible enemies^ 
 there are other fpiritual, thofe which hinder the bringing in of his own peo- 
 ple into his Fathers Kingdom, thole which refule to be fubjcfl: unto him,and 
 conlequently deny him to be their King ; as all wicked and ungodly men, of 
 whom he hath faid , Thefe mine enemits , which would not that I jhould reign ij,j^ ip. ,„^ 
 over them, bring hither, and flay them before me. Thus Sin, Satan, and Death, 
 being the enemies to his Kingdom, fhall all be deftroyed in their order. For he ' Cor. 15.2$, 
 must reign till he hath put all enemies under his feet : and the lafl enemy that ffjall 
 be deflroyed is death. Tiius is our Jefus become the Prince of the I^tngs of the Rev. 1. j. and 
 tarth; thusisthe L^iw^aclcnowledged tobe L<?r^(7/^/(?r^y, and f^ing of kings. '7-i4- 
 
 Wherefore feeing we have already fhewed that the Prophetical, Sacerdo- 
 tal and Regal Offices were to belong unto the promiled Alexias, as the proper 
 end and immediate effeftbf his Unftion; feeing we have likewife declared 
 how Jef(s was anointed to thefe Offices, and hath and doth aftually per- 
 form the fame in all the funftions belonging to them : there remaineth no- 
 thing for the full explication of this particular concerning the Chrifl, bur only ^^^v^-nn 
 to fliew the manner of this Unftion, which is very nccelfary to be explain- "i\ny 
 
 ed. For how they were anointed under the Law,who were the types of the wnpn 
 Meffias, is plain and evident, becaufe the manner was prefcribed, and the ma- ^'il"l]Il^ 
 terials were vifible : God appointed an Oyl to be made, and appropriated it vjy7 
 
 to that ule ; and the pouring that Oyl upon the body of any perfbn was his JOty miK 
 anointing to that Office for which he was defigned. But being thatOyl fb ap- ^^^Im^,^ 
 propriatcd to this ufe was loft many hundred years before ourSaviour's birth, 'ryuu 
 being the cuftom of anointing in this manner had a long rime cealed, being iny UJJi!; 
 howlbever we never read that Jefus was at all anointed v\ itii Oyl ; it remain- ""^^ in ^^ 
 eth ftill worth our enquiry, how he was anointed, fb as to anlwer cothe f r- Q-'j^cn 
 merunclions; and what it was which anfwercd tothatOyI, which then was Q'jnDm 
 loft, and was at the f rft but as a Type of this which now we learch for. CD^ run 
 
 The ^ Jews tell us, that the anointing Oyl was hid in the days of ]oftah,and Jj^l^P^J~^^^ 
 
 the MeJJiits God will rcftore unto liis people tlic oyl of un(Jtion which < ofci made, whirl) was hidilcn with the Ark ; and the 
 Kings and High Priefts fhall be anointed with it in thole days. Abarbanel Comment, ad -3,0. Exodi. Now the hf' 0) that njil, 
 which they call the hiding of it, may well be thought to foretct the fenodofthe Mtfaical Admtmlhation, being they con feft that 
 after that thev iicier had am Fried ! anointed , becaufe they had no power to w.i(\' the fame oyl. So plainh confrileth the fame 
 
 •in ii;y7 T\w\ Qn7 r^^^ k7i o'tynpn :3na-i,T 
 that
 
 98 
 
 ARTICLE 11. 
 
 that it fhall be found and produced again when the Me^^x .comes, that he 
 
 may be anointed with it, and the Kings and High Fricfts of his days. But 
 
 though thelofsof that Oyl befpake thedelbudion of that Nation, yet the 
 
 Chrifi which was to come needed no fucli unftion lor his Confecration ; there 
 
 bein'^ as great a diftercncc between the Typical and correljDondent Oyl , as 
 
 between the reprclenting and rcpreleuted Chrili. The Prophet D^w'^callcth 
 
 *pfd. 45. 7. it not by the vulgar name of Oyl of unftion, but the ' oyl of gladnefs. For 
 
 though that place may in the Hrd fence be underilood o( Solomon y whom 
 
 " I Kin^. 1. 39, •when Zjdoc the Priell anointed '' they blew the Irumptt, a»d all the people fatd, 
 
 '*"■ Godfave l{ing Solomon. And all the people came up after him^ and the people piped 
 
 rvith pipes, and rejoiced with great joy ^ fo that the earth rent with the found of 
 
 them ; though from thence it might be laid of him, 7 hy God hath anointed thee 
 
 with the oyl of gladnefs above thy fellows : yet being thofe words are fpoken 
 
 unto God, as well as of God, (* therefore God thy GodJ the Oyl with which 
 
 » Ouas pcrfo- ^hat God is anointed muft in the ultimate and higheft fenle fignifie a far grea- 
 
 unausTaDci! ter gladncjs than that at 6'o/()wo«'s Coronation was, even the fountain of all 
 
 & qui unsit, joy and felicity in the Church of God. 
 
 &'a' uiia^Eb- T'lc li Ancients tell us that this Oyl is the Divinity it felf, and in the lan- 
 him q'A^Tn guage of the Scriptures it is the Holy Ghoft. S. Peter teacheth us hoof God 
 yerbnmHcbra- anointed Jef//s of Nazareth with the Holy Ghost and with power. Now though 
 J^"^,i"°"Jf°'. there can be no queftion but the Spirit is the Oyl, yet there is (bme doubt, 
 fed vocativol'when Jtfusw'is anointed with it. For we know the Angel faid unto the blef- 
 intcrprctutur^ fed Virgin , <^ The Holy Ghosi [hall come upon thee, and the power of the Higheft 
 mspropzcrm- JJjall overfj tdotv thee : therefore alfo that holy thing which /hall he horn of thee 
 teiiigcntii D:e j^^ll be called the Son of God. From whence it appeareth that from the-Con- 
 C[™.i5a ception,or at the Incarnation, Jefuswas lanftified by the Holy Ghoft,and the 
 non accipit',nc power of the Higlieft ; and fb confequently , as S. Peter fpake, he was * anointed 
 *1"'^ ^tn\T ^^^'^ ^^''^^^ ^^"'^ ^ y Ghoft and with power. Again, being we read that after he 
 [c(X\ & aman- was thirty years of age, the Spirit like a Dove defcended and lighted upon him, 
 tifTimi & regis ^nd heidclcending in the power of the Spirit into Galilee, (aid unto them of A^4- 
 min^^T.Hk- ^'"'eth, This day is this Scripture fulfilled in your ears, meaning that of Ifaiah, The 
 rm.Epifi- 104. Spirit of the Lord is upon me, becaufe he hath anointed me to preach the Gofpel; 
 ^nxu'^T^n'- '■'cnce || hath it been alfo colle£led,that hisUnftion was performed at his Ba- 
 w, Diiii imn, ptifm.Nor need we tocontend which of thefe two was the true time of our Sa- 
 primum n> viour'sUn£lion,fince neither isdcftruftiveof the other,and confequcntly both 
 dvo c'^fil iiud- '''^-^y well conlill: together. David, the moft undoubted type of the AJeJfiahy 
 ligendum eft, was anointcd at jye//'/e/'<zw; Cor there '^ Samuel took the horn of oyl, and anointed 
 fcqucns nomi- ^^-^ -^^ ^f^^ ^^^-^^ ^y- f^^^ brethren : and the Spirit of the Lord came upon David 
 
 miror cur A- from that day forward. Of which unQion thofe words of God mull: neceflarily 
 
 quila non, iit ^j. under llood, ' I have found David my fervant ; with my holy oyl have I anoin- 
 ccepcrat in -' j j ^ y y j 
 
 primo verficulo, vocativo cafu iiitcrprctatus fit, fed nominaiivo, bisnominans Dcimi qui fupradidlum unxeric Deum. U.Ib, 
 
 }l[ So Greg. Ujz. crpiiwtt! the place : "Ov \yei<n* Xkojov d.-ja}Xitinu( Trufyi ix'j ix{\'oyv< aurf, ye^ei<m< tW iiSfa-ni' 
 T«1a Tii ^c-otmI/. «9i Tonjcj TO, dfJip'oTi/xf. it. And tgain, \ei'X< 3 J)<ii tLu ■dsoTo?*' 0'" ''■"" '-"'' D'^'"''/ '*"•" 
 Aminted, or Chiiji aminted tn rcffr'f of his Civinuy i but th.it he w.ti .inointed in his Humanit) by his Divinity) y^isj< jii aJj- 
 
 rntni yeiov , x) T«/nJ'a« OsJk to ;^;<5,u.V»»'- Oral. 2.de hitio. 'Uil^i.'^^. * Xa^f ix't^" ^^f $itci\Jb'( xj U(£t 
 TW yt^iiwiTi t5i( oKjjtwjtM*. Ocrmanui Conll.int. Kt^eiSK^ '■j i^iiifat tpoiij^ t3c usr, !) oti xJ* atifKA '■J^'^/uffJov, /;)Ao- 
 riri haV ti//<<, ^ c**»9fvini<7Bi'1i* Titus Bflienf. Dcus eft qui ungit, & Dcus qui ficundiim carnem ungirur Dei filius. De- 
 nique quos liabec uniliotlis fu j Chriflus nifi in carnc participcs ? Vidcs igitur quia Deus a L'eo unftus , fed in alfumptione 
 nature unftus Imman.r Dei !■ ilius dcfignatur. .V. Ambrof. de tide, I. x . c. 2. H2;c omnia carni convcniunt , eiiiii piifilnmm & 
 gk3rio(in"i;iuiiu verbum uniturn ert pro falutc rumtloruin. Caffiodorus in Pfitl. 44. || S. Hicrome, mentioning that place of the 
 Pfahriy U^Mdo confute f nominantur, naturam carnis intclligc, quia Dcus conlbrtes fubftantii fus non habct. Et quia crat 
 nnftio fpiritiwli!. & ncqujqium liumani corpoiis, (ut fuit in facerdotibus Jud.toruni) idcirco pr<i confortibuf,id eft, ceteris 
 fanftis, unftuscffc rnenioracur. Cujus undio illo cxpltracft tempore quando baptizatuseft in Jordane, & SpiritusSanftiis 
 in fpecie CoKimha' defccn.lit fupcr turn, & manfic in illo. Comment, in Ef.iiam, c.6i. . In ilia columba qua: fupcr ipfuni 
 poftbaptifnadcfccndit, cum facramcnto Bapcifmatis , & veri faccrdotii jura fufcepit , fufo videlicet fuper cum oico ex- 
 (ultacioni?, de quo Pfjliiiifta canit ; Unxii to, inquit Deuf, Dcus tuUi. Fetim Diunianus, Opufciil. d. r . 4. '1 Sam. 16. 13. 
 ' I'fi!. 8f . sa. 
 
 ted
 
 AndInJesIisChrist. 99 
 
 
 ttdhim. And yet he was again anointed at Hebron ; firft over the houft of 2 -*•"". 2.4. 
 'jiid.ih^ then over aLI the tribes of Ifrael. As theretore Divtd at his firll Un£tion "''"' ^' ^' 
 received the Spirit of God, and a full right unto the Throne oflfrMl, which 
 yet lie was not to exercile till the death of Sa/il and acceptation of the Tribes • 
 and therefore wlicn the time was come that hefliould aftually enter upon his 
 Regal Oincc, he was again anointed : So omjcft/s, tlieSon of David, was 
 firft fanttified a nd anointed with the Holy Ghoil at his Conception,and there- 
 by received a right unto, and was prepared for, all thole Offices which be- 
 longed to the Redeemer of the world; but when he was to enter upon the 
 aftual and full performance of all thole Functions which belonj^ed to him, 
 then doth the lame Spirit which had lanQitied him at his Conception vifibly 
 defcend upon him at his Inauguration. And that moll properly upon hisBa- 
 ptifm, bccaufe, according to the cuftoms of thole ancient Nations, walhing 
 was wont to * precede tlieir Unclions: wherefore " lei us. whsft he was bivti- » . .. ,» 
 
 I ii ■ t r I lilt I Ai aj<pe.ris by 
 
 Z£d, went up Jtraigbtivay out of the water : and lo, the heavens were opened unto him, thijc mertain. 
 
 and he faw the Spirit of God defcending like a Dove. As David fent Solomnn """"•'■ -^' /';••" 
 
 to be anointed dtGihon: from whence arofe that ancient oblervationof the ZTfy Homer 
 
 Rabbins, that Ij Kjngs were not to be anointed but by a fountain. '" '" odyilcs .• 
 
 iti when Tcle- 
 machus K zntevtnmdby Neflof, Toj^^ j J»Kiixa-)(tv >.s!nv x.aM) ^o^ulta'^ , N«5Bf t?- 07rXo7aT« -Jt/jaTD? NtiAniiAorf 
 AuT<i{ mti Kxffiv 7i Kft'/exTiv hi-rr' t/iaifj. Od.T. And Tdcmidms anJl'iCinrMui arc invited ti tlxCoHrt of KLtiehui; 
 
 E( p' aciay.icSsf /3a>755 ^v'A.7»< Mcnvio- 
 
 Ti< /' 4tm iy S'fj.a'Ji A*m.v )ij yuanv ihvM.t, Od. A. 
 TImlUySci k entertained, Od. 0. f/;;« Pyrxiis andTi:km.ich\\i,Od. P. and Vciius, vetmmngto Paplius, k fo ordered by the Chi^ 
 rices; "EcS^ ii pnv X-ietlu Asoai' ly ^H^tnv ihaju 
 
 AujSfsTM, ei'« •5.K« i-TiHto^iv aJty 'iav^Ui. Od. 0. 
 So Hdena ffeal^ of her entertaimni Ulsflcft in a dil^uife ; 
 
 'A>A 0T« J'ii HIV kyiv tfSdisi >tj yettv iK'JJa- 
 Jt if .If parent tiiut thk was the cuftom of the ancient 0'(rf(\f. Oj tvhich tuflathiui gives thh re.tfon : 'Ehala i -^totlo o] KHTaoSfJai 
 «/LC7rXaToi'7f< tVlj Q'<!J:.a]in.i< Tofat, df a,v ij^ K^gjv ^yoiiv rUovy 'mla. Ihiscitliom was Jt ancient imd ,_cncral, that the 
 Greek.! hadonc way lo exfvcjs this anointing with oyl after wajhtni, with water, wbnb ihey called yvrha.. and -y^vrha mt- Eninol. 
 Xu7hu<mi, «_^ J.-jKut TO a.Kii\'Jut, d/^.a ro 61n hv](!i ctA"' «i^. Schol. Anjlofb. \uT\a. 3 Kuelat, to Cy^S 'iri "in SJk}©- 
 ev']&- r^ jauct}'^ a.KA].at^. Hefych. Xuta«, mj \ip' S Ji/!] 'jr iKouw- and /VTKaimi, T0i«A.«4=" ^v ^° KimStl- Hence 
 wAfM Nauficaa went unto the pools to waf], her Mother gave her a boxofoyl. 'OS"Z. 
 
 hiaf y^VThrlmLijo ffwi awpi-roKum ■yuua/w'f, 
 
 inhere the old SJ.'oiiaJl , xt'TMti/avIo, mjtomV>i *A»«4«"7o ' "i"^ Euftatliius, Ejvf x^'^^'"'^^']''^ "•''■^ it, ^iraf .«]? Akt^V va7- 
 1>.»^»ri AKH-^AfjS^H ■ which exfofnim if rvarr anted by the petfirmance ajter ineniioned, ' 
 
 /Indai this was the ancient cuftom of the Greek.!, fi was it alfo the common culiom ofik: Jews, as appears by the words o/Naomi to 
 Ruch.wjfli thy felf therefore, and anoint thee, anijputclivrayinent upon thcc^Riith 3. 5. 'Mutt. ;j. 16. \\They fay in the Qetnt- 
 ra, that tliis is a Aluxime of the Votlors, V^yOH '-7>; W7N ZiyyiC H nS {'H'^Z/'IO pK (iy^ UP t^lCJl nON. 
 Abarbant-l in 3 j. Exoil. The end of which ceremony was tofljew the prolmjng nf his kingdom who was J) anointed; and the original 
 is referred to the anoint m,^ of So\om(}tt, i King. 1. 313. tor f it followetb in the Ti\m\i(i,'^)TW yU jniI37i iWOTl^i; »"1T 
 •pnU mniN Dm. Abarbanel ibid. 
 
 Now PS we have (hewed that ^e/z/i was anointed with the Holy Ghoft,lell: 
 any iliould deny any iuch delcenfion to be a proper or iiilTicient Un£lion,we 
 Ihall farther make it appear, that the Eftufion, or Aftion of the Spirit, emi- 
 nently containeth whatibever tlie jfeiw have imagined to be performed or fig- 
 nified by tliofe legal Anointings. Two very good realbns they render why- 
 God didcommand the ufe of fuch anointing Oyl, as in relpedf oftheaftion. 
 Firll that it might figniiie the Divine Hledion of that perlon, anddelignatioii 
 to that Office: from whence it was necelTary that it fliould be performed by a 
 Prophet, who underflood the will of God. Secondly, that by it the perlon 
 anointed might be made fit to receive the Divine influx. For the firff , it is evi- 
 dent there could be no fuch infallible fign of the Divine dellgnation oi'Jefus 
 to his OlVices, as the vifible defcent ol the Spirit, attended with a voice from 
 heaven^ in ilead 'of the hand of a Prophet, laying, 'I'his is my beloved Son^ in Mattk. > i-- 
 fthom I am well pU-tfed. For the lecond , this Ipiritual Unftion was fb tkr 
 from giving lefs than an aptitude to receive the Divine influx, that it was 
 
 O 2 -that
 
 loo ARTICLE il. 
 
 that uivine influx,nay,the Divinity it fclf, the Godlicad dwelling in him bodily. 
 In refped ot'the matter, they give two cauleswhy it \\'asOyl,and not any 
 other liquour. Firlt, becaule of all other it (ignifies the greatdl glory and ex- 
 cellency. The Olive was tf>e Hrll of 'J'recs mentioned as fit for Sovereignty, 
 Judg 9 p. in regard of its fat ntfs, ivhenwith they honour God and »/a». Therefore it was 
 fit tliat thoic pcrfons which v\ere called to a greater dignity than the reft of 
 the f/ov/, fliould be conkcrated by Oyl,as the beft fign of eledion to Honour. 
 And can there be a greater honour than to be the Son of God, the bdoved 
 6on,tis Jt/ui was prcclaimcd at this Un6lion,by which he w as conlecrated to 
 fuch an Office as will obtain liim a Name far above all names? Seco!^dly,they 
 tell us that Oyl continueth uncorruptcd longer than any other liquour. And 
 (1 Ungiicnra o- indeed it hath been oblerved to prelerve not only it lelf, but !' other things, 
 ptinie fcrvan- f^om corruption. Kcncc they conclude it fit, their Kings and Pricfts, whole 
 iiTis, odorci in fucceflPion was to continue for ever, fhould be anointed with Oyl, the moft 
 oko.ri!n.//:j}. proper emblem of Eternity. But even by this realbn of their own, their 
 Exift mat'ur & UnftioH is ccafed, being the fucceflion of their Kings and Priefts is long fince 
 eboiivindican- cut offj and their eternal and eternizing Oyl loft long before. And only 
 ''n-^"c"^''"r'^ that one Je/us, who wasanointed with the moft fpiritualOyl, " conti-iutth for 
 niuiacruin "^Sa- ^ftr'^ and therefore hxth an unchangeable Briefthood^ as hcingrnade uoi ajitr 
 
 iiirniRomain- tht law of A carnal commandment, but after the power of an endkfs life. 
 
 tus olco rcplc- ■' •> 1 t J J ) 
 
 turn eft. IJ.I.i<,.c.j. And tvhfoevcr madi that St.tiue at Rome, feems to have had hk Art $ut of Greece, fryi that f^.riis 
 
 Iwry Statue made h) Fliidias. OiTt®- y: f/^ ri Kolaandniffiu Vliaauov "cfeAOK, (a^ ihif tLvi& ;J '.cTo l2) iXeuet t^- 
 
 ^«i^ TpinraL^iv diJipi vjfii ■jiS'at-, 'i[/.T(j.dtt rk iyi,Kii<t\i3 > *.^eiv^t¥ »«< J'tum.fi.iy fvh^aray auTa, Proclus apud Epi- 
 
 phan. Nsf. 14. §. i8. ' MA. 7. 24, \6. 
 
 Befide, they obferve, that fimple Oyl without any mixture was fufficient 
 for the Candleftick ; but that which was defigned for Unftion muft be com- 
 pounded with principal Spices, which fignify a good name,always to be ac- 
 quired by thole in places of greateftdignity by the moft laudable and honour- 
 able a£lions. And certainly never wasluchan admixtion of Spices as in the 
 Unftion of our Saviour, by wiiich he was endued with all variety of the Gra- 
 ces of Godj by which he was enabled to offer himftlf ajacrifice for afrveet-fmel- 
 '/;*. 1.14,15. lir,g favour. For as '' he was full of grace and truth ; lb ofhisfulnefs have n>e 
 ' Joh. ■}. 27. all received, grace for grace : and as we "^ have received anointing of him ; fb we 
 *2Cor.2. 15. ^ are unto God a fveet favour of Chriff. 
 
 Again, it was fufficient to anoint the VefTels of the Sanctuary in any part; 
 but it was particularly commanded that the Oyl fhould be poured upon the 
 Head of the Kings and Priefts, as the feat of all the animal Faculties, the 
 * i4iw(//Xj /o fountain of all Dignity, and * original of all the members of the body. This 
 'in th'Htbrfi ^vas more eminently fulfilled in 'Jefns, who by his Unftion, or asChri/l, be- 
 Languagc, of came the head of the Church ; nay, the ' head of all principality and power , from 
 nd'here "(•« ^^''^^^ ^^^ ''^^ ^^^7 h pi"f^ ""^ bands having nourifhmtnt mimjlred, and knit 
 notice ■■, p7l together, increafeth with the increafe of God. 
 
 L'K ^ lopj Laftly, they obferve, that tliough in the Veflels nothing but a fingle Unfti- 
 
 m^isi ^^ '^^'''^ required ; yet in the Kings and Priefts there was commanded, or at 
 
 Hd"? Icaft praftifed, both Unftion and Eftufion, (as it is written, ^ Me poured of 
 
 ^"'■?^'^ ?/^e anointing oyl upon .Aaron's head, and anointed him tofancfifie him:) the 
 
 r-T7^ya ^""'^ ^^ fignifie tlieir Separation, tlie fccond to alTurc them of the falling of 
 
 ■ZHTxy^l} the Spirit upon them. Now what more clear tlianthat our O^fift was anoin- 
 
 'Coi. 2. ic.ip. ted by Affbfion, whether we look upon his Conception , the Holy Ghofi /ball 
 
 come upon thee ; or his Inauguration, the Spirit defcended and lighted upon 
 
 him? And thus, according unto all particulars required by the '^ews them- 
 
 fclves to complcat their legal Untlions, wchavefumciexitly fhewcd that Jefus 
 
 waS; as moft eminently, lb moft properly, anointed with the Spirit of God, 
 
 Where-
 
 AxMdInJesusChrist. lol 
 
 Wherefore being we have fliewn that a Mtffias was to come into the 
 .Wofid ; being we have proved that he is already come, by the (ame predi- 
 clions by which we beheve he was to come ; being we have demonltrated 
 that 'jefus born in the days of Htrod was and is tliat promifed Mifjias ; be- 
 ing we have farther declared that lie was anointed to thole Offices which be- 
 longed to the J/f/^-«5, and aftually did and doth Hill jx-rform them all; and 
 that his anointing was by the immediate effufion of the Spirit, which anl'wer- 
 eth fully tcfall things required in theLegal and Typical Un6tion : I cannot 
 ice what farther can be expefted for explication or confirmation of this 
 Truth, that Jefus ts the Chriji. 
 
 The neceifity of believing this part of the Article is moft apparent, becaufe 
 it were* impoflible he fhould be our Je//^, except he were the Chrift. For he 
 could not reveal the way of Salvation, except he were a Prophet ; he could 
 not work out that Salvation revealed, except he were a Prieft ; he could 
 not confer that Salvation upon us, except he were a. King; he could not 
 be Prophet, Prieft, and King, except he were the Chrisi. This was the 
 fundamenraldoftrine which the Apoftles not only teftified, as they did thax 
 of the Refurreftion, but argued, proved, and demonffrated out of the Law 
 and the Prophets. We find S. P^«/at Thefjaiomca three Sabbath-days reafon- Alls i-j. ?, e,', 
 ing with them out of the Scriptures^ opening and alkdging that Chrifl muTt 
 f2ecds have fujfered, and riftn Again from the dead ; and that this Jefn^s whom I 
 preach unto yoa, is Chrifi. We find him again at Corinth prejjed infpirit^md te- ck. ig. ^. 
 fiifying to thejews^ that "Jefus wasChriJt. Thus Apullos, by birth a Jew, but in- 
 ftrufted in the Chriftian Faith by Aqttila and Prifcilla, mightily convinced the Verf. 28. 
 Jews^ and that publickly^ffjemng by the Script ures^ that Jefus was ChrifL This 
 was the Touchftone by which all men at firft were tried whether they were 
 Chriftian or Antichriftian. For whofoever belitveth, faith S. John,that jefus is 
 the Chrifl, is born of God. What greater commendation of the alTertion of 
 this Truth? Who is a liar, faith the fame Apoftle, but he that denied that Je fits 
 is the Chrifl ? This man is the Antichrijl, as denying the Father and the Son^ 
 What higher condemnation of the negation of it ? 
 
 Secondly, as it is neceffary to be believed as a moft fundamental Truth, fb 
 it hath as necelTary an influence upon our converfations ; becdufe except it 
 hath fb, it cannot clearly be maintained. Nothing can be moreabfurd in a 
 disputant, than to pretend to demonftrate a Truth as infallible, and at the 
 fame time to fhew it impofhble. And yet fb doth every one who profcfTcth 
 Faitii InChrifl already come, and livethnot according to that profelfion : for 
 thereby he provcth, as far as he is able, that the true C^jrif is not yet come, 
 at lea ft that Jefiis is not he. We fuflicicntly demonftrate to the Jews that our 
 Saviour, who did and futferedfb much, is the true ^Ut;;^/?; ; but by our fives 
 we recal our arguments, and ftrengthcn their wiltul oppofition. For there 
 was certainly a Promife, that when Chri/l fhould come, thetvoif jhould dwell /A- u.^. 
 with the lamh, and the leopard fhould lie down with the kid, and the calf and 
 the yvii?7g lion and the fat ling together, and a little child jhould lead them; that 
 is, there fhould be fo much love, unanimity and brotherly kindnefs in the 
 Kingdom o'iChrifl-, that all ferity and inhumanity being laid afide, the molf 
 dilTerent natures and inclinations fhould come to the fweeteif harmony and 
 agreement. Whereas if we look upon our felves, we muft confcfs there was 
 never more bitternefs of fpirit, more rancour of malice, more heat of conten- 
 tion, more man ife ft lymptoms of envy, hatred, and all uncharitabienels, 
 than in thofe which make profcftion of the Chriftian Faith. It was infallibly 
 foretold, that when the law fhould go forth out of ZJon, and the word of the Lord ch. 2. 3, 4. 
 fromJerufulcWj they fboidd heat thtir f words, into plough-fljarcs. it nd their f pears 
 
 Wt(^
 
 I02 
 
 ARTICLE 11. 
 
 into pruning-hooks : nattjn jhotild not lift up fword againjl nation, mithtr 
 jhoulci thty' learn war any more. Whereas there is no other Art To much flu- 
 dieJ, fb mucli applauded, \'o violently averted, not only as lawful, but asne- 
 ceirary. Look upon the face of Chrilkndom divided into feveral Kmgdoms 
 and Principalities^ what are all theie butfo many publick Enemies, either ex- 
 ercifini; or dehj^ning War ? The Church was not more famous, or did more 
 cncreaie, by the iirll blood which was llied in the Primitive times through 
 the external violence of tenPerlecutions, than now 'tis infamous,and declines 
 through conftant violence, fraud and rapine, through publick engagements 
 of the greatell Empires in Arms, through civil anJ uitellinc Wars, and, left 
 any way of fliedding Chriitian blood fhould be unafTayed, even by Mallacres. 
 Zach. 13. 2. It was likewile prophefied of the days of the Mtfrn, that all Idolatry fhould 
 totally ccafe, that all falfe Teachers Ihould be cut off, and unclean Ipirits re- 
 jrrained. And can we think that the Javs, w ho really abhor the thoughts of 
 vvorlliipping an Image, can ever be perfuaded there is no Idolatry committed 
 in t!ie Chriitian Church ? Or can we excufe our felves in the leaft degree 
 from the plague ot the Locuflsof £g//'/, the falfe Teachers? Can fo many 
 Schifms and SeO:s arile, and (pread, can lb many Hercfics be acknowledged 
 and countenanced, without falfe Prophets and unclean fpirits ? If then we 
 would return to the bond of true Chriftian Love and Charity, if we would 
 appear truelovcrs of Peace and Tranquillity, if we would truly hate the abo- 
 minations of Idolatry, falle Doftrine and Herefie, let us often rememb.er 
 what we ever profels in our Creed, that Jefus is the CZ/m/, that the Kingdoni 
 of the Mtfjt.ts cannot confilf with thefe Impieties. 
 
 Thirdly, the ncceiTity of this Belief appeareth irt refpecl of thofe Offices 
 which belong to '^jefus as he is the Chrift. We muft look upon him as upon 
 the Prophet anointed by God to preach the Golpel, that wc may be incited 
 to hear and embrace his Do£lrine. Though Mofes and Elias be together with 
 him in the Mount, yet the Voice from Heaven fpeaketh of none but "Jefus, 
 Mtt. 17. 5. Hear ye him. He is that Wifdom, the delight of God, crying in the Froverhy 
 Prn-. 8. 34. Bltljedis the man that heareth n.e, watching daily at my gates , waiting at the 
 iMlie 10. 42, po/ls of my doors. There is one thing needful, laith our Saviour ; and Mary choft 
 39- that good fart-, who fate at Jtfus feet, and heard his words. Which devout pofture 
 
 tcacheth us, asa willingnefs to hear, fb a readinefs to obey : and the proper 
 etfetl which the belief of this Prophetical Office worketh in us, is our Obedi- 
 ence of Faith. We muft farther confider him as our High Prieft, that we 
 Heb. 10. 19, may thereby add Confidenceto that Obedience. For we have holdnefs to en- 
 21,22. fgr into the Holtefl by the blood ofjeftis; y&2i, having an Htgh-prttjl over tf/e 
 
 hoitfe of God, rv£ may draw near with a true' heart in full affurance cf Faith. And 
 as this breedeth an adherence and affurance in us, fo it requiretha refignation 
 of us. For \'i Christ have redeemed us, we are his ; if he died for us, it was 
 1 Cor. 6. 20. that wc Oiould live to him : if we be bought wtth aprice, we are no longer 
 our own ; but we muft glorific God in our body and in our fpirit, which are God's. 
 Again, an apprehenfion of him as a King is necclfary for the performance of 
 Tfi. 16. 1. our true and entire allegiance to him. Send the lamb of the Ruler of the earthy 
 do him homage, acknowledge him your King, Hiew your felves faithful and 
 obedient fubjctls. We can pretend, and he hath required, no lefs. As foon as 
 3/rff.28.i3,io. he let the Apoftlcsunderfland t\\^x. All power was given unto him in heaven and 
 in earth, he charged them to teach all nations, to obfirve all things whatfoever 
 he commanded them. Can we imagine he fhould fb ftridly en)oyn fiibjeclion 
 to htgher powers, the highcfl: of whom are here below, and that he doth not 
 CXped exaft obedience to him who is exalted /jr td>ove all principalities and 
 fowersy and isfet down at the right hind of God? It is obiervable, that in the 
 
 Defcri-
 
 And In Jesus Christ. 103 
 
 Defcription oF the coming of the Son of man, it is (aid, The Kj»g Pja'l fay 
 tmto them on his right hand., Come ye blejfed of my Father, inherit the Kingdom pre- 
 f.ired for you : which title as it Iccures hope, in refpeft of his power; as it 
 magnifies our reward by the excellency of our inheritance ; fb alio it teach- 
 eth us the indifpenfable condition of Obedience. 
 
 Fourthly, the belief of ^f//<i the Chrtfi is necedary toinftruQius what it is 
 to be a Chriftian, and how far we fland obliged by owning that name. Thofe ^.^^^ 
 who did firft embrace the Faith were ftyled * Difcipks, (as when the number ^Forveben'our 
 ofDifcipks TPas multiplied,^ or Believers, or Brethren, or || men of the Church , or ^"■'vi^wgave 
 Callers upon the name of Chrijl, or '^ men of the rvay \ or by their Enemies, fVX"^^?L, 
 Nazarens^ and Galileans. But in a fliort time they gained a Name derived Trofijfivln h 
 from their Saviour, though not from thatname of his which lignifieth Salva- ''*l"''*°?'',j 
 tion ; for from Chrift they were called P^riflians. A title lb honourable, dru, go make 
 and of fuch concernment, that S. Luke hath thought fit to mention the City ^'! 5^^"°'?' '*'' 
 in which that name firft: was heard. || And the Difci pies were called Chriflia.is ^l^icuJiiZr- 
 firsiat Jntioch, as theScripturesalTure us ; fb named by Euodi/(s the Bifhop of ''"^ 'he oof>d 
 that place,as Ecclefiaftical Hiftory inform us. Ananle nofooner invented,but "J^^^lfe^^'^ 
 embraced by all Believers, as bearing the moft proper fignification of their r^hkhwen 
 Profeflion, and relation to the Author and Mafler whom they ferved. In '"J^''^ 'dTwm 
 which the Primitive Cliriftians fb much delighted, that before the face o^TuZnlm'^ 
 their enemies they would acknowledge * no other Title but tliat, though ha- Ms^ol'^^^y- 
 ted, reviled, tormented, martyred for it. Nor is this Name of greater ho- ly'^nameZbl 
 nour to us, than obligation. There are two parts of the Seal\)f the founda- tmi fxx^nla}, 
 tion of God, and one of them is this, *Let every one that nameth the name of'If"'^"!^^.^!'^ 
 Chrifl depart from iniquity. It was a common anfwcr of the Ancient Martyrs, tes, or'dinmiiy 
 II lama Chriftian, and with m no evtlis done. The very name was thought to DiicipuiL m*- 
 fpeak fomething of * emendation ; and whofoever put it on, became the bet-. ^J'^^^^^J.' 
 ter man. Except fuch Reformation accompany our Profeffion, there is no t^^u-tii <w^ 
 jl advantage in the appellation ; nor can we be honoured by that title, while ^^"k^ -L*^ 
 we difhonour him that gives it. Ifhe be therefore called Christ, becaufe a- ^,,^^^^5. ' 
 nointed ; ar v\ e derive the name o{ Chriftian, Co do wx receive our '^ Unftion, «VS^2 ''^ i' 
 from him. For as '■' the prectom ointment upon the head ran down upon the beard, '^^^^J^yf^f^^l 
 even Aaroris heard, and went down to the skirts of his garments : fb the Spirit, w^' f^h^v 
 which without meafure was poured upon Chrift our head, is by himditfuled '^^^^'^'^^^. 
 through all the members of his || body. For '^ God hath eflablifbed and anointed ^.s^f cJ-t4 <ii 
 us in Chrifl : ^ We have an unuiion from the Holy One, and the anointing <vhich ^ot-otm, >l.^ 
 we have received from him abideth in us. Necedary then it cannot chufc but ,*", ^^ </)\'*. 
 be, that wcfhouldknow^e/wjto be the Chrifl •■ becaufe as he is I'efus, that K<tA,- *a>i9k- 
 is, our Saviour, by being Chrift, that is, anointed ; fo we can have no fliare f ' ^"^ C ^^ 
 inhimasjft////, except we become truly CAr/'/?/<i»j, andfobein liimasC^Av/, ihw then, in 
 * anointed with that Unftion from the Holy One. '*'" W«'';f »/" 
 
 ■' the Saipt^res 
 
 fiAbnliJHv rivi. is to make a Difcipic ; m y.dL^n]^mLy]i( ho-vii. Alls 14. 21. /wA-^iilrft'Hc tivI, to be a Di ciplp; as 
 Jofcpli o/Arimathxa s^ct.jHTi5l'(ri -rxS'lns'*, M^u 27.57. iJi.a.iii}djSltjiauthe fvnc ; its ■y^a.ut/.ctldjt nu.SiO-i' "•' "( '^ '^*" 
 ciKtijLv 'T^! ieg^vav, Mtit. \7,. 52. Thw nAii(](L^lMaji TT.t Kt/e<V, «'/'«'"/'■''*> ■i'-E'ifil '/s Baptifiiutc, ir/j'/I-m/i- :/, "On 
 J'H Tf~Toi' iJ.a.^»ld^%j:aj'n,\ Kueif;), >y tstj xotT*;/(u9Uia< -rw ajiw Hv^^VKruLo}^^^, •tccouiwg f) our Saiiciirs method, 
 /fence thij'e which were firll converted to the Faith were called ixa.^i{]a), as the Difciplcs of Chrift their Diilor and M.tfter. \\ Oi 
 ^ rvt lv,y.Kv(ni( as when Herod flrctched forth his hand nanatT-A rivat 7^ ^ f lii.KKninaty to milciiiet fome of tliole 
 vvhicli were of the Church. * As when Saul went down to Damafcus n/f/' a Commifjion, Sti.< «</■■ ntat sufii Tnt 5/i< 
 "fivlm a.vS'^at T5 K, ywixiKcti, cAeA«V«< otjit-j/ii ti( 'Isfa9«\)V. A'-ts 9. 2. we tranflaie it. -any ottliiswjy, whentherc was 
 >:.) tvay mentioned lowhich the Pronoun x.hii/fio.ild have relation ; n^r is n iJls in (jrccliany innu- than tlic way. ^0 when S, Paul 
 went to the Synagogue at Cotmth. divers were hardned and believed not, K^Kohoyiit^is ■5' o-Hv itarioi' n tAi'iAk 1 Aiils 19.9. 
 t>ere wc traiijlaie it, fpakc evil of that way ; but Bcza has left bn Articulus pronominis vice lungirur, which hehad jtom Erafmus, 
 and iiathoiherwifefuiflied it, male loqucntcs de via Dei : and the Old Tranflation, which in the jorrtier had huiii^ ^i.t, in tbit 
 /i./f/?y/m''/ymalcdicentcsvix' : andceriainly i hJU is noth n^ but the way. Again, at Eplicfus s>*ri"o ^ xj' ■r khj^v a^i.i'iov 
 TdfityQ- ix. oKiyf^ tafei i els'*. Alls 19. 25. de via, K. TranjI. Bc'ia agjin ob viam Dei, but it is notbini but, the vv.iy. Tins 
 Va:\KfHtoff S.\'A\x\,a.KeiC'i<pie^v tijioi Tec lAi 'f o/«,tiil he had a more cxaft knowledge of the way,r.7?.i«//.dc via luc i Bc^a, 
 ad ftftam iftam. Whereat th<n thephrafe m fofimply and fo frequently the fame, it can be notbini elfe but tht word then inufe ti)jignify 
 
 the
 
 lOA ARTICLE 11. 
 
 thiR:li.jonnhichth:C.lniyumsp(>fcJicd. Andjlpmc.tipoftheAr.cierrs feem to h.ne ff<il:tn,^ ,is .iplvars b, the Lingu.t,e of thi 
 
 iJb*- Eileb. j7///./. s-f. I li-i- iM\xntiteihiheflace,but reither the time xthen, tKr per fon h rthm this rnime rv,ts ii-icii. Tertul- 
 Yunfeems fo/n.i'f if tis uncknt ai the icign o/ Tiberius, /ipl;i. c. 5. Tiberius ergo, cujus tempore nomen Chriftianura in le- 
 culum iiicroivit." Bur Ianc;:v: indeed he fpcal^s not ojthe name, but of the Reliiicn : forfo he may rveU be timght to exp-ouiid hiw- 
 /f//",/;i)'n2')vi.i/w,Ccnriisilliusdifciplini, ut jam cdidimus, a Tibcrio eft, c.-j. However, the name of Chriftianis nit f» 
 <j«m'n/rf.f Tiberius, MT.,iis lihir\, ns Caius. Some ancient Author in suidasdjOifu'i us, that it rrat firji named in the rei^n of 
 Chnd'mwi^henii.Veia had vdained EuodiusB//lop o/Antioch. TWofj «''/ ^ KKiwJi>s^^it(n\'ia('l'aiJL)i(,T\iTfii n ^si\» 
 yifeTai{ia3.t')& 'Ev'of^ov, ui]a>»iydi^nmv, »l -raKat M-}iu?fJoi Ns^n^tTo/ ly ra.hiKtuei. Xetgti.>i>i. inid. in^a^^^^r^ 
 and in Xci^*< ol- And JoluiiiKS Aiitiocl;enus confirms not onl^jhc time,but tells us Ihat that Euodiui the Hifliip vpiu the Author of the 
 nxme. Ksu ShaSiri {i\\<wJi^)\etcj:fKil aycu^i&rtcni; Tiiwii diiTXCTn Ei/'o/lu Tf ,-(n>jx/Ai'io«ti'l©- iw7«i< 19 th%m^^^Q- 
 aujidif TOotouxTyro'-'rf'ibjjyi \ai^u^hnc,Ta.KiKitot ly,xKtv\a ei Xe/S7a»of. Thus the name ofChriftianrcas frfl brought 
 into life 3t Amioch,*) Euudiusf/w Bifiopofthe place, and hath ever fmcc been continued as the moll proper appellation which could 
 b' given unto our Profefion, being derived from the Autlior and Finifhcr of our Faith. At nunc Scfta orditur in nomine utique 
 fiji Autoris. Quid novi (i aliqua difciplina de Magiftro cognomentum Seftatoribus fuis inducit ? Nonne Philofoplii de Au- 
 toribusfuis nunciipantur Platonici,Epicurci, Pytiiagorici ? Etiam a locisconventiculorum & ftationum fuarumStoici, Acade- 
 luici ? NcqucMediri ab Erafiilrato, & Grammatici ab Ariftarcho, Coci ctiam ab Apicio ? Netjue tamen quenquam offendic 
 proftfllonominis cuminllicutionctranfmiiraabinllitutore. Tertut.Apolog.c.^. * Asrre read oj iin&ui, a Deacon at Yienot, in 
 ahitperfecutionoj the French Church, «/.'3, being in the midjl of tortures, was troubled with feveral Quejiions, which the Gentiles 
 tifially tlxn asked, to try if tl)ey could extort any confefm of any wicked anions praUifcd fecretly by the Chriftians ^jet would not 
 give iihy other Ainfwer to any queflion, than that he was a Chriftian. Ttaaxnii mi^?tifi arli^Tafijci'^^'jo ajjrolf, asi fjLnn 
 t3 ifiot Ktlimtiii ovofji^, (/I'lTS S9c« ijiiTi rroKiaioSiV LtJ'>jW)''TS_« cTbA®" m £^€u'9«f@- ««• aMa 'rg}( ■^ra.via.Ta. i'S^u- 
 T<i/j!>/Ja.ciTiKeivu}t> T^i'Pf''IJ.-j'iK.T< ^ati:,Xei^cli/'offifJil' •tSt* 10 eivri oyoixa]©-, ly dvri -roMaif, j^ ttKT/ ;»>»(, x^ dfTi 
 -javr Of i T«>^)iA«« auohiyi. Eullb.jV^h£«/./.5.c.i . The fame doth S. Cliryfoftome tefiifeofs. Lucian: Uoioi Si rralilj"©- ; 
 XeisTzfcjwjw./, ?ii^'" 71 Vx,"f '^'"""^"'M* j Xeis7*i'^< •*/^' ■ jiv 04 -rf.yifiK ; p ^^( S.-j<i.t']a. ihi-^, on Xe/pii-ot 
 tiixi. ' 2 Tim. 2. 1 5. Il io Blandina (n the French ferfeciition : U^twf dv*Ktt-li( !o indriwnf k, dycthyn^t t^ QvnCaivoy- 
 T'j-/. t8 hkyiv oTi Xa^citii"i^i,>y TAf nyHtiSivtffwKtviivilaj. Eulcb. /fiJhEcc 1. 1. 5. f. i." * Alii qiios ante hoc nomen 
 vagob, viltj, improbos noverant, ex ipio dtnotant quoJ laudant, cjcitate odii in fuffragium impingnn:. (iv.x mulicr ! quam 
 lalcival quam fclliva! qui juvenis! quanilaUivus ! quam amafius ! fafti funt CMT/ii/iw; ; ita nomen emendationis imputatur. 
 TertiiU. hTotum inid rcvolvitur, ut qui Chrirtianinominis opus non agit, Chriftianusnon effe vidcatur. Nomen cnim fine 
 aiJtu atque officio fiio iiiliil e(l. Salvian de Proud. 1. 4. '£<»» t/< t3 ofo/xi \nCtSr n 3teisr«K/irju» o»t/;8e»^!i r X^^'f ''^^ 
 «3?X'5- oju'-nv' i-rr -^ 'a^fmyei-ii- ■^■Balil.ad Amphiloch. * Chrillianus vero, quantum interpretatio eft.de unftionededucitur. 
 Tertull. Apohi. c. ?. " Pf'l- 1 ? ?• 2- Pnde apparct Cltrifli corpus nos eflc, qui omnes ungimur, & omnes in illo & Chrifli & 
 C*r/y?«frumus,quiaquodaiTimodototusr./)){/^/(x caput & corpus eft. S.<4«^H/f.in Pfal.26. ' 2 Cor. 1.21. J i Joh.2,2o,2T. *T<i<- 
 jtcfif nijfii Tim f^tir.* )c«A»V-9* Xe<t7a,!'oJ, 3t/ j^a/o(X59i ihjuti &ii. Theophilus adAutot. /. 1. 
 
 Thus having run through all the Particulars at firft defigned for the expli- 
 cation of the title C7;r//?, \vc may at laft clearly exprefs, and every Chriftian 
 eafily undcrlland, what it is we fay when we make our Confeflion in thefe 
 words, 1 hditve in Jefus Chrift. I do affent unto this as a certain truth, that 
 there was a man promiled by God, foretold by the Prophets to be the Mti^as, 
 the Redeemer oUfrae/, and the expeftation of the Nations. I am fully affured 
 by all thole prediftions that the MejJiM fo promifed is already come. I am as 
 certainly pcrfwaded, that the man born in the days of Herod of the Virgin 
 Mary, by an Angel from Heaven called Jefts, is that tiw^Meffias.^ lb long, {q 
 often promifed : that, as the MeJJias, he was anointed to three fpecial OiTiccs, 
 belonging to him as the Mediator between God and man : that he was a Pro- 
 phet, revealing unto us the whole will of God for the Salvation of man; 
 that he wasaPrieft, and hath given himfclf a Sacrifice for fin, and io hath 
 made an atonement for us ; that he is a King, fct down at the right hand of 
 God, .far above all Principalities and Powers, whereby, when he hath fub- 
 dued all our enemies, he will confer a£lual, perfe£l and eternal Happinefs 
 upon us. I bcHevethis Unftion by which he became the true Mejjias was 
 not i>erformcd by any material Oyl, but by the Spirit of God, whi^h he re- 
 ceived as the Head, and conveyeth to his Members. And in this full ac- 
 knowledgment, I believe tn Jejtts Chrijij 
 
 ^iS
 
 His Only Son. 
 
 105 
 
 AFtcr our Saviour's Nomination immediately followeth his Filiation : and 
 juftly, after we have acknowledged him to be the Chr/Jt, do we coa- 
 tels him to be the So» of God; becaufe thefe two were ever inleparable, and 
 even by the Jews themfelves accounted equivalent. Thus Nathanael, that 
 true Ifraelite, maketh his confeflion of the Meffioi) Rabhi ^ thou art the Son Johm.^^, 
 of God, thou art the Kjng of Ifrael. Thus Martha makes exprelHon of her John 11.27. 
 Faith ; / believe that thou art the Chrifi., the Son of God, which fhould come 
 into the world. Thus the High-prieft maketh his inquifition ; / adjure thee by Matth. 26. 63. 
 the living God, that thou tell us whether thou he Chrijl., the Son of God. This 
 was the- famous ConfelTion of S. Peter ; We believe and are fure that thou art John 6. 6^. 
 that Chrifit the Son of the living God. And the Gofpel of S. John M'as there- John 20. 31. 
 fore written, that we might believe that Jefus is the Chrijl, the Son of God. 
 Certain then it is that all the ^^w^-, ' as they looked for a Me/fas to come, 
 fb they believed that Mefjias to be the Son of God .• (although fince the co- 
 ming of our Saviour they have * denied itj and that by reafon of a conftant *f'":»'*«'"Ccl- 
 interpretation of the fecondPfalm, as appropriated unto him. And the Prir ofa"]cw,iild 
 mitive Chriftiansdid at the very beginning include this filial Title of our Sa- Jpoien thefe 
 viour together with his names into the compafs of|J one word. Well there- fjaf!^'^,^'^^' 
 fore, after we have exprelTed our Faith in Jefus Chrijl, is added that which « 'lig^m^v- 
 had ib great affinity with it, the only Son of God. '^''^ -^'^^'Ot 
 
 v^ oaiav xei]i)f, i^ ■^^ dfiKav MhcL^f, Ongen fays they were mojl improperly attributed to a Jew, who did look_indeed 
 for a Meffiai, but not for the Son of God, i, e. not under the notion of a Son. 'la/ai©- j *y. *V ofxtMyvKrax ox/ -rspipHTm rif 
 tiftv M;**!" 05K i|ov ■ -^hAyvrnv 22ic, or/ mJ" o Xeifof tS 05?' i^ rroT^AKK j C,»Txin Tg.«< »/u:5cv5-«t 'oc^ ^^ (''u, a< 
 iJinit hi©- roiiits iJi •T^-ij))7<)!.96f';®-- Adv. Cetf I. i. \\ That k, I X T 2. Nos pifciciili fecunduni 'I t^^vSi noftrum 
 Jefum Clirillum in aqua nafcimur. Tertul. de Bapt. c. i. which U thm interpreted hi Optacus , Cujus pifcis nonitn fccunduiu 
 appellationem Grxcani in uno nomine per fmgulas litcras turbam fanAorum nominum concinet, «x9wV; quod eft Latiiic, 
 jeliis Chriftus Dei tilius Salvacor, //*. 3. 
 
 In thefe words there is little variety to be obferved, except that what we 
 tranflate the * only Son, that in the phrafe of the Scripture and the Greek * J^^ intines 
 Church is, the only begotten. It is then fufficient for the explication of thele /"„^. 'tf^Zl^d 
 words, to fhew how Chrijl is the Son of God, and what is the peculiarity of Unicum. so 
 his Generation ; that when others arc alfo the fbns of God, he alone fhould f^^^Jl'^f^if^ [." 
 fb be his Son, as no other is or can be fb j and therefore he alone fliould have jus: which u 
 the name of the only begotten. /' -'•"' f"'" '"' 
 
 ■^ <^ //y m hu appre- 
 
 henfion the fmie with unigenitus, that he refers it as well to Lord at Son. Hie ergo Jefus Cliriflus, filius unicus Dei, (]uj d\ & 
 Dominus nofter unicus, & ad filium referri & ad dominuni potcft. So St. Augult. in Enchnidio, c. ■^^. 'ind Leo, Epifl. 10. 
 Which k therefore to be obferved, becaufe in the ancient Copies of thofe Epi^tes , the word unicum WiH not to be fund ; as appear- 
 eth by the dijccurfc o/Vigilius, who, in the fourth Book_againfl Eutyclics, h.tth thefe words: Ula priniitusuno diluens vokimiiie 
 qa* Lcoiiis objiciuncur Epifiote, cujus iioc fibi primo capitulum irte nefcio quis propofuic -, Hdciium Univerfitas proritcrur 
 credere fe in Denm Tatrcm omnipotcntem, & in Jefum Chriftum, filium ejus, Domiaum noflrum. TDat which he aims at 
 k the icnih Epijile of Leo, in which thofe words are found, but with the addition of unicnm, which, as it fecmt, then was not there ; 
 as appears yet further by the words which follow : Miror tamen quomodo hunc locum ille noravic , & ilium pr.wcrmifit, ubi 
 unici filii commcmorationcm idem Beatus Leo tacit , dicciis, Idem vtro fempirerni cenicoris unigenitus fempitcrnus, natus 
 de Spirifu S. ex Mari.i Vir^ine ; which words are not to be found in the lame EpilUe. Nmf^eier it was in the fir ft Copies n/ Leo ; 
 bath Uuffinus, and Sj. Auguiiine, who were before him, and Maximus Taurineniis, Cliryfo ogus, Ethcrius and Beatus, rvbo were 
 later, readit, & in jefum Chriftum, filium ejus unicum. But the wordufedin the Scriptures, and kept (onjlantly by the Greclis, 
 is jjLOiioj^ris, the oiily-bcgotten. 
 
 Firft then, it cannot be denied that ^/'r//? isthe<S'o« of God, for that rcafbn, || For the ori- 
 bccaule he was by the Spirit ofGod born of the Virgin Mary; for th.it which ^^r^'-ljvX^. 
 is conceived (or || begotten) in her, by the teftimony of an Angel, » of the Holy nn/'iisihe ob- 
 Ghojl;2iT\di becaufe of him, therefore the Son of God. For lb fnake the An- (i'lfT ''/•^• 
 
 Ttu, TO )(i;«9tf, ei^i,ri 't^vMy. Indeed the Vulvar Tanflatiw renders it, quod in ca natum eft, and in S. Luke, quod na- 
 fcctur fandtum ; and it mufl be confeffed this was the tnofi ancient Tranflation. For f) Tcrtullian rcail it, i\r virgincm dicitis tia- 
 
 ^ turn,
 
 ,o6 ARTICLE II. 
 
 lum non rx virekie & in vulva, non ex vulva, quia &. AngcUis in foninis ad Jofeph,A"<»m qmd w ea natum eft, mqm:,deSp.S,el}. 
 DeCMiieChrijiic ig.MdoftbM in i. Luke, H-tc & abAngelo exceperac fecundiuiinolbumEvangdium.i'roi'wert^wrf in ;<• 
 Mfcetur locabimUn'Jum. ftlim Dei. adv. Marcion. /.4.C.7. Tet quod in ea natum eft cam"! be proper, volute it isyt in the womb ; 
 nlr r ,n f/..- chilJtirl} b' Uid to be bwn, and then that the mother fli.tll bring it forth. 'Tts true indeed, -Jlf^ySr iignijies not altvap to 
 bccet butfmettiTK! to bear w bring fortlr, ai ti ymn C«< EA/5K/5iT i/JS'nui ^'>v (^01, i,r(<y i 15. nnrf 1^,57. «, t^Kt« n-r. ia 
 -jS --5 ■ Uff* ii/jfnM& 6» B»9^st/K, Matth. a. i . mw/? ntcejfarity be mderjhodofCbrift\ nativity Jir it is mofi certain that he was 
 not bciotten or conceived at Betlilcheni And this without quejlion muii be the meaning of HctodS in'fuiOtion, -ri Xc ,^< i^vtircuy 
 where the Mejias tvai to be born. But though -^ttv haxefomeiiine the Jignipcaiinn oj bearing or bringmg fonli ; )ct to i* aiiju 
 'hjtnUv cannot be f) inteipreteJ,becauJe it fpeakj offomething as p.il},when as yet Ci.nfl wot not born ; and though the conception was 
 already p.ift and m tranjlate it fo, vvliicli is conceived i yet S. Bafil rejeSs that interpretation, -^f^y is one thing , Qu>^eLn0cunr 
 anothfr. Seeing then the S.uivit} was not yet come, and '^vn^lh fpea^s of fometbing already pajl ,there)ore the old Iranflation is mt 
 tflod qiiod in ea natum eft. Seeing, though tht Conception indeed were pajl, yet -^vS-v Pgnifeth not to conceive, andfo is not 
 frobtVZ to be interpreted, that Wiiich io conceived ; feeing ifjviv ismoji properly to beget, as v t?</c«7/)cii the generative faculty: 
 tbereme I conceive the fttej} interpretation of thofe words, 70 0* tuurTt -yjuniSic , that which is begotten in her. Wni becaufetbe 
 An'tl in S, Luke fpeal^s of the fame thing, therefore I interpret t3 i^ni/^ot In. C*» '" 'he fame manner, that which is begotten of 
 
 gel to the Virgin ; The Holy Ghofi /ha/I come tipn thee., and the power of the 
 Hr^hefi fijall overfhadow thee : Therefore al/o that holy thing which jh all he born 
 of thee (or, \fhich Is begotten of thet)fhall he called, the Hon oj God. And the rea- 
 fon is clear, becaufe that the Holy Ghqft is God. For were he any Creature, 
 and not God himlelf, by whom our Saviour was thus born of the Virgin, he 
 murt have been the bon of a Creature, not of a God. 
 
 Secondly, it is undoubtedly true, that the fame C/;r/y?, thus born of the 
 Virgin by the Spirit of God, wasdefigned to fo high an Office by the fpecial 
 and immediate will of God, that by virtue thereof hemuft be acknowledged 
 
 Jtbn 10. 54, the Son of God. He urgeth this argument himfelf againft the Jews ; Is it not 
 
 35' 3^- written in yonr Laiv^ I faid, Te are Gods ? Are not thefe the very words of the 
 
 eighty (econd Pfalm ? If he called them Gods, if God himfelf fb fpake, or the 
 pjalmift from him, if this be the language of the Scripture, if they be called 
 Gods tmto whom the word of God came^ ( and the Scripture cannot he broken^ 
 nor 'the authority thereof in any particular denied; j Say ye of him whom the 
 Father hath fan^iified and fent into the worlds whom he hath confecrated and 
 commidioned to the nriofl: eminent and extraordinary Office -, fay ye of him. 
 Thou hlafphemejl., hecaufe If aid I am the Son of God. 
 
 ' Tliirdly, Clirifl: muft therefore be acknowledged the Son of God, becaufe 
 he is raifed immediately by God out of the earth unto immortal life. For 
 
 ^' 13' 3 J* God hath ftiljilled the promife unto its., in that he hath raifed up Jefus again ; as 
 it is alfo written in the f econd Pfalm, Thou art my Son, this day have I begotten 
 thee. The grave is as the womb of the earth ; Chrifl , who is raifed from 
 thence, is as it were begotten to another life ; and God, who raifed him, is 
 his Father. So true it muft needs be of him, which is fpoken of others, who 
 
 Luke 20. 16. are the children of God., being the children of the refurreclion. Thus was he defnd^ 
 
 Ram. 1.4. or conjli tilted J and appointed the Son of God with power by the refurreclion from 
 the dead : neither is he called fimply the lirfl that rofc, but with a note ©f 
 
 CoL I. 18. generation, the firfi-bo>s from the dead. 
 
 Fourthly, Chrifl, ahcr his rcfurredlion from the dead, is made aftually heir 
 of all things in his Father's Houfe,and Lord of all the Spirits whieh minifler 
 
 Heb 1.3,4,5. unto him, from whence he alfo hath the title of the6o» of God. He ufet down 
 on the right hand of the Majefiy on high ; Being made fo tnnch better than the 
 Angels, as he hath by inheritance obtained a more excellent name than they. For 
 unto which of the Angels fatd he at any time. Thou art my Son, thii day have I 
 begotten thee ? From all which teftimonies of the Scriptures it is evident, that 
 Chrif hath this fourfold right unto the Title of the Son of God: by genera- 
 tion, as begotten of God ; by commiffion, as fent by him ; by refiirrection, 
 as the firft-born ; by aftual polTefllon, as heir of all. 
 
 But befide theic four, we mull find yet a more peculiar ground of our Sa- 
 viour's Filiation, totally diftinft from any which belongs unto the reft of the 
 Sons of God, that he may be clearly and fully acknowledged the only-begotten 
 
 Son.
 
 His Only SoNa 207 
 
 Son. For although to be born of a Virgin be in it ielf miraculous, and judly 
 entitles Chrtfi unto the Son of God ; yet it is not fb far above the produftion 
 of all mankind, as to place him in that fingular eminence which mull be attri- 
 buted to tlie only-begotten. We read of Jdam the Son ofGod^ as well as Setb utke g. 3?. 
 the Son of Jdam : and liirely the framing Chrifi out of a Woman cannot fb 
 fartranfcend the making Jdam out of tlieEarth,as to caufe Co great a diftance 
 as we muft believe between the firil and fecond Jdam. Befide, there were 
 miny while our Saviour preached on earth who did believe his doftrinc,and 
 did confefs him to be the Son of God, who in all probability underftood no- 
 thing of his being born of a Virgin ; much le(s did they forefee his rifino- 
 from the dead, or inheriting all things. Wherefore fuppofing all thele ways 
 by which Pjriji is repreiented to us as the Son of God, we fliall find out one 
 more yet, far more proper in it felf, and more peculiar unto him, in which 
 no other Son can have the leaft pretence of fhare or of fimilitude, and con- 
 fequently in refpefl: of which we muft confefs him the Onlyhegotten. 
 
 To which purpofe I obferve, that the adual poflfeffion of his inheritance, 
 which was our fourth title to his Sonfhip, pref uppofes his Refiirreft ion,which 
 was the third : and his commiflion to his Office, which was the fecond, pre- 
 fuppofeth his generation of a Virgin, as the firft. But I fhall now endeavour 
 to find another generation, by whichthefameC^r//? was begotten, and confe- 
 quently a Son, before he was conceived in the Virgin's womb. Which that I 
 may be able to evince, I fhall proceed in this following Method, as not only 
 mofl facile and perfpicuous, but alfomofl: convincing and conclufive. Firft, 
 I will clearly prove out of the holy Scriptures, that Jefus Chrifi, born of the 
 Virgin Marj, had an aftual being or fubliftence before the Holy Gholf did 
 come upon the Virgin, or the power of the Higheft did overlhadovv hen 
 Secondly, I will demonftrate from the fame Scriptures, that the being which 
 he had antecedently to his conception in the Virgin's womb was not any cre- 
 ated being but efTentially Divine. Thirdly, we will fhew that the Divine 
 elTencc 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 proper Father, 
 and he to whom it is communicated, a proper Son, Laflly, we will mani- 
 feft that the Divine elTcnce was never communicated in that manner to any 
 perfon but to him, that never any was fb begotten befides himfelf, and con- 
 lequently , in rcfpeCt of that Divine generation , he is moil properly and 
 perfectly the only begotten Son of the Father. 
 
 As for the firft, that Jefts Chrift had a real being or exiftence, by which he 
 truly was, before he was conceived of the Virgin Mary, I thus demonftrate. 
 He which was really in Heaven, and truly defcended from thence, and came 
 into the world from the Father, before that which was begotten of the Vir- 
 gin afcended into Heaven or went unto the Father, he had a real being or 
 exiftence before he was conceived in the Virgin, and diftinft from that bein^ 
 which was conceived in her. This is moft clear and evident, upon thefe 
 three fuppofitions not to be denied. Firft, that Chrift did receive no other 
 being or nature after his Conception before his Afcenlion, than what was be- 
 gotten of the Virgin. Secondly, that what was begotten of the Virgin had it5 
 firft being here on Earth, and therefore could not really be in Heaven till it 
 alcendcd thither. Thirdly, that what was really in Heaven, really was; be- 
 caufe nothing can be prefent in any place, which is not. Upon thefe fuppofi- 
 tions, certainly true, the firft propofition cannot be denied. Wherefore I af- 
 fume •, Jefus Chrtfi was really in Heaven, and truly defcended from thence, 
 and came into the World from the Father, before that which was begotten of 
 
 P 2 the
 
 io8 ARTICLE II. 
 
 the Virgin aiccnded into Heaven, or went unto the Father ; as I fliall parti- 
 cularly prove by the exprefs words oi' the Scripture. Therefore I conclude, 
 that Jtfus Chrift had a real being or exillence beibre he was conceived in the 
 Virgin, and diltincl from that being which was conceived in lier. Now that 
 he was really in Heaven before heafcended thither, appeareth by Iiis own 
 words to his Dilciples , IVhdt and if youfljallfeetheSonof nun afandupnheie 
 iiHin'ri '.' as f^^ '^-^-^ htfore ? For he ipeaketh of a real alcenfion, lijch as was to be leen or 
 it came to pifs, looked upon , fuch as th.ey might view asSpedators. The place to which 
 ^^t-JliT '•'^^'- ^^cenfion tended was truly and really the Heaven of heavens. The 
 A;h 1.9. ' Verb liibllantive, not otherwile uied, fufficiently teftifieth, not a figurative, 
 »«" ^- but a real, being, elpecially confidering the oppofition in the word l^efore. 
 Whether we look upon the time of I'peaking, then prelent, or the time of his 
 alcenfion, then to come, his being or exifting in Heaven was l>efore. Nor is 
 this now at lall dcnied,that he was in Heaven before the alcenfion mentioned 
 in thefe words, but that he was there before he afcended at all. We fhall 
 therefore farther fliew that this afcenfion was the firft ; that what was born of 
 the Virgin was never in Heaven before this time of which he fpeaks : and be- 
 ing in Heaven before this afcenfion, he muft be acknowledged to have been 
 there before he alcended at all. If Chrift had afcended into Heaven before 
 hisdeath,and defcended from thence, it had been the moft remarkable aftion 
 in all his life, and the proof thereof of the greateft efficacy toward thcdiffe- 
 minating of the Gofpel. And can we imagine fo Divine an action of lb high 
 concernment could have paiTed, and none of the Evangehlh ever make men- 
 tion of it ? Thofe which are lb diligent in the defcription of his Nativity and 
 Circumcifion, his oblation in the Temple, his reception by Symeon, his adora- 
 tion by the Wile men ; thole which have defcribed his defcent into ^E^//"/; 
 would they have omitted his aicent into Heaven ? Do they tell us ofthe wii- 
 dom which he (hewed when he difputed with the Doftors ? and were it not 
 worthy our knowledge whether it were before he was in Heaven or after? 
 The diligent leeking of Jofeph and Metry, and her words when they found 
 Lukei.eiZ. him, «So/2, why hasi thou dealt fo with i4s ? fliew that he had not been miffing 
 from them till then,and confequently not afcended into Heaven. After that he 
 went dow n to jVaz,areth, znd waifttbje[l unto them : and I underftand not how 
 he Ihoukl alcend into Heaven, and at the fame time be fubjeft to them; or 
 there receive his Commillion and Inftruftions as the great Legate of God, 
 orEmbalTador from Heaven, and return again unto his old fubjeftion; and 
 afterwards to go to John to be baptized of him,and to expe£t the defcent of 
 the Spirit for his Inauguration. Immediately homjordan he is carried into the 
 Wildernefs to be tempted of the Devil : and 'twere flrange if any time could 
 iVrfrt I. :?. then be found for his Alcenfion : for he w.u forty days in the wildtrtiefs^ and 
 certainly Heaven is no fuch kind of place ; he was all that time with the beajls, 
 who undoubtedly are none of the celefiial Hierarchy ; and tempted ofSatan^ 
 whole dominion reacheth no higher than the Air. Wherefore in thofe forty 
 days Christ afcended not into Heaven , but rather Heaven defcended unto 
 Marl^ 1. 13. jiim ; for the Jn^tls mini find unto htm. After this he returned in the power of 
 Lm.k< 4. 14. ,/^g spirit into Galttte^ and there exercifcd his Prophetical Office : after which 
 there is not the leaft pretence of any reafbn for his Afcenfion. Bcfide, the 
 whole frame of this tntecedent or preparatory Afcenfion off^rijl is not only 
 railed without any written teftimony of the Word, or unwritten teffimony 
 of Tradition , but is without any reafon in it felf, and contrary to the re- 
 vealed way of our Redemption, For what reafon fhould Chnjt afcend into 
 Heaven to know the will of God, and not be known to afcend thither? Cer- 
 tainly the Father could reveal his will unto the Son as well on earth as in Hea- 
 ven.
 
 His Only Son. ioq 
 
 ven. And if men mull be ignorant of his afcenfion, to what purpofe fhould 
 they fay he alcended, except they imagine either an impotency in the Father, 
 ordidatisfailion in the Son ? Nor is this only aiferted without realbn, butal- 
 fo again II that rule to be obferved by Chriji as he was anointed to the Sacer- 
 dotal Oifice. For the Holy of holies made with hands was tht figure of the true, f/^i, „, , 
 (that is, Htave/i it ftlf) into which the High-frieft alone went once every year : 7. 
 
 and C^nji as our High-prieft entredtn once into the holy place. If then they de- ' ^* 
 
 ny CJjrift was a Prieft before he preached the Gofpel^ then did he not enter 
 into Heaven, becaufe the High-prieft alone went into the type thereof, the 
 Holy of holies. If they confels he was, then did he not afcend till after his 
 death, becaufe he was to enter in but once^ and that not without blood. 
 Wherefore being C^r/Tif afcended not into Heaven till after his death, being he 
 certainly was in Heaven before that afcenfion, we have fufficiently made 
 good that part of our Argument, that f/e/^ Chrift was in Heaven before that 
 which was begotten of theVirginafcended thither.Now that which followeth 
 will both illultrate and confirm it ; for as he was there, fo he defcended from 
 thencebefore he alcended thither. This heoften teftifieth and inculcateth of 
 himlelf: The bread of God is he which cometh doxvn from heaven \ and, lam j^f,^ 5. -itj 
 theliving bread which camt down from heaven. He oppofeth himfelf unto the 
 Manna in the Wildernefs, which never was really in Heaven, or had its Ori- 
 ginal from thence. Mofes gave you not that bread from heaven: but the Father Verf. 32. 
 gave Christ really from thence. Wherefore lie faith, I came down from heaven, y^^.r g. 
 not to do mine own tvi/l, but the will of him that fent me. Now never any peribn 
 upon any occafion is laid to delcend from Heaven, but fuch as were really 
 there before they appeared on earth, as the Father, the Holy Ghofl, and the 
 Angels : but no man, however born, however fendified, lent, or dignified, is 
 feid thereby to defcend from thence ; but rather when any is oppoled to 
 Chr/Jl, the oppofition is placed in this very origination. John the Baptift was 
 filed with the holy Ghojl even from his mother's womb ; born of an aged father ^"t^ ^- '5- 
 and a barren mother, by the power of God : and yet he diftinguifbeth himlelf 
 from Chrifi in this ; tie that cometh from above is ahove all: he th.it is of the Johni. 31. 
 earth is earthy^ and fpeaketh of the earth ; he that com th from heaven is above all. 
 Adarn was framed immediately by God, without the intervention of man or 
 woman ; and yet he isfo iarfrom being thereby from Heaven, that even in 
 that he is d iftinguiflied from the fecond Adam. For the firfl man is of the earth , cor. i ',. 47. 
 earthy, the fecond man is theLordfrom heaven. Wherefore the dclcent of Chrifi 
 from Heaven doth really prefuppofe his being there, and that antecedently 
 to any alcent thither. For that he afcended, what is it, but that he alfo defcended Eph.4.9. 
 firj} ? So S. P/i«/, affcrting a defcent as necelTarily preceding hisafcenfion.teach- 
 eth us never to imagine an alcent oiChrt(l as his firft motion between heaven 
 and earth; and conlequently,thatthefirftbeingorexifi:encewhichC/;r//?had, 
 was not what he received by his conception here on carth,but what he had be- 
 fore in hea,ven,in rclpeft whereof he was with theFather,from whom became. 
 His Dilciples believed that he came out from God: and he commended that 
 Faith,and confirmed the objeft of it by this afiertion ; 1 came forth from the Fa~ joh.i6. 27,28. 
 ther, and am come into the world : again, I leave the world and go to the bather. 
 Thus having by undoubted tellimonies,made good the latter part of the Argu- 
 ment, I may fafely conclude, that being Chrift was really in Heaven, and de- 
 fcended from thence, and came forth from the Father,beforc that which was 
 conceived of the Holy Ghofl: alcended thither ; it cannot with any fhew of rea- 
 ion be denied, that Chrifl had 2 real being and exiftence antecedent unto his 
 conception here on earth,and dill inft from the being which he received here. 
 Secondly, we fhall prove not only a bare priority of exilience, but a prc- 
 
 exitlence
 
 I lO 
 
 ARTICLE II. 
 
 exiftenceof fbme certain and acknowledged fpaceotduration. For whofbevcr 
 was before John the Baptill: and before Abraham^ was fome (pace of time be- 
 fore Chrifl was man. This no man can deny, becaufe all muft confefs the 
 bleffed Virgin was Hrft laluted by the Angels fix months after Eltzabtth con- 
 ceived,and many hundred years after Abraham died. But 'Jeftu Chrtft was re- 
 ally cxiflcnt betore [fohn the Baptift, and before Abraham, as we fliall make 
 "ood by the tcllimony of the Scriptures. Therefore it cannot be denied but 
 ^hriU had a real being and exiftence fome fpace of time before he was made 
 jiibn I. i-i. man. For the firft, it is the exprefs teltimony oijohn himfelf^ This is he of 
 whom I fp-ii:^, He that cometh after me is preferred before wf , for he was before 
 me. In wiiich words, Firft, he taketh to himfelf a priority of time, fpeaking 
 oiChrifi,he that cometh after me : for ib he came after him into the womb, 
 at his Conception ; into the world, at his Nativity ; unto liis Office, at his 
 Baptifm ; always after Joh»,jind at the fame diftance. Secondly, he attribu- 
 teth untoChrifi a priority of dignity, faying, /(e « preferred before we,asappear- 
 John 1. 17. eth by the reiteration of thefe words ; He it is who, coming after me, ts prefer- 
 redbtfore me,whofefl}oes latchet I am not worthy totmloofe. The addition of which 
 cxpreffion of his own unworthinefs fliewech, that to be preferred before him is 
 the lame with being worthier than he, to which the fame expreffion is conftant- 
 ly added by all the other three Evangelifts. Thirdly , he rendreth the reafon or 
 caule of that great dignity which belonged to Chriji, faying, /or, or rather, 
 becaufe he wns before me. And being the caufe muft be fuppofed different and 
 diftindl from the etfeft, therefore the priority lall mentioned cannot be that 
 of dignity. For to a{fign any thing as the caufe or reafon of it felf, is a great 
 abfurdity, and the expreflionof it a vain tautology. Wherefore that priority 
 muft have relation to time or duration, (as the very tenfe, he was before »;e, 
 fufficiently fignifieth) and fobe placed in oppofition to his coming after him. 
 As [{John the Baptift had thus fpoke at large : This man Chriji Jefus, w^ho 
 came into the world, and entred on his Prophetical Office fix months after 
 me,is not withftanding of far more worth and greater dignity than I am ; even 
 fo much greater, that I muft acknowledge my felf unworthy toftoop down 
 and unloofe the latchet of his fhocs : and the reafon of this tranfcendent dig- 
 nity is from the excellency of that nature which he had before I was ; for 
 though he cometh after me, yet he was before me. 
 
 Now as Chrtfl was before John, which fpeaks a i'mall, ib was he alfb be- 
 fore Abraham,\\hkh fpeaks a larger time. Jefus himfelf hath aflcrted this pre- 
 John 8. 58. exiftence to the Jews; Ferily, verily, I fay unto you. Before Abraham w.ts I am. 
 "Which words, plainly and literally expounded, muft evidently contain this 
 truth. For firft, Abraham in all the Scriptures never hath any other fignifica- 
 tion than fuch as denotes the perfon called by that name ; and the queftion 
 to which thefe words are direded bv way of anfwer, without controverfie, 
 fpake of the fame per Ion. Befide, Abraham muft be the fubied of that pro- 
 pofition, Abraham was; becaufe a propofition cannot be without a fubjefl, 
 and li Abraham be the predicate, there is none. Again, as we tranflate Abra- 
 hamwM, ina tenle fignifying the timepaft; fo it is moft certainly to be under- 
 ftood, becaufe that which he fpeaks unto, is the pre-exiftenceof ^^r4^ w;,and 
 that of long duration ; fo that whatfbever had concerned his prefent eftate 
 or future condition had been wholly impertinent to the precedent queft:ion. 
 * S) Ncnu5 L^ftly, the cxprelTion, / am, feeming fbmething unuf iial or improper to figni- 
 fjcremne briefly fic a priority in refpect of any thing paft, becaufe no prefent inftant is before 
 .„:.ipi.iwiy ihm (hat whlch precedeth, but that which followeth : yet the * ufe of it fufficient- 
 
 ■^V' -^yO' *?C-'' '^y* TiMi'. So }oh. 14. 9. To7HTor ■/ejvarixty iTof^'wui, <^ k* 'iy\it»Kiti ut ; Have I been fo long time 
 with yoi', and yet haft thou not known mc? wni Joh. 15. 27. in «>' «f;t"* I*''''' '.'*« '^' ''ccaafc ye have been (or con- 
 tinued^
 
 HisOnlySon. jii 
 
 dnued) witli me from the beginning. Tim Nonniis, 'E$ i.^yji< ycyt-^TU o\b)y ^miitoj =< 'if)ctv. John 6. 24. "On Iv SAv 
 Q «^A@- oTi IiKTsf ix. ?j7c MCM, WlicH thc pcoplc Ijw tiijc Jcfus wM HOC there. Nor only doth S. John ufc tbm theprejint 
 tenje for that which if paft, but as frequently for that nhkhk to come. For m before, To^bToc y^ivov ij.i'i' v/^' ei/j.!, fo on the 
 contrary, in txiKg^v ^ovov nid' vt^Jp-'' eifxi, John 7.? 3- and oth tint i-^a, in*! k, Jia.in'iSro kt/.Ui?in, John 12.26. 14.3. 
 I7'24. Wherefore it is very indifferent whether ("John 7.34.) we re^id, oT«^«f^« e^a, or lira ^fj.i. for Soaiiuifeemsto have read 
 ^fjLiby histranJlation,ti{ drgif.'rivlM':^ oJ^Jint' and the quefiion, -re bVQ- (/i>j^M ■7n)q-\jiS:i(^-, jhervs they underfiood it /).• 
 /" thif HfAi, though ofaprefentform, is^ of a future fignif cation. Hefych. Ev//, ■jo^di'nyiaj. And fi it a^reeth with that which fol- 
 lows, John 8.21. o'lris iyi \iBi,yt, u/xftf a J'miu.Sri JA.9wi'. I) we re.id tiixi, as the old Tranflation, ubi ego luni, it will have 
 the force of 'i<niji.aj, and agreewith the other ■■, 'tva. oith eifxi iyi, j^ Jm«{ «ti. Howfei er it ii clear, S. johniifeth the prejent 
 ^/xi either tn relation to what is pjjl, or what is to come, and if therefore to be. interpreted as the matter in hand requbeth. And 
 tertainly the place now under our confideration can admit no other relation but to the time already pafl, in which Abraham lived. 
 Andwe fndthe prefent tenfe in the fame manner joined with the Aorift elfewhere: as Plal. 90. 2. Tgp t» of m -^IJuiiSWo/, Ki ttKa- 
 Snrcu "f yhS ^ ¥ ointsMlu), i^^m ajSf& iaf n aiai©-, av »f. What can be more parallel than, Tgy t« of w "^n^lwoj, tj 
 Teif ' Afff^tecV T^i"^. and n h, to, t^« w^/ ; In the fame manner, though by another word, ir^ n of m iS'^SswaJt ir^ -j' T«f- 
 "Jwy/XBCaF, Oljui-in', Prov. 8.25. 
 
 ly maintaineth,and the nature of the place abfolutclyrequireth,thatitfhouId 
 not here denote a prelent being, but a priority of exiftence, togetlier with a 
 continuation of it till the prefent time. And then the words will plainly lig- 
 nifie thus much : Do you queftion how I could fee Abraham., who am not yet 
 fifty years old ? Verily, Verily, I fay unto you, ]] Before ever ^braham^ the II •^^f*'-'^'/-'"- 
 perfbn whom you fpcakof, was born, I had a real being and exiftence, (by men dko"'vo' 
 which I was capable of thc fight of hiin) in which I have continued until "'^^ priufquam 
 now. In this ienfe certainly the Jens uriderfl:ood our Saviour's anfwer, as icere'liTfuTe- 
 pertinent to their queftion, but in their opinion blafphemous; and therefore go;andthePer- 
 they took tip^fioms to caft at him. ■/'""> Vfre, ve- 
 
 This literal and plain explication is yet farther necefTary; becaufethofe quod nondam 
 whichonce recede from it, do not only wreft and pervert the place, but alfo Abraham ta- 
 inventand fiiggeft an anfwer unworthy of and wholly misbecoming him that egoeram.'^"'" 
 fpakeit. For (letting afidetheaddition, of the/fg^fo/iZ'e jvor/^, which there * r/j« if the 
 can be no *fhew or rcafon to admit;) whether they interpret the former ^cwLVwh^"' 
 part (before Abraham ts) of fbmething to come, as the calling of thc Gentiles, mai^etbiffpeecb 
 or the latter {I am^ of a pre-exiftencc in tlie Divine foreknowledge and ap- "^^'j")' eUipti- 
 pointment ; they reprelent Chrifi with a great afieveration highly and ftrong fup'il"t '*'"« 
 ly afferting that which is nothing to the purpole to which he lpeaks,notiimg fv 12. uerje. 
 toanyotherpurpoleatall: and they propound the Jemifennefly offended and of'^,e''fJ'^'j'^ ' 
 foolifhlyexafperated with thofewordsjwhich any of them miglithave fpokcn quod vcro ea 
 as well as he. For the firft interpretation makes our Saviour thus to fpeak : Do vcrba,£^o;],w, 
 ye ib much wonder how I fhould havefeen Abraham, who am not ytt fifty years ,^"odum fup- 
 old^ Do ye imagine fb great a contradiftion in this? Itellyou, and be ye moft picnda, ac fi 
 afTured that what I fpeak unto you at this time ismoft certainly and infillibly )P'«-''"Wccinec 
 
 J n. u r Lr • 1 • 1 j i- ns,Eiofamlux 
 
 true, and molt worthy or your obiervation, which moves me not to deliver ;wW/,fupcrius 
 it withoutthis iblemnafifeveration, Q^erily, verily, 1 fay unto you) Before Ahra- t-piincipiocjus 
 ham fhall perfcftly becomethat which was fignified in his name, the father of'^^Xhc'q'lod. 
 many Nations, before the Gentiles fliallcome in, / am. Nor be yc troubled at chridus bis fc- 
 this anrwer,or think in this I magnifie my felf : for what I fpeak is astrueof ^lJfn,„^^l^'^^^-^ 
 you as 'tisofme; before Abraham be thus made Abraham, ye are. Doubt ye mlmdi vocavc- 
 not therefore, as ye did, nor ever make that queftion again, whether I have ''f' v.2).& 28. 
 feen Abraham. The (econd explication makes a fenfe of another nature, but p'otcii! cvi/cr/j. 
 with the fame impcrtinency. Do yecontinucftill to queftion, and that with ^"ov. where- 
 ih much admiration ? Do ye look upon my age, and ask, HaH thou feen Abra- '" '*f ^ " "' 
 ham? 1 contcls tis more than eighteen hundred years Imce that ratna rch jmcA connexion, 
 died, and lels than forty fince I was born at Bcthkhem .- but look not on '*'" >^'fio'"fi<>f 
 
 , the light oj the 
 
 world Wits in the Treafury, i;. 20. that which followeth was not, at leafl appeareth not to be fo. Tlierefore the tUipfn of the 24. and 
 22virfes isnot tohefup^Hed by the 12, but the 2,\, from the 2:^. iyj In r^ (tyaQ'iv h/xi, and the 29. e'thcr from the fame, 01 
 that which if m-)fl general, hn Office, iyS lifxi ^i?o<- Again, v. i\, 'tis xery probable that a new difcourfe if ogam be^^un, 
 and therefore if there were an ellipfis in the words allcd^ed, it wolild have n» relation to either of the former fupplies, or if to cither, 
 to the Utter ; but indeed it hath to neither. 
 
 this
 
 Ii2 
 
 ARTICLE II. 
 
 1 ret. 3 
 19, 20. 
 
 18, 
 
 TO H li 0t» 
 iS'aii. 
 
 this computation, for before Abraham was born, I was. But miftake me not, 
 I mean in the foreknowledge and decree of God. Nor do I magnifie my 
 fclf in this, for ye were fb. How cither of thefe anfwers fhould give any 
 reafonable fatisfaftion to the queftion, or the leall cccafion of the Jews cx- 
 afpcration, is not to be undcrftood. And that our Saviour fhould fpeak any 
 fuch impertinences as thefe interpretations bring forth, is not by aChriftian 
 to be conceived. Wherefore being the plain and moft obvious fenle is a 
 prtiperand full anlwer to the quelTion, and moll likely to exafJ3crate the 
 unbelieving Jews ; being thofc ftrained explications render the words of 
 Chrifty not only impertinent to the occafion, but vain and ulelefs to the 
 hearers of them ; being our Saviour gave this anfwer in words of another 
 language, nioft probably uncapable ol any fuch interpretations : we muft 
 adhere unto that literal fcnl^ already delivered, by whichit appearethC/^r;_y? 
 had a being as before '^ohn, fb alfo before Abraham, (not only before Ahram 
 became Ahrabam, but before 'Abraham was Ahram) and conlcquently that 
 he did exift two thoufand years before hewasborji, or conceived by the 
 Virgin. 
 
 Thirdly, we'fhall extend this pre-exiftenceto a far longer fpace of time, 
 to the end of the flrfl: world, nay, to the beginning of it. For he which 
 was before the Floud, and at the Creation of the world, had a being before 
 lie was conceived by the Virgin. But Chrijl was really before the Flood, 
 for he preached to them that lived before it ; and at the Creation of the 
 world, for he created it. That he preached tothofe before the Flood, isevi- 
 dent by the words of S, Ptrer, who faith, that Chrtji was put to death in the 
 Fleflj, hut qiiickmd by the Spirit ; By which alfo he rrent and preached unto the 
 fpiritf in prifon, IVhich fometimes were dtf obedient y when once the long- ftifftring 
 ofGodwaited in the dnys of Noah, while the ark was a preparing. From which 
 words it appeareth, that Chrift preached by the fame Spirit by the virtue 
 of which he was raifedfrom the dead : but that Spirit was not his Soul, but 
 fbmething of a greater power. Secondly, that thofc to whom he preached 
 were fuch as were dilbbedient. Thirdly, that the time when they were 
 difbbedient was the time before the Flood, while the Ark was preparing. 
 It is certain then that Chrifi^xd preach unto thofe perfbns which in the days 
 of AW-/ were dilbbedient all that time the long-fnffering of God tvaited, and, 
 confequcntly, fblong as repentance was offered. And it is ascertain that 
 he never preached to them after they died ; which I fhall not need here to 
 prove, bccaufe thofc againft whom I bring this Argument deny it not. 
 It followctli therefore, that he preached to them while they lived, and 
 were difobedient ; for in the refufing of that mercy which was offered to 
 them by the preaching of C/;r//?, did their difobcdience principally confifl. 
 In vain then are we taught to underftand S. Peter of the promulgation 
 of tlic Gofpel to the Gentiles after the Holy Ghoft delcended upon the 
 Apollles, when the words themfelves refufe all relation to any fuch times 
 or perfbns. For all thofe of whom S. Peter fpeaks, were difbbedient in the 
 daysof A'04/y. But none of thofc to whom the Apoflles preached, were 
 ever difobedient in the days of No.th. Therefore none of thole to which 
 the Apoffles preached were any of thofc of which S. Peter fpeaks. It re- 
 maineth therefore that the plain interpretation be acknowledged for the 
 true, that Chrifi did preach unto tliofe men which lived before the Flood, 
 even while tl.ey lived, and confcqueutly that he was before it. For though 
 this was not done by an immediate aft of the Son of God, as if he perfb- 
 nally had appeared on earth, and actually preached to that old world ; but 
 
 by 
 
 1 
 
 i
 
 HisONLvSdN. 115 
 
 by the ^ miniftry of a Prophet,by the fending of Noah,' the eighth preacher of *■ Prophets a'o 
 righttoufrftfi '. yet to do any thing by another not able to perform it without JP'^ iiabentcs 
 him, as mucli demonftraces the exiftence of the principal caule, as if he did ium"p?opheta' 
 it of himielf without any intervening inftrument, venmc Bar^i- 
 
 .... bxEfifi. 
 ' 2 Fet. 2.5./ htne tbm tranjlated th'n place of S. Peter, becaufe it may addf^mc advantage to the arguinent : for if Noah teen 
 theeigbt Preacher of ri^hteoufheff, and he rverefent by the Son ofGod; no titan, I conceive, will deny that the fevett before him were 
 fent by the fume Son : and h hythjsn'e have gained the pre-exi^ence of another laoo years, Noitevcr the e words, «'/>. iyj^- 
 ty N«i ftnajcffuiiM xiifi/K* wjuVa^s may be better interpreted than they are, when we translate them , but fjvcd Noah the 
 eight ptrfon, a preacher of righteoufnefs. For,firJ}, if we haliiipon the Greel^^phrafe, oyJb^ KSi may h: not the ei^ht perjon, 
 but one of eight, or Nnali with [even more ; in which it jignifieth not the order in which he was in refpell of the reft, but only con- 
 ft^ipetii the nimbir which were with hun. As when we read in the Supplices of /Efchylus , To yi rtr.'ovlav liBai, Teiror to^' 
 at 9i(ri/ioi( AiKo* j^'x^'l*! f 6>5T}Tfu!f, we muft not underfland it, as if Honour due to Parents were the third Commandment 
 
 f-t. . . ■ ^ - . . ■ ■ 
 
 made Kfe oj mift part of that fourth Bool(_ of Porphyrius : xenocratcs Philofophus de Triptolemi legibus apud Acheiiicnlls ttia 
 tancum pracepta in Temple Eleuhn* refidere Tcribi: ; Honorandos Kirences , Venerandos Dcos, Carnibus non vcfccnduin. 
 Ad-j. Joi im.in. I. 2. Where we fee Honwr due to Parents the firft precept, though by -tfchylus called the th:rd, not in nfpeil of the 
 mdnr, but the number. Thw Dinarchus the Or at our , KaJ raj 2://r4 deaj £i ix,wv©- Ji^jwa/Jf Kijxw Jix-cC]St aur;». 
 Fnm whence we muft not coUeil that theperfon of whom hefpeal^s was the tenth in order of that Office, fo that nine were neccffurily before 
 or aboie him, and many more might be after or below him : but from hence it is inferred, that there were ten tig^iroiti waiting m 
 the'Eifitai 5;a2, and nomore, of which number that manwasonc. After this manner fpeal^ tiic Actick Writers, efp.ciallyTUix- 
 cydides. Andfirwe may underfland S. Peter, tlmt Godpreferved Noah fa preacher of ri^hteoufnefsj withfeien mire, of which 
 U defervcth to be named t/je prfl, rather than the laft or eighth. But,fecondly, the Ordinal oyJooy maypjfjibly n:t being to the nam: 
 erperfm 0/ Noali, but to his title or office; and then we muft tranjlate, lyJiov Nai (TtKaiofimnt xi'ift/xx. Noah the eighth 
 preacher of righteoufr.efs. for weread at the birth of Enos, that men began to call upon tiic Dame of the Lord, Gen. 4. 26. 
 which the ancients underftood peculiarly of his perfon: as the LXX, It&- iJKWKnv thKAhUbt, ro oFO^aKi/giB 7« Qri,andthe 
 vulgar Lai inc. Iftc coepii invocare nomen Domini. The Jews have a tradition, that God fent in the Seaupm tnankindinthe days of 
 Enos, and delhoyed many. Frttn whence itfeems Enos was a Preacher, or Prophet, and fi the reft that folLwcdhim ; and th'n 
 No2b is the eighth. 
 
 • 
 
 The fecond part of the Argument, that Chrifi made this world, and confer 
 quently had a real being at the beginning of it, the Scriptures manifeftly and 
 plentitully aiTure us. For the fame 6o», by whom in'thefe laft days God fpakc ^'^^- 1- ^■ 
 unto us, is he by whom alfo he made the worlds. So that, as through faith tve ufi' ■^<'*- ' '• 3- 
 dtrjiand that the worlds xpere framed by the word of God, fo muft we * alfb be- '^ ft being in 
 lieve that they were made by the Son of God. Which the Apoftle doth not ^I'^.f'", "; 
 only in the entrance of his Epiftle deliver, but in the fcquele prove. For fame phrafe by 
 fhewiiig greater things have been fpoken of him than ever were attributed '^JfneAuthor, 
 to any of the Angels, the moft glorious of all the creatures of God; amongft ar^jiXovKv 
 the reft he liiith, the Scripture Ipake ^ unto the Son, Thy throne, God, is for t^eb. r 2. ^i- 
 ever and ever. And not only fb, but alfb. Thou Lord, in the beginning hafi laid ^" r,}^!^} 
 the foundation of the earth, and the heavens are the work of thine hands. They fljall a}£vat p.^/a]* 
 ptrijb, but thou rtmaineft : and they fjall wax old as doth a garment ; And as a ;"^"- 
 ztefture fljdt thou fold them lip, and they /hall be changed ; but thou art the fame, u^i^.' ' ' 
 and thy years jh. ill not fail. Now whatfbever the pcrfbn be to whom thcle 
 words were fpoken, it cannot be denied but he was the Creator of the world. 
 For he muft be acknowledged the maker of the earth, who laid the foundati- 
 on of it; and he may juftly challenge to himfelf the making of the Heavens, 
 who can fay they are the work of his hands. But thelc words were fpoken 
 to the Son of God, as the Apoftle himfelf acknowledgcth, and it appeareth 
 out of the order and feries of the Chapter ; the dcfign of which is to declare 
 the fupcreminent excellency of our Saviour Chrift. Nay, the conjunction 
 Afjd refers this place of the Pfalmtft \\ plainly to tlie former, of which he had \\Tiie Anfwer 3} 
 faid exprefly, but unto the Hon, he faith. As fure then as thyThront, OGod,isfor ^cotimUhn'^is 
 ever and ever, was faid unto the Son: fb certain it is, Thou, Lord, haft laid the xerywcal^, re- 
 foundation of the earth, was faid unto the fame. Nor is it poffible to avoid the '-'/'« ""'^ T" 
 
 Comma after Kai in the Greel^, and Ec in the Latine. And whereat it is evident tbat there are diflin'lions in the Latine andOree^ 
 Cipies after that conpin'li'm, he ftieuo the ancienttft Copies, which all men (vrom were moft c.trelefs ofdiftin^ions, .v\d urgeth that 
 there ii n: addition of tutf\irn or the lil^' after Etj whereas in the SYThc]iTi anlatim we find exprejly tliat a.lUtiiil^TW 
 
 CL- ' ' Apol^l&'«
 
 ,,4 ARTICLE II. 
 
 Apoftle's connexion by attributing the Deftruftionoftlie Heavens, out of the 
 lall u-ords,to theSon,and denying the Creation of thcm,out of the ffrlt,to the 
 fame. For it is mofl; evident that there is but one pcrlon fpoken to, and that 
 the Deftruclion and the Creation of the Heavens are both attributed to the 
 lame. Wholbevcr therefore fliall grant that tlie Apoftle produced this Scri- 
 pture to fhewthat the Son of God Ihall deilroy the Heavens, muft withal ac- 
 knowledge that he created them : wholbevcr dcnieth him to be here fpoken 
 of as the Creatour, muft alio deny him to be underftood as the Dcftroyer. 
 Wherefore being the words of the Pfalmifl were undoubtedly fpoken of and 
 to curSaviour/or elle the Apoflle hath attributed that unto him which never 
 belonged to him, and confequcntly the fpirit of S. PWmiftook the Ipirit of 
 David; J being to whomloever any part of them belongs, the whole is appli- 
 cable, becaufe they are delivered unto one ; being the literal expofition is lb 
 clear that no man hath ever pretended to a metaphorical : itremaineth as an 
 undeniable truth, grounded upon the profeflion of thePIalmifl:,and the inter- 
 pretation of an Apoftle, that the Son of God created the world. Nor needed 
 we lb long to iiave infiftcd upon thisteftimony, becaule there are lb many 
 which tclHhe as much, but only that this is of a peculiar nature and different 
 from therelf. For they which deny this truth of the Creation of the world by 
 the Son of God, notwithflanding all thofe Scriptures produced to confirm it, 
 have found tVvo ways to avoid or decline the force of them. If they Ipcak ib 
 plainly and literally of the work of Creation, that they will not endure any 
 Hgurative interpretation, then they endeavour to fhcw^ that they are not fpo- 
 ken of the Son of God. If they fpeak fb exprefly of ourSavioifr C/)r//?,as that 
 by no machination they can be applied to any other perfon, then their whole 
 defign is to make the Creation attributed unto him appear to be merely me- 
 taphorical. The place before allcdged is of the firft kind, which fpeaketh 
 ib clearly of the Creation or real production of the world, that they ne- 
 ver denied it : and I have ib manifeftly fhewed it fpoken to the Son of God, 
 that it is beyond all polTibility of gain-faying. 
 
 Thus having aflerted the Creation acknowledged real unto C^r//?, we fhall 
 theeafier perluade that likewife to be fuch which is pretended to bemetapho- 
 Coi. r. 14. rical. In the Epiftle to the Colv(fians we read of the Son of God, in whom we 
 have redemption through his blond; and we are fure thofe words can be fpoken 
 of none other than ']efm Chriji. He therefore it mulf be who was thus de- 
 Col. r. rj, 16, fcribed by the Apoftle; Who is the image of the invifible God, the fir Jl -horn of 
 *'• every ere. it lire. For by him were all things created th.tt are in heaven and that 
 
 are in earth, vifible and invifible ; whether they be thrones or dominions^ or prin- 
 cipalities or powers : all things were created by him , and for him. And he if be- 
 fore all things, and by him all things confifl. In which words OUr Saviour is 
 II TTji fyfi torn exprcdy ftyled the |! frjl-born of every Creature, that is, begotten by God, 
 ofe-Lerycreauire as the * Son of his love , antecedently to all other emanations, before anv 
 ecn'/a" ^n°«- ^'^'"''S procccdcd from him, or was framed and created by him. And thatpre- 
 pe^m deciu ccdcncf is prcleotly proved by this undeniable Argument, thatall other ema- 
 '■"'* 'fR%' nations or produftions came from him, and whatfbever received its being by 
 "Ind uled by'him Creation, was by him created. Which alTertion is delivered in the moft pro- 
 of a phraft in per, full, and pregnant exprellions imaginable. Firft, in the vulgar phrale of 
 ''fhmmiity"'to'' ^'^^ofts, as moft conlbuant to his deicrij)tion \for by him were all things created 
 exprefsthef.ime. that are in heaven, and that are in earth; fignilying thereby, that he Ipcakcth 
 'Emv«V5 -«■ of the fame Creation. Secondlv, by a divifion which Mofes never ufed, as 
 
 Xf fA TtiT.vj mi^-r^htjaj ' aj ■^ -n Kir aurh votuyin it»9fMT«, »'< t; , Nuu <A' /xi (,>\l''Tt i-rcx.'] »(»*', Mf^rroy at tUu 
 ah.\iniy vui.' f.u^Xiut. lib. 1. adv.Celfum. * InrelJthi tothe prtcedent words, n vt <? dyei-Tiif aun, fir that {■is uja- 
 iTKiH ^■fi the ■^ifrftt'joTtn'S'- 1 r- • 
 
 delcri-
 
 HisOnlySon. 115 
 
 
 dcfcribing the produdion only of corporeal fubftances : left therefore thofe 
 immaterial beings might fcem exempted from the Son's creation, becaufe 
 omitted in Mo/a his delcri prion, Iv^ addtth z>i/i^/e and i»v/fii?k ; and left in 
 that invifible world, among the many degrees of the celeftial Hierarchy, any 
 Order might (eem exempted from an ellential dependence upon him^ he na- 
 meth thole which are of greateft eminence, nhethtr they be thrones, or domi- 
 nions, or priMcipalitits, or powers, and under them comprehendeth all the reft. 
 Nor doth it yet fufiice, thus to extend the objed of his power by aflerting all 
 things to be \nM\i by him, except it be ^0 underftood as to acknowledge the 
 fbvereignty of his Verfbn, and the authority ot his Adion. For left we Jhould 
 conceive the Son of God framing the World as a meer inftrumental caufe 
 which worketh by and for another, he fheweth him as well the final as the 
 efficient caufe ; for all things were created by him, And for him. Laftly, whereas 
 all things iirft receive tlieir being by creation, and when they have received 
 it, continue in the fame by virtue of God's coniervation, in whom we live, and 
 moiK, and have our being ; left in any thinsj we Ihould be thouglit not to de- 
 pend immediately upon the Son of God, he is defer ibed as the Confer vcr, as * 
 well as the Creatour ; for he is before all things, and by him all things confiif. 
 If then wo confider the two laft cited verles by themlelves, we cannot deny 
 bat they are a moit compleat defcription of the Creatour of the World ; ' 
 and if they were I'pokcn of God the Father, could be no way injurious to 
 his iMajefty, who is no-where more plainly or fully let forth unto us as the 
 Maker of the Wcfrld^ 
 
 Now although this were fufficient to perfuade us to interpret this place of 
 the making of the world , yet it will not be unfit to make ule of another rea- 
 fon,which will compel us 16 to underftand it. For undoubtedly there are but 
 two kinds of Creation in the language of the Scriptures, the one literal,the 0- 
 ther metaphorical ; one old,the other new ; one by way of formation,the other 
 by way of reformation. If any man be in Chrift he is a new creature, faith S.Paa/-, 2 Cor. ?. 1 7. 
 and again. In Pjriji "Jtfus neither circumcifion avaikth any thing, nor uncirctim- Gal. 6. i j. 
 cifion, but a new cre.it ure. In ftcad of which words he had ht^oxQ, faith work- and 5. 6. 
 tng by love. For we are the workmanfljip of God, created in Chriji 'Jefus unto good Ephef. 2. lo.- 
 works, which God bath before ordained that wc jhoiild walk in them. From whence 
 ic is evident that: a new creature is fiich a perlbn as truly belie veth in Chrifl,a.nd 
 manifefteth that faith by the exercife of good works; and the new creation is 
 the reforming or bringing man into this new condition,which by nature or 
 his firft creation he was not in. And therefore he which is to created is called a 
 new man, in oppofition to the old man, which is corrupt according to the deceit- Epbef. 4. 22, 
 ful lufts : From whence the Apotf le chargeth us to be renewed in the fpirit of '^' ^■i- 
 our mind, and to put on that new man, which after God is created in righteotifnefs 
 and true holine/s ; and which is renewed in knowledge, after the image of him that Col, 5. 10. 
 created him. The new creation then is defcribcd to us as conlifting whol- 
 ly in ^ renovation, or a tranflatioa from a worfe unto a better condition by ,, ^*'''>"-^''< 
 way of reformation ; bv which thofe which have loft the image of God, in nc anbenew 
 which the iirft man was created, are reftored to the image of the fame God '"•"■ '^ «*" 
 again, by a real change, though not fubftantial, wrought within them. Now ^^^3, iio*^'^ 
 this being the notion of the new creation in all thofe places which undoubt- -^B-- Tkeprfi 
 edlv and confclTcdly fpeak of it, it will be ncceffary to apply it unto flich Scri- f,*",-!,',"'''"^'*' 
 
 I J • 1 /- ' -ri \ c ^ the U}1 a Avu.- 
 
 ptures as arc pretended to require tlie fame interpretation. 1 Iius therefore I .oi^SitV©-. 
 proceed. If the fecond or new creation cannot be meant by the Apoftic in the '"'*,'*' [■""'' 
 
 ^ ■' "^ ^uidJS, A»a- 
 
 xaif/su,', w iviv'ii'^f ' Ki'jiiajj iC, ivuKxiyajii ' which is the langiiiige of the Near Teflament. This Remxttion being thiu called 
 X»(»« nlfinf, tie Ancicrt^ framed a proper rvird )w it, rvhib is. eitditlKnc it h jt'cj]"-' tki/'Jui/ rff e.» ei>9f»T0/< xj^ -fi 
 ■\v)(luii 1^ xj^ ri Cvnt KAi-.'jy c£^aip;»Tc. J^Jl. Qi<- & Refp. adOr.tos. This new creation doih fo tiectffurilj infer an ajicrtti'' 
 on, that it n c.iUedb) S. I'aul .( Metamwph^fis ; tj.{\afji<i^fiQi tj Ar^Kaiteifi th ceof Oiu^'. Rirr,, i a. 2. 
 
 Q^ 2 place
 
 i6 ARTICLE II. 
 
 place produced out of the Epiftle to the Colcffiam, then it muft be ifiterpre* 
 ted ol the firlh For there arc but two kinds ot Creation nientiooed in the 
 Scriptures, and one of them is there expri;ily named. But the place of the 
 ApolUecan nOiwav .admit an interpretation by the new Creation, as will thus 
 appear : The objcft of the Creation , mentioned in this place, is of as great la- 
 utudc a,nd univcrlality as the objed of the firft Creation, not only expreffed, 
 but implied, by Mofts. But the obieft of the new Creation is not of the lame 
 latitude with that of the old. Therefore that which is mentioned here can- 
 not be tjaenew Creation. For certainly if we refleft upon the true notion of 
 the new Creatior^, it neccirarily and eflentially includes an oppolition to a 
 former worfe condition, as the new man is always oppolcd to the old ; and if 
 Mum had continued rtill in innocency, there could have been no fuch diflin- 
 ttion between the old man and the new, or the old and new Creation. Being 
 then all men become not new, being there is no new Creature but ilich whofe 
 faith worketh by love, being fb many millions of men have neither faith nor 
 love ; it cannot be faid that by Cljri(l all things were created anew that are in 
 heayeft and, that art in earthy wheji the greateft part of mankind have no flian? 
 in the new Creation. Again, we cannot imagine that the Apoftle fhould Ipeak 
 of the Creation in a general word, intending thereby only the new, and while 
 lie doth fo, exprefs particularly and efpecially thofe parts of the old Creation 
 which are incapable of the new, or at leaft 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 didC'/;/'//? come to redeem the Devils ; orwhether they be good, 
 they were always fuch, nor were they 16 by the virtue of OmjFs Incarna- 
 tion, lor he took not on him the nature of Angels. We acknowledge in man- 
 kind a new Creation, becaufe an old man becomes a new ; but there is no fucli 
 notion in the Celeftial Hierarchy, becaufe no old and new Angels: they 
 which fell, are fallen for eternity ; they which ftand, always flood, and fhall 
 ftand for ever. Where then are the regenerated thrones and dominions f 
 where are the reciated principalities and powers ? All thofe Angels of what- 
 Ibever degrees were created by the Son of God, astheApofllc exprefly af- 
 firms. But they were never created by a new Creation unto true holinefs and 
 righteoufnefs, becaufe they always were truly righteous and holy ever fince 
 their firft creation. Therefore except we could yet invent another Creation, 
 which Mxre neither the old nor the new, we muft conclude, that all the 
 Angels were at iirft created by the Son of God ; and as they, fball things 
 " ^ts'iuftii^Jic elle, efpecially Man whofe creation |( all the firft Writers of the Church of 
 paci pro aninij God cxprcfly attribute unto the Son, alTerting that thofe words, Let us make. 
 nortrj, mm (It ^an^ were fboken as by the Father unto him. 
 
 orbis Terr J- ' •' 
 
 rumDominus, cui dixie die ante confticucionem Scculi, FMinmm hmir.cm ai imaginem i^ fimilitudintm rojlram. Barnahx 
 
 Eftfl.c.^. tind again, Ai'),^ y6i] yf^fti txi n(^ afAtyi "^ 'T/w, flwiioop^ kot' fiKona., &c. c. 5. 'EyKu.K«/uhl k» 
 
 vx /i) ''.y,!,'n»nv ii/xslifjif. Orig. adv. Celfam, /. 2. 
 
 Nor need we doubt of this Interpretation, or the Doftrine arifing from it, 
 Job. ». 1,1,3. feeing it is fb cleaily delivered by S.John : In the beginning was t he Wo d^ and 
 the Word tv.ts with God, and the Word xo.u God. The fame w.ts in the beginning 
 with God, All things were made by him, and without him w.ts not any thi/jg made 
 that w.fs made. Whereas we have proved Chrijl had a being before he was 
 conceived by tlie Virgin i^fary, becaufe he was at the beginning of the world ; 
 and have alfo proved that he was at the beginning of the world, becaufe he 
 made it ; this place of S. John gives a fufficient teftimony to the truth of both 
 
 the
 
 jHisOnlySon. 117 
 
 the la ft together. In tht beginning rvasthe Word\ and that Word made flefii 
 is Chriji : therefore C'"'^ was m the beginning. All thirtgs rvere made by him ■ 
 therefore lie created the World. . Jjideed nothing can be more clearly penn'd, 
 to give luU fatisfaclion inthis point, than thefe words of S. John, winch feem 
 with a ftrange brevity defiga'd to take oft' all obieftions, anij remove all pre- 
 judice, before they teach fo ftrange a truth. Chrifi was born of the Virgin 
 Mary, and his age was known to them for whom this Gofpel was penned, 
 S. "John would teach tliat this Chrifi. did make the World, which was created 
 at leaft four thoufand years before his birth : The name of Jefus was given 
 him fince at his Circumcifion, the title of Chrifi belonged unto his Office, 
 which he exercifed not till thirty years after. Neithcrof thefe with any lliew- 
 of probability will reach to the Creation of the World. Wherefore he produ- 
 ceth a name of his, as yet unknown tothe World, or rather not taken notice 
 of, though in frequent ufe among the Jews, which belonged unto him who 
 wasmade man, but before he was fo. Undcrthis name he Chewsat ftrftthat 
 he hadabeing in the !| beginning ; when all things were tobe created, and \\'ii,^^^;;;j!,c 
 confequently were not yet, then in the beginning was the Word, and To not fi> ft '^'>>d of kc- 
 created. This is the firft ftep,the Word was not created when the world was fV^T^r"^^/^- 
 made. The next is,that the fame Word which then was, and was not made, r/j/iinViij 
 at the fame time * was with God, when he made all things :, knd therefore well ■i'" Solomon, 
 may we conceive 'tis he to whom * God /aid. Let m make man in our image, Vx ^oi,>d 
 After our likenefs ; and of whom thofe words may be underftood, ^' Behold, "^l '^'\^ JJ'l 
 the man is become asoneof ui. After this, left any fliould conceive the Cre- ffi/,P/oy.8.2.;. 
 ation of the World too Great and Divine a Work to be attributed to the inpr'nc'piof- 
 Word; left any fhould obje£l, that none cari produce any thing out of no- "uo^prTncipio 
 thing but God himfelf ; -he addeth, that the Word, as \\owas with God, ^o was 'ciiicct Dcur, 
 he alfo God. Again, left any flioiild divide the Deity, or frame afalfe conce- [erram^WA 
 ■ption of different Gods, he returns unto the fecond aflertion, and joynsit with adv.Hermog. c. 
 the ']rft ; The fame was iathe beginning with Go^; and then delivers that which l^- , „ 
 attliefirftleemed ftrange, but now, after thofe three propofitionsjmayeariiy iJ^tkuh^^A- 
 be accepted ; All things were made by him, and without him was not any thing (}■ ■n-> ©;«• 
 made that xvas made. For now this is no new Doftrine, but only an interpre- ^'JNonnus^nt- 
 tation of thofe Scriptures which told us, God made all things by his word be- ?«< Vju JtVi- 
 fore. For '^ God f aid, Let there be light ; and there was light. And fo, ^ By the wo<d ^^^•='^'^°!' 
 cf the Lord were the heavens made, and all the hofts of them by the breath of his j^|i^. Zlvifiom 
 mouth. From whence "^ we under/land that the worlds were framed by the word fpe''l:s'''^ ''rov. 
 o/God. Neither was it anew interpretation, but that which was moft familiar fv« ''i,y^''|';"„| 
 to the Jeivs, who in their Synagogues, by the reading of the 1| Paraphrafe or ^7^^'^i^i 
 the Interpretation of the Hebrew Text in the Chaldee language,were conftant- r^a.p'Jnl^ 
 ly taught, that the Word of God was the fame with God, and that by that c/.u/rf.ri'im 
 Word all things were made. Which undoubtedly was thecaufe why S.'lohn !^"^,^ ^ "^'" 
 
 " ■' ■' '^ m latere ejus. 
 
 jyiD[ch-ipHlus afei ^iSiiv ' vfi}i r Osoc. ti/1'sj, «J to 0«« ./Is Mat. 15. <,6. hi a.-hKtial nun liyj ita-iai Tg}* iiuZd/n ; 
 Mar. 14. 49. itttB itui^v »/■/'/« «■,•>«( 'Jfji.Zf, 1 Cor. 16. 6. Tftf v//.i( 3 ivx^* 7me/./u^':o. Htvi'rdiu.t//''i J)tiKoiiat,v 'lixri 
 Xeir*, OS -TT-y oj-ovvvvm^ ilititi bJu, Kj &♦ T«A« ijcti/n- \gn^t.ad M.igncf. 'Gen. 1. 26. ''Gen. ^. 22. 'Gen. i. 5. 
 " Pfal, 53.5. ' Hcb. 1 1 . g. 2 I'cc. :;.';• II ^ conceive this ChaUce Paraphrafe to reprefriit the fenfc of the Jews of that Age, as 
 being, their publicly interpretation of the Scripture. Wherefore ruiat ive fnd common and frequent in it, we cannot but ;/;;n(^ the 
 Mulgar and general opinim of that Nation. Notv it U certain that this Paraphraj} doth often me ^'1 f<*lCQ c!ic word of 
 God, for r~^'fr\'' God himfelf and that efpcciall; with relationio th creationnfthe world. A; Ifai. 4<;. 1 2. ^1^* T\^iyy 'DJS 
 'Hi^Il . I^'7y iZJISI I made the earth, and created man upon ir, faith the Lord, the Holy One of Ifrael ; which the 
 ChjUcetranjhtethi^'yi'ti iry\'^V ^"IQ''Q!2 I*«iJi< I by my word made the earth, and ereaccd man upon it. Intr: 
 fame manmr, Jcr. 27. 5, I nu^le the earth, and men and hearts on the tace of the earth : the T.-.r^nm ''"13^ 01 SJK 
 J>iy-|N-^mn"13;/l/ii/llai.4S. ig.yi* r-nO^ n^ P)X .My hand ahb founded the earth : tleChaldee ^ :.^-:^ ^^ 
 l»<y"'^S rT?'7D'i' Kciam in verba meo tiindavj terram. And imll clearly Geo. i. 21. we read, Etercavii Djus homi- 
 nem •, the jerufalem Tar ,11m, Verbum Domini creavit liomincm. Ard Gen. ^. S. Audierunt voceni Daniini Dei : toe Chaldee 
 Paraphrafe ^^"^ ^>i"1C:'0 *n^p P^^ ly^^^ Eraudievunt vocem verbi Domini Dei. K^w this which the Chaldee Paraphrafe 
 called X'^W^O^ the HeUenijis named \''jyt • (haifearetbby \'\\\\o the Jew, ivlio vtrote before S. [olin, <i;«/)(rc(;-w^ in A/xDivc 
 nily,jirli naTi^ tV 'iKvr, then S'd^ncjv Qih, h ^v W^va AivS"' '■^."''Jf. 6' ^■^^'- Wh^rn Iji calls l^liv cU Ai^-y,
 
 1,8 ARTICLE 11. 
 
 rr»,v1JT*:o: uir, Tc Aj;ricult. f/c .titiihutes thi CrcnriKf the M>.rWfo thit ti'oyfb- y rvhom It terms l^ytvov ©«?, cf>' f ( 
 
 exfie.l}fiir the SonofOoii, Koi tu^ht vecio look on Vhiio ].idxui in this its tt Flannili, but meerh as n Jerv, whrcfers hk whule 
 D)'!riticofili:s i\'oy& tothe jirfi cbuftci o/Gcnetls. Andihe rejl of the 'fern before htm., who b.td no fuch (iiowted^e outofVln. 
 to's School, iifedt'vf.ime notion. For as l.ai.4g. 15. tliclund ofGod,wi^v the r.b.ildee I'.xrafhrafi tranfl.tiedthcW ord(jiGo^\ : 
 foin f/ie! Bm^c/ Wif(Jom,)i Ta^lo/ ujit;^i< Q» x^f ^ iCl'imm. •f noa-f/oi-.Sap.l 1.17. i< changed into lai^lcJ'ujUi/oi Qv xiyQ- 
 ttV •V*!'*!', 18. 15. <WSira.Klcs43. 2<. Ey\o>6) au/n* Ci/'>k«1ou t«i'7»- A'j;, f'r Scptuagint Aa//; i*<jni('iSliadclai. fAf 
 undoubtediutme'^f the Ornnipitem Gjd, into A'oy& the Word, E:^eli. 1. 24. ''HiJ"7"lpD quad vox iubliii.h Del, quod JK- 
 braicc appcllatur 'Ti>& juxta I.XX. *anT ri a'-^ki id <:i\^ vox VcrUi, ut univerfa qui prxdicantur in miindo voccm Filii 
 Dei cUc di.amts. J.Hieron. and therefore Ci:Ku%, n-ririn^m theperfinofa Jew, ackjitrvledgeth that the Wud !S the Sonof Old. 
 El ;'. a6>iP^ Sht CuTiv m'o« rl 0i«, ;9 i;^"! t^x'i'JwV- Or'g- ''^i'- Ccllum, /. 2. And dthtugh Origen oij<;t'/ f/w/ m thh Ccl- 
 (ustnal^esthe Jeip fpe.il:_impropci/f, becaujethe Jews which he had con\eifcd with, did never acl^owledge that the Son of God 
 wasthe IVord ; jet Ccllui his ]fen> did fpea^the Language of ?h\\o: but Uween the time of CeKus and that of Ongen,riguefs about 
 threefcoreyears,)the Jews had learnt todenf that notion f t\(fy@-, that they might with more colour re'jeli S.john. If then all the 
 Jews, both they which utderjlood th: C'ualdee Expfition, and thofe which only ufed the Greek, Tran/lation, had fuch a notion of the 
 Word of God ; ifaUtbings by their conj^jfion were made by the Word ; we have no reafon to believe S. Johii flmld make ufe of my 
 other notion thm what they before had, and that by means whereof he might be jo eafily underfiood. 
 
 delivered fo great a myftery in fo few words, as fpeaking unto them who at 
 the firft apprehenfion underfiood him. Only that which as yet they knew 
 not was, that tliis Word was made flelh, and that this Word made fiefh was 
 Jefus Chrifi. Wherefore this expofition being lb literally clear in it felf, To 
 conlbnant to the notion of the Word, and the apprehenfion of the Jwv; it 
 is infinitely to be preferred before any fuch interpretation as fhall rcflraia 
 themoif univcrfalsto a few particulars, change the plaineftexpreflions into 
 figurative phrafes, and make of a fublime truth,a weakjufelefs, falle difcourfc. 
 For who will gxinithm inthe beginning muft be the fame with that m^.Johns 
 EpifHe,/r(j»; the beginning., efpecially when the very interpretation involves 
 
 I Johrt 1. 1, in it felf a contradidion ? For the beginning in S.John's Epiflle is that in which 
 the Apoftles law, and heard, and touched the Word : the beginning in his Go- 
 fpel was that in which the Pl''ord was rvith God, that is, not leen nor heard by 
 the Apoftles, but known as yet to God alone, as the new expofition will have 
 it. W ho will conceive it worthy of the Apoflle's afTertion, to teach that the 
 Word had a being in the beginning of theGofpel, at what time John the Ba- 
 ptift began to preach, when we know the Baptiff taught as much, who 
 
 Jobtii. 31. therefore came baptizing rvith xvAter, that he might be made manifeli unto Ifra- 
 e! ? Whea we are fare that S.Mattheiv andS. Luke, who wrote before him, 
 taught us more than this, that he had a being thirty years before ? when we are 
 afTurcd, it was as true of any other then living as of the Word, even oi Judas 
 who betrayed him, even ofP/'/^^e who condemned him ? Again, who can 
 imagine the Apoftlc fhould affert that the Word was, that is, had an aftual 
 being, when as yet he was not aftually the Word ? For \[the htgtnning be 
 when John the Baptift began to preach, and the Word, as they fay, be no- 
 thing elfe but lic which fpeaketh, and fo revealcth the will of God ; Chrift 
 had not then revealed the will of God, and confequently was not then actu- 
 ally the Word, but only potentially or by dcfignation. Secondly, 'tis a 
 if range ligurative fpcech, the H^ord was with God, that is, was known to God, 
 cf{:>ecially in this Apoff les method. In the beginning was the Word ; there rv.ts 
 niufl: figniHe an a£tual cxiftenCe : and if fb, why in the next fentence {the 
 word was with God) fhall the f;ime verb fignitie an obieftive being only ^ 
 Certainly though to be in the beginning be one thing, and to be with God, 
 another ; yet to be in either of them is the fame. But if we fliould imagine 
 this being underfiood of the knowledge of God, why we fhould grant that 
 thereby is fignitied he was known to God alone, Tcannot conceive. For the 
 Propofiticii cfit felf is plainly affirmative, and theexclufive particle (Jw/y ad- 
 ded to the expufition, maketh it clearly negative. Nay more, the affirmative 
 fenfe is certainly true, the negative as certainly falfe. For except Gabriel be 
 
 God,
 
 His Only Son, 
 
 1 19 
 
 God, who came to the Virgin ; except every one of the heavenly hofi: which 
 appeared to the Shepherds be God ; except kjchary and Elizabeth, except Si- 
 meon and Anm, except "Jofeph and Mary be God ; it cannot be true that he 
 was known to God only, for to all thele he was certainly known. Thirdly, 
 to pafs by the third attribute, and the Word was God, as having occafion liad- 
 denly after to handle it ; feeing the ApoJlIe hath again repeated the circum- 
 ftance of time as moft material, the fame was in the beginning xvith God, and im- 
 mediately fubjoyned thole words, a^ things were made by htm, and w/tho/,i 
 bim was not any thing made that was made ; how can we receive any cxpofiti- 
 on which referreth not the making of all thefe things to him in the befrinninp^ 
 But if vt-e underlland the latter part of the Apoftles, who after the Afcenfion. 
 of our Saviour did nothing but what they were commanded and impowcred 
 to do by Chriji, it will bear no relation to the beginning. If v/e interpret the 
 former, of all %vhich Je/kf faid and did in the promulgation of the Golpel, we 
 cannot yet reach to the beginning afligned by the new Expoiitours; For 
 wmXtJohnxhc Baptift only preached,wlule in their fenfe the Word was with 
 God, they will not affirmthatje/^^ did any of thefe thingsthathcrearcfpo- 
 ken of. And confequently, according to their grounds, it will be true to lay. 
 In the beginning was the Word, and that Word in the beginning was with 
 God,infbmuch as in the beginning notl:ii||was done by him,but witliout liim 
 were all things done which were done i^the beginning. Wherefore in all 
 reafon we lliould flick to the known interpretation, in which every word re- 
 ceivethlts own proper fignification without any figurative diftort ion, and is 
 preferved in its due latitude and extenfion without any curtailing reftridion. 
 And therefore I conclude from the undeniable teftimony of S. John, that in 
 the beginning,when the Heavens and the Earth and all the hofts of them were 
 created, all things were made by the Word who is Chrift Jefm being made 
 flefh ; and confequently, by the method of Argument, as the A poftle antece- 
 dently by the method of Nature, that in the beginning Chriji was. He then 
 who wasinHeavenand dcfcendcd from thence before that which wasbegot- 
 tenof the Virgin alcended thither, he who was befere John the Baptifl: and 
 before Abraham^ he who was at the end of the firll: world, and at the begin- 
 ning of the fame ; he had a real being and exiftence before Chrift was con- 
 ceived by the Virgin Mary. But all thefe we have already fhewed belong 
 unto the Son of God. Therefore we muft acknowledge, that Jejus Chrift 
 had a real being and exiftence before he was begotten by the Holy Ghoft : ^KllTii^rc-. 
 Which is our firll AlTertion, properly oppofcd to the * Photinians. '"^v^ /' <•'<'''•'/ 
 
 fram I'hotiniis, 
 Bijfjop o/Sirmium. but bnn in Gallogricia ind Scholar to Marccllus Biflinf i/" Arxvra. riioriiius dc Gnllogrxci.i, Marcclli difrf- 
 pulus, Sirmii Epil'copusordinatus, HebionisHxrtfin inftaurarc conacuscft. S. Hkron. CJt.il. tccl. Pliotinus Simiicnfis Epif- 
 copus fuic a Marccllo imbutiis. Nam S: Diaconus (ub to aliquandiu faic. N:tai: ihagm. Wherefore n'kcn Epiplianias/J'f<i(^ff/T 
 thw afhirr, »t0- uoij.a.ro 'ini S/p/ziK, it h.ith m rehtion ti the uri^imtl nflw Perfin, but his Herefie ; of which <. Hilary, Pelu- 
 fere, natum jcfum Chriftum ex Maria, Pannonia dcfcndit, De Tnn. He nwf a mm of WngHLty pr-rts and atiLties^ <t>Jna< 'i- 
 ^aviC Kiynv, Kf-j^fiw tK^.vo(,fii)i ,''02om./.4.f.^. Yijpyi jtTot *i»T^io< k-ikQ- ^ TfoTOf, k] d'^Vf/./Jlfi& TyK^i^ir, 
 •7ro)^i( /uuctuV©- aValf' Tii TK KoyK w£; joja ly iTointKayia.. Efiph.'ii.fi.ir.j i . Erat S: iniHuii viribus valcns,& dof^rini" 
 opibuscxccllcns, & eloquio prxpotens,quippc qui ucroqiic fcrmoiiccopinfc Sr gravitcr difpirar r Sc fcribere:. Vincent. Urin* 
 c. I rt. Ne M fticL byfimc tofoUnrc the fkrcfie 0/ Ebioji. Hebionis Hxrefm inftjurare conatus eft, f.i\s S. Hiciome, r.idS. Hilary 
 ordinarily unJcrJi'inds him bf the n.imc nf Vicbion, iind fimetimes exfomids hiwfelf Hcbioii, qui cU Photinus. Bit there it no fi- 
 militude in their OoHrineSy I !cbion ic/n; mne Jew than Chrijlitin^ and teaching Chrirt as much bc^ntten by Jofcpli, as bvn o/'Mary. 
 V\M\3{'i(:'f'vidhax'ehimapyeevi>holhnvh I'aulus Samo'iitcnus in omnibus. Epiphanius »■;?/) .ih i-iti //if k<, and i-ri^v a.. Socn- 
 tesd»ir/So7omcn, T»/>/j/)fmrtnrfw/f/;.\abcllius.- whereas he differed much from them both,ejpCii.iUyfram Sabciliiis,<ir Acin^/Iir/i'W 
 .1 Patripaltan. Marccllu3 .-abcllianie liafrcfis adcrtor csfiiterac : Pliotinus vcro novam li.irciiii jam anic protulcrac, a Sabtllio 
 quideni in uiiione diffenticns, fed initium ChrilH cs Maria pr.idicabac. Seieriis ffijL Sac. Wherepre it ni'd n-t be mmccijjarj 
 to coHert lut ofAnttjuityrvhat did priferli belong unto Pliociniis, becaufe 1 thiiil^it mt yet done, and trc pnd his Herefie in the propri. 
 eiy af it tjbc^in and I'pread again. Phocinus, mentis ca;cicatc dccepcus, in Chrifto vtruni & fiibflaiicix noflr* cui.tilVuscil lio- 
 mincm, fed ciindem Dtum dc Deo ante omnia leciila gcnitum elTc non crcdidit. Leo de Nat v Chnili Serin. 4. tree Pi-.oti- 
 niis honiincm tant\uu protitttur Dei !■ ilium ; dicit ilium non tuille ante beatam Mariam. Lucifer c'l.nit. i.i quia in Clirido (0 
 vcritatem prsdicat anim.i Si cariiis,ut vcricatem in co nolit accipcre Deitatisjd c(},qui fic dirit Cl-.iiftjm lioiiiJHcm.ut Deum 
 ncgct,iione(lChiil1ianusCatl)olicus, led Photiiiianus.H,trcti#is. F/i/i;. adDmai.t. 16. *e^lmh sJ/Aofc'i'»9fiip-'^:' A*~, « t >♦- 
 
 * Tiie riiotini-
 
 120 ARTICLE II. 
 
 de AV.ni/. Ef-tf.Cmdl. p. 3 f . 10. Anathematixaimis Photinum, quiHebionis H<trcfin> inftaiirans, Dominum jtfuni Clirifliun 
 
 *£?■ 
 
 •»«s(n.-7o. av.' Mi }.Uej<u 5«7,vSdj T Xei^r H^yHre.Scrirr.fn.l^.c.o. Photini trgofcfta hxc tft. Di(.it Dcum Iingulum die 
 Jkrolitariuni, & more Judaico conritcndum. Trinitatis pknicudincm ncgar, nequc ullain Dei Vcrbi, auc ullaiii Spiriiiis iau- 
 
 di putac efle perlbnam. Cliriftuni vcrohomincm cantummodofoliurium alTcrit.cui principiuni adfcnibit.ex Maria; &iioc 
 omnibus modis dogmatizat, folam nos pcrfonam Dei Patris, & folum Chriftum liomineincolercdcbere. K/nr. Lirinenfis adv. 
 Hvef c. 1 7. In the drj put. Jtm framed by Vigilius out of thejeventh Bioliof S. Hilary, a< Iconcehe, Photinus ,ne!fing the ofini- 
 ■mof Sabc.'Iiiis (whom Scctazei.wdSc^omcnfaidhe filhwed) astmfMH, thtu declares hk own : Undc magii tgodito,Dciira 
 Pacrenil-ilium habere Dominiim Jefum Clvidum, ex Maria Virgiiie inicium fumcnrem, qui per Cuiftaconvcrfationiscx. 
 cellonciiiimum atque inimitabile bcaticudinij mcritum, a Deo Parrc in Filiiimadopocacus & cxiraio Divinicacis lionoredo- 
 natus. And again. Ego Domino noftro Jefa Chrifto initiumcri'.iuo, puriiraque homincmfuifl'caffirmo, & pcrbcaw vi(X ex- 
 ccllcotiinmum mcricum Divinicitis honorcm fuiffc adeptum. Vide cundem iib. 2. adv. Eutych. Ignorat ctiara I'hotinns mag- 
 num pictacis, quoti Apartolus memorat, facramcntum, qui Chrifii ex Virgine facctur exordium : Ec proptcrta non crciiit li- 
 re initio fubliantialiter Deum natum ex Deo Patrc, in quo carnii vcritateni contitccur^cx Virgincfw/^. adThrafim.l. i -Greg. 
 Naiianzcn, ac(»dwg to hif ciijhm, gives a very brief, but remarl^le, expreffm ; idlntv t )c«t« Xtiqcc i^ i-re Maeia* «f X"" 
 pSfjiV. Or.it. 2 5. But the ofinim of Phocinus cannot be better under}} ood than b) the Condemnation of it ii the Council of Sirmiuni ; 
 rvhich b.iv!ng fit oHt the Confeffim if their Faith in brief, addeth many and v.vioi*i Anathema's, auor ding to the feveral Herefies 
 then at'f.irenr, nithout menuoning their n.irnes. Of thefe the fifth aims clearly at Photinus. Siquis fecundum prxicientiam vel pra- 
 dcllinationtm ex Maria dicicfiliuni efle, &; non ante fcculaex Patrc natum, apud Deum cfle & per eum faftaefle omnia, Ana- 
 thema fit. Trc 13, ijf,aihi is. alfottere farticul.irs direHed againf} him, as S. Hihty hathobferved: but the taftofaSisrmft m.ue- 
 ri.tl. siqiiis Ciiridum Dcimi, l- ilium Dei, ante fccula rubfiftenteni, & miniftrantem Patri ad omnium perfedionem, non dicat, 
 lid ex quo de Maria natus ell, ex eo & Chriftum & biliiun nominatum elfe, & initium accepilTe ut lit Dcus, dicat, Anatiic- 
 niadt. Vfon tvhxh the obfenatnn of S. Hilary m fte .• Concludi damnatio ejus Hsrefis propter quam conventum erat, (that 
 k, the lliorinian) expofitione totiiis fidti cui adverfabatur, oportuic, qui- initium Dei Filii ex partu Virginis mentiebatur, 
 S. Hilar, de Synod, contra Arianos. Tnin was Photinus B///.0; cy Skjj^m condemned by a Council held in thefme City. They all 
 igrecdfudderJy in the condemnation of him. Arian;, Semi-Arians, <^PPltholick5 ; KiSH/^ov cuius, fays Socmtcs, )^ nro p:' 
 uf KiKut >C, <fiKiuei( •>(!uo//.V!»' '^diiii Wifvttmv K. T'Its >^ (X^ nSrx. I. 2. c. 29. And becaufe hif Hifiory u zety obfcure and 
 intric.ite, ral:ethif brief Catilogne of his Condemnatims. H e read that he was condemned at the Council o/Nice, and at the fame 
 time by a Council.it Rome ;(niit'r Sylvefter : but this if delivered only ina forged EpUo^ust^ondWiKomini. He was then firjl con- 
 demned with y)arceUui his maRer, as Sulpitius Sevenis relates, probably by the Synod at Conftantinople ; for in that Marcellus was 
 depriied.SciZom.l. 2.33. Socrat. /. 1.55. Secondly, hif Herefie if renounced m the fecond Synod at Aniioch. Adiaml'.deSyn. So- 
 crat./. I. 19. Thirdly, he was condemned in the Council of Siides. Epiphan. <ma' Sulpitius Severus. Fomthly, byaCoimcitat M- 
 lan. .V. Hilar. F/'.ti'w. Fifthly, in a Synod at SiTm'mm he w.u depofed by the Wejlem BiJJ:ops ; but by reafon of thegreat opinion and 
 affection of the people he could not be removed, J'.HilaT. Fragm. Sixthly, he was again condemned and depofedat Sirmium by the Eajiern 
 Bi/hops, and being conviiied by hi(\\ Bijhopof Ancyti, was banijhedfrcm thence. S. Hilar. Epiph. Socr. Sozom.WgiL Indeed h: 
 was Jo gener.illy cm.'lemnedmt only then, but afterwards under Valentinian, as i, Hierome tejlifies, and the Synodic Epiflleofthe Aqui- 
 leian Council, th.1t his opinion w.isfom worn out of the world, "hJ^i y) x) J^t7Kt<fk.&n fi( M)py ^ifc* n tb't* ri »7r*ttifJt!x 
 aififfjs, fays Epiphanius, who lived not long after him. So fuddenly was li/tf opinion rejeHed by aliChriflians, applauded by none but 
 ]iilui\ ti.e Nercticl^ who railed at S.]o)m for mal^ngChri]} God, and ctmmended Vhounui for denying it; as appears by an Epijlle 
 writtsn ir Julian to him, as it is (though in a mean tranjl.iticn) delivered by I'acundus. Tu quideni, O Photine, verilimilis 
 vidsris. ic proximus lalvare, bene taciens nequaquam in utcro inducere, quem credidilH Deum. F.icun, adjujlmian, 1. 4. 
 
 Thefecond AflTertion, next to be made good, is that the being which Chrijl 
 had btlorc lic\vas conceived by the Virgin was not any created, but the Di- 
 vine cflence, by which he always was truly, really and properly God. This 
 will evidently and nccelTaiily tollow from the lail dcmonlkation of the firft: 
 Aflertion, the creating all things by the Son of God: from whence we infer- 
 red his pre-exiiknce in the beginning alluring us as much that he was God, as 
 heb. 5. 4. that he was. For he that built all thtngs U God. And the fame Apoftlc which 
 aflfures us All things were madeby him, at the fame time tells us, In the begin- 
 ning w.ii thelVord, and the Word ip.is with God, and the Word was God. Where 
 In the beginning muft not be denied unto the third propofition, becaufe it 
 *Fr*M, 8. 23. cannot be denied unto the fecond. Therefore in the beginning, or ever the earth 
 was, the Word was God, the fame God with whom he was. For we can- 
 not with any fhew of realbn either imagine that he was with one God, and 
 was another, becaufe there can be no more fupreme Godb than one ; or con- 
 ceive that the Apoftle fhould fpeak of one kind of God in the fecond, and of 
 11 Aijthat upon ^"'^ther in the third propofition ; in the fecond, of a God eternal and inde- 
 jipo-'f aground peudcnt, in the third, of a i; made and depending God. Efpecially, firll con- 
 f^'^J^^j.^/^^^^-'iidcring that the eternal God was fo conrtantly among the jfere-/ called the 
 
 ctufe in the firjl ptjcejt if U2 Tfjf T 0ii?, inthe fecund, OiitlSl f.cy'^, nst i Qt'of ' from hence to conclude, i&iifiscnt 
 God, that is, xaT ir,o^(u/\ the fupreme Ood, 0ee< another, nor the fupreme, but one made Gjdby kirn. Indecdtheyare beholder, tc 
 Epiphintui for thUObfrvatioii, wbofe words are thefe : 'EaV HfJtV ©tif, «K)t tS a.'f9f», t rv /i,f\A h:toJ^J @iiv 'ffJ' H- 
 l-wr, n 0«3i- tJh o/}a(or rati.er iKirlf^idy vj »>t«^ es3(,/fc/.of u( ^ ri itf9f». roy hla. Cnix^tO/^ iKrt% n lu yvu- 
 r«»,aW- SamaricZ/vir/. But Wbojtever fhall apply this rule tothe facted Saiptures willpnd it moji ja'daciow, Inthe beginmrg
 
 HisOnLySoN. I2S 
 
 Woittnr ^ii( •?• i£if.viv ic, ¥ yUv, undoubtedly belongs to the true and fufreme God: but it does not thence fiii'w, that tyX'us 
 Si* i-^f^tfs]* i-Tiifa ri SjklQ , jhould be underftoid of the Spirit of another or inferiour God. Certainly S.]o\m,rvhen he fpeai^i 
 if the Bapttfl,i-^ij{]» it^^anrO- a,iri^\iuV'&- ■'m^ 3i«, rncant, he had his commi(fion from Heaven % and rvhm it is fp:l(en of 
 Chrifl, 'iJtoKiv a/jTutt 'J^KnAv 7iKvcc •3-sb -^Jit^, and again, Iv, dt? \-^JVi)^i\m.v , it muft be undsrftocdof the true GJ the F&i 
 tber. In the like manner, ^ilv »/«« idfaKi 7rci7n]i,if it were ta^en rvx'-il'^f of any ever called God, my, ex/snofcbriji Jefm 
 as man, it were certainly falft. Hore can then any deny the word to be the Supreme Gad, becaufe he is caHedfiir.plv 0io<, tvhen S. John 
 in the four next places, in vcbich he fpeaketh of the S^(preme God, mentimeth him rvithout an Articled T'.'is Criticifm "f theirs rvai 
 frU the obfenatm of Mlctiui the Arian, Ow^ c?Tey o //.■'KJ.et&- ncwh@- "Hej^zv Kifivasm ^ n -^iS J'vmx/j.iv,'!! r nd^iZ Qo- 
 f iar,a>Act J'^'-t. 'f ■T^c&tiKnf J uiiJ-ixiv -Sts. It, dta Qt(pit.v' aWiLw p. i7) tLu jJ><tt ojjfi'fi, -Sik S'wla-u.iv liui ttjL.'jiiTay a/]-rzi 
 ]y (ruuVTci^yycra.* ii-^v''\Tm(, KMfi/ar.vc. Tnefe are tbcrvords of Afterius recorded by h\.\vuuCK& Orat. 2. cw.Arianos Inrphich 
 place, mivcithfianding, nine can deny but '«« js twice ta^cn tpitbout an Article f«r the true and fifreme God. Thiis Djdjmus of 
 Alexandria , de Sp. S. would diiiinguifl, between the ferfon and the gift of the Holy Ghofl, by the addition or defeii of the Article. 
 Apoftcli quandc iiitelligi volunc Perfoiiam Spiritus Sanfti addunc Arciculiini, to -rciCjua, fine quo '^piritus Sanfti dona no- 
 tancur. ^«rt'At!;ana(ius ob]eits againjl bis advetfaries denfwg the Holy Ghofl to be God, that they produced places out of the Prophets 
 toprove him a Creature, where Tviufj-A had not fo much as an Article prefixed, which might ghe fome colour to interpret it of the 
 Holy Spirit. G\lSi yiiJ^ Iv to S.^'^g^v'iyji t3 ttu^ ii Tt^cif'nn Ki-}ii^ov nJj TKtufxa, °iva xac i-g^juLmy iy iiji. Eptj}. ad 
 Serapionem. Whereas we find in the fim' place of S, John, the fame Spirit in the fame fenfe mentioned with and without an Article. 
 'Edr |wii 7/f •)?</rtt9ii 11^ vJklQ- >y rrvdJunt]©-, John 3. 5. and, to y.-ffjv»iMav Iv. ta '!tvi!,y.A\Qr, v. 6. So i John 4. U 
 Mh Ta^7' 'nyijy.cvti 'Tri^diiji, dt^^a. S'tx.ii/.ii^ili la.Ti/dj'i/.^sL' and again, '£;> Tkra ■jtvuiKi]- To Tceu/ua li Sis' -rxr 
 mydjf/Mj&c. And befide, according to that diftin'lion, to ■xviiiixot. certainly Jlands for the g: ft of the Spirit, i Thejj.<,. ip. 
 Ti -vyivyii f/.h <r^k.Viiv]i. In the li^e manner, it is fo far from truth,that the Scriptures obfcrve fo much the Articles, as toufe h ^ttt- 
 always jor the true andfupreme God, and Qtc( for the falfe or inferiour ; that where the true is profcffedly oppofcdto thefilfe, even 
 there he is fiyledfimph ©eos- As, 'AWia tots ji: in w/otk Sioy, iJ'afi.iHimJi to»{ i/.» fuV^ xaj Stcii ' NiuT 3 yviv,ti d-.iy, 
 ItaitXciv 3 yva^'iiltt \sisi &tS. Gal. 4. 8, 9. And where the fupreme is dijlinguijlied from him nhvnthey make the infcriour God, 
 he is called likewife Qiif without an Article : as, J^eAgr l«ux Xu^i, dpavtr/jS/i^i- '^( Ivi^fyihlorSiS, and ns oet^'^^']Q- 
 ^!l ^is i* JhtitiiJLH, Rom- 1.1,4. 'ATost!A©-'li)a-« Xe/r? tA* ■SeAiV-ic')®" vs?! iCor.i. 1. aCo/.i.i. Eph.\.i.C.oL i. \, 
 Andif ihitdiflinSion were good, our Sai iou/s argument to the Pharifets were not fo : Ei 3 i-ja &♦ Tydiu-jri 5sS i;t;SaMia t* 
 JitiiJi.<>vict,a,^i$^ti.<nv i<f' undi n ^ctmKiin n SiS. Matth. 12.28. Por it doth not foUotv, that if by the potver of aninferiour 
 wfalfe God he cajl out Devils, that therefore the Kingdom of the true and fuprcme God is come upon them. 
 
 Word, the only reafon which we can conceive why the Apoftlc fhoulci thus 
 ufe this phrale : and then obferving the manner of S. 'John's writing, who 
 rifes ftrangely by degrees, making the laftword of the former fentence the 
 firft of that which followeth : As, In him was life, and the life was the light of joh,\ i. <j,ji' 
 then ; and, the light fljineth in darknefs^ and the darknefs comprehended it not : 
 fb, In the beginning was the Word, and the Word, whicli fo was in the begin- 
 ning, was with God, and the Word was God ; that is, the fame God with whom 
 the \Vord was in the beginning. But he could not be the fame God with him 
 any other way, than by having the fame Divine elTence. Therefore the be- 
 ing which Chrifi had before he was conceived by the Virgin was the Di- 
 vine nature, by which he was properly and really Godi 
 
 Secondly, He who was fubfifling in the form of God, and thought himfelf 
 to be equal with God, f'in which thought he could not be deceived, nor be 
 injurious to God) muft of necelTity be truly and elTcntially God: bccauie 
 there can be no equality between the Divine eifence, which is infinite, and 
 any other whatfoever, which mufl be finite. But this is true of Chrijl; and 
 that antecedently to his conception in the Virgin's womb, and exiftence in his 
 
 humane nature. Vor ^being (sr rather \\ f'l^fjling) in thaform of Godjie thought ^h'l. 3.0,7. . 
 
 ~ ~ It emptied himftlf and took upon him the \^^fC\mai. 
 form of afervant, and was made in the likene/s of tnen. Out of which words na- Tertuil. 
 
 it not robbery to be equal with God : But 
 
 turally refult threePropofitions fully demonftratingour Aflertion. Firrt,That [",,^*j""uf" 
 C///-/// wasin tlieformof a fervantas (bon as he Mas made man. Secondly, cpr. 
 That he was in the form of God before he was in the form ofa fcrvanr.Third- 
 ly,That he was in the form of God, that is,didas truly and really fubfiftin the 
 Divine nature, as in the form of a fervant,or in the nature of man. It is a vain 
 imagination, that our Saviour then firil appeared a lervant when he was ap- 
 prehended, bound, fcourged, crucified. For they were not all flaves which 
 ever fuffcred fuch indignities, or died that death :; and when they did, their 
 death did not make, but find them, or ftippofe them fervants. Be(idc,our Sa- 
 viour in all the degrees of his humiliation never lived as a fervant unto any 
 Mafier on earth. 'Tis true, at firll he was fubjc£l,but as a Son, to his reputed 
 
 R Father
 
 122 
 
 ARTICLE II. 
 
 Father and undoubted Motlier. When he appeared in pubUck he lived 
 after the manner of a Prophet, and a Doftour fcnt from God, accompanied 
 with a Pamily, as 'twere of his Apoftles, whofe Mafler lie profeffed him- 
 felf, Ibbieft to the commands of no man in that Office, and obedient only 
 unto God. The form then of a [tr'u.rnt which /a- took upon him^ muft confilt 
 in Ibmcthing diftinct from his lufterings,or fubmifTion unto men ; as the con- 
 dition in which he was when he fb Ibbmitted and lb liiflTcred. In that he 
 Kim. 8. ?. was madefltjh , lent tn the Itktmjs of fmful fltfb, fubjed unto all infirmities 
 and miferies of this life, attending on the fbns of men fallen by the fin of 
 Cil. 4. 4. Jhm : in that he was rmde of a. noman , made under tht Lvv, and fo obliged 
 to perform the fame; which Law did fo handle the children of God, as 
 that they differed nothing from fervants: in that he was born, bred, and 
 ;/4. 5?. 2, J. lived in a mean, low and abjcft condition ; ^ a root out of a dry ground, he 
 hid no form nor comeltnefsy and ivbcn thsy faw him, there rvas no beauty that 
 they jhoald dejire him; but was dtfpfed and rejected of men, a man of forrorvs, 
 and accjuainted irith grief : In that he was thus made man, he took upon him 
 the form of a fervant. Which is not mine, but the Apoftle's explication ; as 
 adding it not by way of conjunftion, in which there might bcfome diver- 
 fity, but by way of appofition, which fignifieth a clear identity. And there- 
 fore it is neceiTary to oblerve, that our tranflation of that verle is not only 
 not exa£l, but very diladvantageous to that truth which is contained in ic. 
 For we read it thus ; He made himfelf of no reputation, and took upon him 
 the form of a fervant, and rvas made in the likenefs of men. Where we have 
 '•am.' i<w'\iv two copulative conjunctions, neither of which is in the * original text, and 
 "'i^'fiL*^?!- ^^^^^ diftinft propofitions, without any dependence of one upon the other -, 
 %h,'^%o^- whereas all the words together are but an expreflion of Chrijth exinanition, 
 fxx]i iv^.^v- ^yit-ij an explication fhewing in what it confiiieth : which will clearly appear 
 1Z,'thut^i( by this literal tranflation. But emptied himfelf, taking the form of a fervant^ 
 iiifo'exniiiy ob- i,ci„^ made in the likenefs of men. Where if any man doubt how Chrisi em- 
 m'i uttl P'^icd himfelf, the text will fatisfie him, by taking the form of a fervant; if 
 sed fcmctip- any ftill queftion how he took the form of a fervant, he hath the Apo- 
 fumexinanivit, fji^'^ lefolution, by being made in the likenefs of men. Indeed after the 
 acc^kr.s,'7n exprelfiou of this exinanition, he goes on with a conjunftion, to add aoo- 
 fimiiicudinc tlier aft of Clirift's humiliation ; * Jnd heing found infajbion as a man, being 
 ft°s"n^f ^^'' alrf-ady by his exinanition in the form of a fervant, or the likenefs of men, 
 »c^V^ »*'''/- ^^ humbled himfelf , and became Cor rather, ]) becoming) obedient unto death, 
 did b) Ofpfi- g„^^fj f[jQ ^^.jf/j ^yf (/jg crofs. As therefore his humiliation confilfcd in his 
 'and'lnxl b!th obcdicncc unto death, fo his exinanition confifted in the alTumptionof the 
 tquaireLtionto form of a fctvant, and that in the nature of man. All which is very fitly 
 ^hkhulHoL' cxprelfed by a ftrange interpretation- on the Epiffle to the Htbrea^s. For 
 Uivan h<t-' whereas thefe words are clearly in the Pfalmirt, ** Sacrifice and ojftring tho» 
 ^^' Y'^*''' ^''"^fi "°f defire, mine ears hast thou opened : the Apoffle appropriateth the fen- 
 
 Ti" 
 
 "phit. 2. 8. tence to Christ ; When h-^ cometb into the world, he faith, Sacrifice and offering 
 H'ETa-TWi-K- thou wouldejl not, but a body hafl thou prepared me. Now being the "^ boaring 
 "J,J^l^''<Jt of the ear under the Law was a note of perpetual fervitude, being this 
 »»!>.'' For in was exprcifed in the words of the Pfalmifl, and changed by the Apoftle in- 
 bothtixfivfrfti J jj pj-eparinff of a body ; it followcth, that when Chrift's body firfi: was 
 
 there n but one ,' ^ P ,- , , ^ rr 1 ,- c r 
 
 onmnion . iramed, even then did he ailume the lorm ot a lervant. 
 
 jwwn« together 
 
 ttv} AHsof o-^r Sii\hur, liMfitfl exinanition, or if.uitn- and his ftotber humitiation, tr iraitHtun ' 'he reft toe dU P/irtici- 
 
 f'.es added for exjiuttiin t» the Verbs. *> Pfal. 40, 6, ' Bxad, 21.6 Dent. 15. 17. 
 
 Again,
 
 I7« 
 
 HisOnlySon. 123 
 
 Again, it appeareth oat of the fame Text, thatCV^r//? wasin the form of 
 God before he was in the form of a fervant, and confequently before he was 
 made man. For he which is prefuppofed to be, and to think of that being 
 which he hath, and upon that thought to aflume, muft have that being 
 before that atfumption ; but Chrifi is tirfi: exprefly laid tabe in the form of 
 God, and , being fb, to think it no robbery to be equal with God, and, 
 notwithftanding that equality, to take upon him the form of a fervant : 
 therefore it cannot be denied but he was before in the form of God. Befide^ 
 he was not in the form of a fervant, but by the emptying himfeh", and all. 
 exinanition neceffarily prefuppofeth a precedent plenitude; it being as im- 
 polfible to empty any thing which hath no fulncfs, as to fill any thing 
 which hath no cmptinefs. But the fulnefs which Chrift had , in refpeft 
 whereof afTuming the form of a fervant, he is laid to empty himfelf, could 
 be in nothing elfe but in the form of God, in which he was before. Where- 
 fore, if the afTumption of the form of a fervant be contemporary with his 
 exinanition j if that exinanition necelfarily prefuppofeth a plenitude asindif^ 
 penfably antecedent to it ; if the form of God be alfb co-aval wich that 
 precedent plenitude: then muft we confefs, Christ was in the form of 
 God before he was in the form of a fervant ; which is the fecoad Fropo- 
 fition. 
 
 Again, it is as evident frorh the fame Scripture, that Christ was as much 
 in the form of God as the form of a Servant, and did as really fubfill: in 
 the Divine nature, as in the nature of man. For he was fb in the form of 
 Gody as thereby to bt * tquxl with God. But no other form befidc the elTcn- * t3 7D 1 _ 
 tial, which is the Divine nature it felf, could infer an equality wich God, '"'s?- I'ariari 
 ' To tvhom will ye liken me^ aiid make me equal ? faith the Holy one. 7'here can ^^^ k'TjU' 
 be but one infinite, eternal and independent Being; and there can be no kmDco,c\pr> 
 comparifon between that and whatfbever is finite, temporal, and depend- ^^^ ^i"^^v 
 ing. He therefore who did truly think himfelf equalvvith God, as be- rfrnJexprefi 
 ingin the form of God, muft be conceived to fubfifb in that one infinite, ''^enomnofE- 
 eternal and independent nature of God. Again, the phrafe, tn the form '^^hnmtuTe'.-mr 
 of God J not elfewhere mentioned, is ufed by the Apoftle with a relpeil cw ^-^ mdcr- 
 unto that other, of the form of afervant^ exegetically continued intheUke-^]f'l'L'^V^''^^f^ 
 mfs of man ; and the refpeft of one unto the other is fb neceffary, that if the * 'i^r^-l^Ti- 
 form of God be not as real and elTential as the form of a fervant, or the like- ^f "™'^^,*<?- 
 nefs of man, there is no force in the Apoftle''s words, nor will his argument "y^Jii^d'X'^tL 
 be fit to work any great degree of humiliation upon the confideration 0^ or.'fh,a!V\n- 
 ChriiPs exinanition. But by the form is certainly undcrlfood tlie true con- '^^^^."^ ^''""^' 
 dition of a fervant, and by the likenefs infallibly meant tlic real nature of "ij^r 5 vj- 
 man: nor doth the f/i\hion, in which he was found, deftroy, but rather j"-'"''.'",'*', . 
 alTert, the truth of his Ilumanity. And therefore, as fiire as Christ was re- ]^,? ^^t.m'^i- 
 ally and elfentially man, of the fatne nature with us, in whole liniilitude /oilft. i^r- 
 he was made; fb certainly was he alfb really and effentially God, of the ■^^/''^;,, ,, 
 fame nature and being with him, ii whole form he did fiibfilt. Seeing Tttidin;^. 
 then we have clearly evinced from the exprefs words of S. Va:if that 
 Chrljl was in the form of a fervant asfoon as he was made man, that he was 
 
 Sorvhomthe Gielj calllgvBiav- Homer'\a% Qt/i, 0d)j^,O. 
 
 vohnc'i'TH ))M mt the n.nme ofiin AJverb, as belonging to tin.. 'un, but of a fioun referred to the antecedent Ti^, or incfudingiin Ai- 
 Mtib addedto a\'oiin,Tiv vvZdf 'iTi'^iov-lhe colleHion rfGroliui fro/n ih'uxerfc tilery llrnii f, IT)?™ 0i,^,cft Ipcftari caiinuam 
 ■ Dciun./y if he jhoidd have fiildtim^-^r.m fit,ni)ie! fpcrtant, therefore i1)J'iiiiltes Ipci^uri. Tljit he riuu forced to /•/if off 'liiu,!iec.iuja 
 the llren th of am interpret,itm, rendring an e:iuMit), lies in the Verb fiibjLmtive ri u). As nionyCms ^/Alexandria very •tncicntij, 
 Kivatni( iinriir, >C) TcfjitdmLt iv( ^icv'jtTB, ■^«kx't« g 'leu/fJ, JsK 0r<j \iardif >;<; Kpill ad Pauluni Saniol'ic hor we .j;(v.dw- 
 tedge that ?ja by it jelfojt-timesfi/nipeth -w more th,tn inrtar, itndjo tfiferreth notbinglut a limil.tiide : as ne tirni it fh-jnent!) in the 
 biil^of job. i'/heie it jometimetMJweretbto the infefarable panicle Ji j'«n*7"7D.,4U3lJ JunortCjTfeB iukJi, j. 14. i — IJ'H-r, 
 
 R a fKMt
 
 ,24 ARTICLE II. 
 
 l.cuccaicum, j:wTt/fj_,.-. i^.->l. , ;i , r, j ^_ «r.r,-, ^;.,..) - T- „,a«, 27.16. ^^J/C^/icut vcftimenco. 
 
 tion 
 
 nciieih an Hebrew rtmd r.ither tavdin^ 10 the wtcr,tion,tbin the ]iimpa:i:cn; "liCS ' /i.>u, toniparjDitur cineri, . 
 , nrovcrhi.. cincri.s W <mo/^;. 1 ?. i2. 60 f/.vf in </// /'^^/e tl-tces it h ujed adxejbutll) for inQar, and in r.me Lnb ,h. 
 of 7i jf) 'J ii. As fir that anfner of ?ocii:us. that chrijl canmt be Oid, becauje he is [aid f> be equal mtb <j:d, r.intun 
 
 the adJi- 
 
 ™ - •— - ' ... liiiiabeft 
 
 uc "ab co°qIfod cii'rifii!'^ lit iquaiis Deo fcquatur ipfiim c(Tc ascernum & lummum Deum, uc potius ex hoc ipfo nccclTario coiile- 
 ciutur ncrfelle aterr.um & amimum Ucum. Nemo cniin f ibi ipfi iquaiib elk poteft. Soc . ad 8.c. Wiek. m if there could be m 
 pedralbn of equality irheie we nnd a fubj}.ir}ti.il identity : it is inojl certainly }al]e, becaufe themoft exuliffeal^ers ife juck language 
 as this H. Tcere can be no eilrejfions moreexafl and pertinent than thofenhich are ufed by Geometricians, neither can there be any 
 bitter wdg-^s of equality than they are; but they m^lifre^juentlyufe that expreffion in thit notion, proving an equality, and wferring it 
 
 fom identity. As 
 
 t.ur.edhy tvto oth 
 
 the bafis of amthii m^uf^,,., •^^-—j j- "-'■,,', 'r ' r j ' l ■ • ■ \ '• •' / 
 
 f) be eiuiil to the Father m e\]cnceor porrer, becaufe they both huxe the jame ejfnce and power, Jk at h, *n%v ic, J'wix.ixi* Kniluu. 
 Ocellus de Vniierfi, a.».' ad xj^ -'OJjII )ij usiwru'f SiA^HhH itflnv >ij c//o/oc <wtl kojjfi.p. 1 1. 'Ifa 40. z'^. and ^6. 5. 
 
 in the form of God before he was in the form of a fcrvant, that the form of 
 God in which he fubfided doth as truly fignifie the Divine,as the likenefs cf 
 man the humane nature ; it necelTarily folioweth, that Chrift had a real exi- 
 Icence before he was begotten of the Virgin, and tliat tlie being which he had 
 was the Divine elTence, by which he was truly, really and properly God. 
 
 Thirdly, He which is exprelly flyled Alpha, and Omegu, -the firlt and the 
 lart without any reftridlion or limitation ; as he is after, fb was before any 
 time atTignable, truly and elTentially God. For by this title God defcribetli 
 ifi-^u 4. his own being, and diftinguifheth it from all other. I tht Lord^ thefirfiy and 
 '^^' Y' ivh/j the List, 1 am he. I am he, I am the firjl, I alfo am the lafi. I am tht fir ft, and 
 '*'*" " 7 am tht lajt, and beftde me there is no God. But Chrifi is cxprefly called Alfhx 
 Kev. I. II. and Omega, the firli and the laft. He fo proclaimed himfelf by a great voice, 
 as cf a trumpet., faying, I am Alpha and Omega, the firfi and the lajl. Which an- 
 ifa. 43. 12. fw ereth to that folemn call and proclamation in the Prophet, Hearken unto 
 me, Jacob, and Ifrael my called. He comforteth S. "[fohn with the Majefty 
 Kev. 1. 1-. of this title, Fear not, I am the firfi and the lifl. Which words were fpokeii 
 '3) »8. jjy ^^^g like unto the Son of man, by him that liveth, and ip.is dead, and is ali-vt 
 for evermore ; that is, undoubtedly, by Chrifl:. He upholdeth the Church of 
 2. 8. Smyrna in her tribulation by virtue of the fame defcription, Thefe things faith 
 
 the frfi and the lafi, which w.ts dead, and is alive. He alcertaineth his coming 
 Kev. 22. 13. unto judgment with the fame affertion, / am Alpha and Omega, the beginning 
 and the end, the firfi and the lafi. Antl in all thefe places this Title is attribu- 
 ted unto Chrifl abfolutely and univerfally, without any kind of rellriclion 
 or limitation, without any affignation of any particular in refpc£l of which 
 » With the Ar- hc is tlic firll Or laft ; in the fame latitude and '^ eminence of exprelTion 
 ''f/'-' '/'""'"■* in which it is or can be attributed to the fupreme God. There is yet another 
 upm, t3 i x^ Scripture in which the fame defcription may feem of a more dubious intcrpre- 
 t3 &>, Tfw- tation : ^ 1 am Alpha and Omega, the beginning and the ending, faith the Lord, 
 ^^"'^^^5^*- which u, and which was, and which is to come, the Almighty. For being it is 
 phaancithco- the Lord who fb calls himfelf, which title belongcth to the Father and the 
 "'7'Y'''i ft'^ ^°"' '^ "^^y ^^ doubted whether it be fpoken by the Father or the Son ; but 
 Forle^nJjinot wlicthcr it be underftood of the one or of the other, it will fufficiently make 
 takeToaaitix good what w'c intend to prove. For if they be underftood of Chrifl, as the 
 ^l^bywu'h'tL precedent and the following words imply, then is he certainly that Lord, 
 jigntfie only ihc which is, and ^vhich was , and which it to come, the K^lmighty ; that is, the (u- 
 Utter written in pj-(.fne eternal God, of the fame Divine effence with the Father, who was 
 
 thalpgurc, aid r ' ' 
 
 SViiilii corruptly. Hefychius lilu- 
 
 •Kev.i.d. 
 
 before
 
 HisOnlySoN. I2C 
 
 before defcribed by him which is, and tvhich mas, and which is to come, to ■R'''^. i. 4. 
 whom the fix-wing'd Beafts continually cry, Holy, holy, holy. Lord God At- Rev. 4. 8. 
 mighty, tvhich w.ts, and is, and is to come ; as the familiar explication of j^at 
 name which God revealed to Mofes. If they belong unto the fupreme God, Exod. 3. u, 
 the Father of our Lord jfe/7// Christ ; then did he fo defcribe himfelf unto 
 S. "^fohn, and exprefs 'his iiipreme Deity, that by thole words, / am Alpha 
 and Omega, the beginning and the ending, he might be known to be the one 
 Almighty and eternal God: and contequently, whofoever (hould alTume 
 that title, muft attributeas much unto himfelf. Wherefore being Chrift hath 
 lo immediately, and with ib great iblcmnity and frequency, taken the fame 
 ftyleupon hina by which the Father did cxprels his Godhead ; it follovveth, 
 that he hath declared himfelf to be the Supreme,Almighty,and Eternal God. 
 And being thus theAlpha and the firlf ,he was before any time afrignable,and 
 conlcquencly before he v\as conceived of the Virgin ; and the being which 
 then he had was the Divine Elfence, by which he was truly and properly the 
 Aim.ighty and Eternal God. 
 
 Fourthly, He whole Glory Ifaiah faw in the year that King Vz,z.iah died 
 had a being before Chrift was begotten of the Virgin, and that being was the 
 Divine Eilence.by which he was naturally and eflentially God : For he is ex- 
 preOy called the Lord, Holy, holy, fwlyjhe Lord ofHofts, whofe glory filkth ifai.6. i,j. 
 the whole earth ; which titles can belong to none befide the one and only 
 God. QutChriJl was he whole Glory Iftiah {kw, as S.Johft doth teftifie, 
 laying, Thefe things [aid Efaias, when he Jaw his glory, and [pake of him : and Johniz-^^i. 
 he whofe Glory he faw, and of whom he fpake, was certainly Chrift: for 
 of him the Apolllc treateth in that place, and of none but him. Thefe things 
 fpake Jefus, and departed. But though he (that is, Jefus) had done Jo many ^^• 
 ??iirdcles before them, yet they believed not on him, that is, Chrift who wrought 
 thole miracles. The realbn why they believed not on him was. That the 38. 
 faying of Efaits the Prophet might be fulfilled, which he fpake. Lord, who hath 
 believed our report ? And as they did not, lb they could not believe in Christ, _ 
 hecaiife that Efaias faid again. He hith blinded their eyes and hardned their 40. 
 hearts ; that they ftjould not fee with thetr eyes, nor under fi and with thetr hearts, 
 and be converted, and Iftjould heal thtm. For thole who God forelaw, and 
 the Prophet foretold Ihould not believe, could not do it without contra- 
 difting the prefcience of the one, and the predidions of the other. But 
 the 7fivj refufing to afTent unto the Doftrine of our Saviour were thole of 
 whom the Piophet fpake: For thefe things faid E/aias when he faw his glory, 41. 
 and fpake of him. Now ii the Glory which Ifaias law were the Glory of 
 Chriif, and he of whom Jfaias in that Chapter fpake were Chrifl: himfelf; 
 then mu ft thole blinded eyes and heardned hearts belong unto thefe Jews, 
 and then their Infidelity was lb long fincc foretold. Thus doth the fixing of 
 that Prophecy uponthatpeople, which law our Saviour's miracles, depend 
 upon //4/<ij's Vifion, and the appropriation of it unto Chrifl. Wherefore 
 S. John infallibly hath taught us, that the Prophet faw the Glory of Chrift; 
 and the Prophet hath as undoubtedly alTured us, that he whole Glory then 
 he law was the one Omnipotent and Eternal God ; and confequently both 
 together have fealcd this tiutlj, that Chrift did then fubfift in that glorious 
 Majcily of the Eternal Godhead. 
 
 Lartly, He who, being man, is frequently in the Scriptures called God,and 
 that in luch a manner, as by that name no other can be underffood but the 
 one only and eternal God, he had an exigence before he wasmade man, and 
 the being which then he had was no other than the Divine EfTence ; becaufc 
 ail novelty is repugnant to tlie Deity, nor can any be that one God,who was 
 
 not
 
 i:6 ARTICLE II. 
 
 not (b from all eternity. But Jefus Chrifi.htxng in the nature of man, is 
 frequently in the facrcd Scriptures called God ; and tiiat name is attributed 
 ur<o him in fuch a manner, as by it no other can be underliood but the one 
 Almighty and Eternal God. 
 
 Wliich may be thus dcmonllrated. It hath been already proved, and we 
 all agree in this, That there can be but one Divine EfTence^and lb but one fu- 
 premeGod. Wherefore were it not laid in the Scriptures, there are fmny 
 Gods ; did not he himlelf who is fupreme, call others fo; we durif 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 alledged thatC'^r;// 
 is God, to prove his lijpreme and eternal Deity : whereas npw we are an- 
 fwered, that there are Gods many, and therefore it foUoweth not from that 
 name that he is the one eternal God. But if Chrift be none of thofe many 
 Gods, and yet be God, then can he be no other but that one. And that he is 
 not to be numbred with them, is certain, becalife he is clearly diftinguifhed 
 /74/.82. 6.. from them, and oppoled to them. We read in thePfalmirt, ihavefatdye are 
 Gods, and all of you are children of the moH High. But we muft not reckon 
 Chriil: among thofe Gods, we muft not number the only-begotten Son among 
 5- thofe children. For they knew not, neither irould they underjland, they rralked 
 on in d.vkntfs : and wholoever were Gods only as they were, either did, or 
 Col. 2. 9: might lb do. Whereas Chrilt, in whom done dmlt all thefulnefs of the God- 
 head bodily, is not only diftinguiftt from, but oppofed to, fuch Gods as thofe, 
 Joim 1(5. p. by his Difciples laying. Now we are fur e that thou knowe'fl all things ; by him- 
 John 3. 1 2, ftlf proclaiming, I am the light of the rvorld: he that followeth me (ball not walk 
 I Cor. 8. 5, (5. in darknefs. S. 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 
 ']efu5 Christ. In which words, as the bather is oppofed as much unto the 
 many Lords as jnany Godsj fo is the Son as much unto the T».iny 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 befide that one an intimation of many Gods, and whofbever is called 
 God muft either be that one, or one of thofe many ; being we find our blef- 
 led Saviour to be wholly oppoled to the many Gods, and confequently to be 
 none of them, and yet we read him often liiled God : it follow'eth, that that 
 name is attributed unto him in fuch a manner, as by it no other can be un- 
 derfiood but the one Almighty and eternal God. 
 
 Again, thole who deny our Saviour to be the fame God with the Father, 
 have invented rules to be the touchftone of the eternal power and Godhead. 
 Fjrft, where the name of God is taken ablblutely, as the fubjeft of any pro- 
 pofltion, it always fignifieth the fupreme power and Maiefty, excluding all 
 others from that Deity. Secondly, where the lame name is any way uled 
 with an Article by way of excellency, it likewife fignifieth the lame fupreme 
 Godhead as admitting others to a communion of Deity, but excluding them 
 from the S'upremacv. Upon thele two rules they have railed untothemlelves 
 this Oblervation, That whenfoever the name of God abfolutely taken is pla- 
 ced as the fubjeft of any propofition, it is not to be underfiood of Chrifl: 
 and wherelbever the lame name is fpoken of our Saviour by way of predicate, 
 it never hath an Article denoting excellency annexed to it ; and conlequently 
 leaves him in the number of thole Gods who arc excluded from the Majefty 
 of tlie eternal Deity. 
 
 Now though there can be no kind of certainty in any fuch oblervations 
 
 of the Articles, becaufethe Greeyt/ promilcuoufly often ule them or omit 
 
 , t-hem, without any reafon cf their ufurpation or omiflion, whereof examples 
 
 arc
 
 His Only Son. 
 
 !2 
 
 are innumerable ; ) though, if thole rules were granted, yet would not their 
 Conclufion tbllow,Decaule the fupremeGod isotten named (astheyconfefs) 
 without an Article, and therefore the fame name may fignifie the lame God 
 when fpoken of ^/'r//?, as well as when of the Father, lb far as can concern 
 the omiilion of the Article : yet, to compleat my demonftration, I fhall fhew, 
 firft, that the name of God taken fubjedively is to be underftood of Chrijl ; 
 lecondly, thatthe fame name with the Articleaffixcd is attributed unto him ; 
 thirdly, that if it were not 16, yet where the Article is wanting, there is that 
 added to the predicate which hath as great a virtue to fignifie that excellen- 
 cy as the Article could have. 
 
 S. Paid^ unfolding themyftery ofGodlincfs, hath delivered fix Propofitions 
 together,and the fubje6lof all and each of them is God. Without controver- iTim. 3. 16; 
 fit great is the my fiery of goMim'fs : God was manifefied in the flefij^ juftifed in 
 the Spirit y [em of Angels^ f reached unto the Gentiles, believed on in the worlds 
 received up into glory. And this God which is the fubjecl of all thefe Propofi- 
 tions mult be underltood oi fhrift, becaufe of him each one is true, and al! 
 are fo of none but him, He was the Word which was God, and was made 
 flefh, and conlequently God mmifefied in thefefij. Upon him the Spirit de- 
 fcended at his Bapcifm,'and after his Alcenfion was poured upon his Apollles, 
 ratifying his CommiHion, and confirming the Doctrine whichthey received 
 from him : wherefore he \v2~s God jufiified in the Spirit. His nativity the 
 Angels celebrated, in thedilcharge of his Office they miniftrcd unto him, at 
 his Refurreftionand Alcenfion they were prelent, always ready to confels 
 and adore him: he was therefore Godfeen of Angels. The Apoftles preach- 
 ed unto all Nations, and he whom they preached was ^ Jefis Chrifi. The ' ^-^^s.^, 35. 
 Father '' feparated S. Paul from his mothers rvomb^ and called him by his grace ^ ^' ^°* 'i* ^°' 
 to reveal hU Son unto him, that he might preach him among the heathen : there- 1?. ' 
 fore he was God preached unto the Gentiles. John the Baptifl fpah '^ unto the ^'""- '*^- ^5- 
 people^ that thiy fhould btlieve on him which ^ould come after him, that is, on \u^, '' '^* 
 Chrtfl "Jefiis. ^ We have believed in JefusChrifi, faith S.Paul, who ib taught the f'^l- 1- 18. 
 Gaolour tremblingat his feet, ' Believe in the Lord Jefiis Chrifi, and thoufijalt ! ^/j,"','^'"^' 
 befavtd : he therefore was God believed on in the world. When he had been " cai. 2. \6. ' 
 forty days on earth after his Refurreftion, he was taken vifibly up into Hea- ' ^^^ ^^' ''* 
 ven, and fat down atthe right hand of the Father: wherefore he was Godre- 
 eeived up into Glory. And thus all thele fix Propofitions, according to the plain 
 and familiar language of the Scriptures, are infallibly true oiChrift, and foof 
 God, as he is taken by S. fohn, when he fpeaks thole words, the Word was 
 God. But all thele cannot be under (lood of any other, which either is, or is 
 called, God. For though we grant the Divine perfeftions ami attributes to 
 be the lame with the Divine Eltence, yet arc they never in the Scriptures cal- 
 led God ; nor can any of them with the leaft (hew of probability be pretend- 
 ed as the fubjeft of thefe propofitions, or afford any tolerable interpreta- *Deus,i.c. vo 
 tion. When they tell us that God, that is, the * Will of God, was manifefted funcasipilusdc 
 in theflipj, that is, was revealed by frail and mortal men, and received up in l^yi"^^" I]^ 
 glory, that is, f was received glorioufly on earth, they teach us a language iiomincs infir- 
 which the |1 Scriptures know not, and the Holy Gholl never ufed. And as no mo^^ morca- 
 
 ' •' Icsperteitepa- 
 
 tefafti crt, ire. Cutech RMov.aiQjiAft.^i). f Infigncm in raodiim Si fummacum gloriJKcepcafuit. i6. \\Fo} (dtifismt 
 de,/ nux 04« , ni;ich left if unKnifBti received or embraced. Klias fjval^vib not of his reception, but h:s afcenfiin, ifhtn he fiith 
 ta Elidi.i, Ti Toyno* Qoi -jeh h (tc^'Mi^Glua/ >irB (][k ; 2 Kings 2. 9. 'Vhi 'EaV 1 J^itc /xi ^ta.ha.f/Cxvhtjijov in' Qi, 1^ iVa* 
 (^0/ ktiuc. Whfnheallwill)! aficnded.as the otiginal'^^^y it is nootherrvij'etriwfl.ttcd b\ /AeScptilaginc, f/wn (tvtA>i»9ii 'HA<J 
 c,» Quojnru!i ix fi< T ig^jivcv Which Language reasprej'ervcdb) the I'ellenixiiig ;eivs : 'O WrrtAiif 8»1< c* KouKa.-ri -rvgjt, Sirac. 
 48. 9. twditgain, <tvt/,)ij)9ii iat »J< r ifv.tii!-, i Mnc. 2. 58. Neither did the} ufe it o/Elias on//, but of Enoch/i//'- Oii/i «« 
 
 cmI'i^h h '* 'El <i;^, ly ><J axnlf liviKnp'iw iiro ■f yvf. Tiie f.ime Lane^ua^c is continued in the New leflament of our Saviim'i 
 Afcenfion, di'dtKtxp'Jtt'if t iegtviy- M'lr. 16. I9. itKtAn^9«< etV vf/d^ ti< ^ vpntiv. Ails i. 1 1. and finih, etv«Mic>9i(, Wi.'?y 
 t> 2. and a.;ihi\f^n a.^' tii^f^. Ails i, 22. As therefore i.vd.Kr\\ii TiMrf(n,vf, ii\ thil.Anin.tgeofiheJesfS, was net the reception of 
 
 Mof(*
 
 ,38 ARTICLE 11. 
 
 Mofcs k ,be IirAtlius, but ,he aj],<mpmn of hu fo.V, i /, clUm^h -H Xe<r»~H fAf Afcenjm^ Chnjt, Luke 9. 51. Wf^trejorem, 
 Timenldllgnwft «,,) affumptum eft in gloria ; nndrhi it here by the f.me word by wimb he alv^ays tranjlated -re^Hf 9«. 
 
 Atti ibute, fb no perfon but the Son can be liere underftood under the name 
 ot'God : not the Holy Gholl, lor he is dillinguiflied from him,asbeing)u(lifi- 
 ed by the Spirit ; not the Father, who was not rtianitefted in the flefh, nor 
 received up in glory. It remaincth therefore that, whereas the Son is the 
 only Perfon to whom all thefe clearly and undoubtedly belong, which arc 
 here joyntly attributed unto God, as fure as the name of God is cxprelTed 
 
 fp^J/S'*' univcrlally in the * Copies of the Original Language, 16 thus ablblutely and 
 
 writtn in the fubjcftively taken muft it be underftood o^ChrtJt. 
 
 ftTs^liwthtFahbofe Cofies do asree. Nwnecdwe be troubled tenh tbeobfervmonofGrouusonthefl^ce: Sufpeftam nobis lianc 
 leftioncm tacianc Intcrpretts vcteres, Latinus, Sn rus, Arabs & Ambrofiiis, qui omnes Icgcrunt o f »av«f «3«. J confefsthe yulgar 
 I arin rca^s it othenvife t'um th Greek., Quod manifcnatum eft in carnc ; and it cannot be denied but the Syriac, hotcever tranjla- 
 ted h Trmcllius a-reetb rviththe Latin ; and b:thjeem to have read 'i, inftead ofQiU- But the ,ornf confent of the Cree^ Copies 
 and Lerrretcrs are above the authority oftheje tm Tranflators ; and the Arabiclcjet firth in the BMu Polvglotta a.reetb expre/ly 
 tnth thvn But that which Grouui hath farther obfcrvedU of far greater conf deration: Addic Hincmarus opufculo fj. ilJud @ii( 
 lie Doiituin 1 Neftorianis. i-w // at iirfl the Greeks read « b^Hf «5)i, and that o were altered into 0to(b) the Neflortans ; tiien 
 ou£ht we to corrcll the Oreek.Copi by the Latm, and confefs there knot only no force, but not fo much as any grounder colour fir our 
 Aruments But fir j], it is no way probable that the Nejlorians flmld find it in the Original », andmake ii eiht, becaufe that by fo 
 do'rn they had oiertlron-n their oirn ,i(}'crtio„, which was, that Cod was not incarnate, nor- born of the Virgin Mary ; that God 
 did not afcenduiuo heaven, but Chnfl by the My Ghofi remaining upon him, Hj r^ tyxKit-iiv M^tti vofWwJ^or. Concil. Ephel. 
 Darr i cap i '. Secondly, it is certain that they did not ma^j this alteration, becaufe the Catholicl^ Greeks read it esJf befire 
 they werefiic'b Hcr!tickj,fo called. Ncftorijni a Ncftorio Epilcopo, I'acriarclia Conftancinopclicano. Aug.Hiref. Neftorius,/row 
 whom thu Hcrefie began, wjs Patriarch oj Conftantinople after Siilnnius, Sifinnius after Atticus, Atticus ajter Neftarius, who 
 iucce-l-d\oimti a it/.'.ii/v £/«:/<:</ Clirylbftomus. But S.Chr\(o(ior\\c read not^but ^^to(,tts appears by bis Commentariesuponthe 
 place- e^-i \iJiv^iSa i* Caf'.T.rssji.o />.fi/8Cj*<. W5.Cyril,w/» byall means oppofedUcdotmsitpontheprJ} appearance of 
 his Herefie, wrote two large Epililes tube yueens Vnkhcrh ^nd Eudocia, in both which he^ mal(eth great ufe oftktsText^ mthefirjt, 
 after the repetition of the words as tb y are now in the Greek_Copies , he proceedeth tkm ; Tif o it C'^fKi jaisf «9«'$ > « /^Aoi-, St« 
 
 Wiieref'ire in S. Paul be read 0;9« God, and toik,that God to be the Word. In the fecond, repeating the fame Text verbacim, he ma- 
 r.agethitthm againk Ntftorius : £/ 5-eJf av o KoyQ- ivuvi^aTiifax A»j*/7e> i^ »' <AiTK^fX59«« t3 j^ -StJf, *^X' m- c'f Um 
 rt'« cf>*MV.v^, /*«;■« ./h T^Ts ^ oiJLchoy^fAp:<< f/sja J^ tJ -f iMnCnof ixv^extv ' »< ;} it^fttirQ- v'^^Jcu Kinif i \a^(, 
 rroi i» r=«f *' Ttpai'Sf vltti 5 x-iu to/ ^«« » X a.mmv ivxfyks, on rrdi S.v^i^aiQ- c* (^af /.i T« SJi, xj «k 5.V irifuf ofuTo 
 riti- Atk in the explanation of his fecond Anatbemati'm he ma^eth ufe of no other Text but jbis to prove the Hypoftatical Vnim, 
 eivin' It ihisglofs or exp'Jition :. Ti SJi t3, 6? *i'5f«9M of C'^ft' '■> t«t»?;, ■)i}PVi C^P^ ° «-» ^-* '^^f^h Aoy®-, &c. The 
 iame'he urgetb in his Scholion dc Unigeniri Incarnationc. So alfo Tlieodorec contemporar) with -f. Cyril : ««3< i^ar i^ 3«« 
 ile Kni'of^ov'iX'^v^ p^^v, Jii\@- £rci,<nv 'iviiv9ia'T»ffa{i-jiUiT0,(TApS< '■$ i/Ji.<ii<f\io (pviri( iJijtt^ii', it Qo-fKl y6 TIM 
 *h!ci -t« ^j.vK'otuJic>j ^'jjiv- Tuirdly, Hmcmnus does not fay that the Nejlorians put ee3{ intotbe Greek_Text, but that he which 
 tut it in waicafl outofbii Bif}}Opriili_for a Ncjbrian. Hiswordiare thefe: Quidam nimirum ipfas Scripturas verbis inlicitis im- 
 pofturaverunt ; ficut Maccdonius Conftantinopclicanus Epircopus,qui ab Anaftafio impcratore ideo a Civitate cxpulfus legicur, 
 ouoniam ialuvit Evangclia, & ilium Apolloli locum ubi dicit, quod apparuit in came, jujlificatum ej} in Spiritu, per cognationem 
 Grjcarum litcrarum O in liocmodo mutandofalfavit. Ubi cnimliabuic /?<(;, hoc eft OS monofyllabum Gra;cum,litera mu- 
 tara O in vcrtit •, & tlcic 0S, id eft uc eflct,ne;« apparuit per carnem. Quapropter tanquam Neftorianus fuit espulfus. Htncm. 
 Ot-ufc sS f- '3' Ny.v wbcreasHmcmzTui fa)s cxpulluslcgitur, we read not inEuagriuSjOr the Er.cerpt a ofThcodotns, or in joan- 
 ncs Malala,f/j.« Maccdonius was caji out of bis BifJnpricQbr any fuch falfttion. It is therefore probable that he had it from Libera- 
 tus a Deacon of the Church o/ Carthage, wh) wrote a Breviary, coUeiled partly out of the Ecclefiaftical Niftories and Ails tfthe Coun- 
 cils tartly out aftherelaiinsoffucb men as he thought fit to believe, extant in the fourth Tome of the Councils. In which, c\u^. ip. 
 j„e have thefamerelaTion.cnlywith this difference, tbatO is not turned into 0, but intoCl; and fo O'S, becomes njf 0S, but fi2. Si 
 that fii /} the Greeks Copies arc mtfaid to have readit o, but o(, andfo not to have relation to the myfiery, but to the perfon ofCbrifl ; and 
 
 Ihrianifm but jor other reafins. Howfoever Miccdoniui co,ild not falfifie all theGreek,Copies, when as well thofe which were before 
 his time as tl>ofe which were written fince all acknowledge eto(. And if he had been ejeiledfor fubjlitiiting 0ti(i without quejiim 
 Anaftalius would have taken care fir tk: rejhring %(, which wefindnotm any Copy. It remaincth therefne that the Nefiorians did 
 noifallijie the Text by reading 0io( ijacjf &!)»), but that the ancient Greek. Fathers read it fo ; and confe^uently, being the Greek, *f 
 the Original, this Lellionmuft be acknowledged Authentical. 
 
 Alls 10. :3. Again, S. Paul fpeaketh thus to the Elders of the Ciiurch of Fphefus ; Take 
 hted unto your felves, and to all the ^ock over the which the Holy Ghojl hath made 
 you ov'.rjiers, to feed tin Church of God., which he hath fur chafed with his own 
 blood. In thele words this doftrinal Propofition is clearly contained, God 
 hath purchafed the Church with his own blood. For there is no other word 
 cither in or near the Text which can by any Grammatical conftruftion be 
 joyned u ith the Verb, except the Holy Ghoft, to whom the Predicate is re- 
 pugnant, both in rcfpcftoftheai^, or our Redemption, and ofthe means, the 
 
 Blood.
 
 HisOnLySoN. I20 
 
 Blood. If then the Holy Ghoft hath not pUrchafed the Church; if he hath 
 not blood to filed for our Redemption, and without bloodjhed there is no re~ 
 mifjion; if there be no other word to which, according to the literal con- 
 ftru6lion,the act of purchafing can be applied ; if the narne of Go^^,moft fre- 
 quently joined to his * Lhurch, be immediately and properly applicable by *r^<iUt.Q- 
 all rules of Syntax to the Verb which followeth it: then is it of ncceffity to portim'flf' 
 be received as the fubje£t of this Propolition, then is this to be embraced as church be p'ro- 
 infallible Scripture-truth, God hath purchafed the Church with his own T^hfh'Cbitnh 
 blood. But this God may and muft be underflood of Christ : it may,becaufe is.'Is.col"'. 
 he hatii ; it mull:, becaufe no other pcrfbn which is called God hath fb pur- 24- <""/'« the 
 dialed the Church. * We were not redtemed with corruptthle things^ as filver and ll'^^f'Z' ''^'"^ 
 ^old^ hat with the precious bLod of Chrijt. With this price were we bought ; maj rk x«r«, 
 and therefore it may well be faid , that Chrift our God hath pnrchafed us with ^'>m.j6.i6.^s 
 bis ovn blood. But no other perfon which is, or is called, God, can be faid fb churches 'of 
 to have purchaled us, becaufe it is anaft belonging properly to the Media- Gcd, \cor.\i, 
 torfliip ; and there is but one Mediatour between God and men : and the Church IndiTMlt 
 is ^ j.i itiifed through the offering of the body of Jeftu ChriB once for all. Nor can 14. yet » Ia- 
 the exprelTion of this a6t,peculiar to the Son, be attributed to the Father, be *7,!?''^,f "^ 
 caufc this blood fignifieth death ; and though the Father be omnipotent,and fc/^^a^'i cor. 
 can do all things, yet he cannot die. And thoua,h it might be faid that he '-^-^ i°.^''- 
 purchafed us, becaufe he gave his Son to be a ranU'^me for us, yet it cannot ^,"'| 22' ^2 cwt 
 be faid that he did it by his own blood ; for then it would follow, that he gave i . 1. 1 Tr.n. 3. 
 not his Son, or that the Son and the Father were the lame Perlon. Befide, '^•'^y^^ly^'- 
 it is very obfervable, that this particular phrafe of his own hlood,is in t ' e Scri- j-j „ot once n^-.- 
 pture put by way of oppofition to the blood of 1| another: and howibcver med.Andthere- 
 we may attribute the Afts of the Son unto the Father, becaufe fent by him ; relf7ntoaiter^it 
 yet we cannot but acknowledge that the blood and death was of another tli^n m thUText, ^r 
 the Father. ' Not by the blood of goats and calves^ but by his own blood he ent> d ''Jj^,1"j,'^ ''^^fj 
 in once into the holy place : and whereas "^ the High-priejl entred every year with then made'd7, 
 the blood of others, Chri(l appeared once to put away Jin by the facrifice of him/elf. "'/'''" " 'f f" 
 He thee which purchafcd us wrought it by his own bloo.d,asanHigh-priefl: e€^',n»'-"'X?! 
 oppofed io the Aaronical, who made atonement by the blood of others. But ^ome mss. m 
 the Father taketh no Prieffly (office, neither could he be oppofed to the legal ■'jcSrlgt 
 Prieil;, as not dying himfelf, but giving another. Wherefore wherefbever an', and New 
 the Father and the Son are defcribed together as working the Salvation of Coii./)f ,s. rt/ij 
 man, the blood by which it is wrought is attributed to the Son, not to the [hdntelpmntf 
 Father : as when S. Paul fpeaketh of the ' redemption that is in Jefus Chrijl, 1 renins regere 
 whom God hath fit forth to be a propitiation through faith in his bloody to declare ^^^;li^_^^' 
 his ri'jhteoufmfs; his^ that is, hts own righteoujnefs^ hath reference to God others reprefem 
 the* Father ; but his^ that is, his own bloody muft be referred to ChrtH the f,^^^,^j®^f' 
 Son. When he glorifieth the God and Father of our Lord jefus ChriJl, at XXt /«'«- 
 tributing unto him, that he hath blelTed, elefled, predellinated, adopted, ac- P^^'^i^i '"•''f* 
 ceptcd us, made known unto us the myltery of his will, and gathered us to- T^mjil'ui^' ir- 
 gethcr in one ; in the midftof this acknowledgment he brings in ^the beloved gument;Diit,be- 
 in whom we have redemption through his bloody as that which cannot be attri- "j.^^///'||^,'2*/ 
 
 mt like to be true. The Syriack^trmPating it Chrifti, ( t^n'lf Q"I not Domino ,^t it is in the Latine Tranjlation) gives 
 rM.er an Expojition than a Verfion. ' i Fet. i. 18, 19. " 'eA. I.. 10. H'lcftBi' cS/Mt is oppofed to iS/jia. (";Aot«o». And 
 therefore it is obfervable that the Author of the Racovijn Catechifm, in his Anftcer to th:s place of saipiiire, doth never mal^c the 
 leajl mention of i/ioi- or proprium , but only affirms that the bloodof Chrijl may be called the blood of God the Fattier ; & totidcm 
 verbis did Sodnui anfrver to Wickus before, but in his whole Anfwer concealed the force of 'ifiov, whereas the flrcngth of our^Agu- 
 ment lies in tbofe tvirdi, J)a. ni Ic^'a c'J/[/«7©"j <"> "' ''■'■' Alexandrian MS. and one mentioned by Beza, <A* n ajiAcLl&n ij>ii. 
 • /lb. 9. 1 2. » yerfe 25, 26. ' Kom. 3. 2$. *0(( vafi^iio i ©jJt IMi^ietOf J^d -^ itinaf i» Tti ewn S^aIi, ♦Jj Jlf/W- 
 ^it i J)Ka!»jvj'inf *urS. '. Eph. i. 6, 7. 
 
 S buted
 
 ip ARTICLE 11. 
 
 buted CO the Father. Chrift hath blelTcd us; and the Apoftle faith, the Fa- 
 Afls 3. a:. ther liath blelTcd us .• w hich is true, becaufe he fe»t his Son to bkfs us. Christ 
 hath made known unto us the will of his Father ; and the Apoftle faith, 
 tfh. 1. 9. tjie Father hath mtde known unto us the myftery of hii rrill; becaule he fent 
 c«/. 1 13. his Son to reveal it. Chrtfi hath delivered us ; and the Father is faid to 
 deli'ver us from the pom r of darkntfs : not that we are twice delivered, but 
 bicaule the Father delivereth us by his Son. And thus thefe general aftsare 
 familiarly attributed to them both ; but ftill a dirfere::ce muft be obierved 
 and acknowledged in the means or manner of the performance of thele afts. 
 For though 'tis 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 himlelf to us ; but 
 that the Son did fo, it is. They both deliver us from fin and death : but the 
 Cil. 1. 4, Son gave hiwfelf for our fns, that ht might deliver m ; the Father is not, can- 
 not be, laid to have given himfelf, but his Son: and therefore the Apoftle 
 Col. 1. 13, 14- giveth thanks unto tlie Father, n-ho hath dtlivered m frotn the power of dark- 
 riefs^ and hath tranflated as into the kingdom of his dear Son., in whom we have 
 redemption through his blood. Now this blood is not only the blood of the 
 new Covenant, and confequently of the Mediator : but the nature of this 
 Covenant is fuch, that it is alio a Teftament, and therefore the blood mult 
 tiib. 5. 1 5. jjg jhe blood of the Teftator ; for where a Teftament is., there mujl alfo of ne- 
 ceJfty he the death of the Teftator. But the Teftator which died is nor, can- 
 rot be, the Father, but the Son; and confequently, the blood is the blood 
 of the Son, not of the Father. It remaineth therefore that God, who pur- 
 chaled the Church with his own blood, is not the Father of our Lord jefm 
 Chrift, or any other which is called God, but only Jefm Chrift the Son of 
 God, and God. And thus have I proved the firft of the three Aflertions, 
 that the name of Go^abfblutely taken and placed fubjeftively, is fometimes 
 to beunderftood ofChriB. 
 
 The fecond, 'That the name of Gc)^ inverted by way of excellency with an 
 Article is attributed in the Scriptures unto Chrift,imy be thus made good. He 
 which is called Emmanuel is named God by way of Excellency ; for that name, 
 siMth.i- =j. f^ijh S. Matthew, king interpreted, is God with us, and in that interpretation 
 II KaJ KrtMt j^ tiie Greek ]\ Article is prefixed. But Chrift is called Emmanuel ; * that it might 
 ^rZ'D^ffz i>e fulfilled which wm fpoken of the Lord by the Prophet, faying. Behold, a Virgin 
 TSb , »/!9m- ^nll be with child., andjhall bring forth xfon, and they fhall call his name Emmt- 
 ivH^°*/'i ^"^^- Therefore he is that God with lu, which is exprefled by way of Excel- 
 idiU- ' *^' lency, and diftinguifhed from all other who are any way honoured with that 
 Vfr/f z2, 2?. name. For it is a vain imagination to tliink that Chrift is called £ww.j/7«e/, but 
 jldiesl. 24. t'l'^t he is not what he is called : as Mofes built an Altar, and called the name 
 Jcr. 33. i5. of it "Jehovah Nifji, and Gideon another called Jehovah Shalom ; and yet nei- 
 ther Altar was Jehovah: asjerufalem was called the Lord our righteouf»tfs,znd 
 yet that City was not the Lord. Becaule thefe two notions, which are con- 
 joynedin the name Emm.tnutl, are feverally true of Chrift. Firft, he is Em- 
 John 1. 14. f„anii, that is, with us, for he hath dwelt among us : and when he parted from 
 •£*"•' ^"jl^j" t'ls earth, he faid to his Difciples, / am with you alway, even to the end of the 
 tiai world. Secondly, he is El, and that name was given him, as the fame Pro- 
 
 ^"'^'^■x U,y phct teftifieth, For unto us a child is born, unto us a Son is given; and his name 
 jball be called Wondtrful, Counfellour, the mighty God. He then v ho is both 
 properly called £/,that is, Goi5(',and is alfb really Emmanu, that is, with us, he 
 muft infallibly be that Emmanuel who is God with us. Indeed if the name 
 Emmanuel were to be interpreted by way oi'a propofition, God is with its, as 
 ^I'k: 45- 35- the Lord our righteoufnefs , and the Lord is there, muft be underltood where 
 they are the names of Jerujakm ; then fhould it have been the name not of 
 
 Chrift,
 
 HisOnlySon. i^i 
 
 Clirift, but of his Church .• and if we under the Gofpel had been called fb, 
 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 fimiiitude with 
 thofe objefted appellations, and is as properly and direftly to be attributed 
 ro the Meffias as the name of Jeftti. Wherefore it remaineth that Chriil 
 be acknowledged God with us, according to the Evangelical Interpretati- 
 on, with an exprclTion of that excellency which belongethto the Supreme 
 Deity. 
 
 Again, He to whom S. ThowM (aid, My Lord and my God, or rather, The John 20. sS. 
 Lord of me and the God of me, he is that God before whofe name the Greek 
 Article is prefixed, which they require, by way of excellency. But S. Thomas 
 fpake thefe words ^ to Chrilf. Fur [jefusfpake unto Thornas^ and Thomas an- le"n"mfwered 
 /wered and faid unto him. My Lord and my God. And in thefe |j words he thatthejemrdi 
 made confelFion of his Faith; for our Saviour replied, Thomas, becatif thou Zmdt"'^i'-\' 
 hap fen me, thou ha(i belitvtd. And let him be the Lord of me, and the God Lut^o God'ihe 
 of me, who was the Lord and the God of an Apollle. Father.soTh^- 
 
 •^ odor. Mopfue- 
 
 ftenus /h hU Commentary on S.John ; Thomas quidem, cum fic crcdidiffer, Domima mem fy D«« mew ciicir, non ipfum Doini- 
 runi & Dcum dici.ns,(tion eiiim refurreftionis fcientia docebac & Deum elTe eum qui refurrexic) fed quafipromiraculofo fa- 
 fto Dtum collaudat. Syn.i' CoJiU. ^. As if Jhoma h.id wtindedonly to have praifcd Godfor raiJingChrijl. Butfiijl itisplain 
 th.it Tliomas tmf>veicJ Chrilt ; jecon'ih, that hefpal^e imto him, that is, to Chiijl, and conjequer.th that the words rphich he fpal^ be- 
 long to Chrift i thirdly, that the words are a Confrffion of hii fjith in Chriji, as our Saviour doth acl>norf'ledge. And whereas 
 Francilcus Visidxi did ob]e it, that in a Latin Tefiament he found, not Si dixie ei, but SLd\-y.'K without ci, it it fufficiently difcoun- 
 tenanced by SocirMS in hif Epiflle, ajfrrmrg that all the Greek, Md La'in Copies had it, except that one which he bad fund : and 
 therefjr.' the omi[fion mufl be impAted to the negligence of the Printer. \\ 'O Mti'of uk xJ o ©s''< uk- Either in thefe words there it 
 an EliipCis of M cv, Thou arc m) Lord, thou arc my God; or an Antiptofis,thc Nomimtiie Cafe ufedfor the Vocative, as'Zha'lt 
 'EAiij, 0to< /u«, 0sl< f/8 j^&t<; 15. ^4. 'Afffa TitTi'if, Mar'>i^\i^.'^6. and'i^tu^i a QcnhSciV leJ^L-uav, John t^.-f. 
 If It be an '•.liipfis of the Verb S, fo frequent in the Scriptures, and of the Perfn fufficiently underfiood in the preceding Pronoun ; then 
 it is evident that a @i^( is attributed unto ChriJl,for then S. Tiionias faid unto him, Thou arc o -Sso? [/.ts. If it be an Aniptofis, 
 thouji the conflruiHonre-iuire not a Vttb, yet the fignif cation vrt allyrequtrethas much, which is equivalent : for he ac^niwledg* 
 •^th him as much God vrhile b' ca'.leth him fi, as if he did affirm him to be jo. Neither can it be nh]eihd that the Article '-. ferx eth only, 
 in the place of S, ns fignifyingthat the Nominative is to be taken for the Vocatixe cafe; becaufe the Nominative may as wed l}and 
 rocalively without an Article, as Twj>i?i, ijf< Aaf /, * att. i. 20. and E^enOTi/ i>s5- Kve/^, v^U A CiS'i '■'^•tt. 20. 50 31. 
 and therefore whentte yocative is invejlednithan Arttcle, it is as confrerable as in aNominativc. And being thefe words were 
 ancxprcffion of the ApoflWs Faith, asChrifl undcrjlood and approved them, iheymuji contain in them. lirtua'Jyat leal}, a Propofi- 
 ti in i becaufe no all of our faith can ie expreffed, where the Ob'jeii is not at lea ll a virtual Ptopofit ■ m . Ar.d in that Pi opofition, i 
 .&iO( mufl be the Predicate, andChrijl, to \ehom thefe words atefpok-n, mufi alfo be the Sub]c i. It cannot therefore he avoided, but 
 that S. Tl^omcis did attribute the name of Gtdto our Saiiour with an Article. Indeed to m.e there is no doubt but S. Tliomas in thefe 
 wmds did make ai tru. ..idreala Confejfionof his Faith concerning the Per!on of ChriJ}, at S. Vcter did, »>/;en fe anfucrcd and 
 did, Thou art Cliriil, the Son of the living God, Matt. \6. 16. and confequently, tiiat 5 Kt/ei©-, and 0«Jf do as properly be- 
 Img untohim, as S. I'ccerV Xet^f and i if'oi. Astherefire Chriji fiid to hisVifiplcs, VotTocarismc a J)Jii<rKa.h@-, ^ Ku- 
 ei .? . & bene dicicis, fuiTi ecciiin, John 13.1?. fo he might have replied to Tii;;mas, To:i call me HJet'^ and ir)ii(, and you 
 fay well, for I am fo. Affor the Obje'iion of Soc'uKii, that though 3to< be here fpoken of Chnft, andthat mtb an Article 0, yet that 
 Article is of no force becauje of the following Pronoun ^a* it is tnoj} groundlejs : for the Article cannot have relation to the following 
 Pronoun fyv, t-»rirr-*j « ctrnt^JJiK^Q «'i'7wii/f/«« "^ ioOffui- &» l^^'tJ 'nIdjH lii9«a< afSfcK 'Trnf^Siyiiiu '- as that great 
 rr/(;(-(^ Aporonins Alcxandrinusoi/erie^, / i. deSyntaxic. 30. And if for (un it were ;/iiJ<, yet even that Article would belong 
 tod\i(, for tn theft words, i ^ii( iixif, neither Article belongs to iy.ot, but both to ^il( • for, as the f,twe (Sritick_ohferves in ih^ 
 f.imc caje,rJ'J)j7 a!^•6fxe^{ /.'ittv r cuhfi-iv (tr*j»pe]iu * vy. xf^ &• TW, Titrrf iiJ.i(, :;«1iii' ''>icasB/ to ?76£.-i/ •^ «f 9f<MK 
 ^ r a.r]-o\w.'iaii ^if^fij. Sothatifo^ih fc the f.iprcmc God,f/wi 3s oj unmufl be my iupTCntC Qod : as whenDdvid fpeakj 
 tiGod. ^ii<, 3»o< fjLts, 'n^'.( u\ o{9e'^&', Pfi^l- 62. 1. the latter if of as great importance as the farmer. So again Pjal. 42, 5. 
 ci^OLtoAevBOTf/su c# x/9/fa.o -9^85{, c Oeoj (ub • and^c).^. odiof «fxf(tya< n^H,o dit yf^S' and-jo.i^. ^to( /xit fjitt- 
 Xfujjiit "'-r' ?u'. 3;o(iu«. I d.ire njt therefore fay to anyperfonthat he is'o ^I'of 1 it,except 1 do belieietkat he is a ^i'a(. Where- 
 fore I conclude th It the word! of S. Thomas, Kveiof //« ly ^ik juh, are as fully and highly figniftcative as thofe of David, ■ 
 
 n,»c'5^?f Ti? I^av\\ -f JilinVf IJ\S, ^XJlhXs (iV K) 3?0f MK, /'/•"' 5- 2- <" '^'"f^t dil( /UK It'j KuetH IXX, li( f J^kIuJ /UH> 
 
 Plat ;{5. 2g- or thife, Tct ^veitdni «■», K^e/e ^ S'uu'.tJ.iav, &a.inK<it< ixhj^ 3ji« (xv.Pfal 84.^3. or thofe ofS. Joiin intiie 
 Revelation, as they lie in the Alc;^andrian «hi/ Complutenfian Copies," A^i!jr »«, oy.vet&- x) dti{ «//^'i> «;<&'-, ABlfHi", i^"^'. 
 or that lajily in the mojl ancient Hymn, KJaie 0e3j, «tf^>3{ to 0*5 — th%t)n» ifj^di. 
 
 Nor have we only their acquired teffimony of Chrifl's fliprcme Divinity, 
 but alio an addition of verity averting that Supremacy. For he is not only 
 termed the God, bur, for a farther certainty, the true God : and the fame Apo- 
 Itle, who fiiid theV/ord wasGod, lelf any cavil fliould arife by any omilTion 
 of an Article, though fo frequently neglefted by all, even the moif accurate 
 Authors, hathalfb alfured us that he is the true God. For, we ^v;yn', faith he, , joim 5. a». 
 thit the Son of God is come , and hath given us an under (landing that tfe may 
 
 S 2 knO(f
 
 132 ARTICLE II. 
 
 k/toiv him that is true : and ire are in him that is trut , even in his Son Jefm 
 foTiU ?J.. Chrtjf. I! This is the true God, and eternal life. As therefore we read in the 
 ^M\iyl< 0i- jj-j^^ of the ' l^^ord which Godfent unto the children of Ifrael, f reaching peace by 
 ^V,S- HicT 'jef(fsChr//l ; he is Lordcf all; where it is acknowledged that the Lord of 
 gitur non fo- al| is by the Pronoun * he joyned unto 'Jeftis Christ, the immediate, not unto 
 S, feddcir- ^"^^ ^'^^ remote antecedent : fo hkewilc here the true God is to be referred 
 lo uno vcro unto t hri/l, who ftaiids next unto it, not unto the Father, fpoken of indeed 
 Deo, uc ani- jj^ jj^^ Text, but at a diftance. There is no reafon alledged why thele laft 
 co"udJirus'in- wotds fhould not be referred to the Son of God, but only this, that in Gram- 
 dicat. carcch. matical conftruttion they may be aicribed to the Father. As, when '' another 
 ^Aih 10.^6. ^'"g ^^°i^ ^^^'^'^^' ^"^^ "^* l°i^f^y the fame dealt fubt illy with our kindred; the 
 * oSt& for fame referreth us not to Jofph, but to the King of yFgypt. Whereas, if 
 jf. as M'h 8. nothing clfe can be objc6led but a polTibility in refpeft ot the Grammatical 
 ^A;;t^«. rl'- coniiruftion, we may as well fay that Jofeph de^k fubtilly with his kindred 
 C<tv oZr» iiiy as the King o^ jRgjpt; for whatfoever the incongruity be in Hiftory , it 
 !iuSr'ta?"* makes no Solcecilm in the Syntax. Wherefore being Jefus Chrift is the im- 
 »><//. 7.18,19. mediate Antecedent to which the Relative may properly be referred ; being 
 the Son of God is he of whom the Apolile chiefly fpeaketh ; being this is 
 rcndred as a reafon why ire are in him that is true, by being in his Son, to 
 wit, becaufe that Son is the true God; being in the language of S. John the 
 conitant Title of our Saviour is eternal life ; being all thefe reafbns may be 
 drawn out of the Text it felf, why the Title of the true God fhould be at- 
 tributed to ihc Son, and no one reafon can be railed from thence why it 
 fliould be referred to the Father: I can conclude no lefs, than that our Savi- 
 our is the true God, fo ftyled in the Scriptures by way of eminency, with 
 *if^xeii^,% an Article prefixed, as the * firfl Chriflian Writers which immediately fol- 
 dt'ov.liimt.E- lowed the Apoffles did both (peak and write. 
 
 ftft. ltd Sm^rrt. 
 
 'Ey ^if,ij/jut]i n X\it\^(, K, 'IwZ Xeif J ri ^li yi/jSIS. Id, Ep. adEph. 'O )S ^iii i/jS^'U<ni! i XcJfrf lKVtp»friB» \jy) 
 W«e(a<. lb. 'O yb diif if^ 'inirif 'Xet<i( &» ll«7ci <Ji'|uaMor ^aivijeu. Ep. adRom. T? ^u t^hya tx Kcyix.it 'T?i.M-/jt.ctja. 
 ti/xfit. Cl.Al.adv.Gentes. Audit wasnellobfnvidb) the Atahornf thtAtHfy. A^iSJe/iiSiP" , written about the beginning of the 
 third Century, that not only the ancienter Fathers before him, at Juft in, Miltiades, Tatianus, Clemens, IrensEus, Melico, ^c. did 
 ffeal( of Chrift as God, but that the Hymns alfo penned by Cliriftians from the beg'nning did exprefs Chrift's Divinity. •>Fa A/noi 5^ om 
 K) dj'cu dSiKzSv a.-r' cli'/jif ^^ "Jncvv ^a/zHnn r Koyv n •S'sf ■¥■ Xe/sic Cfxvtin ^ufi.tyvvii(. And the Epiftle of Pliny 
 13 Ttijznteftijies the fame," (^od ef^cnt folici Itato die ante lucem convcnire, carmenq; Chriftoquafi Dcodiccrc. 
 
 But, thirdly, werethere no fuch particular place in which the Article were 
 expreffcd, yet Oiall we find fuch Adjunfts fixed to the name of God when at- 
 tributed unto Chnf^ as will prove equivalent to an Article,or whatfoever may 
 
 lUm. 9. 5. exprefs the iijpreme Majeliy. As when S. Patd doth magnifie the Jews out of 
 whom, ,u concerning the fltfj, Chrift came, who is over all, God blejjedfor ever, 
 
 IP T- L f Amen. Firfl:, It is evident that Ar//? is called 11 God, even he who came of the 
 
 I Timgh fome cy i i i r i i • i- inn . • . . 
 
 noM lea-ce J^'^'^i tiiough not as he came ol them, that is, according to the flelh, which is 
 God out of the here ^ di(f mguifhed from hisGodhead. Secondly, He is fo called God, as not 
 pret'enceXcLfe ^° ^'^^'^Y of tile mauyGods, but the one fupreme or moft high God; || for he 
 s. Cyprian, in fo" God over all. Thirdly, he hath alfo added the title ofblejjed; which of it felf 
 
 lib. 2. adv. Ju- 
 
 djios, citing this place, leaxes it out. But that mufl needs be by the negligence of fome of the Scribes, as is evident. Firft, becaufe 
 Mjnutius and Mortl!ius/s«;ii the word Dciu in their C-^pia , and both the MSS. nhich Famelius ufed acknowledge it. Secondly, 
 becaufe .S. C) prian produccth the Text to prove q uod Deus Chriftus ; and reckoneth it among the reft in vhich he is called eyp:eJ7y 
 God. nirdtt, becauje Tcrtuliian, ivhofe dtfdple S. Cyprian proffted himjelf and bothfo retid it, andfo ufe it. Solum autcmChiJ- 
 
 cfl per (vtl liipcr) omnia Dtus bencdiftu; in avum. Novatiaim de Trinitate ufeth the fame Atgument. Ar.d. mother ancient 
 Author \ery ex[rejty ■, Rogo tc, pcum crctlis clfcHliuni, an non ? Sine dubio, refponfurus cs, Deum; qui ccfi ncgare volu- 
 cr!S,faDftj»icripturis convinciris, diccnic Apoft&lo, Ex quibus Chriftus fccundum carnem, qui eft fupcr omnia Deus bcne- 
 diftus in fceula. So alfo S. Aug. Non folum Pater Deus eft, ficut eciam orancs Hatrttici concedunt, fed etiam Filius ; quod, 
 vtlir.r nohut, cognncur faccri, diccnte Apoftolo, CJui eft fupcr omnia Dtui benediftus in ftcula. DeTiin.l. i.e. 13. ^ycont^a 
 
 Fau(fum
 
 HisOnLySoN. 17^ 
 
 Faujhm I. id. c. 15. As jor the Ob'ie}lm,that S.ChT\[o(\ome d':th mt fignific inhU Commentmes that beread ^^if in the Text- 
 iMJwer that neither docs befigr.itie that he read i bin i-dAav, frr in his expofition he pajjeth over wholly h Sit t-Mov d^Jf ' 
 but it doth not follow that he >ead not ^ T^yrav in the Text. But when he repeats the nords of the Apojlle, h-. agrees n'lioul 
 with the Greelc_Text, uv W -Tii:nvv 3-ei< hjK^y«rU ' and Theodortc, rvho lived mt long after him, dnh not onl/achnvled'e 
 the woiiisM give iJH'JExpfitionof them : "h^kh /& .i tS <r <^fK* -woSrmn Tiv^J^Karcu li Jim'^rv XeirJ •J'djsT.,?*' 
 
 f/H • «Ta« anToZ^u. tirrav to, xJi cmfKt, Tf.i^x'-'eoi.i to, ay £^ -Trivru? ^ia( luKayviTk ii( rKiJ ajtatoi. As for the omiifr.Ti 
 »/Deus in S. Hilary on the FJ.ilms, it muft ofnecejfity be attributed to the negligence oj the Scribe, not to the reading of the Father. 
 for how he read it he hath clearly exprejfed in his boikj Dc Trinitate : Non ignorat Paulus Chriftum Dc-uni, dior.s, Qiiorum fui't 
 Patres, ify- ex quibus Chriftus,qui eft fuper omnia Dens. Non hie creatura in Deum depuratur, fed crcacurarum Deus tfl qui fu- 
 
 ----- , , ..-^J' oufKu, is uj'eJ 
 
 without an Article, becaufe yT^ ■rviVfut, to which it is oppofed,foUoweth, and fo the oppofition is of itfelf apparent. But here being 
 )^71 'jrvivfJM is not to be expreficd in the following words, the Article to fignifing of it felf a diftinHion or exception, fl.-en-eth that 
 
 it U to be mderftood. || 'O af iJ5H ■ ' "- ■' ^-' — ■' "^ ■• ^ 
 
 tbers. 
 
 name of God, w4/r®", the mofthigii ; at it tt taken for the fupreme God by it felf, Afts 7. 48. and M defcribed, Plal. 07. j, 
 *Ot/ av S, KtSeii, u4<r©' ^' TrcLnv tU» >!<*, Cf J^gjc \^x)-\d^ij( vjj^' lavjoi Tsd dt»(. 
 
 elfewhere fignifieth the ^fupremeGod, and was always ufed by the "Jervsto * ^ „j^,. . 
 exprefsthat one God oi Ifrael. Wherefore it cannot be conceived S. Paul i5i.2u(?ox«- 
 fhould write unto theChrillians, moft of which then were converted 'Jews f'' ° '<!< '^ 
 or Profelytes, and give unto our Saviour not only the name of God, bur aifo ttou?ii"ciir1ft, 
 addthattitle which they alwaysgave unto theone God oUfrael, and to none ^''^ ion of the 
 but him; except he did intend they fhould beheve Iiim to be the fame God ^j^e^!^f,i',^J'"l 
 whom they always in that manner and under that notion had adored. As tribute i{ tai^el 
 therefore the Apoftle fpeakethof ^ the God and Fathtrof our Lord JefttsChrifi, fo^^-^i^l^mfeif, 
 which is hkjfedfor evermore^ of the Creator, n>ho is blejjtdfor ever. Amen; and iy"'tdded to the 
 thereby doth fignifie the fupreme Deity, which was fb glorified by the Ifrae- nameofGod;as 
 lites ; and doth alfo tcftifie that we worfliip the fame God under the Gofpel 'o^^.V'^'' 
 which they did under the Law : fo doth he fpeak of Chrift in as fublime a ^Aovwrat «< 
 ftyle, xvho is over 4//, God hkffed for ever, Amen ; and thereby doth teftifie ^^ ai^m- or 
 the equality, or rather identity, of his Deity. If we confider the fcope of the onVf hlmTat 
 Apoftle, which is to magnify the IJratlitesby the enumeration of fuch privi- 'tf^<i.Tfjj<nvj'S 
 ledges as belonged peculiarly to that chofen Nation, (the moft eminent of '/(i^^^n'ff, 
 which was contained in the Genealogy of our Saviour) we fliallfind their ^vlvhiyinU 
 glory did not confift in this, that Chrift at firft was born ofthem a man, and f*5 '!^, '"'i'^«<. 
 afterwards made a God ; for what great honour could accrue to them by th^: expreffims 
 t!ie nativity of a man, whole Godhead is referred not to his birth, but to his "/ -^^ Paul are 
 death ? whereas this is truly honourable, and the peculiar Glory of that Na- ""["iei't' "ujl!^ 
 tion, that the moft High God bleffed for ever fliould take o» him the feed of of the jem^ 
 Abraham., and come out of the Ifraelites as concerning thefltfh. Thus every ^*"' "**''" '** 
 way it doth appear, the Apoftle fpake of Chrift as of the one eternal Sanihi»ry re- 
 God. ''''"' f^'^ ''-"^ 
 
 n.trne of God., 
 were wont to ati'wer, Bleflcd be his name for ever, tnfomuchas the Blefled one did in their Language fignifie as much as tlie 
 Holy one,and both, oreitherofthem,theGodoflirad. f/ence are fo frequent in the Rabbins, i^}'n "{TID lynpH the Holy Blcf- 
 fed one,<«ni t*>i''n '\'n;i, the ElelTed one, that they are written by abbreviation, r~T HH or !~n' UpH ; and the infnite blef- 
 fedone, iT'3 D"N, Bleffedbe Godfor ever. Amen, rt/irf Amen, 1S7'i3, and 1^7"". ' 2 Cor. n. 31. Rora. i. 52. 
 
 He then who was the Word which in the beginning was with God, and 
 was God ; he whole Glory Ifaias faw as the Glory of the God of Ifrael ; he 
 who is fty led Alplia and Omega without any rcftritlion or limitation ; he who 
 was truly fubfifting in the form of God, and equal with him,bjfore he was in 
 the nature of man ; he who being man is frequently called God, and that in 
 all thofe ways by which the fupreme Deity is exprelfcd ; He had a being be- 
 fore Chrift was conceived by the Virgin Alary, and the being which he had 
 was theone eternal and indivifibk Divine Effence, by which he always was 
 
 troly
 
 ,54 ARTICLE 11. 
 
 truly, really and properly God. But all thefe are certainly true of him in 
 whom we believe, Jfftu Chnsf, as hath been proved by clear teftimonies of 
 the (acred Scriptures. Therefore tlK being which Chrift hcd before he was 
 conceived of the Virgin was not any created, but the Divine Eflence; nor 
 
 » Thit Hcref,, was he any Creature, but the true eternal God : which was cur fecond Af- 
 
 »•« h oHai lertion, particularly oppofed to the * Arian Hercfy. 
 
 from tm win ' ' j i • , „ y- ,' ■ • , 
 
 bare the f.mic name, anJfcUat the fame time into the fame Anion ; one of them being a Presbyter, andReSor of a Chinch in Alcxan- 
 
 J-;, ./,«»»(,j.. -. i\. . ^. Al..'L'^..^/>r B;/I/l^,.^ Al.-VMnflria in hit Foilile extant in Thcodoret ; 'El^ '•{ 01 cLynQiUXTIeiiinti 
 
 *'£)-* yif .«- Ti-je third Affertion, next to be demonftrated, is, That the Divine EfTence 
 wJiS ^vhich ChnJ} had as the Word, before he was conceived by the Virgin AJary, 
 'jira'v a>- hc had not of himfelf, but by communication from God the Father. For this 
 ■jUiA «=(t4- j^ ^^^ jQ be denied, That there can be but one ElTence propei ly Divii.c, and 
 2vwx"- fo butoncGodcf infinite Wifdom, Power and Majedy ; That there can be 
 rj. s.^M.Ep. jjut ^ one pcrfon originally ofhimfelf fubfiftingin that infinite Being, becaufc 
 JgJ „\^,;,„7o,, a plurality ot more perfbns fo fubfifting would ncceflTarily infer a multiplicity 
 ritti/f Alex' of Gods ; That the Father of our Lor<5<J^e/"wC/;r//? is originally God, asnotre- 
 £p.fl/WTiKo- ceiving his eternal being from any other. Wherefore it necellarily followeth 
 ' "joimTs. 15. that Jefu, ChyiJl,vjho iscertainly not the Father,cannot be a pcrfon fijbrifling 
 nxvrciim'i- in the Divine nature oiiginallyofhimrdfjandconfequently, being we have al- 
 S*vf sji^r^'f ""^^dy proved that hc is truly and properly the eternal God, he mull be under- 
 \uT:t?,iit ' 7* ftood to have the Godhead communicated to him by the Father, who is not 
 ^.'V'^.'l'' i] only Lternally,but originally, God. * Jll things whatfre'-jer the bather hath are 
 T^Miirji-^;^ w/«e,laith Chrijl ; becaule in him is the fame fulnefs of the Godhead,and more 
 ^oMTcToS- than that the Father cannot have : but yet in that perfeQ; and ablblute equa- 
 uTi-Xn H "k, ^^^Y ^'i^'"'^ ^s notwithfl:anding this diipaiity, that the Father hath the Godhead 
 7T.'if? '^' ? not from the Son, or any other, whereas the Son hath it from the Father. 
 c^^^'n-z^'o ^^^^'^^ i^ t'^'^ ^"^"^ ^^^ ^"^ eternal life ; but that he is fo, is from the Father : 
 rat. 2. dcFilto. ^ For M the Father hath life in himfelf fo hath he given to the Son to have life in 
 john-i. 26. htfnftlfy not by participation, but by communication. 'Tistrue, our Saviour 
 J1wS^V!/m ^^as fb in the form of God, that he thought it no robbery to be equal with 
 M haheiet earn God : but vvhcn tlic Jeir/ fought to kill him becaule he '^ made himfelf equal 
 '"^^m'd^cerct' ^'^^^ ^od, he anfwered them, Ftrily, verily, 1 fay unto you, the Son can do no- 
 Patcr. qui eft thifjg of hifnftlf but what he fetth the Father no : by that connexion of his 
 yii-a in icma- operations, fliewing the reception of his Effence; and by the acknowledg- 
 ifum^qurcdc't ment of his power, profefling his fubfiance from the Father. From whence 
 viu in fsmct- he vvhich was equal, even in that equality confcfleth a priority, faying, 
 
 ipfo. Pro CO e- 
 
 nim qnodeft^fn«/f, voluic 'm\.t\\\g\dedit, tanquamfi cuiquam diccrcraus, dcdit tibi Dcus cfc. 5. Au^. Er panlo poll, Qiid 
 ergo Filio dcdit ? dcdirciut Kiliuscflct ; gcnuicutvitacdct ; hoc eft, dedit habere ci vitam in kmctipfo, ut ctTet vica iicn 
 tgensvita, ne participando inccliigatur lialx-rc virani. Si cnini parcicipando habcrct vitam nonin fcmctipfo, poffct&aTiiic- 
 tcndoiUcrnevita: hocin Filicnc accipias, nc cogics, lie crcdas. Manet crpo Pater vita, manetS: Filiusvita. Pater vita 
 in fcmctip o, non i Filio ; Filius vita in fcmctipfo, fed it Patre. So again, dc Trinit. /. i.e. 1 2. I'lcrumquc dicit, Deditmihi 
 Pat r; iiiquovuli iiitclligi quod cum gcnuerit Tater : non ut tarquam jam cyf-ftenti & ron habtnti dcdcrir a!iquid, fed 
 ipfum dcdilll- ut habcrct, genuine ut ellet. '/o/w^.iS, 19. Tanquamdiceret, Quid fcandalizati cftis quia Patrcm meuni 
 dixi Dcuni, quia a:qualcm mc facio Deo ? Itafum 2Equalis,iit non ille ame, fed egoabillo fim. Hoccnim intclligitur inhii 
 vcrbi:, Non potcft Filius a fc facerequicquam, /tc. hoccft,quicquid Filius habct ut taciat, a Patrc habetut faciat Qiiarc 
 habtta Patrc ut faciat ? cui.ii Patrc habet ut poftlt, quiaa Patrc habctutfit. F il 10 cnim lice c(> cifc quod polTc. S.Aug, in 
 Lcum. Paido pofl. Hoc eft, Non potcft Filius i fc quicquam taccrc, quod cfllt, (i diccra, non eft Filius a fe. Etcnim fi Fi- 
 liLS eft, r.atut dl j fi iiacui eft., ab illo eft de quo natui eft.
 
 His On L Y Son. i^c 
 
 * The Father is greater than I : The Son equal in refpeft of his nature, the * A^'^oi' ^ri 
 Father greater in reference to the Communication otthe Godhead. ^ I hmtv arsf" V'^' 
 himy faith C;.riii, for I am from him. And becaufe he is from the Father, t3 's'l^^rTt 
 jl therefore he is calLd by thofe of the Nicent Council, in their Creed, Goi P^'^-'^f- •^•Gr- 
 of God, light of light, very God of very God. The Father is God, but not of ^e%h.'"' *' 
 God, hght, but not of light ; Chrijt is God, but of God, hghc, but of light. "John-j.-i^. 
 There is no difference or inequality in the nature orellence, becaule the fame !i"^V'il"^"y'. 
 inbotli ; but the Father of our Lord JefasChrtfi hath that eiTenceof himlelf, Abipfo^inquic'i 
 from none, Chnft hath r'-e fame not of himfelf, but from him. '""' qu'Jf-ili- 
 
 • us de Patre 5 fc 
 quicquid c1 hiius.de illo eft cujui c.l r.lius. Idee Dominum Jcfum dicimus Deum de Deo ; Patrem non dicimus Dcum de Deo, 
 fed tautum D.um. Et a\c\mv& Dommntn ]e'.\im lumen de tumine ■■, Tatrem non dicimus lumen delumine, .edtartuni /.men. Ad 
 hoc ergo pertiticc quod dixit,-4i ipfofum. From hence then did the Nicenc Council gather thofewsrds of their Creed, O-oviKQi^i 
 x) tSi if. ?'''tJ<, diou atAttfl/voi' ex. -S-J? :• Adfl/cB. But not irtimcdiately, for they were partly infomc of the Oriental Creeds before i 
 as afpenyctbby that Cmfejjion which Y.ukhmprefented to the Council, as cvitaming what he had believed and taught ever fince hit 
 Baptifm,inwhich be Had thefe words, x^eicitaKtietori'ln^h^ei^f, r n ■^iv \<:y)v, ^ihv l*. ^u, ipSfMZarif, (olui lit. 
 ^a«. And as F.ulehiws calls him Life of I fe,fo others Power of power, andWifdomofwifdom. fdeoClirillus virtus & lapientia 
 Dei, quia de Patre virtute & fapientia etiam ipii. viitus & fapientia eft, ftcuc lumen de Patrc luminc, & tons vitiapud Deuin 
 Patrem utique fontein vit*. S. Aug. de Trin. l.j.c,^- And not only fo but effence of ejjence. Pater & Filius fimul una lapi- 
 tntia, quia una effentia ; & fingillaiiin fapientia de fapientia, ficut effentia dc cUentia. 
 
 And being the Divine Nature, as it is abfolutely immaterial and incorpo- 
 real, isalfo indivifible, Chrifi cannot have any part of it only communicated 
 untohim,but the whole, by which he muft be acknowledged ''^ coeff.ntial, * 'Om"'"©-, 
 of the lame fubftance with the Father ; as the Council of Nice determined, J^*ciai "■ ^c^^\ 
 and the ancient Fathers before them taught. Hence appeareth the truth of fubftantiai, k 
 thofe words of our Saviour, which railed a fecond motion in the Jews to T '" **■ ^^^^" 
 ftone him ; ' / and the Father are one : where the plurality of the Verb, and DiiiZ Effence, 
 the neutrality of the Noun, with the diftinftion of their perfbns (peak a per- asifthesonwere 
 feftidcntity of their effence. And though Chrifl fay, the Father is in me, filcelniKFa. 
 and I in him ; yet withal he faith, I came out from the Father : by the for- ther, and fo of 
 mer fiiewing the Divinity of his effence, by the latter the origination of him '^llj^^^j'^^'f^i 
 felf We mufl: not look upon the Divine Nature as || fferil, but rather ac was the'opiri- 
 knowledge and admire the fecundity and communicability of it felf, upon ""'f'he Mani- 
 which tiie * creation of the world dcpendeth ; God making all things by o,;«1c?t^|^ 
 his Word, to whom he firff communicated that Omnipotency which is the t, fo^w ri 
 caufe of all things. And this may fufRce for the illuliration of our third AV- ^1"^""^ :? 
 fertion, that the Father hath communicated the Divine Effence to the Word, « *Tml- iA" 
 w ho is that Jefm who is the C^rrf. '^\ lUvi^x^ot 
 
 uiffr huoiai- 
 ov t3 XXdt^S^ ''■^ '^vm"' »imyfi(7K}i>' as Arrius in bk Epijlle t» Alexander ; by the intsrpretatiin of 5. Hilary, Nee uc 
 Valentir.us, prolationcm natum Patris commencatus eft ; nee, ficuc Manichsiis, partem unius fubftantij; Patris natum expo- 
 fuic. dc Trn.l. 6. C^odHilarius ita Latine reddidit, tanquam o//oa'»7oi' id fignificaretquod/'d(-f:7» yi(6/?.<n??c habetcx toto 
 refcftani, fays Dionyfius Petavius, without any reason : for S. Hilary clearly tranflatcs h^jLoimiiv barely unius fubftjiiti*, and it was 
 in the Or'ginalix'i^Q- j.oitnov, which he expreffed by partem unius fubftantix. Vnder this nttton fi'Jl the Arrians prcterded to 
 re fife the name ouni'nov, as Arrius in the fame Bpifllefignifetb, left thereby they fl;ould admit a real lompofiiion and divifion 
 in the Dfit). Ei t3 Ik yt<;()<;, k^tI l/n. Wttlffi cijilxfloc, ai< (usf ®- tS ouoiim )^ tit -tccCoKu vnro T/Vap roSrai (^iuJ9=1#« 
 eV*' llaTHf, )C J)aj(iri<, ic, Tf€T)of. And S. H'lcromc teftifies th is much not onh of Arrhs andi'MnomiM, but alfo of Ongcn 
 before them : Habctur Uialogus apiid Grafcos Origcnis, & Candidi V.ilentinian,E HaTcfeos dcfcnforis. Qiios duos Andabatas 
 digladiantes fpettatlc me tatcor. Dicit Candidus, Filium de Patris clfc fuhftantia, crrans in eo quod t- foAS<*J afferit; E 
 regioneOrigcnes, juxta Arrium & Eunoniium, repugnant tumvel prolatuni elFc vel natiun, ne Dtus P.ittr dividarur in par- 
 tes. Aptl. 2. in Ruffin. And therefore Eufebiiis Biftiop of Cafarea rcfufednit to fubfcribe to the Niccnc Creed, bein-i fo interpreted as 
 that ob'elH'tn might be taken away. TJ ix. -^ «^a<, iiij.oKoy)fli Tf^? ojjt^ /)i\!.TiKoy f7) tv, ck, ff tv tlar '< V^. «' ^ de 
 (^cpfji- .'-a^^j^Hv m I irtTfJ*. Vpon this Confeffion hcfubfcribedto that claufe, begotten of the fubftance of the Father, rrhich 
 was not inhu oivn Creed. And again, OStu 3 xj to, owokittoi/ VI) ■;>; ■;rct.T,y< t qoc, 'J^iTct^o/u^Q- a K'.yPt- Qfui\^nv 
 i )^ •%■ rm larav Tfc-jrovi >sji ret'. dcMTo'it ^a'oi< WK^7r/ii)S7f.)f , J'tS y& xj^ (Dojftny <? vaictf, Urt x^ !ctd7 '|utti. Sec. Upon 
 this achnnwledgemeiit he was perfwaded to fubfcribe to the other claufe alfo, ( added to that Creed which l.e himfelf i,a^e in to the 
 Council,') being of one fubftance witli the Father : which claufe was inserted by the Council at the inffance o/'Conltantine the Em- 
 fcrour. Now as the Maniclices made ufe of the word ct/obj?®" to exprefs their Errours concerning the nature ofOid and the perfon 
 »f thrift ; fi the ancient Fathers bejore the Niccne Council h.uUifed the fame in a trite Caxhliclifenfc, to exprefs the umr\ m effence of 
 the Fati:er and the Son: as appca/cth bv the confejfion of the fame Eiiftbius ; Eir»i k, ^ -rciKcuSv A<!;('«« ?/►*«, n) ihtwtif Sh- 
 (rxoTK<, K. Q.M^ypa'p'iai iyvauhi^ ^ 'f n -rargfi j^ ii« dsOAo;ia( tui th i/joxm fijy^nJtL>j.^<i< ivif/.it'li. lii.'ercjore the 
 other Eufebius i/Niconiedia, umlcrftanding the ancient Catholicli fenfe, confeffed that if they bei:exed Chrift to be the true begitten, 
 andiot cre.ited, sonofOod, they muft acl:i\owkdge him iixtvntr, wbtcb the Arrians endjavowsd to make fo odioiti ; andthcrefoie 
 
 tte
 
 1^6 ARTICLE 11. 
 
 'MCwncilinofpafitmtoihtmdeierrmnedit, Qiiid eft aliiid cur Homo'.ifion Patn nolint Filium dici, mii quia nolunr verum 
 DciKilium' iicut Author ipforuni Eulebius Nicomedicnfis Epiftola fuaprodidit, dicens, Si vcrum, inquit, Del biliuni & 
 inmatum dicimus, Hcraoulion cum Pacre incipimus connari. Hac cum lefta cflct Epiftola in Concilio Niccno, hoc ver- 
 bum in Traaatu fidci pofucruat Patrcs, quod id videruut adverf.riis effc tormidmi, uc tanquam evaginato abipfjs gladio 
 jplorum nefandi caput hacrclis amputarcnc. S. Ambrof. /. ?. de fide, c. 7. Dc voce'Oj^cu'in©-, vtde Dionyf. PctaT. dcTnmt.^ 
 i.^ic.6. -"/j/jn 10.5c. ♦ A/uxSil*' jafTJydeciwTMC cfti.oi''^ (fwinicSf jpi-zMolii]©-' Daniafc. /. i._c. 8. liEio^ti 
 *.if»cjp»5>-S?jV<tuTi>)i5i.'a«'in*, ■x>x"nYiu.Qr , kiT o^^Jy if fSt iJ.» ^itTt/^ty, «) ■rnyii ^not- tS{ c/Vm"?)'*!" m- 
 *ty*t^y ojj'^'* ' k"^ ^^''^''^** »* *'5t''i'»*'1'" J •*• Athan. Orai.i. 
 
 The fourth AfTcrtionfollowctii, That the Communication of the Divine 
 EITence by the Father is the Generation of the Son ; and Chrift, who was eter- 
 nally God, not from himfelf, but from the Father, is the eternal Son of God. 
 That God always had a Son, appeareth by Jgiirs queliion in tlic Proverbs 
 of Solomon ; Who hath efiahlifljecL all the ends of the earth ? what is his name ? 
 and what is his Son's name ? if thou canft tell. And it was the chief dedgn of 
 Mahomet to deny this truth, becaufe he knew it was not otherwife poflible to 
 prefer himluif before our Saviour. One Prophet may be greater than another, 
 and Mahcmet might perfwade his credulous Difciplesthat he wasgreaterthan 
 any of the fbns of men ; but while any one was believed to be the eternal 
 *rhis u often Son of God, he knew it wholly impofTiblc to prefer himfelf before him. 
 tefrated there. Wherefore he frequently inculcates that blafphemy in his * Alcoran, that 
 /T ir'tix'tl'^ God hath nofiich Son, nor any equal with him : and his Difciples have j, cor- 
 c%.vi bHtnre, rupted the Pfalm 0^ David, reading, (inftcad of, Thou art my Son, this day 
 El'^lpfe'Dcus ^^^^'^^ i begotten thee,') Thou art my Prophet, 1 have educated thee. The later 
 unus utus a- * Jews, acknowledging the words, and the proper literal reading of them, 
 ternus.qu^nec apply thcm fb unto David, as that they deny them to belong to Chrijl ; and 
 lUus cftl^fc cai that upon no other ground, than that by fuchanexpofition they may avoid 
 ruiius eft a;- die Cliriflians ConfefTion. But by the confent of the ancient Jews, by the in- 
 s"raccni!"a 'fit tcrpretation of the blelTed Apoftles, we know thefe words belong to Chri/lj 
 forth b) Syibur- aod in tlie moft proper fenfe to him alone. ' For, unto which of the Angels 
 fhisankeTrii f'^'^ ^^^ ^^ ^"y ^^^'^1 ThoH art my Son, this day have I begotten thee ? as the 
 ftindiielfMti- Apcllle argues. And if he had fpoken them unto any other man, as they 
 hmietanifm, ^^.^g fpoken unto him, the Apoftle's Argument had been none at all. 
 
 Or/ H( ^tof "^ 10 
 
 Hij-joiiiVh tV oKov, (xt'iTi i^rn^ftf, /xim -^vi'tfiu. ..4nrf Joannes Siculus ani Georgius Cedrenusretof /kw Mahomet ^<nr 
 commMid. "Kca n'otev Tgfjy.uufif ^ton, i^ t XeiSBC Ttjjiiv u( \i^y n ^u f^ , i'xi M''* e/V. ■^"'^ fi" read of hk ridtculom 
 Hiftory, that Chrili, after his ajcevfim into Heaven, was accufed by Odd fir calling himfelf hit Son ; and that he denied it, as being fi 
 named only by men with')ut any aulhorit) from him. 'Oti ttviKSipTa. r XeiSBi- «f tJc i^avov tifarnnv i d«c(, Myity, '''Cl 
 'lltjB. av •<^6« TCI' Aojpif t5to)i, "Ot/ iiif ti/xi n ^iZ xj .J-fot ' !^ i-TiKei^t) lna»(,'OTI tK^Tift-yd, *Ji aja^wMfxeu 
 i7) ttS^U ffn ' «?,■.' ci icSfajwo/ Kiyvatu oTiff-rev T Koyw 'TbTor. |i Alfirozabadius in his Kamuz : Dirtum Dei omnipo- 
 teiuis ad Jefiim,(nii propiiiusfic iic pacemconccdac Deus^ Tkw A?<»iy<r Prophcta mens, f^o jv^i/.K/foca, fovi te ; atdixcrunt 
 Chriftiani, Tues tion.iya, f\\\ai meui, ego fvaladtoca, tegenui. Longe eft fupra liiEc Deus. And to the famepurpife EbnolAlhir : 
 In Evangclio dixit I&, ego walladioca, i.e. ediicavite; at Chriftiani, dcmpta litcra Lam altera, ipluni ei filium (latuerunt. 
 C^ui lonjic clatus eft (uper ea qua- dicunt. Whereas then the Apoftles attributed thofe wotds of the Pfalm to Chrift, the Mahume- 
 tansyul)/; could not deny butihey were fpokenof the Meffiiis, we/c forced to corrupt the Text : and for that they pretendthe eminency 
 and cxhllcncy oftheGjdlead, as if tt irere beneath the Majefty of Ood to be^et a Son, or be a Father. And indeed rvhofotier 
 would brin^in another Vrophet grciter than Chrift, as he was than Mofcs, muftdofo. * I fay. the later Jcrvs fo attribute thof; 
 uords to David, as if the) belonged nof to the y.ejfias ; but the ancient Jews underftood them of the Chrift : as appeareth not only 
 cut oftlufe places in the Evangelifts where the Chrift and the bon ot God are fynonymous ; but alfa by the teflimony of the later 
 
 Zeivs themfelves, nht have confejjed no lejs. So Rabbi David Kinichi in the end of his Commentaiies on the (econd Pfalm, 
 
 jntcrprtt thi; Pfalm of Gog and Magog, and tiie anointed is Mt/lias the King ; and fo our Doftors of liappy memory have cx- 
 
 it, ,11 then Language, Chriftians) it is rather to be interpreted of Daiid in his own perfon. ' Heb. 
 
 Now that the Communication of the Divine Eflence by the Father (which 
 wc have already provt;d) was the true and proper Generation by which he 
 hath begotten the Son, will thus appear : becaufe the moft proper Generation 
 which we know, is nothing elfe but a vital production of another in the fame 
 
 nature,
 
 His Om L Y Son. i-yy 
 
 nature, with a full reprefcntation of liim from whom he is produced. Thus 
 Man begcttcth a Ton, that is, produceth another man of the fame humans 
 nature with himfelf; and this produftion, as a per fe£f generation, becomes 
 the foundation of the relation of Paternity in him that produceth, and of Fi- 
 liation in him that is produced. Thus after the prolifical benediftion, Be Oen.t.2i.dtid 
 friiitfiil and multiply, Adam begat in his own tiktntfs , after his im.ioe: and by ^" ^' 
 the continuation of the fame blefling, the fucceffion of humane generations 
 hath been continued. Ihis then is the known * confedioh of all men, that . 
 a Son is nothing but another produced by his Father in the fame nature with *y^tl^-% 
 him. But God the Father hath communicated to the Word the fame Divine ?o/>X)3o^T 
 effence by which he is God; and confequently he is of the fame nature with ';;'"^°>''««.*< 
 him, and thereby the perfed image and fimilitude of him, and therefore r^vr^^'J^T 
 his proper Son. In humane generations we may conceive two kinds of fi- ■)?"''«x'-7/ «t^a< 
 militude ; one in refpeft of the internal nature, the other in reference to |/''i^"r/Six 
 the external form or figure. The former fimilitude is eflTential and necefTary ; "- 'the lav'luage 
 it being impoffible a man fhould beget a fon, and that fon not be by nature "f^'j^^^l^^-^^ 
 a man ; the latter accidental ; not only fometimes the child reprefenting this, IfS'fE! 
 Ibmetimes the other parent, but alfb oftentimes neither. || The fimilitude P^ i''""^ 'P'^I'* 
 then, in which the propriety of generation is pireferved, is that which con l.^m.'uf^'t 
 fifteth in the identity of nature : and this Communication of the Divine ef^ cm. Eunomi* 
 fence by the Father to the Word is evidently a fufficient foundation of fuch "'!^' '^"l"? ? 
 a fimilitude ; from whence ChriB is called ^ the image of God, tht brightmfs TJSvI)'S''^ 
 of his glory ^ and the exprejs image of his perfon. aixo'tav fainii 
 
 mif^X'^v. II Etiamfi films hominis, homo, in quibufdamflmilis, in quibufdam (it difTimilis patrii tanienquiaejufdem 
 fubllami.E ert, iiegari verus filiusnon poceft, & quia verus eft filius, negari ejufdem fubftanci* non poteft. S. Aug. contrn 
 Maximin.c. i^. •* 2 Cw. 4. 4. //ei. 1. 3. 
 
 Nor is this Communication of the Divine effence only the proper gene- 
 ration of the Son, but we muft acknowledge it far more proper than any na- 
 tural generation of the Creature, not only becauie it is in a more perfeft 
 manner, but alfo becaufc the identity of nattire h moft perfeft. As in 
 the Divine elTence we acknowledge all the perfeftions of the Creature, 
 fubtrafting all the imperfeftions which adhere unto them here in things 
 below : I'o in tlie Communication we muft look upon the reality without 
 any kind of defect, blemifli, or impurity, In humane generation the 
 fon is begotten in the fame nature with the father, which is performed by 
 derivation, or dccifion of part of the fubflance of the parent ; but this de- 
 cifion includeth imperfefl:ion,becaufe it fuppofeth a fubftance divifible, and 
 confequently corporeal ; whereas the elTencc of God is incorporeal, fpiritual 
 and indivifible ; and therefore his nature is really communicated, not by de- 
 rivation or dccifion but by a total and plenary communication. In natural 
 conceptions the father neceffarilyprecedeth the fon, and begetteth one youn- 
 ger tlian himfelf: for being Generation is for the perpetuity of the Species^ 
 where the Individuals fucceffively fail, it is fiifHcient if the parent can pro- 
 duce another to live after him, and continue the exiftence of his nature, when 
 his perfon is dilTolved. But this prcfiippofeth the imperieflion of mortality, 
 wholly to be removed, when we fpcak of him who inhabitcth eternity : the 
 effence which God always had without beginning, without beginning he did 
 communicate ; being always Father, as always God. * Animals, when they ^ly[''f*^l'^ 
 come to the pcrfcftion of nature, then become prolifical ; in God eternal "»-^TV^«iJ 
 
 -atholickb con/?.iKf/i 'tfferting, aridt^f, «»iqo{" <tf*a Tariif , *|iii« ijsj.
 
 ,,H ARTICLE II. 
 
 In iiumauc generations the Son is ot the fame nature with the Father, and yet 
 is not the fame man ; becaufe though he hath an effcnce of the fame kind, 
 yet he hath not the fame effence : the power of generation depending on the 
 firfl: prohfical benediftion, Imreafe and multiply^ it mull be made by way of 
 miiltiphcation ; and thus every Son becomes another man. But the Divine 
 elTcDce, being by realbn of its limphcity notfubjed to divifion,and in relped 
 ot its infinity uncapable of multiplication, is fb communicated as not to be 
 multiplied ; infomu.ch that he which procecdeth by that communication hath 
 not only the fame nature, but is alio the fame God. The Father God, and 
 the Word God; K^braham man, and Ifaac man : but K^brabam one man, 
 Jf-tac another man ; not fo the Father one God, and the Word another, but 
 the Father and the Word both the fame God. Being then the propriety of 
 generation is founded in the eifential fimilitude of the fon unto the father, by 
 reafon of the fame which he receiveth from him ; being the full perfeft na- 
 ture of God is communicated unto the Word, and that more intimately and 
 with a nreatcr unity or identity than can be found in humane generations : it 
 followcth that this Communication of the Divine nature is the proper gene- 
 ration by w'KxchChrift is, and is called, the true and proper Sonof God. This 
 was the foundation of S. Peter's Confeflion, thou art the Son of the living 
 B Muitum di- God\ this the ground of our Saviour's || diftinftion, I go unto my Father^ and 
 ftac iiitcr do- (q y^-^^ father. Hence did S. John raife a verity, more than only a negation 
 Mndilioncm, of falfity, when he faid, we are in the true Son : for we which are in him are 
 inter gcncrati- true, not falfe, fons, we are not as the true Son. Hence did S. Paul draw an 
 pHonem, iul°r argument of the infinite love of God toward man, in that ha/pared not hit 
 fubnantijm &: oivij proper fon. Thus have we fufficiently fhewed, that the eternal commu- 
 graciam idt- nication of the Divine efTence bv the Father to the Word was a proper gc- 
 
 oquc liic non . , , ■ , y^, -^ -^ ^ r i i r^ r ^°i 
 
 pcrmixtc ncc ncratiou by whichC/;r///7e/«f always was the true and proper Son or God; 
 pajTim dicitur, ^vJiich v\as our fourth AlTertion. 
 
 Afcendo ad I'a- 
 
 trem noftnm auc Deum nojlnm ; fed aJ Patrem meum fy Patrem vejinm, ad Deum meum iy ad Deum veflrum. Alicer enim 
 Jlli Deus I'atcr elf, aliter nobis. Ilium fiquidem nacura coxquat, mifericordia humiliat : nos vcro natura profternit, rai- 
 fericordia erigic. Cfpreolus Caitkag. Efifl. 
 
 The fifth and laft Affertion foUoweth, That the Divine efience was (b 
 peculiarly communicated to the Word, that there was never any other na- 
 turally begotten by the Father ; and in that refpeft O^^'ft is the Only-hegot- 
 ttn Son of God. For the clearing of which truth, it willfirft be neceffary to 
 enquire into the true notion of the Only-btgotten\ and then fhew how it be- 
 longs particularly to Chrifl, by reafbn of the Divine nature communicated 
 by way of Generation to him alone. Firfl, therefore, we muft avoid the 
 Vain interpretation of the ancient "^Hereticks, who would have the re- 
 *ThU ^'tf'l'e llraining term on/y to belong, not to the Son, but to the Father ; as if the 
 Kunomius'Vn- Only-bcgntten were no more than begotten of the Father only. Which is 
 deavouredtoput both Contrary to the language of the Scriptures, and the common cuflom 
 ufonthechurch, ^f ^^^^^ ^^j^^ ^p^ jj. j^^j. j^j. j^jj^ ^^^ |j begotten of one, but for him who 
 
 at appears "J' . . ■ ^ " 
 
 thfe rvo.ds of alouc IS bcgottcu Of any. 
 
 his ddhered Sccondly, we muft by no means admit the expofition of the I! later Here- 
 
 and anjfvercd ■' ■' '■ . u 
 
 viv ySTH^yt- as if (Aovoi^'jh fere only imfyi n'-'ftt, and unigcnitus rvere miking elfe but gcnicus ab uno. This S. Bafil refuted 
 cefioiijl) : tirfl, from thcUn^uageof the Scriptures and the u'age of mankind; Sii ^ waK>f>/ac Iti' «fe« 7 3 S»»|u* n ixorc^if 
 1/ik'J.KifynTi, vTogji T5 t£uJ tV ctv^(aTr,.n Qwjri9ciA>', A^ 7m£^ rliu cuTljSi) i^ yfftfai/ 7m£fiJbny Ket/x^dtav ajjn T W Ji' 
 dvQiay. Movc-f^at-iiiH'^i 7m^ lxiyii-^iiii't/jQ~,et?}C fxivi'!^ ')^vniM(, i* ■r(^<7a.)ffAJijjLj. Secondly, by a 
 
 retort pccuiiar lo that Herejie which held the Son of Oodrnight be called K]i£rt>< as rvell as ■^wkmShV , created as wiU as begotten, 
 md cwfeiiueMl) might be as properly named ^oiiicln©: as fxtviit^»(. E» (uh -mtfy. ri (j.'n©- >*')?«fMS^, <t >/a </>« 73 -jafj. /x'o 
 Htvo-f^^<f^(t(}iu, rauli A Sb )ta|<t m ri U'liSj^ TTjjf^ucHcaj, li ix' >c, Mi);oit7/5Bi' <u>lif ovoij.ci^n< ; Uirdly, by aparticul 
 
 ticular 
 
 ilK Scciaiant
 
 His Only Son. 
 
 139 
 
 Socinitins m.ilie ^*■>> much of tins Notion, and .ijfly it fo unto ( hrill, at that ihereb) the) might avoid all n;ce(fit) of nn etdn.il s^ererir- 
 mn. S)t':.e R.ic;\i.m C.ncchtfm : CaiifacurCiiriUo ifla xtrmwi (^ic.propr mm <!j imigcmt am Dei f //;«/« clle^ conipcwnc, Ii.tc 
 dt ; quod inter omiics Di i "^lics & pricipuus (it,& Dro Cli.iriflinius : n ucmadmodum Ifaac,quiaAbraliamo chariillmas S- lure: 
 tidiKK,ur\!gemtni vocatus eft, Hsb, 11. 17. licet fratrem Ilhiaekm iiabucrit ; Sc Solomon unigenitus Mt\im mntrefu.i, licet plu- 
 res ex eadem macre fracrcs fiicrint, I P.tval. g . i , 2 . ^ , &c. Ai'd that this might be affiled to the i itcrprstation of the Creed, Schli- 
 tingius huth infertedit^ .is a m.ncnal ObfervatiM ; Ndm \\\ciinicM fell uiiigenafiliiis nominatur, qui cateris longecharior elt Pa-, 
 trijongeq; pr.eftantior ; and anfiyms the Imcyprftationwiththoje tn'otefttmonies conreniing Ikac and Solomon. But ceyt.tir.h thk 
 ObfervMon of theirs is lam, or wh.it elfe they fay isfalfe. For ifChriJi be called the Son ofO>d, becaxfe conceived by the H:h OhoJ}, 
 iind noncelfe was ever fi conceived, then is he the only-begotten by viytiie of hit generation. And if fo, then ii he not the Only-begotten 
 at [faac and Solomon were, that is, by the affellion and prelation of their I'arenis. Or ifChrijl rveye the Only-begotten as I faac and 
 Soomon mere, then n>as he not conceived after a fmguLir manner, for the brethren 0/ Solomon m rcay differed fyom^ him tr. their gene- 
 ration. It is [lain th:refaretiM this Interpretation was invented, that, when all the reft p,ould fail, they might ftlck, to i/:::, 
 
 ticks, who take the Only-hegotten to be nothing elfe but thcmoft beloved of 
 all the Sons ; becaufe Ifa.ic was called the only Son o'i Abraham, when we know 
 that he had Ijhmael befide, and Solomon laid to be the only-begotten before his 
 Mother, when David had other Children even by the Mother of Solomon- 
 For the only-begotten and the mosi beloved are not the lame ; the one havini^ 
 the nature of a caufe in refpeft of the other, and the lame cannot be cau'fc 
 and effe£l to it lelf. For though it be true, that the only Son is the beloved 
 Son ; yet with this order, that he is therefore beloved becaufe the only, not 
 therefore the only becaufe beloved. Although therefore Chriji be the Only 
 begotten and the beloved Son of God, yet we muft not look upon thcfc two 
 Attributes as fynonymous, or equally fignificatitofthe fame thing, but as one 
 depending on the other, Unigeniture being the foundation of his finguiar 
 love. Befide, 7/^4f was called the only Son of J^/'/j^4«? for forae other rea- 
 fbn than becaufe he was fingularly beloved of Jbraham ; for he was the only 
 Son ofthe free Woman, the only Son of the pfomife made to Abraham, which 
 was firii this, S.trahfhall have a Son, and then, In Ifdac (Ij all thy feed be c.illcd. Cen. h. n. 
 So that I faac may well be called the only Son of Abraham in reference to the """' ^i. 12. 
 promife, is the Apollle fpeaks exprefly ; By faith Abraham when he was tried Heb. n. 17, 
 offered up I faac, and he that had received the fromifes offered up his only begotten 
 Son. Avoiding therefore thefe two expofitiOns, as far fliort ofthe true no- 
 tion of the only begotten, we mufi: look upon it in the molf proper, full and 
 fignificantfenfe, asfignifying a Son fb begotten as none other is, was, or caft 
 be : fb as the term reftriftive only fhall have relation not only to the * Father * Eimomkis ., 
 gcnerating,butalfo to the Son bcgotten,and to the manner ofthe Generation. ^^I'^'IJ'"^''' /' 
 'Tis true, the Father fpake from Heaven, faying, Thou art my beloved Son, in m-h in fei^kn 
 whom 1 am welt plea fed : and thereby we are to underfland, that whofbever t'>ti'ey-['k'ron-. 
 of us are beloved by the Father are fo beloved in and through the Son. In that,nliy^^!. 
 the fame manner Chrifl is the Only-begotten Son of God ; and as many of us as /•"■. <""' .^^wj 
 God hath bellowed his love upon, that we fhould be called the Sons of God, ■Zt''i'°2tul. 
 are all brought into that near relation by our fellowfliipwithhim, whoisby T«e5«f<6r».W 
 a"far more near relation the natural and eternal Son. ^7®"'<7«>*''.: 
 
 »«;*'. i. Cyril 
 tt-ids thefe two Tat^i ij-'ov* and f/ov®- together, in relation to the Father and the Son : Moi'oj'.i'iir xj) p'an- a ok. ■JfsTa.- 
 T^t uv'iut.<r9j h'oyQ-, on ij.'oyQ- Itin'oKsycyivvifloJ'ri'ma.hJf. Epift. t.adRegin. A Riitfinus (/o;/; /n Uiiicus : Ide-ofub- 
 jangic UnicUni liunccrTe Filium Dei, Unus cnim de uno naftitur. r.xpof. Symb. S. Greg. Naz adds tj thefe iu.o a third, in 
 refpe^} ofthe manner : Mocojtj'i'r ;J, »'^ in (iioi'O- Iv, u'om ly imw, d.)>C In ^ (jtv^e^rax iy^ d( t* nifjuij^t. So he fome- 
 thing ohfcurcly and corruptly, but plainly enough in Damascene, who aims often to'delivey hunjclj in the woyds of Nazianzen ! Aiu-. 
 rajijiavoyitnK, b'riftoc®' in (xofn T* vitlffi Vi'ont( e>*»»i'iflM * iji ■;^ i/j-oliTcu iTiesr- ^vwCTn ni-'iiTi *•» >tri'il(r«,»>lj 
 
 Having thus declared the interpretation of the word, that, properly, as 
 Primogeniture confiflcth in Prelation, fb Unigeniture in Exclu/ion ; and that 
 none can be ffriftly called the Only-begotten but he who alone was fb begot- 
 ten : we fliall proceed to make good our Aifcrtion, fliewing that the Divine 
 Elfence was peculiarly communicated to the Word, by which he was begot- 
 tenit he Son of God, and never any was fb begotten befide that Son. 
 
 T 2 Andf
 
 140 ARTICLE II. 
 
 And here we meet with two difficulties : One (hewing that there were 
 other Sons of God faid to be begotten of him, to whom either the Divine 
 EiTence was communicated ; and then the Communication of that to the 
 Word made him not the Onl)-kgotteri ; or it was not communicated, and 
 tlien there is no fuch Communication neceflary to found fuch a Filiation : 
 The other, alledging that the fame Divine Eflfence may be communicated to 
 another befidcthe Word, and not only that it may, but that it is fb, to the 
 Perfbn of the Holy Gholt ; w hence either the Holy Ghoft mufl be the Son 
 of God, and thenthe Word isnotthe Only-begotten \ or if he be not the Son, 
 then is not the Communication of the Divine EfTence a fufficient foundation 
 of the relation of Sonfhip. Thcfe two Objeftions being anfwercd, nothing 
 w ill remain farther to dcmonftrate this laft Aflertion. 
 
 For the firft, we acknowledge that others are frequently called the Sons of 
 God, and that we call the fame God our Father which C/'r//? called his ; that 
 Htb. 2. II. (jQflj /,£ tf}^f fanciifieth and they rvho are fanclifed are all of o-ne, for xrhich caujt 
 * I Cor. 4. 1 5^ ht is not afljamed to call m brethren : we confefs that thofe whom S. ^'atil * hath 
 'uytjht^^ ^c^c/re« through the Gofpel may well be termed the begotten cfGod^whcfefeed 
 iM-jy^iKui-ia remaineth in than : but withal, we" affirm that this our Regeneration is of a 
 vixaiiycvvnoa. natuic wholly ditFereut ftom the Generation of the Son. We are firft I gene- 
 \S(ly^'vvy<- rated,and have our natural being; after that regenerated, and 10 receive a fpi- 
 ^\PS-' Uris ritual renovation,and by virtue thereof an inheritance incorruptible : whereas 
 0«dM,V^«f t;h,^Q(>nerationofC/;r/y/ admits no Regeneration, he becoming at once there- 
 tmifyi<t ojiH by God and Son and Heir of all. The Hate of Sonfliip which we come into is 
 M ajjr$ lAvi. j^yj. Qf Adoption, fliewing the Generation by which we are begotten to be but 
 fre;iy'"i Joh'<). mttapliorical : whereas Christ is 16 truly begotten, fo properly the natural 
 I. n«< m- Son of God, that his * Generation clearly excludeth the name of Adoption ; 
 ^^■^Tox"'- ^'^^ not only Ibj but when he becomeththeSon of man,evenin his humanity 
 ?E<, u ■re .?;? refuleth the name of an adopted Son. For * rvhen thefulnefs of time was con.e 
 3i7*;r.)Ta( • «J God fait forth his Son made of a woman ^ made under the Law, To redeem them 
 '^^ntmi^rl, that were tinder the law, (not that he, but) that we might receive the adoption of 
 ctta^a. x; TOK fons. He then whole Generation is totally different from ours whom hecal- 
 ir^L'^fouif- ^^^^^ Brethren ; he whom in thefacred Scriptures the Spirit nameth the true 
 quis crcdicje- Sou, the Father fomctimcs his own, fbmetimes his beloved, but || never his 
 ftim ciTe chri- adopted Son ; he who by thofe proper and peculiar appellations is * difl:in- 
 Deo gcnitus guilhcd from US, who Can claim no higher filiation than that which we receive 
 eftj&quifquis by the privilcdge of adoption ; he is truly the Only-begotten Son of God, not- 
 genui^^^dTiigk wichftanding the fame God hath begotten us by his Word : and the reafbn 
 ctiameumqui why he is fo is, bccaufc the Divine EfTence was communicated unto him in 
 ex CO genuus IjIj natural and eternal Generation, whereas only the grace of God is con- 
 I] Nos genuic vcycduntous in our Adoption. Indeed, if we were begotten of the EfTence 
 Dcu5,uc fiiii e- of God, as Chrifl was, or he were only by the grace of God ;! adopted, as we 
 tccerTiiHi^ are, then could he by no priority of fpcech be called the Only Son, by rea- 
 mines cffcmus. fon of fo many brethren : but being we cannot afpire unto the firft, nor he 
 '^'" u°t V"^fo^ defcend unto the latter, it remaineth we acknowledge him, notwithfianding 
 fumVt fiiivis ef- the flrft difficulty, by virtue of his natural and peculiar Generation to be the 
 (ft , q uod I'atcr Only-bepotten Son . 
 
 non irt, led c- ^ ^ 
 
 tiam utDcusilTct, quod U Pacercft.i'.Aug.</eConf. £vrtn^f/. /.a.f.g. In the Boo^^ o/Celfus there was a Jew introduced fpeui^inc 
 thin tiChnjl ; Ei tkto At>«<, on -rlt a>9f sjt'^ >^ ^»idv rr^fttntv jt;^M»< \i'i( Jijr ^s?, ti ay ai <»?A» c/>t;|if iif ; wki 
 ii thiiSMj'n'creJ byOngLfi; i V,\i(i» ifJaVi on Ta( pi, df o neuJK®- diina.n, jziiKtr/ ire plCa TeuJkluyifJ^lfjr, ctWia 
 Jiojjri Ti K.a.Kiv <ufitSi)'3- , \\\f 'Sb ^ii' vr jj iro?xJ Kj fjo-n^u J)**4f(/ it».v]o( t5 cfttt rlui n^irliM ^vn:t.T't^3yl&- wT 
 n '>t», o0( ticmifH TM>ii ri( ly -Zfxy tV ToitTuv TvyyitH. Orig. adv. Cclfum,/. I . * Fi'^Jh " '-f rnofi certain that the 
 li'ordoJOjd, as tlx Word, is not the adopted, bHttlie natural, Hmo/Gjd. Non efl Dei Filius Dcuj falfus, ncc Deus adopcivus, 
 nee t>cus nunciipativus, fcdDcas vcrus. S. fiilar, de. Trin. I. 5. Hie etiam Filius Del natura eft Filius, non adoptione. 
 Cjiiciirolet.il. 'T/3< ^«» Sit •i/Vm, ly * •^•a-«, >*ymW« ex. ■mijef!. i'. Cyril. Hicrofol. '..wci. 11. and a^an, Uvx, l){, 
 ii /*» if]^ «>• Ti IJ) f i)Sr Wrtfiijaj^c, »/• ■?• ix>) ey'}* ti( qc^inxr n>*>i» ' *».' i-tSf^ it i ym^f iiAvf 'ty'vtnn t^
 
 H [ S O N L Y S O N. 1^2 
 
 a,tizfpf.^(^hh^ ix'oi'fj-, lAK-fovHK. -.yj)v]f.. tliis hath been fo generally confei^ed^ that Felix and Llipandus, vfhi rrcre 
 rmdemned for maintamngChrift ns man to he the ad'iptt'd •■ox &fOod, did aclimwledieifi at afpearcth by the be^inmrg oj iheir 
 i}55^, Coiifitemnr & credimusDeura, Dd hilium ante omnia teniporafinc initio ex Patre gcnicuTi, coatcrminTs: con- 
 lubflantialcm, non adopcione fed gcnL-re. Sii or.dly, it ii.tlfo certain, that the Man Chrill Jcfus taken pirfonalh u the natural, 
 not the adopted, '''on oJ G-d: becaufe the Mm Ch.tjl Jefu! if mother perfm than theWord, who is the eternal'arj natural Son, 
 tmd by fubfifiingin the humane nature could mt leave of to be the natural Son. The denial of this by Felix onrfElipandus svfwcw- 
 Jetnned as Neteticalin the Council of t'tMKiord; and their Opinion rvas t m exprejjed, partly tn the rfords of S. .'^.uouiYme, pattly 
 in their orvn additions: Confiteniur fecrcuimus turn fafluni ex niulierc, f'aLlum fub Lege i non gcncrc cde filluni Dti, fed 
 adoptionc, non natiira, fed gratia, Tristhey inaintained'byfwgedtejiimmesoffome'Fathers^ and by the Liturgy of the Chmch .f 
 Tolcdo,compofed by Hildephonfui, as the Romgn by Gregory, in the AUjs de Ca-na Domini, Qiii per .idoptivi IvDmiiiis paflionem, 
 dum fuo non induKic corpori ; and in the Maf: de Afccnlione Domifli, Hodic Salvador nofter, per adoptloncni carnis, fcdeni 
 rcpetivit Dcitatis. To this the Symdepp'-feJ. their determination in Sacrofyllabo ; <^od ex ce nafcenir fanftum vocabj^r filius 
 DS'i, non adopcivus fed verus, noa alienus fed proprius. And again ; Porro adoptivas dici non potcfl qui jlicnus ci^b eo a 
 quodicicur adoptaciis ; & gradsei adoptio cribuitur, quoniani non exdebito,fedesindulgentia tai.cuni;iiodo,ad^ ••"'o pr^- 
 flatur: ficucposaliquandocumciTeaiuspeccanJofilii ir.i',alieni eramus a Deo, per proprium & verum Filium,qi;i non eguic 
 adoptione, adoptio nobis fiiiorum Sonata eft. Andofthii tlieygivcw the true gromdin the Synodic Ep'file ■■, llnicas pcrlonas 
 quae eft in Dei tilio & filio Virginis adoptionis tollit injuriain. ' Oal. 4. 4, 5, ||Legi & relegi Scripcuras, jcfi:m Filiiim Dei 
 nufq uam adoptione inver.i. Amhrofiafter Com.ia Ep.adRom. Dices mihi, Cur timts adcpcivumChrillumDonfinuni noniiiarc? 
 rico tibi, (^uia nee Apcftoli euro iic nominarunt, nec'fanfta Dei &: Catholica Fxclcfia eonfuecudincm habuit fie cum appel- 
 
 miglit "diiiinimfli the filiation oj C'miftfrom ours. At vero eriam nos, quibus dedit Deus poccftatcrt filioE ejus' fieri, de natura 
 atque fubftantia fua non nosgeouit, ficut unicum Filium, fed utique dileftione adoptavit. C^io verbs Apoftolus fepe utJ 
 non ob aliud inte-lligitur, nifi ad difcernendum Unigcnicura. De con/e;;/. Evang. 1. 2. c. 5. And S.Amhroie tal^:s notice, that the 
 name oftruedejiroyeth thatofa.\opted: Adoptivum fiiiiun non dicimus filium eflenatora, fed ciim uicimus natura cfle filium 
 qui vuus cfl filius. De Incarn. Saa: c. 8. || S\ unicus, quomodo adoptims, dum multi font adoptivi filii ? Unicus itaque de 
 mulcib non pctcSt dici. Coned, truncof. Quod fi ctiam Unigenitus Filius faftus dicitur ex gratia, non vtre gcnitus ex nacura, 
 proculdubionomen& veritatem Unigenitiperdidic, poftquain fracrcs habere jam coepit: priv.!tiir cnira hujus veritatt do- 
 minis, fi in Unigenito non eft de Patre Veritas naturalis. fulgentim adVirafim. I. 3. c. 5. Si divina ilia Filii fempicernaque 
 hativitas non denatura Dei Patris, fed ex gratia, creditur fubfticiffe, non debet Unigenitus vocari, fed tantummodo gecitiis. 
 Quoniam ficut ci nomen geniti largitas adoptionis pacerna: contribuic, fic cum ab Uiiij^enici nomine nobis quoquc tributa cons- 
 munio paterna; adoptionis exclufit. Unigenitus enim non vocatur, quamvis genitus poffit vocari, cum genitis. lb. c. 4. 
 
 But though neither Men nor Angels be begotten of the fubftance of God, 
 or by virtue of any fuch natural Generation be called Sons ; yet one perfbn we 
 know, to whom the Divine Eflence is as truly and really communicated by 
 the Father as to the Son, which is the third Perlbnin the biefTed Trinity, the 
 Holy Ghoft. Why then fhould the Word by thatConimunicationoftheDi- 
 vine Effence become the Son, and not the Holy Ghoft by the lame ? or if, by 
 receiving the fame nature, he alfo be the Son of God, how is the Word the 
 Only Son ? To this I anfwer. That the Holy Ghoft receiveth the fame Effencc 
 from the Father which the Word receiveth, and thereby becometh the fame 
 God with the Father and the Word : but though the Effencc be the lame 
 which is communicated, yet there is a difference in the communication ; the 
 "Word being God by Generation, the Holy Ghoft by Proccflion : and though ^ 
 * every tiling which is begotten proceedeth, yet every thing which proceed- quod proccdit, 
 eth is not begotten. Wherefore in the Language of the facred Scriptures and nafcicur, ficac 
 the II Church, the Holy Ghoft is never faid to be begotten, but to proceed ^^^^^^ "^^^^l 
 from the Father ; nor is he ever called the Son, but the Gift of God. Eve cedit. s.Aug. 
 was produced out 0^ Ad.am, and in the fame nature with him, and yet was """•' •'"^^- /• 
 not born of him, nor was fhe truly the Daughter of ^^.«»? ; whereas St;th pro- ^Vw the fame 
 ceeding from the fame perfon, in the fimilitude of the fame nature, was truly foi'ition to the 
 and properly the Son oi Adam. And this difference was not in the nature {wbf''mc"fi 
 produced, but in the manner of produftion ; Eve delcending not from Adsm, de fubftanria 
 as Stth did, by way of generation, that is, by natural fecundity. The Holy us^^^.^j},*),^^;^' 
 
 tia Patris eft etiam Spiritus Sanftus, cur unus Filius fit, & alius non fit Filius. Ego rcfpondeo, five capias, five non capias j 
 Dc Patre eft Filius, de Patre eft Spiritus S. fed ille genitus eft, ifte procedcns. noM« t«'t« -riitveiTtfcf to ceivai, «; i- 
 KtiiK yt 1W tytfvliTntfwiiJ T Ao;or 19 to "Ayttv fluu^i * t /j, ui Aij/H", Mt TO C" j*fra«V«f " t3 5\ at lltd^ixa, ly.- 
 
 ^oref. Shm. 2- p. '504. || Nunquam fuit non Pater, h quo Filius natus, a quo Spiritus Sanftus non natus, quia non eft Filws. 
 Cennad. De Ecclef. Do,'. Dcus Pater innafcibilis non ex aliquo, Deus Filius unigofiitus ex aliquo, hoc eft, ex I'acre, Spiritus 
 i.innafcibiliscxaliquo, hoc cft,cx I'atrc. Kaac. lib. l-Jet. Qiicil ntquc natum n'-qucfi(auincft,SpirisusS. eft, qui a Pjtr* 
 fc Falio procedit. S.Ainbr.inSymb. 
 
 Ghoft
 
 ARTICLE 11. 
 
 Giioftproceedeth from the Father in the fame nature witli him, the Word 
 procecdcth from the fame Perfon in the fame fimihtude of nature alfo; but 
 the Word proceeding is the Son, the Holy Ghoft is not, becaufetlie firfl pro- 
 ceflion is by way of Generation, the other is not. As therefore the Regene- 
 ration and Adoption of man, ib the ProcefTion of the Holy Gliolt doth no 
 way prejudice the eternal Generation, as pertaining foleiy to the Son of 
 
 God. 
 
 SecincT then oUr Saviour Jefus CIm/l had a real being and exiffence before 
 * he was Snceived by the Virgin M.ir)r ; feeing the being which he had ante- 
 
 cedently to that Conception was not any created, but the one and indivilible 
 Divine, EfTcnce ; feeing he had not that Divinity of himfelforiginally,as the 
 Father, but by communication from him ; feeing the communication of tjie 
 fame ElTence unto him was a proper Generation ; we cannot but believe that 
 the fame Jefus Chrift is the begotten Son of God : and feeing the fame EfTencc 
 *'o.(^'%vl:i{, was never fo by way of Generation communicated * unto any, we muft alfb 
 9t-«K«« xk- acknowledge him the Oftly-bevotten, diftinguiflied from the Holy GhofI:, as 
 l^c u., ^uo- Son, from the Adopted Children, as the Natural Son. 
 *r^vh,^ 5a* xj,e nccelTityof the belief of this part of the Article, thtLtJefw Chrifi isthe 
 2i^iS proper and natural Son of God, begotten of the lubftance of the Father, and 
 y-( K^l=^liet- by that fingular way of Generation the Ofjly Son, appeareth firft in the ccn- 
 ^f^Vs\X\ firmation of our Faith concerning the Redemption of mankind. For this 
 Hm.'dehide. dotli fhcw fuch an excellency and dignity in the perfon of the Mediator as 
 will alTurc us of an infinite efficacy in his Adions, and value in his fufferings. 
 \Heb. lo. 4. We know * it is not pojjible that the blood of bulls and goats fljoiild take an\tr 
 fins : and we may very well doubt how the blood of him who hath no other 
 nature than that of man, can take away the fins of other men ; there appearing 
 no fuch difference as willfhew a certainty in the one, and an impoffibility in 
 ' I Cor. 6. :». the Other. But fince we may be '' bought ivith a price^wdl may we believe the 
 dndi. 23. blood oiChrift fufficiently " f redout, when we are affured that it is the "^ blood 
 '*^/ml'-i^'2Z.' (>fG°^ •■ nor can we queftion the efficacy of it in ' purging our canfcience from 
 IHeb.i.'i^'. deadTvorki, if \vchc\k\e Chrijl offered up himfelf through the eternal Spirit. 
 If we be truly fenfible of our fins, we mufl acknowledge that in every one 
 we have offended God ; and the gravity of every offence muff needs increafe 
 proportionably to the dignity of the party offended in refpeft of the offen- 
 der; bccaufe the more worthy any perfon is, the more reverence is due unto 
 him, and every injury tendethto his difhonour : but between God and man 
 there is an infinite difproportion ; and therefore every offence committed a- 
 gainft him muft be efteemedas in the higheft degree of injury. Again, as the 
 gravity of the offence beareth proportion to the perfon offended ; fb the va- 
 lue of reparation arileth from the dignity of the perfon fatisfying : becaufe 
 the fatisfaftion confifteth in a reparation of that honour which by the injury 
 was eclipfed ; and all honour doth encreafc proportionably as the perfon yiel- 
 ding it is honourable. If then by every fin we have offended God, who is 
 of infinite eminency, according unto which the injury is aggravated ; how 
 (ball we ever be fecure of our reconciliation unto God, except the perfon 
 who hath undertaken to make xhc reparation be of the fameinfinitc dignity, 
 fb as the honour rendred by his obedience may prove proportionable to die 
 offence and that difhonour which arofe from our difbbedience ? This fcruple 
 is no otherwile to be fatisfied than by a belief in fuch a Mediator as is the 
 Only-begctten Son of God, of the fame fubftance with the Father, and confe- 
 quently of the fame power and dignity with the God whom by our fins we 
 have offended. 
 
 Secondly, The belief of the eternal Generation of the Sen, by which he 
 
 IS
 
 His Only Son. 143 
 
 is the fame God v/ith the Father, is neceffary for the confirming and encou- 
 raging a Chriftian in alcribing that honour and glory unto Chrift which is due 
 unto him. For we are commanded to give tiiat Worfhip unto the Son which 
 is truly and properly Divine ; the lame vi'hich we give unto God the Father, 
 who hath committed all judgment unto the Son, that all men Ihoald honour the Jok 5.22, 23. 
 Son tven as thty honour the bather. Asit wasreprefented toS."yo/'»in a Vifion, 
 when he heard every creature which is in hexven, and on the earth, tind under the ^''''- 5. »3- 
 earth, andfiich as are in thejea, and all that are in them, faying, Bkffing, honour, 
 glory, and power be unto him that fitteth upon the throne, and unto the Lamb, for 
 ever and ever. Again, we are commanded to fear the Lordour God, and to o«(f-6.i3,i4. 
 \ferve him ; and that with fuch an emphafis, as by him we are to underlland j;^'f ^wi'/w^ 
 hima.\onc,hQCSiulh the Lord our God is one Lord. From whence,if any one arofe that it is 'm 
 among the ^ervs teaching under the title of a Prophet to worfhip any other ^'""^(j^n^yri'i 
 befide him'forGod,the judgment of the "^ Rabbins was,that not withftanding ^-oyninsi 
 all the Miracles which he could work, though they were as great as Mofes *^.'p'' fcrvks, 
 wrought, he ought immediately to be ftrangled, becaufethe evidence of this a'Jtf'rejhim. 
 truth, that One God only muft be worfhipped, is above all evidence of on as is expnp. 
 fenfe. Nor muft we look upon this Precept as valid only under the Law, ^^f ^l''^.^ ^'"'^' 
 as if then there were only one God to be worfhipped, but fince the Gofpel ^"^1Q^p^ 
 we had another ; for our Saviour hath commended it to our obfervation, by &inconfpeftu 
 making ule of it againft the Devil in his temptation, laying, ' Get thee hence, ejus femes, a» 
 . Satan, for it is written. Thou (halt worfljip the Lord thy God, and him only (halt '*^,^^^- ^ ^• 
 thouferve. If then we be obliged to worfhip the God oi Ifrael only, ifwe be Tf<iV«{^ w 
 alfocommandedto give the fame Worfliip to the Son which we givetohim ; '*"' reftrimon 
 it is necefTary that we fhould believe that the Son is the God oUfraeL ^ When "savkJ MatI 
 the Scripture bringeth in the frfi begotten into the world, it faith. Let all the An- 4- ««■ ' 
 gels ofGodworjbip him ; but then the fame Scripture calleth that firft begotten 'p^jf^lf^j"'' 
 ' Jehovah, and the Lord of the whole earth. For a man to worfhip that for God Zera'im. 
 which isnotGod, knowing that it is not God, is afFeOied and grofs Idolatry; ^'^^'f-4-to. 
 to worfhip that as God which is not God, thinking that it isGod, is not the 'p/i/p'.f'. 
 fame degree, but the fame fin ; to worfliip him as God who is God, thinking eJ 5 « 0.0 ■>?««? 
 that he is not God, cannot be thought an aft in the formality void of Idola- Sjl^' ^"^Jf 
 try. Left therefore, while we are all obliged to give unto him Divine wor- us^-.x^t^* 
 fhip, we fhould fall into that fin which of all others we ought moft to abhor, ''* j^'^'^ "«- 
 it is no Icfs neceffary that we fhould believe that Son to be that eternal God, n'xlet.'f^j^l 
 whom we are bound to worfhip, and whom only we fhould ferve. c 2. 
 
 Thirdly, Our belief in C/;y//? as the eternal Son of God is necefTary, to raife 
 us unto a thankful acknowledgment of the infinite lov^e ofGod appearing in 
 the fending of his only begotten Son into the world to die for (inners. This 
 loveof God is frequently extolled and admired by the Apoftles. '' Godfo lo- ^John 3. \6, 
 ved the world, faith S. John, that he gave his only-begotten Son. "^ God cowmen- 'Aom. "5. 8. 
 deth his love towards us, faith S. Paul, in that while we were yet (inners Chrtjl dt- '""^^' 32- 
 ed for us ; in tliat hefpared not his own Son, but delivered him up for us all. ^ la ^i Jtshn 4. j,' 
 this, faith S. John again, was manifefled the love of God towards us, becaufe that '°' 
 God fcnt his only-begotten Son into the world, that we might live through him. 
 Hereirt is love, not that we loved God, but that he loved us, and fent his Son to 
 be the propitiation for our fins. Ifwe look upon all this as nothing elfe, but that 
 God fhould caufc a man to be born after another manner than other men, and 
 when he was fb born after a peculiar manner, yet a mortal man fhould deli- 
 ver him to die for the fins of the world ; I fee no fuch great cxprelfion of his 
 love in this way of redemption, more than would have appeared ifhe had re- 
 deemed us any other way. 'Tis true indeed, that the reparation oflapfedman 
 is no a6l of abfolutc necelTity in refpeftof God, but that he hath as fieely de- 
 
 figaed
 
 ,44 ARTICLE II. 
 
 dellgned our Redemption as our Creation ; confidering the mifery frorr 
 which we are redeemed, and the happinels to which we are in\ited, we 
 Cannot but acknowledge the fingular love ofGod even in the a£l ot'Redem- 
 prion it fcif : but yet the Apoftles Jjave railed thatconfideration higher, and 
 placed the choicell mark of the love of God in thechoofing fuch means and 
 performing in that manner our reparation, by lending his Only begotten in- 
 to the World ; by not fparing his own Son, by giving and delivering him up 
 to be Icourged and crucified for us : and the cilimation of this acl of God's 
 love raufl: necefTarily increale proportionably to the dignity of the Son fo lent 
 into the World ; becaufe the more worthy the pcrion of Chrill before he 
 fuftered, the greater his condefcenfion unto fuch a fuffeiing condition ; and 
 the nearer his Relation to the Fatiier, the greater his love to us for whole 
 Jakes he fent him fo to fuffer. Wherefore to derogate any way from the Per- 
 fon and nature of our Saviour before he iliflered, is lb lar to undervalue the 
 love of God, andconfequently, to come fhort of that acknowledgement and 
 thankfgiving which is due unto him for it. If then the lending of Chriftinto 
 tlie World were the highelt aft of the love of God which could be cxprefTed ; 
 if we be obliged unto a return of thankfulnefs fbme way correfpondcnt to 
 fuch infinite love; if fuch a return can never be made without a true fenfe of 
 that infinity, and a fenfe of that infinity of love cannot confift withoutan ap- 
 prehenfion of an infinite dignity of nature in the Perfbn fent : then it is ablo- 
 lutely neceflary to believe that Chrift is fb the Only-btgottenSon of the Fa:- 
 ther, as to be of the fame fubftance with him, of Glory equal, of Majefty co- 
 eternal. 
 
 By this difcourfe in way of explication every Chriftian may undcrfbnd 
 what it is he fays, and e^iprels his mind how he would be underftood, when 
 he maketh this brief Conteffion, I believe in Chriji the only Son of God. For 
 by thefe words he mufl: be thought to intend no lefs than this : I doprofefs 
 to be fully affuredof this Aflertion as of a moft certain, infallible and necef- 
 fary truth. That "Jeftts ChriH, the Saviour and Meffias^ is the true proper and 
 natural Son of God, begotten of the fubltance of the Father ; which being 
 incapable of divifion or multiplication, is fb really and totally communicated 
 to him, that he is of the fameEffence with him, God of God, light of light, 
 "very God of very God. And as I affert him fb to be the Son, fb do 1 alfb exclude 
 all other pcrlbns from that kind of Sonfhip, acknowledging none but him 
 to be begotten of God by that proper and natural Generation ; and thereby 
 excluding all which are not begotten, as it is a Generation ; all which arc 
 laid to be begotten, and are called Sons, bat are foonly by adoption, as 'tis 
 natural. And thus I believe in God the Father, and in Jeju^ Chrtfi his 
 Only Sony 
 
 ' c>ut am* 
 
 AFter our Saviour's Relation founded upon his eternal Generation, fol- 
 loweth his Dominion, 1| in all ancient Creeds, as the necelTary conle- 
 Ta',"hmem:oZ qucut of his Filiation. For as we believe him to be the Son ofGod, fomuft 
 ed by iremeus wc acknowledge him to be our L*rd, becaufe the only Son muff of ncceffity 
 »//?!/"." Do- ^^ ^^^^ ^"^ Lord of all in his Father's houfe ; and all others which hear the 
 minum no- nameofSons, whether they be Men or Angels, ifcompared tohim,mufl:noc 
 ftrum, }et in be lookcd Upon asSonsofGod, but as Servants of Chrift. 
 
 «Z/ thf Creeds ' ' 
 
 afttrifjrds we findthife words -, pribabl) inferted becaufe denied fy the Valentinians, ofwhtm Irenscus, A/* 7?Tt 7h 2«7w£jt ai- 
 
 ytmf, iJ\ yi KycJOf ifOui^Hf ainiv dih.\tti. t. I.e. i. 
 
 Three
 
 O II R L O R b. 145 
 
 Three things are necefTary, and more cannot be, for a plenary explication 
 tifthis part of the Article. Firft, the propernotation of the word Lord m 
 tlie Scripture-phrafe, or language of the Holy Gholl : Secondly, the full iig- 
 lufication of the fame in the adequate latitude of the lenfe, as it belongs to 
 Chrift : 'I'hirdly, the application of it to the perfon makin'j;confeflionof his 
 Faith, and all others whom he involves in the lam,i condition with himlelf, 
 as faying, not «y', nor their, but, Our Lord. 
 
 Firll; then, we muft obferve that not only Chiiil is the Lord, but tliatthis 
 title doth i'o properly belongunto him, that the Lord aloneablblutely taken 
 is II frequently ufed by the Evangelifls and Apoftl.es detcrminately for Chnji, i' '^^"'l '^ " ?> 
 infomuch that the Angels obferve that Dialeft, * Come, fee the place where the l^] j,,^/ 24.34' 
 Lord lay. Now for the true Notation of the word, it will * not be fo ne* >>« ■^.^.in.i 
 cefTary to inquire into the ufe or origination of the Greek, much Icfs into the f '^^'/^o '2' 
 Etymology of the correfpondent Latin, as to fearch into the Notion of the \i,2o,2^.ind. 
 Jews, and the language of the Scriptures, according unto which the Evan-» 2'-t-a7.?.i, 
 gclil^s and Apoflles fpake and vvrote. 17, 27,V',4j' 
 
 And firft, it cannot be denied buc that the word which we tranflate the ^m 11.16,24, 
 Lord,\\zs ufed by the Interpreters of the Old Teflament fometimes for * men, kjI'IJ^'^''^"" 
 with no relation unto any other than Iiumane Dominion. And as it was by ' mtt.'is. 6. 
 the Trandators of the Old, fo is it alfo by the Pen-men of the |; New. But a5"^/£';V 
 it is mofl: certain that Chrift is called Lord in another notion than that which f;gHi/!u:ion'''oi 
 fignines any kind of humane Dominion ; becaufe, as to, *" there are mxny Lords, f^vei'3- in t^t 
 but He is in that notion " Lord which admits of no more thano^e. They are ^h'i'Ji!')^i 'Jiii 
 only *^ mt/lers according to the fle(lj ; He ' the Lord of glory, the Lord from hex- jcira find any. 
 ven, ^ King of kings, and Lord of all other lords. fmfltpsof the 
 
 ciin: Grilles In our Sacrid Writ it isthtfrcquint name of God, tvhtreas I imagine it is not' to be found fo ufedbj/ anyeftbiold Gne!^ 
 Aultws. Julius Pollux, vhofe b:ifiasfs is to ubftrve what words and phrjfts miy be properly made ufe of in that Languag!, tills its. 
 the Gods may be called €>ui or AaiiAovK, but mintions not Kvtt©-, as neither proper, nor any name oj God reilh them at aS. Not 
 did thiy anci-.ntly ufe it in their Oeconomicl^s ; rvhere their conflant terms rve-e not Kuii©-, but <Ac3t'>thc, aniS'S\& ' fnd 
 they had torn another l^ind of notion of ii, as appears by the complaint of the firvant in Ariftoplianes, Ts Qcjn3il3- yi iKt^'t 
 kveiov K(^iiv Ictiixv,', iy^ir iuvnuS^iv. in which words, ij they were interpreted bi the S:riptnri i,'igf, KveiQ- would 
 fignifie ihcMdWcr, ani kay»/jSi/}Q- the perfon bought, thst if, the Servant ; ivhtrtas the place requires an intirpntationwhoUi 
 contrary : for iuHiiuV®" i^ "'' fe"'< t);*f9!*'i«.V®"i but etyig^jtif, ordy»aarJifjQ-, as the Schuliafl, Suidas and Mofchopulu^ 
 \)ivi obferved, that i', not the Servant, but the Maflir who bought him. And though thoje Grammarians bring no othir place to 
 ffove this aflive fignipcation befide this of Arirtopharles, by which means it might be (iiUqutftinnahlt whethtr they hid rightly in- 
 itrpreled him without any Authority ; yet Phrynichus will fufficiently fecure us oj thisfenp. "Ztv/ov s^vm.mV'S" ciitlai' i)a7/e?V» 
 i-tVUBa. ifi/ iyx'-?*' TV'im T» ^ei'ae&J • mV'" 'o i&rii.MW®- Jim/j-ot. 'E(wniA(V'®- f''^" '^^''^ " fc* which buyitb, that is, 
 themiflir; and confequemly u-'Jet^- ""t the MaUer, but the Sirvant bought, whom he juppoftth originally to have power over hit 
 on-'z b)dr. Indeed it was not only diflinguifhed, but in a manner oppofd to J^um't^Ttif ' fs appears by that ohftrvatian (>/ Amnio- 
 m\xi t'lts dilivtred by VMiWix}^^ inOilff-S. ^ufi@- ymtny.ii iCf Mciv dviio >^ 'zaj^t^, /'htjoTik 3 etf>Wf'<'t'ii7-mi'. * y!s 
 
 1}~ii is generally tranflited n^fi^, whin' it fignif/ith Lord or Mafter in refpeBof afervantor injerioiir. So SinU called fier 
 •Mband, Gen. 18. 12. 1 Pet. ?. 6. /"o Eleezf r his Mailer Abraham, Gt;?. J4. frequently. TousRicbelfaiuted htr Fathir Laban, 
 C:n ?i. 35. and Jjcob his BrotherEUu, Gen. jj. 8. Potipliar is the jct/'p/Q- of Jofeph whov he bought. Gen. 59. 2, &c. aid 
 Jofcph inpowir is fo lalutei bt his F.rtthnn, Gin. 42. 10. and acl-iiowledged hyhis firvant, 44. 5. Vn general name in the law ojf 
 Mofcs/ov fervant and Mailer is 'jrati and KUfiQ-, Exod. 21.2,4. ■" " iideed fo plain that the ancient Jews ufid this word tt 
 fignifit no mo'i thin htmane powf, that we find CDIX the name of man fo tranflited, as i Sam. 17. ^2. 3*7 "*?I!^ "^i? 
 V7y mS /i/H /m QuiA-jiTira KHfJix. n nueiv [jis 'nr^r'av. \\ For jtt/'fiQ- is ulii wi\h relation and in op-jofitign th rrau- 
 J^'.TKtf, Acls \^. i6. m the fenfe which the later, nut the ancient. Gneiss uied it : Hoi cAVxii, tbto bH -S-jgji raivm of I'uo t/- 
 ^'icttriV 01 3*f^<uiJ/ ^ TK««i'/J*&> /If Phrynichus obfervis, as it is oppofed to i]x.irn<, Lul-i i#. 1^. (a. curding to that of 
 Etymol. Ku'^iQ- ^ ^(^( t/ b$f, 'iyi ^■^e)i ^ o'txlthv) to KkQ-, Matt. lo. 94. and 18. 25, &■:. And in the Apojlo- 
 lical r.ilis prtaining to Chrijiian Oeconomic^s, the Maflir and Sirvant arc S'ih©- and itJf «©-. As alfo by way of adiition 
 kvfi^Ti ^tfiffxv, M.itt, 9. 58. w^iQ- -ns <iuiri\av©-. Matt. 20. 8. x.v?i©- -f o'lKUti, Marli 19 35. Infomuch .u )cu'f;« 
 is fom, times uftd by way of addrefs or I'alutation oj one manto another, (as it is now gtni'alh among iht lattr Grilles, andas Domi- 
 nus was anciently among the Latins, Qiiomodo obvios, fi nomen non occurrac, Dominos falutamu!. Stn) not only oj Servants 
 to Ma/iirs, as Ma'.t.ii,. 27. orSonstoVirints,asMatt.^\.%o. or injiriuurs tomm in authority, as Matt 2'}. 6 1, but oj llian- 
 gifs; as whin the Greel^s ^al^eto Philip, and difired him, laying, Ku(ii,dif,afa.itJ Toy'Iiuff 'tJ'fiv, jfoh-l3. ai. andHlty Mag- 
 diknfpeat^ing unto Chrijl, but talking him far a Gardener, Kv^n, »i aC t€ci.im7ai ffjjroi', John 20. 1 5. And it cannot be denitd 
 tut this litli was ftmitimts given to our Saviour himfelf in no higl^ or othirjc>ife than this : As whin the Samaritan woman 'aw fc.'.w 
 alone at the w, II, and ^new no moreoj him than that he appeared to bt one of the Jins, Ihifiiid, Ku'f/l, a/7AH//a«)(.ll;( .'(.itj ri 
 f f ia? EJi' 0a8i?, John 4, 1 1. j^ni the infirm man at the pool of Bcthcfda, whtn he will nrit who it was, faid unto him, Ki,'f le, 
 ai/flf aTTOf k'x. tX'''> J''^'" 5- ■'• T'^i ^'""^ "'■"'' '" whom he had riflorid his fight, with tit lamefjl-.itjtitn mal^ith mnftfim 0/ his 
 ignoran.-f, and his faith, Ti'j SJi, xjf/t ; and, m^djv, KVfi.,John p. 3^, j8. ) 1 fir. 8. 5, ' lb. v. 6. and F.ph. 4. 5. '' Co', 
 i. 2 J. ' I Cor, 2. 8. and i<. 47. ^ Kcv, 19. i5. 
 
 • ■ - V Kor
 
 1^6 
 
 ARTICLE II. 
 
 Nor is it difficult to find that Name amongft the Books of theLivv in the 
 mofl high and full fignification ; for it is moll frequently ufed as the name of 
 tlie lijprtmc God, ibmetimes for tl or Elohtnt, fbmctimes for Shaddat or the 
 Rock, often for Mo»ai, and moft univcrfally for 'Jehovah, tlie undoubted pro- 
 per name of God, and that to which the UreeL- Tranllators, long before our 
 Saviour's birth, had moft appropriated the name o( Lord, not only by way of 
 pfai 82. i3. expli<-'ation,but dillindionand particular cxprcfllon. As when v eread,7'^o« 
 Exoj. 6. 5. trhofe mmt alont is Jehov.ih, art the mofi high in .ill the earth; and W'lien God 
 II / knotv " tt {'q exprelTeth himlclf , / appeared unto Abraham, unto Ifanc^ and unto 'Jacob, 
 JonTha"\lti- h fhe name of God almighty ; but by my name Jehovah was I not known unto 
 ©- pi-operh an- them. In both thefe places, for the name Jehovah, the Greek Tranflation, 
 'ri>^?WfL ^^'hich the Apoftles followed, hach no other name but Lord; and therefore 
 reafon\hy it Undoubtedly by that word which wetranflate the || Lor^ did they underffand 
 wrtf 4o ufeti j[^g proper name of God, Jehovah. And had they placed it there as the ex- 
 other than, te- polition ol any Other name of God, tliey had made an interpretation contra- 
 caufethe Jens ry to the manifefl intention of the Spirit : for it cannot be denyed but God 
 ^^t^Adonai 'il ^^^ known to Jbrahjm by the true importance of the title Jdonai, as much 
 t Ik place of ]c- as by thc mmc of Shaddai ; as much by his Domi.iion and Sovereignity, as by 
 ^obilrvMh^''t'h ^^^^ Power and All- fufficiency : but by any experimental and perfonal fcnle of 
 
 mal^e great ufe trljo deny the t>n initj ofC.hrift. Qjiia enim Adonai pro Jehovah in Icftione Hebraorura verborum fubAitui con- 
 fuevir, i Jeo illius etiam intcrprctatio huic acconimodatur, fi)s Crellius de Deofy .. ttrib. c. 14. Butfirfl, it is not probable that 
 the LXX. flKmld thinl(_^\iai'^ tT be the proper interpretation o/^jlN, and give i: ro Jehovah en/> in tl}e place cf Adonai ; fir if 
 they had, itrvmldhavefi/oifed, that tehere Adoml and ]ehovih had met together in sne fentence, tliey vtou Id not haze put ano- 
 ther WTid fir Adonai, to which kvci'^ was proper, andplace KveiQ- fir Jehovah, to whom of itfelf (according to their objerva- 
 ti-n) It didnii belong. Wi}er:as rvereadnot only T-^^iV "^y^HtranriMd JitmtJcL KueH, Oen. 15. 2, 8. aBd':-\\rV pINTl 
 mSIlS oA'm'oriit KvetS- ^tCxa^, //rt.1.24. but alfi yyilH r~lin"' Kiev n dti MA^, ^'ehem. 10. 29. Secondly, th^ 
 reafin o] this afferiion is mifl uncertain. For though it be confejfed that the Maforctiis did redi'jIN rehere they found 7~y\r\'', and 
 Jofcphus before them exprejfs thefenfe of the Jews of hit age, ti:at the Ti\gy.yp^iii]o> was mt to bepronounced, and before him Philo 
 fpe.\s as much; yet it foUorveth mt from thence, that the Jews reere fo fuperjJitiom above ^00 years before; which muil be proved, 
 before we can be ajfuredthiU the LXX read Adonai for Jehovah, and for that reaf%n tranflatedit Kuet&. Tliirdly, as we l^now no 
 reafon why the Jetts flmld foconfiundthe names of God; f) were it now ve,y irrational in fome places to read 'J18 for r^lH' 
 As whenOod faith, I appeared unto Abra'u.m, unto Ifaac, and unto Jacob. ^^7 "'nyTJ 1^*7 nVI' ''C'l;) n'^ "nHJ.', 
 though the vulgm- Tranjiation render it, in Dcoomnipoteme, & nomen mcum Adonai non indicavi eis, and thereby mal^e an ap- 
 parent fenfi no way congruow to the intended importance of the My OhoJ} ; (for it cannot be imagined either that GodfJ,ouldnot be 
 t^norvnto Abraham /y the name Adonai, or that it were any thingto the prefent intendment, which was to encourage V\Qki and the 
 Ifraelites by the interpretation of the name Jehovah) yet we have no reafon to believe that the LXX. made anyfuch heterogeneous tran- 
 flanon, which ne read ^ to ot/o/itinn Kuf /,5^ vk icWAuoa tjjrrtif. Thus again, where Godfpeal(s unto Moles, OuTut ifHt To7t 
 xi'n Ifffianfi, Ki/'f/®-, dsJf '^ ■janfan u«3S''',aVisKAJt4jLt5 rrgff VfJuS, nti (/b Siiv IvofiA auuvitv, Exod. j, 15. whofo- 
 f I er thwKJ KvfiQ- flands for Adonai doth injury to the Tranjittors ; and whofoever readeth Adcnai /irjehovah puts a force upon 
 the Text. As alfi when the Prophet David faith. That men may know that thou, whofe name aJonc is Jehoi ah, art the moft high 
 over all the earth. Iconfef the ancient Fathers did, together with the Jews, read Adonai fir Jchovali in the Hebrew Text, as af- 
 pe.treth by thofe words of Epiphanius de Ponderibus, hSuvcu, Ai^a. xafffli. ]<rijuti>?^, hCCrni, xKaK' which xery corruptly re- 
 prcfent partoj thetirflicrfeo} thei4i.Pfalm,''11p nj'INH ''7 Hiy IP IPSIp ^^^r\\ but plainly enough renderr~Xr 
 <tJ*»v'A. KotwiihJlanJing it if very obfervable, that they were wont to dijltnguifli KvfiQ^, in the Greek, tranjlatians, where it flood 
 /or JcliGvali, fvn KvgiQ- where it jlood for Adonai ; and that was done by adding in the ma>gin the Tctragranmiaton itfelf, 
 rnin , rvlj.u-h by the ignorance of the Gree^ Scribes, who underflood not the Hebrew Charaiiers , was converted inro four Greel[ 
 tetters, andfi :i,.idea wtrd of no /ignijication ninl. Tl^is isflHl extant in the Copy of thc Text o/Ilaiah printed by Curteriiis with 
 the Commeaiar} of Procopius, andS. Hicromc gives an account of it in the Greeli_Copies of his age, Noniini TtTg^y^f/./xalor, 
 quod axs^fftrMjoi/, id tft, ineffabile, putavcrunt, quodhlsliteris fcribitur, jod ■• he Hvaul he H : quod quidamnon inteJ- 
 ligentes, propter clemcntorum fimilitudincni, cum in Graxis libris rcpcrcrint. Pipi Icgere confucverutit. Ep. 1 54. Neither 
 did tne Greel^s tnly place this 1 II n I /« thc m.irgin of tkeir Tranjlations, but when they defer ibed the Hebrew Text in C, eel^Chara- 
 ilers, they iiedtL-ejame Uhn forT^}n\ and confetjuently did not read Adona\ for jchovih. An example of this it to befiund 
 m th.U excellent Copy of the Prophets according to the LXX. coliited with the rejl of the TranjUors, in thc Library of thc moft emi- 
 
 Tranjlatlonoj Aqui- 
 f an excellent exam- 
 
 I ttragrainmaton in qui, u, ;jm Gracis volun.inibiis ufq; hodic antiquis expreffiim literis invtnimus. Ep. ic6. Being then we 
 'ZZl iu J'fl ) • IT '"^^r^fo' '■~''^'"'' i being they haie ujed Kv(,& for Jehovah, nhcn thes have made ufe of 
 riJC general tUrdeiit fir Adonai; being m f^me places Adonai cannot be read fir Jehovah, without manilefl violence offered 
 totiiejexi: ,tfiUoweth,thatit is now.y probable that V.i^,Q- a, uld therefore be ufed for Jehovah, bccaufe ,t was tah-n for the 
 proper Jigmflcation ef Adonai. ^ ■* 
 
 th&
 
 Hfs Only S6n. t^f 
 
 the fulfilling oF his Promifes his narne Jehovah was not known unto him : 
 
 for though God fpake txprefly unto Jbraham^ All the land which thoujetft^ to Gen. 13. i",. 
 
 thee will I give it, .wd to thy feed for ever; yet the hiftory teacheth us, and S. '""^*^' ^' 
 
 Steven confirmeth us that he gave him none inheritance in it., no not fo much as ac!s 7. ;. 
 
 tofet h 14 foot on, though he promt fed that he would give it to hirn for a pofftf^on. 
 
 Wherefore when God faith he was not known to Abraham by his name "Je- 
 
 hovah, the interpretation of no other name can make good that exprelTich .* 
 
 and therefore we have reafbn to believe the word which the firft Greek 
 
 Tranflators, and after them the Apoftles, ufed, may be appropriated to that 
 
 notion which the Original requires ; as indeed it may, being derived from a 
 
 Verb of the fame fignification with the \\ Hebrew root, and ib denoting the YLY'^bf'Tu 
 
 Eifence or Exiflence of God, and whatlbever elfe may be deduced from tk'a r\^r^' « 
 
 thence, as revealed by him to be fignified thereby. rn'rP"''^W 
 
 God's oten interpretation proves no lefs n^^S "I'^Z/'S nTiX Exod. 3. 14. And tlmgh fome conteiid that futuritm « effi^nnat 
 to the name, )tt all agree the root fignipeth nothing but Effence or Exigence, that is riVl) , or ^jad^xi^'- '•'""' ^'f'^^n ^"^'^H."! 
 the Hebrew mn\ jhthe Greeks i-io tS ku^hv Riiei®"- And what the proper figmpcainn o/jcJfH* tf,no man can teach us betta^ 
 than Hefychius, in whom we read Ki/'jm, via-eif x4, 7vyxdv«, r.v^n prima longa, xv{« prima brevi. jo/'/w/. OedifoCohn. «•« j 
 § ^uttv %KV(^f». Schol. Qvav iKV^fv, i./\t w eni/fBr, Ttw]iv |J rti nuyyjtvav. Hence was mi^I by the Attickfufedfcr'{<^ fic,j 
 f) I take it from the words of the ScholiaJ} upon So]i>hoc\es, to kv^uJ rkAtma/n^ai pn(ny « QwrSeict ij 'ATjiy.ei, en o ^-i"?'"-"? 
 fiifvfvnv (wri 'AT]*KOi /X^ lyjdnaf t» t/, xi/'e;/ \iyplt( aini n ftW£;iii. Not that the) ufcd^ it by an Apxofe, taking vf^ti 
 )cuc;iti ■ but that Kv^t was taken in the fen fe of Kv^ciw or KVfj'tTofrom y.rj^a, Ujs-a'f >;«, /.uW. tin or liardfX'i-. ^^ ''•"" Sc^olinft 
 Mpmthofe words of Sophocles, AH^oijt S'ethaietv KCtn< ' KyjMj, itVBC vara'f ^ <<.. Neither knjvj I better how to render xof«i 
 than by ^et.c)(H{ in the place of /Efchylus his Prometheus^ 
 
 ZiiAa <t' o9' svtx.' ly^lif cut'io; KujWf, 
 
 V]a!fjay ix.i]a.^Ji¥ >^ TtTtKunKUi «(>iol. 
 As the Arundelian Scholiajl upon the Septem Thebana, Kuf «, v23-«f xi ' ""'' '" the fame Tragedy, W adtri^ jtuf »5i', m rendred 
 by the mvc ancient Scholiaj}, Vt) &ii 'f g.aaiS'S- • as in the Perf.e, nmsu^aii xuf", « by the fame Interpreter explained k. fR 
 £ \i»etf^« nnifffi^Q-. Sothe fatr.e Poet in his Agamemnon, 
 
 TtwrbM kircuvHv irchflti^tv xAiiflu^Ioao', 
 
 TgjtCai 'AT^fiS'luJ ttJivOJi KvfiV%' ^TJ-ftlJ. 
 
 mich the Scholiajl renders thus, '^.irrov^fjLcu /i^jof v« thjjjLm yva(/.[u/, to (y.*0«f I* oiqi eji Ktna.ga.'SH 5 jSimx^'f. Aitdrr: 
 Other fenfe can be imagined of that lef/J in Sophocles, *oii4* m ffltif*' Tct yS'gh « <^mtH( Kv^^/,than byrendring if , w) <jr \jsr«s'" 
 yj[f' andp.2^6, ^yOf* ykfuv Kv^a, TO -f Si p^Jfaj » y^yn^m &'»& • andp.^i^. 'Am,' e*8«J^' i)</V( nJx ri ■wa^tj 
 Kuga or of that in Euripides hit PhoEnifli , 
 
 fi)), ri< c* irv\ajft Jkifiare^v KV^fty .... » . . 
 
 Tliis original interpretation ttppeareth jarther in the frequent iife of KVfiv for yvyyiva ds it fignifietb no more than pJm: a: in Sot 
 
 K)iTcu,or ^J)Kn^n, as the Sclioliifl . From alt which it undeniably appeareth, that the ancient fi^nif cation of M^a or kv^u is the 
 fame with i^ixi or yktr'^X'^^ fum, I am ; (^iriic/j is much confirmed by that it was anciently obfcrved to be a Verb tranfttivc, ,11 it 
 was tifd by tly forementioncd Author, Kvfoi Qvi^uyi'as -rf hi'tiic t^ -r^mrmi^'av , to 'T^lvy^^^arr^ ' a.v]i '■$ is ■isra,f)(fi> ;3? 
 7KV Tf,;>)tK( i.iA{\a.Cct\i>v. So an ancient Lexicon J and therefore Kveil?- imrtiediately derived jrom thence mujl be o uv. n" '». 
 
 may 
 rendri 
 
 name . . , ^j , o , , ■ ■ . - . . 
 
 pretation of that name, as beingequivalent to 'o"'£ly. We have no reafon then to conceive cither that they [o tranjhited n out oj the lU- 
 perfiitionoftue Jews {as fame would per fwade m, whoin we have already refuted J or bechifethey had no Iciicfs inthe Creek^lav- 
 guage by which they could exprefs the Hebrew name , whereas we find it often exprejfed even ivfton^ the Gentile Creel'j ; but btctiifi 
 they thought theGreek,K-^et& to be a pnper interpretation, as beingreducible to the fane fignification. hor even they which an prer ' 
 tended to have read Adonai fr Jeliovah, wOrigcu, fyc do acknowledge that the Heathens and the ancient Hereticks dsfcendtng 
 from the Jews had a name by which they did exprcjs the Hebrew Joliovah. We k>iiw th.it Oracle preferi edby Macrobius, Sacurna.'t . 
 /. I .c. 1 8. *estC«o T -Trdnhv uTralty diiy 'iy/Ai' ' lad. rtWDiodoruS hath taught us from whence th.n tiaincfirif carijc,m''i.tioniif^ 
 Mofcs m thism.wner, -na^ J toI{ 'I«/'ttio/{ XAmtihu nr'\a.ii bhn.a.Kifdiloy diof • WTlicodorctmiir «/•)<;_;/% Qiuft. i f m 
 Exod. KiX?»7 5 oSj-tI 2-.<nafHTai ^ 'UC4, 'IbJ'^Ioi 3 '!««• Porplv /. 4. c^nt.ChriJhan. tells «i, Sanchoniachon badkts relrf-: 
 tions 0] the Jews mig^'lt iixeeiKv t6 Ut'iaf ^** n 'Idjti' EufebiusQ« wejormerly mentvMd) jaid, 'lain'i ^y, \xu (^a7.i6«- 
 Hefychius, 'Ia)-y9«u,ia<i» CuuYihua., taking hi! in cempojition for the contralitonof ]a.d- y^js'laiai i^itiuj^ija^, uJlrx «oiBp 
 7©-. And the I.XX. Jcr. 23. 6 have rendred IJpIS niH^ 'lanfit, id eft, Domimis juflus, [.nth .V. Hicrorae. And as t^i 
 Heathens andthefirJlChrijUans,fo the Hereticks had among them the pronunciation andexpreffmoj the name mn\^ As the Yalcri, 
 mimwas baptized it -rol hv'ou-At r* 'I**'' Ircn. /. 1. andthe Ophidm had their feveral 03ds,am3ng the rejl, i-rs^' fj.a.yia4 ^ 
 
 vhom itfignitiesthefainewho is called jdh. for that it ought fo to beread appeMcthbythi fi)msrwo)ds of Origen, Oie».7« * 
 ift«Aaoc1a \ lJ.\Ju.Caa¥ ic, tfUmvld. hi r 'la /wi' At^Hi', tO ■j KCJi-lo/j.^fiay >>c/ct£' vc i^i >ij tcT .\ ct>;»vr iu*)of i>j»y 
 /i'xsjt 'lad. In the printed Op)' indeed it is 'm/wy, and m the Lattn ladin, biti without fenfe , wherejs dtvrdwi the tooj«\ 
 the fenfe is manifeft, and the reafon of the former emendation apparent, liewg then i here were /q many amcnr, the (jreekj "''■"'"■' «"* " 
 all a^eS exprefs the Hebrew name, it can be no way probable that the LXX. flmldavtidit M inexprefible in then L'n iiagt. 
 
 Y 2 Being
 
 ,^.8 ARTICLE 11. 
 
 Being tlicn this title Lord thus (ignifieth the proper name ofGc^^Jt/Jcval■r, 
 being the ^ame is certainly attributed unto Chr/Ji in a nciion far ILrpafling 
 all other Lords, which are rather to be looked upon as Servants unto him : i't 
 V ill be worth our inquiry next,whether as it is the Trai.flation oi'thc name 
 '^chcn/Jj it belong to ChriJ}; or whether, though he be Lord of all otiier 
 Loids, as fubiedcd under hisauthority,yet he bclbinfcriour unto him whole 
 name alone is Jthov^ih, as that in that propriety and eminency in which it be- 
 longs unto the liipreme God it may not be attributed unto Chrifi. 
 
 This doubt will cafily be latisfied, if we can fhew the name Jthcvah it felf 
 to be given unto our Saviour ; it being againft all reafon to acknowledge the 
 original name, and to deny the interpretation in the fenfe and full impor- 
 tance of that original. Wherefore if Chriji be the Jthovah, as fo called by the 
 Spirit of God ; then is he fo the Lord, in the fame propriety and eminency in 
 which Jt/jovah is. Now whatfoever did belong to the Mef/ias, that may and 
 muft be attributed unto Jefns, as being die true and only Chri/l. But the 
 Jeivs themfelvesacknowledge that Jehovah fhall be known clearly in the days 
 
 • As MiJrafcli ^^' t'^c M<ffias, and not only ib, but that it is the * name w hich properly be- 
 TiUim on 21. lougcth to him. And if they cannot butconfefs fo much who only read 
 rKEchaRa- the'Prophecics, as the Eunuch did, without an interpreter ; how can we be 
 
 igi-.orant of ib plain and neccfTary a truth, wliofe eyes havelcen the full com- 
 pletion, and read the infallible interpretation of them? If they could fee 
 ifa. 8. 15, 14. 'JthoTjah the Lord of ho/Is to be the name of the M;^<*f, who was to them/or a 
 Jhne of ftHmblifig and rock of offence, how can we poffibly be ignorant of it, 
 *Km. 9. 33. w'ho are taught by S. P4«/,that in Christ this prophecy was fulfilled, ^ As It is 
 tvrittefi. Behold, I lay in Sion afiumbling-flone and rock of offence, and whofoevtr 
 helieveth on him jhallnotbe ajhamed ? It was no other than Jehovah wiio fpake 
 *Hof.\.T.it>here tliofe words, '' / rvill have mercy upon the houfe of Judah, and willfavt them by 
 his farther ob- ffjg J^ord ('Jehovah) their God, and rvill not fave them by bow norfword. Where 
 i'h^chMce'p!! "Ot only he who is delcribed as the original and principal caufe, that is, the 
 raphrafe kith pjthet wlio gave his Son, but alfo he who is the immediate efficient of our 
 J.^"" !1II.^'8? Salvation, and thatin oppofition to all other means or inftrumental caufes, is 
 by 'die "word Called Jehovah ; who can be no other than our Jefus, becaule " there is no 
 of Jcliovali,/!)>- other nxme under heaven given unto men whereby we muH be fxved. As in ano- 
 Y^if^\.^. thcr place he fpeaketh, ^ Irvillfirengthen them in the Lord (Jehovah^ and they 
 * z.uh. \c.12. JhaH ivalk tip and doivn m his name, faith the Lord (Jehovah;) where he which 
 Ilrengtheneth isone,andheby whom he ftrengtheneth is another, clearly di- 
 
 ♦ Deut. 6. 4. '^ inguifhed from him by the perfonal Pronoun, and yet each of them is Jebo' 
 liTwo Advcrf.1- vah, and ' Jehovah our God is one Jehovah. Whatfoever |! objeftions may be 
 "TWoiithn'of^'^''^^*^^ againft US, wc know ChriJI is the ^righteous branch rai fed unto Da- 
 this fUe, the vid, the f^ing that fjail reign and profper, tn who/e days Judah /hall be faved, and 
 jeie, Md the Ifael jhatl dwell fofely ; we are alfured that this is his name xrhere'jy hefljall be 
 wl/'/;X' di^l called. The Lord our Righteoufnefs : the Lord, that is, Jehovah, the exprefTion of 
 Ttnce, that we his Supremacy ; and the addition of 0«r righteoufnefs can be no diminution 
 .ftW f/Wc/i Of. J J ^Y^.jj^j:ty If thole words in tiie Prophet, e Sin^ and rejoice, daughter of 
 
 pojitionjromthe r , r ,11,11 ■ ,/i r 1 r • 1 11 j ^t u in 
 
 jen, jfom S'.on ; for lo, I come, and I dwell in the miajt of thee, J ait h the Lord (Jenovan,) 
 
 wi»m indeed ^jjj ^qj fufficicntly of themfclvcs denote our Saviour who dwelt amongft us, 
 
 J/f Tconle^on as they certainly do ; yet the words which follow would evince as much, 
 
 <!/ will dijltoy yind many nation^ (Jjill be joined to the Lord in that day, andjhall be my people ; 
 
 nalii/ion'.hirft ""'^ ^"''^^ ^"'^^^ ^'« ^^^^ '"'"^ft ^f ^^^^^ ""'^ thou /halt know that the Lord of basis 
 sqcinus an- hath fent me unto thee: for what Other Lord can we conceive dwelling in the 
 f^e,y,thc,:ame niidft of US, and fcut unto us by the Lord of hofts, hut Chnf? 
 
 delon^eth.nj' to ' > j 
 
 , jCh'tJi, but unit Ifracl; and that it fj appears b) a parallel place in the fame Prophet, Jcr. 33. 15, \6. Socin. >v/Hf. Jac.Wiek. 
 Vc/. ^, .C/i'^fO Racov. de Perf.CbriRi, cap. i. CreWw de Dc: ^ Attribut lib. i. cap. n. To this we firfr oppofe the cwjlart 
 
 ■ intfipx- 
 
 I
 
 Our Lord. 
 
 49 
 
 imerpretanon of tisf Jetv!, wh attribute the name jchovah to the Mefutt from this one pMtkular Text. As in the Sephcr 
 Ikkarim,/. a.c.S. ""Jj-ly "'^ rC'i/On ZDJ niPDn t«<">p''l. The Scripture caUeth the name of the Mejfias Tchovah ovr 
 rigliteoufncfs. And in Midrafch Tillim o;;l'fal. 21. ~in^ 'W r-Wn"" M2UJ mr.l ^Qiyn nW::r\ "t'O^ I^~ir-1 
 
 .yp-is r-iin' .x-p' ^tys iq^ .— in thd n-i'^^on i^cai iciy r-.in^ r-i.::n"7Q w^x ooi cukth the .v.V- 
 
 y/jr A) /)/>■ !)»nm(m:% iT;i/ /j!^ «><//!? »f Jeliovaii; as is faid ( Exod. 15. 3.) TIic Lord is a man of war, Jehovah is his name- 
 And it is written of the Mefjim.. (/ic 23 . 6.) And tliis is the name vvliich they (liall call him, Jehovah our rightcoufnefs. ihiu 
 
 FxhaRabati, /..tw. 1.5. ijp"!:i ,— un^ itjip^ 11:;^^ iQ!!; HU "^'j vs^ r^^^n' t>{3s "7N n^iya iiu icv no 
 
 Wh.tt u the mime of the Mejjias ? R. Ab'oa J.:id, Jehovah « hU name ; <»* ?f isfnd (Jer. 23. 6.) Anci this is the name uhiclv 
 the\ fhall call him, Jehovah our rigi.ceoLi!nels. The f.ime be reports o/Rabbi Levi. The Viihhmt then, though enemies to the tritth 
 trhi -hn-e reduce frfim thence, conjlramed by the literal importance of tkeText, did acl^iorvtedge tk.xt the nime jchov^h did belong 
 to the A:ejjias. And as for the colleHion of the contrar) ft om the parallel place pi etended, there if not ft great a fmiilitude a: to infotce 
 the fame interpretation. For tphere.ji in the 2-^. 6. of ]cvem'nb it if :xprelh [aid, IQiy ni' this is the name, ;;i f/j; 33. if 
 « only r""/!!, n'ithout any m ntian of a name ; andfurely that place cannot prote Jehovah to be the name of llracl, rvhicb fpeakj 
 mt one trord oj the name o/JerufaJcni : fomoherertereadin Crellius, hoc (cilicet nomen eft, all but hoc if not Scripture, but th^ 
 glofs o/Crc'lias, and hoc it fe If cannot be warranted jor the interpretationofr^] nor quo fir ~VUii ; the fimpkjl interpretation of 
 tboje words'i i7 I*<"1p'^ "liiJS i~V.\beini, ifte qui vocabitcam, he which calletb Jerufalem itthe Urdour righteonfnefs, that 
 is, Chriji. And tkm the iirjl anfwer of Scc'muiis invalid : rvbich he eafilyforefeeini, hath joined rvith the Jervijh Rabbins in the 
 fecond anfiver, admitting that Jehovah our rigllteoufiicis is the name of the yejfiat, but withal denying that the Chrift ii that 
 Jehovah. To which purpofe they ajj'ert thofe words, Jehovah our righccoufiicfs, to be delivered by way of propofition, not ofappo- 
 Jition: an.: this they endeavour to prove by fuch places of Scripture as feem to injer as much. As Moles /;«;/? /in Altar, and caUed 
 the name of it Jehovah Nifli, Exod. 17. i <;. Gideon built an Altar unto the Lord, and ca'Jed :t Jehovah Shalom, Jud^. 6. 24. And 
 the name of the City inihela}} wor^/; o/Ezekiel ij- Jehovah Sliammah /// all which places it U moji certain th.n tiie fli^vAus 
 not predicated of that of whofe name it if a part; but if the Sub]eli of a Propofition, given by reay of nomination, whofe Verb fub- 
 ft.intive or co^wh is underjiood. But from thence to conclude, that the Lord our righteou'nefi can be no otherwifc linderftood of 
 Chriji than as a Frop-jfition, and that we by calling him fr, according to the Prophet's prediilion, can underjlandno more thereby 
 than that Godthe Patberofchnfl doth juftipeus, tsmofl irrational. I'orjirji, it is therefore neceffary to interpret thofe names by way 
 ofapropojilion of ihemfelves, bec.uife Jehovah cannot be the Predicate of that which if named; it being moji apparent that an Attar 
 or a City built cannot be God: and whaifoever is not Jehovah without addition^ cannot be Jehovah with addition. But there it 
 no incongriiit) in attributing of that name to Chrift, to whom we have already prnied it aHualli Jvcn: and our Adverf tries, who 
 teach that the name Jehovah is fomctimesgivento the Angels reprfentingGod, inuft aclQiowledge that it may be given unto Chrift,. 
 whom they cmfjstobe above all Angels, and far more fully andexailty toreprefent the Father. Secondly, that which is the .tddition in 
 thofe names cannot be truly predicated ofthatthingwhich bears the name. Moles could not jay that .Itarwas hit Exaltation, nor Gi- 
 deon that It was his Peace. And if it could not jo be predicated by it felf, it could neither he by appojition, and ' confe<,ucntly, even in 
 this reipefc it w.ts necejjary to make the name a Propofition. But our Righteoufnefs may undoubtedly be predicated of him who is here called 
 by the name of the Lord our righccoulnefs ; fer the Apojlle bath exprejty taught us that be if made righteoufnefs unto us, i Cor. 1.30. 
 And if it may be in it felf, there can be no repugnancy in its predication by way ofapfofition, Tuirdly, that addition of our righteoufnefs^ 
 doth not only truly belong to Clorijl, but infome manner properly and peculiarly, jo as m that notion it can belong to no other per [on called 
 Jchovali but to that Chrift alone. For be alone is the end of the Law for righteoufnefs to every one that believerh, Rjom. !o. 4. 
 and when he is fatdto be made unto us rightcoufnefs, i Cor. i . 50. he is thereby dijhnguiflied from. God the Father. Being then 
 Chrij} is thuf peculiarly called our Righteoujnejs under the Gofpel, being the place oj the I'rophet forementioncd fpeaketh of this as a name 
 to be iijed under the Gofpel, being no other per<on called Jehovah m ever exprejl) called our righteoufnefs under the Gofpel ; it foiloweth 
 not only that Chriji may befo called, but that the Prophecy cannot otherwife be fuljilled, than by acknonjedging tliat Chriji u tl;e Lord 
 our rightcouliieis ; and comequently that it hit name, not byway of propofition,but of appofition and appropriation; fo that being both 
 Jehovah rf«i/ our righteoufnefs, /;f is as rj-«/y Jehovah <« our righteoufnefs. ' Jcr. 23. 5, 6. "^Zach, 2. 10, 11. 
 
 And as the original Jehovah was fpokcn of Chrift by the holy Prophets ; fb 
 the titleof Lord,diS the ufual interpretation of tiiat name, was attributed unto 
 him by the Apoftles. In that fignal prcdiftion of the firil: Age of the Golpcl 
 God promiicd by Joel, that whofoever fljull cull on the mrne of the Lord (Jcho- 7'"'' 2- 35. 
 \-ei\\)jh.t!!k delivered : and S. Paul hath afTured us that Clfrijl is that Lord, by 
 proving from thence, that whofoever believeth on him jh all not be ajhamcd, and ^om.io. p 
 inferring from tiiat, ii'we confefs rvith our mouth the Lordjefus, xvejballbefaved. 
 For if it be a certain truth, that whofoever confelTeth the Lord Jefus fliail be 
 faved; and the certainty of this truth depend upon that foundation, thac 
 whofoever believeth on him (liall not be afhamed ; and the certainty of that 
 in relation to Chrift depend upon that other promife, Wholbever Ihali call 
 on the name of the Lori^ fhall be faved: then mull the Lord in the tliirteenth 
 vei fe of the tenth Chapter to the Romans be the fame with the I .ord Jefus in 
 the ninth verfe ; orelie S. Paul's Argument mull be invalid and fallacious,as 
 containing tliat in the Conclufion which was not comprehended in the Pre- 
 niiOes. But the Lord'in the ninth verfe is no other than Jehovah, as appear- 
 eth by the Propl.et Joel from whom that Scripture is taken. Thcreforeour 
 Saviour in the New Teflament is called Lord, as that name or title is the in- 
 terpretation oi' Jehovah. 
 
 If we confider the Office of John the Baptift peculiar unto him, we know 
 /■/ was he of whom it is written in the Prophet Malich/, l4i'ill ffftd mf mejjenger, 
 
 and 
 
 11 
 
 jyfat. I ', 10,
 
 150 ARTICLE II. 
 
 And ht /b.tH prep.trs the rvny before me: we are lure he which fpak&thofe words 
 M„ch , was Cl'chovah) theLordof ho(ls ; and we are as lure that Chriit is that Lord 
 before whofe face >/;« the Baptift prepared the way. The wice of htm that 
 cricth in the wilder nefs, faith Ifaiah, prepare ye the wxy of the Lord (Jehovah:) 
 mt. ?. ,. and thii is he that was fpoken of hy the Prophet If.iiah, faith S. Matthew : this is 
 Luke i.-ji. he of whom liis Fatlier Zjchariah did Divinely prcfage, Thou child (halt he cit- 
 ^.( r led the Prophet of the Htgheft, for thou jhilt go before the face of the Lord to pre- 
 mAcSrie- p.tre his ways. Where Chnjt is certainly thelord, and the Lord * undeniably 
 cnufe it ,s m 'jchovab. 
 
 onh ihe iindnbt- •' _».„•,,•,• 1 ,-, ■ 
 
 edtranptionoftkc lmme—\^rV intht P,o?hft, (whkhofit ^clf tfere fufficim ■■, ) but alfo is delivered in that manner which U^ 
 (thwih meafinabh) required to fi^mfie the proper name of God. 'r(firoi<Lan y6 Tfo Tt--oti»» Kue.'», not nV.vti<j that is, witlmt, 
 jft with, an Article. For noif our Savion) 's Deitv mull be tried by a nerv kind of School-Divtnity, and toe mofl fundamental Dtihine, 
 n.ilntaiv'd as Cuheverfwce the Apoflles times by the whole Caiholick, Church, muj} be examined, cenfurcd and condemned, by i, r, 
 TO. Soc(nu= fiV'i maizes ufe of this oblervation againfi Wiekus ; and after him Crellius hath laid n as a graie and feriom jounda- 
 tion. andfpicadit out into itsfneral corners, to uphold the tabrick_ofhis fuperJlruHions. Ftrfl, Vox Jelnvah magis quam citcra 
 Dciiiomina proprioriim naturam loquitur ; iJeo ctiam Gwca Kt/'«0-,cum pro ilia ponicur, propriorum indolcm,qiia Ijcct, 
 scmutatur. Secondly, rropriisnoiiiinibus articulus libcntius fubtrahitur, liccc eum ctiam fa'pc concmnitatis potiiis quam ucccfli- 
 tatis causa admitram. Idem fit in voce Kva& turn pro Jelmah ponitur. ihirdly, Hac eft cau(a cur in novo Tcftamcnto, 
 maximeapud Lucam S: Paulum,vox xi/«©-, cum Deum fummiim defigtiat, articulo libcntius careat; at cum de Chrirto lub- 
 jcftivc ul'urpatur, raro articulus omicticur. H'hatflrange uncertainties are tliefe to build the denial of fo important an Article at 
 CkrijVsDixinityiipmf Ne dies not fay abfolutely]chovah if the proper name of God, but only that it doth more folhrv the natmi of 
 proper names thanth: other names of God. Andindesdit it certain that fometimes it hath the nature of an appellatixe, oj Deut. 6. 4. 
 "Wy^k mn^ 13\T'X : — nrV' the Lord onr God is one Lord, andyet if it be nor always and abfolutety aproper name, timih 
 aUthereflwercsi-antcdtobetrue. the Argument mufl be of no validity. Again, he cannot [ity an Article is never affixed to a ppo;'t-r 
 name, but on/) //jj/ libcntius fubtrahitur, it it rather omitted than affixed : which yet ii far from a certain or a true rule, efpea.illy 
 in theLaniiiage ofth: New Tefiame-.t. For no man can deny Jefm to be the proper name of Chriji, given hirn acording to the Ltni 
 at h'K Circumcijlm, ;^ mi,a.)9ii tI ceo^a twn Ititxt, Luke 2. 21. andyet whomever fjiall read the Cofpel ofs. Matthew, w:il 
 find it ten times i'lnjet with an Article, for once'Uftu withoutit. And in the Ads of the yipoflles, written in a more Atiicli 
 'lly!e,S.V3\i\isoftner liylcdi niwK&- thanfimplyX\axi\Q-. JoBalaam,Gallio,2irf. Some pirfons we find m the Sew Teflament, 
 who'm,'if we flmld Hay till we found them rviihm an Article, we flmld never call by their names at all; .x Apelles, Balak, ([tc. 
 Thirdly, Ku'ciS" « /J often ufcdfor that God who H the Father with an Article, and KuctQ- for the Son without an A>ticle, {For 
 the Fatl:er,M3X. 1.22.2. 15. 5- 3 5- 22. 44. Mark 12.55. Luke 1. 15,9,15, 25, 45. 2.15,22,23. lo. 2. Afts 2. 25,34. j-'ip. 
 17.27. Rom.15. II. I Cor.10.26.16. 7. 2Cor.5. II. Eph.5. 17, 19.001.3.16,20,23. 2The(r.3.3. 2Tim.i.i6. Heb.8.2.11.12, 
 i4.Jam.4 10,15. i Pct.2.3. forrAf5o«, Mat. 5. 5. 22.43,45. Mark i.j. Luke 1.76.2.11.3.4. 20.44. John i. 23. Afts 2. 36. 
 10.36. 11.16,21. i5.ii.Rom.j.7.>c.p,i2. 14.6.8,14.16.2,8,11,12,13,22. I Cor.1.3.4. i7-7-22!25.S9-9-'.2-'o-2'->>-". 
 12. 3. 14. 37. 'V^S. 16,10,19. 2 Cor.i. 2.2.1 2.4.5. 10-17.11.17. «2'i. Gal.i.3.5.io.Eph. 1.2. 2.21.4.1,5,17. 5.8. 6.4,10, 
 21^:3. Phil. 1.2,14. 2. 1 1,19,24,29. 3. 1,20. 4. 1,2,10. Col. 1.3. 3. 17,18,24. 4.7)'7. I The(I".i.i. 3. S. 4. 1,15,17. 5.2,12. 
 aThcff. I. I, 2. 2. 13. 3.4. I Tim. i. 1. 2 Tim. 2. 24. Tic. 1.4. Philem. 3, 16, 20. Jam. 1. i. 2 Pet. 3. 8. ic. 2 John 3. 
 fudcr4.Rev. 14. 13. 19. 16. I fay, they are thus fooftedufed) that though they equalnot the number of their contrary acceptions, 
 yet the) come fo near, at to yield m ground for any ftich obfervation, as if the Holy Ghoj) intended any fuch Article-diftinllion. Kay, 
 it if moil evident that the [acted fen-men intended no fuch diJ}inffion, becaufe in the fame place fpea^ing of the fame perfon, they 
 ■^fitnlly obfcrve the indifferency oj tf^dingor omitiingthe Article. >lr Jam. 5. 11. TW vo-ejxoj'W 'I»f wxbotc]*, jc^ tJ t»A©- 
 Kt/ei» "Ati, In ■;7oAutn7A<f>>;(o< oJik Ki/ei©- 1^ ou?'?/^*""' 2 Tim. i. 18. Awh aZtti Kie/G /<'f"» 'iKi& migf, KPr 
 eis c» iufi*'? Ti! il^x'-fot." ' Cor. 7. 17. "E/.a^tsi d( tiKKnutv KJci®-, Stu tfuTctlfiTai- 22. 'O jb it Kueiu KAn6')< /»- 
 ^,Q , ciTif^<i''^it& Ki/eia S?/. ■5'i?f Rom. 14.6,7,8. Whertfore being, ]chov3h k not affirmed abfolntely to be a prope> name ; be- 
 ing, k '' »'^'''''> } ■■' '' "PP^"!^ ''•'" '' '•* '''>' ''-'f cuflom of the Sew Teftament to ufe every proper name ofrner without an Article than with 
 one ; beim, Ku'e.(^ « /' often tal^en for him whom they acl^nowledge Cod, and Kilei©" for him whtm they cannot deny to be the 
 Chriji ; itfoUoneththat Ckrij}, acknowledged to be the Lord, cannot by any virtue of an Ankle be denied to be the true Jehovah. 
 We imifl not then tltinl^to decide this Controverfie by the Articles, of which the Sacred Pen-men were not curioiu, and the Tranfcribcrs 
 
 .,.,,.,,■, - - -- — '4* 
 
 ■^1. the Vulgar Edit, iri^n Kvc'unoiy arloAai ' the Complut. 07/ Kceiv. So where we iifully read \tt^(, divers amient .\'Ss. 
 
 jh.nr Ku'e'®"' Lal}ly,)t is-objervable that even in theje words oftheCreed, which we now e::pound, KuciQ- if pollen exprefly of 
 
 Chrill without jn Article ; for fo wereadit,]iajiH( 'itiivyXti^f, ilv vi^c oouto ■jf- jui!c»'>5</if, Kiietov i/j^- 
 
 Nor is this the only Notation of the Name or Title Lord taken in a fenfe 
 
 Divine, above the expreHiun of all mere humane power and dominion ; for 
 
 as it is often ufed astlie interpretation of the name Jehovah., fo is it alio for 
 
 pfal. 110. 1, that of JdoH or Ado/tai. The Lord faidunto my Lord, faith David, that is, in 
 
 11 chald. Para- the Original, Jehovah unto Ado/t ; and that Jdo» is the !| f4^ord, that Lord is 
 
 Phraf. Chriji. We know the Temple at Jerufalem was the Temple of the moft High 
 
 God, and the Lord ot that Temple in the emphafis of an Hebrew Article was 
 
 MaUc. 3. I. Chrtjt, as. appeareth by that Prophet ; The Lord whom ye feek (hall fuddenly 
 
 {ni<n cente to his lemple^eve/t-the jnejftnger of the Covenant, whom ye deltght i». 
 
 Now
 
 Our Lord. 
 
 ■5' 
 
 Now this Notation, as it is the interpretation o^Jdoft, fignifieth immediate- 
 ly and properly dominion implying a right ot" poffefTion, and power of difpo- 
 fing. Which doth not only agree with that other notion of'Jthovah. but pre- 
 iiippofesit,as following and flowing from it. For he w ho alone hatha being 
 or exillence of himfclf, and thereby is the fountain of all things befide him- 
 lelf, mull be acknowledged to have full power and dommion over all : be- 
 caufe every tlung muif ncceflarily belong to him from whom it hath received 
 what it is. Wherefore being Chrifi is the Lord, as that title is taken for Jeho- 
 vah, the name of God, exprefling the necelfary exiftence and independence 
 of hii fingle being, and confcquently the independency of all others upon 
 him ; it foUoweth that he be acknowledged alio the Lord, as that name ex- 
 prefleth Adon, fignifying power authoritative and proper dominion. Thus 
 having explained the Notation of the word Lord, which we propounded as 
 the firft part of our expofition ; we come next to the fecond, which is, to 
 declare the nature of this Dominion, and to fhew how and in what refpeft 
 Chrijl is the Lord. 
 
 Now for the full and exaft underftanding of the Dominion feated or inve- 
 rted in Chrifi as the Lord, it will be neceflary to dillinguifli it according to 
 that diverfity which the Scriptures reprelentunto us. As therefore we have 
 obferved two Natures united in his f erlbn.lo muft we alfb conlider two kinds 
 of Dominion belonging refpeftively to thofe natures; one inlierent in his 
 Divinity, the other beftowed upon his Humanity ; one as he is the Lord the 
 maker of all things, the other as he is made Lord of all things. 
 
 For the Firft, we are affured that the JVordwas God,thcLt by thelame Word John 1. 1, 3. 
 a/i things were made, and without him was not any thing made that was made; 
 we mull acknowledge, that wholbever is the Creator of all things muft have 
 a dircd Dominion over all, as belonging to the poffelfion of the Creator 
 who made all things. Therefore the IVord, that is, Chrifi as God, hath the Ih- 
 preme and univtrlal Dominion of the world. Which was well expreffed by 
 that lamousconiellionof no longer doubting, but believing Thomas, my Lord John 20. 28. 
 and my God. 
 
 For the Second, it is alfb certain that there was fbme kind of Lordfhip gi- 
 ven or beftowed on Chriil, whufe very Undion proves no lefs than an impar- 
 ted Dominion , asS.Pe/er tells us ihaithewzsmadel>oth Lord andChri/i. What ^'?^2. 36. 
 David rpake of man, the Apoitle hath applied peculiarly unto him, Tho/t 
 crownedft him with glory and honour, and didfi fet him over the works of thy hands : ■**• *• 7> ^' 
 Thou hast put all things in fubjeciion under his feet. 
 
 Now a Dominion thus imparted, given, derived or beftowed, cannot be 
 that which belongeth unto God as God, founded in the Divine Nature, be- 
 caufe whatlbevcr is fuch is abfolute and independent.Wherefore this Lordfhip 
 thus imparted or acquired appertaineth to the humane nature, and belongeth 
 to our Saviour as the Son of man. The right of Judicature is part of this 
 Power; and Chriil himfelfhath told us, that theFather hath given him autho- John -y. 27. 
 rity to execute judgment, becaufe he is the Son of man : and by virtue ot this de- 
 legated authority, the Son of man (hall come in the glory of his rather wtth his ^W". «»• 27, 
 Angels, and reward every man according to his works. Part of the fame Domi- 
 nion is the power of forgiving fins; as pardoning, no Icfsthan puniihingsis a 
 branch ofthe fupreme Magillracy : and C/^r/// did therefore lay cothe fick of 
 the palfie, thy fins be forgiven thee, that we might know that the Sot of man had Mat. p. 2, 6. 
 power on earth to forgive (ins. Another branch of that Power is i. ic alteration 
 of the Law, there being the fame authority required to abrogate or alter, 
 which is to make a Law : and Chrift alTcrtcd himfelf to he greater than the M't. 12. 6, 8. 
 Temple, (hewing that the Son of man was Lord even ofthe Sabbath-day. 
 
 This
 
 ip 
 
 ARTICLE II. 
 
 This Dominion rhus given untoChrifi in his humane nature was a direft 
 and plenary power over all things, but was not aftually given him atonce, 
 but part uhile he lived on earth, part after his death and refurreftion. For 
 
 70^/113.5. though it be tnxQth/ttJefus kmw^ before hisdcatli, thit the Father had given 
 /ill things tfttohishanas ; yet it is obiervable tliat in the lame place it is writ- 
 ten that he likewile knew that he was come from God^ and went to God: and 
 part oi that power he received when he came from God, with part he was in- 
 verted when he w ent to God ; tb.c Hrll: to enable him, the lecond, not only 
 
 Km. 14. 9. f5, but a!lb to reward him. For to this tndthriji both d/td, rofe,and lev/vedj 
 that he might he Lord both of the dead and living. After his refurreftion 1 •laid 
 
 Ma. 28. 18. to the Diiciples, All power is given unto me in heaven and in earth. He drunk of 
 
 Fhi'i. y.^'o ^^-'^ brook in the way, therefore he hath lift up his head. Becaufe he humbled him- 
 
 jo, II. ' ' felf, and became obedient unto death .^ even the death of the crofs : Therefore God 
 hath alfo highly exalted him, and given htm a name which is above every name ; 
 That at the name off ejus every kneejhould bow, of things in heaven, and things in 
 earth, and things tindtr the earth ; And th.it every tongue jhonld conftfs that'^efns 
 Chrijl is Lord, to the glory of God the Father, 'llius for and after his death he 
 was inflated in a full power and dominion over all things, even as the Son of 
 
 Eph. 1. 20,21, man, but exalted by. the Father, who raifd htm from the dead, andfet him at 
 his right hand in the heavenly places, far above all principality and power, and 
 might, and dominion, and every name that is named, not only tn this world, but 
 itlfo 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. 
 
 Now as all the power given unto Chn^ as man had not the fame begin- 
 ning inrefpctl of theufeorpofledionilb neither, when begun, fhal lit all have 
 the fame duration. For part of it being merely Occonomical, aiming at a 
 certain end, fhall then ceafe and determinate,when that end for which 'twas 
 given Ihallbe accompliftied: part, being either due upon the union of the hu- 
 mane nature with the Divine, or upon covenant, as a reward for the Suffer- 
 ings endured in that nature, muft be coeval with that union and that nature 
 which [0 futTered, and confequently muft be eternal. 
 
 Of the firft part of this Dominion did David fpeak, when by the fpirit of 
 
 Ffai. \ic. I. Prophecy he called his Son his Lord; The Lord faid unto my Lord, Stt thou 
 at my right hand until 1 make thine enemies thy foot flool: where the continua- 
 tion of Chri(l\ Dominion over his enemies is .promifed to be prolonged until 
 
 1 cic.1j.25. their final and total (bbjedtion. For he mufl reign till he hath put all things 
 under his feet. And as we are Ture of the continuation of that Kingdom 
 
 icoc. 15. 24, fjH that rime, fb are we afTuredoftherefignationatthat time. For whenhc 
 {hall have put down all rule, and all authority and power, then JJjall he deliver 
 up the I\Jngdomto God, even the Father. And when all things {hall he fubdued 
 unto him, then fhall the Son alio himfelf be fuhjecf unto him that put all thinos 
 
 Pfnl. 1 10. 2. finder him, that God may b; all in all. Thus he which was appointed to rule 
 tn the midjl of his enemies during their rebellion, fliall refign up his Commil^ 
 fion after their fubjcftion. 
 
 But we muft not look upon p^riji only in the nature of a General, who 
 hath received a Commiirion,or ofan AmbalTadour, with perfect Inftrudions ; 
 but ot the only Son of God, impowcrcd and employed to deftroy the enemies 
 of his Father's Kingdom : and though thusimpowered and commilTioned, 
 though rcfigning that authority which hath already had its perfeft work, yet: 
 ftill the only Son, and the heir of all things in his Father's houle, never to 
 relinquifti his dominion over thofe whom he hath purchaled u ith his own 
 blood, never to be deprived of that reward which was adigned him for his 
 Sufferings: for if the prize which we expeft in the race of our iinperfeft obe-. 
 
 dicncc
 
 OurLokd. I 
 
 5 
 
 7. 
 
 dience be an immarceffible crown, if the weight of glory which we look 
 for from him be eternal ; then cannot his perfect and ablblute Obedience be 
 crowned with a fading power, or he ceale ruling over us, who hath al- 
 ways reigned in us. We ihall for ever reign with liim, and he wiil make 
 us prielfs and kings; but fb that he continue liill for ever High Pricll: and 
 king of kings. 
 
 The certainty of this eternal Dominion of CAr//, as Man, we may well 
 ground upon the promife made to David, becaufe by realbn of that promile 
 Chnji himlelf is called David. For fb God fpeaketh concerning his People ; 
 7 will fet up one jhtpherd over them^ and he fljall feed them, even my jervant Da- Exeli. 34. j^\ 
 vid; he jhall feed them ; and he fhall be their jhepherd. And I the Lord tvtll =4- 
 be their Uod, and my fervant David a Prince among them. I the Lord havejpo- 
 ken It. Now the promife was thus made exprefly to David, Thy houfe and thy 2 sam. 7, 16. 
 kingdom jfyall he ejlabl:(hed for ever before thee, thy throne (hall be eBablijhedfor 
 ever. And although thnttrm for ever in the Hebrew language may lignifie ZDHV^ "ip 
 oft-times no more than a certain duration fo long as the nature of the thing 
 is durable, or at the utmoft but to the end of all things ; and fb the Oeco-, 
 nomical Dominion or Kingdom of Chrifi may be thought liifficiently to fulfil 
 that promife, becaufe it fhall certainly continue fo long as the nature of that 
 Oeconomy requireth, till all things be performed for which Chrift was lent, 
 and that continuation will infallibly extend unto the end of all things: yet 
 f bmetimes alfb the fame iQimfor ever fignifieth that abfblute eternity of future 
 duration which fliall have no end at all : and that it is fb far to be extended 
 particularly in that promife made to David, and to be fulfilled in his Son, is as 
 certain as the Promife, For the Angel Gabriel ^id give that clear expofition to 
 the blelTed Virgin, when in this manner he foretold the glory of him who was 
 then to be conceived in her womb ; The Lord God /Jjall give unto him the throne [_^]^^ j, . 2, 3*, 
 of hii father David: And he fli all reign over the houfe of Jacob for ever, and of 
 his kingdom there fhall be no end. Nor is this clearer in Gabriel's explication 
 of the promife, than in DantePs previfion of the performance; who firv in j-,,^ - 
 
 the night-vijions, and behold, one like the Son of man came with the clouds of hea- 
 ven; And came to the Ancient of days, and they brought him near before him. 
 Afid there was given him dominion and glory, and a kingdom, that all people drid 
 languages jhould ferve him : his dominion is an everlajiing dominion, which fjjall 
 not pa/s away , and his kingdom that which fjjall not be dejlroyed. 
 
 Thus Chrijl is Lord both by a natural and independent Dominion ; as God, 
 the Creator, and confequently the owner, of the works of his hands; and 
 by a derived, imparted and dependent right, as man, fent, anointed, raifcdand 
 exalted, and fo made Lord and Chriji : which authority fb given and bef^ow- 
 ed upon him is partly Oeconomical, and therefore to be refigned irrto the 
 hands of the Father, when all thofe ends for which it was imparted ai e ac- 
 compliQied ; partly fb proper to the union, or due unto the paflion, of the 
 humane nature, that it muft be co-^eval with it, that is, of eternal duration. 
 
 . The third part of our Explication is, the due confideration of the Objeft 
 of Chrifi: s Dominion, enquiring whole Lord he is, and how ours. To which 
 purpofe Hrft obferve the latitude, extent, or rather univerfality, of his Power, 
 under which all things are comprehended, as fiibjefted to it. For he is Lord Ansxo.-jS. 
 of all, faith S. Peter, of all things, and of all perfons ; and he muftbc fb, who 
 mnde all things as God, and to whom all power is given as man. To him then 
 all things are (ijb)ecled whole iub)e£lion implieth not a. contradidion. For i cor. i-. i"-'. 
 he hath put all things under his feet : but when he faith all things are put under 
 him, it is mamfeU that he is excepted which did put nil things under him, God" 
 only then excepted, whofe original Dominion is repugnant to the l"calf (ub- 
 
 X icdiop;
 
 '54 
 
 ARTICLE II. 
 
 jeaion,all things are iubied unto Chrift^ whether they be things in Heaveii^ 
 or things on Earth. In Heaven he is tar above all principalities and powers, 
 
 Heh I. 6. in-i all the Angds of God worjh'p him ; on earth all nations an- his mheritafjct, 
 
 pyil. a 8. a^.dthe nttermoji parts of the t.trth are his fojfefion. Thus C^'^'ft is certainly 
 our Lordy becaufe he is the Lord of all ; and vviicn all things were ii]bje£leii 
 to him, we were not excepted. 
 
 But in the midftofthisUniverfality of C/;r/y?'s Regal Authority, it will be 
 farther necelTary to find (bme propriety of Dominion, by which he may be 
 laid to be peculiarly our Lord. Tis true, he made us, and not we our lelves, 
 we are the work of his hands ; but the lowefl: of his Creatures can fpcak as 
 much. We are ftill prefe; ved by his power, and as he made us, lb doth he 
 maintain us; but at the fame time he feedeth the ravens and cloatheth the 
 lilies of the field. Wherefore befide his original right of Creation, and 
 his continued right of Prefervation , we fhall find a more peculiar right of 
 . , Redemption, belonging properly to the fons of men. And in this Redem- 
 
 VdlljIaJwi ption, though a fingle word, we fhall find a !| double title to a moll: juft Do- 
 
 ofthisJoMeti- minion, one of Conqueft, another of Purchace. 
 
 //f involved in 
 
 the ward Redmp'm, invill be neceffary to take notice of the ways by rchkh Humane Cotnitiion is acquired, and Servitude intrc- 
 dACid. Scrvi auc naf-unciir, auc fiunc, faith the CivHtan , Inft. 1. 1 . tit. 5, but in Tiieologywe fa) more , Servi & nafcuntur, & 
 fiunc' Mm is bo)n the fervant of God his Maker, man is made the fenant of his Redeemer. Tm ways ingeneraj they obferved, by 
 which they c.ime to fine rvho were not b:rn Slaxes. Kiunr aut jure gcntiuni, id elt, capcivitatc ; auc jure civili cum liber ho- 
 mo major viginti a'nnis ad prctiiim participandum fefe vcnundari paffus eft. Two ways then alfo there were by which Dominion 
 over thCe fer-cants was acquired, by Conquejl or by Purchace, and both thefe were alwaj.s accounted jujl. Dionyfius Halicarnaffaus, 
 an excclleKt fiiliorian, a curiotu Obferver of the Roman Cujloms, andancxall Judge^ of theit Mions , b(inga<ir£cian,)uf\ifuth the 
 riiht which theMalhrs in Rome claimed over their fervants ufon thefetwo grounds^ 'ETuyxa.vai>J^Tei< 'P^naitK al ^' dig^- 
 
 irif 
 
 cCf-'Y, r, Ti Tg^lrya avyyaftiaavlQ- aiiJict.T a.>f^*i< aUKeixii ;^ Ji)(Ux\uT«( Ti7< fiM.Ciaii' iy^Hy, n TatiuffJoi :ra{ 
 irlpar, t(^ -rt-^' <f"'^' Tg/-T»< Kvei-.yH'JOf^yJay UUIImJo n\} /b'abj. /fijh I- 4- Where it Is alfo farther to be obfaied, that 
 the fame ferfons were made jlaves by Conquer, and pojjejfed by Purchace ; by Conqueft tn the City of Rome, A> Purchace to the Roman 
 citizen. The General firft tt^k-Ondfavedthem, and fo made them his , that is, reduced them to the Will and Power of the State 
 from which he received his Commifion, and in whofe name and for whofe intercft he fought : This State expifed their inter efl to fall, 
 and (<i what-evcr right had been gained by the conquering fword was devolved on the Roman Citizen for a certain fumm of Money 
 taidto the State to defray the charges of that war. Tom every Lord or Mafter of a flave fo taken had full power over him, and 
 tolTeffion of him, by right of Purchace, unto which he was firjl made liable by Conquejl. And though not exaHly in that manner, yet 
 bythat dmble right, is Chrijl become our Lord, and we bis fervants. 
 
 Rom. 6 16. We were firft fervants of the enemy of God ; for him we obeyed, and his 
 Hib. 2. 14. fervants we are rvhom ive obey : when Chrifi through death dejlroyed him that 
 Col. 2.1$. had the ponrer of death, that is, the Devil., and delivered us; He fpoiledprin- 
 cipalittes and powers, and made a jbew of them openly., triumphing over them. 
 But contrary to the cuftom of triumphing Conquerours, he did not fell, 
 but buy us; becaufe while he faved us, he died for us, and that death was 
 the price by which he purchafed us ; even fo this dying Viftor gave us life : 
 upon the Crofsjas his triumphant chariot, he fhed that precious blood which 
 bought us, and thereby became our Lord by right of Redemption, both as 
 to Conqueft and to Purchace. 
 
 Befide, he hath not only bought us, butprovidcth for us ; what-ever we 
 
 have, we receive from him as the Mafter of the Family ; we hold of him 
 
 all temporal and eternal bleflings, which we enjoy in this, or hope for in 
 
 AHs i- 15. another life. He is the Prince of life., and by him we live ; he is the Lord of 
 
 I Cor. 2. 8. glory, and we are called by his Gofpel to the obtaining of the glory of oar Lord. 
 
 3 "^S '• '4- Wherefore he hath us under his dominion, and becomes our Lord by right 
 
 of Promotion. 
 
 Laltly, Men were not anciently Ibid always by others, but fbme- 
 
 times by thcmlelvcs ; and wholbever of us truly believe in Chnfi, have 
 
 given up our names unto him. In our Baptifmal vow we bind our lelves 
 
 R)rr.6.6,ii, ^^^^^ '^'^ fervicc, that henceforth ive will not ferve fm; but yield cur 
 
 i>i. /elves unto God, as thoft that are altve from the dead, and our members 
 
 as
 
 Our Lord. 
 
 55 
 
 asinflr ; mtnts of righteoufmfs unto God: that, a^s we huve yielded our memberi 
 (trvah s to timkanmfs and to inicjuity; even fo we fhould//e/<^ our memhtrs 
 fervams to righteoujmfs, unto holinefs. And thus the fame Dominion is ac- 
 iinow 'edged by Compaft, and confirmed by Covenant ; and fo Christ be- 
 come our Lord by right of Obligation. 
 
 Thi ncceffity of believing and profefling our faith in this part of the Arti- 
 cle ap leareth, firft, in the ditcovery of our condition ; for by this we know 
 that \ 'e are not our own, neither our perfons nor our aftions, Kjiow ye \ cir. e. ig, 
 not, {[' 'th S. P/tul, that ye are not your oi^n ? for ye are bought with a price. And ^'' 
 ancie t fervitude, to w hich the Scriptures relate, put the fervants wholly in 
 the ^ |JolTe(Iion of their Mafter ; (b that their perfons were as properly his as '^ f "'*'^; "!''■ 
 the ri- II: of his goods. And if we be fo in refpeft oiChrift., then may we not vti, ^'i, 'i^^i 
 live to our (elves but to him ; for in this the difference of || fervice and free- 'ijT'-v'v r,^; 
 dom doth properly confift ; we cannot do our * own wills, but the will of X'tTT./^'i 
 him vlioie we are. Chrift took upon him the form of a fervant .- and to give rihotMu. i[ 
 us a proper and perfeft example of that condition, he telleth us, ^ / came '■^- .^''^V^ 
 down from heaven, not to do mine own will, but the will of him that fent r/is. '^^f^ "Uu'l'- 
 Firfl. therefore we mu!i conclude with the Apoftlc, reflefting upon Chrifi\ tok, ^^ a- 
 Dominion and our Obligation, that '' none of us Itvetb to himftlf and rto man |°'''^"' " ^V'''\ 
 dieth to himfelf. For whether we live, we live unto the Lord; or whether we die, ly l^yivoy d- 
 we die unto the Lord : whether we live therefore, or die, we are the Lord's, fajfiforrij^' 
 
 tf'lhQ- * [t/;^©-. IJ Eth. l.g.c.g. And again morcexprefly, Tk ^ af » ?u'»i« n <f»Ai(, 19 rU » /tuittu/f. It ritav /SacV. 'O -^ 
 fi.Yi t^jTx pw9'w,«>A'«.'Wii«,ct»9fs)T0< 3\ cm^pvan S'tKii S^ik c!,'mk /'' b^vaVflpfflTOj, 0," iv x^MMa.r, -Iv^ou-^of civ. So that the de- 
 finition of a fervant according to Ariflotle «, he, who being a man, is notrvithiianding the fojjejfion of a man. And although all Relatives 
 be predicated of each other inobliquo, as parer eft filii pater, &fil us patris filiusi dominus eft fervidomimis,& fervus domini 
 fcrv.is ; }et he observes a dijference in this, that afcrxant is not only fervus domini, butfimply doraini, but the mafier is notfimply fer- 
 y'l,i'Ut dominus fervi. 'O ^ Aan'oTwt tk eTtAs A<m'oTn< imovov, oKttvn ij iit igjv o 3 cTSa©- i iMvav Jian'orit S'iKof ^v, «A" 
 Act Z thti aKtipii.The fervant then is fo wholly in the poffejjion and for the ufe of his maj}er,that he is nuthing iifebut a liiing tool or in- 
 Jiri tient ; infimnch,fays he, that if all tools rvere like thnfe i5/Dsdalus,or the Tripods of Wu\car\,rvhich the Poetsfeigri'dto move of them- 
 feLei,Aitifizers n-ould need no under rcorl^en, nor Mafters fervants. || 5<) Arift. Ethic. 4. Tg;j aMoi' i^,\v i'vhiKov.andinthefirjl 
 of his Rhetoricks on tie contrary, khdi^'i^v t3 y.h t^Jj «Moi' ^hc. * 11 ^av at ^i\i]cu t/(, »? ihdihe'iti( Vf jpf «•»> t« /b'ak ei/- 
 TJ^,7o^ii;'|u^ a( ^vKi]au. AriJ}.Pol.6.2. Quid etliibcrtas ? poteftasvivendi ut vclis. Cic.Far. ' Jch.i.'^'i. "^071.14.7,8, 
 
 Secondly, the fame is neceflary both to inforce and invite us to obedience j 
 to inforcL us, as he is the Lord, to invite us, as Chrifi the Lord. If we acknow- 
 ledge our (elves to be his fervants , we muft bring into captivity every thought 2 Cor. 10. 5, 
 to the obedience of Chrifi. He which therefore died, and role and revived, that 
 he might become the Lord both of the dead and living, maketh not that death 
 and refurreftion efficacious to any but fuch as by their fervice acknowledge 
 that Dominion which he purchaled. He, though he were a Son, yet learned obe- Heb. j. B^gi 
 dience by the things which he ftiffered ; And being made perfect he is become the 
 Author of eternalfalvation unto all them that obey him. Thus the confiderati- 
 on of the power invefted in him, and the necedity of the (ervice due unto 
 him, (hould force us to obedience; while the confideiation of him whom we 
 are thus obliged to fcrve fhould allure and invite us. When God gave the 
 Law with fire and thunder, the affrighted I/raelites defired to receive it from 
 Mofes, and upon that receipt promiled obedience. Go thou near, (aid they to 
 him, and hear all that the Lord our God (hall fay ; andfpeak thou untotts, and Dcut.^.a^i 
 we will hear it and do it. If they interpreted it (b great a favour to receive 
 the Law by the hands of Mofes ; if they made (b ready and che.irful a 
 promife of cxad obedience unto the Law (b given ; how (hould we be in- 
 vited to the (ame promi(e, 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 fame Man let down at the right hand 
 of the Father ? He firfl: took our nature to become our Brother, that with 
 fo near a Relation he might be made our Lord. If then the Patriarchs 
 
 X 2 di<ji
 
 156 
 
 ARTICLE II. 
 
 did chearfully live in the land of Goffjen fubjeft to the power and commanii 
 of £;j^/'/', becaufe that power \sas in the hand oi'jojeph their exalted brother; 
 fliairnot we with all rcadinefs of mindfubmitour idves to the Divine domi- 
 nion now given to him wl\o gave hlmlelf for us ? Shall all the Angels w or- 
 fliip him, and all the Archangels bow down before him ? and (hall not we 
 be proud to join with them ? 
 
 Thirdly, the belief of Chrift's Dominion is neccdary for the regulation of 
 all power, authority and dominion on earth, both in rcfpcft of thofe w hich 
 rule, and in relation to thoie that obey. From hence the moft abfoluteMo- 
 narchs learn, that the people which they rule are not their own, but theSub- 
 jefts of a greater Prince, by him committed to their charge. Upon thisS. Pj«/ 
 
 Col. 4. 1. doth ground his admonition to Mafters, Give unto your fervants that which is 
 jitfi and equal, knowing that ye alfo have a Mafler in heauen. God gave a power 
 to the Ijraditis to make hired Servants of their brethren, but not flaves; and 
 
 uv. 25.42. giy£5 ti,i5 reafon of the interdiction. For they are my fervants which 1 brought 
 forth out of the land of K^'i^yft \ they ^all not he fold as bondmen. What tendcr- 
 nefs then (hould be uled towards thofe who are the fervants of that Lord who 
 redeemed them from a greater bondage, who bought them with a higher 
 price? From hence thofe which are liibjeft learn to obey the powers which 
 are of humane ordination, becaufe in them they obey the Lord of all. Subjeds 
 bear the fame proportion, and Hand in the lame relation to their Governours, 
 
 Co/. ;. 22, J3, with fervants to their Matters : and S. Foul hath given them this charge, Obey 
 
 24- in all things your majlers according to the fltflj ; <^nd whatfoever ye doy do if 
 
 heartily^ as to the Lord , and not unto men \ Kjiowing that of the Lord ye fljall 
 receive the reward of the inheritance : for ye ferve the Lord Chrifl. Neither 
 do we learn from hence only whom, but alfo how, to obey. For while we 
 look upon one Lord in Heaven, while we confider him as the Lord of lords ^ 
 we regulate our obedience to them by our fervice due to him, and fo are al- 
 ways ready to obey, but in the Lord. 
 
 Laffly, this Title of our Saviour is of neceffary belief for our comfort and 
 encouragement. For being Lord of all, he is able to difpofe of all things for 
 the benefit of thofe which ferve him. He who commanded the unconftant 
 winds, and Hilled the raging feas, he who multiplied the loaves and fifhes,and 
 created wine with the word of his mouth, hath all creatures now under exa6t 
 obedience ; and therefore none can want whom he undertaketh to provide 
 
 Km, JO. 12. for. Lor the fame Lord over all is rich unto all that call upon him. Many are 
 the enemies of thofe perfons who dedicate themfelves unto his fervice ; but 
 our enemies are his, and part of his dominion is therefore given him, and to 
 continue in him until all his enemies be made his footftool. Great is the 
 power of the lufts of our flefh which war in our members ; but his grace 
 is fufficient for us, and the power of that fpirit by which he ruleth in us. 
 Heavy are the affliftions which we are called to undergo for his fake : but if 
 we fulfer with him, we fhall reign together with him : and bicfled 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 Chriftian may perceive what he is to believe 
 in this part of the Article, and exprels himfclf how he would be underllood, 
 when he maketh this profefTion of his Faith, I believe in Chrijl our Lord. For 
 thereby we may and ought to intend thus much ; I do aflcnt unto this as a 
 certain and infallible trutli, taught me by God himfclf, that Jefm Chnjl, the 
 only Son of God, is the true Jehovah, who hath tliat being which is original- 
 ly and eternally of it felf, .and of which all other beings do elfentialJy de- 
 pend : that, by the right of emanation of all things from him, he hath an ab- 
 
 fblu!:e,
 
 Which Was Conceived. 157 
 
 folute, fupreme and univerfal Dominion ever all things, as God : That as the 
 Son of man he is inverted with all power in Heaven and Earth : partly Oeco- 
 nomical, for the complcating our Redemption, and the deftruQion of our 
 enemies, to continue to the end of all things, and then to be refigned to the 
 Father ; partly confequent unto the union, or due unto the obedience of his 
 Pa(rion,and lb eternal, as belonging to that Kingdom which fliall have no 
 end. And though he be thus Lord of all things by right of the firft creation 
 and conftant prefervation of them, yet is he more peculiarly the Lord of us 
 who by Faith are confecrated to his fervice : for through the work of our 
 Redemption he becomes our Lord both by the right of Conqueft and of Pur- 
 chace ; and making us the Sons of God, and providing heavenly Manfions for 
 us, he acquires a farther right of Promotion, which, confidering the Cove- 
 nant we all make to ferve him, is at lafl; compleated in the right of a volun- 
 tary obligation. And thus I believe in Chrift our Lordy 
 
 Article IIL 
 
 mt^k^ ttjas conceiijeti bp tl)e i^olp (Si)oft, bom of 
 tDe Virgin i^atp. 
 
 THcfe words, as they now ftand, clearly diftinguifli the Conception of 
 Jefus from his Nativity, attributing the firft to the Holy Ghoft,the fe- 
 cond to the bleffed Virgin .• whereas the ancient Creeds made no fuch diftin- 
 ftion, but, without any particular exprefs mention of the Conception, had it . 
 
 only in this manner, * tvho was born by the HolyGhofi of the Virgin Mary ; or fic'^'^™ Jl^ctnc 
 of the Holy Ghofi and the Virgin Mary\ underftanding by the word^or», not foium, ut ne- 
 on ly the Nativity, but alfo the Conception and Generation. This is very F"^ ^''"™ ^* 
 neceffary to be obferved, becaufe otherwife theaddition of a word will prove '^^i "uTeou- 
 thediminutionof the fenfe of the Article. For they which fpeak only of the mim dfe qoi 
 operation of the Holy GhofI: in Chrift's Conception, and of the manner of his "'•"ty'-'lneto 
 Birth, leave out moft part of that which was anciently underftooJ under that ex Ma. iu vrr- 
 one term of being born of the Holy Ghoft and of the Virgin Mary. S'"^*^- ^^V"''- 
 
 That therefore nothing may be omitted which is pertinent to exprefs the "us '.•(■■ de spt 
 full intent and to comprehend the utmoft fignification of this Article, we lliall ritj -^ancto ex 
 con fider three Pcrfbns mention. d,fo far as they are concerned in it. The firl> ^J^^^slni^m- 
 is He who was conceived and born ; the fecond. He by whole energy orope- Whot j-- Aug, 
 ration he was conceived ; thethird. She who did conceive and bear him. ^'""*' "'' ^""' 
 
 lenf.c. 34, ?7, 
 and 98. Natus 'le Spiritu S. & Maria Virgine, as alfo the CoMmv/ o/Franckford in Sacnfyllabo. S. Aug. de Fid^ i^r Symb, NatuS 
 eft per Spiricum o. ex Virgine Maria. Nonnede SpiricuS. & Virgine Maria Dei filias unicusnacus eft > i'. Aug de Pr.tdeji- 
 Sari'Kc, 15. <!^ paulo pDJi, quianatuseft de Spiritu S. ex Maria Virgine. 5. Leo Epift.io.c. 2. (•U-a'imuiTiMtin.Chiyfot.&the- 
 rius Vxam. Author Symbil. adCatecbum, Qui natus eft de Spiritu S. ex Maria Virgine. So rt//oVcnanrius Kortunatus. From 
 »»/w!i;eFulgcnciuS(/e Fide adVctrnm DiMonum ; Natumde Spiritu S. ex Maria Virgine, in Symbolo acceptum, & cordc ad 
 juiliciam credit, & ore ad lalutcni S. Ecclefia confitctur. Item pr.cdicandum eft qJomoJo Kiliiis Dei incarnatus eft de Spi- 
 ritu S. ex Maria fcnoper- Virgine. ( apitut. Caro\\S2. And Akmavs I. ^. de Trinit. c. i. Uicitur in Symbolo Catliolica- fidei, 
 
 theeccajion of the ApolimarianHercfie, asrcas obferved by Viogcncs Bifliof o/Cyzicum in the Council o/Clulccdon •■, Oj y6 eLyttt 
 m^tfit oi (J^ TtuJTH, ri io«f*«9M^« HTOK 0? a.j4ot a* N/xoJrt. -way^n, imfluluHi' wtok'/k, Ik 'rviiija}& aji'n iCj Ma- 
 e'l.-M 4 TTc-.f^itis. hthefeveral expoftiions among the Sermons de Tempore, faljl) aitributedto S, Aug. C^iii conccptus eft de Spi. 
 ritu S. natus ex Virgine Maria. So Eufebius Gallicanus //omit, de Symbolo. And from thence it hath fo continued, as a>e n:v read 
 it. Which was conceived by thehoiy Ghoft, bom of the Virgin Mary. 
 
 For the firft, the Relative in the front of this carries us clearly back urto 
 the former Article, and tells us that he which was thus conceived and bora 
 
 was
 
 158 ARTICLE III. 
 
 was '](fus Chrift, the only Son of God. And being we have already demor- 
 
 ftrated that this only Son is therefore called lb, bicaufe he was begotten by 
 
 the Father from all eternity, and fb of the lame fubftance with him ; it fol- 
 
 loweth that this Article at the firft beginning, or by virtue of its connexion, 
 
 n Huic qum can import no lefs than this mofl certain, but miraculous, truth, that i| He 
 
 dudum de I'a- which was begotten by the Father before all worlds,was now in the fulnels oi 
 
 fobilHT'diJi- t"^e comctved by the Holy Ghoft, and born of the Virgin iMary. Again, being 
 
 cifti, nunc a by the Conception and Birth is to be underftood whatfoever was done to- 
 
 ^fii'^'^^fab^l^" ^^'^"^^ ^^^ produftion of the humane nature of our Saviour ; therefore the 
 
 turn" intra'fc- famc Relative confidercd with the words which follow it can fpeak no lefs 
 
 rreta uteri vir- ti^gj-j thelncamation of that Peribn. And thus even in the entry of the Article 
 
 gr'Airf""^"'' ^ve meet with the Incarnation of the Son of God ; that great myftery wrapt 
 
 up in that fhortfentence of S. "John^ The word was mitdeflejb. 
 
 Indeed the Pronoun hath relation not only unto this but to the following 
 Articles, which have their neceffary connexion with and foundation in tins 
 Third ; for He who was conceived -and born, and fo made man, did in that hu- 
 mane nature fuffer, die, and rife again. Now when we fay this was the 
 Word, and that Word was God, being wholbever is God cannot ceafe to be 
 fb ; it mull; neceHarily follow, that he was made man by joyning the humane 
 nature with the Divine. But then we muft take heed left we conceive, be- 
 caufethc Divine nature belongeth to the Father, to which the humane is con- 
 ioyned, that therefore the Father fhould be incarnate, or conceived and horn. 
 For as certainly as the Son was crucified, and the Son alone; b certainly the 
 fame Son was incarnate, and that Son alone. Although the humane nature 
 was conjoyncd with the Divinity, which is the nature common to the Father 
 and the Son ; yet was that Uiiion made only in the perfen of the Son. Which 
 *tffe}!mPe»f Doclrine is to be obferved againft the Herefie of the ^PatrifaJJians, which 
 '*' ''^'"paffi- .^yas both very ancient and far ditfufed, making the Father to be incarnate, 
 Tavl'nimon 'to a^d bccomiug man to be crucified. But this very Creed was * always thought 
 the Meririi of to be a fufficient confutation of that fondOpinion, in that the Incarnation is 
 M«i'"/'r w "^"^ fubjoyned to the firft, but to the fecond, Article ; we do not fay, / be- 
 fignijjesmrmre Heve in God the Father Almighty, which was conceived, but, in his only Son, 
 than the Pa(fm g„f. i^rd, which was conceived by the Holy GhoFl. 
 
 of the Father. ' ■' ^ 
 
 But It U jwnded in an errir concerning the Incarnation, it being out of quefiion that he which was ttiade man did fuffer. Epi- 
 plianiuso/)/fn.'e/, Uocius not the firjl which taught thif Herepe, rvho lived i^o ye As before him, more or Ufs, and when he was 
 queflionedfir it he denied it : Jii to unSivtL Tgy ajiiri i^tixiffiu raulluui -rliii Tixeiav. But certainly this Herefie was an- 
 cientcr than Noctus •, frthe Patripafliani are named by S. Cyprian, Epifl. 7;. rfrf/Terrullian hit Maflerchargethitufin Praxias: 
 Duo negotia Diaboli Praxtas Roma procurjvit, I'rophctiam cxpulir, & Hxrefim inculic ; Paracletuni fugavit, & Patreni 
 criicifixit. Adv. PraK. r. i. And exfrcffingthe ahfurdity of that opinm; Itaque port tcmpus Pater natus & Pater paflus, 
 ipfc DeusDorainus Omnipotens Jcfus Chriilus pradicatur. c. 2. AndDe Prufc adv. Hiret. Port hos omnes ctiam Praxcas 
 qiiidcm Hiredm introduxit, qiiam Viftorinus corroborate curavit. Hie Dcum Patrem Omnipotcntein Jefum Cliriftum cffc 
 ditit, liunc crucifixum panumquecontendit; mortuum prxterca feipfuin fibi federc ad dextram luam, cum proUna & fa- 
 crilepa tcmeritatc proponit. c. 5^. After Praxeas Noctus taught the fame. 'EroA/ixMin A«>"y t 'na.-r'kf^. -jriTOKftsKui fays 
 Epiphanius : andbeingijucjlwnea fof 't, heanfwered, ti y6 kukov Tt-i-o'itiKa. ; ha. dior M<K"'> ^"'^ ^^f^<"' '^ «* *'^»>' 
 taW auTti oljuiMSic?* TerrokQil*. ire Set KOI'']*, he thought the Father and the Son to be the fame Fcrfon, and therefore if the Son, 
 the Father to be incarnate. 'TtfTrdtogjt t Xeisir iJiJkp.,i,^ ajirii' 'i!) Tallfa 1^ iih ly a}40y tHvijlc/.. Epipli. Anaccph. 
 X/ferf/;f Noctiani/o//o»rf(//;;fSabcllidni. 50 Philaftrius : SabcIIius Difcipulus ejus, qui fimilitudincm fui Docloris itidcni 
 ficutus eft, undc & Sabetliani poflca funt appcllati, qui & Patripaffian, & Praxtani a Praxea, & Hcrmogemani ab Hcrmogene, 
 qui tuerunt in Afnca, qui & irta fenticntis abjefti funt ab Ecdcfia Catholica. So S. Aug. Sabcllani dicti funt qiiidcm H*rc. 
 tici, qui voc^ntur & Vatfipafftam, qui dicunt ipfum Patr«m palluni effe. TraH. 56. ;n Joh. This I confejs it denied by Epiplu- 
 Uliiiywht acknonUdged ^3.bc\[iu$ to baie followed Noc(us in manuhings, but noi in the Inctnialion or Pajfionofthe Father. 2^.- 
 ^?W./tt?c/ eiTj' 5^»/a a!«i'i7<ii((/.«ioi'iT«K,ideft,Ne»7'=<n«<. vcl<troiiT£.', id eft, NoHTht, <m 5. Aug. Novate} Jhtii^iiv]** 
 va£^nro ij.'oioy ' Kiyvai yd( mi) Tt-a-BifliFou ^ Totjs^. This S. Auguftine wonders very much at in Lpiphanius : babtlJiani, 
 iiiquit, fimilia Noetodogmatizantcs, prater hoc quod dicunt Patrem non ede paiFum ; quomodo dc Sabtllianis intclligi 
 potert, cum fic innotucrint diccre Pattern pafliim, ut P.in;;.j//;<i/ii quam Sabclliani fjtpius nuncupcntur? Aug.Hir.^x. 
 Indeed the Latin F^^iers generally call the Saheliians Patripaflians ; and mt onlyfo , but Thcodorec doth fy d:fcnbi them ai profef- 
 Jmgone Perfm, t* ^ tb -xaKatS., <-'( -ralt^a foMoflilwa-a', o* -^ t5 Kajv7), at iiiy ara,vBfm7r»ireu. I. 2. c: $. After the Sabd- 
 UiMjuccccdedtnihcfme hcrcfic /Of Prffcillianift*, ai.ippe.neihby Pipe Leo, whop>eas they tiught but one perfin if the Father, 
 Son,andh!ljGbjJ}: Quod blafphcrtiiigcnusdcSabtllii opii.ione fumplcrunt, cujus difcipuli ttiam Patrrpajiani metitODmi- 
 cupanrur; quia fi ipfc eft Filius qui & Patcr, cruxFilii patri» eft paflio, & quicguidii, forma Icrvi l-iliui Patri obtdicndo, 
 iuftinuit, totum in (c Pater ipie fufccpit. Ep pj.c. i. Thm the Vitn^affna Hert/Je, beginning from? nyva WHermogene*, 
 
 K3i
 
 W HIGH WasCoNCEIVED. I-tQ 
 
 tiraf continued by Noctus, Sabellius and Prifcillianus, and mingled with all their fevurnl Hcfcfics, the fum and fnbflanc.e of which k 
 thm we'll f:: dm-n by Viaorinus : Vatripajjiani Deum folum elTc dicunt quern nos Patrem clirimus ; ipfum Iblumcxfiftenccni & 
 tiTtftorem omnium, & venilTe non folum inmundum, led & in carnem, & alia omnia qu<c nos Filiumfecifll'dicimus. * It ap- 
 peareth plainly that Tcrtullian confuted Praxcas, by reduing him to thcfe tvoyds of the Creed. For when he hadjirj} dicUred Nos ii- 
 nicuni quiJem Deum crcdimus {whiJjrvasthe objei'lion of i'tKCJs) fub ii.ic tamen dirpcnfacionf,quam u/.oroixif.t dici'mus. ut 
 uniti Dei (it & t-ilius fcrmo ipfius, qui ex ipfo piocelTcric.pcr qvicm oini.ia fafta funt, & finequo faftuni crt nihil Then hefib- 
 joyneth, Hunc milTum a Patre in Virgincm, Hl cx ea natum homincm, & Deum, filium hominis, & filium Dei, Sc cognominucum 
 JefumChrifhim, 1-Iuncp.illiini, hunc niorcuum,& fepulcum,(ccunduiii Scripturas, & reliifciratuni a Patre, & in coelos reiuni- 
 ptum, (cderc ad dexcram P-cris, vcaturum judicarc vivos & mort. os. And that we may be affwed that he ufed thcfe words out 
 of the Creed, it follotvcth, Hanc Regulam ab initio Evangelii dccucurriflc, (lye. TbU U yet farther evident m n/Epiphanius, who 
 tells US the Eaftern Doclors confuted Noecus in the fame manner, by reducing him to the words of the Creed. "F.vt. ^clff cft-a?oaV 
 }^ ax/To/, (^)uft as Tertullian, Nos unicum quidem Deum crcdimus^ «>>,' as o'tJ'a.'i%J c/>K«ia>« Jh1<i(Hv • ii, ha. X?,^v ^iytu^, 
 d^K' df oUa.'Ai'ir:'. Xe<j5» ifi)i Six Ta^ivjeLaf^Ta^iy, •i^&a.y'on'Jt. K-J^at d^i'}*y*v,d.Kt?ti\/]ct,eivi\0'oila. fi( riv B<r"«:'oJ',' 
 hfJtL if J\^iS T6 ■7rJ]e)<:-, ii/ifji^ov kHvoji l_mv\ai^ vin^U- Andwhen the Argument of Tetr'AlhnagainJi Tsdyc^iandtheGreel^ 
 agamjl Uocias drawn jrom the Creed aid not fufncientl) convince the Patripaillans, the Church of Aqnikii, to cxcludethem wholly' 
 added thefe two words tj thefirj} Article lnviribiicm,(!/irf Impaflibilcm. Invifibilem, tofliew he was not incarnate ; Inpaffibilem, to 
 fliew hervasmt cruajjed. SoKu'fyw.i in the conckjion of hU expofitim upon th fe words. Credo in Deum Patrtm Oninipocentem 
 addeth, Hisadditur Invilibikm & Inipufifibilem : and then giies the reafon. Sciendum qucd duo ifti fermones in Ecclcfe 
 Roniaucf Symuolo non habcncur. Conltacautcmapud nosaddicosHarertoscausaSabellii, illii:sprof^.fto qus a nofcris Pa- 
 tr'ipaffuina appellatur, id eft, qu<E Patreni ipfum vcl tx Virgine natum dirit, & vifibilem taftum, vel paiUim affinnat in car- 
 ne. Uc ergo exciuderetur talis impietas de Patre, videntur hac addidifie raajores, & invifibilem Pattern ;itque impaniti'lem 
 dixide. Conftat cnim t ilium, non I'atrem, in came & ex carne natum, & ex nativitite carnis t ilium vifibilem & pallibilcni 
 tadum. 
 
 Firll then, we believe that he which was made flefh was the Word, tliat he 
 which took upon him the nature of man was not the Father, nor the Holy 
 Gholl, nor any other Perfon but the only-begotten Son. And when we 
 fay that Peribn was conceived znd born, we declare he was made really and 
 truly Man, of the fame humane nature which is in all other men who by the 
 ordinary way of generation are conceived and born. For the ^ Mediator be- ' i Tim. 2. 5, 
 tween God and mm is the mm Chrijt Jefa^ : That fince '' by man came death .^ by b , ^j,^ , ^ , 
 man alfo fhould come the rejurrectton of the dead. As fure then as the firit A- 
 dam and we who are redeemed are men, fb certainly is the fecond Jdam 
 and our Mediator man. He is therefore frequently called the 6W ofm.m, 
 and in that natur.: he was always promiied. Firft '^ to Eve, as her feed, and ' Gen. 3. 15. 
 conlequcatly her Son. Then to Abraham, ** In thy feed fl) all all the Nations of * Gen. 22. 18. 
 the earth be blefjed; and that ^ feed is C^jrifi, and fb the Son of Abraktm. 'Cai.z.is. 
 Next to David, as his /on to fit upon his throne ; and fb he is ^ m.tde of the fed i ^,^, , 
 of David according to the flejh, ^ the fan of David, the f on of Abraham, and i,)/;,r ,'," 
 confequently olthe fame nature with David and with Abraham. And as he 
 was their Son, fb are we his Brethren, as defcending from the fame Father 
 Adam; *' and therefore it behoved him to be made like unto his brethren. For '' Hcb.2.\i,i6. 
 he ^ laid not hold on the Angels, but on the feed of Abraham, and fb became not 
 an Angel, but a man. 
 
 As then man confifteth of two different parts^Body and Soul, fo doth Chrijl : 
 HealTumeda Body, at his Conception, oftheblelTcd Virgin. ' Forafmnch a-s '• Heb.2. 14. 
 the children are partakers of the fefjj and blood, he alfo himfelf likewife took part ll^arcion, ut 
 of the fame. The verity of his body ftands upon thetruth of his || Nativity ; nS'r«,^S! 
 and the actions and pamons of his life fhew the nature of his fleih. vit ctiam nati- 
 
 He was firU born with a body wh'xch^TiS prepared for him, of the fame ap- ^'""^'n? ^^t' 
 
 .,,,.«, . -^r I II 1 re Ut nativicatcm 
 
 pearancc witli tliole or other Inrants; he grew upbydegrces,ana wasiorar ncgarer, ncga- 
 trom being fudained without accuftomcd nutrition of our bodies, that he was "'^^ &carHcm : 
 obferved even by his enemies to come eating and drinking, and when he did vVa-nVVibi tci 
 not fb, he fuffcred hunger and thirft. Thole plowers never doubted of the ilimoniu red- 
 true nature of his flefh , who plowed upon his back and made long furrows. The ^''■'''^^'j'^ '^ x^- 
 Thorns which pricked his facrcd Temples, the Nails which penetrated tiviuiicaroj 
 tlirough his Hands and Feet, the Spear which pierced his lacred Side, give ']»'» ",tcnati- 
 fufllcient teflimony of the natural tendernefs and frailty of his'flefh. And lelf ^J,l*nccax^"i. 
 his faffing forty days together, left his walking on the waters and traverling I'e nativirmt. 
 the Seas, lefl: his fudden flandingin the midlfof his Dilcipics when the doors l"^^j;ai^f'\\ 
 
 were
 
 \6o ARTICLE HI. 
 
 were fhut, fhould raife an opinion that his body was net true and proper 
 
 ii,te J4-5?. fiefh he confirmed firft his own Difciples, Ftdandfte, that affntthathKctfiifij 
 
 andhonts, as you fee me to have. As therefore we beUeve the coming of C/>r//r, 
 
 lo mufl: we confefs him to have come in the verity of our humane nature, 
 
 even in true and proper flcfli. With this determinate cxprtfTion was it always 
 
 1 Job. 4. 2, 5. necclTary to acknow ledge him : For every jpir it that cc»fe{[eth Jt/us Chrtfi coiut 
 
 in the fle/h, is of God \ and every fptrtt that cof/feffeth not Jefus ChriH umt in 
 
 the fltJJj, IS not (f God, This fpirit appeared early in oppofition to the Apo- 
 
 , g.^^^ ^^^ ^^ ftolical Do6lrine ; and Chrift,\\'\\o is both God and Man, was as loon denied 
 
 ^,jS^ *fm- to be Man as God. || ^tmon Magm, the Arch-heretick, firft began, and ma- 
 
 fei/tobtchnji; j^y ^fter followcd him. 
 
 una what he ■' 
 
 fei^neJ of kimfelf, that rras attributed by others unto Chtift. Dixcrat fe in monte Sina Legem Mofi^ in^Pacris pcrfona dcdiHc 
 Jud*is, tempore Tibcrii in Uliiperfonapucativeapparuiffe. .y. Aug. So.S'. Cyril repefents him ix. It amfy.i, «tMct Ax.ii- 
 «r«, dtXv^y'lna-ty iftLVivJa.. Catech. 6. From tbii AKt)Tt( of his invention amfe the Hercfie of thu ^oKnloj. for Sacurnilus, or 
 
 tth, that Chrift was nn realty what be appeared, mr did truly fHJfer what he feemed to endure. Tliis early Herefte eppeareth by the 
 Cfpofition wbiciyiS. Ignatius tnade unto it in his EpijUes. 
 
 '■ And certainly, if the Son of God would vouchfafe to take the frailty of our 
 flefli, he would not omit the nobler part, our Soul, without which he could 
 
 *Luie2. 52. not be man. For " Jefus increajed in wifdom andflature ; cne in refpe£l of 
 his body, the other of his Soul. Wifdom belongeth not to the flefh, nor 
 can the knowledge of God, which is infinite, encreafe ; he then whole know- 
 ledge did improve together with his years mufl: have a fubjeft proper for it, 
 which was no other than a humane Soul. This was the feat of his finite 
 Under ftanding and direfted Will, diftinft from the will of his Father, and 
 confequently of his Divine Nature; as appeareth by that known fubmif- 
 
 ^t^ 22.42. fion, Not my wilt, but thine, be done. This was the ilibjeft of thole Aft'efti- 
 ons and Pailions which fo manifeftly appeared in him ; nor fpake he any 
 
 Mat. 26. 38. Other than a proper Language, when before his fuflfcring he (aid, My foul 
 is exceeding forroo'ful, even unto death. This was it which on the Crofs, be- 
 fore the departure from the body, he recommended to the Fatlier ; teacli- 
 
 Lii\e 13, 4^. ing us in whole hands the Souls of the departed are ; For rvhen \jeftu had cri- 
 ed with A loud voice, he faid, Father into thy hands I commend my fpirit : and 
 having faid thus, he gave up the ghofi. And as his death was nothing elfc 
 but the reparation of the Soul from his Body ; lb the life of Christ as man 
 did confift in the conjunftion and vital union of that Soul with the Body. 
 So that he which w^ls perfect Ggd, was alfo perfect man, of a reafonable foul 
 and htim.tnt flcfh fubftjling. Which is to be oblerved and aflerted againft 
 
 *T^o^ 'fnera'"'^ the * aucicnt Hereticks, who taught that Chrifi aflumed humane flefli, but 
 
 Sells were mji that the Word or his Divinity was unto that Body in the place of an in- 
 
 remarkable,the forming Soul. 
 
 Arians andthe '^ 
 
 Apollinarians. Arius taught thatChriJ} hadnothing of man but t1:ejlefli, and with that the Word was )oineJ. 'Af^®- t) oafKv. 
 
 oaf HI Aivw j4^»4vffj. Atlian de adv. Clirifti. .So Fclicianusf/jc ArLirijin Vigilius ii'1//i;Mfe T/vn. c. 17. lea cnini amajori- 
 busnoftrisftniper eft traditum,quod Chrilli corpus ad viccmAninii communis ipfius KiliiDei habitus animarici necacccl- 
 fionc animalis Cpiri.us indigcns fiicrit, cui inliabitans fens viti potuit confcrrc quod vixit. Eunomius followed him tn this parti- 
 r«/.ir:*Af^5*- 3 lU Et/yo^i©- aaia Jlc twTor 'ipxauv »iM]tit'eU; ^t'tnnltt'j 4"X'f imf>»"'^i<" tW ;y^»«it'. Tlieod./ 5. coBf. 
 Ffer. c. 1 1 . ApolTinaris dijlmguijled between the Soul and the Mind, the 4i'X'^ """^ '^-^ *'«< ' "''''' "i^kn^wleJ^ed that the wordaffumed 
 the Body and Soul or •\vyvi of man, but mt the Mind or Spirit,or the Kh(, but the Word it felfwas intheplaceofihji. .pollinariftas 
 Apollinaris inftituit, qui dc anima Chrifti ab Ecclefia Catholica diirCDrenint.dicentcs, licuc AriaDi,Dcupi Chrilium carncm ti- 
 ne ani.na fufcepiire. In quarftionctcflimoniis Evangelicis vifti,mcnteni, qua rjcionaliscft anima lioi..inis,non tuiiTc in aniira 
 Chrifti, fcdprohaciprum Vtrbumin cafuiirc,dixerunt. Tliis was then the clear differencebetwixt'thc hv'unand Apoliinarian 
 Herefie : Apollinarifti quidcmcarni?& anima naturam fine mcnte airumpfilTe Deunicrcdunt,Ariani vcrc carnibcamur.'.n-.odo. 
 Facundus /. 9. ^0 that twn things are to be obferved in the ApoU'init'um, their Philifiphy, and their Pivini.y : thetr Philofophjy in 
 maliivgmanconfijl of three diftinil parts, the BiJy,tke Soul and the ^jind; the.r Divinity, in n.:'kingthe l.un.ine nature of Chriji t^ 
 etnlifi but ofttn, tlie Body md the Soul, andthe third to be fuppi.cd by the Word. Which if excellently exprejjed by Nemcfius de Sat. 
 Horn, inrefi-ell cfhis Phihjophy : Tni, j^', Sy eii k, U?yi/fiv^, iyi^Uu ij) tW -|v;t^*' 4 ''•^•*-»»' "^ >■»'> ^V.wa, J«c»'T^<- i»
 
 W HICHWASCONCEIVED l6l 
 
 lejtav rh iv^UTov C.ujsiWM ^ihovlai, adficilQ-, ly ■WxTk, x^ vt. Oj{ liics^/^ni^ ^ 'AiroM/i'atiG*- o t«< AmJi- 
 x^'a< 'fi/<,;j^Q- ohty-o-rQ- • Tkrey y) ■rn>.xfj^& Toi' ^ifxihtov rni (itmoi c/b'^Hf , iLj Ta A'/Ta 'T^:aryKiiJifj.^\n y^ to 
 «iic«oi' </i'>(>ii. and by "XhcoAoxci in tefpell of his Divinity: •Z-j^Ka^UZaj 3 tok 06oi' :*t)« aSjpc, ^£«« x) -Ivybu atuxvi- 
 ip'oTii K T))v KojvitW, d>xi ^ £oKyi»-, nc fvtjKnv, iyvr ^(w'/'tiif. T/»ij oco/u^^'i^oiti. tJi» 3 ►at' «e?A5 t; ?ra£^ Tili' {t/yi'-^ 
 
 Thus the whole perfect and || complete nature of Man was alTumed by the 11^".'^ ^ •"•""£ 
 Word, by him who was ^conceived and horn of a woman, ahd io made a Man. ^-rafniVucd 
 And being the Divine nature which he had before could never ceafe to be s: induerat,' 
 what before it was , nor ever become what before it was not ; therefore he ''"j^i"^'" '"'"'^ 
 who was God before by the Divine Nature which he had, was in this Incar- animiqicexw- 
 nation made nian by thtit humane nature which he then affumed; and fo r-nn-^.Tw/.^fe 
 really and truly was * both God and man. And thus this third Article from ^frHfcww 
 the conjui.ftion with the lecond, teacheth us no leis than the two natures credence jam 
 really diftinG: in Cimfi incarnate. "ioSbJmo" 
 
 For if both natures were not preferved complete and dillinft in Chrifiy it nes contfrean" 
 muft be either by the converfion and tranfubftantiation of one into the other, tur HiiumDci 
 or by commixtion and confufion of both into one. But neither of thefe ways r|^^\'^rginJ!!'s^ 
 can confift with the Perfbn of oQr Saviour, or the Office of our Mediator. canitmnj:uM 
 For if we fhould conceive fuch a mixtion and confufion of fubftances as to '™"'-'"* J^^"? 
 make an union of natures, we fhould be {o far from ackno<vlcdging him to piffe. s.Hur. 
 be both God and man, that thereby we fhould profefs him to be neither God ^P'^ 2- '"^^"f- 
 nor Man, but a Perlbn of a nature as different from both, as all mixt bodies ^''tf J|' Jts- 
 are diftind from each element which concurs unto their compofition. Be- <?*« <Lv^d- 
 fides, we know there were in Ojrifl the Affeftions proper to the nature of ^f .'^',°'a: 
 man, and all thole Infirmities which belong to us, and cannot be conceived 'i^Jv(^^S,ii- 
 to belon<i to that nature of which the Divine was but a part. Nor could ?«,0«<t« «5 
 our Humanity be fo commixed or conlounded with the Divinity of our "Aieilnif'ad. 
 Saviour, but that the Father had been made Man as much as the Son, Gemes. 
 becaule the Divine nature is the fame both of the Father and the Son. 
 Nor ought wc to have fo [| low an efteem of that infinite and iude- || Abfit ica crd- 
 pendent Being, as to think it fb commixed with, or immerfed in, the ^^'^"j^? nuoda!!^ 
 
 creature. genercdtlasnd- 
 
 turas in unani 
 arbitretnur redaftas cfle fubftanciam; hujufmodi enim commixcio partis utriufqne corruptio eft. Deus etiim qui capax 
 eft, non capabilis, pcnccrans, non penetrabilis, implens, non implebilis, qui ubique fimul totus, & ubiquc diflufus eft p^r 
 infufionem pocencia; fuse, niifericordicer naturae mixtus eft liumanSE, non humana narura nacufj;eft mixta Divine. Lej^- 
 rim Libel. Emend, 
 
 Again, as the confufion, fb the converfion of natures is impoffible. For, 
 firft, we cannot with the leaft (hew of probability conceive the Divine na- 
 ture of C/^W// to be tranfubftantiated into the humane nature; as thofe whom . ... 
 they call * Flandrian Ambaptijls in the Low-Countries at this day maintain, fj-op^o i,Sil" 
 There is a plain repugnancy even in the fuppofition : for the nature of Man Tiieoi,'/.4.c.8. 
 muft be made, the nature of God cannot be made, and confequcntly cannot 
 become the nature of Man. The immaterial, indivifible and immortal God- 
 head cannot be divided into a fpiritual and incorruptible Soul , and a carnal 
 and corruptible Body ; of which two Humanity conlilteth. There is no 
 other Deity of the Father than of the Son ; and therefore if this was conver- 
 ted into that Humanity , then was the Father alio that Man, and grew in 
 knowledge, fuffered, and died. We muft not therefore (b far ftand upon ,,^^ ^^^^ 
 the propriety of fpecch, when it is written, || The Ward wm madeflillj, as to j'mon,i hiy®- 
 deftroy the propriety both of the Word and of xhaflefh. o^f'. /i"!^"- 
 
 flrangc force ufcd by men nf contrary ludgmenis , and for contrary ends, Oi to the word t-j^iro. The Socinimi endeavouriniti [rove 
 it cm h.tvc no other fenfe than fimply fuit, the word was fteO'. Tlie Flandrian Aiiabapafts Ihetching it to the hiiheft fenj'e of fa- 
 ftum eft, the Ward was made fJefJi. It is confcffi-d that the Verb j(V«i&J in the ufe of the Oreeli Language is (afabte ofeithet inter- 
 fretation: ii is alfoacl^owted^cdtbat the mojl ancient Imerprctosyfere diiUed in then renditions. For the 'i^ihi.k rtndr^d it
 
 76^ ARTICLE III. 
 
 j>^1,-; ^i^D^ l^^n^QI Et vcrbum caro fuit ; the ancient Litir.e , Ec vcrLum caro faftum eft. It camot he denied t.t 
 In the Scr':;tines it h.iih been ufed indifferently in either fenfe. And tie fame old Vxl^.tr Ti.mjlMion in feme ]l.i.es tenders it, at 
 the Syriui'th here, Matth. lo. i6. ynStisf fgjnixoi «'< «i o»t<c, E(totcergo prudcntts, Ikut ftrpcntc^ j .wd 35. 'Afx=- 
 TOK tJ /ua9ii7« Ir* -^tncu ri< </)/?> it a A*!^ ajurii, Sulticir difcipulout fit (kut magilkr ejus, htm mherce it :se\idea 
 that the) placed not the force in the finification of the trord jinSr^, but m the circumftance of the matter in rrhich tifai ufed. 
 f/on fiever, neither ofthcfe Interfretati'fns pioxe either of thefe Oiinions. For if 11 be aclncrr leaded il.u tie H' )./ >» ,is jUJl, ^i.d 
 u hath been already proved, and prehpp^fed by S. John in his precedent difourfe, that the H'ord had a former bein^ antecedent tj hts 
 being flefii; it follort-eth, that he xhuh was before the Word , and was nrn ]i(f\> , if after he were ftefJi, mkfl bemadefuch. Atid 
 fo the Socinian otfination falls. A^ain, If he which was made Jlefi was the Word, and after he .was made fuch was ftill the 
 Word, as certainly he nai, and is ft ill the fame ; then his being m.ide or becoming flePi can n3 w.iy evacuate that natme in uticb ke 
 did before fnhfift. ■ Andfothe Flandrian Interpretation is of no validitj. 
 
 Secondly, we mull: not, on the contrary, invent a converfion of the hu- 
 mane nature into the Divine, as the Eutychians of ofd did fanfic. For lijre the 
 Incarnation could not at fir ft confift in (iich a converfion, it being unima- 
 ginable how that which had no being fhould be made by being turned into 
 Ibmcthing cllc. Therefore the Humanity of Chrtft could not at the firft be 
 made by being the Divinity of the Word, Nor is the Iixarration fb pre- 
 poftcroufiy cxprelTed, as if the flefli were made the Word, but that the Word 
 was m.idc fl*.!]). And if the Manhood were not in the firft aft of Incarnation 
 converted into the Divine nature, as we lee it could not be ; then is there 
 I Tns was the no pretcncc of any time or manner in or by which it was \\ afterward fo 
 o/Eutvd(c"« tranlubftantiated. Vain therefore was that old conceit of Entyches , who 
 apfearhhtyhis tliouglit thc Union to be made fb in the natures, that the Humanity was ab- 
 own confefiion jQ^pt and wliolly tumed into the Divinity, (b that by that tranfubftantiation 
 chaiccdon:'o- the humane nature had no longer being. And well did the ancient Fathers, 
 tJit\oyZuJ)jo who oppofcd this Hcrcfie, make ufeof the Sacramental union between the 
 
 I^^Jk k£ ^'^^^ ^"^ ^^^"^ ^""^ ^'^^ ^°^y ^"^ ^'^°^ °^ Chrift, and thereby (hewed, that 
 if^f-T^/ rsi the humane nature of Chrift is no more really converted into the Divinity, 
 y»«<v<. ,mJ 5 and fo ccafeth to be the humane nature, than the fubftancc of thc Bread and 
 ^.j'^^^I/lT.ac- Wine is really converted into the fubftance of the Body and Blood, and 
 yi.Aii.i.Tno thctcby cealcth to be both Bread and Wine. From whence it is by the way 
 'ffcfnfejpZ obfervable, that the Church in thofe days underftood no fuch dodrine as 
 firj}, but when that of * TranfiibftantJation. 
 
 the VniM was 
 
 once made be acl^owledged but one. But when tk.it Zinion was made he expreffed not, nor could his h'Alm'ers agree ; f'^me aitributine 
 it to the Cmcepiim, fome to the RefwreUion, others to the Afcenfion. Hawfoever, when they were united, his Opiwn clearly wat 
 that thc humane n.iture was fo abjvpt into the Dixine, fa wholly made the fame , that it ceafed wholly to be what it was ,' andft 
 there was but one, that is, the Divine , nature remained. This is fufficiently expreffed by S. Leo , who was theflrongefl eppofer »f 
 htm, andfpeakeih thus of his Opinion, Serm. 8. de Nativ. Hie autera reccntioris facriicgii profanus affertor unitionem quickm 
 in Clirifto duarum conrtfllib cfi naturarum ; fed ipfa unione id dixit effeftum , ut ex duabus una remaneret nullacenus 
 alccrius exfiftcnte fubftantia. And Eranifles in the Dialogue of Thcodoret arguing for that Opinion , being urged to declare whe- 
 ther inthatVnion one r.tture was made of them both, nr one remaining, the other did not fo , anfweredpLiinty, "EyJ rr!v ■d'trnla. 
 M-^et uia^riKittau, ««]aTe9iiFai ■j vwo TojuTtn ^ ccvSpf-iToTiila. * There can be m time in which we may ohfen-e the D«- 
 {irwe of the Ancients f} clearly, as when ihcy write profeffedly againii an Hrefic evidently l;nown, and mal^e ufe generally of the 
 fame Arguments againjl it. Now what the Herefie of Euc^xhcs was it certainly knom, and the nature of the Sacrament was gene- 
 rally made ufe of as an Argument to confute it. Gclafms Bifliop of Rome hath written an excellent Boi^ againfl Euc) che5, De duabus 
 naniris in Clinilo, m which he pr^foundeth their Opinion thus ; Eutycliiani dicunt unani clTe raruram, id eft, Diviram ; and 
 fola cxfifteme DcTtatc , Humanitas illfc c(Te jam deftitit. That then which he difputes againji is the Tranfubftantiation of the 
 humane nature into the Divtne. Vx Axumcnt which he mai^s ufe of againfl it is drawn from the Eucharift : Certc Sacramenu 
 quf lumimus corporis & fanguinis Chrifti Divina res eft, propter quod & per eadem Divin.e erticimur combrtts naturar : fc 
 tamen elk- non delinit Tubftantia vel natura Fanis S: Vini. Ec certe imago & finiilicudo corporis & Ijnguinis Chrifti n 
 aftionc mylkriorum cclcbrantur. Satis ergo nobis cvidcnccr oftciidicur, hoc nobis ipfo Chrifto Domino fentiendum, 
 quod m ejus imagine prortccmur, celcbramus, & fnraimus , ut ficuc in hanc, fcilicet, m Divinam, tranfeant, S. Spiritu 
 perhciente, fubftantiam, permantnics tamen in i\ut proprittate nature i ficillud ipfum niyflerium principalc, cujusnobB 
 tificicntiamvirti;tcmquc vtracitcr rcpraicntant, ex auibns conftat propric permancnti'jus, unumCliriftum, quia integrum 
 vcrumquc, perinantrc dcmonftrant. In which words 'tis plain he affirms the union of the Humane nature ofChtill to be tin 
 principal myftery, the rep) efentatmn of that myftery to be in the Sacrament of the Eucharift : he concludes from tlience ', that as in 
 the reprejentation ikc fubftance if the Bread and Wine remaineth in the propriety of their own n.ttwe, fo the hum.me nature of thrift 
 in t.:egieatct myftery dithfttll remain. In the margin of this place in thc Bibliotheca ^iirum theie is prinieJ Cautc, as if there 
 could bt any danger in obferiing the fenfe of the Fathers, when tbeyfpeal^fo exprefly and confiderately. In the fame manner We 
 pnj a DijputMim ieiwe.n an Merettcl^ and a CMholickJn the fecond Dialogue of Theodoret, where Eraniftes, as an Heretick, asks 
 Ortliodoxui 4) •"'■■'"-'—-'---"- •' « j '■'•■ - - ' ' - . _ . ...... ..^ ^ 
 
 wh 
 
 irh' _ _ 
 
 *nar fi.{]i&K.iU titi ^t*i* ■ As the Symbols of the Eodiracd Biood of ci.rift are one tiling before Confecration, 'uti 
 
 a;"ur 
 
 I
 
 Wh ICH WASCO ncefved. i6^ 
 
 ill their tormcr I'ubllance, fhape, and form. In the f.ime maimer, ^. i^f^ro to aa//'-t tJ ^ -TrfsTt^ci/ e?/©- r;^»* x^ 5t»/>t« i^ 
 <s^>f4ftui, ^, ttTa^ecTAa? wTwy, ■? Tb (ml/zttl©" ii(nai» • the body of Chrili hath the fame form, figure and fliape, and, 
 indeed, the (anic bodily fubflance. And when ETim{\es Jlill objeils, that the Bread u called the Body, and n;f Bread, Ortlio- 
 iloxus an^rpen that he it mijlal^n ; Ov ^ aanA n'ovov, ci>^a, )u iflQ- ^s>t)f oi'o/jt.a.!^ilcu, vrr.'t ojWcf o KileiG- ■TrfQ'm-p^iiin. 
 K, ^ji 3 cmfxa. ■SHov o^ojun'^o^ m/jLo.' Kor it is not only called the Body, but alfo Bread of life, and the Body it felf we 
 call the Divine Body. Who fees not then f/'rtf Thccdorec believed no more that the Bread is converted into the Body, than that the 
 P,idy if converted into the Divinity of Chriji Z Who perceives not that he thought the Bread to be as fuhjlantially and really Bread after 
 the Confecration, as the Body of Chriji is really a Body after hit Afcenfion^ The fame Argument if w/erfiy J.Chryfoftonie upenthe 
 fame occafion again]} ti;e Apollinarians in hit Epijilezd Cffarium, not yet pubiijhed in Greeks, and by Ephraimus in Photii Bibli- 
 othcca againfi the Eutychians. As therefore all the iJLi]it(;ztytirjitn< of the Sacramental elements mal^th them net ceafe to be of the 
 fame nature nhich befre they tvete ; fo the humane nature of Chriji, pined to the Divine , lofeth mnhe namrn of Humanity, but 
 cminueth with the Divinity as a fubjiance in it felf dijlin'l ; and Jo Chrij} doth jhbjijl mt only ex, but in, duabus naciiris, as the 
 Council tf Chalccdon determined againii Eutyches. 
 
 Being then he which is Conceived was the onh Son of God, and that only 
 Son begotten of tlie iiibftance of the Father, and fo always fubfifted in tlie 
 Divine nature ; being by the fame Conception he was made truly Man, and 
 confequently alTumed an humane nature ; being thefe two natures cannot be 
 made one either by commixtion or converfion, and yet there can be but one 
 Qhrifl fubfifting in them both, becaufe that only Son was he which is con- 
 ceived and born ; it followeth, that the Union whicTi was not made in t)ie 
 nature, was made in the perfbn of the Word; that is, it was not fb made, 
 that out of both natures one only mould refult, but only lb, that to one Per- 
 fbn no other fhould be added. 
 
 Nor is this Union only a Icholaftick rpeculation,but a certain and necelTary 
 truth, without which we cannot have one Chriji, but two Chrifts, one Me- 
 diator, but two Mediators ; without which we cannot join the fecond Arti- 
 cle of our Creed with the third, making them equally belong to the fame 
 perfon ; without which we cannot interpret the facred Scriptures, or under- 
 ftand the Hiftory of our Saviour. For certainly he which was before AbrahaTn 
 was in fhe days of Herod born of a woman ; he which preached in the days 
 of AW-', began to preach in the reign o^ Tiberius, being at that time about 
 thirty years of age ; he was demonftrated the Son of God with power who 
 was the feed of David according to the flefh ; he who died on the Crofs rai- 
 led him from the dead who died fb, being put to death through the flejh, and 2 Pet. j. isfo' 
 quickned by the Spirit ; he Was of the fathers according to the flejh who was God ^cn-?-?' 
 over alt blejfedfor ever. Being thefe and the like a£lions and aflfeflions cannot 
 come from the fame nature, and yet muft be attributed to the fame Perfbn ; 
 as we muft acknowledge a divcrfity of natures united, fo muft we confefs 
 the identity of the Perfon in whom they arc conjoined, againft the ancient ]{Jth"m^^f'. 
 Herefic of the |] Nejiorians., condemned in the Council of Ephefns. maify contradnf. 
 
 thefe ti'ords of 
 the Creed, becaufe it immediately denies thif truth, that the eternal Son of God tvas conceived and born. AndinvaindidNcdotiusfeei^ 
 mt only to avoid it in the Nicenc Creed, but to tnal^e ufe of the xfords of the Creed even againji the Vnity of the Perfon oj Chriji. S.^ 
 Cyril had firll ob'jcHed the feries, order and confetjucnce of th.it confeffion : 'Efn » a.-)ia. K) /u«>aA« t.umS'{?-, dOrlr •i' o* ©sJ 
 n<elff)f xj* funt \\ov ixavo-^un, t a% @i« aif^nSiV* Wfic aAMS/fif, to ?>«< Ti an, n t'-irif, t <A' 5 T<t Tii'1* ri'^'iyiKlv o 
 HetTi'f, XciI^aOwi', tm^KtMZaj n x^ kneLviffTtMaj ,'Ka.^&v, ivif^l^vai Tii Te«Ti,i i)/Ltff^, xj aitKii^f iff ifK/nif. Thejirtngth 
 of this ob'ie'lion lies in tlm, that Chriji, the only-begotten Son, begotten of the hather before all Worlds, was incarn,i!e. The anftcer of 
 Ncftorius, rvas in this manner : lU^£.»i^*<( r Kvetov npd^J'lttaay Xeirci'i r ^'■v <wth t uovo-^uii, a'.i'oT»--r,i> orat 'Ina-Kf, 
 Xe/so<i 1^ ^^ovo■^li<^ xj M0<, ireiriffv ^ivl'.^i t« koivo. f ^6o7»)')©- xj oti/Of •^otm?©-, a{ 5«j[X5Aiaf, ov'o/.t.'tjj; r'ort ^ <f 
 Mrtcflfwri'ifftai, It) T« taOk*, x} -f tf,VasTj'<r«a»<, iwo/xoAMSr Tn^AyTV- And the jiren'jh, or rather the v>ea{n-'fs, thereof it 
 this : that frji the Coiwci I placed the nameof Jcjm, Chriji, anithe only-begiitcn Son, names common to the Divinity and Humanity 
 of Chriji ; and then upon tnem built the dollrine of his Incarnation. Whereas it is evident th.tt, fuppofing the Onb-begotlen a term 
 common to the Humanity and Divinity, yet the Council clearly expounds it of the eternal generation, addwg immediately, hcgcMQn 
 of his Father before all Worlds; neither is there anyrpord bcttveen thai expoption ami the Incarnation, but fiich as fpcaii wholly 
 "fChrji as God. Thoefore that only-begotten Son, who teas begotten of his bather before all Worlds, defcendcd from He.tven, and 
 was incarnate. Tlim S- Cyril inhis fecond Epijile to Neftorius, rt;iiNcftorius in his fecond to htm. Which miji.tke of his feems yet 
 morefirance to me, rohen I confider in thejame Epijile of Ncllorius that fundamental truth ajferted, which of it iclf fufficiently, nay 
 full), confutes h:s Herefie : F»r he mknowlcdgeth the name of Chriji to be ec'-Tot9<i$ )j TotSiiTijt isiat o* (xovx<!)ko) rt,jeti>iru -ret- 
 
 Y 2 njtai^
 
 164 
 
 ARTICLE III. 
 
 granted, 
 
 ^lamiTan/a "Z'^ble \'amt \ ' impaji'bl'c'ai God^'Jagibte as Mak. Wmefire "b) that which Neflorius hath confeff^d, andnoiwith- 
 ilirJw ' that rf"kh he hith ob,eHed, it H eiidetit out of the Nictne Creed, that the Son of Gcd, begotten of his Father before aU 
 mrhii", was incarnate and made Man; and as evident out of thi Apoftles Creed, effeciallj expounded bj the iiicene, that the fume 
 cnlybel)Uen Son rrat concetxcd by the Hoi) Ghjj}, and born of the Vtrgm Mary. 
 
 H 
 
 25p tlJC J^Olp (I5l)0ft. 
 
 ■ Aving thus difpatched the confideration of the firft Perfon concerned 
 ill this Article, and the Aftions contained in it fo far as diftindly from 
 the Tci\ they belong to him , we defcend unto the other two concerned in 
 the fame ; and firft to him whofe operation did precede in the Conception, 
 the Holy Ghoft. Which fccond part lome may think to require a threefold 
 confideration; firft, of the Conception, fccondly, of the Perfon, thirdly, 
 of the Operation. But for the Perfon or exiftence of tlie Holy Ghoft, that 
 is here only mentioned obliquely, and therefore to be referved for another 
 Article where it is propounded direftly. And for the Conception it felf, 
 that belongcth not fo properly to the Holy Ghoft, of whom the Aft cannot 
 be predicated. For though Chrift tvas concaved by the Holy Ghofi, yet the 
 Ln\t i.ii. Holy Ghoft did not conceive him, but faid unto the Virgin, Thou jhah con- 
 ceive. There remaineth therefore nothing proper and peculiar to this fecond 
 part, but that Operation of the Holy Ghoft in Chri/fs Conception, whereby 
 the Virgin was enabled to conceive, and by virtue whereof Chrijl is faid to 
 be conceived by him. 
 
 Now when we fay the Conception of oijr Saviour was wrought by the 
 operation of the Spirit, it will be neceflary to obferve, firft, what is exclu- 
 ded by that attribution to the Spirit ; fecondly, what is included in that ope- 
 ration of the Spirit. 
 
 For the firft of thefe we may take notice in the Salutation of the Angel, 
 when he told the blelTed Virgin fhe fhould conceive and bring forth a Ion, 
 Luke 1, 54. fhe fdid. How (hall this be, feeing I know not a. mm ? By which words fhe ex- 
 cludcth firft all men, and then her felf: all men, by that aflertion, / know not 
 a. man ; her felf, by the queftion, HorvfiMll this be^ jeeing it is fo ? Firft, our 
 Melchizedek had no father on earth, in general ; not any man, in particular, 
 Maith. 1. 18. ■ not Jofeph. 'Tis true, his mother Mary was efpoufedto'Jofefh : but "'tis as true, 
 before they came together, Jbe was found with child of the Holy Ghoft. Wc read 
 Luke 2. 27. in S. Luke, that the parents brought up the child Jefits into the Temple : but thefe 
 Luke 2. 3?. Parents were not the Father and the Mother, but as it toUoweth, Jofeph and 
 his Mother marvelled at thofe things which were fpoken of him. 'Tis true, Philip 
 John 1.4';. calleth him Jifii^s of Nazareth the [on of Jofeph ; and, which is more, his Mother 
 i«^e2. 48. faid unto him, Behold, thy Father and I have fought thee forr owing : but this 
 ^kt 3- 23. niull: be only the reputed Father of Chrift , he being only , as was fuppofed, 
 the (on ofjofph, which was the f on of Eli. Whence they muft needs appear 
 without all excufe who therefore affirm our Saviour to have been the proper 
 fbn oi 'Jofeph, becaufe the Genealogy belongs to him ; whereas in that very 
 place where the Genealogy begins, Jofeph is called the fuppofed Father. 
 How can it then therefore be neceffary Chrift fhould be the true Ion of Jo- 
 feph, that he may be known to be the fbn of David, when in the fame place 
 *Matth. 1. 1(5. ^vhcre it is proved that Jofeph came from David, it is denied tbditC hrift came 
 Indeed in our from Jofeph ? And that not only in S. Luke, where Jofeph begins, but alfo in 
 ^{'£'!Z re- ^' ^"^^^'fhew, where he ends the Genealogy. » Jacob begat Jofeph the hiuband 
 
 late to bith, as^ well as one, and to Jofeph at vpeU at Mary j bia in tht Original it evidently belongs to Mary : t J» 'lunf t arJ'e^ 
 
 of
 
 By the Holy Ghost. 165 
 
 of Mary, of whom was horn "Refits, who u called Christ. Howfbever then the 
 Genealogies are defcribed, whether one belong to Jofeph^ the other to Mary, 
 or both to Jo/ep/}, it is from other parts of the Scriptures infallibly certain, 
 not only that Chrifl dcicended lineally from David according to the flefli, 
 but alfo that the fame Chrijl was begotten of the Virgin Mary, and not by 
 Jofepb. 
 
 Secondly, astheblefled Vigin excluded all mankind, and particularly 7"- 
 feph, to whom fhc was then efpoufed, by her aflertion ; fo did fhe exclude 
 her lelf by the manner of the queftion, (hewing that of her felf fhe could not 
 caufe any fuch Conception. Although fhc may be thought the root ofJeJ]e, 
 yet could (lie not germinate of her felf; though Eve were the Mother of all 
 living, yet generation was founded on the Divine benediftion which wasgi- 
 ven to both together : For God bleffed them, and faid unto thtm. Be fruitful. Gen. i. aS. 
 and multiplie, and replemjh the earth. Though Chrijl was promifed as tlie/eei 
 of the Woman ; ye we muft not imagine that it was in the power of Woman to 
 conceive him. When the Virgin thinks itimpoffible flie fliould conceive bc- 
 caufe fhe knew not a man, at the fame time fhe confefTeth itotherwife as im- 
 poffible, and the Angel acknowledgeth as much in the fatisfaction of his an- 
 iwer. For with God nothing jhall be impojfii'le. God then it was who imme- iJ!<Lf '• S'- 
 diately and miraculoufly enabled the blefTed Virgin to conceive our Saviour ; 
 and while Mary, Jofeph, and all men are denied, no perfbn which is that God 
 can be excluded from that operation. 
 
 But what is included in the conception by the Holy Ghoft,or how hisOpe- 
 ration is to be diftinguifhed from the Conception of the Virgin,isnot fbeahly 
 determined. The words by which it is expreffed in Scripture are very gene- 
 ral : Firft, as they are delivered by way of promile, prediftion, or fatisfaftion 
 to Mary ; The Holy Ghoft jhall come upon thee, and the power of the Highejf Jhall Luke i. jj, 
 oveyfhadow thee : Secondly,as they 1 uppofe the Conception already pall ; JVhen 
 his Mother Mary was efpoufed to ''jofeph, before they came together, fhe was found 
 with child of the Holy GhoU ; and give fttisfaftion unto jofeph. Fear f:/ot to 
 tah to thee Mary thy Wife, for that which is conceived in her is of the Holy Gho/f. 
 Now being the expreflions in the Scriptures are fb general, that from thence 
 the operation of the Spiritcannot precifely bediftinguifhedfrom tlic concur- 
 rence of the Virgin; much lefs fhall we be able exaftly to conclude ic by that 
 late diftinclion made in this Article, conceived by the Holy Ghoft, born of the 
 Virgin; becaufe it is certain that the lame Virgin alfo conceived him accord- 
 ding to the Prophecy, Thou fbalt conceive and bear a Son : and therefore, not- 
 witiirtandingthatdiftinaion, the difficulty ftill remains, how he was concci- >t jj, ^^^^^^^^^ 
 ved by the Spirit, how by the Virgin. Neither will any diflPercnce of * Pre- de spiritu s. 
 politions be fufficient rightly todiftinguifhthefe operations. Wherefore tliere naws ex Mnria 
 is no other way to bound or determine thcAftion of the Holy Gholl, but by ,Zlmf^dt 
 that concurrence of the Virgin which muft be acknowledged with it. For if inm-tfadiflin- 
 (be were truly the Mother of Chrift, (as certainly fhe was, and we Ihall here- ^c wexTI/- 
 after prove) then is there no reafon to deny to her in refpecl of him what- ter M n'mer, 
 foever is given to other Mothers in relation to the fruit of their womb ; and fpctkingtorhofe 
 
 ■* o words oj the A- 
 
 polile. Qiioniam ex ipfo, 8: per ipfum, & in ipfo, funt omnia. Ex ipfo non hoc fignificat quod de ipfo. Quod cnira dc ipfo e(l 
 poteft dici ex iplb, non aiitcm omne quod ex ipfo eft rcftcdicitur dcipfo. Ex ipfo cnim ca-Imn & terra, quia ipfc tccic 
 ea -, non auccm de ipfo, quia non dc fubftantia fua. Sicut aliquis homo fi gignat filium, & faciac domuni, ex ipfo filiiis, ex 
 ipfo domus ; fed filius de ipfo, ficut domus de terra & ligno. Dc N.it. Boni adv. Mankh. c. 27. This dijhnnion, kaving no 
 jomidatminthe LatmTongue, if ill made ufi of for the dlui}ratitn of thU Article, becaufe in the Orcek.Langiiaicof!he Teftament 
 ihcrcH nofuchdivcrfitiiofPrepoOtiom: foriXSwercidofWdry J^ t\< i^^vn^n '1»(tu(, fo alfi of the Holy Ghoj} , <&('iSn In 
 jarei Vva™ c* ■zvAJi/.-jltIQ- iyix, and re e* tjJTn'^vm'ih' Ix, TvdJijLciT'of SJti'jtji'a. It is therefore f.vd as well C* TKi/tt*- 
 T©- , rff iv, M«ei«<. Again, the Vulgar obferreth no fuch difference, as rendring for the one, de qua naciis e\\ Jdiis, and for the other, 
 in urcro habcns dc Spiritu S. Correfpondentlyin theGreek^Creeds, (\j)>.r\^i'ivTci. Ia ntvJiJf/.it,T'- , -jllvciiflivTa. in M*.«ia{, or, as 
 in the Niccnc, cr. rrii-uftT©- ^ Mctciaj. And the Latin not onl) dc Spiritu S. ex Maria Virginc, b.a pmetimes de Sp S,' it 
 
 Marl*
 
 i66 ARTICLE III. 
 
 Maria Virgine, andde Maria Virgine. Chry fol. and S. Aug. often de Tnnittitc. Wherefore in vain have tne Schools firj} accepteJof 
 S. Aucuaine'i diftinllhn, and then affiled it to Chril}'i conception ; /icf? tailing the Vrepofitm Ac to fiinify no lejs than a procejfion 
 from ihefMance of the caufe, and then ncln-'wkdie Chrijl fi be/gotten of the Hoi) Ghofl, becauje the eternal Son w/jo was Jo begoiten 
 teas of the fame fuhjlance niihthe Holy Ghofl. 7*(« Thoirws Aquinas hm delivered the fubtilty,'i\\m. p. ?. q.l2. a. 2. In Spiritu 
 S. duplex liabicudoconfiderjtur rcfpcftuCliridi. Nam ad iplum filium Dti,qui diciriir ede conceptus.liabet habitudinem con- 
 fubnantialiciris ad corpus autcm ejus hahec habitudinem cauHc cftkientis. Hare autem pripofitio De utramquc habitiidimm 
 dcngnac, Cicik . iim dicimus liomineni aiiauem efp- de fuo patrc. Et iJco convenicntcr dicerc poflumus Chrillum clle con- 
 ceptum dc Spiritu S. hoc modo, quod efticicntia Sp. S. referatur ad corpus alTumptum,confubnantialiras vero ad perfonam 
 affumcntcm. Builhis diftwlltonof Confubjlantiality and effeiiive Caujalm can make nothing for the propriety of the Phrafe ; for 
 the Prepofition De figniperh the material caufe as well as the efficient^ it mufi do fo in refpell of that n'hicb if the effect, if it re- 
 quire that the thing which it made be made of the fubjlance of th.it de quo eft : then muft Chrijl , according unto that n hich h 
 made, be madeofthejubftance of the Hol}Ghof\ \ or, to fpealiinthe words of the Scripture, Quod in ca natum eft, de Spiritu 
 Santto eft. h here either that which was conceived in the Virgin mujl be acl^nowledged of the fubjlance of the Holy Ohojl, or etfe 
 the Prepofition Dc mufi mt be tal(cn in S. Auga(\\nc'sfenfe. Howfoever, being there if but one Prepofition, Ik, common ti both in 
 the Original Greeks ; being the Vulgar Tranflation ufeih Dc indifferently for either ; being where they have dHUnguiflied De and Ex, 
 they have attributed Ey., which doth not Jignify Confubftantiality, to the Virgin, of whom they confefs he did ajjume the fubftance of 
 hH Body, and Dc, which fignifeth (as they fay) Confubftantiality, to the Holy Ghoft, ofwhofe fubjlance he received nothing: a 
 foUoweth, that the difference in the Prej'ofitions can no way declare the different concurrence of the Spirit and the Virgin in ChrijVc 
 Ccnception. 
 
 confcquently, no more is left to be attributed to the Spirit, than what isne- 
 celTary to caufe the Virgin to perform the aftions of a Mother., When the 
 Scripture fpeaketh of Regeneration, or the lecond birth, it denicth all which 
 John 1. 13. belongeth to natural procreation, delcribing the fons of God as begotten not 
 of bloods, nor of the willof theflejh^ nor of the will of man, but of God: And in 
 the Incarnation of our Saviour, we remove all will or luft of the flefh, we 
 deny all will of man concurring ; but as xhtbloodsin the Language of the /-/t- 
 hrtws did fignific that fiibftance of which the flefh was formed in the womb, 
 fb we acknowledge in the generation ofjefus Chrijl, that he was made of 
 the fubftance of his Mother. 
 
 But as he was fo made of the fubftance of the Virgin, fo was he not made 
 
 of the fubftance of the Holy Ghoft, whofeeffence cannot at all be made. And 
 
 bccaule the Holy Ghoft did not beget him by any communication of his ef^ 
 
 fence, therefore he is not the Father of him, though he were conceived by 
 
 \.4s chryfolc- ^^^- ^^^ ^^^^ ^"V ^'"^e I have faid, Chrift was begotten by the Holy Ghoft 
 
 gus serm. 57. of tlic Virgin Mary, if the Ancients fpeak as if he || generated the Son, it is 
 
 ner^*"" viret "°' ^ *° ^^ uuderftood, as if the Spirit did perform any proper aft of gene- 
 
 P3rturit,totum ration, fuch as is the foundation of Paternity. 
 
 divinum gcri- Again, as the Holy Ghoft did not frame the humane nature of Chrift oue 
 nianum.EtSf". of Iiis own fubftancc ; fo muft we not believe that he formed any part of his 
 62. Srupcnti fleOi of any other fubftance than ot the Virgin. For certainly he was of the 
 peTi'quti'cft^ Fathers according tothcflefti, and was as to that truly and totally the Son of 
 quod Mpiritus David 3.1x6 of Jbraham. The 6oc/»/^»/, who will acknowledge no Other way 
 conrNt^v° ^^'^'"'^ Chrift's Conception by which he could be the Only begotten Son of 
 goparic' " God, havc been forced toinventaftrangeconjun£lion in the nature of C)&m7: 
 *Dtusipfcmct one part received from the Virgin, andfb confcquently from D^w^and from 
 Mari'ilddidTc ^^''^^^^'"y from wliom that Virgin did defcend ; another * fiamed by the Spi- 
 aiiani matcri- tit, and coujoyncd with it: by the one part of which Humanity he was the 
 cki'ridc ''chrf Sonof man,as by the other part he was the Son of God. 
 
 ftus conccptus & narus eft. Snialcius, De Vero i(y Naturali Dei Filio, c. 2. Verum manet gcnerationem & hanc dici poffc, 
 quittnus in Dcuni ea cadere potcft, fi ad fjnguincni Marii addita fit ex parte Dei materia, ex qua .iim fanguinc Marix 
 jimAj nacus fit Chriftus. lb. c. j. What this was thm added to the fubjlance nf the Virgin, he eljewhere explains : Nos Dei vir- 
 cutcmin Virginisuterumaliquamfubftantiamcreatain vcl immifilleaut ibi crealfe alfirmamus, ex qua, junfto eo quod ex 
 ipfuis Virginis fubftantia acttfllt, vcrus homo ^eneratus tuit. Thit he doth not only without any authority affirm, but ground upon it 
 the ionfliip oj chrij}. Forf it follows ; Alias cnim homo illc Dt i !• ilius a conceptione & nativitate pr Tic non tuiilet. And 
 tigjin; Ncccflltas magna tuit ut Chriftus ab initio vir.rfui diet Deo Kilius, qualis hiturusnon tuifTct, nili Dei virrute aliquid 
 creatum f uiHei quod ad conftituendumChrilii corpus una cum Maria? fanguinc concurrit. Vm wDileth'y denytlx eternalge- 
 neration of the Son, they ellablijh a temporal in fuch manner as if not cvihnant with that Word which they pretend wholly to fol- 
 low, and haie made a body of chrill pji th defcendingfrom the Father, partly mt : and whereas as man he if lilf to us in all things, 
 Jm only excepted ; the) hnx e invented a body, partly like ours, partly not : andfo in no part totally like. Indeed jh me ofti:e Ancients 
 didfpeakfo as to tnake the Hly Ghojl the (cmcn Dei : as TcrtuUian ; Ergo jam Dei filius ex Pacris Dei (emine, i. c. Spiritu, uc 
 cllcr hominis filius, care ci Tola crat ex hominis carne fumenda fine viri femine. Vacabat cnim viri femen apud habentcm 
 Dti fcmtn. De carne Chrijli, c. 18. ^i J'.Hilary calls it Scmcntivair. incumis Spititus cfficaciam, /. a. de Tnn. But in this 
 
 tl''",
 
 By the Holy Ghost. 167 
 
 theyonly unJeifiond the 0[>criitm of the spirit, loco (emms. Andrvkofoever ffal^eofanyftofcrkmcn, they abbotred; as apj'etirs by 
 the 191. Sermon de Tempore : Ncc, uc quidam fceleratidlmi opinancur, Spiricum S. dicimus pro femine fuiflc, led pocencia 
 & virtute Creatoris operatum. Il;n-irv not whether be the' gre.tteft folly 5 to mcike the Holy Ghoftthe Father,ai thefemen have dona, 
 hy creating part ofhii bod) by way offeminal conjunilion ■■, or to make the fame Spirit Mother of Chnji, as the Nazara;aiis did. In 
 HvangelioHebraEorum quod Icftitant Nazani Salvator inducitur loquens, Modo me arripiiit Mater mea, Spiritm HarJlii!, 
 There it only this difference, that one is founded upon no authority ofScripme, the other upon the authority of a pretended but no Scrip- 
 ture : the one mal(eththe Holy OhoH a partial, the other a total, mother. 
 
 The belief of this is neceflary to prevent all fear or fufpicion of fpot in 
 • this Lamb, of Sin in this Jefifs. Whatfbever our original corruption is, 
 howfbever difpleafing unto God , we may be from hence alFured there 
 was none in him, in wliom alone God hath declared himfelf to be well 
 pleaftd. J^^/jo can bring a clean thing out of an unclean ? faith Job ; a clean 
 and undefiled Redeemer out of an unclean and defiled nature ? He 
 whofe name is Holinefs, whole operation is to fanflifie, the Holy Ghod. 
 Our 'Jefm was like unto us in all things, as born of a Woman ; fin only 
 excepted, as conceived hy the Holy Ghoft. This original and total fan£lifica- 
 tion of the humane nature was firft neceffary, to fit it for the perfbnal union 
 with the Word,- who, out of his infinice love, humbled himfelf to become 
 flcfh, and at the fame time, out of his infinite purity, could not defile him- 
 felf by becoming finful flefh. Secondly, the fame fanftification was as ne- 
 ceffary in refpeft of the end for which he was made man, the redemption 
 of mankind : that as the 1| firft Adam was the fountain of our impurity, lb || iiiud unuro. 
 the fecond Adam fhould alfobethe pure fountain of our righteoufnefs. ^ God peccatum, 
 fending bis own fon in the likenefs of ftnful fiejh, condemned fin in the jlefjj \ num inTocolc 
 which he could not have condemned, had he been fent in finful flefh. '" The habitu tantaiti- 
 F.ither made him to be fin for «^, who knew no fm^ that we might be made the righ- ^^^^^^^ ,^\n 
 teoufnefs of God in him ; which we could not have been made in him, but unohomineo- 
 tliat he " did noftn^ and knew no fin. For whofbever is finful wanteth a Re- "8i"aiirer, ac- 
 deemer; and he could have redeemed none who flood in need of his own ^e^i'In"^adica' 
 redemption. We are redeemed ^ with the preciom blood of Chrifl : therefore lice^totum ge- 
 precious, becaufe of a Lamb without blemi/h and without fpot. Our atone- damnamur""' 
 ment can be made by no other High-priefl than by him who is '' holyjiarm- non foivicur ac 
 Itfs, undefiled^ and fepxr ate from finners. We cannot ^ know that he was manife- un"'^"'^",'''P" 
 fiedtot/ike away our fins, except we alfb know that i» htm is no fin. Where- lurcm bci & 
 fore, being it is fb neceflary to believe the original holinel^ of our humane hominum, ho- 
 nature ia the Perfon of our Saviour ; it is as necelTary to acknowledge that fium"efiim,qd 
 way by whidi we may be fully affured of that fan£tity, his conception by foius pocuicica 
 the Holy Ghoft. -f ; J X 
 
 reiiafci. S. Augnft. Encbirid. cap, 48. =■ Rm. 8. 3. *■ 2 Cm. 5. 21. ' i Pet. 2. 22. * i Pet. 1. 19. • Heb 7. 25. ' > Joh. ?. 5. 
 inquononcft pcccatum.ipfevenitairferrepeccacuin. Namficffccin ilLo peccatum, aufcrendura elkc illi, nonipfc aulcr 
 ret. S. Augufi. 
 
 Again, it hath been * obferved, that by this manner of Chrift's conception *^',^;^^"«|^'^j 
 is declared the freedom of the Grace of God. For as the Holy Ghoft is God, j^ spir'iui^ 
 fb is he alfo called the Gift of God : and therefore the humane nature in its crt iccundum 
 firft original, || without any precedent merit, was formed by the Spirit, and ''IJ^^'" ^hX^ 
 in its formation fan£l:ificd,and in its fanftification united to the Word ; fb that quid aiiiid 
 theGrace was coexiftent, and in a manner connatural with it. The Myftery ''"^j^.^^J,'',^"; 
 of the Incarnation is frequently attributed in the Scriptures to the love, mer- tur'£nr/;.c.?7. 
 cy and goodnefs of God. ^ Through the tender mercy of our God the dxy-fpring \\ Modus ilk- 
 from on high hath vifited m : In this ^ the kindnefs and love of God our Saviour ^""iib'dc/p. 
 
 S. non llcut filius, & de Maria Virgine ficuc filius, infinuat nobis gratiam Dei.qua homo, nullis prxcedentibus im ritb, in ip(o 
 esordio naturx fuse quo eflc coepit, verbo Dei copularctur incantam Pcrfomcunitatem, ut idem ipic clTet ftiius Dciquihliiis 
 lioniinis, & filius hominis qui filius Dei : ac fie in liumanx' nature alTumptione fiersc quadammcdo ipfa grat a naturalis, qu* 
 nullum pcccatum potTct admittere. Qiia; gratia proptcrea per Spiritum S. fucrat fignihranda, quia ipfc proprie fic ell Ucus, 
 ut ctiain dicatur Dei Donum. Id. c. 40. ' Lul^ i. 78. ^ Tit. 5,4. 
 
 toward
 
 i68 ARTICLE Hi. 
 
 toivard man appeared. And though thefe and fuch otl;cr Scriptures fpeak pro- 
 perly f'l the love and mercy of God to man alone, offered unto him in the 
 Incarnation of our Saviour, and ib dircftly exclude the merits of other men 
 only ; yet becaufe they fpeak lb generally with reference to God's mercy, 
 they may well bethought to exclude all univerfally. Efpecially confidering 
 !" Cum ad na- jj^^ inipoflTibiiity of * merit in Chr'tJPs Humanity, in refpeO: of his Concepti- 
 pcrtincatnatu- OH ; becaufe all defert nccelTarily precedeth its reward, and Cbrijl was not 
 ra huniana, ad ^an before he was conceived, nor can that merit which is not. 
 
 perfonam ta- 
 
 menunigcnitiFiliiDeipcr grariam ptrtinethumana natura; & tantain gratiam, ut nulla fit major, nulla prorfus a?qualis. 
 Ncque enim iilam fufccptionem hominis ulla merica pra^ccflcruDt, fed ab ilia fufcepcionc raerita ejus cun(fb coepcrunt. 
 S. Ai'g. Trail. 82. in Joan. 
 
 Thirdly, whereas we are commanded to be holy, and that even as he is 
 holy ; by this we learn from what foundation this holinefs muft flow. We 
 bring no fuch purity into the world, nor are we fan£tified in the wornb : but 
 as he was fan£lified at his Conception, fo are we at our Regeneration. He 
 
 joim u 13. was conceived not by man, but by the Holy Ghoft; and we are »o( of bloody 
 nor of the will of the flejb, nor of the will of man, but of God. The fame over- 
 fhadowing power which formed his humane nature, reformeth ours : and 
 
 abin^tf^'fidci ^^^ H ^^^^ Spirit afliireth us a remiflioh of our fins, which caufed in him an 
 
 fuiE homo qui- exemption from all fin. He which was born for us upon his IncarnatioQ,is 
 
 cunqjchriftij- jjom * within US upon our Regeneration. 
 
 nus, qua gratia ' '-' 
 
 homo ille ab initio fuo faftus eft Chriftus. Dc ipfo Spiricu & hie renatus, de quo eft ille natus. Eodem Spiritu fie in nobis 
 feniiflio pcccatorura,quo Spirini laftiim eft ut nullum iiaberet ille peccatum. S. Aug. de Fr£dejl. S/inil. c. 1 5. * Nolite dclpt- 
 rare j quod feme! nacum eft ex Maria, quotidie fe in nobis nafcitur. Hkron. Comm. in Pfal. 84. 17. 
 
 All which confidered, we may how render a clear explication of this part 
 of the Article^ whereby every perlbn may underfland what he is to profels, 
 and exprefs what is the Objettof his Faith, when he faith, I beheve in Jefiu 
 Chrifi, nhich was conceived by the Holy Qhoft. For hereby he ought to intend 
 thus much ; I afl'ent unto this as a moft neceffary and infallible truth, that the 
 only-begotten Son of God, begotten by the Father before all worlds, very 
 God of very God, was conceived and born, and fb made man, taking to 
 himfelf the humane nature, confifting of a Soul and Body, and conjoyning it 
 with the Divine in the unity of his perfon. I am fully aftured that the Word 
 was in this manner made flefh, that he was really and truly conceived in 
 the womb of a Woman, but not after the manner of men ; not by carnal 
 copulation, not by the common way of humane propagation, but by the 
 fingular,powerful, invifible^ immediate operation of the Holy Ghofl:, where- 
 by a Virgin was beyond the Law of nature enabled to conceive, and that 
 which was conceived in her was originally and compleatly fandified. And 
 in this latitude I profefs to believe in Jefm Chrifi. which rvas conceived by the 
 Holy Ghoft, 
 
 2i5om
 
 Born of the Virgin Mary. 
 
 169 
 
 26o?n of t!)c MitQin i^arp* 
 
 TH E third Perfon confiderable in this third Article is reprelented un« 
 der a threefold defcripcion, of her Nxme, Condition and Action : The 
 firft telleth us who it was, it was Mayj ; the fecond informeth us what fhc 
 was, a Virgin; the third teacheth us what flie did, fhe conceived and bare 
 our Saviour, and brought forth the Son of God : which was Bom of tht Vir- 
 gin Miry. 
 
 The Evangdifi, relating the Annunciation, taketh particular notice of this 
 Name ; for Ihewing how an Angel was lent unto a Vi.gin e/poa/td to a ma», ui^; i.i-,' 
 he firrt obfcrveth that his name was Jofeph ; and then that the Virgins name 
 w.ti Mary : Not for any peculiar Excellency in the Name it felf, or any par- 
 ticular Application to the /'7r^/>arifing from the Origination of it, !| asfome n rD'fomihave 
 have conceived ; but only to denote that finguiar Perfon, which was then -'b'^ebt the di- 
 fo well known to all men, being efpoufed unto Jofeph, as appeareth by the l^^n^I^Td'ns- 
 queftionofhis admiring Countrymen, * Is not this the Carpfnttr*s Son? is trd in her it^mt. 
 not hit Mother called Mary ? Otherwiie the Name was common even at that ^' Gr^g- Nyili 
 time to many ; to the '' Sifter oi Lazarus, to the ' Mother of James and 'Jofes, murfouttr).'^ 
 to the ■* Wife o(Cleophas, to the ' Mother oi'John whofe Surname was Marl; >^°^ in Natal. 
 to her which was ^ of Magdal in Galilee, to s her who beftowed much la- ^^J^w^^"' 
 hour on S. Paul : Nor is there * any original diftinftion between the Name ri *w/ior, 
 of thefe and of the Mother of our Lord. For as the name oi'Jefm was the '^'}ifp ^ , 
 lame with Jofuah, {'o this of Mary was the lame with * Miriam. The firft of 7v^,i(£v ^^' 
 which Name recorded was the Daughter oi Jmram, the Sifter ofMofes and •f>»l«(i-ruyv- 
 Aaron, a Prophetefs ; to whom the bringing of Ijrael out of &"^ypt is attribu- ^'J^ J)l^'i^fy. 
 ted as well as to her BvethvenJ' For I hought thee up out of the land of /Egypt y{z\i\\ Sf<» tSI? x*'- 
 the Lord, arid redeemed thee out ofthehoufeofferz'ants; and 1 fent bt fore thee ^V^" ^"' 
 Mofes, ^fXaron and Miriam. As Die was exalted to be one of them wlio cui'diliheo- 
 brought the people of God out of the A-gyptian bondage; fo was this il/jry risimtion of 
 exalted to become the Mother of that Saviour, who through the red Sea of ^/Aniia, ';/// 
 his Blood hath wrought a plenteous Redemption for us, of which that was Moti}^r,r~\ir\. 
 but a Type: and even with the confeffion of the lowhnefs of an Handmaid "^^'fj^' '^^^ff 
 /Tie leems to bear that II Exaltation in her Name. Dominion, ;» 
 
 be antair.ed i I 
 her "Sxmi. 'H M^te/i if utowdt'sVeu xuei*, «)Ast >y sAwiy. Kvuov )55 ?t«»5 tW tx-vii'ct n -mtrif nlff/xv Xcis-oc. Author How^ 
 de Liui. B. lH-i^i't,l!'h nomine F.r>ii)hiiiii. Tiitlij Ttiytfows A yiiH (nTo yi m 'At'c* Ifuxt/J/cij/cu) rlul tLvexAV tSto jof un- 
 fxaivi i ^icceiof To ovQfjLA- l)imcilc. Ortbnd. Fid- l.^.c.x 5, S. Hiiron.de Num. Hebraicis : Sciendum quod Mirii fermone Syro 
 Doinina nuncupatur. 6'o Chrvfologus ; Dignitas Virgtnis annunciatur ex nomine : Nam Maria Hehrxol'ccmonc, Livne Do- 
 »i//ij niincuparur. Vocjt ergo Angelus Dominam, ut Dominatoris genitricem trcpidatio deferac fervitutis, quam nafci & 
 vocari Doininam ipfa (ui gcraiinis fecit & impc-rravic autoritas. Snm.i^^. Sernnonc Syro Maria Duniina nuncupatur, & 
 pulclirc, quia Oominum gcnuir. Ifiior. Hiipal.Qrig, I. 7. f . 10. The fame Iftdote with others gives another Etynohgy : Ma-iia. 
 illuminatrix, five fttlla nuris ; gtnuit eniin lumen mundi. /Inri Bernard. HowiV. 2. /;<pfr MilTus ert, Loquemiir pauca & fu- 
 pcr line nomine, qund iiitcrprctatnm maris fklla dicitur, & marri Virgin! valde convenienter aptarur. Ipfa njmque aptif- 
 fimc (idcii comparjtur, quia (icut fine fui corruptione fidus fuum emirtit radium, iic ablquc (ui lafionc Virgo parruritfilium. 
 So jar not amip. But ti'litn from a bad FJymology he maizes rvorje Divinity, catling h<r the Star of Jacob, and attributing unto 
 her the Light oj our Minds, the Lift oj our Graces, and Extirpation oj our l-'ices, (thtWorl^o] the Spirit oi C'i,\i^ \ ) when in the 
 midii oj a!!o:ir T'lKptations, Horrours ojConfcnnci, and diptbs oj Difpair, he advifeth m iminediattly to a Rclpicc Srellam, Mariam 
 cogica, Mariam invoca ; his I/iierprttaiion can -n arrant no juch Devotion. This Etymology alfo delcindtth from S. Hicrom, vhit ju 
 /!« Inttrpritation 0] tl t Names in Enodus, as from I'liilo, Mafia illuminatrix mca, vcl, illuminans to«, autfmyrna maris, vel lUl- 
 la maris. And again, on the Names in S. hUithcw, Mariam plerique exirtimant intcrprctati.illuminant me irti,vcl illuminatrix, 
 «cl fm^rna rraris ; fed mihi nequaquam videtur. Melius auicm tit utdicamus fjnare cam llciUm marif, five amarum mars. 
 'Vft^UvdCtTou iraKiii ij Matfite QfJ-^^v^ daf^J.ajrtf. Homil. de Uudibus H. Manx. Diflx lunt & ante Maria; multa;: nam & Ma- 
 ria foror Aaron ditta fuit, fed ilia Mjria amatitudo maris vocahatur. S- Ambrof. Inltit. I'irg. c. 5. Indied that al) .imaritudinc, 
 ■tt'iiitnd the adjinion o/inare, ts the Etymology obiervid by the Jews ; ai appears by the /lulhor oj the Life of Molet, -aho relating 
 h<vr ^mimto(ll^]o^■\\^.'*(:A to \tije, ani o\ her bigat a Daughter, iddith,'i<'^TyT\ ry^l O ^"IQ .""IQW J^lpHl 
 — "STJ^i ^n vn -1-107 ZyVl-l ^^y^Ur^ nun, ihtwascalluiW\t\im,becault at that time the J>t.gs^nm,-tv'.>o 
 rven the (Jjftpri'i^rif Cham, ma-ir tht lives of the Sons of Ifratl bitter. And in the lilie mmntr Seder OIjiji, ! Q'i/ I^"lp3 
 "iroa uDU ^y ^O. ■ mtth. 13. 55. " J^i'm 1 m. ' Matth. i-j. j5. * John 19. 1$. • Ai'ls i2. I J. [ UfB. a-
 
 jyo 
 
 ARTICLE IIJ. 
 
 « Rem. \6.i. * Toisii to bi obfirvid, by nafon of fomi liirnd mm, who nn^i th; mme oj tht Virgin diffirent f^om thit of o- 
 tiiirs CjS-d Wiry in t'ni C}fpd, upon two irounds, in nf^'.cl of thi Acctnt, and tht terminatiou ; thi one bting UctaiiJi^ thi othir 
 Maeli -thi firfl rrith m H-hnw laminitioi, irLii:linzt:-:, and thi Accent in uitima ; ti>t Uttir vfith a Gritkttyjr.injtior., diclini- 
 b'-\ an i lot Actnt in pcDultima. Ai lyofj.* -r'k w«j9<V8MaewV, La^.i. 2^. in the yiminitivej ^-7s>ea4*^ C<^ M«e;i«V, 
 JLit 2.<. in :'„' Ditivi\yih ipoQn^^x Tragf X*C«;' V[cLa«i\i,t>1it'.\.20. in the Accujativi; and ixn foC«, M2e2aV,iJ<^.i-?o. intbt 
 Vocative ci'i. AH which biiong to thi Virgin, whois mvir nimid Mtfti** as none oj thtrtSl by any oj toi Evingdifls uivit aOtd 
 
 h\taiti, nm -royU lyWiac^, «« n^i<5, '<om.i6. 6. BeOdt, theSynackTranfliiion makes ""j"^^""" ^^,!~l^'i?i'"'jLt^"li 
 anith'Vrgin; ai ^VJ/n P-'.QK 3'"101 t^P^^IJO CDnQ Mir. \<,.i,o. So again, lD^IQI Mn^?"IJQ Q'TQ 
 rnmnS Matt. 21.1. And thi-tfonihainn be nofufficient jo:,ndatioit jor any fucb dilimaut. Forwbertoj wefrft read n.xid. 
 I 5. 20. nS^Hjn :3na, tht LXX. tranflatt it, Mcittia fi »£;j«T/<, and thindgar Lat. Maria prophetilTa. The Hebrew 
 firil was CD^'^Q Mi'iam ; thi Syiiack. altering the fronunuatun. Ml th: Utters, n'"!Q Marjim , as for 'n\l3l2 "^IJD 
 
 bifaufe iheGne^Ungitagetdmitteth no Jodconfonant, they fronouacei it^idutut)/.- Jhatgh fometimis iudetd even tht Ga^s 
 ife thiba)biro:/tpo3unciitiok in tht baybarom words, as Lucian with the Utins ma^es'UJal©- of thru Syttthles, 
 
 'UJ'eil^ ?T»«» ixaeh *5ot/" A.a^aV. 
 
 And 
 
 did ui . - 
 
 «<rtA.j», of Miriam the fi;iir of Mofes ; whom it another place be cats i^x^vt oMm MneidfAtuv. Ihitefmt In thought the nav.e 
 of Mariainne to bi the jam: with Miriam. And as the Greeks T»iri wont to add iciir own tirminMtons t» exttit^ vrords; /» did (Itfy 
 at other times leave out the txiticfi terminations, ifthtrehy their own -iv-rt left^ As for rT'IlX & njH 'AC»« and" Ana.' .far 
 nDS^-rniJ 'Aoa and Z «««•/<"■ ■"T'n 0«©S, f»r UajtiifJi Kaelet. H'hertfori from the Htbriw Miriam came, by vati- 
 ety ofprtit inciaiin, at f,>jl tht Sir < Ji^ Mar jam ; and jrom the Sjriack. M|rwm. 4t M^ "''» '"' f*« variition offrmuidatiin, Ma- 
 ei«V, then, for the prariity of tirmination, M«te/a. " Mic. 6. 4- |l For _th(mgb that Inttrpnution Domma mny jttm ttcomt 
 conviMimtly enough from N^IQ, yet that being rather from the Chaldees, cannot [0 will agree with Miriam .- nor is tht Ulo pre- 
 fer'.y added atthi en J, as in thi beginning, oj av Hetnw word, rthtriii is ufiiaHyit wards of fivfU fignificatiort Hetmantical. .4- 
 gun, CD' ")0 ffij> //^Ji;;?! Smyrna raaj-is, or lUuroiDatrix, which S. Hierome rtjiQed ; md ftella (or rasher Mlt, which if 
 fropmj ID; maris, or amarum marc, which he rathir embraced : yit thefe am^ofitions art not fo proper, or pyjoablt at all, e^eci- 
 cilUy ia a nam ■ dif})'JiUe. though ib< Jews themfdw diduce it front 11Q, to fignifie tht Wrterncfs of tht .f.gyptran bondage, is 
 ■we read in Midrafh ]!Wyy, kfidts the two Abhors before quoted, w^H ''H ni* uUnXOn niQ'^ anO PlbilpJ •■ 
 yet Ilia the addition of the fnal .yf'.m is not prober ; or if that fijoM (land for rPt, thire 7i' trt nt good account to be givin $1 the 
 Jod. H-hertas if we deduce it from the Radix CDI"^, with tht addition of tht Beemantici^ Mem, the notatitn is evidtnt, titd tht 
 pgti^ation dear, as of one ixalted above others. 
 
 Befide this name of theblefled Virgin, little hath been difcovered to us. 
 Chrijl, who commended the faith of the Centurion, the love of Marji Magd*- 
 Itfie, the excellencies of ^ohn the Baptift, hath left not the leaft encomium of 
 his Mother. The Evangelifts who have fo pundually defcribed the City, 
 Family and Genealogy o^Jofeph, make noexprefs mention of her Relations, 
 only of her CoC\nE/iz.al>eth, who was of the Tribe oi Levi, of the Daughters 
 of JaroM. Although it be of abfblute neceflity to believe that he which 
 was born of her defcended from the Tribe of ludah^ and the Family of Da- 
 K I caii this a ^"^ ', Y*-^ 'I'^t'i "0^ the Scripture clearly exprefled fo much of her, nor have 
 Tradition, be- we any more than an |j oblcure tradition of her Parents Joacim and J^na. 
 
 caufi Ket in the 
 
 written word ; and obfcure, bicanfe the fir^ mention we find of it wts in the fourth Century. Epipiiaoiut fkH informs us, wbr, 
 f^eakingti Jofcpli, fayshtl{new thus muA ; VurnuKi. /wS/h twrlui init^ign, i^^nh»<*v th ^uV«, «• o« /un7f;f 'Akriif. «J 
 iM. TiTf.'f 'Iikt)t»iM' W-»"i- 78. Again, E'l dyfih^st va^a-Kiuj"^ » <>6/i«, TotrwuxaMei' Tiir 'ini''Avv)\(yi'^rtii^ljJ, Trr 
 OK. Ti"I««**^/ft'''3i'At')c(,/tefc)fiiMWl«^ j Hi»rtj. '.^. whtri hi m^l^ts mir.tion ojthi Hiltny oj Mary, and the tradition concur.ing 
 htr njti-jity.'H t/< i>l*ei<»linvix>y -i!U(^itst*% "iy^sm^'ii'hYf'Khn^'' ~(t7ei aoTMj 'I«*x»tV o»T?l^sftV«>or/ b yyuin(\tQ\u>{- 
 Km\J{±, ^c. Damalc. OrthttJ. Fid. i. 4- c. \^.& Orig. contra Cclfum dt Panthera. What thif Hifior) of Mjry was, or oj what 
 aittnoHiy thoH traditions wire, «>« cannot learn out oj tpiplianiu?. nhit the interpolator oj Gregory Nyflen'i Hjmilyproductth, be 
 Cflnjtl]rth tai-infrem Apocrypbahvritings. And divtrs oj the lil^e relations titjcendid jrom the priKt and griattfl Herttickj. Tht 
 Gaoliici^i had ai/o»l^ among them which was called Tuva Maeia<. H<trti. 25. Amongli /(;f Manidiccs Scleucus rvriite the Hiftcy 
 0) the l-'irgii. And the Vrotcvangelium \jiCQbt deceiitji many in relations oj this tttture. A-ni,ng wi-ich many being certainly falfe, 
 it is TM now ta(i<,{ij at all pcffiblt ) to difiinguijh what part oj thim or particular is true. Qiiod rfe gencratione MariseFaudus po- 
 fuit, cjuod pjrrcm liabucric ex tribu Levi faccrdotcm quendara nomine Joachim, quia Canoniaim non eft, con mc coriftrir.- 
 gir, lait,>S.AMu\l. 2}. contratiutiumc. 9. 
 
 * Tic tots, n Wlitrefore the title added to that name maketh the diftinftion : for * as* 
 if -Toi* ->•« divers charaftcrs arc given to fcveral perlbns by whicli they aredillinsuifhed 
 
 ?.fit ri o»»out Ma?j«« rlit o'ji'a<, i^ i|w7(»'(MV^ x*" to9u; eirluJi'j'XI ti T^tf Sir cy ', 'E J mi^'* >t^ ^ ^i'trat Jre/zuVat ly 
 T"j <fsl.^< in)tfu»< Tet Tt'.ttiicia. 'Awiifxotla /A jS orijuarjir WAiiJiflir •< ^<cuoxfc>utr« «'fi'Tck7o»{, ;^ »r nfus^*. Ksi 
 •ni p: 'nCggL'ifJt 'rff!T%]i:mi. ti\Q- &'.», >^ i Xl<tKu^)^n]<u • tt^I 5 'laxaf, To 'lff£^i!K x^AoiS^, ic^ «/. av.o;<ii|)i<fiJ«#, 
 i^T«7i A««sii\o«<, ri 'iS»*K«f)*(, TbI'sTF, qt? /Se/r^HSii^iK^K^jct^ififmlaf jJT«aV* M^e-V) t« »«; fliri®-, j^b" 
 
 7*3tTi'fftla/. E-pipO, titirii. 78. 
 
 from
 
 BvORNOF THE ViPGfN IVIaRY. I7I 
 
 from all others of the fame common nomination zsj.tcob is called Ifrac/, ?.nd 
 K_y^bizh.imt\v^ Friend of God, or Father of the faitliful ; fbis this Mary fiiffici- 
 ently charaderized by that infeparable companion cf her name, the firgi/t. 
 For the full exnHcation whereof more cannot be required.than that we fhew 
 firfl: that'the Myj^-^j was to be born of a Virgin, according tothcpredlftion 
 of tlic Prophets; fecondiy, that this Mary ^ of whom Cbr:fi was born, was 
 really a Virgin when fhe bare him,according to the relations of theEvange- 
 lifts; thirdly, thac bemgat once the Motherof the Son of God and yeta Vir- 
 gin, file continued for ever in the fame Virginity, according to the Tradi- 
 tion of the Fathers, and the conflantDoftrine of the Church. 
 
 The obdurate Jen', that he might more eafily avoid the truth of the ie- 
 cond, hath moft irrationally denied the firft; refblved rather not to under- 
 ftand Mojes and the Prophets, than to acknowledge the interpretation of the. 
 Apoftles. It will therefore be necelTary, from thofe Oracles which were 
 committed unto them, to fhew the promifed Mtfflas was born after a mira- 
 culous manner, to be the Son of a woman, not of a man.Tlie firft promife of 
 himfeems tofpeak no lefs. The feed of the wom.ra fjjdl bruife the ferfent^s 
 head: for as the name oifeed is not generally or collectively to be taken for 
 the generation of Mankind, butdeterminately and individually for that one 
 Seed, which is Chrift ; fo the Woman is not to be underflood with relation 
 unto Man, but particularly and determinately to that ^ejcfrom which alone 
 immediately that Seed Giould come. 
 
 According tothisfirft Evangelical Promife followed that Prediction of the 
 Prophet, The Lord hath treated a. new thing on the earth, atvoman JImU com- Jer.^i.zz, 
 pafs a man. That new creation of a man is therefore new, and therefore a 
 creation, becaufe wrought in a woman only, without a man, compalling a 
 man. Which interpretation of the Prophet is ancient, || literal and clear ; ..p - ■ 
 and whatfbe're the jeiw have invented "to elude it, is frivolous and forced. VVtih/^at 
 For while they force the Phrafe oicompaffing a man in the latter part of the '('« profit ligni- 
 Prediftion to any thing elfe than a Conception, they do not only wreft the f^'ckc^m^f 
 Scripture, but contradict the former part of the Promife, making the new «>■ dngfrc. r! 
 creation neither new, as being often done, nor a creation, as being eafie to J"'^'' '' '';''' ''^' 
 
 r 7 Z3 7 7 . D jjr.:(/ but one 
 
 pertOrm, inttrpr-t^tion 
 
 of this Vrb, 
 
 "ins ]'3y Z3"71D : fnd Kimcbi teflifitth, that nU words which cme from the root "230 fignifle incoinpaning, o' cinuicion. 
 Thirejore tbofe yvords, "13 J miDD iI3pJ, mu[l literaUy imfort no Lifithan that a womtin (hiW compafs, orencloic, a 
 man, which, with the addition oj a new creation, i>u) wiUbe^r the inltrpttition of a miracidow Conccptioji.E'/'-riiUy :m(id:- ing 
 thit the ancient Jcv»s did acknowledge this ftnfe, and did apply it daerminately to the Meffias; as apptanth in Burtniic Ratiba 
 Parafli.Sp. where fhtwing that Cod doth heal with that with which he woundetb, be faith,iTs hepuniflnd Uraci ir. a Virgin,/? -nrould 
 hi alfo heal them with a Virgin, according to the Prophet, The Lord hath created a new thing on the earth, a woman fhali com- 
 pafs a tnan. By the te^limony oj R. Huna, in the name of R. Idi, and R. Jofhua the Son 0/ Levi, CSVH Jli; TVMJ H "T/C TW 
 ^'n'T7\ This ii Meffiali the King, of whom it is written, fPfahi.?.; This day have I begotten thee. And again in Midrafh 
 Tilli.ii, upon the 2.1'ral. R. Huna in the name of lAMu^Mat^ingof the fufjcrings of the Vleffuh^ iaith,nat when his hour is come, 
 0,d ihaUfay,'y\r\-\iy iI31\T mU^nn mnn ins -127 ^75; ':N -IOIN t^in pi.I mud create Wm with anew 
 creation. And fc {by vertue oj that new creation) he faith. This day nave I begotten thee. From whence it appearitb that this 
 Jenfe is oj it (elf literally clear, and that the ancient Rabbins did imderfiand it of the Mcffias ; whence it foUoweth that the lattr 
 Interpretations an but to atoid the Truth which we projefi, that jcfus was torn of a Virgin, and therefore is lbs Chrift, 
 
 But if this Prophecy of Jeremy ieem obfcure, it will be fufficiently clear- ^ jf^^^ , 
 ed by thzt o( IJaiah ; "^ Behold, a Virgin [hall conceive, and bear a Son, and (hall Wuowjoon thefe 
 callhisname Emn:<inHel. The ancient '^ervs \\ immediately upon the promul- ^^^'P""I'V[' 
 gation of the Gofpel, underltanding well how near this place did prcfs them, oh Jews, wfl- 
 
 appear by Ju- 
 ftine Martyr, the firH uriter which made any conflderabte Explication and Defence of the Chriftlan Religion; who, in bis Dia- 
 logue wiib Try^ho the ]i:\v, (hews liS what were the Objetlitns n/'tfct Rabbins : 'Etw 3 C/ifif i^ o! S^lS■iaKa.Klll^|/7^.'7s>~^Ji^^9 
 
 TiKthj W'V- And Tertullian, wbofe worlds are full of the Divinity of Jultinc; Si quando ad dejiclendos aliquns ab hacdivin* 
 pra'dicaiionc, vcl convcrttre fingulos fimplicc!. quofqiic gcftitis, mcntiri audetis, quafi non wV^'«fW> (ed juvencuUm, con- 
 *:cpturam Scripmra comincat. Advtrf. Judxos, c.^.& adv. Marcionim,lib. 3. cap.ii. 
 
 7, 2 gave
 
 ,72 ARTICLE iH. 
 
 gave three fcveralanfwers to this Text: Firft, denying that it fpake of a 
 
 II Aid as thij II Virgin at all ; ftcondly, afferting that it could not belong to *Jefui ; tliird- 
 
 ^dd /r'"»'M ly, affirming that it was fully complcatcd inthe pcrion oVfEzeh.u. Wiiercas 
 
 w/r! "tois^'ob- t'li'c Origina I word was tianflatcd a Virgin.hy Cuch * Interpreters as w ere ''Jem 
 
 yciion: Hodie, themfelveSjiome hundred years before our Saviour's birth. And did not the 
 
 o°mc' mu"do, notation of the w crd and frequent ulc thereof in the Scriptures perfuade it, 
 
 arfunncntanriir the u ondcr Ct^thtfign givcu by t!:e Lord himfi If would evince as much. But 
 
 Kerne ^de" ^s for that couccit, that all fhculd be fulfilled in Htzei-tah, it is fo manifelfly 
 
 ^uri!- & virgi- and undoubtedly falfe, that nothing can make more for the confirmation of 
 
 niri-ec-ius Et- ^vuf faith. For this fign was given and this promife made {J Virginjhallcon- 
 
 ''ol!ipiJ,&7'°- ceive a;jd kar a /on,) at icme time in the reign of ^/ajc. 1 hh' Jha^ reigned 
 
 ritt fiiim , in ^«/ fixteen ytars in Jerufalem ; and Hezekiah his fbn, who fucceeded nim, 
 
 Hcbrxo ji^vm- t fnentv and£ve years old whtn ht began to re/>»,and therefore born feveral 
 f.ijw Icriptiim '»>^ » I'y r >' „. j /■ i i • , 
 
 die, non -wv. years before ^/'4^. was King, and ccniequently not now to be conceived 
 ginim , id tft xvhcn this fign was given. Thus while the ancient Jt^rs name him only to 
 tuim^a, non bi- ^.^j^j ^j^^ prophccy in whcm it is imp)o(Tible it fbould be fulfilled,thfcy plain- 
 * Dicum Tu V ^'^^^' '^'^^'^' ^°'' ^"y knowledge which they had, it was not fulfilled till our 
 dsEi.'Tovocc^ Saviour came : and therefore they cannot with any reaiun deny but that it 
 inusiHampra:- belonged unto the Mj^<«^,as divcrs of the ancient Rabbins thought and 
 £Tfac£ confeficd; and is yet more evident by their monftrous error, who therefore 
 mus'compara- expe6^ecl * no Mej/i/ts in Ifrael, becaufe they thought whatfbever was fpoken 
 thriX' *ui ^^ '^'"^ ^^ ^^^^^ ^^^" completed in Hezekiah. Which is abundantly enough 
 jamremtcom- for our prcfent purpofe, being only to prove that the il/#.w promifed by 
 petatiiiipriiro QqJ^ ^^id cxpcclcd by the people of God before and under the Law, was to 
 Ma'sVadi- be conceived and born of a Virgin. 
 
 cavit, & iniig- . . , , • • r ■ 
 
 nia ejus Quae de co nunci-vit. Equidem Efaias przdicat eum Emmanudem vocati oportere, delimc virtutem lumptiinim Da- 
 mafci & fpolia Samariaradvcrlus rcgem Aff\ riorum. Porro, iiiquinnr, ifte qui vcnit ntque fub cjufmodi nomine eft diftns, 
 ncque re bellica funftus, Tirtul. adz.: Judxos. \\ So jufiine tiflifnth cj tkt ]e«s, Ipu^ii-.g to Tr\ p!io, and in him lo tKim ; 
 «;«>«<&= TWTe:?ii1««c»<»5<'EC«*ia*TSi'')l!</o^V»f >!i^$*<nMit. ^ni -^r^yho ie;'liis agim to Jufiine; •'I/<i,«V ^^ 
 C.iivot (i( Xeirci- riv v/jLirti^? ^•mJ'tiKyvit rifSfl^, ^fiHf y> "5 'E^snIaC awrlu! ^i>o^V "BrcTg.-fnlsiTi&S. * Toe LXX. 'I/« 
 »i '•»■?« 9 ikfr e.)! >arei Ai)4t1ai- '/" tn.t, tot rfji oj tht lnctrpr(ttrs,ccn:u-iins Ti'tiii iti Ob!:llion 0} tin jews, tranjhled it, 
 "ifc ; v=£vi!, i. f. adolelcentula, or javcncula. But as their antiquity, /» thrir authority is jar (liort oj the LXX, iIpcciaBy 
 in ti'n cjjt. I (hail not nitd to jhtw how thi Origination of nD'?^; from D"?^ frivis no Itj's. Wt ^mw the affinity oj tkt 
 Punick tongue with t'a Hibntv ; and by tki tcflimony ojS. Hkiotr.e, Lingua Punica, quae dc HebrJEorum fontibus manarc di- 
 cJnsr propiicvirR0.2>jappelUtur. '2King.i6.2 ° 2 K<'«^.i 8.2. It :i thi t^tiorvr, faying oj HllM, rtcordeii in Sanhe- 
 
 «•«»,'(. t^r^'f^, "in V'ln '0^3. innDs ~i23u; — ^Niiy? n"2JQ inn? r^. ^hcTe a do Aug^jtxo the if. 
 
 raefices, becaufe ihcv have already enio\ed him in the da) s o( F.iZfkjah. Divers oj ibt UttrRiW\ns indtavoir to moOifie thtfe 
 •wWio/Hillel by th;ir fn-vat (xpo/itions, but in vain, ^r.d R.]olcph undirliood him bat r, vrho thought he too^awiy tUI 
 txpiilation oj a MefTias, and thtrtjort j airly prayed far kirn, Condoiitt Dominus hoc R. Hillcl. Horvfotver it appetrt that 
 from trvoprinciplts, tvhcrioj om tvm jalfCy be gaibiredthat ja'.fi conclufion. Forfi'j}, bethought thofevrords in \(i\i\\ ■mirt fpo^tn 
 of the McfTia* : irhith ^'opofition vras true. Secondly, ht csnctived that tbsfe n^ords were fpit^en of Hezekiah, and fulfillid in 
 -him : which propvfttivn wot falfe. From htnce ht inferred, that the lliaelkes were not to exftH a Mcffias after Hezckith .- 
 'Wbiib conclufion w.veife falfe. 
 
 Secondly, as wc are taught by the predictions of the Prophets, that a 
 Virgin was to be Mother of the promifed Mvffias ; i'o are we affured by the 
 infallible relations of the Evangelifts, that this Mary, the Mother of Jefus^ 
 whom we believe to be Chtiji^ was a Virgin when flie bare him, when fhe 
 brought forth htr fir siborn Son. That fl:e was a Virgin when and after fhe 
 
 /a<^M.2 7. was cfpouled unto fofeph., appearcth by the narration o'i^.Luke: For the 
 Angel Gabriel was fent from God to a Virgin efpottftd to a tnan tvho/e n.ime was 
 Jo/tph. After the Salutation of that Angcl, that fhe ftill was (b, appeareth 
 by her queftion, How fimll this be, feeing I know not a man ? That fhe conti- 
 nued fb after fhe conceived by the Holy Ghofl, is evident from the rela- 
 
 Miith. 1. 18. tJon of S. Matthew : For when {he was efponfed unto 'Jofeph., before they came 
 together, fhe w.ts found with child of the Holy Ghofl. That fhe was a Virgin 
 apt only while fhe was with child, but even when flic had brought forth, 
 
 is
 
 BornoftheVirginMary. 175 
 
 is alfo evident out of this application of the Prophecy : Behold, a Virgin ^"'i''- '-2?. 
 Jb:l/ be with child, and jf jail bring forth a Son. For by tlie fame H prodictiop it || v\;tcii^ vir- 
 is as manifeft that a Virgin fhould bring forth, as conceiut a, Son. Neither was go qua in utc- 
 her acl of Parturition more contradiftory to Vireinity, than that former ^? "^oncepic , 
 
 ^ ^ ■ ■' o V ' virgoque pepe- 
 
 or Conception. n: fiiium. s.c 
 
 enim fciiptum 
 eft, Ecce,^iygo in uttroconcifitt, & piriet fiiium. Nonenim concepturam taniurr.modo Virginem, fed S: parituram Virgi- 
 ncm dixit. S. Ambraf.Epilt. 7. ad Siricium- So he arguith from the ytophccy, and S. Aug. fi-um ik Oe i : Si vci per nafcen- 
 tenicorrumpereturciusintegritas, non jam ille de Virgine njfccretur •, cu:r.quc falio, quod abfit, dt Virgint mtjmxoxicon- 
 fittrtwr Ecclcfi.i, qui, iiiiitans ejus macretn, quotidie parit inciiibra, & Virgo t(l. Enc\nr.c.'H. As aifo S. Amhrol'c m the fam 
 En'Ui : Qiia: potuit Virgo concipere, pocuic Virgo gencrjre ; quum femper coiiccptus praccdat, partus Itquacur. Scd fi 
 dofttinis non credimr facerdotum, credatur oraculisChrifli, crcdatur inonitis Angelorum, credacur Syniholo Apoftolonim, 
 qu -d Ecclefia Rornana intemeracum femper curtodic & fcrvar. And S. Bafil kjion occafion oj thtjame Vrofbicy : i <uJ]» yuun xX 
 T^fScC©- Kj f/HTHj. Kjl/t -ni tLyntuiu} 'f wtfp9ti(i£(( ^Vbo-i*, )C, tLm f TiKtoyoulits cMhoyiu.v i<.h»^roij.i(rct. Horn. 25. 
 Virgo peperit, quia Virgo concepir. Vigii. de Vnitaie Trinit. c. 10. 
 
 Thirdly, we believe the Mother of olir Lord to have been not only be- 
 fore and after his Nativity,but alfo for ever, the moft immaculate and bleffed 
 Virgin. For although it may be thought fiifficient ji as tothemyftery of the Wmyetyi-} 
 Incarnation,that when our Saviour was conceived and born,hisMother\\asa ^ '^^/"^ovo; 
 Virgin ; thougli whatfoevcr fhould have followed after could have no refle- ^Tra'p^X'!; 
 ftive operation upon the firft fruit of her womb ; though there be no farther '^'^f^'i}*^ ^a 
 mention in the Creed, than that he was born of the Virgin Mary : yet the pe- fy!''?*'^'T* 
 culiareminency and unparallel'd privilege of that Mother , the fpecial honour tok ■^' Aiy"?. 
 and reverence due unto that Son, and ever paid by her, the regard of that '^(^v;'ieI>iKu.- 
 Holy Ghoft who came upon her, and the power of the Higheft which over- ^.''l^liu.H^m. 
 fliadowed her, the fingulargoodnefs and piety o^Jofeph, to whom fhe was '^^ ^"i''^- 
 cfpoufed, have perfuaded the Church of God in all Ages to believe that Oie Gnl^chmh 
 ftill continued in the fame Virginity, and therefore is to be acknowledged 'Always caM 
 the ^ Ever Virgin Mary. As if the Gate of the Sanftuary in the Propliet '''"^"-^j^^f 
 Ez,ekiel were to be underftoodof her ; ^ Thii gatejh.tll be fljut, it jhall not be *thim th" ut'ine 
 opened, and no man jhall enter in by it : becaufethe Lord the God of Ifrael kzth en- Seinper- Virgo. 
 tered in by tt, therefore it fhall be jhiit. \^Jf!ii^,v'tn:i:l 
 
 I) Many indeed have taken the boldnefs to deny this truth,becaufenotrer in the time of 
 corded in the facred Writ ; and not only fb, but to aflertthe contrary as de- Ongcn, tfc^r 
 livered in the Scriptures; but with no hiccefs. For though, as they ob|ecl, t7il the t/irgi. 
 S. Matthew teftificd that Jofeph ^ knew not Mary, until fje had brought forth her «''>»/ Mary no 
 firft-born Son, from whence they would infer, that afterwards he knew her ; cMirlZlivt 
 
 , . . . . ^ . „ r -rr • ^ ^ . I)'. Ill rancam 
 
 hefLio quis prorupic infaniam,ut afiereret negatamfuiireMKiam-a Salvatore, eo quod port nadvicacem illius junrta fuerit 
 Jof.ipb. mmiUi. inLucan. Tmuiiian himfilfwus produced as an ^[ferttr of the fame Opinion ; nor does 5'. Hieromc ^f;iy // 
 though I thinl^he might have done it. ApoUinarius, or atleajthu ToLowers, delivered the fame, (jys Epiplianius ; and Eunomius 
 ■withh-', ilv 'laiTi}^/^ tUu iyf^oi- Kvopoeitv CuwaVJif i -ri^eiKtitn tm »(tfdscw. I'lioiius out 0/ I'liiloftjrgius. Not that 
 rtfff wiirdsin Vhotmwere the words oj Philoftorgius, for be rvas dearly an Eunomian', and therefore -would r.evtr exprefs their 
 Opinions with an i vritpexyf-xnt. And as he always commended Eunomius, /» wiu he not commended but by an EunomiaD, that ii x 
 man of his own Sect. As that Epigram, ' 
 
 'Iroeitu* iTtfAajct. &iS ^aeiTioji Qo/ptt^t. 
 vhith t therifore mention, becaufe Gotofred bath made an nnneceffary Emendation in the Verfe ItsAsm' «5«k, and a tvorfe interpre- 
 ■tmm m the Infmptton, talking the Eunomian to be a Catliolick, and the name of the Scft /or the name oj a Man ; and confirming 
 thu Error by a greater rnifta^e, faying EunomianuS was the name of a Man,twice (pokfn 0/ in Smd3i,onct in'Evi'oiii^i>o(,a)id again 
 11 U»«. Ti> true indied^Swdis laith exprefly, nOyoixia.vi<,ovaiA<x Kvexty, and immediately adds ihije wo^ds, ^ ^ ldn,u»yiy 
 Unirt TiiKij^aS^ji •&»*«» A«7£(,V, as i] Eclif.irius hid baptized one whoft name wm Eunoniianus. Hut the words are tuktn tut 
 of Procopius m Hilt. Arcana, pag. 2. fiom whence it appears that he who was baptised was by name Thtodofius, and by Scft aa 
 Eunomian. And wbatfoevir hu name was who wrote that Epigram on the Hi/lory 0/ Philoftorgius, he wm ceitainly b) Sed an Eu- 
 roinian, and that was intended m the lnfcription,tvritten without queflion by fomedthoWckyWho thought no man could commtnd the 
 miiory ol Piulodorgius but one of his own opinion.ThefeContradino's of the perpituat f^irginily of the Mother oj our Lord aittrn-ards 
 tr.crtaHd to a greater number,whom Epiphanius taffj byagenaal n^Wf Antidicomarianit*. .4nd from S.Aug.Ancidicomarianitae ap- 
 rclla'.i funt H^retici, qui Maria Virgmitati ufq; .idco roniradicunr, ut affirment cam poft Chriftum natum viro fuo fuilTc com- 
 niixiam, de Harcf. Condemned under that nam< by the fixth General Council, Aft. 1 1 . The fame were called by the Latims, Helvidi- 
 am, /vow Mclvidius, Cu D/Tn/j/f of AuKcnTius t/jf Arlan) whofe name is mojl madsujeof, becaufe refuted by S.Hkiome. Hi was 
 jollom'id b) Joviman a Mock fi/Miilan, as S.Hicrom ttjlifi-.th ; though S.Auguftinc dtUmeth his opinion ofiiurife, Virginitatcm 
 
 Mariz
 
 ,-4 ARTICLE III. 
 
 T 
 
 Marii .leflrucbic, diccnseam paricndo fjific corrupcam. Ani Bonofus, a Bj% tn Macedonia, rt^tmd by the cjuncil oj Capua 
 tj -h- i>igm-n- »/AnUius Bi'h-' oj Thcilalonica.n'.w ctndiir.md jor tbtlimi,<u afpuritbby thi ^t).E}ifdt oj S.Ahibrole.wiirrM 
 ti Thcophilus j«.i Anyfius ; Sane non poiTumub ncgare de Marix filiis jure reprchenfum.meritoq; veftram Sanftitatem abhor- ' 
 ruilTe quod ex eodcm'utero virgimli, ex qio fccundutti carnem CluiOus natus eft, aliui partus tffufus (it T>:i5 is thi Cau- 
 loiMi 'o] thoje bj tht Anciints accoumd Hcreiicks jor dtnjhe tm ptrpimt l^irgmity oftht Motoir oj our Lord. "_ Matih.1.25. 
 
 yet the manner of the Scripture-language produceth H no fuch inference. 
 I forjt tht wijep, God faid to J^:ol?^ * / rvtilnot kive thee until I have done that which I 
 7hiv'i^nlu:h haveffokot to thee of^ it followeth not that when that was done, the God of 
 jorcf. Ti "E-f 'jacoh left him. When the conclufion of Deuttrommy was written, it was laid of 
 tj/'t'^V^'" ^H">^ no man knoweth of hts ftpfdchre unto this day : but it were a weak Argu- 
 ^J 7!>M^i, mcnt to infer from thence,that the Sepulchre o\' Mofes hath been known ever 
 A}>.iri MJx' fince. When Samuel had delivered a levere Prediction unto Saul, he ' came no 
 ^,^ ^a^^^rfro more to fee him until the day of hts death : but it were a Arrange colledion to in- 
 3 »< di'cdvtliu, fcr^ that he therefore gave him a viht after he was dead. '^ Michalthe daughter 
 F^!o^T'i'B»,'f ^f Saul hadm child until the day of her death ; and yet it were a ridiculous ftupidi- 
 wiw.«;^; y^l ty to dream of any Midwifry in the Grave. Chrifi promifed his pretence to the 
 n (uV T/rtt Apoftles until the end of the rvorld: who ever made io unhappy a conftrudion 
 SrvJ^l'-" as to infer from thence, that for ever after he would be abfent from them? 
 
 «tA»9«»rTo iiti^v S'ttuv'unv- ^-Birtl. Htm. de Nit.Dom.^E^Q- tlX yp<t9'ii ^ priai* Ttdrlni iJi.fi SH JiaeifuVnTiytrau ^ins. 
 
 foliorvtth rut tht'. hi dii i'. whin or jjter that thing w.u doni. As rvhtn Helena favandt^nirv UljfTes 4 Spy in Tioy, flji prt- 
 mifed *p» Oath that jbi would difcouer him to none tiii bitv.u fij! r-turntd to thi Grecian Fleet. 
 
 Tlsly ;* riy 4* »''•« t* ^tx< KKiiixt r aziKtSK^, Od. J'. 
 
 *ForijhtBnot Again, 'tis ^ true that C/^r// is termed the fir(l-born Son of Maty, from 
 deny that chriji whcnce they infer flie muft needs have a fecond ; but mightas well conclude 
 fiifl bomi/''' *^hat wherelbevcr there is one, there muft be two. For in this particular 
 ri^iiiof his the Scripture-notion of Priority excludeth an Antecedent, but inferreth not 
 Mother, though ^ Conlcquent ; it fuppofeth none to have gone before,but concludeth not any 
 twJgbt thit J to follow after. Sanclifie unto me^ Cmh God, a/i the fir s7-hrn ; which was a 
 fuficient A^- f^fm and fixed Law, immediately obliging upon the Birth: whereas if the 
 -T/a e*.*'.^"' Firft-born had included a relation to a fecond, there could have been no pre- 
 iiv Tj.f..i3T-:- fent certainty, but a fufpcnfion of obediejice ; nor had the firft-born been 
 ^K'^imiJlt ^'^"^ifi^^ of It (elf, but the fecond Birth had fanftified the firft. And well 
 !•? ^f'-X*«'Ti'' niight any "Tacrilegious "jerv have kept back the price of Redemption due unto 
 Tiviiy aj^TM- the Prieft,nor could it have been required of him, till a fecond Off-fpringhad 
 ^«(x»/»=,T t 3pp,;;3rgfj. and fb no Redemption at all had been required for an only Son 
 
 n^ai',rt)i.Ov 
 
 iwrh, a.»A Whereas all I'ucli pretences w ere unheard of in the Law, becaule the Origi- 
 "^l^ 'E»i'^'° "^^ I' ^^^''^'^ '^^'"'^ '^ ^^^ capable of any liich conftruclion; and in the Law it 
 yat Tt,^ iry tw- fclf it carricth with it a clear Interpretation, ^ San^ife unto me all the fir jl- 
 
 Tuf ttnuaviv. 
 
 e^twT^tKp rngKifH-^f.^at- Sit ^ tH ri ■i^fcSjii'oxvi'To.'vvfji.iif.ix.iTi t2 cu/"t«( s-3i7o.aW.« 9rf<n7oT«xoi>tJioi'. H^tref. y2. 
 Asijh'r Son the fi-fl-bnrn rent not htr firft-btrn Son. OC 'waiylaif [ifoiloTtnQ- Tg^i 78fj ^yit<ndpn< ixi tIui* aiyKOtmr-, 
 itX' -fvror hati'iyuv ixtW^^v T\fu}irsK& ctoiJLxl^t]au. S. Bdpl. Horn, di Sativ. Primogenicus ell non tantum poll 
 q\icm&a1ii, fed ante quern nulluj. S P.ieron. liv. Hdvid. It isobferzed by Servius, to that of WrgxVs J£.t\eid. 1. Trojx 
 tjuiprimw ab oris.fkaf I'rinrjs is port quem nullus. ^ tnia Hlerom ma^ei his Pita: Quid me in unius mtnfis ftringis arti- 
 culo ? quid primogenijum voca? , quem an fequantut fratrcs i^noro ? Exfpeda donee nafcatur fccundus : nihil debeo 
 laccrdoci, ni(i & illc fucrit prbcrcacus, per quem is qui ante natus eQ incipiat ciTe primogenitus. Advirf, Htlvid. lD^'^^'D'2 it 
 [Exolti.i. ' horn ■■,
 
 BornoftheVirginMary. 17c 
 
 born ; mfjAtfoever opeaeth the womb among the children of Ifrael, both of man- and, • • --1 
 
 htifl, it is mine. The apertion of the womb * determineth the Hr It-born ; * ix^niyit fer. 
 and the law of redemption cxcludethall fuch tergiverfation : ^ Thofe tljxt are *'' ,^,"„*'"„f 
 redeemed, from a month old thou jhalt redeem ; no flaying to make up the re- um\ omr.e,\n- 
 lation, no expecting another birth to perfefl: the redemption. Being then ^"''"^' "'""'^ '^^^' 
 ^ they brought our Saviour to "Jerufalem, to prefent him to the Lord ; As it is HiJ.adv'nelv. 
 written in the law of the Lord^ Every male that openeth the womb [hall be called ' 'V'"»- iS. i^^ 
 holy to the Lord : it is evident he was called the frfi-born of Mary according ''^'"^''' ^^' ''^' 
 to the notion of the Law of Mofes, and confequently that title inferrcth no 
 lucceflion, nor proveththe Mother to have any other off fpring. 
 
 Indeed, they thirdly objeft, it cannot be denied but that we read cxprefly 
 in the Scriptures of the Brethren of our Lord : He went down to Capernaum, Jo^" 2' '^« 
 he, and hii mother J andhii brethren; and, While he talkedunto the peuple, hit mo~ Mm. 12. 4,6. 
 ther and hii brethren food without, defiring tofpeak with hirn. But although 
 his Mother and his Brethren be named together, yet they are never called 
 the Sons of his Mother ; and the queftion is not whether C^;*//? had any Bre- 
 thren, but whether his Mother brought forth any other Children. 'Tis pof- 
 Cihle Jofeph might have children before Mary wasefpoufed to him ; and then, 
 as he was reputed and called our Saviour's father, to might they well he ac- 
 counted and called his Brethren, as the 1| ancieht Fathers, efpccially of the \\ut\genfirfidi- 
 Gree^ Church, have taught. Nor need we thus affert that jTo/f^A had any H'-mthitonS. 
 off-Ipring, becaule the language of the Jews includeth in the name of bre- biuf/i^f^j^^ 
 thren not only the ftrift relation of Fraternity, but alfb the larger of Con- epiuon, tjieu^- 
 fanguinity ; and therefore it is fufBcient fatisfaftion for that exprcflTion, that '"^ "^^ ^^'"**1 
 there were fuch perfons allied unto the blelTed Virgin. " We be brethren, faid [',1 uM^Jluli. 
 Abraham unto Lot ; when Abraham was the Ion of Terah^ Lot of Haran, and ''■f- '• 1 f- •; 
 confequently not his brother, but his nephew, and, as elfewherc properly ^I'/^J^^^ ^ 
 ftyled, '' the fon of his brother. 'Mofes called Mifhael and Elzapban, the fons k-jsIh a^^Vi- 
 of IJz^iel the uncle of ^^aron, and faid unto them. Come near, carry your bre- V^ iftxiph^ 
 thren from before the Sanctuary ; whereas thofe brethren were Nadah and Wj<^?6w«- 
 Abihu, the Ions, not of Vzziel, hut of Aaron. ^ Jacob told Rachel that he was ?^ '^^<> f 5 
 her father^s brother, and that he was Rebekah's fon ; whereas Rebekah was the 'j^'^' ^J'^p, 
 fifter oi Rachel's father. It is fufficient therefore that the Evangelifts, accor- riad,2s' it is fee 
 ding to the conftant language of the Jews, call the kindred of the blefled i'"^''''y ^'^'^^- 
 Virgin the brethren and filters of her only Son ; which indeed is Tomething Im^ "coUaud 
 
 the ^ later, but the moft generally approved, anfwer. »"'> "i ""d- 
 
 ° •' ^'^ m MS. in 5 
 
 'thus S. Hilary, Homines praviffirni hinc prsfumunt opmionis fua' authoritattm, quod plures Dominum noftruiii Iratres ha- 
 buiffc fit tradituin, quafi Maria; ilii fuiffeot, & noo potius Jofcpli es priore conjugio (ulctpti, ro.w. in Matth. up. i. Thus 
 alfa S. Ambrofe dt Virg. and gineralij all the Vathtrs to thit time, and the Crte^t afterwards, ^.Chryf. 5.Cyrin, Eiicliyiniu3,Tlic- 
 ophylaQ,Oecumeniuf, and Nicephorus. 'fliefe aSjtem to havefoSowcd an old traditioKjWhirh is pa>tly ftill coKSimu I in Epiphan. 
 "^^t ^^ ° 'litnij -5* ^ 'jfeJTlui ajjn yvjidjiiCA c* -f puKtif ' liJ^* ' i^ KVttKH <uim aZin ncuJat Toydfiifxiy'i^, rkajx- 
 f^i p! afl,cKti, ^tiAMc^ 3 <A/'o. Hxrtj.'j'i. T\)e firfi ofthile/ixchijdnnwjs James; ^er' auroy 3 jivijcu Tcuf 'lasv Kahi- 
 lSf}&,^ra-lJ.'.T aZjh^vy.i<iv, i-rci}cf/US^a4' xj <Wo-5t/;AT«.p3<,)' Maew, >y It SaAa//)) JtaAx/JVil- Th.nhdd the Grtil^s d 
 
 ]vm.Orat. inDeip- H^ioktbv Ji mili k^ t\ rk 'lacnp vti, K*'}ii( u^^v^ii o'B.va.yfiKi^<, ly t'X •*«<;« rOtAe^9'./|«T} 
 ttAiiSij, yty(^%wa.3\v 'IctKuCQ- icj 'liJ^at Txvri -nji Kjirf/a,©*? ly Kveiv'lnati Xfir» A'ak? ia/jTVtj e7). ' Om, 1 ^. 8. 
 ''Gen. 12.5. 'Lev. 10.4. '61w.29.lJ. ^Ihefirft I anceiie, who returntd this anfwer was S.Hwrome, in aTtailate writ- 
 tin in his yniith at Kome againj} Helvidius •, wherein, after a long dijcoutle oj fever jI arj.efnions uf Brt chr*n in the Scrinti/rts, he 
 thiii concludes : Reftat igitur, ut fratrcs eos imelligas appcllatos coj;nat!one, non affcftu, non gcntis privilcgio, non Datura; 
 quo mode Lot Alirali.T, quo inodo Jacob Laban clt appcll.itus fratcr. .■Ind as jor the other opinion oj thofe which went bejort 
 him, he Ian 'twas grounded menli ufon an yipocr;/phal Hsjlori, com. in Afuti. cap.i 2. (^uidam fratrcs Domini dc alia uxorc Jofeph 
 filios fufpicaiHur, IcqucmcsdcliraiTienca Apocrypliorum, & qiiandam Efcham niulicrculam corttingentcs. indeed Origen W«- 
 felf, followed in this partiadar by tht Greeli Church, did. confefs no lifs; who tells the /lutbors pom whom that inurprttation firfl 
 aiofi; Pratrcsaucemjefu putabanc nonnullieffc, (ex traditionc.Hebriorum (unipi3 occafionc, ex cvangclio qund titulum 
 
 liabec
 
 176 
 
 ARTICLE III. 
 
 habet jitxta Pttrum, aut ex libro Jacobi) filios |oi*ph ex priorc usorc.qvi* convhterat ipfi antcquam ducerct Mariam,/* Aijc. 
 «5.i5. Thii Jacotxjs Miniioati by Origin, ji iht umi with him wnjm h.uAvhmimintioni in Hcvanicro/A^mr j rliu't^teutf 
 i>J)'ilnn Mt7< AyiatM3eiM'lj^*.-^Ci( 7i< irrtK^tiv- n mn ni ncl^ins ]ak\)h intr r^i ^),ttLo/,at' uii Kpiphanius cji7i 
 'i:iKcC&- 'tfyJO^.S. Hicrom thiujurt obfiriiie that ihi fcrrmtr Opinion oj Jofcph'j Som reus joHitdtd mvl'.y upn an Apocry- 
 plial uriiing, Jina biing rtady lo tffat \h: t^iigini:i oj Joleph as w«//*> ^^ry, fi'lt iminti4 tht othtr Solution in tht kind'td V 
 Mary, .n jounded not only in tht Language but a'-loTiliimony oj tht Scriftwti : Qtildam fratrts Domini de alia uxore JoCepli fiiios 
 fuipicjiHurjlcqucntcs deliramcnta Apocryphorutr,& qujndam Efcham muliercin contingtntcs. Nos auiem, ficut in iibto qucin 
 contra Hclvidium fcriptimus contin«ur,frarrcs Doimni non filios jofcphjcd coriiobrinos Salvatorii, M.rijE liberos ihielligi- 
 m\is matcrttri Domini, qui ciTc dicitur mater Jicobi minorisSc jofcpli & Jiidf, qi:os in alio Evangeiii Icco fratres Domini 
 Icgimus appelljtos. Fratrrj auttm conioSrinos dici cmf.is Scriptura denionltrar. i.Hinon.inAijtih. ij. 4c. A;t,r S. Hiium 
 S. Asg. iir.'oraciiibis O;'inion : ConUnguinci Vir^inii Marix- fratres Domini dicebaniur. Erat tnim confiictudinis Scripturaroin 
 appcUare fratresquonib. cconfanguincos&cognatio;.is propinquos, in Joh. 7ra{i.2i. ittmT an. 10. & contra Faujiunt l.iz. 
 ?5. ^libokgb thitifo'e htltimtobi indijjrnr.t in hu Expofition 0] thi Epijili loibi Galaiians, Jacobus Dorr.inl frjter, vt] tjc 
 filiis Jofeplv-de alia uxore, vcl ex cognationc Mari* macris ejus, debet intclligi : yd kcufi this F.xpufiiion tVM wriitm vrhiU 
 ht -wia 1 Presbyter,aBrf thoft bcjore mintiontdajtir btwafmadi a Bilhop;thitijt>t tht former woi ta^afor hisundgnbitd Ofinion, 
 *nd upon his tnd S. Hierom'j Authority huh bun gintraOy fmct rictivti in tht Latin Churcii. 
 
 And yet this difficulty, though ufually no farther confidcred, is not fully 
 cleared: for they which'impugncd the perpetual Virginity ofthe Mother of 
 our Lord urged it farther, pretending that as the Scriptures called them the 
 Brethren ofChrifiy fo they alfb fhewed them to be the Sons oi Mary the Mo- 
 ther of Chrifi. For firll the \Jeivs exprefs them particularly by the'ir Names, 
 Is not hii Mother called Mary^ and his brethren James, and Jofes, and Simon^ 
 andjitdoi ? * Therefore James and Jofes were undoubtedly the brethren of 
 C/;r//?, and the fame were alfo as unqueftionably the Sons of Mary : For 
 among the Women at the Crofs we find '' Mxry Magdalene^ind Mary the Mo- 
 ther of James and Jo/es. Again, this Mary they think can be no other than 
 the Mother of our Lord, becaufc they find her early in the morning at the 
 Sepulchre with ''Mary Magdalene and Salome; and it is not ii probable tliac 
 any fhould have more care of the Body of the Son than the Mother. She 
 then who was certainly prefcnt at the Crofs, was not probably abfent from 
 the Sepulchre: Wherefore they conclude, /lie was the Mother of c6r;/, who 
 was the Mother of James and Jofes, the Brethren o\' fhrist. 
 
 Quos Judli fra:ref appellarunt. " «j.'/''. 27. 55. ' ^lar^^6.\. \\ Hin »e\\\d\ui exclaiming tylnnhhaf, 
 e:it &impiumdeMaiiaiioG feniire, ut cum alia txmiojr curam fcpul:uri luauciii.c, iraatm cjut dicair.ui 
 
 .Vitrfc.15.55. 
 
 * From this 
 place Helvidius 
 argud, Hac 
 cadem vocabu- 
 la in alio loco 
 nominari, & 
 eofdcm efTe 
 fratres Domini, 
 filios Marii. 
 S. Hier. adverf. 
 Hdv. And from 
 tot next ht con- 
 ciudtd, Eccc 
 JacoDus & Jo- 
 • e-S filii Ma;i.E, 
 Quam ini(erum 
 abfcntem ! 
 
 And now the urging of this Argument will produce a greateifclearnefs in 
 the Iblution of the queltion. For if it appear that Mary the Mother of James 
 and Jofes was different and diitinguifhcd from Mary the Virgin ; then will it 
 alfb be apparent that the Brethren of our Lord were the Sons of another Mo- 
 ther, for James and Jofes were fb called. But we read in S.John, that there 
 Jlood by tht Crofs of Jefus his mother, and his mother's fjler, Mary the wife of 
 Cleoph,u, and Mary Magdalene. In the relf of the Evangelifis we find at the 
 fame place Mary Magdalene, and Mary the mother of James and Jo/es; and 
 again at the Sepulchre, Mary Magdalene and the other Mary : wherefore that 
 other Mary by the conjundion of thefe Telhmonies appcarct'i to be Mary the 
 wife of Clcoph,u, and the mother ofjamesznd Jofes; and confequently James 
 and Jofes, the Brethren of our Lord, were not the Sons oi' Mary his Mother, 
 but of the IjotiieriU.ir/, and therefore called his Brethren, according to the 
 appcifawr Tra- language otthc Jeir/jbccaufe that the other Mary was the Sifter of his Mother. 
 
 ttr Domini, 
 
 cognomcnto Juftus, tt nonrulli exiftimant, Jofephcx aliauxnrc, ut autem milii videtur, Maria fororis Matris Domini, cu- 
 ius Joannes in libro I'uo mcminii, fiiius.,s\ nitron, in caialogn. Snut in fcpulclire ubi podtum ell corpus Don.ini, nfc anic» 
 nee polica moriuus jacuic; (ic uierus Mari^t ncc antca ncc pollea quii-quam iwortalc fufcepit. S.Aug. in Jijh.Ttaci.2B. 
 
 NotwithOanding therefore all thefe Pretenfions, there can be nothing 
 found to raiie the leafl liifpicion of any interruption of the ever-blelTcd AJa- •• 
 ty^s perpetual Virginity. For as fhe was a Virgin-whcn file conceived, and 
 
 after 
 
 John I p. a 5. 
 
 Uatth.if.^i. 
 Mir^ 15. 40. 
 AUttb.28.i. 
 
 Jacobus qui
 
 Born of the Virgin Mary. 
 
 n 
 
 after flie brought forth our Saviour ; fo did fhe continue in the fame ftatc 
 and condition, and was comn>cnded by our Saviour to his beloved DilcipFe, 
 as a mother only now of an adopted fbn. 
 
 Tlic tliird Confideration 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 th'is lacred Nativity be- 
 fidc the immediate work of the power of the Highcfl:, and the inflitence.of 
 the Holy Gholl:. For we are here to remember again the molT: ancient form 
 of this Apticle, briefly thus delivered, Born of the Holy Ghofi a/td the Virgin 
 Mixry ; as alio that the word * Born was not taken precifely for the Nativity ' ricniSuXit. 
 of our Saviour, but as comprehending in it whatlbevcr belonged to his hu- 
 mane Generation : and when afterward the Conception was attributed to the 
 Spirit, the Nativity to the Virgin ; it was not fo to be underrtood, as if the 
 Spirit had conceived him, but the blefled Virgin by the power and operation 
 of the Spirit. 
 
 Fir ft therefore we muft acknowledge a true, real and proper Conception, 
 by which the Virgin did conceive of her '' own fubftance the true and real nacWiutcm 
 iiibftance of our Saviour, according to the prediQion of fhe Prophet, Behold, camisexfede-; 
 ' a Virgin (hall conceive, and the Annunciation of the Angel, Bthold, thou /halt fctemi'n*^-*^'^ 
 " conceive in thy womb. From whence our Saviour is exprelly termed by Eli- dendcrumcsr- 
 faheth. ^ the" fruit of her rvomb. parumuifce- 
 
 -' ■' -" pets originil)us 
 
 impcndunt. S. Hilar. I. lo. de Trinit. ' Tl)it ii, by a profer Canctption, <rv>X;t^«c iv ;a?'&i' thi Snhcl^ it one rvord \\2'2i 
 ac (i diceres, vcntrefcere. So tht LXX. trmflatid the [imple iTI •^, at jarfi A..'i4«Ta<. As tht'ijort U >»?■{/ ix'V ^•^Z"'^'" 
 
 fith aprnPirOnuidation, fa doth In jarfitfi/Mafwi/ a proper conception. According to that exprejjlon of Gregory Nazianzen, 
 &tiKu( p!, iTi ;^a)f I J ic/c^'t • iyS^HTTiKuf '■$, on co^uw Kv!iJia>(. Ep.i.ad Ckdon. '' Liil^i 1.42. = H:i)- \0'2. ^12. 
 
 Secondly, as fhe did at firft really and properly conceive, fb did fhe 
 alfo nourifh and increafe the fame body of our Saviour, once conceived, by 
 the true fubftance of her own ; by which ^ fhe wm found mth child of the Ho- ^ ^'■^''- '• '^• 
 /y Ghojly and is dcfcribed going with Jofeph to be taxed, ^ being great with t^'V *• ?' 
 child, and pronounced happy by that loud cry of the woman in the Golpel, ^'"u^Tu'n. 
 ^ Bkffed is the womb that bare thee. «/aU m ;3*- 
 
 Thirdly, when Chrifi was thus conceived and grew in the womb of the s*'*^*'*" 
 BlcfTed Virgin, fhe truly and really did bring forth her Son by a true and 
 proper Parturition; and Chrifi thereby was properly born by a" trueNati- ' ^'^"M^coi- 
 vity. For as wc read, ^ Elizabeth's full time came that flje jhould be delivered, KoU"'* ^h^\ 
 and/be brought forth afon; fb in the like fimplicity of expre{Iion,and proprie- aMi9a< \na. 
 ty of fpcech, thefameEvangeliftfpeaksof M<iry, ' The days were accompliffj- ^jx"^'^"^^^" 
 ed that fjc jjjould be delivered, andjjje brought forth her fr/l-born fon. i,h di« xj^ 3s-' 
 
 Wherefore fromthefe three, a true Conception, Nutrition and Parturition, ^"/^^ j^/™*- 
 we muft acknowledge that the bleffed Virgin was "" truly and properly the '^^'^uS^lJi^^' 
 Mother of our Saviour. And Ibis fhe frequently ftiled the Mother oVJefus 9J<«c TafSi- 
 in the language of the Evangclifts, and by Elizaheth particularly the mother ^''/snlyr /'"■''' 
 of her Lord, as alfo.by the general confent of the Church (" bccaufe he which "^ u,i;t i. <?. 
 was fbborn of her was God,) the ° Deipara ; which being a compound title 'J'^^'.''^' ''" 
 begun in the Greek Church, was refblved into its parts by the Latines, and prii fiUi quhn°i. 
 fo the VirE^in was plainly named the II Mother of God. (iabfuididiirus 
 
 ^' r J ii ^^^^^ y^^^ gj 
 
 proprie ciTe ni.itrcm ? F^cimdm L i. f. 4 Hoc & ad crcdendum difficile, & dignum controvcrfi.i vidchatu"", luruin Dcum 
 ilia Virgo grniicrit: cxtcrum qnod vcre & proprie gcniicrir, qnicquid elt illc qiicni gcnuit, nuUi digruoi difccptationis 
 appita. ibid. ".Hat y6 i 0taj'oK& a ^ih xiiv iyiKm. Tinod. Ahticira. 'nis niai iras firft in life in theGrtc^Chunh^ 
 who, df lighting in 'the happy compoftions 0/ th.tt Unguagc, caUtd thi bttffed I'irgin QioToKo*. From rvhenct tht Lttinsin 
 imitation llHtd htr Virgincm Dcipamn & Uei gcnirriccm. Mcurfiiis in hi< Ghfjjry f,ts the Originil of this Title in the time of 
 funinian. Inditiiin hoc nomcn e(l marri Uomiai ac Scrvarorls noflrl )cfu Ciirifli ;i Synodo V. Connaminopoliiana tempore 
 Jufliiiiani. Wmreat thif -iv.n not the Original, l>iit the confirmation., of that litlt. In Jiac Synodo Catholii:c ert indiciitum, Uc 
 Ecata Maria femper-virgo ©so'JSjt®- dicerctur: quia, ficut Catholica fides lialier, non linmiiifm fokun, fed vrre D:utn & Ho. 
 
 A a • ">'""",
 
 ,78 
 
 ARTICLE III. 
 
 mini-m, gcnuir. Pail Unrntf. di Gtft.Longobard,'.6.c,\^. Soffu^ithht tj thi fame Synod : and ^tis trin^or tbt fntntb Cinon oftjt 
 fjmi rur.itth th'n, E« Tif xj' civctzog^r ri Ka]<t^\i\fiK.a< QtoToKoy hiyfi ¥ iy/xy, ivJiri,ty, *«T*p9ti'0ii Maei'a»t.,.a'Mie^i) 
 xweiaif i K'-iT cLKnina.!' ©soloxoif duiliM outKoyfi.-- o rtiiii^ a.yMtfJ.n Vjaj. Olhiru-ilt in ilnj Cnii^ril rv.rs i.vr confirm, d 
 ivhath^'tbitn dttirmin-.d andjUtUd longhtjife : andtbt<ejnre Vhoaui lnj/s thirtofy Avrnii Siuj's/C^ Nifocix rraKiy to. lu/aga? 
 tme^^u'o/^a. Jiyix-M^ «f t3 ^«ti'7«A« 'J^iiiei'T:, that it itttoly cut off the Htrijii 0} Ncllorius wLi.h ihtn btga't to g?e/!v .,p 
 agjia. Sow p-irt uj tin Htrtjie aj Ncdorius ;p;w tbt dinia! 0) this 0:J]ox©-, and tbi rvhole was nothing dfe but tin grohni oj liut 
 diiiia!. And tbiXifon biingbt was condmnsdjor dtnying ojit^ that 'fitlimufl bt adyiowlidgtd autr.tnticl^whi(h hi diniedfrom the 
 timtofthi Coiitcil oj Epiiefus 1 in which thofi ritheri,fjitb Photius expri[ly,rfiy Ta»aj<<tir7»r 19 itt<T*f8i;'oc(XeirO(^'fl'£St 
 yutiiif id oiAit^(v{ KAKfiQ^ ^ dvJLptiiJiiid^ ©eolixoi' Tm^JiJ^Kitn. I'.pilt. l. And ti)at it wai \o thtn u m^niji,/, buaujt b) ihi 
 dinijlcftbii Ihi Nellorun Herifli w,73 firlt dijco-.cnd^tiot in f^tHormhiwfdj, but inhii Vrabyttr ?,n3i\3fKi,wbo firfl in aStrmon. 
 mjgift-riaUi dilivotd, Qiorixot Ttly Maeiac KtiKHTit unSoit, Soc.Ecr.l Hift. l-f. c. ?». and Libtrat. hmiar. f 4. as alloEui- 
 grius jB.-f Niccphoruf, Vpnn which words a'ijing a T^muit, Ncllorius tool(_his Prefbyto's part, ttaching tbt farm DoCl'iniconJIantly 
 in tlie Clmrchy^ T(tv7«;/f riiv \i^iy to ©sot'ic©- iKCJi^.uv. And hfreufon thi tumult gnw jo gr(jt,tiit a gtntrjl Council jorihat 
 r-jfon WHS ciUid by Thtodofius Jim. n Nsjbc'k tmii a.-)is.y Maei*]/ ij) ©joJokok i^yHi^v, as JuDinian ttjlifuth, Ep. ad I'. Sy- 
 nodim. m which, whin all things itimid clterly to bt ciiritd agtinjl NeJiorius and hu faflien, he lioptd to bait riconciled at by ths 
 ]iignid acl^owledgmtnt, I\iy^&» Kj t^soTo;^©- n Mcteict, 1^ ■yrtwim^u ra. hvTti^. Soc. l.T- c. 34. Lib:r. B'lv, c- 6. It is pUin 
 thtn that the Co-inciloj Ephefii;, wiiich condemned Neltorius, confirmed this Title ©soto/c©-. I fay confirmed it; fot'tii ividint 
 that it was btfo'e uftd in the Church, bi the tumult which arofe at the firfl denial of it by Anallafius ■, and jo confirmedit as receizid 
 kfore, be'a-ife th-) approved the EpiUlis of S. Cyril, who proved it by the ujige of thofe Fathers which precedid him. tthtre by the 
 way it is obj;r-jMe, that while S. CytW producitb nine feveral Fathers for the ufe of this word, and hoihbifure and afttr he product th 
 thtm, apr'netb thst t\-ey all did ufe it, thire ■art but three ofthim who exprefly mention it, Atlianafius, Artiochus and Ammco, E- 
 pill. ad r.iginas. And it is fomcthing to be admired that he (hould fo name the other fix, and recite thole places out oj them wiich 
 haditnit, v'h-':ih!rc wire bif»rel>im fo many befide them that uftd it. ^i Gregory Nazianzen, Ei t/( » 0«»Joxck tW MaeaK 
 \5»ox*'/C*i'M, yweiV R» <? •^tOTiiT^-* . £!"7?-iJ(iCIedonium: and in his firjlSration defWio, fpeai^ing oj the difference oj bit 
 gtneratifin j' iw 'h^tnj others, ts •>/«? -.» ToUfCfiif 'iyyoK QarhMy TUfiiyoy ; And S. Bafil afltrtetb, fjn) x«7<t<A'x<<^'^9<- 
 f^o^i^iiy rt/ji a.y.oh,oTi TOTfc iT3jJm[o t7) Td.fSii'©- m Osotox©-. Horn, de nat. Ciirijli. And that in tl>e live oj S. Kafil and 
 S. Gregory tha tirm was ufujl, appiaretb by the ohjeftion of Julian, who deridtd the Clnijlians for thini^ing God could be lorn of a 
 rvomun; QiorUov 'j ut^ttf iidjji&tt>liteiAy x.ctKx/]t(. S. Q\r.tom. 6. i fore both tht'e 'f.\ik\3\\i% fpial(ith ojH(.\^i, who built 
 a Church at Ecihlchcm ; 'H jSanAK it ^aenCi'^Tn 'f &to]:x.>i thk icvii»ii' iMtifxAvi ^a/jfJCAciif KajiKifffjei. de vita Conft. 
 /.?. And ''tfiire Eiifcbius, Alexander Bijhop oj Alexandria -, clra.fx*' y^^tty • Ki/ei3- i/jd^'l»7i{ Xe/yof, O'a/ix^t (pof'itat iKn- 
 flfflif, K. i Jh^')3H, Ik "f dioToKn Mi&'ai. Ep. ad Alex, apud Theod. it. c. 4. Btfori him Dionyfius Alex, calis our Saviour !}■ 
 oaf'o>%i\j. in. 'f iyat Taf'iky* k, 'r)soToKK M^^iaf- F-?ifi- id Paulum Samofat. And (peaking oj the words oj Ifaiah, a Vir- 
 gin fhall conceive, S^Hy.vTjv or/ » ©-loT-yn©- ti¥z <iviui\u.Ciy, I'l Trtfflsc©- JVaokot/. Re^^. ad Qjnell. 5. And in the Anfwtr 
 to the fame Qutflion, Trt'dj/jnijidyiro nfg^roj, 19 (TKi-rijeu Tif fuuiyctt n J4l5"» " «f^/!<t'«r®- 9kUu^ n 0tJ, MaCi* 1! &n- 
 TO*©-, )Lj TafSb© . and again, tiT'.ffti xiyi >^ rfei fis '^vr\^'ir'\Q- Isf. 7^( ©ioTokk. In the anfwtr to the -^th Q^uiftion, ■/)» 
 t3 (Jbynf ti( A(-u;507 riy "lajiiy oM* '? 0«o')ox«i) Maaijl c» tt> »«t Aa/f fifuVii riiy K»!}m;,vyitv iu^\ and foojten. Say yet 
 b.'jnn him Orig;n did not only ufe, but expound at large tin meaning of that title ©eoloK©-, in his firfl Tome on the Efifile to th: 
 Romans ; as Sccrat. and Liberat teflifie. iieUtiyertfort did Andochus Bifhop o/Antioch urge the ancient Fatiiirs againjl Neftoriu;, 
 Cil/ing it ■r('.'(rfogfy ocof/a >y Tijeiixf.^ov To^Xotf 'tV Tla.rifi>y. and again, T8AAo~f 'j^ rrtrifav j^ ffuurtiiy, i^yf^ifiy, 
 )^ pti'iiy. Tbto >ap'''3 ovt>/xa,fays he, »'/«( •j^ 'ExxAHJiay/Kwi' J^Jk^KcLhay muffiTtflou. tl T* yi^ ^n<mij$fitii <wTr,\ toA- 
 Xot o^imixoi, ti Tifxh ■)^r\<m!J%JoeiKi'7riha.Cw']o^ y^nm/jiiioty. Co»c«V. Ephel. p. i.f. 2$. \\ Although ©jotok®- maybe 
 extended to fignifie as much as the Mother of God, becauje t'ikJhv doth fomitimes denote as much as •j^mv, and therefore it httb 
 httntranflittd Dei Genitrix, as well as Deipara ; ytt thofe ancient Greek} which called the Virgin ©jotox®-, did not call her 
 jUM^^fj: 'tS ^i* Bit the Latins tranfliti^ig ^iotok®-, Del genitrix, and the Qretk_s trinflating Dei genitrix ^iv /uHTnf, thiy 
 both at tifl cilUd inr plainly ti)e Mother of God. Toe firjl which the Greek} obfervtd to fiile htrfo was Leo tlK Great, as was ob- 
 ferved by Ephraim Patriarch oj Theopolis ; whofe words have been very much miflaS^en by two learned men, Dionyfius Petavius and 
 Leo Allatius, who have produced thim to prove that he thougltt Leo Magnus was the firfl man which ever ujed the word ^torox©-. 
 A flrange error tow mufi needs appear in fo great a Perfon as 1 Patriarch, and that oj tht Greel^ Church ; and indeed not imagina- 
 ble, confidtring bow will he wis verfed in thofe Controvtrfles, and how be comptrtd the words oj Leo with thofe of the ancient Grit^ 
 Fathers, and particularly oj S. Cyril. His words a^e thift in his Epiflle ad Zcnobium ; U^arQ- hi dyioit Atmi' i^/.»< ^■^tyaj'.' 
 TaJ( KV^*ty,ri< tifntlf d-ti Siiy noiyia, 5€»tok0-, iV Vf/ ain't A\'\f my J\ci.Tr^XKnon fifxtci ijm nJo $au^ay That if, 
 Leo wasthefi'jl who in plain terms catted the ^rojiK®-, that n Mary, tht Mother of God, whereas the Fathers bijtre i>im jpakf 
 not the fame in exprefs words. Pctavius and Miami luve clearly miftaktn the Propofition, mal^ing'the Suhjeflthe I'redicatr, and 
 the Predicate the SubjeH, as if he had firfl called tin Mother of God .Jiotox©-, whereas he is jaid firfl to call tht din'cK& Mo- 
 tiicr of God, as appearttb by the article added to the Subjed, not to the Pttdicate. But ij that be not lu/ficiixt, /;;i meaning will 
 appear by another paffage to the fame purpofe, in his Epiflliad Syntleticum ; "On fXHYig^ ■^larrfuroy ^ n 'ZhimCiT eLvtiiity, 
 o* »1< ^'\yi, K(U-7r'o^iv /uoi t5t«, 'tyu-i ^/wTitf t« Kufi8/L/.K '/aSi) ct^Ajus ; mtipintsy i f|/«M«i' .uj toZto, tiI^ A = ^/f Tpa- 
 T®- o»ii^ As»i' riitTai rrfiiytym. Tlunjore as he tool^ the \.oxdand God to be fynanymom \ jo he tbougijt V.\\zi3ah firfl 
 fliltd Maty tiie Mother oj God, bicauje ibe called htr the mother of her Lord ; and ajter Elizabeth, Leo was tne (trjl who plainly 
 flilid hir fo, that is, rb* Mother ofGoa. And that we may be yet farther afjuredojhis mind, he produrtth the words of hto tin Popr 
 in his Epiflle to Leo the Empirour : 'A»i!t9s//a,7/^4c&o Nimt®-, ti'c fjta.x.xeia.v >^ StoToney Mafiay iyl n div, dyffdTn 5 
 fiiyoy, Ti<rdiar t7) /i/nTif *. Tue fentence winch lie tranjlat/s is this, Anatheiiiatizetur ergo Ncllorius, qui beatam Virgineni 
 Miriam non Dei, fed hominis tantuinirodo, credidit gcnitricem. Bpifl. 97. c.i. ;/ lure plainly genitrix Dei is iranjlated juiitm; 
 5i«, tnd d««Toic©- is added by Ephraim out of cuflom in tlie SubjeH, being otlurwlfe not at all in Leo's words. It is thirefore cer- 
 tain that firfl in ti>eGreekC^U''ch they termed tiie bliffed ^'irgin ^toToK©-, and the Latins from them Dei gcruttix, and mater 
 Dei, and th; Greek} f'o'" f''^"' ^i'"' (^nTiif 5r7, upon tin a:itho>iiy 0] Leo, not taking notice of otinr Latins who (liled krfo 
 before him. 
 
 The ncceflity of believing our Saviour thus to be ^or» offhe Virgin Afar/, 
 will appear both in rtfpeft of her who was the Mother, and of him who 
 was the Son. 
 
 In refpeft of her it was therefore necelTaryjthat we might perpetually pre- 
 ftrvean efteem of her perfon proportionable to (b high a dignity. It was her 
 
 own
 
 Born 6ftheVirginMary. 179 
 
 ewn preditlion, * From henceforth all generations {hall call me hkjfed; but the ' lul^e i. 43. : 
 obligation is ours, to call her, to efteem her lb. '' If Eli:^aheth cried out with ^^^^^^^^f^^ 
 ib loud a voice, BleJJed art thou among women, when Chriji was but newly cunftis, qnx 
 conceived in her womb ; what expreffions of Honour and Admiration can genuicmijefta- 
 we think fiifficient now that Chrijl is in Heaven, and that Mother with him ? ^Jw^iarxk- 
 *Far be it from any Chriftian to derogate from that Ipecial priviledge grant- rkorm. . 
 ed her, which is incommunicable to any other. We cannot bear too reve- " Helifabec & 
 rend a regard unto tke Mother of our Lord, lb long as we give her not tliat doce^epoiTunc 
 worfhip which is due unto the Lord himlelf. Let us keep the language of quamo interio- 
 the Primitive Church : 11 Let her be honoured and efteemed, let him be '""fantB.Ma- 
 
 f, . , , , , " ^ ' ri<E matri Do 
 
 worlhipped and adored. mini Canftica- 
 
 , . . ce,quA- confcia 
 
 in fe habitJnc's Dei liberc proclamat, Ecce ergo ex he beatam me dicent omnes generatknes. S. Hier. adv. I'ciag. /. i = * Ablic ut 
 quifquam S. Mai iam divin£ gratia' privilegiis ut fpeciali gloria fraudare conecur. || "H Mieia, kv rifM-, V-ijuQ- -rgfj-nuu- 
 
 Epipll. Hiref. 79. E/ Xit/Ai'sn n Uafia, >t, lijia., xj tst/^ciimVh. «'^' "'" "t to Tf cfxiuiHiS^. Ib- 'Hmwj 'j ■PfJ' ^ ifvtJfiav 
 
 tV oKtv 'sg/aKuMi^ iilv x) -jrali^, i^ Toe ofj'if't >t A.6j*r) >^ to ■7ra.ya,-}iiiv 'TrviZy.i., Thcod. Therapeiic. ?.. 
 $ag. 302. 
 
 In refpecl of him it was neceflary, firfl:, that we might be allured he was 
 made, or begotten, of a woman, and confequently that he had from her the 
 true nature of man. For he took not on him the nature of Angels, and tliere^ fieb. 2. i^. 
 fore laved none of them, who, for want of a Redeemer, are referved in ever- 
 lajltng chains under darknefs unto the judgment of the great day. And man 
 once fallen had been, as delervedly , lb irrevocably, condemned to the 
 iame condition, hut that he took upon him the/eed of Abraham. For being 
 we are partakers of flefh and blood, we could expcft no Redemption but «.-*, 2. 14, 
 by him who Ukewife took part of the fame. We could look for no ^^- \\vnderthatn<h 
 deemer, but fiich a one who by confanguinity was our ]| Brother. And Hon did the ah. 
 being there is but one Mediatour between Gcd and man, the Man Pjrifi 'ZnJ,^"'^/^ 
 Jefus, we cannot be affured that he was the Chrijl, or is our Jefw, except f,fantb 'by the 
 we be firft alTured that he was a Man. Thus our Redeemer, the Man ^»"««'«> Can- 
 Chriji Jefus, was born of a woman, that he might * redeem both men and j^V-pj^^ 
 women ; that both Sexes might rely upon him, who was ot the one, and ^ t^jn 
 from the other. ■i7Jns 
 
 . Secondly, it was neccffary we fhould believe our Saviour conceived and .js^?;^q 
 born of fuch a woman as was a moft pure and immaculate Virgin. For as it anv; ua7 
 behoved him in all things to be made like unto us ; lb in that great flmi- '~7K-iiz;n 
 litude a diffimilitude was as neceflary, that he (hould be " without fin. Our ^ l^^Q^^ 
 Paflbver is flain, and behold the Lamb that taketh away the fins of the ^^tyi 
 World ; but the Lamb of the PalTover muft be without blemifb, VVhere- tv;n*« 
 as then we draw fbmething of corruption and contamination by our le- t>«jnn 
 
 minal traduction from the firft Adam ; our Saviour hath received the fame ^ns*' 
 nature without any culpable inclination, becaufe born of a Virgin with- uh^„,iJcMefl 
 out any feminal traduction. Our High-Prieft is feparate from Jinners not ai p,aii reveii 
 only in the aftions of his life, but in the produftion of his nature. For as ''T^jlj.'^^^ t'^^ 
 li Levi was in the loins of Abraham, and paid titlies in him, and yet Christ, j^y mo. him, 
 thouch theSonof ^^r<T//4w, did not pay tithes in him, but receive them in TimfliaUbewi- 
 
 ^ . .... towd Brotheu 
 
 *Hominfs liberatio in u'croque fcxu dcbuit apparerc. Ergo, quia virum opporcebac fiifcipcrc, qui fcxus iionorabjlior fift, 
 conveniens cratut foeminei fcxus liberatio hinc apparcrcc, quod illc vir de foL-minanatiisc-rt. S. Aui^ufl.Qjtrii. I. 85. No- 
 licc vos iplos concL-mncrc, vni, filius Dei viriiin ful'ccpit -. nolitc vos ipfascontemnqrc, {oeniini', filiusDei lutus cxfamina 
 crt. idem de Agone Chriftu ' T/cA. 4. 15. Non cum in pcccatis mater ejus in utero aluic, qucm Virgo. conci.pic, Virgo 
 pcpcrit. S. Auiuftin. Trail. 4. In Joh,w. Ergo ccce Agnus Dei, ^ on liabeat iftc tiadiiccm dc Adam •, carnem tantum fum- 
 pfic dc Adam, pcccatum non airunipfit. Ibid. Vcrbum caro fartum in Similitudine.carnis pcccaca omn'a nollra lulccpit,. 
 tiullum rcacus vitium fercns ex traduce pnivaricationis cxorcura. Joamu 4. £p;/?. ad Confi>mtinum. ||Lcvi in lumbis, 
 
 A a 2 ^'^'^
 
 ,8o ARTICLE 111. 
 
 Abralu' fuit fecuudum concupifccntiam carnakm, Chriftus autcni fecundum folam fubfidntiam corporakm. Ciiin erim fe 
 in fcmine S: vil'ibilis corpulcntia & invifibiiis rario , ucrumouc c iicurrit tx Abralum, vcl c tiam ex ipfo Adam, uiqi ad cor- 
 pus Maria', qui & ipfum co niodo conceptufi & cvortum en : Chriftus auceiii viiiLiicm carnii lubflantiam dc came Virginis 
 Juinpliti ratio vcro conccpcionis ejus non a fimine viriii, fed longc aliccr ac delupcr vcnit, S. Augufi. dc Gen. ad lit. L lo. 
 c. I p. 
 
 Melchizedtck : ih though wc being in the loins ofi^dam may beallfaid to fin 
 in him ; yet C/jnJ?, who defccndcd from the lame Jaam according to the 
 fiefii, was not partaker of that fin, but an expiation for it. For he which is 
 contained in tlie Icminal virtue of his Parent is fbme way under his natural 
 power, and therefore may be in fbme manner concerned in his actions : but 
 he who is only from liim by iiis natural lubrtance, according to a pafTive or 
 obediential power, and 16 receivcth not his propagation from him, cannot 
 be ib included in him as to be obliged by his aftions, or obnoxious to his 
 demerits. 
 
 Thirdly, it was necelTary that we flTOuld believe Chrijl born of that per- 
 fbn, that Virgin Mary which was efpoufed unto Joftph,i\\dX thereby we might 
 be allured that he was of the family of David. For whatlbever Promifes 
 were made of the Me/Jtas were appropriated unto him. As the feed of the 
 woman was Hrfl contracted to the feed oi' J Graham ^ ib the lecd of <^haham 
 L«ke 1.5:.- ^vas next appropriated to the Son of D.ivid, He was to he cdltd the [on of 
 
 * the Highefi, and the Lord God was to give unto him the throne of his f»th^ 
 Mm. 22, 42. David. When Jefm asked the Pkirifes^ What think ye ofChrift ? rohofe jon is 
 
 he ? they faid Hfito him, Thefon of David. When //«r(?^ demanded of the chief 
 M.ut.2.^, 5. Prierts and Scribes where Chrifi jhould be born ; they jaid unto htm., In Bethlehem 
 Luke 2. 4. ^fj'^^-^'^i becaulethat was the city of David^ whither Jofeph went up with 
 Mary his efj:)0u(ed wife, becanfe he nui of the houfe and lineage of David. After 
 LHkci.6^. John theBaptill, the forerunner of Chrifi, was born, ZachariM bltffed the 
 Lord God of Ifratf who had raijed up an horn of falvation for m in the Houfe 
 iratth. 15. 22. of his fervxnt David. The woman of Canaan., the blind men fitting by the vnayy 
 and 23. 50. gj^ J tliofe other blind thciz follotved him , cried out, Havc mercy on u.<, Lord^ 
 *"°^* ''" thofifon of David, l^he very children, out of whofc mouths God perfefted 
 A/<f«/;.2i. 15. praife, were'cry/»^ in the Temple., and faying, Hofannah to thefon of David, 
 juaith. 12. 23- And when the blind and dumb both fpake and fiw, all the people mre ama- 
 z.ed, and f aid., is not this the fon of David? Thus by the publick and con- 
 current tellimonies of all tire Jews, the promifed MeffiM was to come of the 
 n Ails 2. 5c. lioufe and lineage of David; || for God hadfivorn with an oath to htm., that 
 ^"'■'s"ch"^ of the fruit of his loins according to the fefh he would raije up Chrifi to fit upon 
 Hum inteiiigc- his throne. It vvas therefore neceffary we fhould believe that our Saviour 
 re del.ehis t :: a ,p^j. ^^^^-g ^^ the feed of David according to the flc/h : of which we are alTured, 
 tunicarn*aHgc- bccaufe Iic was born of that Tirgin Mary who defccndcd from him, and was 
 ncrcobMarii cfpoulcd untojofeph, who dclcendcd from the fame, that thereby hisGc- 
 SirDctoc' "ealogy might be known. 
 
 enim promiiro The confideratiou of all which will at laft lead us to a clear explication of 
 j;irariirini'iai- this latter Branch ofthc Article, whereby every Chrilfian may inform him- 
 ^fruHuvcil fclf what he is bound to [^rofelsjand beiii:; informed, fully cxprefs what is the 
 trutmoihaibo objcft of his Faith in this particular, when he fiiith, I believe in left's C.hrilt 
 MKim Tmui! which was born of the Virgin Mary. For hereby he is conceived to intend 
 /.?. aJv. ^5ar- tlius much -• I aflent unto this as a mofl: certain and infallible Truth, That 
 
 • '2"!'^'/',^^' ^'^^"^^ ^^ ''^ ^ certain woman, known by the name of Mary, efpoufed unto Jo' 
 ftphoi N.izanth, which before and after her Kfpoufals was a pure and un- 
 
 f potted Virgin, and being and continuing in the fjimc Virginity, did, by 
 the immediate operation of tJie Holy Ghoft, conceive within her Womb the 
 only-begotten Son of God, and, after the natural time of other women, 
 brought him forth as her tiril:-born Son, continuing Hill a mofl: pure and im- 
 maculate 
 
 ' R?m. 1.3.
 
 Suffered. i8i 
 
 maculate Virgin ; whereby the Saviour ofthe world was born of a Woman 
 under the Lau', without the lead pretence of any original corruption, that 
 he miglit deliv/cr us from the guilt of fin; born of that Virgin which was of 
 the houle and lineage of David, that he might fit upon his throne,and rule 
 for evermore. And- in this latitude I profeis to believe in Jefns C^rifi, born 
 cfthe Virgin Mary, 
 
 Article IV. 
 
 ^uffeteD mux i^ontius i^ilate, iCbas ctucifierr, 
 ncaD, anD butiei)* 
 
 THis Article hath alfo received fbme acceffion in the particular exprefi- 
 fions ofChriJFs Humiliation. For the firfl: word of it, now generally 
 ipeaking of his Paffion, in the moft ancient Creeds was no way dilfinguifh- 
 ed from his Crucifixion ; for as we {ky^/itffered and crucified, they only, ]| C>»- licrudfixusfub 
 cified n»der Ponttus Pilate : nor was his Crucifixion diftinguifhed from his &°""°uku'=^^°' 
 Death, but where we read, crucified, dead, and buried, they only, crucified Ruffin.insymt. 
 and buried. Becaufe the chief of his Sufferings were on the Crofs, and he c#''"'«*''^/»- 
 gave up tlie Ghoft there ; therefore his whole Paffion and his Death were Cr'edimusTn e- 
 comprehended in his Crucifixion. umquiiubPon 
 
 tio I'ilato cru- 
 cifixuseft &(cpultu6. 5'. Augufl. de Ficle(fy Symb.ify- de Trinitat. I. i.e. 14. Caput 'noftrum Chril'hjseft, crucifixum & fe- 
 pultum, refufcitatum afcentlic in crlum. Idem in Pfal. 1^2. Qui fub Pontio Pilaco crucifixus eft & (cpulciis. Max. T.mrin. 
 Chnfol.Edfeb Gallic. . Toy ^ Wovr'tK fl/xaTB rouyfaSii/ra, T«94»'7ct. Qui fub I'ontio I'ilato crucilixus eft & fepiiltus, 
 J\lSs. Armach. And befide thefe, a wirneff rtitbout exception, Leo the Great ; Unigenitum Fill um Del crucifixum &: fepultum 
 omncs etiam in Symbolo confitemur. Efifi. lo.cap.f,. Aftenvards the paffion was exfreffed : PalTus fub Pontio Pilato, cru. 
 cifixus & fepultus. Ethcriw Vxam. And the Death: PalTus fub Pontio Pilato, crucifixus, niortuus, & fep Itus. Author 
 lib. deSymb. ad Cutechum. Kjt but both thefe were expreffed before in the Rule of Faith by TertuHian, but mthwt particular mention 
 of the Cr:icifxion. Adv. Prax. c. 2. hunc pallum, liunc mortimm, &: fepultum : as Optatw, PafTus, mortuus, & fepultus re- 
 furrexir. lib. 1. Pafliis, fepultus, & tenia die refurrexit. Capitul. Caroli 82. And generally the Ancients did underjland de- 
 terminately hit Cruet fyingii) that more comprebenfive name of hi( Suffering, tor as Marcellus and S. Cyril have rojJ^a^kvrtt jtj 
 TAp'irTdi, Eufcbius Midtijc Nicene Cvinciltothe fame purpofe have 7ra.i'oyTA only in their Creeds. As Clem. Alex. Psdag. I. 2. 
 c. 5. rliji w< fiiiy TisTi'i t'm "»• Ttt? '/I'r* (tfj.o\oyia.v. Winch was farther enlarged afterwards by the Council of Conftantino- 
 ple info i-tw^aQiyTn, >^ ■na.Q'oyrit, il, TcK^ivra. 
 
 But again, being he fiiffered not only on the Crofs ; being it was poffible 
 he miglit have been affixed to that curled Tree, and yet not have died ; 
 therefore the Church thought fit to add the reft of his Sufferings, as antece- 
 dent, and his death, as conlequent, to his Crucifixion. 
 
 To begin then with his Paffion in general. In thofe words, He fuffered 
 under Pontius Pilate, we are to confider part as Subftantial, part as Circum- 
 ftantial. The Subftance of tliis part ofthc Article confifteth inourS-iviour's 
 Paffion, We fitfered : the Circumftance of Time is added, declared by the 
 prefcnt Govcrnour, under Pontius Pilate. 
 
 Now for tlic explication of our Saviour's Paffion2Lsdi(\:inEi from thofe par- 
 ticulars which follow in the Article, more I conceive cannot be required 
 than that we fliew, W/jo it was that iuffered, Hoiv he fulTercd, IVhat it was 
 he fuftcred. 
 
 Firft, If we would clearly undcrftand him that fiiftbred in his fiill relation 
 to his Paffion, we muft confider him both in his Office, and his Perlbn ; as 
 'Jefns Chrifi, and as the only-begotten Son of God. In rclpeft of his Office, 
 we believe that he which was the Chrifi: did fiiffer ; and lb wc make profcf- . 
 fion to he iiivcd by Faith in a lijlYering Meffias. Of which that wc may give 
 a ju(l account, Firft, we muft prove that the pronviled Meffia.i was to fuffer : 
 
 for
 
 ,82 ARTICLE IV. 
 
 I- f- ■ "■■■ " ' — - !■ I ..■■,. -, 
 
 for if he were not, tlicn by profeffing that our Jtfus luflfcrcd, we fliculd de- 
 clare lie was not Chifi. Secondly, we muft fliew that Jc/us, wlwm wc be- 
 lieved to be the Mtl/i.ts, did really and truly iuffer: for if he did rot, then 
 while we proved t!ie true Mtffias was to fufter, we (hould conclude our Jefus 
 was not that Mtf/ias. Thirdly, it will farther be advantagious for the illu- 
 llration of this truth, to manifell that the Sufferings ot the Mt//i.is were de- 
 termined and foretold, as thole by which hcfhould be known. And fourth- 
 ly, it will then be necelTary to fhevv that our Jcfus did truly fiirfer whatfoe- 
 ver was determined and foretold. And more than this cannot be neceflary 
 to declare li'ho it was thit liiffcred, in relation to his Office. 
 ■ For the Hrfi: of thefe, that the promifed Mtjjias was to /«jfer, to all Chri- 
 ftians it Is unquellionable ; becaufe our Saviour did condantly inftruft the 
 ' Marlig. 12. Apoftlcs ii) this truth, both » before his death, that they might expeft it, and 
 'iHt^24. 25, b.^^-^^j.^ t{,jj ^]y^.y might be confirmed by it. And one part of the Docirine 
 "* ■ which S.l^aul diiieminated through the world was this, ' that the Chrtjt mujl 
 
 Cis I : 
 
 >7ee^s have fuffend. 
 
 Butbecauie theie Tellimonies w ill fatisfie only fuch as believe injefusyzhd 
 our Saviour himfelf did refer the disbelieving Jews to the Law and the Fro- 
 pIiL.s, as thole whoteftifiedof him; we will lliew from thence, even from 
 fl^etfi'.lu '^'"'^ Oracles committed to thejf^iw, hoivit was written of the jHon of man, that 
 he r/,uji ,':i{fer many things ; and how the Spirit cfChriji which was in the Pro- 
 phets teftijied before-hand thefnffenngs ofChriJl. 
 
 The fifty third Chapter or Efay is beyond all queftion a fad, but clear, de- 
 
 fcription of a fufTering pcrfon : A man of forrows and acquainted with griefs 
 
 oppreffed, and afflicted^ wounded and hruifed, brought to the /laughter, and cut ofj' 
 
 out of the land of the living. But the perfon of whom that Chapter treateth 
 
 ivAgtin.We was certainly the ^^/#<ii, as we have j] formerly proved by the confeffion 
 
 tTw« ''If'lbe '^^^^^'^ "^°^ ancient jfeiTJ, and may farther be evidenced both from them, and 
 
 tar^'um," the from the place it felf. For furely no man's foul can be made an offering for 
 
 Bercfhich Rail- q^^ fas, but our Saviour's : nor hath God laid on any man the iniquity of 
 
 draftilS^ «-f ^^-t but oh our Redeemer. Vpon no perfon but the Melfias could the 
 
 >md h (f'e con- chaftifement of our peace be ; nor with any firipts could we be healed but his, 
 
 nfn'iafciw '^ '^ "lufficicntly then demonftratcd by the Prophet,^that the fui^ering Perfon 
 
 Molls rlfhcch, wJ)om he deicribes was to be thcChrisl^ in that he bare our grief s, and carried 
 
 tkuthc amicnt ^^y f^rrOWS. 
 Rabbms did m- ■' 
 
 tcrfret that Chapter of the Jyteffi^ts ; which might feent a fufficieitt acknowledgment. But becaufe this is the moil carfidcralle controverfie 
 between in and the Jens, it will notfeem imneceffary to prove the fame truth by farther Telhmonies. In the Talmud.Cod.Sanhedrin, to 
 the quell ion, H'l.at iithe name nfthe Meffiasi it is anfwered, t*«J"11Vn die Leper. And the reafm of the name « there rendred; 
 IQNJV^, becaufe it ts jpokfn in this, Euy ^-i- 4. Surely he liath born our griefs, and carried our forrows: yctwedid cftcem 
 him Orickcn, i.e. yUJ. And becaufe yj^n isufedofthe Leprofic, l.evit. 1 ^. i ^. therefore from y^JJ they concluded his name to 
 be a l.cpcr, ar.J confequently didinterprct that place of the Mefias. In the refikta it is written, n V-CH T^Ctyj n^'H J»<^Sin 
 God produced the foul of the McHias, and faid unto him, K tit thou redeem my fons after 6cco ye.'rs ? ffe anjwered, I will. 
 Hilt thou bear the chaflifements to tal^- away their jins, >»HL'J tin >J^'7n ^DS 3^P3"1 ^<^^^^ as it is wt men, Ila. 55.4. 
 Surely lie liatli born our griefs^ Andhe anfmered, I wi'Jbett) them with joy. Which is a cletn- tejiimony, confidering the Opinion 
 cftbejews, that al! louls of men were cratedin the beginning, and fo the foulofihe Me^ias to fuffcr for tie rejl. The jhift of the 
 j'ws, turning thefe exprefjions ujj from the Afeffias, and attributing of them to the P^ple at to one, if fomething ancient : for we 
 pndihat Origen was iitg'd with that cxpofitioti in a difpuiaiion with the Jews. M'm.vnfj.aj Ji tots t» Tin -Ttf^i vs>i Myi- 
 mV«« '7n£5* ItS'dloK naif Ui^inniTu t ■r^itiilfisut TiuJrsui ^nadu^^ ' »r' o1< 'ihi'^ 'Is/i-I^ , ToUTWiTeffnT^'- 
 
 ajs-l^'aji 'ItJxinf tjTc -xcMsif 'ifinm. Thtisthi Jetvi interpreted thf'fe plates, Ifa. 52. 14. iiis vifagc was fp marred more than 
 any man-, 5;. |-,. tliac uhitli had not been told thoni Ihall they fee i 5;. j.anunof forrow, and acquainted with grief: and 
 applied tijsm to liie people o/Ifrael in the:r difpetfions. But Origcn did eafily refute him, by retorting other places of the tame Prophe- 
 cy: «55-4. S;:rely he hath born our griefs and carried our forrows; -.cv/^ 5. He was wounded for our tranfj^rtflions, he 
 was bruifed for ov.r iniquities, and w ich his firipes are we htakd. Srt^w; yififV '-^' •' ^ ? a,(j.a.^'iaj< -j^uo/wj^i/oi, j^ }:-6iv}ff 
 lf.Tir'Zainfa'T':irQi4ifcu, fir' ^•*' tk A«» iK»<»K, "75 ;^ 01 -im r^' k9vav, TiWTai Ktyun. But efpecialty heconjnui'dedthe 
 JewwiththijewordsofiheZ.verfe, He ^\as cut olVoiit pf the land of tlie living; for the tranlgrcnions ot my people was he 
 flricken. Mi'Xiai 3 icTo^^r/.V^Ai^McJiTB 7>i< ^ttjuvnt hVifiat Ti, '\-toff-'ii,voui'^v'ntf.a.»iA>ihyJi»^f ^aivaicy. '£< jS 
 
 • Ttf®- m TTt^f fiO.iv'fii&u; Ti'j JfaT©* fifii Inffaf XeifBt; Origcnadv.Celfum I. 1. 
 
 This-
 
 Suffered. 185 
 
 ThisPredi£lionis fb clear, ever fmce tho Serpent was to l>ruife the heel of 
 the Woman's feed, that tlie Jews, who were refblvcd to expeft a Meffias 
 which fliould be only glorious, have been inforced to invent another, which 
 fliould fuffer. And then they anfwer us with a dillinftion of their own in- 
 vention ; That a Mcjjm was to redeem us, and a Mtffias was to fiafFer for 
 us ; but the fame Mtfjks was not both to redeem us and to fuiicr for us. For 
 they fay that there are || two feveral pcrfons promifed under the name of the \%7tfj''l 
 Mijjias; one of the Tribe of Ephraim^ the other of the Tribe oi'Jndah; double .\icgiti, 
 one the (on o(Jofeph, the other the Ton oi David; the one to precede, fight, ""^P '^_^*'^, 
 and fuffer death, the other to follow, conquer, reign, and never to die. If Mcfl^asthe fo'n 
 then our Saviour were a Chriff, we muft confeft he was a fuffering Mcl^as, of joicpii, ;/;? 
 and confequently, according to their Doftrine, not a Saviour. For if he "'^'^'^ nn'^n 
 were the fon of David, then, fay they, he was never to die; or if he ever Meffiastheibn 
 died, he was not that Ale/fias which was promifed to fit upon the throne of cf David. jo f/j? 
 David. And while we confefs our Saviour died, and withal alfert his defccnt J«J,SX£ 
 from thehoufc o( David, we do, in their opinion, involve our lelves in a 4.5. I''in 
 Contradiaion. TP^"2 
 
 an£N 12 nWCI nn ">3 n'WD T'plSQ*? Two are thy deliverers which fliall deliver chee, Meflus the Ion of 
 David, andMefllas tlie Son of Ephraim : and in the fame manner. Chap. 7. j. This that Paraphnilt, nothing [^ ancient as the. 
 reft, is conceivedto have tal^en out of the Talmud ?n MalTeclieth Succa, where cap. 5, infcribed ■~?^'7nn, God faith to ^ effiasthe 
 fon of David, iyp3Q ^~l^^4 no '"rX'^y Ask what thou wilt, (according to the fecond PfilmJ and I will gixe it theel 
 jnnr^ "^OV jl rV^C^'-} TMayV^ JOD who feeing Mefllas the fon of Jo:eph which was riain, asked of God nothing 
 bml'je. Tnwfrom t/v Talmud and the laterTargumthe Rabbins have generally taught a double Aeffias,or.e the fonof David,the 
 other of jokph. ^r Solomon Jarchi, //rf. 24. 1 8. Z^c/;. 12. 10. Aben Ezra,2iJi./;. 9. <). AULich.-^.x. K\mk\,Zach,\2.io- whom 
 the later Jeivsconftantlyfolbrv. Ajid thi sMarc'ion the Hereticl^feemsto have learned of the Jews, and to have taught with fome 
 alteration in favour of his own opinion. Conftituit Marcioii alium efle Chrift urn, qui Tiberianis temporibus a Deo q uondam ig- 
 noto revclatus fit in falutem omnium gentium ; alium, qui a Deo creatore in reftitutionem Judaic! flatus fit" dcftinatus, 
 quandoque venturus. Tertul. adver. Marcion, I. ^.c.6. 
 
 But this Diftinftion of a double MeJJias is far from prevailing over our be- 
 lief : firft, bccaufe it is in itlelffalfe, and therefore of no validity againft us; 
 fecondiy, becaufe it was firft invented to counterteit the truth, and fb very 
 advantageous to us. 
 
 That It is in it felf falfe, will appear, becaufe the Scriptures never men- 
 tion any Mtffias of the Tribe of Ephraim ; neither was there ever any 
 promife of that nature made to any of the fons or off-fpring oijofeph. 
 Befides, as we acknowledge but one Mediator between God and man, fb 
 the Scriptures never mention' any Meffias but one. Under whatfbever 
 title he is reprefented to us, there can be no pretence for a double per- 
 fbn. Whether the feed of the woman, or the feed of Abraham, whether 
 Shiloh, or the Son of David, ftill one perfon promifed ; and the ftile of 
 the ancient Jews before our Saviour was, not they, but he \\ which is to iroJfxV-*- 
 come. The qucftion which was asked him, when he profelTed himfelf ''®"' 
 to be Chrili, was, whether it was he which- was to come, or whether they 
 were to look for another ; not that they could look for him and for a- 
 nother alfb. The objeftion then was, that Elias was not yet come, and 
 therefore they expefted no Meffiis till Elias came. Nor can the diffe- 
 rence of the Miffias's condition be any true reafon of imagining a double 
 perfon, becaufe in the fame place the Prophets, fpeakingof the fame per- zacb.g.?. 
 ion, indifferently reprefent him in cither condition. Being then, by the '^''' 9- *• 
 confeffion of all the Jews, one Meffias was to be the fon of David, whom 
 Elias wzs to precede; being by the tenure of the Scriptures there was ne- 
 ver promife made of more Chrifls than one, and never the leaft mention 
 of tlie Tribe of Ephraim with any fiich relation ; it followeth that that 
 dillinftion is in it felf falfc. 
 
 Again, that the fame DilVmftion, framed and contrived agiinft us, muft 
 
 uccds
 
 184 
 
 ARTICLE IV. 
 
 needs be in any different perfon's judgment advantageous to us, will appear, 
 becaule the very invention of a double perfon isapIainconfefTionofa twoibla 
 condition ; and the different relations, which they prove nor, are a convin- 
 cing argument for thediftinft (XConomics,\vhich they deny not. Why Ibould 
 they pretend to expeft one to die, and another to triumph, but that the true 
 Mtffus was both to triumph and to die, to be humbled and to be exalted, to 
 put on the rags of our infirmity before the robe of iMajefliy and Immortality ? 
 Why lliould they tell us of one Mediator to be conquered, and the other to 
 be viftorious, but that the Serpent was to bruife the heel of the Seed of the 
 Woman, and the fame Seed to bruife his head ; Thus even while they en- 
 deavour to elude, they confirm, our Faith; and as if they were flill under the 
 cloud, their errour is but as a fhadow to give a lufi-re to our truth. And lb 
 our firll Affertion remaineth firm, the Melji.ts was to fuffer. 
 
 Secondly, that Jejus^ whom we believe to be Clmft, Ak\ fuffer, we fiiall 
 
 net need to prove, becaufe it is freely confefled by all his enemies. The 
 
 Gentiles acknowledged it, the \jews triumphed at it. And we may well take 
 
 that for granted, which is fo far from being denied, that it is objei^ed. If 
 
 hunger and thirft, if revilings and contempt, if forrows and agonies, if ffripes 
 
 and buffctings, if condemnation and crucifixion, be Sufferings, Jefus fuffered. 
 
 Ifthe infirmities of our nature, if the weight of our fins, if the malice of man, 
 
 if the machinations of Satan, ifthe hand of God could make him fuffer, our 
 
 Saviour fliffered. If the Annals of times, ifthe writings of liis Apofties, if 
 
 the death of his Martyrs, if the confeffion of the Gentiles, if the feoffs uf the 
 
 fl To^fe nhich 7^"'-^' be tcfiiimonies, jfe/«-f fuffered. Nor was there ever any which thought 
 
 wcrelMcd% he did not really and truly fuffer, but 11 fuch as withal rationally pretended 
 
 theOrcikj /io- jig ^^35 not really and truly man. 
 
 xnisu itnd <ia,y ^ 
 
 ToLina-riJ, rein taught that Chrifi was man fn!} putative, and came into the worldonly in phantafmatc, and cotifequently that hi did 
 only putative pat!. Thefe were caOed A»r.iiTa-\ mt from their Authir, but from their Opinion, that Chtifl did all things nnh ^ j),. 
 Ki^iTM, in appfarancc,nijt reality. Wf Clemens Alcxandrinus.TiTc eufinav wtJJL'iiti Jhynar^v i^9^oiiTffli'Tg;oaj*f<i'o»')a/, «f 
 w ■^ Aoxiirjy. Strom. I. 7. w^. <,'} Jh<.'fiT» Xe'5B!'T=3«:'«p»S5 vwiA.aCoi'. Id. I. 6. Neque in rhanta(ia, id eft, abfque came, 
 ficiit Valenrinus affcric, ticqucdc thefi, putative imaginatum, fed vcrum corpus. Gennad. dcEccl. Dogm.dif. 2. Where for 
 de thefi, l fuppoferee jhiuld rend Jh'.ti^H. The original of thit train of Heretick_s ii to be fetched from Simon Magus, rvhofe affertion 
 was, Chriftumncc venilTe, nee a JudaisquicquampertuIilTe. S. Aug. deHsxef. Wherefore makjng himfelfthe F.u her, Son, and 
 Holy Ghoft, he affirmed, fe in Filii pcrfona putative apparuiffe, andfo that hefujfcred as the Son amongfl the Jews \ ttMiifia. uri 
 rrtToy^iyv ^ a.n.i J)K\\(!n i/ofov. Damafc.dc Ha?ref. Nore what i\r!\onV\2^% faid of himfelfwhenhc made himfelfthe Scn^ 
 that th^fe who followed ajfrmed of Cinift. As Satuminus, who taught Chriftum in fubftantia non fuilFc, & piiantafmate tantum 
 quafi pafTum (uiiTe. Tertul.de Prsfc. adv. Hsret. cap. 46. l^tde Epiph. mutilum, Hxn 2 ;. c i . And Bafilidcs, who delivered, fl)-T 
 Xe/^^ jttrT«ff7<i' o* TT'i 9ajit£l^. uii h) "5 ttr')p»Toi', //.nJi m.^Kt ti\t\zivtu.:ixi '^rtiJtv zsLrx-ff TETov9ircu> a.>Xei "Zlfjinta. 
 To:- Kv^'mjojov. Epiph. Hsr. 24. c. 5. A [udiis non credunt Chriftum crucifixum, fed Simonem Cyrcnenfcm, qui angariatus 
 fuftulitcruceniejiis. S.Aug.Htr. 4. Thm fAe Valcminians, r-ir/ini/iir/y ^KC\\%the Father of the Marcofian fli:) a7f (vr ; Marcus 
 ctiamnefcio quisHirefim condidit, ncgans rciurrcftionem carnis, S: Chriftum non verc, fed puTativc, paffum alTeveracs. 
 S.Au^. Hsr. 14. Thm Ccr<lon: Chriftum in fubftantia camisnegat, in phantafmate foIofuilTepronunciat, nee omnino paf- 
 fum, fed quali paflum. Tertid. Frjifcc. si. Chriftum ipfum natum ex fosmina, neque hanuiffe carnem, ncc vere mortuum 
 vclquicquam palTum, fed fimulafle pafljonem. S. Aug. tUr. :i. And f/.'?Manichecs, »r/'3f.w^/.'f Chriftum non fuilTc in came 
 vera, fed riniiilatam fpecicni camis hidificandishumanis fcnfibuspr-Tbuiffe ; ubi non folum n-.ortcm, verum etiam refurrc- 
 ftionem, mentirctur. Idem Hsr, 46. Winm theref.re Vinctntius Lirinenfis calls Piiancafia: prsdicatorcs, cap. 20. 
 
 Thirdly, to come vet nearer to the particular acknowledgment of this 
 truth, we Ihall farther lliew that the promifed Mtffias was not only engaged 
 to fiifter for us, but by a certain and exprcfs agreement betwixt him and the 
 Father, the meafure and manner of his Suftcrings were determined, in order 
 to the Redemption it lelf which was thereby to be wrought ; and what was 
 fo relblved, was before his coming in the flcfh revealed to the Prophets, and 
 written by them, in order to the reception of the Mtffias, and the accepta- 
 tion of the benefits to be procured by his Sufferings. 
 
 That what the Mtffus was to undergo for us was predetermined and de- 
 creed, appcareth by the timely acknowledgment of the Church unto the 
 >tJ/4. ''7,:3. Father : Of a. truth., again fl thy holy child'jejiis, whom thou hifl anointtd., both 
 
 Hercd
 
 Su 
 
 F F E R E D. 
 
 185 
 
 Herod and Pont tits Pilate , with the Gentiles and the people of Ifrael, mere ga- 
 thered together \ For to do whatfoever thy hand and thy counfel determined be- 
 fore to be done. For as when the two Goats were prcfentcd before the Lord, -^^f- 1^- »• 
 that Goat was to be offered for a Sin-offering upon which the lot of the Lord 
 fhould fall; and that lot of the Lord was lift up on high in the hand of the 
 High-prieft, and then laid upon the head of the Goat which was to die: (b 
 the hand of God is faid to have determined what fhould be done unto our 
 Saviour, whofe Padion was typified by that Sin-offering. And well may 
 we fay that the handoiQ^^. as well as his counfel determmedhis Pafllon, be- 
 caufe he was delivered by the determinate counfel and foreknowledge of God. aus 2. 2?, 
 
 And tliis determination of God's Counfel was thus made upon a Covenant 
 or Agreement between the Father and the Son, in which it was concluded by 
 them both what he fhould fuffer, what he fhould receive. For befide the 
 Covenant made by God with man, confirmed by the blood of Chrifl,we muft 
 confider and acknowledge another Covenant from eternity made by the Fa- 
 ther with the Son .• which partly is exprefTed , If he fhall make his foul an ifa. 53. 10, 
 offer ing for fin ^ he ^} all fee his fetd^ he fljall prolong his days; partly by the A- 
 poftle, Then J aid I, Loe, I come, (Jn the volume of the book it is written of me) Hcb. 10. 7, 
 to do thy will, God. In the Condition of making his foul an offering for fn^ 
 we fee propounded whatfoever he fuffered ; in the acceptation, Loe, I 
 come to do thy will, God, we fee undertaken whatfoever was propounded. 
 The determination therefore of our Saviour's Paflion was m.ade by Cove- 
 nant of the Father who fent, and the Son who fuffered. 
 
 And as the Sufferings of the Meffias were thus agreed on by confent, and 
 determined by the counfel of God ; ib they were revealed by the Spirit of 
 God unto the Prophets, and by them delivered to the Church ; they were 
 involved in the Types, and a£ied in the Sacrifices. Whether therefore we 
 confider the Prophecies fpoken by God in the mouths of men, they clearly 
 relate unto his Sufferings by proper predidion; or whether we look upon 
 the Ceremonial performances, they exhibit the fame by an aQive reprefenta- 
 tion. S. Paul\ Apology was clear, that ho faid none other things but thofe which ^ns 26. 2?. 
 the Prophets and Mofes did fay fljouldcome^ Thtt Chrift fhould fuffer. The Pro- 
 phets/i?/"^ in c-xprefs terms that the Me^^j, whom they foretold, fhould fuffer ; 
 Mofes faid fb in thole Ceremonies which were infliiutcd by his Miniflry. 
 When he caufed the Paffbver to be flain, he faid that Shiloh was the Lamb 
 (lain before the foundations of the world. When he fet the brazen Serpent iip 
 in the wildernefs, he faid, the Son of man fhould be lifted up upon theCrofs. 
 When he commanded all the Sacrifices for fin, he faid, without effufion of 
 blood there was no Remiflion, and therefore the Son of God muff: die tor the 
 fins of men. When he appointed Jaron to go into the Holy of holies on the day 
 of Atonement, hey4zW,C/'r//?, our High-pricft fhould never enter through the 
 veil into the higheft Heavens to make expiation for us, but by his own Blood. 
 If then we look upon the fountain,the eternal Counfel of the will of God,if we 
 look upon the Revelation of that counfel, either in exprefsPrediftions or Ce- 
 remonial Repre{cntations;wefhall clearly fee the trutli of ourthirdAlfercion, 
 That the Sufferings of thePromifedMj/^<t^,wcre predetermined and foretold. 
 
 Now all thefe fuffcrings which were thus agreed,determined and revealed 
 as belonging to the true Meffias , were undergone by that lefts of Nazarith 
 whom we believe to be the true Chrijl. Never was there any fufferingType 
 which he out- went not, never PrediQion of any Paffion which he fulfilled 
 not, never any cxpreffion of grief and forrow which he felt not. When the 
 appointed time of his death approached, he faid to his Apofflcs, Behold, we uke i3. ji 
 gQ Up to Jaufakm , and ail things that are written by the Prophets ccmdning 
 
 B b ' thi
 
 ib6 ARTICLE IV. 
 
 the Son of man fl} all be accompl/jbed. When he dehvered them the blclTed Sa- 
 
 Di{e 25. ;:. crament, the commemoration of his Death, he faid, Triilj the Son ofm.tngotth 
 
 Ka]«Ti meif ^^^ jf j^jj determined. After his Refurreclion, he chaftiicd the dulnefs of his 
 
 ' Difcipies, who were fo overwhelmed with hisPaflion, that they could not 
 
 LMke i\- ;■), look back upon the antecedent Predictions ; laying unco them, fools ^ and 
 
 *^- Jlotv of heart to btlie'ue allth.it the Prophets have fpoken .' Ought not Chrtjl to 
 
 have ftiffered thefe things, and to enter into his glory f After his Afcenfion, 
 
 S. Pt:ttr matle this profeffion before the Jerps, who had thofe Prophecies, and 
 
 Atls-i.\i. {aw his Sufferings; Thofe things which God before had fberved by the mouth of 
 
 all his Prophets , that Chrifl fljould fujfer, he hath fo fulflkd. Wliatfbevcr 
 
 therefore was determined by the Counfel of God, whatfbevcr was revealed 
 
 by the Prophets concerning the Sufferings of the Mejfias^ was all fuIHllcd 
 
 by that 'Jeftts whom we believe to be, and worfliip as the Chrifl. Whicli 
 
 is the fourth and laft Affertion propounded to exprels our Saviour's Paflion 
 
 in relation to his Office. 
 
 Having confidered him that fnfftred in his Office, we are next to confider 
 him in his Perfbn. And being in all this Article there is no perfon exprcfly 
 named or defcribed, we muff look back upon the former, till we hnd hisde- 
 fcription and his name. The Article immediately precedmg leaves us in the 
 lame lufpcnfion s but for our fatisfaftion refers us to the former, where we 
 find him named '^efus., and defcribed the only-begotten Son of God. 
 
 Now this Son of God we have already fliewed to be therefore truly called 
 the Only-begotten, becau(e he was from all eternity generated of the effence 
 of tlie Father, and therefore is, as the eternal Son, lo alfb the eternal God. 
 • r ** b'r'"' Wherefore by the Ji immediate coherence of the Articles, and neceflary con- 
 ronncycLlnffe fequencc of the Creed, it plainly appeareth that the eternal Son of God, God 
 Creed, rrhich of God, Very God of Very God, /ufered under Pontius Pi/ate, tvm crucifedy 
 mfjCiTxc/Zl ^^'*'^' ^"^ buried. For it was no other perfbn which fujjered under Pontitts 
 gainjl Ncfrori- Pilate than he which was born of the Virgin Mary, h.e which was born of the 
 us Dc- incarn. Virgin Mary, was no other perfbn than he which was conceived by the Holt 
 Ghofij he which was conceived by the Holy Ghofi was no other perfbn 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 Son of God, 
 I Cor. 3. 8. our Lord, fuffered under Pontius Pilate. That Word which was in the be- 
 Domfniim^'af- S^n^^^g, which then was with God, and was God, in the fulnefs of time be- 
 fum Symbol! ing made flefh, cjid fuffer. For the Princes of this world crucified the Lord of 
 tenet author!- glory ; and God purchaftd his Church with his own blood. That perlbn which 
 ius'tra.iidif,d^ ^'^^ begotten of the Father before all worlds, and fb was really the Lord of 
 ccns. Si cniin glory, and moft truly God, took upon him the nature of Man, and in that na- 
 XTam^Do- ^^^^■> ^'^^"S ^^il^ ^^^^ ^ame Perfbn which before he was, did fuffer. When our 
 rainum piotii Saviour faftcd forty days, there was no other Perfbn hungry than that 
 crucifixiircnt. Son of God which made the World; when he fate down weary by the Well, 
 'E^'tjih.ViJ'' ^here was no other perfon felt that thirll but he which was eternally begot- 
 ten of the Father, the fountain of the Deity : when he was buffeted and 
 fcourged, there was no other perfbn fenfible of thole pains than that eternal 
 Word which before all worlds was impaffible; when he was crucified and 
 died, there was no other perlbn which gave up theGhoft but the Son of him, 
 and ib of the fame nature with him, who only hath immortality. And thus we 
 conclude our firftConfidcration propounded, vtz,. Who it was w hich fuffer- 
 ed j affirming that, in refpcft of his Office, it was the Meffias, in refpeft 
 ot hib Perfbn, it was God the Son. 
 
 But the perfe(fl probation and illuff ration of this truth requirethfirfta view 
 of the fecond Particular propounded, How, or, hi what, he fuffered. For 
 
 while
 
 Suffered. i8-? 
 
 while we prove the Perfon fuffering to be God, we may feem to deny the Pal- 
 fion, of which the Perfeftion of the Godhead is incapable. The Divine na- 
 ture is of infinite and eternal happinefs, never to be diiiurbed by the lead 
 degree of infelicity, and therefore iubie6l to no fenle of mifery. Wherefore 
 while we profcfb that the Son of God did futfer for us, we mull (b far explain 
 our AlTertion, as to deny that the Divine nature of our Saviour fuffered. For 
 being the Divine nature of the Son is common to the Father and the Spirit, 
 if that had been the fubjeft of his Paffion, then mult the Father and the Spirit 
 have fuffered. Wherefore as we afcribe the Paffion to the Son alone, fo rauft 
 weattributeit to that Nature which is hisalone,thatis,thehumane.Andthen 
 neither the Father nor the Spirit will appear to fuft'er, becaufe neither the 
 Father nor the Spirit, but the Son alone, is Man,and ib capable of fuffering. 
 
 Whereas then the Humanity of Chifi confifteth of a Soul and Body, thefe 
 were the proper fubjefl: of his Paflion ; nor could he fuffer any thing but in 
 both or either of thefe two. For as the IVord was made flejh^ tiiough the 
 Word was || never made, (as being in the beginning God) but the flefh, that II [1 aS>©- 
 is, the Humanity, was made, and the Word alfuming it became flefji ; lo faith •^]!"''*f "' 
 S. Peter ^ ^Chrift fuffered for min thtfitfhfm. that nature of man wiiich he took il I* a4|^> 
 upon him : and fb God the Son did fuffer, not in that nature in which he was ^ T"'?"'' '^.' 
 begotten of the Father before all Worlds, but in that flefli which by his In- \ Xi%l%^ 
 carnation he became. For he was '' put to death in the fltjjj, but qntckmd in ^ r ^^■Iv^dw 
 theffirit ; fuffered in the weaknefs of his Humanity, but role by the power *"'^3*7o' ,^ 
 of his Divinity. As he was made of the feed of Davtd according to the fltjh, in e'f «?'i' J ' ^e- 
 the language of S. Paul; fo was he/>«? to death in thefejh^ in the language of ^' V^" ,"''' 
 S. Peter : and as he was declared to be the f on of God with power, accordinq^ to s. "AtZnai'.ck 
 the fpirit of holin'efs \ fb was he quickned by the Spirit, Thus the proper fub- ^"M'"''- 
 jcQ: and recipient of our Saviour's Paffion, which he underwent for us, was b \ p"f *' \'2 
 that Nature which he took i\ jm us. Adeo faiva'eft 
 
 Far be it therefore from us to think that the Deity, which is immutable, utri',rque pro- 
 could fuffer ; whjch only hath immortality, could die. The conjunQiion [i"f uc'fe Sp^ 
 with Humanity could put no imperfctliun upon the Divinity : nor can that "tus resfuasc- 
 I! infinite nature by any external acquifition be any way changed in its in- fj"V"vinu- 
 trin fecal and effential pCi factions. ^ li the bright raies of the Sun are tes& operas; 
 thought to infinuate into ihe mod noifome bodies without any pollution of ^8"?' ^ "■!" 
 themlelves,how can that fpiritual effence contraft the leaif: infirmity by any funftaTc. cfu- 
 union with Humanity? We muft neither harbour fb low an elHmation of ricnsfab pia- 
 the Divine nature, as to conceive it capable of any diminution; nor fo ftb°samari"i! 
 mean efteera of the effence of the Word, as to imagine it fiibjc6l to the dc, rtcns La- 
 fuffcrings of the flelb he took ; nor yet fo groundlels an elHmation of the "rum, anxia 
 great myftcry of the Incarnation, as to make the properties of one nature teni, denique 
 mix in confufion with the other. Thefe were the wild coUeftions of the ^ mortuac/t. 
 Ij Jrian and Jpoliinarian Hereticks, whom the Church hath long fince filen- ^pl^Jll'c'^tj"^' 
 ced by a found and fbbcr Affertion, that all the Sufferings of our Mediator ctemem. Alex. 
 were fubiefted in his humane nature. ^■*'^''^- '• '■ *^' 
 
 II Ti yi (pijttt ci.p'iafjot' ^ acc^KoJ&jToi' «6'i TOfBToe SJir, i QuuA}Xott/;$/Jo>i r^ ttfrnni^ pi'fl'M, oTa» o» \,y.^\iv k«t' 
 CiMitf^xM' -jl/Jtilaj. Greg. Nylk-n. £/)(/?. * 'Q( ij'' ha/«k.o ip'J]o( wiioiir riaiKllmt ri vcitli, •rAiifS'a-.:/, ly Qvfjt.a- 
 TKv viK^uv It) B KdBa^av ipa-rryofj^Ai " Tf At) rr\iov I'l iawixa.1@- n ©tS S\uia.fj.ii sr' ai' t*9o/ tIlu ii ji'cti , «'/' iur /S\a.- 
 Chu (\fAci\Cv dL.mi\j.i.Tai gT<«ipM«Vi)- Eufeb. Demon. Evang. I. 4. c. 15. \\Tliif cLinger k the ratl.vr to be unflded , becuife 
 it !smt generally iindcrjhoii. The Nerefie of hrius, as it was condemned b^ the Council 0)' Ukc , if l^noivn t) fill. Hut that he 
 rn.idc the nature oj the Word to fuffer in the ficfl), is not fo frecjuently or fl.ml) delivered. This I'ha-badius ('f/jL' firft of the Ltitinc 
 Church who wrote againfi the krum) chargeth them with. Dupliccm liiinc ftatum, non conjunftiim , fed cont'ufum, vul- 
 tis videri i « etiaiii uiiius veftruin, id eft tpiftola Potami, qu<t ad Orientcm & Occidentcm tranliiiiiTa eft, qua allcric, car- 
 ncSc fpiritu Chrilli coagulatii per langiiincni Mari.t, & in ununi corpus rcdartii, padi'iilcni Dtuin lartuni. Hoc idto, nc 
 quis ilium ex co crcderet, qucm impafl'ibilcm fatis conftac. Lib. adv. Arianos, c. 7. And .1^1'' n : Non ergo eft fpiritiis caro, 
 nee caro fpiTitus,quod ifti volunt cgrcgii Doftorcs.ucfaftusficfcilicctDominus&Deusnoftcrcx hac fubftanciarum pcrmix- 
 pione paflibilis. Jdco autcni paflibilcm volunc did, nc ex impaflibili credatur. Cap 8. MxtUm ?y 'A(n»yai ?:t»li'3vlai, 
 
 B b 2 C*i**
 
 ,88 ARTICLE IV. 
 
 Cafnitix'-.nr varo1(9tVVo' etcwXrjHcai -r ^u7vf^., tU ^ t^ t«9i!( I'si'ot* ^* tW tf^aS? 55oT)i7«t tfrajse;v7s< ««- 
 .'^wf. S. Athan. lib. de Incarn. Oj this S. Hilary it to be underjiood: Scd corum omnis hie Icnlus, ut opincmur mctum mortis 
 in Dei Fiiiuni incidiffc, qui aderunt non de acernicate prolacum, nequc dc infinicate pattrr i fubftantix exfiitiire, fed ex 
 nuUo ilium qui omnia crcavit efttttum ; uc adumpcus ex nihilo fit , & ra-pcus ex opcrc, & confinratus ex tempore. Et 
 idee incodoloris anxictas, idcofpiriius paflio cum corporis paHione^C«n. Sji. in ^atth. Wker, .'■..nl^ke argues againfl ike 
 Ariar.s. The ri^ht underfl.wding whereof is the ml) litie rva} to reconulc t'oj'e hnrjj.' f.yings of his, v. ' ,. '• trcubled tht: Mtjltr of 
 the Senterxcs, and the whole Schools ever fitKe. 
 
 Aiid now the only difficulty will conllft in this, how wc can reconcile the 
 Perion fuflcring with tlic Subieft of his PafTion ; how we can fay that God 
 (lid lijtfer, when wc profcls the Godhead fuffercd not. But this fceming 
 difficulty will admit an cafic folution, if we confider the intimate conjundi- 
 on of the Divine and humane nature, and their union in the Perfbn of the 
 I Per indiiibia Son. For |, hereby thole Attributes which properly belong unto the one, are 
 verbil"!^rni" gi^'^" ^0 '^'''^ Other ; and that upon good reaibn. For being the fame indi- 
 omnia qui ' viuual perfon is, by the conjunftion of the nature of God and the nature of 
 carnis fijit a- ^2i^^ really and truly both God and man ; it ncceflarily followeth, that it is 
 verbo,quomo- ttuctolay, God u m.in, and as true, Amm u (Jod : becaule in this particular 
 do & qui vcr- he which is man is God, and he which is God is man. Again, being by rea- 
 cantuH^n cjr- ^^ °^ ^^^^ Incarnation it is proper to fay, God is man, it followeth, unavoid- 
 Tie.orig.inEp. ably, that whatfbever necefp'rily belongeth to the humane nature may be 
 ad R^m. A/* fpoken of God ; otherwiK- tlieie u ould be a man to whom the nature of man 
 1wJ\a.T>i( Tt did not belong, which were a contradiQion. And being by virtue of the 
 rrcffhn^^iirM fame Incamation it is alfb proper to fay, A man is God, by the fame nccefTity 
 "^'TKitBe^'"- of confequcncc we mufl: acknowledge, that all the elTential Attributes of the 
 riK OHiTH7of, Divine nature may truly be fpoken of that man; otherwife there would be 
 «i7/^i{tt7« one truly and properly God to whom the nature of God did not belong, 
 J;^ TtJ «V which is a clear repugnancy. Again, if the properties of the Divine nature 
 9f /t/k>v V may be truly attributed to that man which is God, then may thofe actions 
 ^^o'l- TO 1° ^^ l^ich flow from thofe properties be attributed to the fame. And being the 
 9f a^iiu y.a75- properties of the humane nature may be alfb attributed to the eternal Son of 
 voij.il^iAaj. Qod, thofe a£lions or pafTions which did proceed from thole properties may 
 aJxhcoph. ^ be attributed to the iame Son of God, or God the Son. Wherefore as God 
 XfH w^-To/ « the Son is truly man, and as man truly paffible and mortal ; ib God the Son 
 jitiu a< V i- ^jjj j^yj , fy{^(.p 3,1 J jid (ruly die. And this is the only true *communicati- 
 'saiH T* J>o- on or Properties. 
 
 ff* *• . T''^'^" Not that the effcntial Properties of one Nature are really communicated 
 *°ca!ie'd h'tbc to the Other Nature, as if the Divinity of Chrift were paffible and mortal, or 
 Schools ordim- his Humanity of original Omnipotence and Omniprelence; but becaufe the 
 Mtio°i'dioma- ^^"^^ ^^ ^^c Son was alfo the Son of man, he was at the fame time both 
 turn, b) the an- mottal and eternal ; mortal, as the fbn of man, in rcfpeft of his Humanity ; 
 
 "kes^-A^iijC ^^^^'^^^^ ^^ ^''^ S°" ^^ ^^'^j ^" refpeft of his Divinity. The Sufferings there- 
 m , arJf'^mc- fore of the Meffitts were the Sufferings of God the Son : not that they were 
 tin-es -Atfjifxi- the Sufferings of his Deity, as of which that was incapable; but the Sufferings 
 T*ja57f. Qj? j^j^ Humanity, as unto which that Was inclincable. For although the hu- 
 mane nature was conjoined to the Divine, yet it fuffered as much as if it 
 Iiad been alone ; and the Divine as little fliftercd as if it had not been con- 
 joyned : becaufe each kept their refpcftivc Properties diftin£t, without tie 
 leafl confufion in their moll intimate conjunftion. From whence at lalf the 
 Perfbn fiiffcringis reconciled to the Subjcft of his Paffjon : For God tlie Son 
 being not only God, but alfb Man, fuffered, though not in his Deity, by rea- 
 fbn of w hich he is truly God, yet in his Humanity, by whicli he who is tru- 
 ly God, is as truly Man. And thus we conclude our two firfl; Difquifitions: 
 Vyho it was that fuffered ; in refpeO: of his Office, the MeJ/i.u, in refpeft of 
 his Perfbn, God the Son : How it was he fuffered ; not in his Deity, whicli 
 
 is
 
 Su 
 
 F F E a E D. 
 
 189 
 
 is impaffible, but in his Humanity, wliich he alTumed cloathed with our 
 infirmities. 
 
 Our next enquiry is, What this God the Son did fuffer as the Son of man ; 
 not in the latitude of all his fuftbrings, but ib far as they are comprehended 
 in this Article : which firlf prefcindeth all the antecedent part by theexpref- 
 fion of time under Pontitts Ptlate, who was not Governour of 'Jud.ex long 
 before our Saviour's Baptifm ; and then takes oft his concluding Paflion, by 
 adding his Crucifixion and his Death. Looking then upon the Sufferings 
 of our Saviour in the timeof his preaching the Gofpel, and cipecially before 
 hisDeatJi, we fliall bcif underftand them by confidering them in relation to 
 the Subjcft or recipient of them. And being we have already fhewed his 
 Paffion was wholly fubjefted in his humane nature, being that nature con- 
 fifteth of two parts, the Soul and Body; it will be neceflary todeclare what 
 he liiftered in the Body, what in the Soul. 
 
 For tlie firft, As we believe the Son of God took upon him the nature of 
 Man, of which the Body is a part ; ^o we acknowledge that he took a true 
 and real Body, Ib as to become fiefh of our flefh, bone of our bone. This 
 Body of Chrilf, really and truly humane, was alfo frail and mortal, as being 
 accompanied with all thofe natural properties which neceffarily flow from 
 the condition of a frail and mortal body : and though now the fame body, 
 exalted above tiie higheft Heavens, by virtue of its glorification be put be- 
 yond all pofTibility of Paflion; yet in the time of his Humiliation it was 
 cloathed with no fuch glorious perfcftion ; but as it was fubjefl: unto, fb it 
 felt, wearinefs, hunger and thirff. Nor was it only liable to thofe internal 
 weakneffes and natural infirmities, but to all outward injuries and violent 
 impreffions. As all our corporal pain confifts in that fenfe which arifeth 
 from thefblutionofthat continuity which is connatural to the parts of our 
 body ; fb no parts of his facred body were injurioufly violated by any out- 
 ward imprefTion, but he was truly and fully fenfibleof the pain arifing from 
 that violation. Deep was that fenfe and grievous was that pain which thofe 
 Scourges produced, when the flowers plowed upon his back and made long their 
 furrows : the dilaceration of thofe nervous parts created a moft fharp and 
 dolorous fenfation. The coronary Thorns did not only exprefs the fcbrn 
 of the impofers, by that figure into which they were contrived ; but did alfb 
 pierce his tender and facred temples to a multiplicity of pains, by their nu- 
 inerous acuminations. That Spear directed by an impertinent malice which 
 opened his fide, though it brought forth water and blood, caufed no dolo- 
 rous fenfation, becaufe the Body was then dead: but the Nails which pierced 
 his hands and feet made another kind of impreffion, while it was yet alive 
 and highly fenfible. Thus did the Body of the Son of man truly fuffer the 
 bitternefs of corporal pains and torments inflidfed by violent external im- 
 preffions. 
 
 And our Saviour took upon him both parts of the nature of man, fb he Quifuicepita- 
 f'tffcrcd in them both, that he might be a Saviour of the whole. In what pl["^i;„j,"p3^fl 
 fenfe the Soul is capable of fuffering, in that he was fubjeftj:© animal Paffion. fioncm. s.Am- 
 Evil apprehended to come tormented his Soul with Fear, which was as i>rof. de Fide i. 
 truly in him in refpeft of what he was to fuffer, as Hope in reference to the ' '' '* 
 recompence of a reward to come after and for his Sufferings. Evil apprehen- 
 ded as prcient tormented the fame with Sadnefs, Sorrow and Anguifh of 
 mind. So that he was truly reprefentcd to us by the Prophet, as a man of ifa. 5 j. 3. 
 forrowsy and acquainted with grief \ and the proper fubjeft ot that Grief he 
 hath fully exprelled who alone felt it, faying unto his Difciples, My foul is Mmh.26. 38. 
 ejKceding forrowful^ even unto death. 
 
 We
 
 ,go ARTICLE IV. 
 
 We ought not therefore to queftion whether he fiifFcred in his Soul or no; 
 but rather to endeavour to reach it it were poflTible, the knowledge how 
 far and in what degree he fuffered ; how bitter that grief, how great tiiat 
 fbrrow and that anguifli was. Which though we can never fully and exactly 
 meailirc ; yet we may infallibly know thus much, buJi from the expreffi- 
 ons of the Spirit of God, and from the occalion of his Sufferings, that the 
 griefs and (brrows which he felt, and the anguifli which he underwent, 
 were moft incomparably far beyond all forrows of which any pcrfon here 
 was ienfiblc or capable. 
 
 The Evangelifts have in fuch Language exprefled his Agony, as cannot but 
 jnaiih.26. 57. raife in us the highell admiration at the bitternefs of that Pafljon. He began 
 A.-rfr^M. li. to be forrowfnl, faith S. M.tttherv; He began to he fore amazed, faith S. Mark ; 
 and to be very heavy, (ay both : and yet thcfe words in our IVanflation come 
 IhXZinture f^"" ^^ort of the 1| Original exprelTion, which render him liiddenly, upon a 
 thcc,CjT^Sr^, prefent and immediate apprehenfion, polIelTed with fear, horror and amaze- 
 u^a.'jCiiSK,, nient, encompafled with grief, and overwhelmed with Ibrrow, preffed down 
 'Av^^^Ttl'e ^*•ith confternation anddejedion of mind, tormented with anxiety and dif- 
 tirfl , H nf a quietudc of ipirit. 
 
 <v»»*»;i ana or- * ' 
 
 dinaryfyiificarion, but in tbU cafe it K to be raijed to the higbefl degree of its pifihle fgnificanc), as nffears by thejvords which 
 yji/jB', •a^jAUTcf SJjc n vlfXii M"- For^ as the ancient Grammarians obfenc , i C*!!^] irg^^ini UnTOLsiv Svxci • ard again, 
 >i[^'iy] rr^^ioK \iix£diijcci a.t7t -f [■ww!] x^ ^'oyy \3^i'in'i< j^ 'acn']'<i7n](^ ■, and therefore ^hurrQ- of it fetf mi.fi 
 fi^niie •imanpjjfejjed with an excefive grief; as in /Efchylus, tfc-Cct^M Kfi/©-, '.k^t is, according to the Scholiaji, -sSaor-v; 
 /3<ju'. But bcfide this 0>eclinitation, here U to be ohfcrved a referer.r : to the words o/David, Pfal. 42.5. 'Int|« flfsi'/uT®- ^ i 
 ■i<j^'i fxs ; 'nnin>£/n no. So that it doth not onfyfignifie an excefs of forroxt: furrounding and encompafwg the Soul ; but alft 
 fuch as brings a conflernation and dc]eflion of mind, bowing the Soul under the prej}-^)c and burthen of it. And if neither the miati- 
 cn of theword nor the relation tn that place in the Pfalms did exprefs that forrow, )et the foUcming part ofourSaviour^swordi would 
 jufficicntl: cvid:nce it, ia< .3-a!*Tii, it was a fonow which lil-e the pangs of death compared him, and like the pains of hell got 
 hold upon him, I'Cal. 1 1 5. 5. Tr.efecond word ufed b) S. Mark alone, is i)i9i/:iC«(^, which with the Vulgar Latin U Favcre, but 
 in the Language of the Orcelj bears a higher fen fe, ed/xCQ- mfxaim ¥ VxtXhS/c, fays Etymologus : and Hefycliios, edfxCQ-. 
 ^ajjlid, 'zK-r\ii^i(.Ghjf Vet. QiuC!$-, ftupor.Pliilcponus, p)f/enf(/i> Eufta'chius 'Ia. h'. @ifj.C& pL ii -.KThv^K; • ^t/x- 
 €o( ;J KJr' o^Sav Tti.nit i IviKaytn- From vchence the Verb 0eLiJ.Cf<v, in termination ailive, in fignification paffive, pcrculfum 
 ciTe, i;i Homer @±fjiCtinv A' 'Ax/A<i'< ' where it U the obfcrvation of Euftatliius, To i'^aiJ.C^mv wsf^HT/xer w ttaUfji ^Ti- 
 ck k'k It^H • ^afj-CiiA^nt ^,df, tj i^i'^^iiflH. K, riBd.uCiitJLai, !j«w el /xS "Oun^-v '■ *"' "■" xniverfally true. For (as~ to^oiir 
 fitr^^f:) we haie both the ufe and feife of this word in the Old Tejlament. As i Sam. 14. 1 v ^''^^H ^Jim, ly kBd'jLCnnf i 
 •yS, and ilic earth quaked. And I'fal. 48. 5. in^P, A^uila ii:/iJ.CnSnami; Symtnachits "c/^tTAa'^Hoaf • as Ffal. 31. 22. 
 '£■)« 3 •!■»■* e.» Til iit53VM|U.K, AquHa ^x^iCmci, Sym-nachm Ik'tKi'-^h. Vie like if alfo in the pajfive termination: as Daniel 
 expreCfcs his fe.ir i't a vifion, iflanifiiOtu/, xj Ti-rl*! 6ii rr^'aai-roy im, Dan. 8. 17. and the wicked are defcribed by tlx Wife 
 inan^'ia.u£»'J^oi lma(, ^ \vJiLKuitnv LtJla-gyiai'm^oi, Sap. 17.5. From whence it appeanth th .t dtuCtiS)^ of it jelf figm^ 
 fetk a hi^b degree of fear, horror .vid amaremcnt. Ohff. Vet. &ifj.C*yiaj, Obflupeo, ftupto, pavefco. And ly the addition of 
 the prepofitim'ci^ the /ignification if augmented. 'Ek^v.ijlC©-, VktadjcJi^, Hcfvch. pajfively ; Breiav teCte'y )y %K.9itfj.Coy. 
 Dan. 7. 7. aHively, i. c. Im.irKnK.liK'JV. Such an augmeiaation in this word is jujiifiable by that rule left m tn Euftachius ad Iliad. 
 *'• *■ C"^S!I ''■(yO»»'< » uovav rbjl i^f-> /haoT ^inv, aWia C^f-'t^* ToM«V/f mfinhti. Of which he gives an example in Ik,vo- 
 (jLiaf.uJedby Arillophanc; ri I'luto, though not named by kiw. And aj^ain, ad Ili.ld. v'.jj ['o^] irg^c9r(77< ^'T«<nc/i'Xo7, otoi- 
 a.f K, riuLxKiso. • Ei«9y7xC«c3^ therefore U iid-hf^i ^dLiJ.C*iSl^, to be furpri^ed with horror in thehigheji decree, exen untoflupe- 
 faHion. Ghjf.Vet. 'E/.S^MCS/ytai, oblbpefco. Ti}ethirdr»ord is"hJ^fjinfi¥,Vulg. LannAccc , in J.Mark, niocftus elTe in 
 .C.Matthew: but it hath yet a firther fenfe. 'fiJ\iuoiS, iK»fiS, ii-javtu,fa)i Hcfych'wi. 'AjVju«v&i, t3 A/'ai' autb/l/oi, Sui- 
 il.i;. I: fignitietb therefore griif and anguifli in excefs, as appcaretb alfo by the original ion of it. for, a/Ennatliiusoi/enp/, tk 
 tttAi^oywK TjaTcTuiroi' dJiifiai' d^fi.ct'^, in Au'thj «< eta. K0.i Tly&- ttifn, i( aJ*@- >,\y!]eu, avetTi-rloKut. Iliad. 
 a'. From etJCtt/pTJii dJ^uw, fom ii.JSifjt.ai' a/ii/uoKw. It h.vh therefore in it the fignificationoj i.^Uu or Ktav, fatiety or ex- 
 tremity. From, whence it is ordinarily f> expounded, as if it contained the confequence of the greateft fear or fonow, that is, anxiety 
 cfmind, difquietnde andrelllefsnefs. 'A/yijiiriiv, tthvn* >h ^^{"^, <t//iix''i'";', Etymol, As Anton)' is exucffed by Plutarch, 
 after the hfs of 8coc men, being in want cf all things neccjfary for the refi, VihitTrlT^f tntiidfJi, li^ ^ettSuuian: idt-iitnHv 
 iiKui. So where the Neb. CDCVvyp it by the Lxx. tranjlated &K.7rA*>)if, by Symmaclius it is rendred tifyfjity'^f, Ec- 
 tief. 7. 16. 
 
 • 
 
 This he firft exprefTed to his Dilciples, faying. My [oul is exceeding forron- 
 ful; and left they (hould not tiilly apprehend the excefs, adding, tven unto 
 death \ 2l%'\{x.\\^ pangs of death had already encompafled him, and, as thcPfal- 
 mift I'peaks, the pains ot Hell had got hold upon him. He rvtnt but a littlt 
 farther before he exprcifed the Jame to his Father, falling on his face and 
 fkb. 5. ". P''ay*lS> even with jlrong crying and tears, unto him th.xt nas ablt to Jave him 
 from death. Nor were his cries or tears lufficient evidences of his inward 
 Sufferings, nor could the forrows of his breaft be poured iorth either at his 
 
 lips
 
 Suffered. 
 
 191 
 
 lips or eyes ; the innumerable pores of all his Body muft give a pafTage to 
 
 more lively reprefentations of the bitter anguifhof his Soul : and therefore 
 
 while he prayed more e.trneftly^ in that agony his frveat xvas as it were great 
 
 drops of blood falli»g down to the ground. As the Plalmift had before declared ; 
 
 I am poured out like water, and ail my bones are out ofjoynt : my heart is like Pfal.22.14, 
 
 waXf it is melted in the mi dfi of my bowels. The heart of our Saviour was as 
 
 it were melted with fear and aftonifbment, and all the parts of his^Body at 
 
 the fame time inflamed with anguifli and agony ; well then might that melt- 
 
 ing produce a Sweat, and that inflamed and rarified blood force a palTage 
 
 through the numerous pores. 
 
 And as the Evangelilis exprcffions, fo the Occafion, of the Grief will ma- 
 nifefl: the height and bitternefs thereof. For God laid on his own Son the 
 iniquities of us all; and as we are obliged to be fbrry for our particular SinSy 
 fb was he grieved for the fins of us all. If then we confider the perfeftion ancl 
 latitude of his Knowledge ; heunderftood all the fins of men for which he 
 fuft'ered, all the evil and the guilt, all the offence againft the Majcfty, and 
 ingratitude againfl: the Goodnefs of God, which was contained in all thole 
 fins. If we look upon his abfolure Conformity to the will of God ; he was 
 inflamed with mofl: ardent Love, he was mofl: zealous of his Glory, and moll 
 ftudious to prelerve th^it Right which was fo highly violated by diole linb. If 
 we look upon his Relation to the fbns of men 5 he loved them all far more 
 than any did themfelves, he- knew thofe fins were of thcmlelves fufficient to 
 bring eternal deftruftion on their Souls and Bodies, he confidered therri 
 whom he fb K:uch loved as lying under the wrath of God whom he k) truly 
 worfhipped. If we refleft upon thole Graces which were without meafure 
 diffufed through his Soul, and caufed him with the greatefl" habitual detella- 
 tion to abhoi all fin : If we confider all thele circumftances, we cannot won- 
 der at that Grief and Sorrow. For if the true Contrition of one fingle fin- 
 ner, bleeding under the fling of the Law only for his own iniquities, all 
 which notwithftanding he knoweth not, cannot be performed without great 
 bitternefs of fbrrow and remorfe ; what bounds can we fet unto that Grief, 
 what meafures to that Anguifli, which proceedeth from a full apprehenfion 
 of all the tranfgreflions of fb many millions of finners? 
 
 Add unto all thefe prefent apprehenfions, the immediate hand of God 
 preffing upon him all this load, laying on his fhoulders at once an heap of all 
 the Sorrows which can happen unto any of the Saints of God ; that he, be- 
 ing touched with the feeling of our infrmities, might become a merciful High- Neb. 2, :j,i8, 
 priejl, able and willing tofuccour them that are. tetnpted. Thus may we behold 
 and fe if there be akj forrow like unto that forrow which was done unto him, 
 wherewith the Lord afflicted him in the day of his fierce anger. And from hence 
 we may and muft conclude, that the Saviour of man, as he took the whole 
 Nature of man, fb he fuffcred in whatfocver he took : m his Body, by in- 
 ternal Infirmities and external Injuries; in his Soul, by Fears and Sor- 
 rows, by unknown and inexprcffible Anguifhes. Which fnews us fully (if 
 it can be fliewn) the third Particular propounded. What our Saviour fuf- 
 fered. 
 
 That our Saviour did thus ftfftr, is mofl: necelTary to believe. Firft, that 
 thereby we may be affured of the verity of his Humane Nature. For if he 
 were not Man, then could not Man be redeemed by him ; and if that na- 
 ture in which he appeared were not truly humane, then could he not be tru- 
 ly Man. But we may be well affured that he took on him our nature, when 
 we fie him fubjeft unto our infirmities. We know the Godhead is of infinite 
 perteclion, and therefore is exalted far above all poflibility of moleftation. 
 
 When 
 
 4. 15. 
 
 Lam. 1. 139
 
 1^:5 ARTICLE IV. 
 
 When therefore we fee our Saviour truly fufFer, we know his Divire Ef- 
 fence fuffercd not, and thence acknowledge the addition of his Humane Na- 
 ture, as the proper fubiccl of his PafTion. And from hence we may infalli- 
 bly conclude, Surely that Mediator between God and Man was truly Man, 
 as we arc men, who when he fafted was an hungry, when he travelled was 
 thirfty and weary as we are, who being grieved wept, being in an agony 
 fweat, being fcourged bled, and being crucified died. 
 
 Secondly, it was ncccflary Chrift Ihould fuffer for the Redemption of lap- 
 fed men, and their reconciliation unto God ; which was not otherwilc to be 
 performed than by a plenary fatisfaftion to his will. He therefore was by 
 all his fufferings made an Expiation, Atonement and Propitiation for all our 
 fins. For Salvation is impolTible unto finners without RemifTion of fin ; and 
 RemifTion in the decree of God impoflible without effufion of blood. Our 
 Redemption therefore could not be wrought but by the blood of the Re- 
 deemer, but by a Lamb flain, but by a iiitfcring Saviour. 
 
 Thirdly, it behoved Chrift to fuffer, that he might purchafe thereby eter- 
 nal Happinefs in the Heavens both for himfelf the Head, and for the mem- 
 pfalxio. 7. ^ej.5 of his Body. He drunk of the brook in the way, therefore hath he lift uf his 
 Luke 34. 26. head. Ought not Chrift to fuffer, and fo to enter into his ortn glory ? And doth 
 he not by the fame right by which he entered into it, confer that glory 
 upon us ? The recompence of the reward was fet before him, and tlirough 
 an intuition of it he chearfully underwent whatfoever was laid upon him. 
 He muft therefore neccifarily fuffer to obtain that Happinefs, who is there- 
 fore happy bccaufe he fuffered. 
 
 Fourthly, it was neceffary Chriil (hould fuffer, that we might be affurcd 
 that he is truly affefted with a moft tender compaflionof ourafflidtions. For 
 this end was he fubjefted to Miferyjthat he might become prone unto Mer- 
 cy : for this purpofe was he made a Sacrifice, that he might be a compaf- 
 fionate High-prieft : and therefore was he moft unmerciful to himfelf, that 
 he might be moft merciful unto us. 
 
 Fifthly, it was neceffary the Son of man fhould fuffer, thereby tofhew us 
 that we are to fuffer, and to teach us how we are to fuffer. For tfthefe things 
 were done to the green tree, what fball be done to the dry ? Nay, if God fpared 
 not his natural, his eternal, his only-begotten Son ; how fhall he fpare his 
 adopted fbns, who are beft known to be children becaufe they are chaftifed, 
 and appear to be in his paternal affefticn becaufe they lie under his Fathcrlv 
 correction ? We are therefore Heirs only, becaufe Co-heirs with Chriji ; ancl 
 we Ihall be Kings only becaufe we fhall reign together with him. It is a cer- 
 tain and infallible confequence, If Chrift be rifen, then jball ne alfo rife ; and 
 we muft look for as ftrong a coherence in this other, li Chrift hath fuffered, 
 then muft we expert to fuffer. And as he taught the Neceffity of, fo he left 
 us the Direftion in, our Sufferings. Great was the example of jfo^, but far 
 fhort of abfolute perfection : the pattern beyond all exception is alone our 
 Saviour, who hath taught us in all our afflictions the exercife of admira- 
 ble Humility, perfeft Patience, and abfolute SubmifTion unto the will of 
 God. 
 
 And now we may perceive the full importance of this part of the Article, 
 [, and every Chriftian may thereby underltand what he is to believe, and what 
 
 C fie is conceived to profcfs, when he makes this confcffion of his Faith, He fuf- 
 
 fered. For hereby every one is obliged to intend thus much : I am really 
 '' pcrf\.iaded within my felf, and do make a fincere profcffion of this as a molt 
 
 neccllary, certain and infallible truth. That the only-begotten Son of God, 
 begotten of the Father, and of the fame Effence with the Fath.er, did for the 
 
 Re-
 
 Un D 
 
 ER rONTIUS r I LATE 
 
 195 
 
 Redemption of mankind really and truly (iiffcr ; not in hibDivinityjMi^hich 
 wasimpaffible, but in his Humanity, which in the days of his Humiliation 
 was fubject unto our Infirmities : That as he is a perfeft Redeemer of the 
 whole man, fb he was a complete Sufferer in the whole ; in his Body, by 
 fuch dolorous Infirmities as arife internally from humane frailties, and by 
 fuch Pains as are infliLled by external injuries ; in his Soul, by fearful Ap- 
 prehenfions, by unknown Sorrows, by Anguifh unexprcflTible. And inthis 
 latitude and propriety I believe our SsiViour fujfered 
 
 AFter the fubftance of this part of the Article, confifting in our Saviours 
 Paflion, He/nfered, foUoweth the circumftance of time, declared by 
 the prefent Governour, u»der Pontius PiUte. Wliich, though the name of a 
 ftranger to the Commonwealth of IJrael and the Church of Chrifl^ is well 
 preferved to eternal memory in the facred Articles of our Creed. For as 
 the Son of God by his determinate counfel was fent into the world to die in 
 the fulnefs of time : fb it concerns the Church to be allured of the time in 
 which he died. And becaufe the ancient cuftom of the world was, to make 
 their Computations by their Governours, and refer their Hiftorical relations 
 to the refped ive times of their Government : therefore, that we might be 
 properly aflured of the A£lions of our Saviour which he did, and of his 
 Sufferings, (that is, the Aftions which others did to him,) the prefent Go- 
 vernour is named in that form of fpeech wliich is proper to fuch Hiftorical 
 or Chronological narrations, when we affirm that lie fliffered |1 «Wer Pon- \\ '^-^i n<,v% 
 
 tins Pilate. ni\dT>i.nhicb 
 
 Vfords art Cifi- 
 ble of a double confiriidion. Firfl, as thty are ufeA by S. Paul, i tim. 6; i ?. 'IntS, n iJjfiTVfnmvT&- SH not-rfK FlMotTiJ 
 T«i' KAhVjj" <ijj.oK»-)la.v, Who before Poniius Pilate wicnelTed a Rood co.iltlVion-, that U, (lund.ng before him as before a. Judge. 
 As oj tht Umt ptrfo'i, MM. 28. 14. Kai ta-V ci'.BcS-it riro ^ tS \)yiy.'ivfv-. If this come to be tried before the Piocurator. 
 Thui t'eHQi propounded it to 9. Paul, Wflj 25. 9. ^tr^m xeifsSj i-r' ifjL^ i und S. Paul anfwired in the fjme propriety of (piech^ 
 m n liiiticfT& Kaioaj©- iraif tiiJLi- Thm Cnriil ttUs his Apoflia, Murt^ i ^. 9. ^ iytiAovav )^ jSanxiwc sa9iii7?<&e. yind 
 in this (enfe iiH « oft-'ii ufid b; 'he Greei^s. Secondly, SH n/x*TK « under I'i'.ate, that a, in the time oi bis Cov/rnKint, whsa 
 and rvhili he was Vrocurdtor oj Judia : as It' ifX'-S'^"" "An'o. ly Kou^'jiat, Lul^e }. 3. and &hi kSia.'^xf ri anj^/s^i&ijj, 
 i»/ar^2. 26. ilhich u alfn according to the cuflom and Unguage oj the Grei(^s : .'Is, KctTaxAi/j'^^o; Sii i^d/KriAtfivQr i-j^uiTa, 
 Marm Arundel. Our 01 ritav SH t5 A40|i/.«tft>1©- 'e/^o'tsaV Tani Tf aac, Plat. F.pi!i. ad Archyt.:p- -r.d tH tk'tk ^ttaKdJov- 
 7®-, in ihis King's reign, n the common phrafe 0/ Z'aufanias. Thin the Athenians amotg tbiir ^"^r^y^Dtlu bad one -a-ho was 
 caOii 'ETsJmft©-, becaufe his name was iifed for the denotation of that year ; and the pi^afe was /!faj/l>, in n /«cs, or ifH 
 ■re /wfct «?X"'1©' ' as I find it thrice in one place, 'Opiya ('InKpcfTtK^ SH t^v^tfjuLx*-! ^^ceTal'■;J st? 'A/i/Mfiii }4j*c£ci 
 'fp K nsatxAnf iTihdJTim*- Laert. in Platone. In the fame mannir did the Laceda'moDians mal(i their hiiUrical^accoimts by 
 their Ephori, and the Argivi by tht Priilleffef oj Juno .• 'Eitj Xfviric/^©- o.»"Af yM tots •nvTtix.ovTit. S'joiv SitvTo. <tii Uqa- 
 /hVh? 1^ AiKiKOK i;pof » OK 'S'Tci.^Tif, )^ flt/flotAiif « 'in Sii» imImih c?!f 5,^oi/t@- "AS!u/«/o/{. Thucyd. /. 2. And as tht Orul^s thus 
 referred all aSlions to the times of thtje Governours, (<) did the Jews under the Roman G-ivernmrnt to the Procurators of Judaaj as 
 appear eth bi ]o(cph\ii, who mentioning the firH oj that Oft :e, Coponius, prsfintly relates the Ini'rre^iion of ]\iii3iGili\jL\iii't this 
 manner: i^rvTv{iiaiTm'i)s^ricivi(T*\i\aji»,'UJ'tt(<>vo!Jiu, ti( ■:im^<fiy li/'i!ycni^} Sh)^ael>!(, de Pill- Ju.l, L 2. c. 12. 
 then names his juccifjour Ambmui, i:p' SSa^a'fXM 'lafxc/sti' xa'/aAWT** " ajttr him ?ia(ns, kip' i J^ lyTif^diJaKcuaaf Antiq^ 
 Jud. I. 18. c. 5. And in the fame mannir in tht Creed, Tctflocl* i^i IIovJik Vlthd/iv, our Saviour fiiffercd under Pontiuj 
 Pilate, thit is, atthe timewhenhe was Procurator of ]ndxa; ai Ignatius /«//>, e*Ka/j«Tii<H>tuei'ia< ^o^^l8 n/\«,'T», Epiji, 
 ad Mjgntfios. 
 
 And becaufe he not only fuffcred under him as the prefent Governour, but 
 al(6 was arraigned and condemned by him as a Judge ; therefore it will be 
 neeeflary for the illuftration of the manner, and confirmation of the truth, 
 of our Saviour's Sufferings, to declare what hath been left and derived to 
 our knowledge both concerning his Pcrfbn and his Office. 
 
 For the firlf, we find him delcribed by two names ; nor is any other name 
 of his extant, although, according to the li general cuilom of the Ror/ians, B Paufji'^ , 
 
 ,.,.,,. 7 , Quaking of tht 
 
 Romans, Ttla OTOTt ? Ih'iyi^, ^ 'in 'rrhitva. ofo/^ictj* iniKCfi ji^itfjai. And although DioiTicdes and Plutaich ha vi obfiriied, 
 that eviii among the Romans there were ;»w? S^uvvf/.^., yn 'he Prantmtn i»as nivtr omlttld, 'aiPrifcian a firmed. Ex lllo tempore' 
 coQfuetudo ttiiuic, ucncmo Romanus fit ablque prxnomine. /it. 2. 
 
 C c he
 
 ,P4 ARTICLE IV. 
 
 » iWius and. he fhould h.ive three. The firft of theft two is* Pontiiif, the name defcend- 
 ^yolTn^nl'clg- ed to him from the original of his Family, which was very ancient; thefc- 
 'JV^'-^ ,;,, ^,Qi^j Pilattii^ as a cognominal addition dil^inguifhing from the reft defcend- 
 
 (?«• w^""''- J" ing from the iame Original. 
 
 Julius and Cx- ' o o 
 
 far iri difcrihei 
 
 ArSucronius • Non Cifare & Bibulo, fed Julio & Ccfare, Coss. aaum fcribcrenc, bis cundem praponenres, nomine atquc 
 coenom'-nc tih i «;• 2°- ^'•>'<' ^''b'"' J Prtnomtn or Agnomtn, he is only k.nown to u- by hu yor.tn properly caUtd, jnd hi, 
 Coenom'-n ' v't nature of which trvoistbus difcribld by the Ancients : Nomen pioprium eft gemilitium, id eft, qucd origi- 
 nem ecnt'is & fatnilii dcclarir, ut Pontius, Cornelius ; Cognomen eft quod uniwcujufque proprium, & nomimbus gentilitijs 
 fubiuneltur, ut Cato, Sciplo. Diomdes de Oratiom I. i. Nomen quod Familii originem declarar, ut Cornelius ; Cogno- 
 men quod'nomini fubiungitur, ut Scipio. Charifnu. I. 2. Ihe firji of thtle Dionyfius ciQ; 73 QyyifJiKlv k, -ral^etrvuiKor • 
 PlHtlr^h oUitua -iVit KOiv'ov, and mivIp Sto Quy^iiat • the (econd he caUs rrc^nyoeiKlv 'df: ^iim- Thus Fontius yras 
 his Nomen eentis or gentllitium, and Pilatus his Cognomen. As tbtrtfori Pontius Aquila, Pontius Cominms, Pontius Herenniuf, 
 Pontius Paulinus, &c. fo alfo Pontius Pilatus. Wherefore in tain havelomcof the Ar.din'.s (ndavtvnd to give an Etymolopi of 
 theCe names as thej do of Gnt^ and H;brsrv namis in the Scripture, and thinly ihenby to txprifs the nature or aHions of them 
 that hi-e \he name'. As Ifidorus Hifpal.Orig. /. 7.M0. Pontius, Dec'.inans concilium, utiquc Judxorum : acccpta enim 
 aqua lavit manus fuas, diccns, Innocens ego fum a fanguinc hujus jufti. And Eutychius I'a'riarch of Akxaadna deduced Pon- 
 tiusVow M iP.ini caUtd Ponta, near to Rome. And S. Jerome, Quod fignificat nomen Pilati, /. e. MalleatorJE, ;. e. qui domac 
 ferrcas eemes. ad Mitt. 1 5. Pilanjs, Os malleatoris ; quia dum Chriftum ore fuo& juftificat & condemnat, more malleatorts 
 utrinque ferit," ;M. 'i. Pontiuf, declinans concilium ; pilatus, Os malleatoris. S.]et.dinm.Htbraicis, jn Luca, & rutjiu it 
 Aais? where he lets m underhand that thife Etymologies were made from the Hebrew language ■, and -r^^.-; an excufe, becaufi the 
 litter'v is hire tah'^ i"^ ''^' Hibrfm 2 , to which the Latin F more properly anfwirs. Sed fciendum eft quod apud Hcbra?o' P 
 lirera non hibetur, ncc ullum nomen eft quod hoc elemcntum fence : abufive igitur accipienda, quafi per F literam fcrip:« 
 fint." to'.ti did they vainly drive to find, an Hskurv Original, and that fuh an one as [hould rtpreftnt the conditions of Pilaicj 
 ■tvb'en th'fttwo names are nothing elfe but the Roman Nomen and Cognomen of that Perfon. 
 
 He was by birth a Roman, by degree of the Equejirian Order, fent by Tibe- 
 rius the Emperour to be a Governour of Jud^.-t. For about threefcore years 
 before our Saviour's birth the Jews by Pompey the Great were made tributa- 
 ry to the Romans. And although during the life of ///>?/<»«/ the High-Prieft, 
 the reign of Herod and his fon ArcheUm, the Roman State fiiffered the Je\rs 
 to be ruled by their own Laws andGovernours; yet when Jrcbelaus was 
 j. .^ ,^ baniflied by Attgufitu., they received their Governours from the Roman Em- 
 Aw'iflj'afJ- perour, being made apart of the|| Province of Syrix belonging to his care. 
 d< (iiU-Tt(T»- jj^ f[^e life q( jugitftus there was a Succeflion of three, Coponttts, Amhivius., 
 xL^jolph. and Ruf'^' At the beginning of the reign of Ttkriuf they were governed 
 de BtH. Jud. I. by Vakrim Gracchus, and at his departure by Pontius Pihte. 
 2. c. 1 5 T7{ "5 
 
 'Af;^i^e£» x^fwf vrtTixSf T£,.-(n'e/>c>t9»^<;7i{ tS Sufar. in Antiq. Jud. /. 17. c. 1 5. Ua^H -^ Kt/ftu-/©- «< ? 'hlaJ*f 
 Tef&HKluj'Zvvmyi'ouffiljJ'- 'bid. I. i9.c.t. 
 
 The Office which this Pilate bare was the Procuratorfbip of Jud^ea^ as is 
 *rx\v£!peak- nioft evident out of the Hiftory both of the ^ Romans, from whom he recei- 
 ingofthechri- vcd his authority, and of the Jews, over whom he exercifed his dominion. 
 (tians, AMhoT g^j. ^^j^^j. ^.^^ ^^^ Office of a H Procurator in thofe times, though neceflary for 
 chriftus, qui ourprefcnt purpofe, is not 16 eafie to determine, becaufeit was but newly 
 Tiberioimpe- introduced into the KoOT4» Government. For before the Dominion of that 
 curator^ Pon- City was changed from a Commonwealth into an Empire, there was nofuch 
 tium Piiatum publick Office in any of the Provinces, and particularly mjudxa none till af- 
 ftSs^eft"!^'!^"^' ter the Banifhment of ^rc/'e/^wj, fomeyearsafter our Saviour's birth. When 
 L.\<...4nditt- Augujius divided the Provinces of the Empire into two parts, one of which 
 tuiiian, mosj |^g jjgpj (q^ his own care, and left the other to the infpe6lion of the Senate, 
 i^'irf w cl' he lent, together with the Prefidentof each Province, as the Governour in 
 floms , q>tik} chief of the Province, a Procurator, whole Office was, to take an account of 
 -j^w(p!)rtfe- all the Tribute, and whatfbever wasdue to the Emperour, and to order and 
 mo obiatum difpofit of the lame for his advantage. Neither was there at the firft inftitu- 
 Pontio I'liato, jJq^ of this Office any Other aft belonging properly to their Jurifdicfion, but 
 
 Syriamtiinccx ■' d d r r / 
 
 parte Romana procuranti. Apologit- cif- 21. ivhom 5. Cyprian /oi'owj ; Hunc Magiftri eorum rontio riUto, qui rune cx 
 
 paric Rorr.i :j Sytiam procurabar, tradidcrunt. advtif. Demctr. Thus alfo Jofcphus for the Jews : Vlii^tStif ^ »I( hJaJar 
 PHrifrQ- v»3 Tidei* II/ActT©-. de BeS. Jud I. 2. c. 14- Aid rhi.'o, n#XttT0- t* vV <iBji^x^* 6*7T£^w®- 5otA/«>- 
 (j^Q- i'liS auii. de legit. id CiVim. And therefore thofe wtrdi of S Luke, ;. 3. i. rj4jLiCK)t'e>7©' Ii«»1i» UiAaTu Y It/euaj, 
 
 »•)»
 
 Under Pontius Pilate. 
 
 95 
 
 ■aere properly tranjUtcdbitbi v'.i htnfreter, procurance Pontio Pilaco Judjeam. Ti.';n Lucius Dexter adamumCbriJti 28. Poiitiu' 
 I'ilatiis procurator Jadxa: a Tiberio inirtirur in ]uiJ,iam. And luAin Martyr mo fl proper h \ Tor ^vfa^'a^et ^ nci-lig rT/Ax'- 
 T», •re •)^ijouV« iv '^kJ^oJo, &ii pe^ontif Tidetn Kai'sap©- thl^i^v. Apol. 2. And again, fpeal(ing to the Emprrors, by n'fom 
 the PvocMiUOfs nerefent ; K«* n<A«'T» 'ra v/jLiiifn ■satj ' '\isj cuoi< -^uo/jSfiv i^lf -Vk. And again, kJI <jS ocofti]©- 'Iijj? Xei- 
 ?■» tS ^v^aS'ivKf- i'H lloi'Jiii, a -j^tJOiAtis crriJgeTrv i'luiaiof. Dial, cum Tryph. As 11//0 Eufebius, C^aJiKiTf^'iviau-rJi tJic 
 T/f eeiK CiinA.«s(, ^r£.-T©- -? 'I»i/*ai«< v^3 TiSjeiKxaGija^cu ri/AiiT®-. Hi^.i i.e. jo. And S. jeTom' s tran/lationofhif 
 Chonicsn ; I'iiatus procurator Judara a Tiberio mittitur. Tmn it appears that Pilate of the Equeftrian Order was properly Procu- 
 rator, m that Ojpce hmx ordinarily given to tr.en of that Order, as Tacitus teflifies : Cn. Julius Agriccla utrumquc avum procura- 
 torcm Carfarum iiabuit, qui equeftris noV'ilitas eft. in vit. Jul, Agr. Which is to be underilood concerning the Imperial Provinces : 
 for into thoje rvbtch rrere of the Provinces of the People, the Procurators fent by Ca?far nere of the Liberti. For the Emperor fent into 
 all the Provinces hit Procurators, but mth this diffe) erne, as Dio obferves ; «$ TAtja oix»ia< rd i'flvH, ra, n iouris ;9 t* tS tW- 
 fjiv, TsrJ /S' Iv. -iV l-T'Tiav, Ttoj c* ■^ *T5Ac!£/9t?«y. Ti/jL-jH. Hifi, I. $3. II The Roman Procurator is ordinarily in Greel(_ 
 Authors exprejjld by their 'B'wirejv®-. as thcGlojJa Laiin.Grjtc. Procurator, 'E-tit£?t#-. Rut yet they are not of the fame latitude 
 in their iC ; 'Etit^jt®' comprehending the mttoti of Tutor , as well as Procxr^tocHefych. 'ETrira^T©-, wfjsn.'^" ^i^eiar, «J 
 oANf tW imm. KfO^fivSy. Glijf.Vet. 'E^it£?t©-, Procurator, tutor.'E'TiT£;;T©-ftee/orf was ufed by the Greel^s m both notions, 
 jp/jcreo/ Procurator of the Latins is but one. And in the language of the Romans he is a Procutator which undertal^s to manage the 
 tufmefs of another man. Procurator finegotium fulcipit,/!.';/; Afconius;/i Dnin. and Sex. Pompeius, Procurator abfciitis nomine 
 aftor tit; he to whom the care of another manseftate or affairs wai committed. Glolf.Vet. 'Ev^aAi), commiirum, ?ir, 'F.f1oA<i(<t, 
 procurator. In correfpondence to thefe Procurators of the affairs and ejlates of private perfons, there were madefuch as did f.)(y caie 
 in every Province of the Imperial Revenue : who, in refpe^ of the Perfin whom theyferved, were called Procuratores Carfaris, or Au- 
 guftjies ; in refpeif of the Countries where theyferved, were termed Procuratores provinciales. Their Office is bell defcnbcdby Dioru 
 hlfi I- 55. T«« ahl^Tvi, vTa j<)Tit< T5 Koivctf ■;7^;mS'v( ly^^iyitlas, t^'rp^la.y^ivit.tr^iinv duL^iaKttlat, o)ioi/.aZ,OfjSfl. 
 We call, fays he, thefe 'i.-rilei'^vt-, th.it is Procuratores, which receive the publicl^Reienues, and difpofe of them .iccordin^ to the 
 commands received from the Emperour. kor they ailed in his name, and what wai done by them was accounted as done by the Empe- 
 rour himfelf. Qua: afta gerta funt a Procuratore Cifaris, fic ab co comprobari ac fi a Cafare gefta clfcnt, Vlpian. I. 1 . //". As 
 we re.td in Tacitus of the Emperour Claudius ; Sipius audita vox Principis, pareni vim rerum habendam a Procuratoribus fuis 
 judicatarum, ac fi ipfe flatuilfet. Annal. 1. 1 2. And in Suetonius : Ut rata eiTent qax Procuratores fui in judicando ftatuerenc 
 a Senatu precario cxegit. Theproper Office therefore of the Provincial Procurator was, toreceive the Imperial Revenue, anddif- 
 pfe of it as the Emperour comm.xnded, and to all intents andpurpofes to dofuch things as were neceffary thereunto , with fucb authority 
 as if the Emperour himfelf had done them. 
 
 fuch a care and difpofal of the Imperial Revenue : which they exercifed as in- 
 feriour and llibordinate to the Prefident, always fupreme Provincial OflBccr. 
 
 Now Judttahdng made part of a Province of Sj/ria, and confequcntly un- 
 der the care of the Prefident of that Province, according to this inftitution, a 
 particular Procurator was afligned unto it for the dilpofin^ of the Empe- 
 rour's Revenue. And becauie the Nation of the Jews were always fufpefted 
 of a rebellious difpofition againft the Roman State, and the Prefident of 6)- 
 ria, who had the power of the Sword, was forced to attend upon the other 
 parts of his Province; therefore the Procurator of Ji(d<ea was furnifhcd with wmsappeareth 
 11 power of lite and death, and fo adminiftred all the power of the Prefi- A)Coponius,fAc 
 dcnr, which was, as to the Jews, fupreme. Which is very oblervable, as an {"['^f/Z^Jfju; 
 eminent acl of the Providence of God, by which the full power of Judica- d*a, who was 
 ture in JucLea was left in the hands of the Refident Procurator. SLs'pri!^ 
 
 the Jews witli the fupreme power. Antiti.L iS.c.i. And yet more exprejly as to the time, occafm, and extent of his power .' 
 Th« 5 'Ap V,*A«ii -xd^oi wf 'iTcifj/iuv c*(J?a?iHj5)f , Shl^iiot rif WiriKnt wa^ji 'Pffnoio/f ra^taf, Kai-Tvi'l©"? ■*»;*- 
 -»«■/«, ,AxiJt K 'cl'f<'>«i' J^c'.Ciiv WjJ ra KaiVaf ©■ j;«<nav. Id. de Bell. Jud. 1. 2. c. 1 1. When thfep.nts which were under the 
 command o/'Archelaus were reduced into a Province, Coponius was fcni thither by the Emperour, and firniffied with power of life 
 ^nd death. For although in the Procotifular Provinces the Procurator of the Emperour had no power bin in thofethings whico belong- 
 ed to the l-xchcqiier ; yet in thofe Provinces which were properly prifidalts the Procurator was often loco Pr^lidis. Prom whence 
 in the ancient Infcnptions we read of th? fame perfcn. Procurator & Pr.ifcs Aipium , Procurator & Prxfes pi-ovir.ciarum per 
 Oricntem, Procurator & Prafes provinci* Sardinia. It was oft cnt here f jre fo, that the Procurator (/(JPrxfidis partibus fungi : 
 Of Ulpian. /. 3. dc officio Proconjulii ; In piovinciam cnim Prifidum ptovinciarum, nee alitor Procuraiori Cilari5,luc cogmtio 
 rtijungitur, quam Prifidis partibus in provincia fungatur. And this is very_ neceffary to be ohfened, bec.iuji- a Procurator b.trely 
 fuch, not armed with the power of the Pr^fcs provincia', had not the power of the Sword. As Antoninus to Valcri' s ; Vrocuraror 
 mefis, qui vice Prafidis non fuiigebatur, cxfilii tibi panam non potuit irrogarc. /. (}.Cod. depcenis. Wm//oHcliodorus-, Pre- 
 curator meus, qui vice Pralidis provincia' non tungitur, (icut cxigere panam dcferta acculationis non poctft, ita judicarc uc 
 ca- intcratiir r.'ntcnti.'i fua non potcft. /. ?. C. Vbi caufjt. This was plain in the cafe of Lucilius Capito, Procuratoi 0} Alia minor, 
 who oat called in fieflm for exceeJini his power, and dejeried therein by Tiberius. Procurator Alia; l.uciliub Capito, accu- 
 fjntt provincia, ciulaiii dixit magna cum adfcvcrationc Principis, non fe jus nili in itrvitia &; pccunias lamiliarts dcdine. 
 9uod li vim Pratoi is ufurpalTct, manibuf]; militum ufus foret, Iprcta in co mandata Uia, .uulireni (ocios. Tacit. Ann.1l. And 
 Dio ufm the ftid example obferves in gener.il, that the Procurators had m fucb power. Ou ><) i'^Ui tot4 to'k t« ouToKijlteiKa, 
 Tg«f<:'.1f. c/>o(iii#i -nKUf iJiv rrQteiv, !i t«s tttoixia 'J^Of rrefciJ^iK ifcXi-yHt' , it, iM 'fff Aa^iofaK '<=!/ ti t,. i^Vp* Ki "? 
 7BXJ !■'>«< 'd? ■(«■» To7< 'tJ):^rau( J)KdCi^- But although the ordiiury Procm.itors had no other P'Ower but to difpofe oj the RevenHe, 
 .tmi-dcinmine priv.ite cwfes ; yet he which tvas vice Prxfidis had the poner of the Prailcs • and fuch .1 Pmcur.itjr wm Pontiu* 
 Pilate in Jiida'a, <« the others who preceded htm alja were. 
 
 Cc 2 For
 
 ,96 ARTICLE IV. 
 
 For by this means it came to pafs chatChrift, who by the determinate 
 ccunlcl of God was to die, and by the prediftion of the Prophets was to (uf- 
 fcr in a manner not prcfcribcd by the Law of Mofes, fhould be dehvered up 
 to a foreign power , and to fuffcr death after the cuftoms of tliat Nation to 
 wliofe power lie was delivered. The malice of the obftinarc J n- was high to 
 accule and prolcciitc him, but tlie power of th,e Jews was not ib high as ju- 
 dicially to condemn him. For although the chief Fricfts and the Elders and 
 AfM\i4. 6^. the Scribes co»dem»ed him guilty of death; yet they could not condemn him 
 John 18. 30, J.Q jj^.^ ^^ pronounce the Icntence of death upon him, but dtUvend him uf 
 unto Vil.xte: and when he refufing laid unto them, Take ye him, and judge 
 him according to your law \ they immediately returned , It is not lawful for tu 
 to put am man to death. The power of life and death was not in any Court 
 It / A> there- of the T'errj, but in the Roman Governour alone as fupreme ; and Ij therefore 
 fore t'ht /(.n-t thcy anlwcrcd him, it was not lawful : not in refJDeft of the Law of Mofes^ 
 n-iTmUM which gave them both fiifficient power and abfolutc command to punifli di- 
 fir them to pur vcYS offenders with death ; but in relation to the Roman Empire, which 
 dZtif^l'calr- ^^"^^ taken all that dominion from them. Forty years before the deilruftion 
 tijl'tpiverwln o( Jcr.'/ftlcm thc 'Jeivs themfelvcs acknowledge that they loft their power ; 
 taiien out of vvhich is fufBcicnt to fhew that they had it not when our Saviour fuffered: 
 %'imlfs'.it and it 'S as true that they loft it twenty years before, at the regulation of 
 gunine think. Archelaus^ and tlic com.ing of Co^onir^ the Procurator with full power of life 
 naf w^/ '\n ^""^ tlcath. Whcrcforc our Saviour was delivered unto Pilate as the fupreme 
 rlfpef^of t'"e Judgc ovcr the Nation of the Jews, that he might pronounce the fentence 
 p#i-f.-, Intel- of death upon him. 
 
 cos dixiir>, non fibi liccrc intcrficerc qucnquam, propter dici fcfti fanftitaccm , <]ucm cclebrarc ;am coepcrant, Tra^. 14. 
 in Joan, and S. Cyril be r.f the fme opinion ; yet others of the Ancients deliver the true caufe why they applied themfetves to 
 I ilacc to be their n-ant of power j as Ammonius mrji exprejly. Tie®" inx-iv euJTci' i* ai^fiAei', *M Siiriv Tli\)iTov nyx'itt '■, 
 ixa.\i?!t fjSfi TO TOXO 7Mf cif)(^M aijf^ iC- T«< i^Ksiof \;Si7'-.fj.y{lo , \oirro> \kp3 'P!^!/.cux< ^ rr f>^.yii.<i.T ay kh/j^uy . and 
 upm thofe nords in S. John, 'Hf lj>rnm)& t»< afX,"<' "<'»'' W ^^ '!'«//«/'»?, ti-rty 'iyro. So Theophylaft, "Ayvnr 
 £u>Tor M« TO Tfa/Jdttov, i >»f «;^9i' aijToi i^nffictv jt^sAtif, aT5 t^ •jggi.yy.i/ra]/ \ao 'Pafxcust KH/j^fiHf . and before him 
 S, Clirylbrtome. 
 
 But how this Judge could be perfwaded to an a6l of fo mucli injuflice and 
 impitty is not yet cafie to be feen. The numerous controverfies of the Reli- 
 gion of the \jews did not concern the /^ow^»Governours, nor were they mo- 
 Matt. 17. 18. ^ed with tlic frequent quarrels arifing from the different Sefts. Pilate knew 
 j.j_ ^^' ' '" well it w.is fvr envy that the chief Priefts deliuered him ; and when he had ex- 
 amined him, he found no fault touching thoft things whereof they accufed him. 
 Tiiree times did he challenge thc Nation of thc Jews, Why ? what evil hath 
 he done ? three times did he make that clear profeffion, I have found no caufe 
 Van. 17. t?. of death in him. His own wife admonifhed in a dream, ftnt unto him, faying, 
 J'.hn I?. -, 8. /Wj^g ijjon nothing to do with that juU man ; and when he heard that he made 
 htmfeif the ^on of God, he was more afraid : and yet notwithftanding thele ap- 
 prehcnfions and profedions, he condemned and crucified him. 
 
 Here we muft look upon the nature and difpofition of Pilate., which incli- 
 ii.9'PhiIo.v/?/- ned and betrayed him to fo foul an Act. He was a man of an j; high, rough, 
 Pjihofhim.-hZ untraceable and irreconcilable fpirit, as he is delcribed by the Jews, and ap- 
 xoiM^lf!'^ .<^ peareth from tlie beginning of his Government, when he brought the Buck- 
 •riwiihi a,- lers Itampt with tlic piftures of Cxfar into Jemfalem, (which was an abomi- 
 'u'^at.ad Cat "'^tion to the Jews,) and could neither be moved by the blood of many, nor 
 um^Andaiainj petfwaded fey the moft humble applications and fubmifs intreaties of the 
 o/ct ?r t>Ko- v\hole Nation, to remove them, till he received a fbarp rtprehenfion and 
 ^ifi/wtw/j *)- Severe command fiom the Emperour Tiberirts. After that he Icized on the 
 '-t»y2-- Corban, that facrcd Treafury, and Ipent it upon an AquxduQ : nor could all 
 their religious and importunate petitions divert his intentions , but his refb- 
 ^-' lution
 
 Under. Pontius Pilate. 
 
 91 
 
 lution went through their blood to bring in water. When the QaliUans 
 came up to Jerufakm to worfiiip God at his own Temple, he mitjgkd their Luke i^.t. 
 blood with their facrifices. Add to this untraftable and irreconcilable fpirit, 
 by which he had lb often exafperatcd the Jews, an avaricious and rapacious 
 difpoGtion, which prompted him as much to pleafe them ; and we may eafily 
 perceive what moved him to condemn that perfon to deatli whom he de- 
 clared innocent. The Evangelift telleth us that Pi!/ite, mllin^^ to content the Mitfk.\<,. 15, 
 ■people., reltajed B^rabbas unto them, and delivered\jefns to be crucified. They accu- 
 fed him at Rome for all the ^infolencies and rapines which he had cobnmit- kVbfe^^rij 
 ted, and by this Aft he thought to pacific them. I'hiio upn the 
 
 dedication of the 
 Shields at the firfl entrance into his Gnernment, miijt needs be much nnrc true at this time of our Saviour''s Pajji^n, when he had 
 committed Jo man) more injolencies, viz. that he feared the 7ews flmld complain of him to Tiberius. To nKiLTouov nro uihi- 
 
 Ttt< ajTajotf, Tttf caKiof, rd.( irttfias, TJAJ cLksItik iy JTaMi'iABt (fonjf, tLuu dyUuujoy iCj xfyap^iuTdtluu aix'oTt)]a- 
 Jii^iK'iipTtt. de Legal. adCaium. 
 
 It was thus nccelTary to exprefs the Prefon under whom our Saviour fuf- , 
 fered, Firft, that we might for ever be affured of the ^time in which he fuf- symboium^M- 
 fered. The enemies of Chriftianity began firft co unfettlc the time of liis diJcrunr,etianj 
 PalTion, that thereby they might at laft deny the PaflTion it felf; and the l,"^™?;^ p^J^^j^ 
 reft of their Falfliood was detefted by the "^ difcovery of their falfe Clirono- I'iiato gefta " 
 logy. Some fixed it to the '^ feventh year of the reign 0^ Tiber im: whereas """^ defigna- 
 it is certain Pontius Pilate -wzs not tlicn Procurator in Juda, and as certain quaparccvduc 
 that our Saviour was baptized eight years after, ^ i» tht ff tee nth year of the "m & incerca 
 reign of Tiberiiu Cefar. Some of the Jews^ left tlie deftrudion o'ijerufalem d![io'^"'vaci[]a'. 
 might feem to follow upon, and for our Saviour's Crucifixion, have remo- rec. Ruffinmin 
 vcd it near threefcorc years more backward yet, ^ placing his death in the ^jl^^^'j^* •'>'".*• 
 beginning of Herod's reign, who was not born till toward the death of the que in cum qui 
 fame King. Others have removed it farther yet near ^ twenty years, and lb '"'^ Po""? vi- 
 vainly tell us how he died under Arijhbtihu., above fifty years before his c(l°& a-pulnJs! 
 hnthm Bethlehem. Thisthsy do teach their Profelytes, to this end, tlut Addendum c* 
 they may not believe lb muc!\ as thcleaft hiftorical part of the bleffed Evan- ""^ "■^l J"'^'* 
 gelifts. As therefore they deny the time of our Saviour's Padion, in defign par cempo- 
 to deftroy hisDoftrine ; fo, that we might eftablifli the fubf jnceof the Go- ••"'" cogaicio- 
 fpel depending on his death, it wasneceifary we fliould retain a perfcftre- 'depidefy synb. 
 membrance of the time in which he died. Nor need we be aftiamed that the Piiatus judex 
 ChriftianReligion, which we profefs, fhould havefb known an Epocha,An6 "^l"l Jj^'^ 
 folate an Original. Chrift came not into the world in the beginning of it, impcratorepo^ 
 but in the fiilnefs of time. ijt"^ '" J'-'^.ta, 
 
 -' ■' ^ fub quo Domi- 
 
 mispafTiiseft; cuius mcntio adtemporis fignificationem, non ad perfon* illius pertinct dignitarem. Scrm. i?i. dcTempve. 
 Irenxus, fpeaking ofS. I'aul, F.vangelizabat Filium Dei Chriftum jefum, qui fub Pontio Pilato crucifixus tft. /. 5 c. 1 2. And 
 toma^e the more certain charttflcrof time, IgnamK added ro the name o/l'llace that 0/ flcrod : 'aam9«( 6^' Hoinu IliAara ;«J 
 'H'w/h TtT|ffo'f VK K*9iiA.a'«Voi' xnF/ iiJ%fiji C'/fKi . Epifl- adSmpn. ' So Eufcbius detdiedjome cfthofe which lived not hn> 
 before him: OuniTp aa';a< ctTi^t'iKiyidJaj rJ TA^.VfJii-^ xj* raS&iTHf©- vfl^ uTt)tJLV»i/.tl a x9I< Kj -rfd'tju Jio-AJbiKoTcay, 
 i/f e1( ntftirfj- a/Jtit -f 7!U(y.(rn<'-**'''(Ti'<n 'X.pyvQ' ^^ rriiKa.v.'.'Tvv UTiMy)(H to ^sWC" i ff ji. Ecclef. 1. 1. c 9. ■* "Eti 
 'r^<TtrJ.fTii; if' ivC-rfireia(TiCtei>i, liykjuvtv irxf iCJiuin7}< SiitnKfiat «orH, T« •ofei t3 suTi'ie/or outok rr.iH'^ roK- 
 H«%ivrtitSti-.X", )t«9' oc cTMiiKula/ X€i»""' '^mJ"' i^'^cta TiJ 'UdUi(i. Wihd.r'Q-.Eiifeb. Eccl.Hift.l. i.e. 10. 'Luke 3.1, 
 ^ Dive) s of the jervs place the PajfionofChril} in the yirar of their account ^1 2 x, which if 6 c) years before our common account of the year 
 in which he truly fuffered Ti:it invention nf their own, grounded upon no foundation, and backed with no} jo much at the leaj} probal/i' 
 iity, they deliver a< a Tradition amongjl them, continued in this RIoythm, 
 
 i. e. Fn the year ^724 he of Kaxareih was taken, 
 And in the year 5 52 he was crucified on a tree. 
 
 /for that they thtilght him tal>en in one year, and crucified in another \ but thofe two uneijual numbers fignifie the fame year, the leffer 
 twnber bein^a I'enod of)ears which fevcri times tiumbredrquaneth the greater. So that their nrranin^ «, that ajterfeiien periods 
 
 conlijlmg
 
 198 
 
 ARTICLE IV. 
 
 Secondly, it was thought ncccflary to include the name of Pilate incur 
 •"Notaquodin (^rccd, as of one who gave a moll powerful external ^ teftimony to theccr- 
 ciiis° juilum tainty of our Saviour's death, and the innocency of his life. He did not 
 Comimimcon- only profels, to the condemnation of the Jeivs, that he found nothing wor- 
 fiirporuK- ^^y of death in Chnft; but left the fame written to the Gentiles of the Ro- 
 ftimonium cil. man Empire. Two ways he is related to have given moil: ample tellimony 
 j.Hicr.M Mac. j.^ ^^^ truth : ' Hrft by an Exprefs written to Tiberius, and by him preiented 
 ^That Pontius to the Senate ; ^ lecondly, by Records written in Tables of all things of mo- 
 Vihtewroti un- ^q^x. which Were afted in his government. 
 
 to Tiberius 0/ "-; 
 
 the de.ith and rcfarre'lion of our Saviour, is teflified by TenMhn, nho xc as befl acquainted with ttie Roman Hijhr): Ea omn'J 
 fuperChriftoPilatus, & iplejam pro fua con.cientia Chriftianus, Caifari turn Tiberio nunciavit. Apohg. c. 21. Andag^ln: 
 Tiberius ergo, cuius tempore nomcn Cliriftianum in fcculuni introivir, annunciatum fibi ex Syria Pal.iftiiia, quar vcritatcn; 
 illius (Chrifti) divinitatis revclarat, detulic ad Scnatum cum prxrogativa fuffragii fui. cap. ■;. Thit is related by Eufebiub w; 
 o/'Tcrtullian inhk EciLiiajVidil HUhryJ. 2. c. 2. andrefenedtotbc tveoand twentieth year of Tiberius in hU Chrtn. Pilato dc 
 Chriftianorum dogiiiaic ad Tibcrium reference, Tiberius retulic ad Senacum, uc inter ca;ccra facra reciperctur. I'hc auihctity 
 of this Exprefs Unrounded on the great reputation o/Tercullian, ( as if obferved alf by the Author of the Clironiron Alexandrinuni, 
 who concludes the relationrvith thefe words, a{ iyof" Tjp7i'>Airty3< 'Pa/jLoiQ-,) and the general cuflom by ivhich all the Ooxrr- 
 nours of the Provinces did give an account unto the Emperom of all fuch paffages as were niojl remarkable : rrn.Kaji* Kt><.^YiK''iT@- 
 t9K{ To7{ ^ i^vav afx>if-, Ta WBgjt (Ttiin >i.!UVOTOfj.ii^(t tu ^ fitmAHOy a.%y\iM 6hil.£^nv']i (n(J.ajiVHv, a( unJiv twriv 
 /ia.fli'e^^rK.oi i*ff yvofj&flt^v- Eufeb. Ecclef. Hij}. 1. 2. c. 2. '' The ancient Romans were deftrom to preferve the memory of^llremar- 
 l^able pajfiges which happened intke City : and thk was done either in their Afta Senatus, or Afta diurna populi; which were 
 diligently made, and carefully l^pt at Rome. In the fame manner the Cover nours in the Provinces took, care that all things worthy of 
 Temaik,flmild be written in pubiicli Tables, and preferved as the Adi in their Government. And agreeably to this cujhm fontius 
 jPilarc (ept the Memoirs of the Jewifl) affairs, which were therefore called Afta /"ilati, in which an account was given of our bleJfeJ 
 Saviour ; and the Prim.itiie Chrijiians did appeal unto them in their difputes with the Gentiles, as to a mofl undoubted teftimony. 
 [uftin MiTtyr urged them even unto the Roman Emperours ; Ka.'TciZTa. or/ j*j*y5, /iu;«<&5 fxafl^c c«, i^ «77 nccTib li/Aara 
 'jl/uo/A^av'ky^ar. And a^ain : "Oti ^ Ta*Ta iToitta^f, a% tV S^ tlovriv n/A«TK •^o</V»»' "Ajc^ffli- /i/*9»5|' /uju'*<3-5. 
 Apol. 2. And in the differences between the Chrijiians, they were cited by both parties. As the Tcflarefdccatic* alled^ed them 
 
 ' ' "" " -'- - ^xeiCtt- 
 
 eth the 
 
 »«, -T^' J^KttirwTs (caAttc/wK ^-Tret^ittvTo ToiiQ- yo-i^unStt^. Haref. 50. T/mgh the Author of the 8 /family in A'alclu, 
 under the name of S. Clirylbftomc, agreeth in this reading with the Teflarefdecacici; ^ O^ov©- khS' 'iv Kt^'Jic 2&.T>)f 
 iKnyvUdou' rd :^ yia-t(iV>i(xa]i TO. v-nl riiArtTB wejsxS'-*'''"* 'b ^ •^e«9««"l"''""=fe'*X< "J^ V[a.y;t' i^f fircu ysv In tm 
 w^oKTcu Kut.avJSv 'hTra^iatv s-raflsv S&iT«p. Tom. 5. p. 942. Tbefe were aljo mentioned in the Afta 5. Tarucki, Probi 
 •fy Andr'jiilci,cd^. 9. Frafcs dixic, Inique, non fcis, qucm invocas, Chrirtum, homincni qiiidcm fuiflc fac'him, Tub cuftodia 
 Pontii i'ilati & punitum, cujus cxftant Afta /'adionis > Thefe Afta w the time o/Maxiniinus were adulterated, and filled with 
 
 1r'HjL-7r9v]<u iIm Jt" o*nlv «f ^W 
 
 Thirdly, it behoved us to take notice of the Roman Governour in the 
 exprelTion of our Saviour's Paffion, that thereby we might underftand how 
 it came to pais that Chrilt ftiould fulfer according to the Scriptures. The 
 Prophets had foretold his death, but after fuch a manner as was not to be 
 performed by the Jem, according to whole Law and Curtom no man a- 
 mongif them ever fo died. Being then fb great a Prophet could not die but 
 in Jertifakm, being the death he was to fu&r was not agreeable to the Laws 
 and Cuftoms of the Jetrs ; it was necelfary a Roman Governour fhould con- 
 demn him, that fo the counicl of the will of God might be fulfilled, by the 
 malice of the one, and the culfoms of the otiicr. 
 
 And now the advantage ofthisCircumftancc is difcovered, every one may 
 exprefs the importance of it in this manner. I am fully pcrfwadcd of this 
 truth, as beyond all poflibility of contradiO:ion, that in the /«''^"'/j of time 
 God lent his Son, and that the eternal Son of God lb fent by him did fufter 
 for the fins of men, after the fifteenth year ofTikrius the Roman Empe- 
 rour, and before his death, in the time o'i Pontius PiUte the C^farean Procu- 
 rator
 
 Was Crucified. 109 
 
 rator o(Jud<£A ; who, to pleafe the Nation of the Jews, did condemn him 
 whom he pronounced innocent, and deUvered him, according to thccuftom 
 of that Empire, and in order to the fulfilling of the Prophecies, to die a pain- 
 ful and fhameful death upon the Crofs, And thus I believe in Chrill th^r 
 /lijfend under Po»tim Pilate, 
 
 Wi^^ CrucifieD* 
 
 FRom the general confideration of our Saviour's Paflion, we proceed td 
 the moft remarkable particular, his Crucifixion, Handing between h;": 
 Padion, which it concludech, and his death, which it introduceth. For tlic 
 explication whereof it will be neceilary, firft, to prove that the promifed 
 Meffias was to be crucified, that he which wasdefigned to die for our fii:'s 
 was to fuffcr upon the Crofs ; fecondly, to (hew that our Jefm, whom 
 we worfhip, was certainly and truly crucified, and did fuffcr whatlbeVer 
 was foretold upon the Crofs; thirdly, to difcover what is the nature of Cru- 
 cifixion, what peculiarities of fuffermg are contained in dying on the Crofs. 
 That the Meffias was to be crucified, appeareth both by Types which 
 did apparently forefhew it, and by Prophecies which did plainly fore- 
 tel it. For though all thole Reprefentations and Predifliions which the 
 forward |i zeal of fome ancient Fathers gathered out of the Law and ![ ^t'.^'Ji^ 
 the Prophets cannot be faid to fignifie fo much ; yet in many Types was ^n"'tZj}lp7cf 
 the Crucifixion of Chrifl: reprefented, and by fbme Prophecies foretold. '''^ Apifttei,to 
 This was the true and unxcmovahle ftrmblmg-block to the Jews; nor could ^;iru^^/ofcm- 
 they ever be brought to confefs the MeffiM fhould * die that death upon a s.nmrs death 
 Tree to which the Curfe of the Law belonged: and yet we need no o- reiiamlm hait 
 ther Oracles than fuch as are committed to thofe Jews to prove that Chrifl: madcufeofthofi 
 was fo to fuffer. ^P" ""''.{''■''; 
 
 jihecies vhicb 
 did rejUy md truly for e-f}>ew it -, but together with them, partlf out of their orrn conceptions, partly out of too much credit to the trtiti- 
 fiations, h*ve urged thofe places rvhich the Jews may moft eafily evade, and rve can produce but with fm.ill or no pretence. As for the 
 extending oft he hand; of Mofcs , they conceive it to be a per fell Type ; and Barnabas tells us, the Spirit command, d Mofes that he 
 jhouldmaliethefimUitudeofaCfofs; Ae>« )^fJ« x,af .Adc Mwirii to TCiC//*, 'tva Ttn'tfif tvtov rcwf? vj li. lAf^ovjQ- fta.- 
 %ny' but the Text affures us m more than that Moki held up his hand, which might b'- ir'i'kout any fimilitudc of a Cns. And when 
 both were lifted up by Aaron and Hur, the rcprefentation is not certain. And jet after Barnjlus, jullin tcUs its that Mofes reprefent- 
 ed the Crofs, Ta< )(f^(it< lit*7sfa< htctri] i ati( ' OTi/TertuIIian calls it habitum Crucis. In the fame manner veith the ft) ange \n- 
 dian Statue, which ii defaibcd by Uztd'idnei as dvJ'etx.t ii;ti< ofio<,'i)^av rerU yjtf^f i-rKa/'^'of Iv rv-ri) tou^Z. Torphyr. de 
 Stygc. With kfs probability did they gather both the name of Jcfn^, and the Crofs ofChril},from the 3 1 8 fervants ?/Abraliani. tarx 
 
 jix.c'^HTi. OKTV, 'iyjHi 'Ill5-«V • '(tI J cOJJepS c* TXr^ T '(tX'M.ivtx^yfX'^'^"'' ^^>< W '"•^' T£<(tliOiJ75f , /.'lAe? l» T ^ 
 
 'l»(f*v i* Tci< S'jm yfj.fxixa.in^jt\ Ir ii) ^ ^aii^y. Epift. Barn.c. 7. /}x?/I H flood for Jefi(s,andT for the Crofs. And yet Ck~ 
 mir.s AkK.foltoips him : ixcriy sc tJ) th p. Kveiaui <?«//•<! tu^'oc x^ to S^"/-'* TaiaKotiogiv ^ix*<oy ' f' ij laTtt £ tJ 
 "^liTd 7Kioucf. nij c'jmf Toffaiiieiif- Stromat. 1. 6. As rt//o .v, Arabroli: i Nam & Abraham 518 diixitad bclliini,&:ex innu- 
 mcris troph^a hoftibiis reportavir, iignocjuc DominiCcC crucis &nom!nis,(?^c. Prol.adlA.de Fide. Eos adlcifci: quos dignos 
 numcrofidclium judicavit, qui in Domini noftri Jel'ii Clirirti Pafllone crcdcrcnt. Trccentoscnini T Grxca liccra fignificat ', 
 decern &o<5i:oautem lummum 1 Hcxprimicnomen. Id. de Abrah. I. \. c. :^. And S. kngxxWiac of avother 300.- Quorum nu- 
 mcrns, quia trccenci crane, fignum infmuat Crucis, propter literam T Gracam, quia iftc nunu rus figniikacur. And Clemens 
 Alexandrinus rt^rt/n 0/ //ii' ^co cubits in the Ark^: F.lin q 0/ tku reta.Komisf Ttiyjit mixCoxa* iv \\ueiccx.« rnut4t Atynw. 
 Strom. I. 6. Sed (icuciilc non mulcicudinc nee vircutc legionum,fcd jam turn in Sjcramcnro Crucis, cujus figura per litcram 
 Grsccam T namero trcecncorum cxprimitur, adverfarios principts debtllavit; cujus myfttrii virtutc trccentis i;i longum ccx- 
 ta cubicisfuperavic Area diluvium, iit nunc Ecclcfia hoc leculum luperiiavigac. S. Paulinw Epift. 2. As imli^ely a Type did they 
 make )acobV Ladder. Ego puto Criiccm Salvacoris illam clTc fcalani quam Jacob vklic. Hiiron. Scala ufijue ad coeliim attingcns 
 Crucis tiguram liabuit ; Dominub innixus rcal3C,Chriftu5 crucihxus oltcnditur. Aug. Tncfe, and many others, by the Writers of the 
 fucceeding Ages were produced out of the Old Teflarnent at Types of the Crofs, and may in fome fcnfe be applied to it being otheitvife 
 proved, but prove it not. * Trypho the Jew, in the Dialogue with Jultin Martyr, rvhen he had confeffed many of the Chriflian 
 Dolhines, would by no means be brought to this , Ei 3 k] itri/i/aif Urat cav^u^bSyj rcr Xf lyi;', ((ubaud. 'iSn) iraf JaV ' 'S/- 
 Kuriip^TlQ- yi( <:atJ^<ifjS^fk kv tvi ccf/« KtyClcu it) wff T(}( TbTo eiuluj J)jTntigiH i^''- '''"^ afterwards, granting his 
 Pajjion, wxethhimtiproxe his Criicifxion; 'H|i/»i« ;«? «Vl'«( ?;'('o/:t^ iAOwi" /nuajitS'.- ■'^J I'crtullian (^r;1ri''W the Jews, nc 
 gances paflloncra Crucis in Clirilbm pr<tdicatam, & argumentantcs inlupcrnon cdbcrcdcndum utad id genus mortis expo- 
 fucrit Ucus t ilium fuum, quod ipfc dixit, Malcdiftus omnis homo qui pcpendit in ligno. Adv. Jiidios c. i o. 
 
 ■ A clearer Type can fcarce be conceived of the Saviour of the world, in 
 whom all the Nations of the earth were to be blefTcd, than JfuAc was: nor 
 
 can
 
 200 
 
 ARTICLE IV. 
 
 can God the Father, who gave his only-begotten Son, be better cxprefled 
 than by that Patriarch in his readincfs to facrificc his Ton, Im only [on 1/aac, 
 whom he loved. Now when that grand ACt of Obedience was to be perfor- 
 med, we find Ifaac walking to the mountain of Mcriah with the wood on 
 his fliouldcrs, and faying, Htre ii the wood, buttrkn isthe/Atnfce? while in 
 the command of God, and the intention and refblution of Jbmham, 1/aac is 
 the Sacrifice, who bears the weod. And the Chrijl, who was to be themoft 
 perfefl: Sacrifice, the perfon in whom all Nations were perfcQly to be bleiTed, 
 could die no other death in which the wood was to be carried ; and being 
 to die upon the Crofs, was, by the formal * cuftom ufed in that kind of 
 
 InZS^Zl death, certainly to carry it. Therefore Ifaac \\ bearing the wood did fignifie 
 
 Olio the expti- C/&mV bearing the Crofs. 
 
 cation of tbU . ^ , . ■ ,■ t n r - -» ^ <»i« « / 
 
 riWi andif to b: therefore confirmed h the tellirnomes of the Anaentt,whtcb are ttiojt exprejs. ■Bu?a.C,(^v J it a ^ S^ajuovuv 
 
 vflok'jiif K'tKiSiyn A' '<ftVT/ Ttu/^V axj-ui avu-ai^n' "ioiKi ya( o ^(WeJt Sava.Tu. icj o fxtAXol' ^^tffuxfi^ T£i't««I' 
 
 oiirov ka.'^lv- ^'■'''""''' '• 2. c. 41. fw /ix <miJ.a.ri -jV Ko\ci(oii^av tK*?®- ■^ KHMiytv i)<,?4f« t iwn sai/^vy. 
 
 Plutarch. Dc his qui ferro puniuncur. So ihefe not long after our Saviours death : and much before it, Plautiu in Carbonano, Pa- 
 
 tibulum "ferat ptr urbcm, dcindc affigacur criici. || Thn k not only the obfervation of the Chrijhans, but the Jerts them- 
 
 fehes have referred thU Type unto that Cuftom. For upon Gen. 22.6. And Abraham took the wood of the biirnt-ort'cring, 
 
 and laid it uponlDac hisfon, the lejfer Berediich hath thk note, ISPDD W.l^i \')f]\2'^ nD as a man carries his 
 
 Crofs upon hiilhouldcrf. 
 
 When the fiery Serpents bit the Ifraelites, and much people died, Mofts, by 
 Hum. 21. 9. the command of God, made aferpent of brafs, and put it upon a pole : and it 
 came to pafs that if aferpent had bitten My man, when he beheld the ferpent of 
 hrafs, he lived. Now if there were no exprefler Promife of the Mefftas than 
 the feed of the woman which fliould bruife the ferpent'* s head; if he were to 
 perform that Promife by the virtue of his Death ; if no Death could be fb 
 perfeftly reprefented by the hanging on the pole as that of Crucifixion : then 
 was that manifeftly foretold which Chrifl: himfelf informed Nicodemm, As 
 ^"rle^' clmmon Mofes lifted up the ferpent in the wilder nefs, even fo mufi the fon of man be 
 
 phrafe by which ^ lifted Up, 
 
 that dejth ».» 'pj^ PafchalLamb did plainly typifie that Lamb of God that taketh away 
 
 exprejjed. In , ^ . , , , ' ■ t ■' ■' ' • ,- • !• 1 11. r i 
 
 cruccm toJii : the fins of the world ; and the preparmg ot it did not only " reprelent the 
 paiti.t. 5. Sen- Crofs, but the Command or Ordinance of the PaflTover did foretel as much. 
 as!'©- 2^. 'as For while 'tis fiid, " yejha/l not break a bone thereof it was thereby intimated, 
 in the chddce that the Saviour of the world fhould fuffer that death to whicli the breaking 
 ^'^'^Iwaiionc- ^^ ^^'^^ bones belonged, (and that, according to theconftant cuftom, ** was 
 icvatfo, by ufe the punifhmcnt of Crucifixion ; ) but only in that death fliould by the pro- 
 H particularly videnccof God be fo particularly prelerved, as that not one bone of his 
 •> juftin Martyr fhould be touchcd. And thus the Crucifixion of the Mejfioi in feveral Types 
 fl,er^s hone the ^^g reprefented. 
 
 manner nf^the ' 
 
 roaftin^ of the Fafchal Lamb did rcprefent the affixing of a man unto the Crofs, and thereby rvas a Type of Chrifl. T3 »sA<i<&iK '7r(f- 
 CetTov cHWi'o oXti' jiVfiSj, t5 Ttiiisf n feu/ps's/i' i iru^ttv i(jH/Mi' i Xetrii mfJiCohov Uu to ytf otIcJuVsi' Trii.CaTOi', g^tl- 
 fitLTii^c/ji/jet ijjo'iufTri yn(j.u.Tt n raufa otIZtcu. E7< yaf offl/i!^ oCihivKQ- (havi^fVaTOj 'ins 7^ KdncJ\a.rct (t-tfaf 
 fti^C 'f K«9aAii< Kj "« 'Jo.hit x^ tJ niTttp^inviro w^-cm.fTai'Txt xj ai X**?'f 'i^ TyCitTv. Dial, cuin Tryphonc. Towhich 
 Arnoldus Carnotcnft; altudeth : In vcrii Crucis boni odoris alTatio cxcoquat carnalium llnfuum cruditatem. De coena Domini, 
 commor.ly attributed to S. Cy prian. Nor it thk roaflin^ of the Lamb anyfar-fetch'd figure of the Crofs ; for other roajlini hath been 
 th-!ught a proper refemblance of it : where the body of the thin^roajhd hath limbs, as a Lamb, there 11 bears the fimiiitude of a proper^ 
 Crofs,vrith an erell and tranfverfe beam j rvhere the roajledbody n miy of length and un'forrn, at a h'ifl), there the rcfemblance it of 
 a ftrar^kt andfimple ettwf ,'<• As it if reprefented by Htlydiius ; SitoA* iiy ti< oir'nmv ' ri jaf xaAouci- KaKt(y>s< eLu^'oKoTi- 
 C,By l^miovTtK SuACf /id -f fdiy'-Of -if n yarv, xa^a'^a^ wiJ h-iafxivtn 'f/^vt Sin oCiMaKav. ' E\od. 1 2. 46. "' Although 
 indeed it irruj} be anpffed, that the Crurifragiiim and the Crucifixion nere ttfj feieral Punifliments, and that they ordinarily made 
 the Cro's A Imgring death : yet becaufe the Late of Moles did not fuffer the body of a man to hang upon a tree in ilie ni^ht, therefore tht 
 Romans, fo fat to comply with the 'jews, did breat^the bones ofthofe whom they crucified in J utl*a conflantly, whereat in other Coimr 
 tries they ■ did it but occafionally , 
 
 Nor was it only tiius prefigured and involved in thele Typical Rcfem- 
 blanccs, but alfb clearly fpokcn by the Prophets in their particular and ex- 
 prtfb Prcdidions. Nor fhall wc need thcaccelfion of any loll or additional 
 
 Pro-
 
 Was Crucified. aoi 
 
 Prophetical expreffionsi which lome of the !| Ancients have made ufe of: || as Eafnabas 
 thole which are ftill preferved even among the jfew/, will yield this Truth "•"<'«'';'*' 
 fufficient Teftimonies. ^''T' ""-f' 
 
 7ve icniv not : 
 
 hiv i^'iT i<tU(ii(iCil>i.>i^tf '7rej,ipr>Ttt }\yvli, Ksw Tore TarT«C""7«A€<&»i«7a/ i ^ A.i>i KJci^V, 'OVf Jwao, Ix'^* i. 
 (*»<irii, ^ oTtv In. Ju'ak ai/i/« raSS, -whuh nvords art not to btjound in any oj the Prophtts. fhm luftin Mariu, to trnw 87/ 
 (uj TO j-owjaStwoi ^*<itK£,a\ Xe^5^«, I'rodiicttb a I'rofhicjl out o] till 961b Pfalm, in thift vordi ; Ktie/ir (CajiKdimi Wii 
 T ^UA». flii Tertullijn, wbo advancis aU his conccnions ; Age nunc, fi Icgifii penes Propliecam in I'lalrrij, Don.inut. ri*-- 
 mvit a ligno ; exi'peiSo quid incelligas, ne forte lignarium aliquem legcm rignificari putctis, & non Cluinum] qm cxindc J 
 paflTione Chrifti ( ltgtC:\id%,jor hi himfdf huh it ligni, Adv. Marcion. I. ?.c. 19.) fuperata iriorrc regnavit, Adl 7ud c 10 
 Mi in the (Uct cited agiinji Marcion : Et (i enim mors ab Adain regnavit ufquc ad Chriftum, cur U.rifVu's noii reeoJiTc dl." 
 camr a !igno, ex quo crucis ligno moriuus regnum mortis exdufit ? tbm thty, and fome ajter turn, mti^e uf. if thoft words :&S 
 guM(, a iigno, vhichart not to btjound tiiha in the Greek or Latin TranflacioD, from rvhenci thiy fern to mdnce thtm ■ nor i' 
 there any :biig likf them in tht Original, or any Tranflation exttnt, nor the teafi mention or joot-flep oj thai in i h Catc.ia'Gratc<> 
 
 doib not ic;u,e them jor rifing it out oj the Original Hebrew, jor hit Uifcoitrfe is only to jhiw that thty aHled the LXX. Secondly 
 though the ]cwi had rafed it out 0} their own, it apfeartth not how they fljoM have gotten it out vj the Bhki it the Chrili^ns 
 btndsyin which thoj'. words an not to he found. 
 
 When God foretels by the Prophet Zjchary, what he fhould fuffer from 
 the Sons of Men, he fays Hexprefly, I'hey jhall look upon me whom they have 
 pierced; and therefore lliews that he fpcaks of the Son of God, which was to J^ 'w,rJ/'o/ 
 be the Son of Man, and by our Nature liable to VulneratiOn ; and withal z^chaiy ^r* , 
 foretels the piercing of his Body : which being added to that Prediction iii ''-Zi'^u^-lAS 
 the * Plalms, * Thty pierced my hands and my fett, clearly repreienteth and *"'n« ^"7^ 
 foretelleth to us the Death upon the Crofs^ to which the Hands and Feet of the aui^^h IS^ 
 Perlbn crucified wefe affixed with Nails. And becaufe thefe Prophecies ap- 'xx hiv> ■ 
 peared lb particular and clear, and were fo properly applied by that Difciple J^^^* f^'j.^^ 
 whom our Saviour loved, arid to whom he made a lingular Application even 4«k7«^ ^^ji'[ 
 upon the Cr^yi i therefore the jfew have ufed more than ordinary Induftry m« a:V9 f^ u'i 
 and Artifice to elude thefe ^ two PrediQions, but in vain. For thefe two ln^t(u*lng 
 Prophets, David and Zjchary, manifeftly did forctel the particular Punifh- "?*^'-^>X nx 
 rnent of Crucifixion. qllVw.^ 
 
 ' ' the Ciialdec ■ 
 
 Pjraplirafe "ll ^y, with the Arabicl*. Verficn ; atdtl, Suhck aniih^r '•', hirerJi-:^ it,pc. cuti qiiem, as ij thiy IhguU 
 liioi^ upon one, and fi:>ct_another : ytt the Ham confituiiitm oj ~\\UH nK, .• '.^ihing .if- but queir, relitir.g to thi. perpin iii the 
 affix of the p, client '7K, rvbo, beii'gthi i:ne,witn him -u no immt.'ia.:-iy h-.\ne .-'.nziitih > pour u;w nan ti- Spirit c\ grace, mft 
 needs bt God. uhich that the]cwimigkt a.oid, th ] uud it not ''7SJ , b:u V7K, /lojoit rat,' A.t on Ij.m, to diflinguih him 
 ■whom they w^re to pierce,f-om him whi v m to give the Spirit ofCraciEit this fi-a.<d is talily d:ttlled,':,i.i.,j: it is again/} the Hebrew 
 Copies, the Septu.i^icc i.irChjl.uc I'a.'uphrafe, the iyujckand Arabick Tranflations. Nor can t.';< Habbins [hift this placed 
 bi'-a.-jji it was as-smth , the ]c*s i:''"prtti.d :•] (k Melius , as ihemjilves cpnjiji. So R.Solcmcn Jarchi upon the plitu 
 *^DV p n'lyo "y-J inHi'~"il ■*7n, OurMaftcrsliavetxpoundcdtl)iioftheiW((/i^itheSonofyji;-pj. ^hit thej 
 interpreted it thttejore if tut Meffias, is granted by thtm ; that any MtlTias was to t; the Son fj Jofeph, is already denied .-.nd ri- 
 futed : It remaineih thirtjore that thf- an:iuit Jews i:id interpret it oj the true Medias, arj that St, John did a -ply it to our Saviour 
 according to the acl(nov/ltii^-d (xfoft'ioo- W«i* j« Berefhi'il Rjbba, wearecLa>ly taughttfU' j.^h; jir unto th.tqul'io-:, Who 
 irt thou, O great Moiin-ain .' /lien- 4. ". It! anfwtreth, 'A1 p Vi^UJQ ni '~7njn "IH the grwc nioimtain is the Ivjjias 
 the Son ot David, yini he proves itpcr,, viracc grace u.iro it, QMIjnni |n jPJ yr^V, bcauic 'u ^.ivtth grjt- and liip- 
 p.icacions ; as it iswritten,Zic\\>\iio. ' Pialmas.iy. * This Tr^tiUmoa indeed j'temsjomnhing di,i:.it from ihi Vehrcvi 
 Text as now weread it, '7J11 ''T ^IND ficut ieo, manus tneas & pedes ineos. But it was nt,: nhvays r-^i tis now it i;. Fot 
 R. ]icobthtS)n o/Chaiim in Mafforetb magna, ^7X0 I~I1K r~ID"iyO, ordine "^Jt teiUtUlh that oe found 0''"I3D OSp^ 
 CD\";''^1D in fome correA Copies, ^^HD written in the 7<jr:1"IND, but ''"ID teiA,andihtri\ori<wrt;ttH m the •mrgin nj43. 
 The lame ii tejli/it'. hy theMihfiti os Num. 24- f • citing the words ojthisText, ard aidini' Q^HD 113. ^icj' johanries Ifaac 
 Lcvitaco/iyiVwifb u (// his oxvn experience, n'i'o hadfien in an ancient Copy IliO in.ihtTt.-'t, and ^'M'J 'nil;, Margin. It was 
 anciently ihtrtjoie without queflion writtit lltO, as appeartth not <"ily hi the LXX, who Iranflated it ai^^ay. fodcrum. an) 
 Aquila, who rendud it Xff^iwxv, foedarunt, in the fame jenfe with that 0/ Virgil, 
 
 Obrtounas pclagi ferro foedare volucrcs, 
 
 and the old Syriack, which tranflittth it Vj;Q transfixeruiit •, butalfoby the Uji, or marginal,J^U\Qiih, which ifjUth that the wcri 
 '1N3 iiU'<ndwrittinaii^eintrvi>plj:is,':b:tandE(i\j8. 18. but in dims fignificatii'ns : Wi.trejore being ir {i\iy it mini- 
 jijty lig'ilfiethfKutko, it m^(l nit Sgnifie the fine in thu ; and biing the Jews themftlves pritlhd to r.iitlung' tl/t, it joHowtth 
 that It.. HiUnadM itwas, TlND, and tranjlitid todcrunt. rrom whince it alio appeaiiih, that this was tnioj the I'a pUcit 
 which -.' r^ altered by the Sctibci. " i^'ur t;;f Malorah in feziral places conftjj/'.h, tvat 18 placis intheScriptutohtVi bien alttred 
 by the Scripts ; and whin thiy come to reckon the pUces, thty mtmion but 16; the other two wit hout quelUan art thofe contirning ihe-. 
 Crucijixion oj the Mtdias, Pfal, '.22, 1 7. and Z«b.i2.io. For that oj Zacliary, a Je»v (onjifjid it io Mercerus ; And that cfDaiii 
 wejbiwid bejon to be the other.
 
 ao2 
 
 ARTICLE IV. 
 
 It was therefore fufficiently adumbrated by Types, and promulgated by 
 Prophecies that the promiled -<^f/f.w was to be crucified. And it is as certain 
 that our ;7e/«f, the Chnjf whom weworfhip, and from whence we receive 
 Mi^f lii ^'^^^ Honour to be named CljrtJI/ans, was really and truly crucified. It was firit 
 ' ""* ' the wicked Defignofjfw^^^j who betrayed him to that Death : it was the ma- 
 7«M 1915- ji^^JQy^ Q^y of the obdurate Jews, Crucifie him, crucife him. He was a6lually 
 ^^'' ^* ^■'* co»duhy:€d and delivered to that Death by PiUte^ who gave Jentence that it 
 jbouldbeas they required: he was given into the Hands of the Souldiers, the 
 n Hut thi s«:d- tj Inftruments commonly ufed in inflifting that Punifhment,who ' /ed him may 
 dh's did ixf fg crucifie him. He under- went thofe previous Pains w hich culiomarily ante- 
 ?V«i'S'^ cede that Suffering, as =* Flagellation, and bearing of the Cro/} .- for PiUte, 
 by thi Romin n;/;f« he had fcourged Jefi/s, delivered him to he crucified; '^ and he heAritjg his 
 fhefrf'ov/r', Cro/s went forth into Golgotha. They carried him forth out of the City, as by 
 and not only in |, cuffom in that kind of Death they were wont to do; and there between 
 thicjmf,uni- two MalcfaQors, * ufually by the /^ow4»/ condemned to that Punilliment, 
 Wjhrtll'i' they crucified him. And that he was truly faftned to the Crofs, appears by 
 f«r >!ition. the fatisfadion given to doubting r^ow;«f, who laid, '^ Except I jballfeeinhis 
 ♦'sciendum''" ^^"^"^-^ *^^ P'^'*^' ^f ^^^^ "'^'^^^ and Put my finger into the print of the nails, I will 
 eft, Romanis not believe: and our Saviour laid unto him, Reachhithertl^y finger, and be- 
 buMniriaX f^old my hands: whereby he fatisfiedthe Apoftle, that he was ihtChrifl, and 
 qui;!™"rMd- ^' us, that the C/;/7y? was truly crucified; againft that fond || Herefie, which 
 turn efi.ut qui niade 6V/»£j« the C^re«M»not Only bear the C^ofs, but endure Crucifixion, for 
 rfllgeiiis m- our Saviour. We therefore infer this fccond Conclufion from the undoubted 
 berctur. 5.H;V Tcllimonies of his Followers, and unfeigned Confeffions of his Enemies, 
 T'^o'^vbicb' That our jfe//« was certainly and truly crucified, and did really undergo thofe 
 Lucian Tul'dis Sufferings, which were pre- typified and, foretold, upon theCro/s. 
 
 it b:s own con- 
 
 dmnttion: 'EuoJ ^ a'r'yxoMTiSj /jk« a/jToc, v» Aitf, /:/4{70a9»r7* ^* irfoTifor. Lucim in Vifcitort. Multj occifi, 
 multi cjpti, alii vcrberati crucibus affixi. ut. ^?4. Ani /. j8. Ad palum deligatus, lacerato virgis tcrgo, cerviccm rruci 
 Romans: lubjiciam. So Curtius riptts oj Alexander, Omnes verberibas afFeftos fub ipfis radicibus Petrac crucibus julTit affigi. 
 To-^.i rctn thi]t<x%thtmfdvts ufid, ivhi) cJuftd our Sivioiir to bt fcou^-gtd and crucifiid : na.?iyifji.%Jil, >^ iricCctmri^if/ffJot 
 ? ■^o.titTH liiintv auKiur, aK'-reWfJi-lo. Joft;ih.txcid.l.i.c.^2. '' Matth.2T.2S. ^ John i^.ij. \\ This was objirved both 
 h the jews jud Romans, that thiir capital punifhments wne infli^td without thtir Citiis. Aid that particularly wm obfirvtd in 
 thi fkni(bmint »j Crucifixion. Plautus ; 
 
 Credo ego iftliuc, extemplo tibi 
 
 Effe eundum afturum extra urbem difpcflfis manibui, 
 
 Patibulumcum lubebis. 
 
 InSy, Cum Mamertini more acqne inflimto fuo cruccm fixiHent poft urbem in via Pompeia. * Thievis and Robbers wtrt ufn- 
 ally by thi Romans puii^hed with this diath. TIiim Cxfar ufid his Piratts, 7«\j Avisaf a-mm^of etytTUjiionn. Pint- in yita. Im- 
 perator Provincia iulfic Latroncs crucibus affigi. Pitron. Sat. Latronem iftum, milerorum pignorum meorum peremptorem, 
 cruel affigacis. ^[■utiiiis d< Anr. Afin. I. ?. Latrocinium fecit aliquis, quid ergo meruit ? ut Cufpendamr. S/n. Epift. 7. nhtre 
 fufpcndi IS as m:ich as crucifigi, and uft to bi undir flood in all Latin Authors which wrtti bijore thi days 0] Conftantinc. Fa- 
 molbs iatrores, in his locis ubi graffati funr, furca figtndos compluribus placuit. Callift.i. ?8. dt poenii. nhirtiarcz figendos 
 M;*:/ii'crucifigcndo$, biing fo altfiidb)Tt\\iOX\\in\ii, who,b!ca:i!i Cov.iiinxxnchad tal^en away thi punifhmtnt, totl(^ alfo tht 
 l\'amt out 0] the Law. ^ John 2c. 2 5,27. II 7hu was the ficUiar Hinfie of Bafiiide<, a man fo ancient, that he boajied t» joU 
 /««• Glaucias ifj c;i Maflir, who was the Vilciple of S. Peter. And frtnTer.i hath declared this paTticularity of his: Qnaptopter 
 ncquc palTum lum : & Simonem quondam Cyrenaum angariatum portaflc crucem ejus pro eo ; & hunc I'ccundum ignoran- 
 iiamfc crrorem crucifixum, tramfiguratum ab eo, uti putareiur ipfe cfTe Jems 1 & ipfumautem Jefum Simonis accepille for- 
 inam, & fian-etn irrifilTe eos. Adv. Her. I. 1. c. 2?. And Tcrtullian of the jami Bafilidcs: Hunc (Chriflum) paflum a Ju- 
 diis non efie, Ted vice ipfius Simonem cracihxum efle : unde nee in eum credcndum ciTcqui fit crucifixu$, nequhconli- 
 teatjr in Simonem credidiiTe. De fr/efc. adv. titr. c. .^6. from theft ii the Jamt diliiertd by Epiphaoiu^, Hitr. 24. and by 
 S. Augu/t. Htr. 4. 
 
 Being thus fully alTured that the Me/fias was to be, and that our ChriJ^ 
 was truly crucified ; it thirdly concerns us to underftand what was the na- 
 ture of Crucifixion, what the Particularities of fuffering which he endured 
 on the Crof's. Nor is this now fo eafily underftood as once it was. For 
 being a Rom.tn Punifhment, it was continued in that Empire while it re- 
 mained Heathen : but when the Emperours themlelves received Chrijlianity, 
 aud the towring Eagles rcfigncd the Flags unto the Crofs, this Punifhment 
 
 was
 
 W AS CrU G r FI E D. 203 
 
 was |] forbidden by the fiipreme Authority, out of a due refped and pious , . . ■ ■, 
 Honour to the Death of C/fr//?. From whence it came to pafs, that fince it l^^'L"/''l^„[ 
 hath been difufed univerfally for 16 many liundred years, it hath not been ib Hit , str^. is. 
 rightly conceived as it was before, when the general praftice of the World ^'r":'"> """ 
 did lb frequently reprefent it to the Chriftians Eyes. Indeed if the Word norati?ut ituc 
 which is ufed to denote that Punifliment did iiifficiently reprefent or expreis fi'^tie; [uos in 
 it, it were enough to fiy that C/;r//? was crucified: but being the moil ufual cuit'pSs'^ho- 
 or * Original Worddothnotof it felfdeclare the Figure of the Tree, or Man- noraviccmccm 
 ner of the Suffering; it willbeneceffary to reprefent it by fuch expreffionsas |."r'^'^"'°'""f''' 
 we find partly in theEvangelicalRelations, partly in fuch Reprefcntations as peTc-cdemes 
 are left us in thofe Authors whole Eyes were daily WitneiTes of fuch Execu- '" ^""^ Pf°'i'- 
 
 • lierem aliquem 
 
 '•'""^' nocentiurfl cru- 
 
 cifigi. .ind 
 Tra(i.'i6. j'njoh. fpia1(ini oj this particular ptinifhrnent; Modo in poenis reorum non eft apud Romatios : ubi enim Dorrirti 
 crux honorata eft, pucatum eft quod & reus honorarerur fi crucifigeretur. H-iitnce apptars, firfl, that in the days of S. Auftid 
 Crucifixion tvjs difufed : Secondly, that it vasprohiliittd by tki ftculir Princes. But nvbin it wai (irft prohibited, or by vhom hi 
 Pnrvith not. It isthtrtjore to be otfrved, that it was fir[l forbidden by the (fry? Chijtian Empirour, Conftantine the Gtj.'.' SoZO- 
 menus gives this relation; 'A/^U(J loi'Tr^iTsefV vivtuKr/j^iJlui 'Pai/.aJoK^'? swuf? T//itftifi£t^ro/i/(» a,vf<Ki ti)< X'iW^V Tpi" 
 <A«o(ptf iKf. /• I.e. 8. * The Original ivord la the NervTejtamintjor the Tree on which our Saviour jufjired is ^vg}<, and tht 
 Anion or Crucifixion ^I'fucnf, the active aivf^mZ, and the pafjive sai/f JSj. N'ow jaw^n [rem which thi rifi rr.entioied are m'i- 
 nlfeftly dirivtd, hath of it felf originally no other fignification than nf a Stake. As wt find it firfl ufed bj Homer, 'Ot/Vr. 2'. •"' 
 
 STou/f J; cT' Inrif iKtioji /itt/jLTrt^u ivitc )^ (vSa, '' ■ 
 
 'ETOVf/iTiv rTW.ivtlm. ' 
 
 Thije an thsfa»!e whichHomet elfiwhere calls truiKoTiC and the ji«««f Grammarians rtndir each by other. As Euftathiui' 
 
 he,i 
 
 lav 
 
 rtfM^'Tot, hr gives thu expofition : 2;coAJ-rsf 3 j^ Viuj ^u'x&, sf 9a, oV ;<) saufcci. In the lame manner HeiyciAin; "Zraufii «l 
 x*l<tTiir»)y>T€{ C)toAOT6<, ^f^a'fstKec • and'S.Koho-^u, of94:i(/.o^9*/' )^ o?4* ^u'a«, saW£5^ W/'^xsc andagaii:, Xxfia.^1 
 
 1U11.0, 1...L. 1../1.. .v.i.^ v..u« , (i.y. ./,! ,,£.., t uj J ,../>. V IF,.,. .,y 1. ..r/i.i..j Ml, /,.i..;i.,,^ ,[„..ii) li im 11 uci I V J n OS u j.raignc and jharp 
 Sta^i. m which fignification it :amc at fi'-ft to denote this punifhmtut, the moll fimple and prime saJfanf, or ip6!rKoA'aTiai{, being 
 upon a fingle piece of wood, a dtnxui feercftus ftipes. ylnd the Greeks which wrote tht Rormn H\{\ory, ufed the word ga-J^fi as 
 wiOfor tbtir pjlus, as their crux'. As when Antony beheaded Antiochus the King of ihe Jev.s, Dion th:<i begins to defcribe hii 
 Execution : ^Avjij'fov iiJ.a.riyoin gttvfu Tf^j^nattf not that he crucified him, as Baronius mifla^rs ; butthat he put him to another 
 Veath after the Roman Cuftorn,^ thof'e dud »' j Livy,/.58.Deligati ad palum virgifque cxfi.Sc fccuri percufTij/i that mvfu -jgaiS' 
 ffiv it, ad palum dcligare. Tnus were the heads of men (aid ctva^v^co^hjilaj, as of Niger and Albinos in Dio and Herodian • 
 •tvhich cannot bi meant but of a fingle palus .• And we read in Crtfias hofv Am) tis put Inariis to death, dvi^aiifun i* iJiW Zia) ciy- 
 f/tf ' Not that he crucifiid him upon three Croffes, h:U pierced his Body with three Staines fafined in the ground, an'i pjiried at the 
 upper end. As appears by the lil^e Perfian punifhment infUded by Paryfatis on Mefabares, delivered by P'utarch in Aruxerxe: 
 9 ^':<t iT a^lV ln.S'^ef' C^l'lo'.y ■& 7^ p! aaixtt -Trt^iyoy Sii '^iSf nWfav clvcctth^cu, to 'j /^f|Uc; ;^wty< t/><tTaT7iA«i7(riW 
 tvhich the LsfinXiat^nKOT renders, in tres (uftolli criices, (athing impolfthli; ) n'hire.rs it was to hi ttanfuerflf fjjined to three 
 Stal>es piercing the Body lying, and thrujl down upon them •, which in the Rxcerpra of Ctdias is delivered only in the word J!,va,:iii' 
 fciStn ' 5ttUg?f therefore is no more originally than (^;toA«4» a fingle Stal^e, or an ereU piece of wood, upon which many fu^iredwhi) 
 were faidttrastutf^d^ and ti'o.'TKoKO'jril^iSjt,- And whtn othn fanlveije or prominent parts vere added in ape>fe& Cmfs, it re 
 tain'-d Hill the original name, not only oj ^ttu^i<, but atfo of Qk'oKo-^ • as,cij,tiKlv »( (^J^h^iv J^i'orn'jQ- ^t» ?? f,:'ii\oxQ- 
 ymtlM^'Ji aLtavnt •^ulSj^iifsrr. tW^ r (^icoaot©-ouJt» ipai/ W t' aTi-r^f Ctllus apud Otig. I.i. V.n^s tt :,j^t loig, 0r 
 rather too long i>-'erle, written by Audax to S. Augultine, Epifl,i 39. Esfpcfta: quos plena fides Chnlii dc ftipite pendens. 
 
 The Form then of the Crojs on which our Saviour fullered was not a fim- 
 ple, but a compounded Figure, accordingto thecufiom of the Romans, by 
 whole Procurator he was condemned to die. In which there was not on- ♦ mt the ei- 
 lya ftraight anderefted piece of Wood fixed in the Earth, but alio a ^ tranf- g'ln '^nd pant 
 verfe Beam fafined unto that towards the top thereof, and befide thele two crofs1°/™"4;r 
 
 that was on which our Saviour fitfftred, may be t^nown, we mufl begin with the prll compofiiion in the Frame or Strudire of it. And 
 that is the conjunllion of the two Beams, the one ere6l, the other tranfverje ; the firfl to which the Body was applied, the jecond t» 
 which the hands we'e fallneJ, Thifetrvo, as the chief parts of the Crofs, an feveral ways expreffid. Firfl, (i; Jw Jews, whohadno 
 one ward in their Language particularly totxprefs that punifhmint, (.is btingnot mintiontd in the Larv, or at all in uje among them) 
 and ttieujore call it by a double name, exprrffing the conhmflion oj ihift Beams, lUiyi T^W, ftamcn Sc fubtegmen, the Harp and 
 the Hoof. The Greeks ixprefs the fame by the Utter "taJij, as partly appears by what is already fj/ol^n of the numbtr 500, and u ytt 
 more evident by the ttflimony of iMciia, who maizes Atanl^ind complain of the letter "talj, htcauk Tyrants in iiritation 0] that firfl 
 made the Crofs.Tlfi yi 7iTismna.li (pctm^ TUpivvm «KOAis9i'i(m»7oi<, )(J (i//AtticrttaW<7 3 ■jr\d^ij.it,'iirn'jeitr)(^i]nuji7oii7e;i ^v- 
 A* THilijV^tylai) tif^^uTrvi iytuKoKOTfil^KV i"^' cwri. Jud.l ocal. ipla cli cnim li(e(a Grtcoruin Tau, luJlrj aurcm T, ipecic^ 
 
 D d 2 cmcb/
 
 204. 
 
 ARTICLE IV. 
 
 tntcis.TtrtkLiilv. Mire. I. 5. c J2. S. ]eTom jffims thi famt »/ ib« Sjmaritan Tau ; butlhtrtis m Similitude ta it ftunii ik 
 ihit Tvhich it now in »jj,«r any tth-r Ocierxi^only ik tai Coptick A'.fhibu Salebdi, that is, tbi crofi Di. Toffftrvtiprtsej th< Cro.s 
 an ahirrvift expnffii by tbi Mail ji / Yard 0/ 1 Ship. St ]u»lin Martyr ; ©a'xiaia /*>()» riixfiloj, hi fxn rajo ri Tg^mosy, 
 * KiKMTaj 'i?iit, 6» r7< mi 9-ao» ^V?- -^nrf TcrtulliaD, Antenna navis aucis pars eft. ^ nd Mmuiiui Felix ; Sigtmir lane Cru- 
 cii naturalircr vifimus in navi.ciini »dis tumentibus vchitur. .-ind Mas.Taurin. Cum a nautis fcinditur marc, prius arbor crigi- 
 tur, velum diftcnduur, uc cruce Domini faita aquarum flucntia lumpanrur, Notv btctuji the ixinmiiiis 0) tit anreirna art 
 a (ir-.d oiKic^A, (.ts Virgil thit grut Aialhr oj I'ropriitits, Cornua vclatarum obvcrtimuj antemnarum ; ) '.'nntfon in Greek 
 xsfcii « aiuctTtia: and from tUna t> t GticV. Fathirs afpliid tbi words of oitrSniouryVimh 5.18. lara 'c i /uU K=.faja. » 
 ui ■!ra{i^9)i i-ra" tS fiuti, ivj <tr t«W* ^lionlai, to tht Crofs tjChrifl ; n yis Wti/f? V^rd ^ li if^oy SwAer, iCj iLifaJcf. To 
 VKiiyav. B::r.,j'. 'laTct IS li^t the firaight put or A:a(l oj iht Crofs, and KifpJtt tut yard or tnnfi trft part ; thtrijortjome 0/ tht 
 
 u Will ixpnjjid by Eufcbius, aV/fr/i;':^ thtjtrm of ihi Ctodwhich appiand to Con{\im\i\e, v-^ttKiy J''o(v^v7uKz])ifi$iirt:^'i,r 
 Kifoi #rx«' 'ii'*'li<"or nvf! j^H/ua?' TtTo/ii/uVor, de Vita Conftant. l.i.c.^u And thit fimilitkde 0] the Mali and yard !uds 
 to tbi con fidiraci on 0] that part oj the eTiaidPaifsfhichrvas eminent aboz'tthe Tranfverfi beam.For as the Ka^y^inot -was iboMt tht 
 Kifala, fo the Stipes did txtind it fdf above tht Patibulum. And this is evident by thofe ixpre^ns which ma^! the tvo Beams 
 
 b'ta'ith,a'nd u'ngth^and depth, mentioned by S. Paul, Hpb.?. <« Grcgor\- Nyfien : 'EfttUit tLu' t5 Taf tfiaKfftnatLv n xj 
 
 T "J' tS 5(;V* "J^ 5ttt>fK ■5e<i'fi««%ii'»' i/fo/s '!r£,,a«tv?<^'"'; WoyM-oiv '^ at tI ^ ar&i n«f®- 174©- •t'wwK, iSafl3- 3 7I )(P 
 ilw QviiSoKlui U»o)'.»<i/.v<>')T)u 5 i>)t«f #101' K*9' ticaTe^.-K itiestiarTO? jxii;ij»<Tfc y^Thdrist hcftajt JicLftif^r^r • 
 Contra Eunom. Orat. 4. d^ li.-w, CJtfcfc. Orjt. c. 92. & in Refur. Orax. i. And S.Augulline makes tht [ami innrpretation : In hoc 
 
 nnfterio (igura Crucisoftenditur, vhich he thin expnffeth : Latitude eft in eo ligno quod trinrverfum defuper figitur ; 
 
 longitudo in to quod in ipfo ligno ufque ad terram confpicuum eft ; .... altitudoefl in ea iigni parte qua: ab illo quod tranl- 
 verlum figitur lurfum verlus relinquitur, hoc eft, ad corpus cnicifixi, &c. Epifi- 120. & alibi fxpe. Theft four parts are fevaaBf 
 txprt[f(d by the Ancients, and particularly by tht fig.ire oj a Man Tiith kis hands ftrttchid forth; fvhicb is the mo/l proper Simili- 
 tude, be:a::fe thfCtof^ ivas /hfl made adapted to that Figurr. Quod caput emicat, quod fpina dirigitur, quod humcrorutn 
 obliquatio cornuat, fi ftatuciis liomincm manibus expanfis, imaginem Crucb feceris. Tirtul.adv.SatU.i.c. 12. 
 
 cutting each other tranfvcrny at right Angles, (lb that the eref^ed partex- 
 "^Bifide tbidi- tended it iclf above the tranfverfe; there was alfo another * piece of Wood 
 ['^ '"^ ''""f-^ infixed into, and (landing out from that which was ereded and ftraight up. 
 cufdvlhthtir To tliat erected piece was his Body,being hfted up,appliedjas Mj/eA Serpent 
 ioitr Ettrimi- to the PoIc ; and to the tranfverfe Beam his Hands were nailed : upon the 
 ['S''lre Ton- ^°^^'^'" P^^^ coming out from the ere£led piece his facred Body refted, and his 
 fidered, and re- Feet Were ttansfixed and faftned with Nails: his Head being prefled with a 
 p^tfcntid in the Crown of Thorns,was applied to that part of theereft which liood above the 
 fiiTye'tZmbn tranlvcrfc Beam ; and above his Head to that was faftned the * Table on 
 fart, and a fifth which was Written in Hebrew, Greek and Latiff Characters, the Accuiation, 
 nyn/-;>^"' according to the Roman Cupm : and the Writing tp^/, J E S U S OF N A- 
 [evtrai \xam- ZARETH, THE KING OF THE JEWS. 
 
 pits of the n:tm- 
 
 bir $,dtlivtrs it plainly ih:n, l.2.c.i,2. Ipfe habitus Crucis fines & fumnniiates habet quinquc, duos in longitudine, & unum in 
 medio, ubi reqiiicfcit qui clavis affigitur. Bifide therefore the fo-f Extrtmities of tht direct and tranfvtrle-Beams, there mas a 
 fifth a/.ifrin medio, Cviz. of tot ereiled pains; on rfhichtbe crucified Body rtfiid. Teis fifth part of the Ctok faftned to tb« ar- 
 redtarius (lipcs,w.w before Irenxus a:l(novpledged anddefcribid by Juft.Manu under tht notion oftht^horn of the Rhinoccros,ra^(S 
 
 T9 
 
 \w a>Xiif jtjgjtOT L.ujuiy>;rfxaT<a-^'«F y.al ■!r«T(if«Vcv- Dial. Cum Tr\ ph':ne When befide the cf 6<«v ^u'aok, or arredarius fti- 
 pes, in i the kmo vttAoy,o', tranfvcruriuni lignum, linre is a third ri n (iifcj rrtifrv/jl^ov, fjllr.id in '.hi middle; if' S Wo-xtt- 
 T3J ei nv>itJfiti,jjyihi; ubi requicfcit qui clavis atfigiiur,^;^ (rena-us. 50 Tcrtullian, ^i. tdi\'Satiotes,c.\2. Pars Crucis, & 
 qu:derr mjjor, jft omnc robur quod dircda ftatione defigitur. Sed nobis tcta Crux imputacur, cum anicmna fcilicct fua, Se 
 iliofedilis cyccliu. Where fk txctfTus »J tb< to I5ix»''» f'i'ib'^i '^" "'"'^h ^^ '<" (cdilc /;^»i//?fife tht ufe oj tht par t. nhich in 
 anothtr !i::t, in imitation pf juftinus, kt refers :nio the Typical Vnicorn : Nam & in antcmna navis, quae cruets pars eft, extre- 
 mitarcs cn.-nua vocantur : Unicornis autem medio ftipite palus. Adv.Mircion. /.j. c\i.& adv. Jud. cio. To tki' f~dile in the 
 Crofs Meca-nas fit'tith to allude in thofe rvsrds in Seneca ; Hanc mihi vel acuta fubfidem cruce fuftinc. And Seneca iimfilfdtes 
 ixpiuid him: Suffigas jicer, & acutam feffuro cruccm fubdas, eft tanti vulnus fuum premerc, & paribuio pendere diftriftuir. 
 EpiQ.jct.Oftl-is Innocennus ff)( fi'-Jl alfjIpealis^Setm.i.dc uno Mart. Fuerunt in Cruce Dominica ligna quatuPr ; ftipes ercftus, 
 & lignum tranfvcrlum, truncus fuppofitus, & titulus lupcrpofitus. This Grcgorius Turonenfis, after the ufe of the Crofs was long 
 omi-.'.eil, intnprttei (/luppedancum, a piece oj ■noodfajlned under thi Fiit o) him that jufj'-red, Dc glo. Mart. c. 6. Clavorum er- 
 go Dominicoruni gratis, quoflqu^tuorfueriot, hacc eft ratio. Duofuntaffixi in palmis, & duo m plantis: & quserinir cur plan- 
 tar iibyx • n q'j I in cruce lanfta depcnderc vife lunt potlus quam ftirc. Scd in ftipite ercdo fcraircn fadum manifeftam 
 eft, PesquoqLcparrulatrjtjcliAin hoc foramen irfcrtus ctl. m per hanc vcro cabuiain tacquaa; ftantis Loirinb facra aflS>:« 
 
 fast
 
 w 
 
 AS V^RUCIFIED. SOS 
 
 funt plantsc. *• thtt rvhlcb w.ts wiitten over the Hiid of our Saviour, is callid [im^ty by 5. Luke ^fot^il, by 5". Matthew, a}jtc, 
 ly 5.Mjrk « i?^f^?n ^•.\( cuTim, and by 5'. John r'lTK&jnu^iiig itfe of a Utit word, its is nbfcrvid by Nonous ; Kai UihirQ- 
 dnnjiv \TTiy(yf.%t (At^Tvei- ■J^J-ttf Vfj,(j.y.a,, to-b?' »<tA,'Uai A«t/c£ J) ti'taoj' «.-.)«. From ABw'nich rvimiy coUifl, thit thi" 
 ■wai an jnfcription xcntten ovir ibi Hud of our Si-jiour, frgnijuig the Accufition and frttindid Crimtfor which he vat conimnti 
 to thit Diith. Gloll. Vet. AiJi'a.caufa, nuceria, titulus. JiOvid.Trift.j. Eleg.i. 
 
 CauU fuperpo()t,t fcriptoteftatacoronsc, 
 
 Scrvatos civcs indicat liujusope: 
 Ihit is, OB GIVES S E R V A T OS, w.-js m gbf^pH tm? ajTioi, caufTa ftriptb tertata. In tht Ungusgt fl/Suetoniu;, 
 Titulus, qji caufam poena; indicavit. As Ovid. Fift. 6. 
 
 Vixit iiroccidercc damnatus criminc regai ; 
 
 Hunc iliiticulum longafcneftadabat. 
 this rvas done according to the Roman cuIIok, as -cvt rtxd in Uio,I.54. of thi Sim of CipiOjjJ;' J^Mv TcV fr^jcTocra ai/Tov S\i Ti 
 
 tQ-. rhis 'Ti'.U Tvas written upon a Table, and ^hat Tubli jaliiisd to the upper pur: gj thi Crofs. The S) riack, .'\rahick, ani l^erdaa 
 7ranflitioHs render t'itkoy (xpr/fly atable. And Hcf)chiu5, TixA©-, ■^v'xj'v &hiy^yLfX(/. iyiiv, (not \xuv as it is p-inCtdJ r.ot 
 tht Infcription itfilf, b.d that upm which the Vtfcription was ivritten, Tbus Cb? Epiflu of toe trench unco the Chriitians in Alia 
 repreflnts the infcription oj the_ imrtn Attalus h a Table : .wystxflfif xu'«A« r iiiJ.fiiBfd'^>s,-!rbaKQ- twriy T^idf»vl0-, it S 
 i'Sri^if^jt^* 'P«f*<«fJ> Oi/Tof SJn-^ATjaA©" Xti^i^vof. Eufeb.l j.c. i. AndSo'Lomcodefcribing the invinti'ii oj tl 'Croii 
 Ly Helena, fays, there were three fivera! CrofTes in the lame place: i^ x'""^'* *'^° ^ukov ly i/Xfu K<ijAc^ij.d]Q- f',>ij.cn ■c, >««>• 
 fjLiffJY 'EC^^JKoit, 'E?i\Luix.ol( T« !^ 'Pcj/ji.auH.cii.ThisN'icephotuscalls hJiKLuaay'icta., which u rbepruptr interpretation nj f.di- 
 KU(Mit-Siiidit), A<A')C«//-<,To*x©" (l^t-y'^'>-''xiva.'iJyjs\.aciMhti(j.i^(rr<ir(^ify^.p^Mi-rrohi]lKSy 7r^fixJ.ray ^']!]<S'h&-^ 
 Hejych. Xxyi<,^u^, hdJKafj.a, as juliui PoWa-a joyns im.yi( and t^^Kafj.* toittmr-,) ivS eayr^.^eil'A^lw^Tiy'iy^i.vla 
 ■TTfji 78VJ Kativ^yvf ' Tiiilcu 3 )C, <53»T(*w'fB, leg. sawf?. His meaning is, thatfuch a h(L/.u(j.'3. ,t! contained the Accujunnor 
 Crime of Malefactors was placed upon the Crofs on which they fujfered, and wituout queliion he fpal^e this in reference to our Siviour's 
 Crok,becaiile he ufed in atnanner thefame wtrds with S.John, Tl9e7a< ^ ? ga.v^?,fiys Hefych. i^-.^fvi'^ t mv^^.faith 5. John. 
 It was thftfore a Table of wood whited and fallned to the top oj the Crols, on which the Accufation or Crime w.rs written, as it is 
 
 txpreffed bi Nicephorus: 2«W{ Kd/Krin' CanTihiit t^ 'UJ^cuav y£^.<paiy a n/A*T©- -.3^' KtfAhni iriSi, ov hj 
 ffiKiit ^ UJ^cuuy T 5«vj«9eK7i Kn^vT^My. Hift.Eccl.l.8.29. Aiui ih:is thtre wen, as Xantliopului oi/ftrins, 'O . 
 
 Thus by the propriety of the Panifhment, and the titular Infcription, we 
 know what Crime was then objefted to the immaculate Lamb, and upon 
 what Accufation F/7^^edid at laft proceed to pals the Sentence of Death upon 
 him. It was not any oppofitioa to the Law of M/ej, not any danger threaf- 
 ned to the Temple, but pretended Sedition atid affeftation of the Crown ob- 
 jectedjwhich moved Pilate to condemn him. The Jetvs did thus accufe him ; 
 We found tlm fellow perverting the Nation^ and forbidding to give tribute to de- Vi\e 2^.2. 
 far^ [tying, that he himfelf is Chrifl a. Kjng. And when PiLte Ibught to relcafc 
 him, they cried out, laying, If thou let this mango, thou art not Qxfar\ friend : ^^'"^ '9"" 
 rvhcfocver ntaketh himfelf a Kjng (peakcth againfi C<efar. This moved Pilate 
 to pafs Sentence upon him , and becaule that Punifliment of the (frq/T 
 was by the |j Roman cuftom ufed for that Crime, to crucitie him. di1o^°^" ^^' 
 
 Two things are moft obfervable in this Crof; the Acerbity, and the Ig- muhus.'jyfo'"' 
 nominy of the Punifhment : for of all the Ro^-/^;? iv^jyj of Execution it was ip'i"'isJig-.., 
 * men: painful, and moll Ihameful. Firft, the exquifite Pains and Torments ")[,'J^^,^ f^ij^'" 
 in that Death are manifeft, in that the Hands and Feet, which of all the parts tur, ajc beniis 
 of the Body are moft nervous, and confequently mofl: fenfible, were pierced °^|^'^':'"?'"''* 
 tlirough with Nails; which caufed not a fuddcn difpatch, but a lingring and tit'lti. ' '' 
 tormenting Death. Infomuch that the Romans, who moft ufed this Punifh- * '"^ "]°r,^-- 
 ment, did in their Language deduce their exprefTions of pains and f cruciati- j^fccromniagc- 
 on from the Crof. And the Acerbity of this Punifliment appearsjn that thole nera mortium. 
 who were of any merciful difpofition would * firft caufe iiich as were ad- f'^^Jj" l"^ 
 judged to the CroJ^ to be (lain, and then to be crucified. Tuiiy aUs ^i, 
 
 crudclifTimutn 
 teterrimiimque fupplicium : and Aufonius, pxnie extremum. f Ubi doiores accrrimi cxagitant, cruciat'.is vocacur, .\ cruci 
 nominatus : pcndcntcs cnim in ligno crucifixi, clavis ad lignum pedibus manihufque confixi, produ^a mortc necabantur. 
 Non enim rrucifigi hoc Tat occidi, fed diu vtvebatur in Cruce ; non quia longiot vita cligcbatur, fed quia mors ip(a pro- 
 tendebatur, nc dolor citius finiretiir. S.Aug.lraR. in Jotn.^S.To this Etymology did Terence aUudtit thoit wmis, it illis cra- 
 clbus, qui-nos noftran.que adnlcfcentiamhabent defpicatui, & qua: nos femper on:nibu!^ cruciant modis. * As ■', -.-Mob- 
 Tfi'ViY/o/ Julius Cafar : Piratus j quibus captus ell, cum in ditioncm redcgiflcr, quoni.tm fi h;<uruin fe cruci ante jafaverac; 
 jugulati prius juflit, dcinde fuffigi. Suet.l-i. 
 
 As this Death was mofl: dolorous and full of Acerbity, fo was it alfb moft 
 infamous and full of Ignominy. The Romans themlelves accounted it a 
 
 II fervile
 
 '^6 " ARTICLE IV. 
 
 , y , . |{ fervile punifhment, and inflided it upon their Slaves and Fugitjves.lt was 
 GaiiSnr n. a high Crimc to put that difhonour upon any Frec-man; and the greatcft in- 
 httth oj Av\d\. dignity which the moll undeferving '^ Roman could poffibly flifterin him- 
 "l?!fihmc!:n. ^df, OF could bc conttivcd to fhcw their deteftation to fuch Creatures as were 
 tuiions vbich' below * humane Nature. And becaufe when a man is beyond pofTibility of 
 hjdbewproq>ir. iLiftering pain, he may ftill bclubjeQ: to Ignominy in his Fame; when by 
 ?;Ki"£' other exquifitc Torments fome menhave tailed thebittcrnefs of Death, after 
 ordirs givin, that,they have in their * breathlefs Corps by vertue of this punifhment fuffe- 
 &incrucem''' red a kind of dirviving fhame.And the expoiing the Bodies of the dead to the 
 toll), fcrviiique view of the people on the Cyo/i,hath been thought a IJ fufficient Ignominy to 
 SeiTem''^'^'' thole which died,and tcrrour to thofc which Uvcd to fcc it. Yea, where the 
 Bodies of the dead have been out of the reach of their furviving Enemies, 
 
 Lc cruc.mfcr- feri^as, the bittemefs of Pain in thcTormentsof his Body,and the indignity 
 ftrio in j-iau- ofShamc in the interpretation ot his hnemies. 
 
 tns; Nifi qui- 
 
 detn ilia nos vole, q i fetvi fumus, Propter fuum amorem omnes crucibus contubernales dari. And again, NoH minitari ; 
 fcio crucem futurani milii (epulclirum. loi majores mei fiii fun', pater, avus, proavas, abavus. So in Terence, Pam. Qiuid 
 mcrituscs? Dj. Cruccn: ani (lo'acc. Si quis cum fervum patinam qui tollere jufius, Scmcfos pifces tepiduTque ligurierit 
 jus, in cruccfutfigat. So Capicolir.us oj I'ertinax, in crucem fublatis talibus fervisi and Herodian 0/ Macrinus, Kkh oevt 
 JicariTOf Ku.'jiiyfii^tv a,viti!.tKoiitcitaa.v. Tim puniltjmtut of the Crojididjo properlv bdong to the Slaves, that tohen Strvants 
 and Free-min mre invohed alike in the une Oimt, they were very cartful to makj a diilinclion in their death, according to their 
 condition : Uc quifque liber aut fervus, (ax fortunze i quoque fumpTum fupplicium eft. Liv. l ?. And then the Servants inert 
 always cr:i'.if!id. As Seitvm objtrves among t)« Lacedaeironians : Servos patibulis fuffixerunt, filios Itrangulaverc, nepotcs fu- 
 gavcrunr. i^r.eid. ;. Noverca: quidtm perpetuum indicitiif <.xfilium, fervus vero patibulo fuffigicur. Apu!. Metam.l. lo. 
 Thus in ih; combiiflio". at Rome, upon the diMh oj ]u\\uiCx(3r ; 'A^iu)0/aVo/«r«p»9iiOTti' "i'.ioi, >^ Cy}^n':'.ivli( in^a ly.ff 
 lt.iS:t[<mv Zavl 3s£o''s-o»7£< r<wv, •' '6 l^Mie_ei yj^ r Kftmvv KdCtpfii^inmy. Appian. de liiU. civil, l.t. Ea ncSc fpecult- 
 tores prehenfi fcrvi trcs, & unus ex Icgione vcroacula : Icrvi (ijnt in crucem fublati, iniliti cervices abfcilTi. Hirtiies I. de Bell. 
 hifpan. So Apicantu: Gravius in Ronianos quam in Latinos tramfugas animadvertit : illos enim, tanqvam patria; fugitives, 
 crucibus affixit ; hos, tanqnam perfidos focios, (ecuri perculTK. VaUr. Max. I. 3. This punifhment oj the Crofi was fo pro- 
 per unto Servants, that fervile fupplicium in the language of the Romans (Ignifies the fame : and though in the -words »} Vulcatius 
 kefore cited they go both togilhir, as aljo i'. Cjpitolinus, Nam & in crucem milites tulit, & fervilibus fuppliciis Temper affccit ; y(£ 
 tithtr iijuficient to exprifCruciftxri'n : as in Tscitus, Maiam potentiam fcrvili fupplicio expiavit, Hifl. 4. and again, Sumptum 
 de eo fuppliciutn in fervilem mcduiti, Hifl- 2. And therefore vhtn any Servants vtre made free, they were put out of fear of ever 
 fuffering thn punifhment. An vero fcrvos noftros horam fuppliciorum otnnium metu dominorum benignitas una vindiAa libc- 
 ravit ; vosa vcrbcribu?, abunco, crucisdenique tcrrore, neqiie res gefla?, neque afta itas, ncque noflri honores vindica- 
 bunt ? Cic. 01 at. pro Kabi'. * Carnifex, & obduflio capitis, & nomcn ipfum Crucis abfit, non modo a corporc civium 
 Romanorum, fed etiani a cogitationc, oculis, auribus. Harum enim omnium rerum non folum evenms atque perpeflTio, 
 fcdctiam conditio, exfpcftatio, mencio dcniquc, indigna cive Romano atque hominc libcro cfl. Cic. Or at. pro Rabir. Fa- 
 cinus eft vincirc civcm Romanutn, fcelus vcrberare, parrlcidium necare: quid dicam in crucem tollere, crudelifTimum 
 tctcrrimumquc fupplicium ? verbo faiis digno tarn nefaria res appellari nullo tnodo potefl. idem. 5, in Verrem. * As whin 
 the Capitol was betrayed by lie filenci of nogs, butorefervedbythenoife ofGttfe, they prejervcd the memoiy by a jolemn honouring 
 of the one yearly, ani dijimouring the other. Eaticm de caufa fupplicia annua canes pendunt, inter xdcm Junonis & Sum- 
 msni viviin furca fambuceaarbore fixi. Plin.L^. f. 4. VofjLTil^yXytt viiu6m y.vniJ.i\ t¥ t'ot* QufjL-jjoiji'tTo.'t »i td'j^Mj 
 Kvn* ji: aK'sBUf (i;*i,V©"i X^ |w*^a ^ rf ajUf St ac>iw]eAB« k, ^oftni Ka.BiiiuffJ@-. Vlutarch. de tort. Rom. * As Orce- 
 tes t(« Perfiau, when he hu Kcichnoufi) ar.i cruiUy murdered Polycraccs r/;« Tyrant 0/ Samos, :imic^,iiya( J'l ^/» »'» aj'"* 
 d-xuynfj'Sf a.vfsa.^f.n. Hnod. I. ?. So Antioclius (irp cut off the head of Acluus, and thenfajlned his body to a Oofs. 'BJh^t 
 T^oTovpt aKim\«tea.saji rov TctKajfiraffV, yj' 3 raZTa. tIjj^ Mifa,?JjM^ WJsjLtorTai eutn, xjK«Tap|Bi4aKTa< tJ{ opuor derKoy, 
 ivu.^v^aftujl Qj^HA. II Tniswaithe dejign «] Tarquinius Prilcus, when the extremity of labour which he laid upon his S^b- 
 jefis made many lay vio-nt hindi -.tpoi t'am'e'.va; Paffim con'cira nece Quirltlbus tsrdium fugientibus, novum & intxco- 
 gitatum antea pofteaque remediun) invenit ille Rex, ut omnium ita dcfundorum figcrct crucibus corpora, fpedandaci- 
 vibusfimul, fefcris volucribu que laccranda. Plin.l. 56.35. who mal^s this handfom Obfervation of it; Quamobrem pudor 
 Roir.ani nominis propriu^, qui i.ipc r« perditas fcrvavit in praliis, tunc qucque lubvcnit : fed illo tempore impofuit, turn 
 erubcfccns cum puderet vivos, tanqnam puditurum cffct cxtindos. * Thiu they ufid Celfuj, one of the 1,0 Tyrants of Rome, 
 tfj Trebellius VoWxo ttflijitth : Novo injurii gentre imago in crucem lublata, pcrfultanic vulgo, quafi patibulo ipfc Cclius 
 vidcrctur affixiu. 
 
 It is necelTary we fliould thus profefs Faith in Chrifi Crucified, as tliat Pu- 
 nifliment which he chole to undergo, as that way which he was plcafcd to 
 die. Firfl:, bctaufcby this kind of Death we may be affured that he hath ta- 
 ken upon himlcif, and confequcntly from us, the malcdiftionof the Law. 
 For we were all under the C«r/e; becaufe it is exprefly written, Curfrd is 
 el;.}. Ic. tvtry ont thxt coNtinmth mt in all things which are written in the hook of the 
 
 Lan>
 
 Was C r LI c I f r e d. 207 
 
 Law to do them : and as it's certain none of us hath fb continued ; for t!ic 
 Scripture hath cofjctuded all iindtr fin, which is nothing ellc but a breach of ^^z a- 
 the Law: therefore the Curfe mull be acknowledged to remain upon all. 
 But now C^r:jl hath redeemed us from the cnrfe of the Uv, bd»g made a curfe Cxi. 3. i ?. 
 for m ;that is, ho hath redeemed us from that general Cur(e,which lay upon 
 all men for the breach of any part of the Law, by taking upon him that par- 
 ticular Curfe, laid only upon them which undcr-went a certain puniflimcnc 
 of the Law; for it was written, Curfd is every one that hangeth on a. tree, omt.nzi 
 Not that Sufpenfion was any of the Capital PuniHiments prcfcribed by the 
 Law oiMofes ; not that by any Tradition or Culfom of the ftws they were 
 wont to punifh Malefa£lors with that Death : but liich as were punifhed with 
 Death according to the Law or Cullom of the Jewj^were for the Enormity of 
 their Fa6l oft-times after Death expofed to the Ignominy of a Gibbet ; and 
 thofe who !| being dead were lo hanged on a Tres,were accurled by the Law. y oaa.n.i}' 
 Now though ChriB was notto die by the Sentence of the Jews, who had lo{t if » "^m ti.ve 
 the Supreme Power in Caufes Capital, and fb not to be condemned to any )^jn'^™"t^,f !^f 
 Death according to the Law oi Mofes; yet the Providence of God did 16 dil- death, ana. he 
 pole it, that he might fuffer that Death which did contain in it that Ignomi- *"-■ pujto death, 
 nious particularity to which the legal Curfe beionged,which is,thc hatjgingon him on"a t're"^ 
 A tree. For he which is crucified, as he is affixed to, ib he hangeth on the "t which ivo^ds 
 Crofs. And therefore true and formal Crucifixion is often named by the go- del'th.'ilrl/." 
 neral word * Sufpenfion ; and the Jews themfelves do commonly call our dab 'being 
 bleiled Saviour by that very || name to which the Curfe is affixed by Mofes ; ''•»ngtd, c.f, i 
 and generally have objefted that he died a ^ curfed Death. Eng.T.andlt.'/: 
 
 hath ano'her 
 fenfe, [and he be to be put to dcith,] as ij be tvire lo die hj hinging. And fo the Vulgar latine, Et adjudicatus morti appcnfus 
 fucrit patibulo, as ijhe ivcrt adjudged to ht hangidtitnd fobis Senttnce were (u^enfion. And the Syrijck yet mart expreflf, & ap- 
 pctidatur ligno atque intcrficiatur. But there « noficb Smtence contained in (fef Original as the Vulgar, nor futiirition 0] Death as 
 our Eoglilh Trandatlon mentionith. The Hebrew is r^Oinl in Hoi'htl, that i;, interfedus, occifus.mori fjftus fucrir; or, .is the 
 LXXcltarlytranflate it, xj •&rOi)'»i iJii £()« Chaldce, "^IDpHM & occifusfuerit. * y)s we bejorenntut nn the words oj Sencci^ 
 Thui the Greeks do often uje KfrfA?y,forcT\ic]f\geTc. for Curtius. fptal^ing oj the tailing of Tyre by Alexander,/j)'^, Duo miilia 
 crucibus affixa per ingcns littoris (patium pepcnderuni:. And Diodorus Siculus relating thtjame, T « 3 yi^f T£tc7a< o^^d; in 
 tKirltit ^ S^fXiKtav Iti.i'iiJ.ii.ni'. So the fame Cw\\\i%tijlifiis thai ^M(\cmui jr.rj in crucem fublatus: 0\ wh^m i>rrianus 
 (ptal^s thus ; nrov x.(iii/.cireu 'AA'^ar/f ©- KixiJH &» th ou/tS y"^^- ''''■'< '" ''" I'iigia^e oj tie Sniptvss, Sif ^ xf :-,as<D-€r- 
 T«if Kctnifyror, is one o) the Crucified Viieves, Luke 2g. gj. And the Jews are [aid to have fliin our Savicu', Kfi/j^tavjit ^} 
 ^w'a^, Afts 5. go. & 10. 39. tbi Latins tiJ^twife often ufe the wo'd lulpcndcre for crucitigcrc As Aufonius, in the fdyiliuin, 
 ■whnreTitte u Cupidocruci affixus, defcribes him thus, Hujus in exreifo fulpenfum ftipire Amorcm. And rrhin ive read' in Vo~ 
 lyhm, tbtt they did dmrMfSrcu to Qwixa. o/Acha;us; Ov'id defcribes his funijbment thus. 
 
 More vcl intereas capti fufpcrfuj Achii, 
 
 Qni mifer auriftra, telte pcpcndit aqua, 
 \\ThewordsofMo(eitire,'Deut.2i.2i. ^I^D l;:D\~17X rT77p. pialediaio Dei fufpenrus : and this word ^\'^r\,which istf 
 it filf [imply (uifcn(ui, as a Sani.i8.io. //^iw Abfblom ri"7i<2 ^'/H hanged on an 0.ik, is ordinarily atirihut/d by the ]ewi 
 to otr Saviour, to pgnifte that he w,is crucified- Hence they ff>;B Chriflians ^nnn ''IQ^y culrorcb fiirpcnfi •, and thiy call ih: 
 ■Crucifix }^1T\ r^"nJJ iiguram fufptnfi. * So Try pho rbf jew ofcjtcft^ fo jiiftin Martyr :c5vr -j iu'/ztlepf^" Ae^yojuVtS-Xei- 
 SOj irif^Q- )y.lJ)j^&- y'iyoi>iir,d{ ly ri? 6tf';i^aTti ital^'f </. t« &» -rd v'of/.a ? 05b irietTijeiv' 'f^ax/^-ifiw yi^. V(il,c:i>n Irypb. 
 
 Secondly, it was neceffary to cxprefs our Faith mChriJl crucified, that we 
 might be affurcd that he hath abolijhed in his fltflj the enmity, even the law of 
 commandments; which if he had not done, the Ihength and power of the 
 whole Law had ftill remained. For all the people had fiiid ^we//tothc Curfe 
 upon every one that kept not the whole Law ; and cntred into a curfe and in- 
 to an oath, to wa^lk in God's law, which wm given by Mofes the ferv.int of God., 
 and to obferve and da aH the commandments of the Lord their God, and hii 
 judgments and his fl.ttutes. Which was in the nature ofu Bill, Bond, or Obli- 
 gation, perpetually Handing in force againff them, ready to bring a Forfeiture 
 or Penalty upon them, in cafe of non-performanccof the Condition. But the 
 ftrongeft Obligations may be cancelled; and one ancient Cuftom of cancel- 
 led Bonds was, by ffriking a Nail through the Writing : and thus God, by 
 
 our
 
 2o8 ARTICLE IV. 
 
 t^.j. 14. oiir crucified Saviour, blotttd out the hand-tpnimg of Ordinanzes thai was 
 a^ainji ttij which rvas contrary to lu^ and took it out of the way, nailing it to hu 
 Orofs. 
 
 Thirdly, hereby we are to teftifie the Power of the Death of Chrifi w ork- 
 j'trsMsa jS king in us after the |; manner of crucifixion. For we are to be * pUnnd in the 
 CftZf x4«f - likenvfs of his death ; and tliat we may be ib, we muft acknowledge, and caufe 
 Tijui^ii era- ittoapp(;ap^ that our old man n\u crucified mth hint, that the body of fin might 
 J-^^^xJiii- ' he dejlroytd: we mufl confefs, that ^ they that are Chrift^s have crucified thefltjb, 
 A*«W«< c. -rJ ^i(ij the affections and litsis, and they which have not are not his. We muft 
 ^W hw"" n^t ' glory five in the crofsof our Lord^efusChrifi : nor can we properly glory 
 =«?'-' t; ^ in that, except by it the world be crucified unto us, and wfe unto the world. 
 
 ■ntJbuaLJl Igt. 
 
 E^ifl.jdSmjr. 
 
 S. \ugu[\':nc Ipuk'ii of tht Church; Mundatur ut non habeat maculam, excendinir ut noD nabeat rugjm : llhi earn extendit 
 
 fullo nifi iu ligao? Vidc(t,u5q'J0:idie i fuUonibus cunicas quodammodo crucifigi. Crucifiguntur ur rugjm non babcam. P/j/m 
 
 1 J2. 'Av*?-:fO(«V»' "< Tttw^" ^^ ^ ^n)>iaKit« 'IniT" X«r», SJi jau^/*, (rx'ii'V Pf,''/^*' ^4 *>^l^i itiiy'K^. ign. 
 
 EpiJ.adEp'h. lR)m.6.i,6. ^ Gj.'.j 24. ^6^:6.14. 
 
 Fourthly, by the Acerbity ofthis Paflion we are taught to meditate on that 
 
 bitter Cup wiiich our Saviour drank: and while we think on thole Nails 
 
 which pierced his hands and feet,and never left that torturing adivity till by 
 
 their dolorous Impreffions they forced a moft painful Death, to acknowledge 
 
 the biiterneis of his Sufferings for us, and to alfure our felves that by the 
 
 'Mori voiuit * worft of Deaths he hath overcome all kinds of Death ; and with patience 
 
 nim°di'cm^'^" ^^^ chearfulttels to endure whatfoever he fhall think fit to lay upon us, who 
 
 trucifigi digna- with all readinefs and defire fuffered far more for us. 
 
 tu$ cfl ; ufque 
 
 ad morrem Crucis obedicns faftus, elegit cxrremum & peffimum genus mortis, qui omnero fiierat ablatunis tnortem : de mortc 
 
 pcliiraa ocddit omncm mortem. SA^g. Trjd.^i. in Join. 
 
 Fifthly, by the Ignominy ofthis Punifhment, and univerfal Infamy of that 
 
 Death, we are taught how far our Saviour defcended for us, that while we 
 
 were Slaves and in Bondage unto Sin, he might redeem us by a f ervile Death : 
 
 foil. 2. 7, 8. for He made himfelfofno reputation, and took upon him the form ofdfervant ; and 
 
 ^0 He humbled himftlf and became obedient unto death, even the death of the Crofs : 
 
 ^ ... teacliing us the glorious Doftrine of * Humility and Patience in the moft 
 
 enim™m!igincr ^'^^^ ^^^ abjcft condition which can befal us in this World ; and encoura^ 
 
 cit chriilus, ging us to imitate him, ' Who for the joy that rvasfet before him,endured the crofs, 
 
 ?eT 'li^ fadus ^^'^F'f'"i thejhame ; and withal deterring us from thatfearfulfin of fallingfrom 
 
 obedien's uioie him, left We ftiould '' cructfie unto our felves the Son of God ifrtfb, and put him 
 
 ad mortem, to an optn flame, and fb become worfc than the Jews themielves who cruci- 
 
 cTuciIsJ""/i ^^^ ^'^^ Lord of life without the Walls of 'Jerufaltm, and for that unparal- 
 
 jujK.jTja.ii. k'l'd fin were delivered into the hands of the Romans, intowhofe hands they 
 
 *'h'*" ^6 6 tlelivered him, and atthelame Walls in fuch multitudes werecrucified, ^ till 
 
 * Jo/; de Btk there wanted room for Crolfes, and Croffes for their Bodies. 
 
 JW./.6. c. 5 8. 
 
 ^efjHKty J' ei rf^liSrau /»' ofylu? ^j/ijQ- 78-J tihiylai i».Qr iff^u aX"**«1' "■£>< X^^ ' ?^ tft« t3 tabS©" ^oif «?« 
 
 Laftly, by the publick vifibiliry of this Death, we are affurcd that our Sa- 
 viour was truly dead, and that all his Enemies were fully fatisfied. He was 
 crucified in the fight of all the 'Jews, who Were made publick WitnclTes that 
 he gave up the gholl. There were many Traditions among the Heathen, of 
 perlbns luppoled for fbme time to be dead, to defcend into Hell, and after- 
 wards to live again; but the death of thefe perfbns was never publickly leen 
 or certainly known. It is eafie for a man that livttli to fay that he hath been 
 dead ; and,if he be of great Authority, it is not difficult to perlv.adelbme cre- 
 dulous
 
 Dead. 
 
 209 
 
 dulous perfons to believe it* But that which would make his prefent life 
 truly miraculous, mull be the reality and certainty of his former death. The 
 feigned Hiiiories of Pythagoras and Z^molxis ^ of Tbejens znd Heraiks^ of 
 Orpheri^i and Protejilaus^ made no certain mention of their deaths, and there- 
 fore were ridiculous in the Adeiiion of their refurreftion from death. '^^ Tiiis is excd- 
 ^ Chrift, as he appeared to certain witnefTcs after hisRerurreaion,{b he died ';^JiJfSb 
 before his enemies vifibly on the Crofs, and gave up the ghoft conlpicu- "ouglnliiorl 
 Gufly in the fight of the World. '"^"^'h '*« ""- 
 
 ficer to the Ob- 
 
 Aex,9Wa< • ^imJ) tot' Sk rrQpf « Wi»/< ffj'mis fs ^Mfm^Utcu Toy 'InJvv >^ ■tSto S^um^oj avfj-Caiti^iSK, -rd ojWtv ^nixas 
 Shi Tk sni/?f -imli^vnv.ivaj, Tm^«/«« 'i)(ii> Ai^«f an ijcaV vws^isn -^ oMax ■^ dtQ^sJrruv , ic, 'iJh^iy 'istVTih'nx-'ivajt 
 iK imiTiSntKi 3, or' s/SnAiSw 'Ttcihif ^ipa.yti( ire^^JljJXTO rUji Itt, vSKfay jtca'sany. Adv. Celfum, I. 2. 
 
 And now we have made this difcovery of the true manner and nature of 
 the Crofs on which our Saviour fiiffered, every one may underffand what 
 it is he profelTeth when he declareth his Faith, and faith, I believe in 
 Chrifi crucified. For thereby he is underftood and obliged to fpeak thus 
 much .• I am really perfwaded, and fully latisfied, That the only-begotten 
 and eternal Son of God, Cbrift Jefi^^, that he miglit cancel the hand- wri- 
 ting which was againft us, and take off the curfe which was due unto us, 
 did take upon him the form of a fervant, and in that form did willingly 
 and chearfully fubmit himfelf unto the falfe acculation of the Jeirj, and 
 unjuft fentence of Pilate^ by which he was condemned , according to the 
 Roman cuflom, to the Crofs; and upon that did fiiffer fervile punifh- 
 ment of the greateft acerbity, enduring the pain, and of the greateft ig- 
 nominy , defpifing the fhame. And thus I believe in ChriH cmcip' 
 ed, 
 
 T Hough Crucifixion of it felf involveth not in it certain Death , and 
 he which is faftiied to a Crofs is fo leiflirely to die, as that he being 
 taken from the fame may live ; though when the infulting Jews in a malici- 
 ous derifion called to our Saviour to Jave himfelf, and come down from theC^ofs, 
 he might have come down from thence , and in faving himfelf have never 
 faved us : yet it is certain that he felt the extremity of that punifliment, 
 and fulfilled the utmoll: intention of Crucifixion: lb that, as we acknow- 
 ledge him crucijied, we believe him dead. 
 
 For the Illullration of which part of the Article, it will be neccfiary, 
 Firft, to fhew that the Mef/ias was to die ; that no Suftcrings, howfbever 
 Ihameful and painful, were iiifficiently fatistaftory to the determination 
 and prediftions Divine, without a full diifolution and proper death : Second- 
 ly, to prove that our Jefus, whom we believe to be the true Mcffi^ts, did not 
 only fuffer Torments intolerable and incxpreffible in this life, but upon and 
 by the lame did finifh this life by a true and proper Death; Thirdly, to de- 
 clare in what the nature and condition of the Deat!\ of a perfbn lb totally 
 lingular did properly and peculiarly confili;. And more than this cannot be 
 neceifary to fhew we believe that Chrifl was dead. 
 
 Firfl: then, we mufb confider what S. Paul delivered to the Corinthians fir ft i Cor. i{, 3: 
 
 li e of
 
 2 lO 
 
 ARTICLE IV. 
 
 of all^ and what alfo lie received, how that Chrift died for ourjins according to the 
 Scriptures; that the AJe/fl^ts was the Lamb Jlain before the foundations of the 
 worlds and that his deatli was (everally reprefented and foretold. For thougii 
 the facrificing \faae hath been acknowledged an exprefs and lively Tjpe of 
 the promiicd NkjfiM ; though, after he was bound and laid upon the wood, 
 he was preferved from the rire, and refcued from the religious cruelty of his 
 
 Htb. II. I-. Father's knife ; though '■Abraham be faid to have offered up his oisly-begotten 
 Son, when Ifaac died not ; though by all this it might feem foretold that the 
 true and great promiled lecd, the Chrift, fhould be made a facrifice for fin, 
 fliould be faflncd to the Crofs, and offered up to the Father, but not fuller 
 
 ffib. p. :2. death : yet being without tffufion of blood there is no remiffion, without death 
 no facrifice for fin ; being the faving of Ifaac alive doth not deny the death 
 of the Antitype, but rather fuppofe and allert it, as prefignifying hisRefurre- 
 
 Heb. 1 1. 15. ftion from the dead, from whence Abraham received him tn a figure ; we may 
 fately affirm the ancient and legal Types did reprefent a Chrifl: which was to 
 die. It was an elTential part of the Pafchal Law , that the Lamb Ibould bo 
 
 Heb.\i.iz,ii. flain : and in the Sacrifices for fin, which prefignified a Saviour to fane fi fie 
 the people with his own blood, the bodies of the biafls were burnt without the camp, 
 and their blood brought into the fancluary. 
 
 Nor did the Types only require, but the Prophecies alfoforetel, his Death. 
 
 ijfi.^ 3. 7,8,10. por he was brought, faith Ifaiab, as a Lamb to the Jlaughter : he was cut off out 
 of the land of the living, faith the fame Prophet ; and made his foul an offering 
 
 *natthkpkce for fin. Which are fb plain and evident prediftions, that the * 'Jews Ihew not 
 
 o/iriia!im«jr^' ^^^^ jg^fj. appearance of probability in their evafions. 
 
 Mifjiau I hAvc Already proved againj} the Jervs out of the Text, and their otvn Traditions. tl:e'tr oljefHon farticularly to thefc 
 words X, that the land of the living is the tandof Canaan. S.Solomon Jarchi, 'n^'WD'' V^i* t*«i'n a"»^n VINHQ From 
 the land of the living, chat is, the land of Ifrael. i4ni/ D. Kimchi endeaxows to proxe that expofition out 0/ David, "lUJ ^2 
 
 n""nnis")>53 n ■'jb? i"7nns iod a^'n v^x nsipJi; 'liiso r-i*7J "iiysD CD^'n vii^Q • « 'ftbe 
 
 land if the living muft be the land of Canaan , becaufe David profeffth he will jpai^ before the Lord in the land of the living; 
 whereat there U no more in that phrafe^ than that he rvillfene God while he liveth. As Pfal. 27- 1 3. I had fainted, unlefs I had 
 believed to fee the goodnefs of the Lord in the land of the living ; and //ii. 58. 1 1 . I faid, I fhall net fee the Lord , even 
 the Lord in the land of the living i which is jiifficiently intetpreted by the words which follow , I (hall behold man no more 
 with the Inhabitants of the world. The land of the living tnen was not particularly the land of Canaan : nor can they per fn-dde 
 Hi that it could not refer to Chrift., becaufe he was never removed out of that land: but to be cut off out of the land of the living U, 
 tertainly, to be tal>en away from them which live upin the earth, that ii, to die. 
 
 Being then the obftinate Jews themfelves acknowledge one MefJiM was to 
 die, and that a violent death; being we have already proved there is but 
 one MtffiAs foretold by the Prophets, and fhewed by thole places which they 
 will not acknowledge that he was to be flain : it followeth by their unwil- 
 ling confeffions and our plain probations, that the promifed iMefJias was or- 
 dained to die : which is our firft AlTertion. 
 
 Secondly, we affirm, correfpondently to thefe Types and Prophecies, That 
 1 Cor. 5. 7. Chrifl our PaJJover is Jlain, that he whom we believe to be the true and only 
 Meffi.is did really and truly die. Which affirmation we may with confidence 
 maintain, as being fecure of any even the leafl: denial. J^ftts of Nazarit>'j 
 upon his Crucifixion was fb furely, fb certainly dead, that they which wifh- 
 ed, they which thirlled for his blood, they which obtained, which eftefted, 
 which extorted his death, even they believed it, even they were fatis- 
 Hed with it .- the chief Prierts, the Scribes and the Pharifees, the Publicans 
 and iinners, all were fatisfied i theSadduces mofi: of all, who hugged their 
 old opinion, and loved their errour the better, becaufe they thought him 
 lure for ever rifing up. But if they had denied or doubted of it, the verv 
 ifones would cry out and confirm it. Why did the Sun put on mourning ? 
 why were the graves opened, but for a Funeral ? Why did the Earth quake? 
 why were the Rocks rent ? why did the frame of Nature fhake, but becaufe 
 
 the
 
 D 
 
 E A D. 2 11 
 
 tlieGcd of nature died? Why did all the people, who came to fee him cruci- 
 
 Hed, and love to feed their eyes with fucliTragick fptftacles, why did tlicy 
 
 beat upon their brealls and return, but t!iat they were allured it was fifi'fjjed^ 
 
 there was no more to be feen , all v/as done? It was not out of compaifion 
 
 that the mercilefi Soldiers brake not his legs, but bccaufe tliey found him 
 
 dead wliom they came todilpatch; and being enraged that their cruelty 
 
 ihould be thus prevented, with an impertinent villany they pierce his fide, 
 
 and with a fooliOi revenge er.dcavour to kill a dead man ; thereby becoming 
 
 ftronger witnelTes than they would, by being lefs the Authours than they 
 
 defired, of his death. For out of his facred, but wounded fide, came blood 
 
 and water, both as evident figns of his prefent death, as certain feals of our 
 
 future and eternal life. Thefe are the two blelfed Sacraments of the Spoufe 
 
 of Chrift, each affuring her of the death of her beloved. The Sacrament of 
 
 Baptifm, tlie water through which we pafs into the Church of Chrift, teach- 
 
 eth us that he died to whom we come. For know you not^ faith S. P^'//, that Rom.6. 3. 
 
 fo many of us as art baptized into Jcfiis Chrijl, are baptized into his death ? The 
 
 Sacrament of the Lord's Supper, the Bread broken, and the Wine poured 
 
 forth, fignifie that he died, which inftituted it ; and as often as we eat this ' c^r. n. 25, 
 
 bread and drink this cup^ we jheiv forth the Lord's death till he come. 
 
 Dead then our blelled Saviour was upon the Crofs ; and that not by a 
 feigned or metaphorical, but by a true and proper, death. As he was truly 
 and properly man, in the fame mortal nature which the Tons of Ad.xm have ; 
 fb did he undergo a true and proper death, in the fame manner as we die. 
 ' Our life appeareth principally in two particulars, Motion and Senfation ; . . ^ , 
 and while both or either of thefe are perceived in a body, we pronounce it ^ ^^''iy?^^- 
 lives. Not that the hfe it felf confifteth in either or both of thefe, but in that Jr lua'Afsa j;>- 
 whichistheoriginalprincipleofthemboth, which we call the Soul ; and the *?lf"J '''''"; 
 intimate prelence or union of that Soul unto the body is the life thereof The "^T^liLi^. 
 realdifVinftion of which Soul from the body in man,our bleffed Saviour taught jaf"'^')?*'^; 
 moft clearly in that admonition , '' Fear not them which kill the body ^ but are ^ ^ij^^^^ 
 ^ not able to kill the Jonl\ but rather fear him which is able to deflroy both body ^tAyJ\ja7a£- 
 and foul in hell. Now being Death is nothing elfe but the privation or '^ re- Y-^de^Mn' 
 celTion of Life, and -we are then properly faid to die when we ceafe to live ; i.\.c'.27q.J)a- 
 being Life confilieth in the Union of the Soul unto the Bcdy, from whence, ?'h" ''* '»Jw 
 as from the fountain, flow Motion, Senfation, and whatfoevcr vital perfeft i- 4uA)%;'2.' 
 on ; Death can be nothing elfe but the folution of that vital union, or the ^uV., '»?'• 
 a6fual ''feparation of the Soul, before united to the Body. As therefore *f ^^^'1',^"' 
 when the Soul of man doth leave the habitation of its Body, and being the 'oI&mhUI.v'- 
 fole fountain of vitality bereaves it of all vital adivity, we lay that body or TacJci, vahin. 
 that man is dead: fb when we read that Chrift our Saviour died, w^e mull fyfjundl^c'^i. 
 conceive that was a true and proper death, and conlequcntly that his body ^Man.io.iZ. 
 was bereft of his Soul, and of all vital influence from the fame. ' ^'' stcundus 
 
 Kiwint /Si«. *" As the Phitojophcrs have anciently exrprejjidit, efpecially Plato , tvho by the advantage of an emiir in the Origin.il 
 cf Souls bed under flood the enj of Life : Tkto yt. da.ni)& oironeiCtJcu, h^cnf z, ^^ae/J/iJ* A^y^f ^ (iav.ti\&- ' '" Ph^done.^ 
 Again ■■) 'O ^ctKc,']©- TVyycLvn an, iL( if/o/ JhKft ijiv a.?},o 5) Jbtily vp^.yixiiToiv J^ittKvtK, 4 yux"f >ij '™ oafj.al&i d,T 
 «t^^ll^o/^• m Gor>;ia. And more plainly and fully yet .- 'Hyv/iBiJi ■f ■3aV*Toi' ?!); Uiivu y, iftt vsrof.ct^r^v o S'l/z/i/ia;, 
 Aft iJt.fl ithi, 71 n Tlii if 4"^!''' ^ ^ aaua.j& ti'a-thf^f.yluJi Kf ?f) riro riSvaiiaj,y^a>ei< p- 4r9 th< 4<'X"< •^"/Atfy-W 
 aZil KttV icwri ri aai/.ci ^vyot'ivaj, )(ue>< j' tUm -^vxUi n (rdixarQ- a.Tra.yKxyf'aa.v iwrLu k«9' axirlut ij) ; <tejt /uf) 
 •t»Ao7iHo daiviT^tinTo; Oi/x> aWi*T«ro, Vjii. ;n I'hcJonc. Tinu with four fevcral words, f^ijait, J)Ji\vin<, y^t^eiS'- 
 (jLi(, and a.fa.hXa.yi), doth Plato exptifs the fcparation of the Soul from the Body, and tnakcth Death form.iUy to conjij} of that fepa- 
 taiim. Thisfolutim is uidlcutly exprejfed by I'hoc) lidts ; 
 
 Ou KttS.i¥ tifjxoyiluj dvuMiuSiJ tLvifaroio. 
 "^'vycu )<x? iMiixvaaiv cL'tiaioi it j9<uV<"^'- 
 XUcMfMo. Wf SJi 0e8 ;><•'<"< ^vnT'lfi Xj tin'v- 
 
 E e 2 St
 
 212 ARTICLE iV. 
 
 So Tertulliati : Opus aiitem mortis in medio ell, Jifc. retio corporis animicj;. DeAnim. c. 51. Si mors non aliud dctcrrr.inatur 
 
 Piirv. SMHr. in as much as the io«/ is ml 7h'.it mural heat, and the corruption ofthat heat foUorvetb upon thefeparation of the Soul. 
 
 Nor is this only our conception, or a doubtful trutli ; but we are as much 
 
 affured of the propriety of his death, as of the death it Iclf. For tliat the un- 
 
 ipoticd Soul of our Jef/0 w as really and aftually feparated from l,;i 'jody,thac 
 
 tuie 23.45. liis Fledi was berctt of natural life by the ieccflion of that Soul , ;; peareth 
 
 by his own refignation, Father, into thj hands I commend my jpirit , and by 
 
 * Tois is ex- the Evangclifls cxprclfion, and having faiathns^ he ^ gave up the ghost. When 
 
 prejfed three jjg ^^^^ j.q jj^^ [jg refigncd his Soul ; when ht gave it itp, he died ; !| when it 
 
 ffngthefepArl- was delivered out of the body, then was the body dead : and {^o the eternal 
 
 tim of his Soul Son of God upon the Crofs did properly and truly die. 
 
 from hk bod). 
 
 J.John, ,._, ,.,,._- .... 
 
 is, in the Lmgiia^e o/"5ectindus, -jyilftj^Q- impiinf. || Thefe three points or aijtinlhons of time I have therefore noted, that 1 
 might occur to any ob'te'tion rvhich pofjibh might arife out of the ancient Philofophical ubtiltji , which Aulus Gellius reports to be agi- 
 tate J at the Table of Taurus. The Quejiion was prtpounded thui, (^icficum eft, quando nioriens moreretur, cum jam in niortc 
 eflet, an cum eciam cum in vicj force. Where Taurus admomfljeth the rejl, that this iras no light quejlion ; for, fays he, graviilimi 
 Philofophorum fupcr hac re ferio quifiverunc •, & alii moriendi verbum acque momentum niancnte adhuc vita dici atque 
 fieri pucavcrimc ; alii nihil in illo tempore vitSE reliquerunt, totumq; illud quod mori dicicur morci vcndicarent. The anaenter 
 Phihfophers rrcre divided; fome faying a man died in the time of his life, otjiers in the time of bit death. But Plato obferxed a con- 
 tradition in both ; fw a man can neither be faid to die tvhile he is alive, nor tvhen he is dead: & idcirco pcpcrit ipfe aliud qucd- 
 dam novum in confiniotempus, quod verbis propriisatque integris Ttu/i^a/'ji'Df jutrjc appcllavit: nhich be thus defcribes m 
 hit Parmenides ; Ti )>) iSaijmf toivt'ov ti ioiKi nyicuvuvidi ic &>'-*'»''' jue']«iSa/Aoi' hs eKctTs^.f. 5o A. Gellius Ad. f.13. 
 Tnus rohen our Saviour commended his Soul into the hands of the Father, he not yet alive; when the foldier pierced his fidt, be 
 jvof already dead: and the tnjlantin which he gave up tlK gl.vft was tlie ro k^aipfm when he died. 
 
 This reality and propriety of the Death of Chrift is yet farther illuftrated 
 from the cauie immediately producing it,which was an external violence and 
 cruciation, fufficient to dilTolve that natural difpolitioii of the body which is . 
 ablolutely necelTary to continue the vital union of the Soul : the torments 
 which he endured on the Crofs did bring to that ftate in which life could not 
 longer be naturally conlerved, and death, without intervention of fuperna* 
 tural power, mult neceffarily follow. 
 
 For Chrift, who took upon him all our Infirmities, Sin only excepted, had 
 in his nature not only a poflibility and aptitude, but alio a necclTity of dying ; 
 and as to any cxtrinlecal violence , able according to the common courfe of 
 nature to deltroy and extinguifh in the body fuch an aptitude as is indifpen- 
 fably required to continue in union with the Soul, he had no natural prefer- 
 vative ; nor was it in the power of his Soul to continue its vital conjunfti- 
 on unto his body bereft of a vital dilpofition. 
 John 10. 18. It is true that Chrift did voluntarily die, as he faid of himfelf, No man 
 taketh away my life from me, but 1 lay it down of my felf : I have power to lay it 
 down, and I have poner to take it again. For it Was in his power whether he 
 would come into the power of his enemies ; it was in his power to fuffer or 
 not toftiffer the fentenceof Pilate, and the nailing to theCrof^; it was in 
 his power to have come down from the Crofs, when he was nailed to it : but 
 when by an a£t of his will he had fubmitted to that Death, when lie had ac- 
 cepted and embraced thole Torments to the laft, it was not in the power of 
 his Soul to continue any longer Vitality to the Body, whole Vigour was to- 
 tally exhaufted. So not by a necelfary compulfion, but voluntary ele6tion, 
 he took upon him a necelTity of dying. 
 MaAi 15. 44. 'Tis true that Pilate marvelled he was deadfofoon, and the two thieves li- 
 ved
 
 Dead, 
 
 213 
 
 ved longer to have their legs broken, and to die by the accefTion of anoiher 
 pain : but we read not of fucli long furrows on their backs as were made on 
 his, nor had they flichkind of Agony as he was in tlie nighv before. What 
 though he cried with a loud voice, und gxvt up the ghoH ? What thougli the mrk, is- 3I 
 Centurion, when he [aw it, /aid. Truly thii man was the Son of God ? The mi- '9- 
 racle was not in the death, but in the voice : the fl:rangcners was not that he 
 fhould die, but that at the point of death he fhouid cry out lb loud : he died 
 not by, but with, a miracle. 
 
 Should w^e imagine Chrift to anticipate the time of death, and to fubftrad 
 his Soul from future torments neceflary to caufe an expiration ; we might ra- 
 tionally fay the Jews and Gentiles were guilty of his death, but we could not 
 properly fay they flew him : guilty they mull be, becaufe they inflifted thole 
 torments on which in time death muft necefTarily follow ; but flay him actu- 
 ally they did not, if his death proceeded from any other caule, and not from 
 the wounds which they infli£led : whereas S. Peter expi efly chargeth his e- 
 nemies, * Htm ye have taken, and by wicked hands have crucified and (lain ; and ' -4'?/^ 2. 2?- 
 again, ^ The God of our fathers raifed up JefiM, whom ye flew, and hanged on a ''A7/5.90. 
 tree. Thus was the Lamb properly flain, and the Jews authors of his Death, /„ both r^hkh 
 ' as well as of his Crucifixion. places the on- 
 
 Wherefore being Chrifl: took upon himlclf our mortality in the highcfl: ^!J;^' 1'^'^^^^^^ 
 fenfe, as it includeth a neceflity of dying; being he voluntarily fubmitted that by their 
 himfelftothat bloody Agony inthe garden,to thehandsof the Flowers who ^'"'f "!'■ '*^ 
 made long their furrows, and to the nails which faftned him to the Crofs ; /irwerfli^! J>1 
 being thefe Torments thus inflifted and continued did caufe his death, and x"?"* ■*"»; 
 in this condition hegave uj> theghoft : it foUoweth, that the only- begotten Son ^f/rel^'ttV^- 
 of God, the true Mejfias promifed of old, did die a true and proper death. K^n- « the 
 Which is the fecond Conclufion in this Explication. iMertim^ovC- 
 
 But thirdly, becaufe Chrifl: was not only Man, but alfo God, and there ^1-j xmm^'- 
 was not only an union between hisSoul and Body while he lived, but alio a <^»'1« ^ %"' 
 conjunftion of both Natures, and an union in his Perlbn : it will be farther '"'' 
 neceffary for the underflanding of his Death, to fliew what Union was dif- 
 folved, what continued ; that we may not make that Separation either lefs 
 or greater than it was. 
 
 Whereas then there were two different fubftantial Unions in Chrifl, one of 
 the parts of his humane nature each to other, in which his Humanity did con- 
 flfl, and by which he was truly Man ; the other of his Natures Humane and 
 Divine, by which it came to pais that God was Man, and that Man God : 
 firft, it is certain, as we have already fhewcd, that the union of the parts of 
 his humane nature was dilTolved on theCrofs.and a real feparation made be- 
 tween his Soul and Body. As far then as Humanity corflfts in the ellential 
 union of the parts of humane nature, fb far the Humanity of Chril*- upon his 
 death did ceale to be, and confequently hcceafed to be Mm, Bi't iecondly, 
 the union of the natures remained fliill as to the parts, uor was the Soul or 
 Body feparated from the Divinity, but ftill fubfiikd a-i they did before, by 
 thefubflftenceof the lecond perfon of the Trinity. 
 
 The truth of this AflTertion appeareth, firfl from the Language of this very 'Credimusccr- 
 ' Creed. For as we proved before, that the only-begoncn and eternal Son i|u,"d"u"| p°" 
 of God, God of God, very God of very Gcd, was conc.^'-'ed, and bom, and cam, fed & 
 fuffered,znd that the truth of thele Propofltions relied upon the communion '" ]<-''""' Chri- 
 
 ■'-'■' ..... ''"'" n'lU"! f- 
 
 jusunicum, Dominum noflrum. Modo tocumd'K], in JefiimChrillurtijiliiirn ejus imicmn^Domhmin nojlyum-, totiini ibiinccDigc, 
 & vcrbum.Sc animam, & carncni. Scd i.tique conrittristtiaiii illuilfiiiod liabcc caiicii Fides, in eumCiirirtiim tc crcdcrcqiii 
 crucilixuscil & fepultus. Ergo ctiam (cpukiiin Cliriftiim liTi: non iicgj!.,& camcn iJ..\ ciro fcpiiica <:lt. Si tiiini crac ibi ani- 
 ni3,non crat raortuus ; fiautcm vera mors erat, 8c ejus vera (it rclurrcftio, fine anima fucrat in fcpulcliro, 8: tamcn fepultus 
 til Cliriftus. Ergo Chridus eras ctiam (ineaniir.acaro, quia non til fcpuica nilicaro. S.Au^hJ}. in Job. Tiaif. 4^. 
 
 of
 
 ,,4 ARTICLE IV. 
 
 of Properties, grounded upon the liypoftatical union : fo while tl-c Creed in 
 the (ame manner proceedeth Ipeaking of the lame pcribn, that he iras buried 
 and defcended t^tohtll, it flieweth that neither his body, in refpetl of which 
 he was buried, nor his Soul, in refpett of which he wai generally conceived 
 to defcend into hell, had loft that union. 
 
 Again, as we believe that God redeemed us by his own blood, fb alfo it 
 hath been the conftant Language of the Church, that God died for us ; which 
 cannot be true, except the Soul and Body in the inftantof Icparation were 
 
 united to the Deity. 
 
 Indeed, being all the gifts of God are without repentance, nor doth he 
 ever lubftracl his grace from any without their abufe of it, and a (inful deme- 
 rit in themfelves ; we cannot imagine the grace of union fliould be taken 
 fromChrift, whonevcrofFended, and that in the higheft aft of obedience, 
 and thegreateft fatisfaftion to the will of God. 
 
 'Tis true, Chrift cried upon the Crofs with a loud voice, faying, My God^ 
 * Grei Krff. ^^y God, rvhy haft thott forfahn me ? * But if that derelidion Ihould fignifie 
 Oral. I. dcR(- a folution of the former union of his Natures, the reparation had been made 
 V "OAof ih „Qj ^j }^J5 Jeath, but in his life. Whereas indeed thole words infer no more, 
 eVjT/ tF( than that he was bereft of fuch joys and comforts from the Deity, as fhould 
 Tc^tlwliid- alTvvagc and mitigate the acerbity of his prefent torments. 
 
 Ttremaineth therefore, that when our Saviour yielded up the ghoft, he 
 
 Mered only an external violence ; and what was fubjeft to fuch corporal 
 
 force did yield unto thofe dolorous impreflions. Being then fuch is the im- 
 
 becilliLy and frailty of our nature, that life cannot long fubfift in cxquifite 
 
 torments; thedifpofition of his Body failed the Soul, and the Soul delcrted 
 
 his Body. But being no power hath any force againft Omnipotercy, nor 
 
 could any corporal or finite agent work upon the union made Vv-ich the 
 
 Word ; therefore that did ftill remain entire both to the Soul and to the 
 
 1 77- -s the ^°'^h'' Tlie Word was once indeed without eitlier Soul or Body ; but 
 
 Lctij'mofl 11 after it was made flefli, it was never parted cither from the one or from 
 
 Auguft. Ex the other. 
 
 quo Verbum 
 
 caro faftum eft, ut habitarec in nobis, & fufceptus eft a Verbo homo, id eft tonis homo, anima & caro, quid fecit paflio, quid 
 
 fecit mors, nif) corpus ab anima feparavic? animam vcro a Verbo non kparavit. Sienim mortuus eft Dominus fine 
 
 dubiocaro iplius exfpiravitanimam, (ad tcmpus enim cxiguum anima defcruit caniem, fed rcdeunte anima rcfurrefturam^ 
 a Vcrbo autem aninum feparatam effe non dico. Ijtronis animx dixit, Hodie mecum eris in Paradifo. Fidelem latronis ani- 
 mam uon deferebat, Scdcfcrcbat fuara ? Abfit : fed illius ut Dominus cuftodivit, fuam veto infeparabiliter habuit. Si au- 
 tem dixerinius, quia ipfafc anima pofuit, Sciterumipfa fc rumpfit,abfurdifliniusfcnfuscft: non enim quj: a Verbo non crat 
 leparaca h fcipfa potuic u:parari.7y<<^/. in Job. 47. 
 
 This Chrift did really and truly die, according to the condition of death, 
 to which the nature of man is fub|e£l : but although he was more than man, 
 yet he died no more than man can die : a feparation was made between his 
 '^-t,THAv\«v Soul and Body, but nodifunion of them and his Deity. They were dif- 
 ^ li dvifd- joyned one from another, but not from him that took them both together ; 
 ulTlv/Tf^ ^rather by virtue of that remaining conjunftion they were again united af- 
 ntvoH^f n 'i ter their Icparation. And this I conceive fufiicient for the thixd and laft 
 dnWnl^^ *"'■ part of cur explication. 
 
 <n( c» TO Kau- ' ' 
 
 t» yif iv'cTnii 7»?< S'tisn zinccti 7ii( y^ ii Iny o» ct^^0Tt£;i< ini<, rraAir fftK aMii^« ri J)a.^Ta. Qy/jipCiTeu. 
 Creg. N}J] Of.u. i . di Refuir. Tam vtlox incorrupt* carnis viviticatio tuit, ut major ibi clfctfoporis fimilirudo quam mor- 
 tis ; quoniani Dcitas.qua: abutraquc fufccpti honiinis fubftantia non rcccfllt, quod porcftate divifit, potcftate conjunxit. 
 i« Serm. i. deRefkn. 
 
 The
 
 Dead. 
 
 215 
 
 The neccdity ot this part of the Article is evident, in that the Death of 
 Chrill IS the moft intimate and eflential part of the Mediatorfliip, and that 
 which moft intrinfccally concerns every Office and Function of the Media- 
 tor, as he was Prophet, Prielf , and King. 
 
 Firft, it was neceflary, as to the Proplietical Office, that Chrift fliould die, 
 to the end that the truth of ail the Doctrine wliicli lie dehvered might be 
 confirmed by his Death. He was ^ the. true and faithful witnefs, ^ who before '^■^- 3- '4- 
 Poatius Filate mtaejjed a good confeffion. '^ This is he that came by water and . ,' yl'"„^'^^l'. 
 blood : and there are thnt that bare witnefs in earthy thefpirit^ the water, and the 
 blood. He preached unto us a new ^ and better covenant^ which was efiaUjjhed * f^<:b. 8. 6. 
 upon better promifes, dnd that was to be ratified with his blood ; which is there- 
 fore called by Chrift himfelf the \ blood of the New Ttjlament, or ^ everlafiing c ,y^„^ ^ ^g^ 
 Covenant: for that Covenant was alfb a teftament; and ^ivhere a te/iament is , ^"i'^22. 20. 
 there mufi alfo of mceffity be the death of the tejiator. Befidc, Chrill, as a Pro- ^*j.'°*^2o 
 phet, taught us not only by word, but by example; and though every a£lion -Hdi I'^c.' 
 of his life, who came to fulfil the Law, be moft worthy of our imitation ; 
 yet the mofl eminent example was in his death, in which he taught us mucii 
 variety of Chriftian Vertues. What example was that of Faith in God, '' to " JJ). 10. 17, 
 Uy down his life, that he might take it up again ; in tiie bitternefs of his tor- . 
 ments to ' commend his fpirit into the hands of his Father ; and ^ for the joy 'J^a^I^^''^^' 
 that was fet before him, to endure the crofs, and defpife the jhame? What a Pat- 
 tern of Meekneis, Patience, and Humility, for ' the Son of man to come not to Kviat. 20, ss. 
 be mini fired unto, but to minifler, and give his life a ranfont for many ; "^ to be ■" aUs 8. a?. 
 led like a jbtep to the flaughter, and like a lamb dumb before the fljearer, not to 
 open his mouth ; to " endure the contradictions of fmners againfi himfelf, and to " -^f^-iz-?. 
 ° humble himftlf unto death, even the death of the Crofs ? What a precedent of ° Phil- 2. 8. 
 Obedience, for the Son ot God to learn obedience by the things that he fuffered; Hsb. 5.8. 
 to be made under the Law, and, though he never broke tlie Law, to become cai.^.^. 
 obedient unto death ; to go with chearfulnefs to the Crofs upon this refblu- p'';1. 2.8. 
 tion, as iny Father gave me commandment, even fo I do ? What exemplar of /"^-H-B'' 
 Charity, to die for us while we were yet fmners and enemies, when greater love Rom. ,. 8. 
 hath no 'man than this, to lay down his life for his friends ; to pray upon the >*'' »5- ^i- 
 Crofs for them that crucified him, and to apologize for fuch as barbaroufly 
 flew him. Father, forgive them, for they know not what they do ? Thus Chrift Li^ei^- 34' 
 didfifferfor us, leaving us an example that we jljould follow his fleps ; tliat as i Pet. 2. 21, 
 \\Q fujjered for us in the flefh, we fhould arm our felves likewife with the fame ^' '» ^' 
 mind. For he that hath (ujfered in the flefjj hath ceafed from fin : Th.it he no 
 longer fhould live the refl of his time in the flefh, to the lufls of tnen, but to the 
 will ofQod. And lb his Death was neceitary for the confirmation and com- 
 pletion of his Prophetical Office. • 
 
 Secondly, it was neceflary that Chrift (hould die, and by his death perform 
 the Sacerdotal Office. For every High-priefl taken from among men, is ordain- Hd\ 5. i. 
 edfor men in things pertaining to God, that he may offer both gifts and facrifces 
 for fins. But Chrift had no other Sacrifice to offer for our fins than himfelf. 
 For it was not poffible that the blood of bulls and goats jbould take away f»s : and ^<'l>- lo- 4- 
 therefore when Sacrifice and offering God would not, then faidhe, Lee, I come "' '^' 
 to do thy will, God; then did Chrift determine to offer up himfelf for us. 
 And bccaufe the Sacrifices of old were to be flain, and generally without Jhed- neb. ^. 2.-. 
 ding of blood there is no remijjion ; therefore if he will offer Sacrifice for fin, 
 he muft of neceffity die, and fb make his Soul an off ring for fin. If Chrift V-'- $?• 'o^ 
 be our PalTover, he muft be facrificed for us. We were fold under fin, and 
 he which will redeem us muft give his life for our redemption : for we could 
 not be redeemed with corruptible things, as fiver and g^ld, but only with //ig"'" '-iS,!?: 
 
 precious
 
 2i6 ARTICLE IV. 
 
 pncious blood of Chrtfl, as of a Lamh without hlcmifj} and xvtthoiit fpot. \Vc 
 allliad finned, and looticnded the Jultice of God, and by an act ot" that Ju- 
 fticetht icntcncc of deatli palFcd upon us : it was ricccllaiy therefore tliat 
 Chrill our lurety Uiould die, to latisHc the lullicc of God, both for that ini- 
 quity, as the propitiation for our iins, and for that penalty as he which was 
 to bear our griets. God was oftendcd witli us, and he mufl: dieAsho was to 
 Rj>m.<,. ic. reconcile him to us. For when we were enemhs, laith S. Patt/, we were recon- 
 Col.i.21. died to God hy the death of his Son. We were fometunes alienated, and ene- 
 mies in our mind by our tficked works ; yet now hath he reconciled us in the body 
 of his flejh through death. Thus the dcatli of Chrill was necenfary toward the 
 great atl: of his Prierthood, as the oblation, propitiation and fatisfaclion for 
 the fins of thewhole world : and not only for the act it lelf, but alio for our 
 Heb.^, 13,14. aflurance of the power and efficacy of it, {^t'or if the blood of bulls and goats 
 fanciifeth to the purifying of the flejb ; How much more fhall the blood of Chriffy 
 who through the eternal Spirit offered himlelf without fpot to God, purge our con- 
 AoOT.s. 32. fciences from dead works? ) and of the happineft flowing from it, {iov he 
 that /pared not his own Son, but delivered him up for us all, how jball he not 
 with him alfo freely give us all things ? ) Upon this afTu ranee founded on his 
 Heb. 10.19,20. Death, we have the freedom and boldnefs to enter into the Holiejl by the blood 
 efjefus, by a new and living way which he hath confecrated for us, through the 
 veil that istofay^ his flefh. Neither was the Death of Chrift necelfary only 
 in refpeft of us immediately for whom he died, but in reference to the Prieft 
 himfelf who died, both in regard of the qualification of himlelf, and con- 
 Heb.2. 17,18. Summation of his Office. For tn all things it behoved him to be made like unto 
 his brethren , that he might be a merciful and faithful High-pritjl, and having 
 fuffered, being tempted, might be able to fuccour them that are tempted: fo 
 chat paffing through all the previous torments, and at laft through the pains 
 of Death, having fuffered all which man can fuffer, and much more, he 
 became, as an experimental Priefl;, moft lenfible of our infirmities, moftcom- 
 paffionatc of our milcries, moft willing and ready to fupport us under, and 
 to deliver us out of, our temptations. Thus being qualified by his utmoft 
 Htb. 9. 7, H, fuffering, he was alio fitted to pcrfedl his Offering. For as tiie High-prieH 
 once every year for the atonement of the fins of the people entrcd into the Ho- 
 ly of Holies not without blood ; lb ChriU being come an Highpriefi of good 
 things to come, by a greater and more perfect Tabernacle, not made with hands, 
 by his own blood entred in once into the holy place, having obtained eternal re- 
 demption for us. And this is the grand neceffity of the Death of Chrift in 
 refpcft of his Sacerdotal Office. 
 
 Thirdly, there was a neceffity that Chrift fliould die in reference to his Re- 
 gal Office. 0%jng, live for ever, is either the loyal or the flattering vote for 
 temporal Princes; either the expreffion of our defires, or the fijggeftion of 
 their own : whereas our Chrift never ffiewed more Sovereign Power than in 
 his death, never obtained more than by his death. It was not for nothing 
 that Pilate fuddenly wrote, and relblutely maintained what he had written, 
 'This is the Kjng of the Jax's. That title on the Crofs did fignifie no Icfs than 
 Col. 1.4. tliat his Regal Power was aftive even there : for having f polled principalities 
 Heb. 2. 14. ^fjj^ powers, he made a Jbew of them openly, triumphing over them in it ; and 
 through his de.tth deflroyed him that had the power of death, that is, the Dtvil. 
 Nor was his death only necelTary for the prefent execution, but alfb for the 
 afTecution offartherPower and Dominion, as the means and way to obtain 
 I Pet. 1. 1 1, it. The Spirit ofChrifl in the Prophets of old tejlified before-hand the fufjer- 
 m " 8 "' '"^^ ofChrijl, and the glory that jhould follow. He jball drink of the brook in the 
 ''• way, iaith tlie Prophet L>4X/;W; therefore [ball he lift up his head. He humbled 
 
 him-
 
 AndBurieD. 2iy 
 
 himfelf., and becume obedient unto deathy even the death of the crojs. Where- 
 fore God alfo hath highly exalted hir» , and given him a name which is above 
 every name. For to this end Chrifi both died, androfe, and revived, that he Ram. 14.5. 
 might he Lord of the dead and living. 
 
 Thus it IS necelTary to believe and profefs our Faith in Chriji who died: 
 for by his Blood and the virtue of his Death was our Redemption wrought, 
 as the price which was paid, as by the atonement which was made, as by 
 the full fatisfaftion which was given, that God might be reconciled to us, 
 who before was offended with us, as by the ratification of the Cove- 
 nant made between us, and the acquihtion of full power to make it good 
 unto us. 
 
 After which expofition thus premifed, every Chriftian is conceived to ex- 
 prefs thus much when he makes profelTion of Faith in Chrtft Jefus which was 
 dead : I do really and truly alTent unto this, as a moft infallible and funda- 
 mental Truth, that the only-begotten and eternal Son of God, for the work- 
 ing out of our Redemption, did in our nature, which he took upon him, 
 really and truly die, fo as by the force and violoice of thofe torments which 
 he felt, his Soul was aftually feparated from his Body ; and although nei- 
 ther his Soul nor Body was feparated from his Divinity, yet the Body be- 
 reft of his Soul was left without the leaft vitahty. And thus I believe in 
 jfe/Wj Chriji which was crucified and dead, 
 
 WHen the moft precious and immaculate Soul of Chrifi was really fe- 
 parated from bis flefh , and that union in which his natural life 
 confifted was dilTolved, his facred Body, as being truly dead, was laid 
 up in the chambers of the Grave : fo that as we believe him dead , by 
 the Separation of his Soul, we alio believe him buried, by the Sepulture of 
 his Body. 
 
 And becaufe there is nothing myfterious or difficult in this part of the Ar- 
 ticle, it will be fufficiently explicated when we have fhewn, firft, that the 
 promifed Mefftas was to be buried ; and, fccondly, that our Jefu^s was (b bu- 
 ried as the Meffi.is was to be. 
 
 That tlic Mtjfias was to be buried, could not polTibly be denied by thofe 
 who believed he was to die among the 'Jews ; becaufe it was the univerfal 
 cuftom of that Nation to || bury their dead. Wc read moll frequently of 
 the fepulchres of their Fathers : and though thole that were condemned by IK' u obfaved 
 their fupremc power were not buried in their Fathers graves, yet pub- yJJsX^.f^'fi. 
 lick fepulchres there were appointed even for them to lie in : and not only Hon to the Ro- 
 they, but all the Inffruments which were ufed in the puniflimcnt were '""" '■"J^"'"^^ 
 buried with them. And yet befide the general confequence of Death ,icrc, auacrt- 
 among the Jews, there was a perfect Type in the pcrfbn of Jonas : for as "'^^^ V "'ore 
 that Prophet ^ was three days and three nights in the whale s belly ; fo was the /. f;^^^',"*- '/y,^ 
 Mijfias, or the Son of man, to be three days and three nights in the heart of .■^iiptiansbyg- 
 the earth. "!Z''''^i-^^% 
 
 TcieiX'^ot'lif, 'ProiA'uti 3 KcMvjUi \f<uovi( '•$ n'f Toj AijixyAf fi-TrJvvlK, Laerc. Pyrrli. But ihc Jews received this cuftom no 
 m"re Jromthe ^-l^^ypthins than from I he Per fhtm, wham they may be rather juid to follow, becaufe tliey ufed not the .'Egyptian Ttei- 
 yditnc neither were they irore diftinjitil}}ed from the Romans than jrom the (Jrjtcians, who alfo burned the bodies oj the dead, 
 
 nitli^in' TuetydiM 3 Aijo'-rJ/©-" Lucian. <Ml -r'tvOin. Althju^h therefore it be not true, that the Jews receixed their cu- 
 Jiwi 1/' buryiiti their dead from the ,'Jijftians, becaufe Abraham at the firjl purchafed a burying- f lace ; yet it hath been obfcrvsd, 
 and is certainty true that their general cuftom was to interr. I'liiloi om" of their onvi H'riien, "ArOfaToif «J rrxTi 'x^f ff'o'o/f o«- 
 
 t. in Flaccum. * Maith. \2.^(3, 
 
 Ff ' ISJor 
 
 ■jfitaiy, J^ tlM in, -li /Sin riKdjTaiu.v ivaKvsiv. I- •• in Flaccum. \ Maith. 1 2. 40
 
 TTs ARTICLE IV. 
 
 Nor was his burial only reprefcnted Typically, but foretold Prophetically 
 both bv a fuppofitive Intimation, and by an exprefs Prediaion. The Pfal- 
 mift intimated and fuppoled no krs, when (peaking in the perfon of the 
 Pfal ,6. 9,10. Chrin, he faid, Myfltjhlb.ill reft in kpejor thou xvtlt not U.xvtmyfotd in hell, 
 ndthtr n'tlt thotificffer thtnt Holy one to fee corrupticn. That \liftj is there fup- 
 » s, the v.i- pofed only fuch, that is, a body ^ dead, and tlut body resl/ng in the grave, 
 druniTiUim*,- j|^g common habitation of the dead ; yet reftino thcr« in hope that it ihould 
 fS-'wy flefh never /ee corruption, but rife from thence before that time in which bodies in 
 (hall' rcrt in j jjej^ gravcs are wont to putrefie. Bcfidc this intimation there is yet a clear 
 rnn'o'lS exprelHon of the grave of the MeJJus in that eminent Prediftion of Jfmh; 
 death ; adding » He ms cut off" out of the land of the living, and he mide his grave nuth the 
 pn:ii ^« mckcd, and with the rich in his death. For whatfoever the true inrerpretati- 
 nS^l «S? 0" of ^he Prophecy be, (of which we (hall Ipeak hercafta) it is certain that 
 '^2^Q^^^'^ he which was to be cut of, was to have a grave : and being \\q have already 
 'ny'Jim fhewn that he which was to be cut of] was the l^Ieffias ; it followcth, that by 
 that Rabbi ifa- virtuc of this Prediftion the promifed Mejfias was to be huritd. 
 
 ac faid , he i -.»/•-; ^ r 
 
 taughtbythefc words, that tlic moth and worm fhould have no power over him. if7j«ff,A>ffe Ar^^Hment of S. Peter, it 
 muft b- mderjhod nor o/David, /3r /;;/ (lejl f.iw corruption, nor of any other but the McjjiiH. And although the Rabbins are reont to 
 fay. That the mrmfliall never eat the mjh in oppofnion to the Ltfi words of Efay ; jet the) muft confefs there is no difference in the 
 grave : and therefore that worm muft fignife fomething elfe than the cmuptiin of the body. IVell therefore are tbife n>ords farafhra^ 
 fed by Didyraus, ir UtiJ) x*7e«iir««f n Qdt^, J)i tW iviw iftn^lw iv*^w. [ Ifa. 53. 8, 9. 
 
 Secondly, that our Jtfus, whom we believe to be the true A/f^/4/ , was 
 thus buried, we (hall alfo prove, although it fecm repugnant to the manner 
 of his death. For thole which were fentenced by the Romans to die upon 
 nro thiscufiom j.}^^. ^j.Q^5^ ijj^j ^Qj fi^g favour of a fepulchre, but their bodies were J! expofed 
 "pjril"/. K to the fowls of the air, and the beafts of the field, or if they efcaped their vo- 
 Nonhominem racity, to the longer injury of the *air and weather. A guard was alfo ufu- 
 paSincTcc ally '! (ct about them, left any pitying hand ftiould take the body from the 
 corvos. <tn(/ Ju- curfed tree, and cover it with earth. 
 
 venal, Vultur, . r, 1 ■ 
 
 jiimento & canibus crucibuf-i; rclidis, Ad foetus properar, partemq-, cadaveris aflert. So Prudentius, Crux Hlum collar in 
 
 Tertiillian fpeal^ing of Voviuifrom whence Marcian came ; Omnia torpent, omnia rigcnt : nihil illic nifi feriras calet, qui- fa- 
 bulas I'cenis dcdit, de facrificiis Taurorum, ic amoribus Colchorum, & criicibus Caucalbrum. Adv. Marc, l.t.c.i. He touches 
 thefub'ic^i of three Tragedies, Mcdea,Iphigenia in Tauris, and I'roroeth.cus Vinftus,or rather Crucifixi;s. Ai therefore the Eagle there 
 did feed iipn his liicr, ft >vcre the bodies of crucified per fvis left to the piomifcunts rapacity of ctrnivoroiH fowls. So true it was of 
 them what Auguflus once faid, Cuidam fepulturam petcnti rtlpondit, jam illam in volucrum clTe poteftate. Suet. c. 1 5. Nor were 
 they only in the p:wer ofthefotvls of the air, as rrometheus was, whim they durfl not han,^ too low, left men fluuld fuccour bim. Jt* 
 y6 T2TWC b J6 rrgyjyf^ov WajJ^u^ -y^n, fays Vulcan in Lv.cian for that reafn ; but ordinarily they hung fo low upon the Crofs, thit 
 the ravenoin be.ifts might reach them iU Apuleius defcribcs I'atibuli cruciatum, cum canes & vultures intima protrahunt vifcera. 
 * So the bodies were often left upon the Crofs till the Sun and rain had putreiied and conl'umed them. As when the daughter of Poly- 
 crates did fee her father'' s face in a dream, to be waf1:ed by Jupiter, and to be anointed by the Sun when he hung upon the Oofs, it was 
 ferjormed. l\c}.v)LeiTnt "j g,:a.i'.(si^ './JfJ'^ tTil'iMn rr'lativ tW o-i-iv tSs ivya'^cf, «A.»t« ^ yi \5a-3 tS ^ii< Zna; Soiy 
 t^iija j <isri Tts nkU a>fi< twiit 1% t» Cd'^ta]©" UfxaJb.. Herod. Tha'i.t. Of wbichTcxwldeAnim. c. 45. UtcumPoly- 
 trati iamio rilia cruccin prcfpicit dc jolis unguinc & lavacro |ovis. And which is farther tbm exprejfed by Xiknui .Maximus: 
 Putres cjusartus, & tabidocruorc manamia membra, atque illam Ixvam cui Ncptunus annulum manu pifcatoris rellituerat, 
 litu marcidam, Sanius ktis ociilis aipexit, 1,6. c. 9. Tim were the bodies of the crucified left : ut in fublimi putrclccrcnt. Quid ? 
 Cyrenxum Theodorum Pl'.ilofophum non ignobilem nonne miramur ? cui cum Lyfmiadius Kcx cruccm minaretur, Iftis, 
 qu*fo, inquit, ilU horribi'.ia niinitare purpuratistuis, Thcodori quidem nihil intertft humine an fublime putrcfcat. Cicen 
 1. 1 . Tufc. Quitft. Andfo they perijk'd, as the Scythians generally did, according to the defcription of Silius Italicus, /. 1 3. 
 
 At gente in Scythica fuffixa cadavera truncis 
 Lenta dies fepclit, putri liquentia tabo. 
 
 Tims, whether by the fowls or be.ifls, or by the injury of time or weather , the flefli of thofe which were crucified^was onfumed, as 
 Arteniidorus obfcried, whoctncludcd from thence, Tl;at it was bad for the rich to dream of being crucified: TJ( 5 T^rnnKf /JAa- 
 t7« • yjunl ya <;cufiy'JM, i^ rii r«'?<a{ •i-ny^.Cmny >i ra*ip«9ii'1l<. Oneirocr. / 2. r. 58. || As appeareth by that Kelaiicn in 
 
 Pctromus Arbiter: Impcrator Provuiciilatroncs julCt crucibus aiTigi Proxima autem noftc.cum miles qui cruccs aflcrva- 
 
 bat, ne quis ad fepulturam corpora detrahcrct, ifrc. And when that foldier was abfcni, Iraq; cruciarii unius parentis, ut vide- 
 nint laxatam cuftodinm, dctrascre noftc pcndcntcm, fupremoqi mandavcrunt otticio. Wlxre we fee thefldier fet for a guard, 
 andtte er.df that euUodia, (which the Grecl;_Uxicogra[i:crs do not welt confine to the c^jlrjbixa. -ni JiJni]»tiot ^utiy^'cv') Ti 
 
 ksef
 
 AndBuried. 219 
 
 i^pep tljf body of him which rv.is crucified from bang buriidby his friends. Tim rehen Cicoraenes was dfad, his body was faftned 
 to a CnlsJ^anotherexaml'lcfthc ignominy of his !<mp>ment) by the command of PuAcmy : 'O >j TlToKtixcuQ-, at 'iyva rAura. 
 T^jtrirx^i TO ^ C'-'l^* ''^ KKiou^«( iif*i^d7M Knl<t,Svivdmvjou. Where KfindraA is again to be obfened as fallen for ava- 
 <M^Zsax • for not long after mjhe fame Amlmr itfolloros, OKiyauf ^ i'^g.-v nVifcuj, oi t3 (i^tJLt. n Ka£,^.V»5 dmkvta- 
 
 Of csov ii'iTrliS!^ (mqMf!t-)Pv . Where we fee a guard ft to keep h'm from burial, and the xoracioui forfls ready to feire on 
 him, bad they not been ^t off by a ferpent involving his head. Vm were foldiers, upon the crucifixion of any perfon^ fet as it 
 guard, Tcv eLvii-<wga(iiroii iTtt(^t^KiilovTii, or rn^hlii , & crucem aifervames, vi^. ne qiiis ad repultarara corpus 
 detrahercc. 
 
 Under that cuftom of the Roman Law was now the body of our Saviour 
 on the Crofs, and the guard was let ; there was the Centurion and they that ^'<*">>- 27. S4« 
 mre with him, watching Jefus. The Centurion returned as foon as Chrift was 
 dead, and gave teftimony unto Pilate of his death: but the watch continueth 
 ftill. How then can the ancient Predictions be fulfilled ? how can this Jonas 
 be conveyed into the belly of the whale? where Iliall ^ he make his grave with 'if-t. s?. <?. 
 thie wicked, or with the rich, in his death of crucifixion ? By the providence of 
 him wiio did foretel it, it (hall be fulfilled. They whicii petitioned that he 
 might be crucified fhall intercede that he may be interred. For the \\ cuflom mXQt' 
 of the Jews required , that whofoever fuffered by the fentence of their Law L^^ 
 
 fliould be buried, and that the fame day he fuffered. Particularly tliey could S3 ns 
 not but remember the exprefs words of Mofes , ^ If a man have committed a. n^3 ^y\-\r\ 
 fm worthy of death, and he be put to death, and thou hang him on a tree; His i^' ^ 1^1 
 body fhall not remain all night upon the tree, but thou fhalt in any wife bury wji^"!,^/;^,?' 
 him that day. Upon this general cuftom and particular Law, efpccialiy con- Sanhed.ci^ [',; 
 fldering the fandity of the day approaching, <= the Jews, that the bodies fbould So ]o\yh\n. 
 not remain upon the C^ofs on the Sabbath-day, bef ought Pilate that their legs vi^ght JT"^'!^/'"; 
 be broken, and that^ they might be taken away. And this is the firft ftep to tfie r'^^^ "^iJoT- 
 Burial of our Saviour. av motistJitLai>, 
 
 xiTrtcff/ciif «)'«r*wfit(^si"<f '^69 /tujT®* 11M8 cLHK»'¥ Ts Ktu ^JifTm. De Bell. Jud. I. 2J^, c, i2. "DeKf 21.22, aj-' 
 'John ;9. 31. 
 
 For though by the common rule of the Roman Law, thole which were 
 condemned to the Crols were to lole both Soul and Body on the tree, as 
 not being permitted either fepulture or II mourning ; yet it was in the power IKNon foktic 
 of the Magiilrate to indulge .* the leave of bunai: and therefore Pilate, ^"f«f" '•'gc':' 
 who crucified Chri/l becaufe the Jews defiredit, could not poflibly deny aitjho^^vd 
 him burial when they requeued it; lie which proiclT.d :o Ind no fault in pe:^iu.iiiones 
 him while he lived, could make no pretence for an accefiion of cruelty af- aupc"ndiofi."^'^ 
 
 ter his death. necquimanus 
 
 iibi intuieninc, 
 non ndio vie*, fed mala confcicntia. Digefl.l. ■^.tit.2. 1. Liberorum. * ^o Ulnianus , I. g. de Officio Procoifutis .■ Corpora 
 eorum qui capite damnanciir cognatis ipforum neganda non lunt ; & id fe obfervjiTe f tiam Divus Auguftus libro decimo dc 
 vita fua fcribit. Hodie autem ecrum in quos animadvcrtitur corpora non alitcr fcpdiuriiur quaT. (: fuerit pctituni & pcr- 
 fnilfum; & nonnnnquam non permiccitur, maxime majeftatis caufa damnatoruni. 6'oPaulus/ i. Sententiarum: Corpora 
 animadverforum quibuHibec pctcntibus ad fcpulturam danda fane. Obnoxios criminum digno lupplicio fubjcdos fcpul- 
 turx tradi nop vet.imus, Cod. /. 3. tit. 43. /, 1 1. 
 
 Now though the Jetvs liad obtained their requeft of Pitate, though Chriji 
 had been tli;:i.\;by certainly buried ; yet had not the predi61:io.i been fulfil- 
 led, which cxprefly mentioned the rich in his death. For as he was cruci- 
 fied between two thieves, fb had he been buried with them, bccaulc by the 
 Jews, there was appointed a publick place of burial for all I'uch as fuffered 
 as Muleiadlors. 
 
 Wherefore to relcue the body of our blelTed Saviour from the malicious 
 hands of thole that eaufed his Crucifixion , there came a rich man of Arima- •'W'""^- ^;- 
 th£a, named Jofph, an honourable counjcllour, a good man and ctjufi, who alfo /Ja/Jj'' 
 himfelf watted for the kingdom of God, being adijciplc of J ejus, but jeer etly for John 19, 
 
 Ff 2 fear
 
 320 
 
 ARTICLE IV. 
 
 fe.tr of the le.vs ■ this ']cftph cime and went in boldly unto Pi/ate^ and btfought 
 him thit he might takt anay the body of Jefui. And Ft late gave him leave, and 
 comrmnded the body to be delivered : he ame therefore and took the body cf 
 
 ftfu!. 
 
 J^^m 5. I, 10. Befide, there cume alfo Nicodemns, which at the fir Jl came to 'Jefas by night, 
 
 ir ip. 39,40- ^ m.m of the Pharifees, a ruler of the JerrSy a Mtfter of lfrael\ this Nicodemus 
 
 came and brought a mixture of myrrh and aloes, about an hundred pound 
 
 n-eio/jt. Then tool' they the body of Jefus, and wound tt in linen clothes, with 
 
 the (pices, as the manner of the 'Jews is to bury. 
 
 And thus was the Burial of the Son of God performed, according to the 
 curtom of the people of God. For the underftanding of which there are 
 three things confiderable : firll, what was done to the body, to prepare it 
 for the Grave ; Iccondly, how the Sepulchre was prepared to receive tiie 
 body i thirdly, how the perfons were fitted by the interring of our Saviour 
 to fulHl the Prophecy. 
 
 As for fulfilling the cuitom of the Jews as to the preparation in refpeft of 
 
 Mari^. 3,8. his body, we find the fpices and the linen clothes. When there came 4 woman 
 
 having an alabajler box of ointment of ffikenard, very frecioui, and flje brake the 
 
 box and poured tt on his head ; Chrifi made tliis interpretation of that aftion, 
 
 Htrk^ 1 5. J. {be is comt btfore-hand to anoint my body to the burying. When Chrijl was ri(cn, 
 
 i>(:f 24. 1. j/,^^ Magdalen and the other Mary brought the fpices which they had prepared, ■ 
 
 thai they might come and anoint him. Thus was there an interpreted and an in- I 
 
 tended unttion of our Saviour, but really and actually he was interred with ' 
 
 the fpices which Nicodemta brought. The cuftom of wrapping in the clothes 
 
 ■hknxi.iA- ^'^ ^^^ '" Laz.trus rifing from the grave; for he came forth bound hand and 
 
 foot n-ith grave-clothes , and his face was bound about with a napkin. In the 
 
 J^bn 20. 6y 7. Tame manner when our Saviour was rifen, Htmon Peter went into thefepuhhre 
 
 """ and faw 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 it felf Thus according 
 
 ^^ --^ to the cuftom of the Jews, was the body of Chrift bound in * feveral linen 
 
 ]^d7h the clothes with an aromaticai compofition, and fo prepared for the fepul- 
 
 Gofpdixfregir.g ^hre. 
 
 tlx limn cl'Xkef , r^ , _. ,,«•/• j . i ^ .„ 
 
 in which the detidwere birriei, S/K-AaV, oflsn*, t<.»uai, <& C^Jkutr. The %ivJh>v is vjed by three EvangeliSlt, as what wai 
 
 fnoHgkt by Jcfeph. Ka iyfiani mfJ'ay-ts ^ x.<tit\(i* avrlt ivtkKmn th (ntJ&Vh Mark i 5. 45.^ andS. Matthew ands. Luke, 
 
 iriiC\t^tf ^Tc n>Ji¥i. "O'iipM is ufed by S.Ln^ie >ind S. ]o\m,' E\agiir »:• tS (r*M» *Iii^?. >^ t'Aw iwto oiotieif. Sow 
 
 boththcfi words /lien' th.u the clothes were linen. 2/i<ftJc, tunica linea, Glojf. ibaadintv, Kmv ri, tirot (TifJinoy, Etym. 
 
 .So '0doi7£t, Xiri ifidri; Hcfych. Vns wm According 10 the citlhm of the Je*s, amnngjl n>hom there nut a ^ind of Law, THm 
 
 they jJjoHld kfe no other Oritve-clothes. As therefore the /^.gjptians in Herodotus, hi<m.v]i( ^ nKi;v xaTwAiaTnin Teiv a/jii ri vei- 
 
 ua. <taSwQr jfi^wim?. /' the Jews. But it is farther to be obferved, th.it S. ]o\\n faith 'ij\iaa.v aJjjh o9«»io/f, they bound up his 
 
 bandages or fwathes. Thefe are the i/i}eifi<t Jisym, m the Grammarians interpret xHeU tanquam xitei*. Sj tlie ancient MS. 
 in the Libr.iri at St. JamcsV reads it, AJi.u!^& to} x^f^ 'b ''^ t'./k K»sicu(. Aid /> Hd'ychius read it, when he made 
 that interpretation. K«eico< (/?£. Kiiei<u() ^9iiiTi« «?fTU\/>uVit. ti'hatjincientl/ KntUrvat, wilt appear by the mords of 
 Julius Pollux : K<ti fxi'i^Toj* T?icXyK? ii to ffniix-roJi w-lsTct^Voi') «f tif* fi tuam*, crafTi*, auaifTt, ror©-, Ketelon'tc 
 bands or cords by which the beds «r couches ureftjlned, »nd Hfon which the bedding lies. In this fenfe it if to be tal^ in that fyonn 
 pUce of Ariflopliancs, in Avibm, 
 
 Ou<r' «£!' >;a,u<jL'. iu» iraii/)« xMeJaf IfjC.'*''* 
 OfrfkichZ»x[\3t\\\\&irutd.^'.gixesmthisaccourt: in<n /xi av •hn^'^iiaj ajrifTiK , Knei*v tx'-'V' nfH f/ili Jini^roJ axretf- 
 tJck TA.i>/n*l>, »*► et.yJlun i'icn KMc'*!', flToi JWuif (cAiVm*. fferce the Grammarians give that merpreiatim of Kutyt. 
 as EtymoIogiiJ, Kwgla riijut»Jr« to Jco/ii'oi' to <A7M«'>f t" y.Kithu, i'^. m reference to liiat place of Ar\i\ofhiDet, othertvife 
 it hath no relation 10 a bed, but ind:fferently fignijicth any falcia «r band. 5) the Scholiajl 0/ Arirtophanesi *H ^ nneht. £j&- 
 C.mtii U fyoiilay T«f =(i/r.5f lixiiyTi T AfuSiri t«( uMat, nit the cord of a bed, but a fafcia or girdle lily unto it. With 
 fuch Itpen tafcit-. ftviakei, o bandages, was the bodjK^ Lazans invoked. 'E» TOi/Sf iyg,i K«fi'ir» ^f^jpfi^or irKiKilitn om» 
 iinti (?;^{ K^{i«/f, fays Nonnus. Ai:d Juvcdcus, 
 
 "Ncc mora, r oruiexis raaiiibus pedibuf<j; repente 
 
 Troctait tumulo, vnlnnn cui Imea tcxic, 
 
 Et totiim gracilis conncftic talcia corpus. 
 
 Hence
 
 AndBuRIED. 221 
 
 the fame ihiture I conceive were the IB'oha mentioned in our Sm '.o'.ii V bmial ; and fo S. Au;;uftinc Jjes exprefi them in reconciling 
 the rej] of the Evangeli^s^fflio menttmed only Jofephrtnrf//j<;findon,»7f«i'. Jolin, w/jorto'ii'wiNicodeniiib and the l^'-m . Nt- 
 que hie aliquid repiignec rtfte intelligcntibus. Neq; enim i!li qui dc Nicodcmo tacueriinr, atfirmavLTunt a folo Jofcph Donjl- 
 numrcpultum, quamvisroliuscommeniorationemfeccrint; aucquiailli una (Indone a Jofepli invohimm di.xerunc, proiucrea 
 prohibucrunt incelligi & alia lintea pocuillc affcrri a Nicodcmo ii: fuperaddi : ut verum narrarec joh.innes quod r.on uno iin- 
 tco, fed linceis, involiitiis fie -, quamvis & propter fudarium quod capiti adhibcbatur, & infticasqmbus :otum corpus alligatum 
 eft, quia omnia dc lino erant, etiamfi una (indon ibi tuir, verillime dici pocuir, ligifierur.i eum limeti. De confenju £i ang. I. 3. 
 f . 23. Thefe which he calls inftits quibus cocum corpus alligatum eft, were the non O'^DH, involucra niorcui. BefidetJ)efe 
 nrreadinthe NiJhryofLiiitui,»o4-i<i>JJrd (\jktJ":' '^nSiSi.o, John 11. 44. andofoiirSiiiiour, h) To(\ja.uiii bju ih 
 if M!fi.M( iturv • Till fame it vendred by the S)riaclil>i^1'^0, and Uonnns m.ii^s it a S)riick.word, Ka) A/i'.u Tj^u'itstys kx- 
 hv(x(A:^i KvuhdJii Kifffvr, 'S.vJb.eAOV to tap ^Tti SuffDC sr/a«- ^^^hereiis the word it not of a Syriadi, but Latin origination, 
 and from the Latins came to the Greel(_and Eajlern Peol>le; Sudor and Sudarc, from thence Sudarinm. Vatinius reus, agente in 
 eum Calvo, fudario candido frontcm dcterfic. Quiiitil. Suetonius o/Nero, Plerumq; prodiic in publicum ligato circa coilum fu- 
 darJO. This rpttstranjl.tted into their own l.an^u.i.e by the latter Greekj, tofignifie that wbichbefire was called viijli"iJCio¥ andnx^t- 
 J^^drtot, at it obferved by ]\i\i\is Pollux: Ti j nuntiCiov, S?i mV 1^ ^J''^' Aj^^JVI/oy, wn j av yj' t3 it tT\ ua<jv KauaJfaKii- 
 •\iS'i(ori»v Ki.f.i/jSiJov, 8 idji tisJilttov avo/id^ilau- 'Auivp**** y^ *» '''f^VTa roicWTn 'rif n (rt^a, "ETrnltt Kci.9a.iJv ti(J.t- 
 ixiCtov hu.^uv, T^d. lihitctf^igpii-^ttn- whereTa.R>\'pa.e7.'tifi'i.\n<Tiis the fame with that i« ^uintilian, frontem deterlit i 
 ii///]f'f«(i '/ii?«M'<w'*^/'Wnf«';fASudarium. So the Schoiuji upnthat place : 'ti/jLij-JCioy fUx-^^ YifMDoiCif. htrS* rt wj c*- 
 f*tiyiioy. This is the proper ftgnification of 'ZtiJiiejLov.,s\z- a linen cloth ufedtowipe offfrreati but when it vas tranjlaied into 
 the Chaldee or Syriacli_ Language, it received a more general fignif cation, of any cloth, or veil, or overini of linen, foit any other 
 uje. AsRvtth^. 1$. Bringtiie veil that thou haft upon thee: //JcC/M/^/i^e rairfm/; if, "'^y n J*<"nVD '''2r\, and it held 
 fix mcafmes of Barley. So when Mofes iifaidto put a veil on his face, Exod. 54. t^^. the Chnldee a;ain rendreth it "~?y DH^I 
 I>ni D '123S n^m (■'Jlp^'S. _So the Rabbins ordinarily ufe, T-^lUn "^y t^TnO the veil or covering of liis head ; 
 and in that fenfe it is here tal^en, not with any relation to the Etymology, as Nonnus conceived in thofe words, Gi^iJ.ov '- X"" •>^P*" 
 KetMirTof^oi TeoKuiTK, as (fLazarus had come fweating out of his grave ; but the only ufe, n being bound about the head, aiid 
 
 TO. 
 
 covaing the face, which the Epiflle o/Martialis calls fudarium morcuorum. 
 
 As for the preparation of thefepulchre to receive the body of our Saviour, 
 the cuftom of the Jem was alfb punftuaily obferved in that. Jo/'eph ofjrim.i- 
 thea had prepared a place of burial tor himlelf,andthe manner of it isexprei- 
 fed. For ia (he place where he was cructfedy there was a garden, and in the gar- Matt. 27. 
 den A new fepulchre wherein ntver man was laid, which Jofeph had hewn out o/" '*^-''"'t ' 5- 
 the rock for his own tomb : there laid they Jefks, and rolled a great ftone to the 
 door of the fepulchre. And fb Chrifi was buried after the manner of the ^Jciv/, 
 in a Vault made by the || excavation of the rocky firm partoftlic earth, and 1| Strabo oi/^n;. 
 that Vault fccured from external injury by a great mail'y Ifone rolled to the "''J'^J"^^^' 
 mouth or door thereof. After which ftone was once rolled thither, the ground abmt it, 
 whole funeral a£tion was performed, and the Sepulture completed : fb that '^T^i iv^x-ov- 
 it was not * lawful by the cuftom of the Jews any more to open the iepul- jti^e-j^'i^jor 
 chre, or difturb the interred body. nincmiksroc- 
 
 k}' underneath, 
 /; is therefore no wonder that in a garden fo near Jcrufalem there fliould be found ground which wa; pctrofa. It is faid 
 therefore of ]okph, that iJLvntjLfiovi\t,T'3iJL»t7iv I* t^ ■jri.T^if.' ofthefefklchre, that ri? \t\a!]oniiMoy In, iriTfof and f^t^dirh, 
 which fignipc no lejs than that it was cut out ofarocl^: andHoxmai makes a particular Paraphrafe to that purpofe of ^a^dirlv, only 
 'Hw im yrircYl mtt'o To'ftff©- ttJhifjLnToit fii^uuOfjiifinf "ini ■jrW^m TKVTrilt %hQ- fiorditCl^. IVhere StSiwoiJ^m pgnifies 
 the excavation of the rocl{_, and y\u7rlo{ the manner by which that excavation was petformed by incifion or exfcu/ption. But Sal- 
 mafius hath invented another way, making the earth to be digged, and a fepulchre built by art ofjhne, within it. And this interpre- 
 tation he endeavours to prove out of the text : firft alled^tngthat -jiT^fignifies, inrhf writers '^f that /Ig:^ a jione, notaroi-ti; and 
 therefore KiKAJof^ti/jt-^op in. trkr^f, h o* xi^tx, made offlone : othefwife the Articles would have been added iy, .f ^'ir^^t, if he 
 meant the racl^which was there. But this is foon anfivered ; for in S. Matthcvv the Article is cxprej'ly added, i/,(iT'f/.n(nv a* t» 
 •sriTfjt. S. ^At&icw there fore underftood It ofthatrocl^which was in the g.-trden: and the rejt without ijueflion underflood the fame. 
 Again, he obje'ls that /mIo/j^v Jignipes not only [ap'ides ex lapicidina cidere, butatfo polire S; quadrarcad a?dificandum ; and 
 Ka.^'ijHf f'gnifi>-'i the lafl only. Wherefore being it is faid nit only Ki^ajc/MiuSifioi', which may be tmde'Jiood-nf buildin-, but aljo 
 i\.m^dLioi/, whuhcanbe underflood of no other; therefore he concludes that it was a. Vault bwlt of fquare Jhhe -vithintk; ground. 
 But there is in nccejfity -ifjuch a precife fenfe of \a.^dlnit, which may be extended to any fenfe of /.etia f!r,(ar Origeti indiferentty 
 /.a7<V«)1^i' » h<i^Ai]lv ii*»nit»»tv ■TTtTfii,) and ihat,whenttfpeal;s of a Jewi(l)cufiom, mujlbe fallen inthat jenfe which if mofi 
 congruous to their cujiom, and as they u(ed the word, ^ow they rendered the nird "^.tirMn hci']a(j.f^',ai i Kin?. 5. 15. "^TVl 32{n 
 ha!]'of^at ill '(){«, Ifai. "^i. i. u3n3}irm!{ 7>s lU'QH, i/zCAiTSTs ».'< tIuj gifucf viTf^yHin 5A;7(,/i;ii oajjiundccxcili. -4t 
 therefjre^LlLUi.S. 1 1. hixKni AiA«7o|U()^ti'«( Si h'k 'J^ih<t\'aij.\it7<u,fo Ifai. 22. 10. "O7/ i\*r'ou,rfy»<, ■r,rfjj-rri S h j/H)u»^o», 1^ 
 'iy^-^cu aicuim if ^»Tf (jt skUuiw ' in bothplaces Knjoij-fiv is ntthiiig elfe but 3'in, and there yunutiov A'A.-tt ouiiij\''ov in the 
 language of the 'jewt h to bitakcnin the fame fenfe with kii.K'.®- h'tf^trofjinfiiiiQ- , that is, digged or hewn out of the ground. This 
 it well expreffedby Oi ig. 'h Txfh "iytt iUm utittf^Titj^t J)a. 78 mn^oKtiu J)iKvfji.ivUu tf -rr.) ^TtMSj^ aiiiiri «•«(/--- iv f*i:ii- 
 |x#i'&) Kcuici JpegiJT/ • tfit in, AoyiJby /liSwceiito.A/^/eflivTi, iC) tIlu irunv » pvainhti i-xtVTt «tM,' iv /jii£ x\ J)' ihoit niofjcim 
 iiiTf<t.Kj.T<iixtfr-i xj Att^XTi). 1. 2. adv. Ctlfum. And tijis culling thefepulchre out oj the riici^,rather thnnbuildingof ii mthe earth, 
 it very material in the opimon of S. Jerome, who makes this obfervation on Matth. 27. In monumcnco novo, quod txcilum fue- 
 Mcc I'ctra, condicus eft, nc (i ex multib lapidibus a;dificatum efllt, fuffoflis tumuli fundamcntia, abUtus turco diciTtcur ; and 
 
 giv:s
 
 222 ARTICLE IV. 
 
 ehiithiiintmreiitimoftbe Fnpf'fMfaiah, Quod autem in fepulchro ponendus effet, Prophetac teftimonium eft, dicentis 
 Jiic bibUMt m ex(ihfpiluncafeirifm,ifim<e: ftadmque poft duos vcrticulos fcquitur. Regim cum gloria xidebms. 
 Anotl'.-T uf( of tki hmc iVKfincn if made tikewife by S. Ambrofe: Domini corpus tanquam per Apoftoloruni doannam 
 intc.-iur in vacuam & in novam requiem lapidis excifi ; fcilicet m peftus dunci* gentilis quodam doarm:s opere ex- 
 ciium Chrillus infertur, rude Icilicet ac novum, S: nuUoancea ingreffu timoris Dei pcrvium. m Macth.f^p. 37. Tim tr,i, 
 the Scpn chre tKr-indfor the bod) : andvhen ]oie^\\hidUii it there, -irfjinMKm Kidcf i^iyav t^U ritv dtj^^r, herollcda 
 creat ftone to the door, the lad part of that fylemmty. h:r this great jhne teas jatd to be r^Ued, b) reafon ofthebignfjs, at 
 leini mt f»tMe, (from whence mofe the Wotnens doubt, t'\ixV. 16. 3. Who (hall roll us away the ftone from the door ot the 
 fcoukhre' ") ardtrat very propei It, fir it had its name from tk.it roUwi, beinicaOed conftantlj by thej.ws, ^7U or f>;77U. 
 
 SA-jvoiv!rc. i-^7iji fi/^c n-i;o70 -^^\.r\ ^2 r-in d'op'OW n^ni^ n-n-j ps -?7ijn. 
 
 iasnPN O.t.idij? dc Bartcnora * Tiiu hath Atvn obferved by the Jercs themfelves, ~n« "I3pn niPS? "HDN 
 .^•?-.i'n". — (n-:vff Ic is prohibited for any man to open the fcpulciireal:cr itbftiut with the tolled ftone, 
 
 Tliirdly, two eminent perfons did concur unto the burial of our Saviour, 
 It <!o they are jli- a jj Ruler and a Counfellor, men of thofe orders among the Jem as were of 
 w1."/*lofc"h greatell authority with the people; Jofeph of Jrimathea, rich and honour- 
 ^srri-Vi! "o- able, and yet inferior to Nicodams, one of the great Council of the Sanhc 
 Nicodcmusif. ^fi^. thcle two, though fcatful whilc he lived to acknowledge him, are 
 '^v!\Zer!''Z brought by the hand of Providence to interr him ; that fb the predidioa 
 ted aUthem at might be fulHUcd which was delivered by Ifaiafy to this purpole. The coun- 
 iT^k^B^mZ'. filofhis enemies, the defign of the ^e'", ' made his grave w/th the wicked. 
 As 'appeared ' that he might be buried with them which were crucified with him : but be- 
 yehen Agrippa f-^^ufe he hath done no violence^ neither tvas any deceit in his mouth \ becaufe he 
 K^'^e'^f^dlL was no M^ay guilty of thofe crimes for which they juftly futfered , that there 
 raifnifj /ux: might bc a dit^erence after their death, though there appeared little diftin- 
 u'* fw^ ''^- ^ion ^^^^ '-> 'he counfel of his Father, the defign of Heaven put him mth the 
 yj^rVi i; 01 rich in his deathy and caufed a Counfellor and a Ruler of the Jews to bury 
 
 QjiillftT^ The necelTity of this part of the Article appeareth, firft, in that it gives a 
 
 jofeph. A a. teftimony and alfurance of the truth both of C/;r//?'s Death preceding, and 
 
 '''ira,'.s3.9- of his Refurrettion following. Men are not put into the earth before they 
 
 ^ Mark, 1}. 44, die : PiUte was very inquilitive whether our Saviour '' had been any while 
 
 ^'>' dead, and was fully fatisfied by the Centurion, before he would ^/Vf the body 
 
 to Jofeph to be interred. Men cannot be laid to rife who never died ; nor 
 
 can there be a true Refurreftion, where there hath not been a true Dilfolu- 
 
 tion. That therefore we might believe in Chrifi truly role from the dead, 
 
 we muft be firfl: allured that he died : and a greater affurance of his death 
 
 than this we cannot have, that his body was delivered by his enemies from 
 
 the Crofs, and laid by hisDifciplesin the grave. 
 
 Secondly, a profellion to believe that Chrisi wa buried is neceflary, to work 
 'Coiiff.-:. 12. ^vithin us a correlpondenceandfimilitudeof his burial. For we are '^ buried 
 fAcw.6.4. with him in Baptif/iiy even ** buried with him by Baptifm into death ; that like 
 its Chrifi was raijed up from the dead by the glory of the Father, even fo we alfo 
 H Quicouid £c- jjjfjui^ jy^tlk in newnefs of life. That !j nothing may be done or fuffered by our 
 cc^"chrifti, in Saviour iiithele great traiiladions of the Mediator, but may be a6ted m our 
 fcpuitura, in Souls, and reprclented in our fpirits. 
 
 rifurredtioBc ' 
 
 tcrrio die, iu afcenfione in coelum, & in fcde ad dextram Patris, ita geftum eft, ut his rebus, non myfticc tantiim diftis, 
 fed ctiam geflis, configuraretur vita Chriftiana qui Lie gentur. Nam propter ejus cruccm di^ura eft, Qui autem Jeju Chrijii 
 fuiit,i.arnemfujmcruc!nxerunt cum ^itiis^isf CMcupijcentiis ; propter lepultur3m,Cjn/ffM/f( enimfnmusciim Chriftopcr baptjjmum 
 in mirtem ; propter Refurrcftioncm, Vt quemadmodum CLriihs rcj'mexu a mortuis per gLriam patris, ita i^ nos in rmntate 
 \its avibukmus ; propter afccnrioncm in calum, fcdemq; ad dextram Tatris, St autem Refurrexiflit cum Chrijlo, qui fur m 
 funi i^mriie, uLi Chrijlus eji addextram Oeifedcns. S. Auguft. Lnchirid. ad Laur. Andth't was before obfened by Origen. /. 2', 
 adv. G:ir. Ttt QjuBtCuKitaj aV£t)*j{*|uit<V« "M 'Ihitk »k o» 4'^" t.' Aif h <1 7} /srsi'pi rhiirreinr ix" ■^'■c^da.f <f dhU- 
 6«j!<. 'Ek^jTF jb OJJT^ ly fuix^oKcy Tiy& ij) nu(f T»7« Qvjj(]d7*c^t WivyyjxYsn Tvi >£?»« imftiKtvr-u. ^ '€Lri^ Tr 
 Ta rax/faSitfoi eujTO'^ ij^jH riy JViA»pi4;-lu« iAn9Har if rti Xeirw.j^uo-rrou/'ffi'M'") 19 '^/ Qvn3Jfoix*rc< in 7?, 'Ejuei J pij 
 -)Ju«(T« Kaij)(^iS}^ II fxH if ttJ reu/fu n Kugjn .'uSIj 'IiiirJ XairJ " Ji i tfxoi k'otijl®- i^!ucjT<u, x«'y»TiJ Kcrucfi ' >^ i Sdrjr 
 ■j^" oiiTismyi'JuOr, JiaTo, "6 y6 axiflsFsr douiiTix ei-r'iiinv itATfit^, id </>« il jlui fiicajov x\yny, Qyn^ift^- 
 fJfjQ- tti -JacftTv 4or<, 1^ ri, e! >£) Cuii«i«9«Vo«)^i;, «, QuI^<i3vul%j • »t« xj w To^fi ours t^ifn stj tstt Tyaurfjuf c5 
 •&avaT» auri, ly ivu Qumviet'iiv'lat ouJtJ 1^ (^uu«To8«i'CK]af: >'.a9} "^ ■^•* HeJuKv >.'\^--tC\jj ri, '^vn)\\(i.fvi^ }i3 *i5~J 
 •1* w/ScT'Jitf-ua.'] 5*-, )U ruu*vinu^ Ojiltti' 
 
 Thirdfy,
 
 AndBuried. 2:^5 
 
 Tiiirdly, it was mofl: convenient that thofc pious (blemnitiesniould be per- 
 formed on the body of our Saviour, that his Difciples might for ever learn 
 wliat honour u'as fit to be received and given at their Funerals. When Ana- 
 mas <^kd, thougli for his fin, yet they wound him up^ and carried him out, and Aris<,.6. 
 buried him: when Stephen was lloncd, devout men carried him to his bar ial, and A^hs. 2. 
 made great lamentation over him : ^nd when Dorcas died, they tvajbed her, and A7yf. •,-. 
 iaid her in an upper Chamber. So careful were the Primitive ChrilHans of the 
 rites of Burial. Before, and at our Saviour's time, the Greeks did much, the 
 Romans more, ule the burning of the bodies of the dead, and relerved only 
 their alhes in their urns : but when Chrilf ianity began to encreafe, the fune- 
 ral flames did ceafe, and after a few || Emperours had received Baptifm, there IP'j^fJ/f"^ 
 was not a body burntin all the Roman Empire. For the firll: Chrihians whol- rvhoihedbui) 
 ly abftained from confuming of the dead bodies with lire, and followed the '^'w/Thcodo- 
 example of our Saviour*s funeral ? * making ufe of precious ointments for the t^rifinh'ihZ'^ 
 dead, which they refufed while they lived, and fpending the fpices o^ Arabia '««*; Licet u- 
 in their graves. The dcfcription of the perlons which interred Chnfi^ and jt^ifn^^™"^^"" 
 thcenumerationof their Vertues, and the everlafting commendation of her ufusnoiho ii- 
 who brake the box of precious ointment for his burial, have been || thought [^i? """"^ '"'«' 
 fufficient grounds and encouragements for the careful and decent lepulture dom,e^cem- 
 of Chriftians. For as natural reafbn will teach us to give fbme kind of re- por? quo igni 
 fpeft unto the bodies of men, though dead, in reference ^ to the Souls which mo"tu'is'"habe- 
 formerly inhabited them : fb, and much more, the followers of our Savi- batur.^-f./.?. 
 our while they looked upon our bodies as living temples of the Holy Ghofi, and '^l'/''"! ''■)** 
 bought by Christ, to be made one day like unto his glorious body, they cimjiiaiJuey- 
 thought them no ways to be || negleded after death, but carefully to be laid t"in, because the 
 up in the wardrobe of the Grave, with fuch due refpe(ft as might become the J^^'y'^-^i "ilH 
 honour of the dead, and comfort of the living. And the decent cuflom of tt tithcchnjh- 
 the Primitive Chriftians was fb acceptable unto God, that by his providence j'^j-J"^,^ .p" 
 it proved moft * effeftual in the converfion of the Heathens, and propaga- ciancur rogo^s, 
 
 tion of the Gofpei. ^ djmnant ig- 
 
 ' mum ftpultu- 
 
 ras. Aid the anfwer givcnta this oVjC^iontras, Nee, uc crcditis, ullum damnum fepulcuri timemus, fed vctcrem S: iik- 
 liorem confuetudinem humandi frequentamus. Mimit. Fcelix in OUavio. AndTennll. Vjc. hoc criam in opinione qucrundain 
 eft ; proptcrea ncc ignibus hincranduni aiunc, parcentes fuperfluo anima'. Alia oil autem ratio piecatis iflius, non rcli- 
 quiis anima: adulatrix, lid crudelitatis etiam corporis nomine averfatrix, quod & ipfum liomo non utique mcrcatur pa-nali 
 exicu impendi. De ttnimiic. ^1. At ego m;igiiridcbo vulgus tunc ijuoquc, cum iplos detunftos atrocilTimc txuerir, qiios 
 poftmodum gulofiflTime nutric, iifdcm ignibus & promcrcns & otVendens. O pictaccm dc crudclitate ludciitciii ! facrihcct, 
 an infultet, cum crematiscremat ? Idein de Jiefur. Cum. c. i. * The /heathens objelled it to the Piiinitiie Chiiflitws; Refer- 
 vatis ungucnca funeribus. jyiiiiutius Felix. ^Hif Tcrtullian cvijcQcth it, Tiiura plane non emimtis. Si Arabi.t qucruntur, fei- 
 ant Saba:i pluris & cariores fuas merces Chrillianis fepclicndisprotligari, quam Diis tumigandis. Apt. c. 42. Wni Ij'enking 
 of fpices, lib. de Idololat. Etiam hominibus pigmentamcdicinaiia, nobis quoque infupcr ad lolatia fepulturi ufui funt, So 
 Clem. Alex. Muei^oyraj »i ya^viKf'i. And again, Ki yi^ vsrtfuSTfo/ ;^(ff«$ •^ fxC^vv KttStia{, i auiJ-Cidnaf 'im- 
 iriwnv. Psdtig. 1.2. c.S- Ijlpfe Dominus die tertio rclurrcfturus religiofa; mulieris bonum opus pradicat, pradican- 
 dumqac commendat, quod unguentum pretiofum fuper membra ejus effudcrit, atquc hoc ad cum lepclicndum t'ccerit. Et 
 laudabilitercommemorantur in Evangelic, qui corpus ejus de ciucc acctptum diiigeiitcr atquc honoririce tegendum fepcli- 
 cndumquc curarunt. Vcrum ifta; authoritatcsnon hocadmonent, quod infit ullus cadavcribus fenfus: led ad Dei provi- 
 dentiam, cuiplaccnt etiam talia pietatis otficia, corpora quoque mortuoruni pertincrc fignihcant, propter fidcm rcfurre- 
 ftionis aftrucndam. S.Auguft de Civitate Dei, I. i.e. 13. '*' OuJiv 3 /frf? riij£< xJi li v&o 'ilfjXKA«iTi< htyp/.i^ov, 0^ 
 
 KiAt&- TafHAxf Sf, 07/ v'iicv'k t*ui KOfieXt-iv Mt^AllloTsg;/, Kal 70()t f(3roi 7/« a.v )L, tiei Tt7M, 07/ 7«t fx k'o 11 CJtd, Ik,- 
 CA«7a Sttr, ol </' 'J^ iy'lfaTTOiy ii'iKVK, J)a,TUu oto/Kriottrai' 4"^^i 'i) (^aA/sn. iif .! «tr«07«^, »x. li(.C\ii]oi. Hold 
 ydf Tis\} eiitioTi^vt 1^ v'ofjiav, (/^ TMf c»/txo,«VMf afirfiif tcctoicwta Ti/xiif rattit ci^i'iTau ■ (rrt /u» <iCei(_t.>i^ tm 
 J'lweL/y.tt t'mj UeiK'\cxim.v ■^vxl'M'im'fff^ttrii, iX^ tI 'J^ifAiiv iWtImto aafMH-, ai >u T<1 iff KrUociy ffB;. «,ct. 0)ig. adv. 
 Cetfum.l. <i.Od))J.j\ 
 
 KiixiaTajxai jt p: iJiv 
 
 (INec iJeotamen contemnciida & abjicicnda func corpora dcfunflorum, maxim^que juflorum atquc fidelium, quibus tan- 
 quani organis & vafis ad omnia i)ona opera Sanftus ufuscft Spiritus. Si cnim paterna vellis ie. anniilns, ac fi quid huiufniodi 
 tanto chariiis eft pofteris, quanto crga parcntcs major cxftitit alTeiftus-, nullo modo ipfa fpcrnenda funt corpora, quautiq; 
 muko t'amiliarJus atq; conjiundius quam quaL-libet indumenta gcftamus. Hj!c cnim non ad ornamentum vcl adjutorium 
 
 qucd
 
 234 ARTICLE IV. 
 
 - — r-r- 
 
 offiaK H 7V< ha-Aioi C"«' ^"">l- ^'''- Mfr.mh. c. 7. I'roptcr patrcm militiam Clirifti dclcram, cui lepulturam Chrifti 
 caula tion dcbco, quam ctiam omnibus ejus caufa dcbeo ? S. Hieron.Epij}. ad Hdtodvum. * Thk >r.rj obfcrvedb) Julian 
 the Apojlate, wIm, writing to an Idolatrous High-Prkj}, puts him in mindofthfe things by which he thought the Clirtftians gained 
 Hp?n the world, and recommends them to the pralHce of the Heathen I'riefh. Ofthefe he recl^ns three j^ the gravity af their carriage^ 
 their l^ndnefs t< Jhangers, and their care for the Burial ofihedead. T( »» iixHf oioflfla roMTa, ctfxwji »/' ^CKi-ro/Jifj (tar 
 Klctt tW dh'oTtiln if" he calls Chriftianity, becaufe they re]elhdall the Heathen Gods) Quit\v'^i\a\*,^Yi t^i tkv- ^iv«i (fiK^tyifu- 
 iriit, 1^ •2^«T«(T«jot«'^ii^?«» ■jrtft^n^HX, xj li -ifrKttffj^n Qif/^vWnf xj' r ^itc i af Ikh^y oio/aeu ^tnu Tttf" 
 iit^4<ihn^a( ShrnS'£iSK^- Kpift. 49. ad Arfacium. And as Julian obferved the care of Burial as a greit encour.igement to the 
 Heathens to turn Clirtftians, fo Gregory Nazianzcn did obfene the fame to the great di/Jnnour of the Apojlate, comparing his Funeral 
 with his Predecefjors, 'Opu y6 {that is Condnnuai) imfg-TifjiTiTax vt,vJ^yiaii lopHf^icu; n li, -ro^TaJt, X; lirtK '-j 7tl( 
 iljA]i(U{ nitvol(t'oi'al<'Ta.vv'Jx<>tf >^S'o-S'^)(i<'J'('<aii'y.et^^t»t rtuS-y n*lsi.so.rtr> IvnCti r«ni^^t^* it, v'nlcu •wa.tnyv- 
 eif ,«J •»«'{'»( 1) li<.KotiiJ^ri<TaiA<tT&-. But as for Julian, funot y.\oio!v )Tj#f oMTiii, 1^ to7( ^ ■} L^xCuHf eu^mv iiron- 
 
 •xdJiTo ia( n Tufoiur tuirir •iat/ixtTiu iroKK «>9« 01 TijuV©" ftT/fxn, j^ t*?®- tl^dji^f j^ ^-^jv^Q-fi^iJi 
 
 SixTi(t\mCai^o4it- Steliteut.2. 
 
 Thus I believe the only-begotten and eternal Son of God, for the confir- 
 mation of the truth of his death already part, and the verity of his refurreGi- 
 on from tlic dead fuddenly to follow, had his body, according to the cuftom 
 of the jfeiw, prepared for a funeral, bound up with linen clothes, and laid 
 in fpices ; and after that accuftomed preparation, depofited in a Sepuiclire 
 hewn out of a rock, in which never man was laid before, and by rolling ot 
 a fl-one unto the door thereof, entombed there. Thus I believe that Chriji 
 tvas buried. 
 
 Article
 
 He Descended intoHell. 225 
 
 ARTICLE V. 
 
 i^e DefccnteD into i^^U : tl)c tbitD Dap iJetoCc again 
 
 ttom t{)t t)i:tiD^ 
 
 TH E former part of this Article, of the Defcext into Hell, hath not been 
 fo * anciently in the Creed, or fb univerially, as the reft. The firft 'F'";'. »£«*<*' 
 place we find it ufed in was the Church o^^uileia; and the time we are KS J^ 
 lure itwas uled in the Cree^ of that Church was left than 400 years after HeU wm not 
 Chrift. Aft6r that it came into the ^ Roman Creed^ and " others, and hath '^ 'j ""'"" 
 been acknowledged as a part of the ^^poftles Creed ever fince, of LIZ Som 
 
 tillui that it 
 ■Kos not in the Conftljion of Ignatius, Epift. ad Magnef. B;<£ indeid there is no Confefflon of Faith in that EpiftU ; for what is 
 read there tojj thru[iinout of Clemens his Conftitutions. In li^e manntr, in vain is it objifled that it was omitted by Poly carp, 
 Clemens Romanus, and Juflin Martyr, becaufe they have not intended any Me of Faith or Cried oj their times. But that which is 
 material in this Caufe, It is not to be found in the Rifles of Faith delivered by Ircnaus, lib. i. cap. a. by Origen. lib. ^ <f X'^t'> "» 
 ProtEtn. or by Tertullian, adv. I'raxeain, cap. 2. de Virg. veland. cap. i.dc I'rxfcript. adv. Hirer.cap. 1 ?. it is not expreffedin 
 thofe Creeds which imere made by the Councils as larger Explications of the/lpoffles Cried: not in the Nlcene or Conftantinopolitane. 
 not in that of Ephefus, or Chalcedon ; not in thofe Confeffions rnaui at Sardica,Antioch,Scleucia, Sirmiu:n,&c. It is not mentioned 
 in fever al conftjfimi of Faith delivered by pjrticuUr ptrfnns : not in that of Eufebius Cafarienfis, prijinted to the Council of Nice, 
 Theodorct. 1. i.c.i. not in that o/Marcellus Bifhop of Aocyra, delivered to Pope Julius, Epiphan. »xr. 7 2. not in that 0/ Arius and 
 Euzo'ms, prefinted to Conftantine,Socrat.l.i.c. 1 9. not in that of Acaciui Bifljop oj Cxf^rea, delivered into the Synod ofSeleticia,So' 
 crat.l.2.c.4o.?i(iC in that o/Euftathius,Tlicopliilus and Silvanus, fnrto Libeniis,Socrj:.l 4.0. 1 2.7here is no mention oi it in the Creed 
 oj S.BafiljTraft. dc Fide in Afceticis; in the Creed 0/ Epiphanius, in Ancorato, c. 120 Gelafins, Damafus, Macarius, &c. It is 
 not in the Creed expounded i^i'.Cyril, (though fame i: ' ;i prodaeed that Creed to arrive it : ) it is not in the Creed expounded by S. Au- 
 guAine de Fide & Symbolo ; not in that De Sym'./'io ad Catechumenos,f!i,'rii;.fei to i.Augufline ; not in that which is expounded 
 by Maximus Taurinenfis, nor that fo often interprtte i ij Petrus Chr 'JoPUSiJior in that of the Church o/Antioch, delivered by CalTu- 
 nus, de Incarn. I. 6. neither is it to be feen in the MSS. O eeds fet foi th by the learned Archbifljnp of Armagh. Indeed it is affirmed bj 
 RufTinus, that in his time it was neither in the ^omm "or tfee Oriental Ci-wii : 5ci.-ndum fane eft, quod in Ecclefijt Roraana: 
 Symbolo non habeturadditum, defcendit adinftma, fed neq-, in Orientis Ecclefils habetur h!c fermo. Rufj.in Expofit. S)mboli, 
 It is certain therefore (nor can we di^roie itbf am acknowledged Evidence »f Antiquity) tha' the Article of the Defant into Hell 
 reas not in the Roman or any oj the Oriental Creeds. ^ That the Vefcent into Hell came aj'terwar .'j into the Roman Creed appeareth, 
 not only becaufe rve find it there of late, but becaufe wi find it often id the Latin Church many Ages fince. As in that produced by 
 Etherius againjl Elipandus in the year 78 5, ;'« Jie 1 1 5 S: rm. de Tempore, falfly afcribed to S. Auguflinc, where it n attributed 
 to S-Thomathe Apojlle : In the nxf option of the Cried falfly afcribed to S. Cbryfailoir.e. ' As in the Creed attnbuted to Athanafius, 
 which though we cannot fay was his, yet we l^norv was extant about the year 600. by the Epiflle of Kidorns Hifpalenfis ad Claudium 
 Ducem. It was aljoinftrtedinto the Creed of the Council o/Ariminum, Soc.l.j.c.37. and of the fourth Council of Toledo, held it 
 the year 633, and of the fixteenth Council of ths fame Toledo, held in the year 6^-}. 
 
 Indeed the Defcent into Hell hath ^ always been accepted, but with ava- *<inisnifi infi- 
 rious Expofition; and the Church of England at the Reformation as it recei- fJnTc "pud'Trl^ 
 ved the three Creeds, in two of which this Article is contained, fo did it alfo fcros ch.i- 
 make this one of the Articles of Religion, to which all who are admitted to ^T^^^ ^' '"'^* 
 any Benefice, or received into Holy Orders are obliged to fubfcribe. And at 
 the firfl: reception it was propounded with a certain Explication, and thus 
 delivered in the fourth year of King E^w^y si the Sixth, with re fere nee to an 
 exprefs place of Scripture interpreted o( this Defcent : ' That thehody of Christ 'iPit.if.i^. 
 lay in the Grave until his Re fur reel ion; buthii fpirit, which he gave up was with Nam corpus 
 the [hints which were detained in Prifon^or inHell, and prearh d to them, as the adionem'^i'ti' 
 place in S.Ptterttfiifeth. So likevvifc after the fame manner in the Creed (et fcpuichrojj- 
 forth in Metre after the manner of a Pfalm, and ftill rc^maining at the end of a{^"i||o''p,','j}jy5 
 the Pfalms, the fame Expofition is delivered in this Staff; cum fpiricibus 
 
 qui in Carccrc 
 Andfo hediedinthe fle(h fivcininrcmo dctincbantur, fuit, illifquc pradlcavlt, ui rcfta- 
 
 D /, , . L Tn t tur Petri locus, fee. Aniculi ann. 1552. iihifh pU-i w.rj aKb 
 
 Hut qutckned in the jpirit : „,^f ^1, ^y,-, ((.^ Exfofition of the rretd coutin<d in the Catechiim 
 
 His body then was buried, fitjonh by the Authority ofKjng Edward, in tbsfiventh year of 
 
 Js is our u/e and right. '"^ ««■««• 
 
 G g fit*
 
 336 ARTICLE V. 
 
 His (pirit did after this dejcend 
 Into the lower parts, 
 Of tkm that long in dark/iefs were 
 The true light of their hearts. 
 
 But in the Synod ten years after, in tlie days of Queen Elizabeth, the Ar- 
 ticles, which continue Hill in force, deliver the fame Delcent, but without 
 any the leaft exphcation or reference to any particular place of Scripture, in 
 A'ti-U %. tliefe words; vJ// Chrifl died for u; and tv/u buried, fo aljo it is to be believtd 
 s$6i. that he nent down into Hell. Wherefore being our Church hath not now 
 
 impofed that Interpretation of 6. Pf/er 'swords, which before it intimated; 
 bcingithath not delivered that as the only place of Scripture to found the 
 Dijcentinto Hell upon; being it hath allcdged no other place to ground it, 
 and delivered no other Explication to expound it : we may with the greater 
 liberty pafs on to find out the true meaning of this Article, and to give our 
 particular judgment in it, fo far as a matter of fb much obfcurity and variety 
 will permit. 
 
 Firfl then, it is to beobrerved,that as this Article wasfirft in the Jijuileian 
 Creed, foit was delivered there not in the exprefs and formal term oiHtl/, 
 but in fiich a word as maybe capable of a greater latitude, Defcendit in in- 
 •Dcfccnditii ftrna: which words as they were continued in * oihtv Creeds, fb did they 
 mIIm r f))! fi"'^ ^ double interpretation among theGree/t/; fome tranflating inferna Hell, 
 genirji wtitini otlicts the ^ lotrer parts ; the firfl with relation to S. Peter's words of Chrifi, 
 it the ancitnt c 7/,^,^ fha!t not leave my foul in Heli; the fecond referring to that of S. Paul, 
 furn't/Arclli- '' ^^ defcended into the lo:ver parts of the earth. 
 
 (hop teflifiithif 
 
 thofein 
 
 A4ti'0r:.j^j ---.,. 
 
 Con'.ijjhn made at Sirmium, $is ni Kt-TX^'otia. KSTf a9o>/*. Since that it u Delccndlc ad inferos, and x<tTf xSofTa mV ;/,,, 
 or ticicendit ad infernum, a> Vemntius Fortunatus. For til Kuro'TcLTct it a fit initrpr nation, if vet takf in'^erna according to tht 
 yulijr Etymology; «> S. Auguftinc, Inferi,eoqiiod infra fint, Latine appellantur, DiCtn.ad lit. l.it.c. ^4. or as Nonius Mar- 
 cellus, Infcrum ab imo diflum, undc infer!, quibus inferius nihil. Jgain, interna naywillhitran/litid^J^f, if it ii tj^tt 
 according to tki trut Origination, which u from the Greek %yiefi, with the i'Eolick digamma, from which Diali6l mod of tht 
 Latine Ungntgi camt, 'EfFt^.-i} Infer!, h'ow Xvig^i, according to tht Greek compofition, is nothing ilfejut UB-»j^;8or/o/. Erym. 
 'Eeij;/, o( rtKci}, 'i-ti T Of Til '«f * tcHd^, S S2i c, t K T H >? ' ani Sud. 'Eci^,-/?, viK^iii, ire tS if t? i(a kh^cu- 'E^jt it 
 an.iintly thi iirih, frum n-htnc t(^(,i, yaixi^t, to tlie earth : eVif.-/ thtn a'l in tht tarth, as thy fuppofcd thi Manes or Spirits 
 of tht dtad to bi \ from whmct Homer. HiaJ. 0'. 'Ai,Atf iYig_:i<nv ivdvmv, 0/ Pluto ; and Hcfiod.^ Tfr'or' 'A« At iAf/mi Kt^ln- 
 iBiUiivcinv irciajvf and in imitation oj thim M(chy\\xi in ?ei(\i, -yBTl ly'EffM, /?«#7/.8u t' j»ifa'r, Il4fx]<tT' tft^^-ir vjf • 
 yeiyi^i 9i'!s. T'lftviifi art thofi which ^Efchylus tifiwhire calli TifJ ya{ tifity, & "tjpj yii< hi^^tv- -^nd as trsfc/, tbi 
 Souls 0' the dead in the eanh, fo are Infer! in tht fi'fl acctfiion, that is. Manes. PoKponim Mela, Au,il2E manes lantum Decs pu- 
 tant ; ''which Plinv dtli->J(rs thui, Augilaj inferos tantum colur.t ; and Solinus, Augilx »ero folos coluBt iofcros. Infer! vptrt thtn 
 flrfi\yifii,thi SoUs of men in thitaith: and a> Mancsu not only that for tht Souls btlow,butalfofor tht fUci,as in tht Ptet ; 
 
 Manefqiie profundi, and, 
 
 Hxc manes veniat mih! faina fub imos; 
 
 fo fnferi ii n )/! friquir.tly ufii for tht place under ground whce th; Souls departed art : and the inferna aiud then be thofi Regions in 
 which they takf "? their habitations. And fo Defcendit ad inferna, KcJL\r.Khf tnf ^A, and Defcendit ad Inferos, an ihifaKi. 
 ' Aas 2. 2-j. * Ephif^-9- 
 
 Secondly, I obferve that in the Acjuileian Creed, where this Article was firfl 
 
 cxprelTed, there was no mention o{ Christ's Burial ; but the words of their 
 
 ' So art tht Confeflton ran thus, ^ crucified under Ponti/a Pilate, he defcended in infrna. 
 
 Ruffinus.Crud- From whence there isnoqueftionbut theObfervation of i^//^;?/^/, who iirll: 
 
 fixus fub Pon- 
 
 t-o Pilato, defcrndii in inferna. And his Ohfervation upon tltm is this ; Sciendum fane cff, quod in Ecclefa Roman* Symbolo 
 non hibetur addiium, ih'ctndit ad inftrna ; fed neque in Ofieniis Ecclcfiis liabetur hie fcrmo : vis tamen vcrbi cadem videiur 
 cffc in eo quod ftfuIti'S cO. F.xpoJ Symh. Ihi lame tr:y alio be obfertid in the Atlunaflan Creed, which has the Dilcent, but not 
 thtSepul'urt; Who futTcred for our Salvat'on, dcRcndrd into Hell, rofeagjin the third da from the dead, Hor is this any' 
 ebe vablt in thft two, but a'.fo in tht Creed made at Sirmlum, an I produced at Ariminum, in which the words run thus, jai/fa- 
 SivldL, iL, vAS'o/]<t, ^ imiMii]*, 'c,fis li K*T£t_95i/* xaliASsiT^. ifh'.re thr'g''^ th: De['.t'.t bt exprifjed, and lb, Burial 
 
 be
 
 He descended into Hell. 227 
 
 k not mtntionid. ; it is mofi csrtjin^ thofe men vchicb madt it (Hiraicl^s indeed, but not in this) did not undtiiiand his Burial by 
 tout Difcent : ini t'oit appeurs by addition of the joUoving rpords, eJj ra Ks7aX''°'"* ''-«)sa.9o»7«, iy t« o»«j? it».»voniin.v]tit 
 h irvxa^i ^/u \Jbv\\i itfei^Av- Pot he did not dispofi and order things belova by bis Body in the Grave : nor could tht Kjems 
 0] the Gates ojHeB be affrighted with any fight of his topi lying in the Sepulchre. 
 
 expounded it, was mofl: true, that thougli the Roman and Oriental Creeds had 
 not their words, yet they had the fenfe of them in the word buried. It appear- 
 etli therefore that the firft intention of putting thcle words in the Creed was 
 only to exprefs the Burial of our Saviour, or the defcent of his Body into the 
 Grave. But although they were firft put in the Aq:itkian Creed, to fignifie 
 the Burial of C.6W//, and thofe which had only the Burial in their C^eed did 
 confefs as much as thofe which without the Burial did exprefs the Defcent ; 
 yet fince the Roman Creed hath added the Defcent unto the Burial, and ex^ 
 prelTed that Defcent by words fignifying more properly He/l, it cannot be 
 imagined that the Cf^ed as now it ftands, fhould fignifie only the Burial of 
 Chrifi by his Defcent into He/L But rather, being the ancient Church did 
 certainly believe that Chriji did fbme other way defcend befide his Burial ; 
 being though he interpreted thole words of the Burial only, yet in the rela- 
 tion of what was done at our Saviour's Death, he makes mention of his De- 
 fcent into Ikll, befide, and *diftin£t from his Sepulture; being thole who 1ro2ledmny 
 in after- Ages added it to the Burial, did adually believe that the Soul of places ofscri- 
 Chrift dcfcendeJ : it followeth that, for the Expofition of the Creed, it is ^T^cirJ'T • 
 moft neceffary to declaic in what that Defcent confifteth. «io/o«"5m'- 
 
 ow'i death, and 
 hiving cit'J th'jfe ptrticularly vhicb liih I ^ig i,-.c. '"'s :i')iat, be paffesjarther to his De]cent,in thefew3rds ; Sed& quod in in- 
 fernum defcendit, e\''denuT pranunthtu; inP(aiiii;5, ubi dkir, ££ in pidverem mortis dediixifli me; & Irerum, Qhs Htilitas in 
 (anguine m-oAum .'efcmdiin corruptiuniK ? & iteru.i., Defcendijti in limm profundi, & non eft fibftantia. Sed & M3ttha;us di- 
 cit, Tu es qui venturiu efi, an alium ex^Ut-mm ? Undt & Petrus dixit, Q^da Chrism mortificatus carr.e, vivificatus autsm (pi- 
 ritu. In ipfo, ait, & (is qui in carcere inclufi (ran: in dithus Noe : in quo etiam quid operis egctit in inferno decla'ratur. Sed 
 & ipfe Dominus per Prophetam dicit tanquam de future, Quia nonJerelinquts \nimam mean in inferno, nee dabis laaSitm tuim 
 videre corruptionem : quod rurfus propheticc nliiilommusoftenditimpletum, •:u;n dicit, Domine, eduxi(ii ab inferno animam 
 meam, fa'.vafli me a dcfcendentibus in lacm. Mnnce i: appearetb,i'!at tbn^gn Riiffinus thought that the fenfe 0/ defccndit ad infercV 
 was expreffid in fepultus eft ', y£t he did dijlinguifh tht DoHrine ofChrift's Defcent into HtSfom that of hit BmiaL 
 
 Thirdly, lobferve again, that whatlbever is delivered in the Creeds we 
 tlierefore believe becaufe it is contained in the Scriptures, and conlequently 
 muft fo believe it as it is contained there ; whence all this Expofition of the 
 whole is nothing elle but ain illuftration and r roof of every par:icular part of 
 the Creed by fuch Scriptures as deliver the lame, according to the true inter- 
 pretation of them and the general content of the Church of God. Now thele 
 words as they lie in the Creed, He defended into Hell, arc no-whcre formally 
 and exprefly delivered in tlv.; Scriptures ; nor can we find any one place in 
 which the Holy Ghofc hath faidin exprefs and plain terms that Ghrift as he 
 died and was buried, f) he defended into Hell. Wherefore being diefe words 
 ot the Creed are not forn ally cxpreffed in the Scripture, our inquiry muft be 
 in what Scriptures they are contained virtually ; that is, where the Holy Ghoft 
 doth deliver the lame Doftrine, in what words Ibevcr, which is contained, 
 and to be underftood in this expredion, He defended into Hell. 
 
 Now leveral places of Scripture have been produced by the Ancients as 
 delivering this truth, of v/hich fbme without queftion prove it not : but 
 tiiree there arc which have been always thought of greateft validity to con- 
 firm this Article. Firft, that of S. Paul to the Ephefians Iccms to come very Jf/i'J"£,fc ' 
 near tlie words themfelves, and to exprels the lame almoft in || terms : * Now ^tfind in Ruf- 
 
 fintis, Defcen- 
 dic ininfcrna, comes mod near n tkii quotation; e^icially iftvettl^e the ancient Greek Tranflatioh of it : Ktjt^i'^v'la. ti< r£ kt~ 
 fa Til-j.. Fii>' '7 !*« conlider that y.xJitTipg^ may vpiU have the jignification of the Superlative, ifpecial/y biing the LX X . hat',, 10 ii.tn- 
 flats.i I'laimS^.g. MnKJUny\a4 ei( Tci K'.t]d>Ta]a.'?y'iii • and I'jalm 1^9. i^, ;g » \!w6<m!ri< f/« it rolt n^jeijdTti) •} ytlf^, 
 ■ivhM can be nurif tbun thele two, Ka\i\6iiy «{ t* K!t]ur»ja., and K<tja.Ci( »if t« K«'|«T«t7* j oi tbije two, kulUk^'oi^* »if 
 
 G g a thai
 
 2S ARTICLE V. 
 
 that he afccnded, rvhut if it hut that he d^fcended frfi it^to the Icmr farts of the 
 *T:uitiurtth earth? This many of the ancient ^ Fathers undediood of the Defcent into 
 1l ^^fhTu't ^'^"' ^^ placed in the loweft parts of the earth : and this cxpofition mufl; be 
 ^ulrlvil'l'". confefTed lb probable, that there can be no Argument to difprove it. Thole 
 /»rf;?, the Dt- ig.^^f pjy(^ ^j t/j^ earth may fignifie He//, and CJjrLTs defcending thither m:iy 
 ?irm"'S be, that his Soul went to that place when his Body was carried to the Grave. 
 /.<.f. 26. ori- I3ut that it was a£lually fo, or that the Apoftle intended fb much in thofe 
 fr«"°'A lu- ^^'ords, the place it ielf will not manifeft. For we cannot be aflTured that the 
 n3f!us,'£?x.^4.t defcent of Chrift, which S. Pxy/ fpeaks of, was performed after his death ; 
 Ejifiitwti, Hi. Qj. ij: jj- ^yere, we cannot be alTUrcd that the lomr parts of the earth did figni- 
 67.' 5. Jerome ^Q Helly Or the place where the Souls of men wcrc tormented after the fe- 
 ft;oi fot puct, paration from their Bodies. For as it is written, ' No man afcendeth up to hta- 
 tcm"c°rn/'in- "^'-"^ hut he that defcendcd from heaven ; lb this may fignifie fo much, and no 
 fernus aaipi- more, In that he afcended^ what u it hut that he defcended frjl ? And for the 
 nir,3d quem lower parts of the earthy they may poffibly fignifie no more than the place 
 Aer'TjIvawrq-, heneath : as when OUr Saviour (aid, '' Te are from heneath^ I am from ahove ; 
 dcfccndic. su ye are of this world, I am fiot of this world : or as God fpake by the Prophet, 
 "mint^j'ltt'u- 1 >vill fljen' tvonders in heaven above, and ftgns in the earth beneath. Nay, they 
 b.ttdtts.km- may well refer to his Incarnation, according to that of David, " My fuh- 
 ^^'^^_^'"^^-^'' fiance n.is not hid from thee when I w.ts made infecret, and curioufly nrought in 
 hzc' orrnh "*^ the lower parts of the earth; or to his Burial, according to that of the Pro- 
 Chriflus unus phet, ^ Thofe that feek my foul to deflroy it, jh all go into thi: lomr parts of the 
 eft'chn'aus'"^ ^^'''^•" and thefe two References have a great fimilitude according to that 
 morcuus, alius of Job, <= Awaked came I out of my mother"* s womb, and nakfid fball I return thi- 
 
 fcpultus, aut a- ^^^^ 
 
 liusdefcenJcns * 
 
 ad inferna, & 
 
 alius afcendens in coelos, fccundum illud Apoftoli, Afcmdit aiuem qitid tfly&c. Dt Trinit. I. 10. * John 3.13. * John 8. 
 
 23. ; P/j/w l39->5- M'/i/. 63.9. 'Jobi.Jt. 
 
 The next place of Scripture brought to confirm the Defcent is not Co near 
 in words, but thought to fignifie the end of that Defcent, and that part of his 
 Humanity by which he defcended. For C/;r//?,faith S.Pcter, was put to death in 
 the fltfb, and quicknedby thefpirit, by which alfo he went and preached unto the ffi- 
 rits in prifon; where the <S/>/V/> leems to be the Soul oiChrifl; zn^xhcfpints 
 in prifon,thc Souls ofthem that were in Hell,or in Ibme place at leafl; feparated 
 from the joys of Heaven: whither becaufe we never read our Saviour went 
 at any other time,wcmay conceive he went in fpirit then wheniiis Soul de- 
 parted from his body on the CVo/T. This did our Church firft deliver as the 
 sw?'^'""'/* proof and illultration of the Defcent, and theancient*^ Fathers did apply the 
 us!^L4. c./?."* iime in the like manner to the proof of this Article. But yet thofe words of 
 cum. AUxaii. S. Ptter have no fuch power of probation; except we were certain that the 
 HmXs^i^^ut'. fP''''^ ^'"'^''^ fpoken of were the Soul of Chrift, and that the time intended tor 
 s.AihiHij.i.di that preaching were after his death, and before his rcfurreQion. Whereas if 
 ^^"E-<iiiflm' " ^^^^^ ^° interpreted, the difficulties are lb many,that they ^ daggered S.Au- 
 Efi}CHsrif.-^\, gufline, and caufed him at ialT: to think that thelc words of S. Peter belonged 
 fi?ii' r ''rf "* "°'' ""^^ ^^^^ doftrine of ^/;r///'s delcending into Hell. But indeed the [pint 
 fiJmj. 1" in ^y which he is laid to preach was not the Soul of Chrifj-, but that Spirit by 
 j<ihn.orju which he was quickned; as appeareth by the coherence of the words, beim 
 
 Pafih. & itibi 
 
 f^ptus. Author, commmi. /Imirfol. afaipt. ad Rom. 10. K:ijf.in ExplicSyinb. 3 For in his Anfwtr to Ei.odiir-, Epift. 99. he 
 tout bteiis ; Quiflhjqujm mihi propoluifti ex Epiftola Apoftoli Petri fojet ros, ut te latere non arbitror, vehcmcntinimc 
 commoverc, quomodo ilia verba accipienda fint ranquamde inferi? difta. Rcplico ergo libi eandcm quaftioncm, uc, five 
 ipie potucrii five aliqucm qui pofTu inveneris, aufcras de ilia atqiie finias dubiratiooem meam. Tma (ctting dotrn /i ordtr aJI 
 tl'idifiultfti which tccurred it thst lir,,e in thu ExfoiMon o\ tbt DO';r.t into H<P, he cenduda with an Eipuption of amthir m- 
 tdu : Conddfra tatn;n, no forte totuni illud quod dc coDClulis in carcere I'piriiibus qui in dicbusNocnon credidcram Pe- 
 rriis Apoilolus dicit^ omnino ad inlercs non ucrtincat, fed ad ilia potius tctnpora quorum formam ad hxc ttrrpora trao- 
 Ituln. "^ 
 
 put
 
 He descended into Hell. 229 
 
 put to death in the fieflt, hut quick f/ed by the fpirit, by which alfo he went and 
 preached unto the [pints in prijon. Now that Spirit by which Chrifl: was quick- 
 ned is ^ that by which he was railed from the dead, that is the power of his fQuijefteni 
 Divinity ; as S. Paul exprclTeth it, ^ Though he was crucified through weaknefs, quod li-^u- 
 yetheltveth by the power of God: in refpedl of which he preached to thole '"J.'^'^ '^"''"» 
 which were dilbbedient in the days ofA^oah, as we have '■ already (hewn. dcm''crro"ua 
 
 ..-,..,. . fola fuerac 
 
 mortificatut, vivificance fpiritu relurrexit ? Nam cjuod fuerat anima mortificams Jefus, lioc eft, eo fpiritu qui hoirinis e(l, quis 
 audeat dicere ? ciim mors anima; non fit nifi peccatum, a quo ille omnino imniunis fuit cum pro nobis carne mortificar'ctur. 
 S. Aug. Epill. 9p. fit atibi. Ccrte anima ChrilU non folum immorcalis fecundum ca;rcrarum uaturam, fed ctiara nullo mortifi- 
 C4ta peccatum vcl damnatione punita eft i quibus duabuscaufismorsanimsintelligi poceft, & idee non fecundum ipfam di- 
 ci potuit Chriflus xyi;;/?Mfw //i/m«. In ea re quippe vivificatus eft in qua fuerat morcificatus. Ergo de cjrnc dirtumeft: 
 ipfa enim rcvixit anima rcdeunte, quia ipfa erac mortua anima recedcnte. Mortificatus ergo ci^'nt diftus eft, quia Iccundura 
 lolam carncm morcuus eft : -jt-jificatus amem Spiritu, quia illo Spiritu operaoteia quoadquos (lig. eoi) vcnifibat & prs'di • 
 cabat, ctiamipta care vivificata furrexit, in qua mode ad homines venit. ' zCor.ij, *> Pag.ii2- 
 
 The third, but principal. Text is that of David, applied by S. Peter. For 
 D.ivid fpeaketh concerning him, I forefaw the Lord always before my face; for 
 he is on my right hand, that I jhould not be moved. Therefore did my heart 
 rtjoyce, and my tongue was glad : moreover alfo my flejh fljall reft in hope. Be- 
 caufe thou wilt not leave my Soul in hell, neither wilt thou fujfer thine holy One to 
 fee corruption. Thus the Apoftle repeated the words of the Pfalmift, and 
 then applied them : He being a Prophet, and feeing this before, fpake of the re- 
 furrectton of thrift, that his foul was not left in hell, neither his fejh did fee cor- 
 ruption. Now from this place the Article is clearly and infallibly deduced 
 thus : If the Soul of Chrift were not lefc in Hell at his Refurreftion, then his 
 Soul was in Hell before his Refurreftion : But it was not there before his 
 Death ; therefore upon or after his Death, and before his Refurreclion, tiie 
 Soul of Chrift defcended into Hell, and confequently the Creed doth truly 
 deliver that Chrift, being crucifted, was dead, buried, and defcended into HelL 
 For as his flefh did not fee corruption by vertue of that promife and prophe- 
 tical expreffion, and yet it was m the Grave, the place of corruption, where 
 itreftedin hope until his Refurre8:ion: fb his Soul, which was not left in 
 Hell, by vertue of the like Promife or Prediclion, was in that Hell, where 
 it was not left, until the time t'^at it was to be united to the Body for the 
 performing of the Refurreftion. We muft therefore confefs from hence that 
 the Soul of Chrift was in Hell ; and no Chriftian can deny it, faith S. Augu- 
 fine, ' it is fo clearly delivered in this Prophecy of the Pfalmtft and Applica- ij^m™camc"'" 
 
 tion of the Apoftle. njortilicatum 
 
 veniffe in ii>- 
 fernum fatis conftat. Neque enim contradici poteft vel prophetisc quae dixit, Qumiim non derelinqms jniima; mtim in Ir.fir- 
 nit. ('quod nc aliccr quifquam fapere auderet, in Aftibus Apoftolorum idem Petrus exponit^ vel ejufdem ■ Petri illis verbis 
 qnibus cum affcrit folvijfe inftriti dolores, in quihus impofjibiU irat mm tcneri. Quis ergo nifi infidelis ntgaverit fuifTe apud 
 inferos Chf iftum ? Epiji- 99- 
 
 The only Queftion then remains, not of the truth of the Propofition, but 
 the Iciifc and meaning of it. It is moft certain that Chrift defcended into Hell, 
 and as infallibly true as any other Article of the Creed: but what that Hell 
 was, and how //e^f/ce/z^^ thither, being once queftioned, is not eafily de- 
 termined. Different Opinions there have been of old, and of late more dif- 
 ferent ftill, which I fhall here examine after that manner which our liibjeft 
 will admit. Our prefent dcfign is an Expofition of the Creed as now it 
 ftands, and our endeavour is to expound it according to the Scriptures in 
 which it is contained. I muft therefore look for inch an Explication as may 
 confift with the other parts of tlie Creed .and may withal be conformable un- 
 to that Scripture upon v/hich the truth of the Article doth rely : And confe- 
 quently, whatfbever Interpretation is cither not true in it lelf, or not confl- 
 uent with the body of the Creed, or not conformable to the Dotlrine of the 
 
 Apoftle
 
 2^a ARTICLE V. 
 
 Apoftle in this particular , the Expofitor of that Creed by the Doftrine of 
 
 the Apoftle muft rejeft. 
 
 Firlfthen, we fhallconfider the Opinion of D//r4»^w, who, as often, fo 
 ♦ Cam Articu- in this, is fmgular. He fuppofeth this Defcent to belong *unto the Soul, 
 iw fit, ciri- and the nameofHe/Ztofignifietheplace where the Souls of dead men were in 
 ?o" dtfccrS cuftody : but he maketh a Metaphor in the word defcended, as not fignifying 
 k,"& n 'n pofTi; any local motion, nor inferring any real prefence of the Soul of Chriftin the 
 Sf«?T Pl^^^ where the Souls of dead men were; but only including a virtual mo- 
 cundllm 'iim tiou, and inferring an efficacious prefence, by which Defcent the eflcds of 
 eft ubiquc; jf^g Death of Chrift were wrought upon the Souls in Hell ; and bccaufe the 
 corVrTs'Sn- Merits of Chrift's Death did principally depend upon the aft of his Soul, 
 du(p quod tl^.ereforc the eifeft of his Death is attributed to his Soul as the principal 
 Sro'-" X Agent ; and confequently Chrift is truly faid at the inftant of his Death to 
 quoVin'eiii- dtfcend into Hell, becaufe his Death was immediately efficacious upon the 
 gacur ratione q^q^\^ detained there. This is the Opinion of DttrAndns^ fo far as it is diftinft 
 
 animi : quo _ , 
 
 fuppofito, vi- from Others. 
 
 denddm eft 
 
 qwlitcr aaima ChiiiVi dcfcendit ad infernura. DiMsi./*'*.;. <i»)?.22.^ j- 
 
 But although a virtual influence of the Death of Chrift may be well admit- 
 ted in reference to the Souls of the dead, yet this Opinion cannot be acce- 
 pted as the Expofition of this Article \ being neither the Creed can bethought 
 to fpeak a language of fo great Scholaftick fubtilty, nor the place oiDxvid 
 expounded by 5.Pe/er,can poffibly admit any fuch Explication. For what 
 . canbethefenle of thofe words, thoujbAlt notkave my foul in httl^ if his being 
 in Hell was only virtually afting there ? If the efficacy of his Death were his 
 Defcent, then is he defcended ftill,becaule theeffeQ of his Death ftill remain- 
 cth. The Opinion therefore of D//r4»^«i, making the Defcent into Hell to 
 be nothing but the efficacy of the Death of Chrift upon the Souls detained 
 there, is to be rejedted, as not expofitive of the Creed's confeffion, nor con- 
 fiftent with the Scripture's cxpreffion. 
 \\cdvin.inriit. The ncxt Opinion, later than that ofDurandui, is, that the l| Defcent into 
 1.2.:. 1 6. Sea'. Hell is the fuftering of the torments of Hell ; that the Soul oi Christ did really 
 
 ad"inf«o^'d-' ^"*^ '^''"'y ^^'^^^ ^^^ ^^^^^ P^^"^ which ate due unto the damned ; that whatfo- 
 fccndilTc di(i e\'er is threatned by the Law unto them which depart this life in their fins 
 tur, nihil mi- and Under the wrath of God, was fully undertaken and born by Chrijl ; that 
 cam nLrtcn.™ he died a truc and natural death, the death of Gf/;f«»4, and this dying the 
 pertuicrit quae death of Gehenna was the defcendtng into hell ; that thole which are now la- 
 ["o^DeobHi- ^'^"^ ^^ vertue of his death, fhould otherwife have endured the fame torments 
 girur; wt/j>;« in Hcll which now the damned do, andfhall endure, but that he, being their 
 txpu[fub prt- furety, did himfelf fuffer the fame for them, even all the torments which we 
 ptaiCcim'di- niould havc felt, and the damne(J fhall. 
 
 ros in animi This Interpretation is either taken in the ftriO: fenfe of the words, or in a 
 
 natiTc^c'ldki latitude of expreffion ; but in neither to be admitted as the expofition of this 
 
 homiois per. Article. Not if it be taken in a ftricl, rigorous, proper aud formal Icnfe; 
 
 wicric. f-Qj. in fi^at acception it is not true. It muft nor, it cannot, be admitted that 
 
 C/'r/^? did fufter all thofe torments which the damned iufller ; and therefore 
 
 it is not, it cannot, be true, that by fuftaing them he deicendcd into Hell. 
 
 There is a Worm that never dieth, which could not lodge within hisBreaft; 
 
 Quid igicur? ^^^^^ '5> ^ remorfe of Confcience, feated in the Soul, for what that Soul hath 
 
 Chriftus per- done : but fuch a remorfe of Confcience could not be in Chr/J}^ who though 
 
 fona fua Iccun- . . 
 dum humani;atcm pocnain gchcaaalem nobis debicam pailus eft, anima ptiocipalicer, corporc fecuodario, ucroquc caulaiiter 
 ad mcrcndum, adnos fuo ipfius ir.crico libcrandos. Par^j'usdt Dtjcinfu, L 3. Sici.^i. ft ftuim SiCi. 4 J. DcfceDdiffe Dan que 
 Scr valorem, modo fupra memorato, ad Hadcn mortis gehennalis, innutneris patct argumtntis. • ■• 
 
 he
 
 He descended into Hell. 231 
 
 he took upon himfclf the fins of thofe which otherwifc had been damned, 
 yet that act of his was a moft vertuous, charitable, and mort: glorious afl-, 
 highly conformable to the will of God, and confequently could not be the 
 ob)c£lofrcmorfe. The grief and horrour in the Soul oi Chrifi^ which we 
 have exprelTeJ in the Explication of his Sutlerings antecedent to his Crucifixi- 
 on, had reference to the fins and punifbment of men, tO the juftice and 
 Mratli of God ; but clearly of ^nature diiferent from thi fting ofConfcience 
 i'l the Souls condemned to eternal Flames. Again, an ellentia! part of the 
 Torments of Hell is a prelent andconftantfenlcofthc everlafling Difplcafure 
 of God, and an impoffibility of obtaining favour, and avoiding pain ; an ab- 
 folute and compleatdefpair of any better condition, or the leaft relaxation : 
 But Chrijl, we know, had never any luch relentment, who locked upon the 
 reward which was fet before him, even upon the Crofs, and offered up him- 
 felf a fweet-fiiielling Sacrifice ; which could never be efficacious,except offer- 
 ed in Faith. If we fhould imagine any damned Soul to have received an 
 txprefs promife of God, that after loooo years he would releafe him from 
 thofe Torments, and make him everlaftingly happy, and to have a true Faith 
 in that Promife, and a firm hope of receiving eternal life ; we could not fay 
 that man was in the fame condition with the reft of the damned, or that he 
 It It all that Hell which they wer-e (enfible of, or all that pain which was due 
 unto his fins : becaufe hope and confidence and relying upon God would not 
 only mitigate all other pains, but wholly take away the bitter anguifh of 
 Defpair. C/jyifl then,who knew thcbeginning,continuance, and conclufion of 
 his Sufferings, who underfiiood the determinate minute of his own Death and 
 Refuireftion, who had made a Covenant with his Father for all the degrees 
 of his Paffion, and was fully affured that he could fufferno more than he had 
 freely and deliberately undertaken, and fhould continue no longer in his 
 Paffion than he had himfclf determined, he who by thofe torments was affu- 
 red to overcome all the powers of Hell, cannot poflibly be faid to have been 
 in the fame condition with the damned, and ftriftly and properly to have en- 
 dured the pains of Hell, 
 
 Again, if v\e take the Torments of Hell in a Metaphorical fenfe, for thofe 
 Terrours and Horrours of Soul which our Saviour felt, which may therefore 
 be called infernal Torments, becaufe they are of greater extremity than any 
 other tortures of this life, and becaufe they were accompanied with a fenfe 
 of the wrath ofGod again ft the unrighteoufhefs of men; yet this cannot be 
 an Interpretation of the Defcent into Hell,as it is an Article of the Creed, and 
 as that Article is grounded upon the Scriptures. For all thofe pains which 
 our Saviour felt (whether, as they pretend, properly infernal, or metaphori- 
 cally fijch) were antecedent to his Death; part of them in the Garden, part 
 on thcCrof; but all before he commended his Spirit into the hands of his 
 Father, and gave up theghoft. Whereas it is fufficiently evident that the 
 Defcent into Hell, as it now ftands in theCree^,fignifieth fbmethingcommen- 
 ced after his Death,contra-diftinguifhed to his Burial ; and, as it is coufidcred 
 in the Apofile^ explication, is clearly to be underflood of that v.-hich imme- 
 diately preceded hisRefurreftion ; and that alfb grounded upon a confidence 
 totally repugnant to infernal pains. For it is thus particularly exprcffed: / pfai.i6.p,\o. 
 jorefifv the Lordalivays before my fact ; for he it on my right ha?id, that I fjoitld 
 mt he moved. Therefore did my heart rejoyce, and my tongue tv.uglad; more- 
 over a/fo my/ltfjjfjj// refi in hope : becaufe thou wilt not leave }/,y (aid in hell. 
 Where tlte faith, hope, confidence, and affurance ofC/;r//?isfliewn, and his 
 jlrjh, though laid in the Grave, the place of corruption, is faid to refi i»hop'\ 
 for this Very reafbn, becaufe God would noikave his foul in hell. I conclude 
 
 there-
 
 252 ARTICLE V. 
 
 therefore, that the Defcent into Hell is not the enduring the torments of 
 Hell : becaule, if ftridly taken, it is not true ; if Metaphorically taken, 
 tliough it be true, yet it is not pertinent. 
 
 The third Opinion, which is alfb very late, at leaft in the manner of ex- 
 plication, is, that in thofe words, Tbott (halt not leave my Soul in bell, the So/tlof 
 Chriji is taken for his body, and Hell for the grave ; and conlequently, in the 
 Creed, He defcended Into hell, is no more than shis, that Cbrifl in his body was 
 laid into the grave. This Explication ordinarily is rcjcfted, by denying that 
 the Soul is ever taken for the body, or Hell tor the grave; but in vain : for 
 • Tbc Htbrtrv it muft be acknowledged that fome times the Scriptures are rightly fo, and 
 vord is W2J cannot otherwife be, undcrftood. Firft, the lame word in the "//e^roPjwhich 
 and tni Gr^^ jjj^ pfalmifl: ufcd, aud in the Greek, which the Apoftle ufed, and we tranflate 
 ^W22'2VJB (^'efoi(i, isellewhere ufed for the body of a dead man, and tranflated ^o. And 
 T—K'i?? when we read in Mofes of a prohibition given to the High-prieft or the Na- 
 «« £>ic*Ji^ft- zarite, of going to or coming near a dead body, and of the pollution by the 
 4««*s|ujfV (Jead; the dead body in the Hebrew and the Greek is nothing elle but tliat 
 p}iL\6'. lo ' which eUewherc lignifieth the Soul. And Mr. Jinfworth, who tranflated the 
 But both ipEj Pentateuch nearer the letter than the fenfe, hath fb delivered it in compliance 
 5^/tXwJ with the original phrafe ; and may be well interpreted thus by our Tranfla- 
 <)/ adtiiman, tiou, '' Te /ball not make in your fleflj any cutting for a foul, that is, for the dead: 
 N:<m.6.6.and:t c f^y ^ /^^/ jj^ f/j^// „Qt ^gfii^ himfelf amonq bis people, that is, There (hall none 
 fi>ry\o(eifpei(i- be defiled for the dead among hu people: "rte that touchetb any thing that is ««- 
 iig ih'.rt of 4 clean by afoul, that is, by the dead: ' Every one defied by a foul, that is, by the 
 thuTaw^^t'A dead: '' He fhall not come at a. dead foul, that is, He ^j all come at no dead body. 
 the days' tiwt '\;\\\\^ Atafwortb''^ Tranflation fheweth, that inallthefe places the Original 
 himfeir^u'nro word is that which ufually fignificth the Soul ; and our Tranllation teacheth 
 rhe Lord he US, that tliough in other places it fignifieth the Soul, yet in thefe it muft be 
 fhaii come at ^\^^^ f^j. ^\^^ i,g^y and that bodv bereft of the Soul. 
 
 no dead hod-,, t ' ■' 
 
 in iht Ori gin J I 'C^'2'' S7 r~)Q WSJ ^V> ^"^ '" '''' ^-^'-^' ^' •^*''».4<'X? T:TfA<iTtt)tt;oi ix linKdJnJiu. In thi 
 fame mavmr tbi Law jor thi High-pritll, Ltv. 21.11. Neither fhall he go into any dead body, T^U fliySJ '~?D ~^y1 
 1^2' 1*^*7, >i)^ nriti) -^vyn 'miKijin)^u,d. %¥. MnK&is{\'u. An.i thi giniral law, La: 22.4. And whofo toucheth 
 any thing thJt is unclean b) the dead, WSJ J*<Q13 ^32 V Jjm, ly a-wYo/j^©- Tdnf ciiia.Qufeia{ -li/;^?} ; iVUch is 
 jiither cUartiby ihitofNtm. 19.11. He that toucheth the dead body of any man. Qui tetigcrit cadaver hominis; andv.i:^. 
 Whofoevcr toucheth the dead body of any man that is dead, Omnis qui tetigcrit humani animi morticinum. ri>frijort 
 the iy2J i!n{.^vx>i '", La. 22.4. do fignifi tix cadaver or moriicinum ; as alfo 'Num. ^. 2. Whofoevcr is defiled by the 
 dead, Ii)3J7 ^<C^3 "^D, vcit^^.a.Kti.SitsTQi' ^ 4"x'?' pol'utum (uper monuo. ^nd li?£J >^:CD, AKoi9■Jf^Q- Hi 
 -iu)^^, HJg- 2. t?. H rightly tri»ildtid, one that is unclean by a dead body. Thmfevtrdtimts ti)2J and si/^n •""' la^tn jor 
 the tody of a dni man ; that body which poUuttd a man undir the law by the touch thereof. And Maimonides hath obfirvid, tint 
 there ii no polhitioi/rom the bodt till the Sod be departed. Th:rtjofe tUjj and ■\vx^ '^''^ ['S'''f''-<^iib'"^y ^fttr tht (efaration of the 
 Soil, yind this rv-ts anciently obferved by 5. Auguftine, that the Soul 'tjay be ta^in jor the body only. Anim nomine corpus folutn 
 poffc fignificari modo quodim locutionis oftendirur, quo fignilicauir per id quod cortinetur illud quod continet •, ficut aic 
 qiiidam, rina cDrnnant, cum coronarcntur vdfa vin.;ria -, vinum cnim continctur, & vas contincr. Sicut ergo appcllamus £c- 
 rlcfiam Eafi:icam qua contiretur populus, qui vere appellatur Ecclcfia, ut norriine Ecclcfi*, id efl, populi qui continetur, 
 fignificcmus locum qui continet : ita quod animx corporibus contmentur, inrelligi corpora filiorum per nonilnatas animas 
 pifTunt. Sic cnim mcliui accipitur I tiam illud, quod Lex iriquinari dicit cum <ji.; /ndjio/t /^i»;tr animam mortuam, lioceft, 
 fupcr defunfti cadaver ; ut nomine animaf niortua mortuuin corpus inteliigatu^,' quod animam contincbat, quia & abfente 
 populo, id c/1 Ecclcfla, locus tamcn ille nihilominus Ecclclia nuncupatur. £;*/?. 157. ad Optaium, de Animarnm Origint. 
 ' Lft;.'. ip. 21. 'Ltv. 21. I. ''LtV. 23.4. ' .V«»i. 5. 2. ' Num. 6. 6. 
 
 tTheHib. word Sccoodly, the e word which the Pfalmift ufed in Hebrew, and the Apoftle 
 
 *CteI^f' '''' ^^ Gree^t, and is tranflated Hell, doth certainly in Ibme other places fignifie no 
 
 t^i^n ni*5fc ^'^'^f' f'l^ Grave, and is tranflated fo. As where Mr. Jinfrorth followctli 
 
 1(^-3 niyn the word, '' For I rvill go down unto my Son mourning to hell; our 1 ranflation 
 
 •'7\^"W7 aiming at the fenfe, rendreth it, Vcr I will go down into the grave ur,to my fon 
 
 ^^'^X^'^T^. mourning. So again he, ' Tefljall bring down my gray hairs with frromunto 
 
 xhv liv fi( *- hell, that is, to the grave. And in this ienfe we fay, ^ The Lord hlhthj and 
 
 Jnv, (i"'"**- maketh alive; he bnngethdoivnto the grave, and bringetb up. 
 
 in the Ails and it tht ?fAms alfo by the anciint MS. at S. JamesY^ And thife genera'-y run tngithir, and [ometimis fignlfii no 
 morethin thtgnvf, <mGm. JJ. J5. ir/.e;f Jacob, thinking that hit Son ]otcf\\ had bcin desd, buat^s out into this fad txpteffinn
 
 He Descended into Hell. 
 
 3? 
 
 "~l"7S«ti7 ""i^N ^J3 ^8 TIN ^3, "Oti it«7=</3»<n>aa' -^eff ^ W'f mk »5»9 "»• Hf */«, rvhkh.we tranflate. For I will g& 
 down inco the grave unto my Ton mourning, upon the mthorit) of the ancient Targums. For altkouj) that of the Onkelos leeP 
 
 wi tranjlitCy Then (hall yc bring doivn my grey liairs with Ibrrow to the grave .■ «heie the Jerufalem Targum and that of Jo- 
 nathan ha\e it again t<Pr\Xyp '37 ; and the Ptrllan again lU^ in fcpulchrum ; the Arabick, HD^S '7N ad pulve- 
 rem, or ad terram. And it is obfcrved by the Jcwi(h Commentators, that th->j'e CbriHtans are miSal^en who interpret thfe wordt 
 fpuken by Jacob, Itvill go down into Sheol, of Hell, declaring tktt Sheol there is nothing elfe but the grave. ' Oen 27 ?« 
 42.38. " I Sam. 2.6. •»/-.>• 
 
 Now being the Soul Is fbmetimes taken for the body deferted by the Soul, 
 and Hell is alio lomctimes taken for the Grave, the receptacle of the Body 
 dead ; therefore it is conceived that the Prophet did intend thefe fignificati- 
 ohs in thofe words, Thou jhah not leave my foul in hell; and confequentiy, 
 the Article grounded on that Scripture muft import no more than th[s,Chri/l 
 in refpeft of his body bereft of his Soul, which was recommended into, and 
 depofited in the hands of liis Father, defcended, into the grave. 
 
 This Expofition hath that great advantage, that he which firft mentioned 
 this Defcent in the Creed, did interpret it of the Burial ; and where this Ar- 
 ticle was exprefled, there that of the Burial was omitted. But notwithftand- 
 ing thole advantages, there is no certainty of this interpretation ; Firft, be- 
 caule he * which did fb firft interpret it, at the fame time, and in the tenure ^RuHmns wfe 
 of that exprcflion, did acknowledge a defcent of the Soul of Chrifi into Hell ; M mentioned 
 and thofe other || Creeds which did like wife omit the Burial, and exprefs the •*"^'^"f''^'''|i 
 Defcent, did fhew, that by that Defcent they underftood not that of the Bo- ^^hJ^-avelLwe 
 dy, but of the Soul. Secondly, becaufe they which put thefe words into the ha-^e already ot- 
 Roman Creed, in which the Burial was expreffed before, muft certainly un- hZldMil'vi" 
 derftand a Defcent diftinO: from that; and therefore though it might per- Defcent dijiinif 
 haps be thought a probable interpretation of the words of David, efpecially ^^/JffJ"/IZ 
 taken as belonging to David, yet it cannot pretend to an expofition of the creed.- Sed& 
 Creed, as now it ftands. . guodininfer- 
 
 . ij ) :. . . _ . numdelcendit, 
 
 cvidenter pr.tnunciatnr in Pfaimis, {^rc. andthencitingthat of S.Tckt, Undc 9c?etrusdi^k, QiiiaChriflw mmijicatut came^ 
 vivificatm autcmfpiritu, it ipfo, ait, (fy' cis qui in carcere inclufi erant in diebm Noe ; in quo etiam quid operis egcrit in in- 
 ferno declaratur, as tve before more largely cited the fame place. \\ Ifliewed before, that in the Creedmadeat Sirmium therevmt 
 the Defcent mentioned, and the Burial omitted, and yet that Defcent was fo expreffed that it could not be tal^enfor the Burial: 
 hefides note t add, Tliat it rvas made b) the Arians, who in few ye.tr s before had given in another Creed, in which both the Burial 
 and the Defcent were mentioned; as that of f-^'ice in Thfic'ia, "imBuvit]*, ^Tn^'ivja., ly f^t Til K!t\a.y^'ovia, KoCliK^'ailA, 
 oviuTofi ^J^Df sT£j'([/rt>ei'. Thcodoret. Hifl.l.i.c. 21. andnot long after gave in another at Connzniiaofle to the fame pur- 
 
 crat. lib. 2. c. 4. 
 
 The next Opinion is. That the Soul may well be underftood either for the 
 nobler part of Man diftinguifhcd from the Body ; or elfe for the perfon of 
 Man confifting of both Soul and Body, as it often is; or for the living Soul as 
 it is diftinguiihed from the immortal f{:)irit : but then the term Hell fhall fig- 
 nifie no place, neither of the man, nor of the body, nor of the Soul ; but on- 
 ly the ftate or condition of men in death, during the feparation of the Soul 
 from the Body. So that the Prophecy fhall run thus, Thoujhalt not leave my 
 foul in hell, that is. Thou fhalt not fuffer me to remain in the common ftate 
 of the dead, to be long deprived of my natural life, to continue without 
 exercife, or power of exercifing , my vital faculty ; And then the Creed 
 will have this Icnlc, that Chrift was crucijied, dead, and Juried, and defended 
 into Hell; that is, he went unto the dead, and remained for a time in the 
 ftate of death, as other dead men do. 
 
 But this interpretation fuppofeth that which can never appear, that Hades 
 fignifietli not Death it (elf, nor the place where Souls departed are, but the 
 flats and condition of the dead, or their permanfion in death ; which is a 
 - - •• H h Notion
 
 254 '" ARTICLE V.Q all 
 
 - Notion wholly new, and confequeatly cannot interpret that which repre- 
 
 fenteth Ibmething known and believed of old, according to the notions and 
 
 conceptions of thofe times. And that this Notion is wlioUy ncsv, will appear, 
 
 becaulc not any of the ancient Fathers is produced to avow it, nor any of the 
 
 Heathen Authors which are produced do affirm it ; Nay, it is evident that 
 
 the Greekj did always by Haclts underftand a place into which the Souls of 
 
 men were carried and conveyed, dillinft and feparare from tliat place m 
 
 which we live; and that their different Opinions fhew, placing it, fome in 
 
 the Earth, fome under it, ibme in one unknown place of it, Ibme in another. 
 
 But efp^cially Hadts, in the judgment of the ancient Greeks^ cannot conOii- in 
 
 this notion of the Hate of death, and the permanfion in that condition, Le- 
 
 caufe there were many which they believed to be dead, and to continue in 
 
 (I ne opirr.', j-jjg fj-ate of death , which yet they believed not to be in Hades ; as \\ thofe 
 
 Grleh 7nTu wlio died before their time, and thofe whofe bodies were unburicd. Thus 
 
 cafe is excel- likewifc the ancient Fathers differed much concerning the place of the Infcr- 
 
 'r'rJwnutf ""^ ' ^^^ "^^^^ ^"y doubted but that it fignified fome "^ place or other; and 
 
 xfhjjjjem three if they l^iid conceived any luch notion as the ftate of death, and the perman- 
 
 iQndsofmeni: fjQjj q^ ^\■^^^ (j^ad in that Ilatc, they needed not to have fallen into doubts or 
 
 tl dffifrd "sli queftions; the Patriarchs and the Prophets being as certainly in the ftate of 
 
 inferos nben death, and remaining lb, as Corah, Dathaf?, and Abtram are, or any perfbn 
 
 'tft Mcuuh" which is certainly condemned to evcrlafting flames. Though therefore it be 
 
 thefeccndkoTi, Certainly true that Chrifi did truly and properly die , as other men are wont 
 
 'h '''"■'^Q^ ^^ ^^' ^'""^ ^^^^^ ^^^^^ expiration he was in the ftate or condition of the dead, 
 
 turn eft, ^mc- in deadliliood, as fome have learned to fpeak ; yet the Creed had fpoken as 
 
 puitos non an- mucli as this before, when it delivered that he rvoi dead. And although 'tis 
 
 red^l 'quam ^^^ ^'^^^ ''^ might liave died, and in the next minute of time revived, and 
 
 jufta perccpc- confcqueutly his death not fprecifely taken; fignifie any permanfion or du- 
 
 rint. DeAnim. j-ajion in the ftate of death, and therefore it might be added, he dejcended 
 
 imiraturA^r- i»^o ^^Ih to fignifie farther a permanfion or duration in that condition : yet 
 
 te praventas [^ Hell do fignifie nothing elfe but the ftate of the dead, as this opinion doth 
 
 mhir*^ donee ^^Ppo^e, then to defcendinto Hell is no more than to be dead ; and fo not- 
 
 reiiquatio c6- withrtanding any duration implied in that expreffion, Chrift might have a[- 
 
 picatur statis tended the next minute after he defcended thither, as well as he might be 
 
 xiff^ii"Vriion imagined to revive the next minute after he died. Being then to dtfcend in- 
 
 intcmpeftive to Hell^ according to this interpretation, is no more than to be dead ; being 
 
 Proindc'cxw'r- "° "^^" ^^^'" ^oubted but that perfbn was dead who died ; being it was be- 
 
 rcsinferum ha- foic delivered in the Creed that ^/!/r/7/ died, or, as we render it, n^a-s dead : 
 
 bebuntur,quas ^g cannot imagine but they which did add this part of the Article to the 
 
 Ira"n!r"pmi- Creed, did intend fomething more than this, and therefore we cannot admit 
 
 pue per acroci- this Notion as a full or proper Expofition. 
 
 tatesfupplicio- 
 
 rura i crucis dico & Tccuris, & gladii, & t'cr<t. lb. The Souls then of tlnfe ivhife bodies were imbwied tttre thmght tt be ^ft 
 out !)/Hadcs lilltkeiT Funerals were performed, and the Souls of tkem rvho died an untitnel) or a \iolent death, n-ere heft from the 
 place until the time of ihcir natural death Ihuld come. Thi< he farther expiejfes in the terms of the Magicians, whife /its wat 
 ctnverfant about Souls departed. Auc optimum eft liic rctiueri lecundam alioros, (i.e. dJftif) aut Pcfllnium, (ecundum Ei^- 
 othanacos, (;8/aia>9(tv<tTi«J utipfis jam vocabulisutar, quibusaudrix opinionum iftarum Magica ibnac, Hoflanes,&Typhon, 
 & Dardanub, & Damagtron, tt Ncdabii, ScBcrnicc. Publicajam literatura eft quxaninias etiani jufta acacc fopiui, etij:;i 
 proba morcc disjunflas, etiam prompta huinjcione difpunctas, cvocaturam fc ab inferuin incolatu pallicctiir. f.i^ <,j. Of 
 thai of the Inftpulti, lye produceth the example of I'acroclus ; Secundum Homericum Patroclum funus in Ibmnisde Achille tia- 
 Ritantem, quod non aliai adire portas int'crum poffec, arccnubus cum longe animabu* rcpuJtorum. Th: place he infendeJ 
 H that, Iliad 4'' 
 
 Qa-Zfifjii, HtJ/ TiX'^ rri/hat a'l/jto ^im, 
 
 Tma* fjii Wfynri' iv^^su, ^Ji>AtL K,afji.'oijr.'y. 
 
 OuJi (A.i iBU'f fxijjttS^ ¥W4f TTo'lec.iJLolt ii)(nf. 
 
 In the fame manner he defcnhes Elpenor, Od)(T. a'. 
 
 rifllJTll ■^ 4''Z" 'EAT(/>9f®- WaSjI' tTai'fK.
 
 He Descended into Hell. 255 
 
 mere it if the obferv.tntnof Euftachius, On Si^a. fw rol(''E}},»^, Ta< •^ Sa,7r]av 4wX'-'< ^» di'^uiyivSr^ ? \oncu<. 
 Andthefame Eudathiiii obferves an extraordinary accuratenefs in tiiat Qjtejlion of fcndofc concermng UJyllcs, upon that fame 
 eround, Od)lf. r. 
 
 (TK tTi QaH, Jtj ofqi ifa& MsXlo/o • 
 
 *v]l Ht 3 hJ*m Ti9n)x.e, )j 7i.^tfn']au. It is here xery obfenable that, according to the opinion ^f the Grec\!, to be dead H one 
 things and to be inViades if another ; and that ex ery one which died rvas not in Hades, i rrdcf T-9r»i(.d( *; at S.S'v yiytj^, iH 
 EuftatliiusyJiM^r. Legimus prstcrea in Sexto inlcpukorum animas vagas eflc, Serv. in ^neid. ;. Tlie place whuh he ir- 
 tended 1 fufpofe if thff, 
 
 Hsrc omnis, quam cernis, inops inhumataq; turba eft; 
 
 Porcitor il le Charon > hi quos vehic unda fepulti. 
 
 Nee ripas datur horrendas nee rauca fiuenta 
 
 Tranfportare prius quam fodibus ofTa quierunr. 
 
 Centum errant annos volitantq; hzc littora circiim. 
 
 Thuf he if tobe underfteodin the defcription of the Funeral of Polydorus, j^eid. 3. Ergo inftauramus Polydord funiis.Sc ingens 
 Aggeritur txunulo tellus, animamqj fepulchro Condimus. Not that animidoes there fignipe the body, as fome have obferved; 
 but that the Soul of Polydorus tr^wfAen inrejl when hit body had received funeral rites, as Servius, legimus praterea in Sexto 
 infcpultorum animas vagas effe, & hine conftat non legitime fcpultum tuifle. Rite ergo reddica legitima fepultura, redit ad 
 quietem fepulchri, faith Servius ; or rather, tn the fenfe of Virgil, ad quietem inferni, according to the petition of Palinurus, Se- 
 dibus lit faltem placidis in morte quiefcam. And that the Sold of Polydorus was fo wandring about the place where liH body lay 
 unburied, appearejh out^ o/Euripides in Hecuba, rvhere he fpeu^eth thuf, US» \^^t^nlcf< ?«''"< 'EKaStit *«««, o£f^' ipr^iaffst 
 iitiv, Tetlcuov tiJ^M 9*yy& aia^ifjp®-. And in the Troades of the fame Po.t thif a.K», or erracio vagabunda infepukorum, 
 it acknowledged by theCborw in tbefe words, 'il (f't^Q-, S too-/ /i/oi, 2o ^ (p^'iuStiQ-_ sthauvit "A^oLvj©; «(y/f©-. And 
 when their bodies were buried, then their Souls pajfed into Hades, fo the reft. So was it with I'olydorus, and that Man mentioned 
 in the Hiftory of the Philofopher Athenodorus, rvboj: umbra or phafma walked after his death- Inveniimtur oITa inl'erta catenis & 
 impiicita, qua: corpus xvo terraq-, piitr- raftum nuda & exela reliquerat vinculis ■. collefta publice fepeliuntur ; domus pofteJ 
 riteconditis raanibus earuit. Plin. I. 7. Epift. 27. Jhiswasthecafeof f/;tlnfepulti. And pi that 0/ fteBiothar.-iti, it is re' 
 markable that Dido threat neth iCneas, 
 
 feqiiar atris ignibus abfens, 
 
 Et cum frigida ,';orsanima feduxcrit artus, 
 
 Omnibus umbra locis adero. 
 
 VponvfhichplaceSer\mobferves, L nir Phyfici Eiothanatorura animas non recipi in originem fuam, nifi vagantes legiti- 
 mumtempusfaticompleverintj qiioa Pocti adfepuituram transferunt, ut Cen'um errant annos. Hoc ergo nunc dicic Dido, 
 Occifura mc ante diem fiun ; vagand mihi dabis poenas : Nam te perfequar, fe adero quam diu erravero femper. ^'aJ^mj 
 ^ TOTtg- i(U¥ Atij'ns, riytv ei(pM';i f^iyvaT®-, jis 4<';c*f ni^-!'i¥ld,''^tv Iv.S'rtij.i^at <hx''f^®'' Andreas Cxfar; 
 in Apocal. 
 
 There is yet left another Interpretation grounded upon the general opi- 
 nion of the Church of Chrifi in all Ages, and upon a probable expofition of 
 the Prophecy of the Pfalmift, taking the Soul in the moft proper ienfe, for 
 the fpirit or rational part oi'Chrif} ; tiiac part of man which according to our 
 Saviour's doftrine, the jf^fv-f could not kill, and looking upon Hellas a place 
 diftincl from this part of the world where we live, and diftinguiQied tronl 
 thofe Heavens whither Chrifi afcended, into which place the Souls of men 
 were conveyed after or upon their death : and therefore thus expounding 
 the words of the Pfalmift in the perfonof ChriJ} ; I'hou fhalt not futfer that 
 Soul of mine which fhall be forced from my body by the violence of pain up- 
 on theCrofs, bun refigned into thy hands, when it ftiall go into that place be- 
 low where the Souls of men departed are detained : I fay, thou fhalc notluf- 
 fer that Soul to continue there as theirs have done ; but llialt bring it fliort- 
 ly from thence, and re- unite it to my body. 
 
 For the better underftaading of this Expofition, there are feveral things 
 to be obferved, both in refpefttothe matter of it, and in reference to the au- 
 thority of the Fathers. Firft therefore, this muft be laid dovvn as a certain 
 and neceflary truth, that the Soul of man, when hedieth, diet!) not, butrc- 
 turneth unto him that gave it, to be difpoled of at his will and plealure ; ac- 
 cording to the ground of our Saviour's counlcl, fear not them ,vhL h kill the mmIi, io„ 29', 
 body, hut cannot kill the foul. That better part of us tiicrcfcire in and after 
 death doth exift and live, either by virtue of its fpiritual and unmortal nature, 
 as we believe; or at leaft the will of God, and his power upholding and pre- 
 
 H h 2 ierving
 
 2^6 
 
 ARTICLE V. 
 
 ferving it from diflblution, as many of the Fathers thought. This Soul thus 
 exifting after death, and leparatcd from the body, though of a nature fpiritu- 
 al, is really and truly in fomc place ; it not by way of circumfcripticn, as 
 proper bodies are, yet by way of determination and indiflancy, lb that it is 
 true to fay, this is really and truly prcfent here, and not clfewhere. 
 
 Again, the Soul of man, which, while he lived, gave life to the body, and 
 was the fountain of all vital adions, in that feparate exiftcnce after death, 
 muft not be conceived to fleep, or be bereft and itriptof all vital operations, 
 but ftill to exercife the powers of underftanding and of willing , and to be 
 fubjeft to the affe£Hons of joy and forrow. Upon w hich is grounded the 
 different eftate and condition of the Souls of men during that time of re- 
 paration -, fome ot tiicm by the mercy of God being placed in peace and reft, 
 in joy and happinefs, others by the juftice of the fame God left to forrow, 
 pains and mifery. 
 
 As there was this different ftate and condition before our Saviour's death, 
 according to the different kinds of men in this life, the wicked and the juft; 
 the eleft and reprobate : fo there were two focieties of Souls after death ; 
 one of them which were happy in the prefence of God, the other of thole 
 which were left in their fins and tormented for them. Thus we conceive 
 the righteous Abel, the firft man placed in this happinefs , and the Souls of 
 them that departed in the lame Faith to be gathered to him. Wholbever 
 it was of the 16ns of Adim which firft died in his fins was put into a place 
 of torment; and the Souls of all thofc which departed after with the wrath 
 of God upon them were gathered into his lad Ibciety. 
 
 Now as the Souls at the hour of death are really leparated from the Bo- 
 dies; lb the place where they are in reft or mifery after death, is certainly 
 diftinft from the place in which they hved. They continue not where they 
 were at that inftant when the Body was left without life; they do not go to- 
 gether with the Body to the grave; but as the lepulchre is appointed lor our 
 flelb, fo there is another receptacle, or habitation and manfion for our fpirits. 
 From whence it followeth, that in death the Soul doth certainly pafs by a 
 real motion from that place, in which it did inform the Body, and is tran- 
 flated to that place, and unto that Ibciety, which God of his mercy or 
 juftice hath allotted to it. And not at prefent to enquire into the difference 
 and diftance of thole leveral habitations, ( but for methods fake to involve 
 them all as yet under the notion of the Infernal parts, or the Manfions be- 
 low) it will appear to have been the general judgment of the Church that 
 the Soul of Chriji contradiitinguifhed from his Body , that better and more 
 noble part of his Humanity, his rational and intelleftual Soul, after a true 
 and proper leparatix)n from his flelh, was really and truly carried into thole 
 parts below where the Souls of men before departed were detained ; and 
 that by fuch a real tranflation of his Soul, he was truly laid to have delcen- 
 ded into Hell. 
 
 Many have been the Interpretations of the opinion of the Fathers made 
 of late ; and their differences are made to appear ib great, as if they agreed 
 in nothing which concerns this Point: whereas there is nothing which they 
 agree in more than this which I hive already affirmed, the real defcentof 
 the Soul of Chrift unto the habitation of the Souls departed. The perlbns to 
 whom, and end for which he delcended, they differ in ; but as to a local de- 
 Icent into the infernal parts, they all agree. Who were then in thole parts, 
 they could not certainly define; but wholbever were there, that ChriJl by 
 the prefence of his Soul was with them, they all determined. 
 
 That this was the general Opinion of the Church, will appear, not only 
 
 by
 
 He DESCENDED INTO Hell. 237 
 
 by the teftimonies of thofe || ancient Writers which hved fucceflively, and Myiiu-neus /, 
 wrote in fcveral Ages, and delivered this expofition in fuch exprcfs terms as l„iniiom"^ 
 are not capable of any other interpretation ; but alfb becaufc it was gene- in medio u-n- 
 rally ufed as an Argument againft the JpollinarianYi.t\xC\c: t'lan wiiich no- l!"^ „'"T"' ^" 
 thing canfhew more thegeneral opinion of thcCatholicks and the Hcreticks, m2c"m'omid"rii 
 and that not only of the prefent, but of the precedent Ages. For it had ^ranc, port de. 
 been little lefs than ridiculous to have produced that for an argument to ["r^rXrrcxl!'" 
 prove a point in Controverfie which had not been clearer than that which mani-eftu 'e\\ 
 was controverted, and had not been fbme way acknowledged as a truth by q^^'^scdifcipu- 
 both. Now the errour o'i Apollimrlm was. That Chrifihsid no proper intcl- prop° r quos's: 
 leftual or rational Soul, but that the Word was ro him in the place of a Soul : '^^'^ operatus 
 and the '^ Argument produced by the Fathers tor the conviction of this er- nilra^Tbibund 
 rour was, that C/'m7de(cended into Hell; which the ^/'o///»4rM»y could not in inviribiiein 
 deny ; and that this defcent was not made by his Divinity, or by his Body, '°'^""', ^^"'- 
 but by the motion, and prelence of his Soul, and coniequently that he had a ^T/'acmens 
 Soul diftinft both from his Flefli and from the Word. Whereas if it could Akxandrinus . 
 have then been anfwered by the Hereticks, as now it is by many , that his de- ^''^;,^f ^^-^^[^ 
 fcent into Hell had no relation to his Soul, but to his body only, which de- that he thmiht 
 fcended to the grave ; or that it was not a real, but only virtual, defcent, by '''^ ^"ff^''!'^^ 
 which his death extended to the deftruftion of the powers of Hell ; or that ? [cTmW j'm/x 
 liis Soul was not his intelleftual Spirit or immortal Soul, but his living Soul, i'j^^"- Strom. 
 which defcended into Hell, that is, continued in the Ikte of death : I fay, if ^tMhtf''inw 
 any of thefe lenfes could have been affixed to this Article, the ApoUiKarians that the inferi 
 anfwer might have been found, and the Catholicks Argument of no validity. %lcmMei" 
 But being thofe Hereticks did all acknowledge this Article: being the Ca- theSouUofdead 
 tholick Fathers did urge the fame to prove the real diftinftion of the SoUl menme,bicnvje 
 oi Christ both from his Divinity and from his Body, becaufe his Body was tmSSc 
 really in the grave when his Soul was really prefent with the Souls below : Anima,cap.55. 
 it followeth that it was the general Doctrine of the Church, that ChrtFt did Jfus°De'is^'u'a 
 defeend into Hell by a local motion of his Soul, feparated from his body, to & homo mor- 
 the places below where the Souls of men departed were. tuus fecundum 
 
 Scripturas, & 
 fepukus fecundum cafdem hicquoque legi fatisfecic,forma hiimana; mbrtisapud Inferos funftus, ncc ante afccndicin lublimi- 
 oracoelorumquanidercendic in infcriora terrarum, ut illic Patriarclias & Prophctas compotes (uifacercc; habcsife rcgionem 
 Inferum fubterrantam credere. & illos cubico pellere qui facis fupcrbe non putcnc aninias fidelium intcris dignas. Tvy-vn 
 Qa/xa-r'^ '^'-i/jSp©- -Ivyji V ■)v(j.Vai< Qa(jioiT/iiv t^u't\fi 4ii_j/a](j. Orig, contra Celfiim, lib. 2. Ipfa anima. etfi fuit in 
 abyffo, jam non eft, quia fcripcum eft, Non derelinques animam meam in inferno. 5. Amhrof. d-: incarn. cap. ■;. Si ergo 
 fecundum homiiicm quem Verbiun Dcus fufccpic putamus diiSum c(Tc, Hodie meciim cr'is in Paradifi, non ex liis verbis in 
 cQclo exinimandus eft cfle Paradifus. Neque cnim ipfo die in coclo fiituruserac homo Chriftus Jefus, (cd in inferno fe- 
 cundum animam, in fepultiiro autem fecundum carncm. Et de carne qiiidem, quod eo die in icpuIclTO fit pofi;a, ma- 
 nifcftum eft Evangelium. <^uod vero ilia anima in infernum defcendercc, Apoflolica doftrina priEdicat. (^uandoqui- 
 dem B. Fetrus ad hanc remteftinionium de Pfalmis adhibec, Quoniatn mn derelinques mimam mcMi in tnferro, "que dabis 
 fanllum tuHmvidere corriiptiorem. Illud dc anima diftuni eft, quia ibi non eft derelida, unde cim ciry rcmcavit j illu'd de cor- 
 pore, quod in fcpulchro corrumpi celcri rcfurrcflione non potuit. S Augufi. Epijh 57. ,id Vnrdamim. K*T*/5.t'( m*><< 
 >^ ^/SofJf 'Eti/>)//.(^- ipai/iejif., KariCof^' -Cggo rd^TiLf^, ~^vxc'''o^i- iMtia ©ctnnT®- itwi^i; c^ica- *«/£ v 02 yi- 
 ^uv TOT« Ai/ou « TrAKai'j/jni. KaJ Aaofof®- May ' kviKiiaj(t.r<> flnKt. Sync', H)mn. g. IP'i/ vA j^ >i ^h;^ tIuS Tg«*< 
 
 i/fjin •!rfdi//.am K^TcripajiiiTo. Cyril. Alex. Dial, de Incarn. 'O ^ ta^& omta C"'** tJ-'o.ov JatJV';*To, \v~/lui |J 
 (mUIlu ot'/Wf. /4m/?. apiid Euthy. Panopl. Poftquani igitur exaltacus eft, id eft, a Judiis i.n cnice lufpcnfus, & fpiritum 
 reddidit, uiiita fua Divinirati Anima ad infcrorum profunda dcfcendit. Amor. Serm. d:- tempore, Corporc in fcpulciiro fe- 
 pofito, Divinicas cum anima hominis ad infcrna defcendcns vocavit dc loeis fuis animas fanaoriim. GaudentiiH Brix. 
 Trail. 10. Jn hoc Divinicas Chrifti virturcm fu.t impafTibilitatis oftendir, qu.c ubiqut fcmpcr & incfTabiliccr pr.tfcns, & fe- 
 cundum carncm fuam in inkrno fine doloribus fuit, & fecundum animam fuam in fcpulchro line corriiptione jacuit ■, quia 
 nee carnifusEdetuic, cum animam fuam in inferno dolerc non lincrct -, nee animam fnam in infcrna deleruit, cum in fc- 
 pulchro carncm fuam a corruptione fervarec. hulgent. ad Tranfmund. /. g. c. 31, * What the ApoUinarian Herefic rvas i* 
 certainly k.mtvn: they denied that Chrijl bad an humane Soul, affirmingtheWjrdwai tohim iu the place of a Soul. Apollin.iriftas 
 Apollinarius inftituit qui dc anima Chrifti a CatholicisdilTcnfcrunt, dicentcs, ficut Ari.mi OeuiiiCliriftum carncm fine ani- 
 ma AilcepilTe. In (ju.»ftione teftimoniis F.vjngelicis vitti, mcnccm, qua racionalis eft anima hominis, non Uiiifc in unrma 
 Clirifti, fed pro hac ipfuni Vcrbum in ca fuille, dixcrunt. S. Aug. de Hjtrcf. Againft this Heretie the Catholich argued frorri- 
 the nefcunt into Hell, at that which ivas ad-jiorcledgedby them all, even by the .-Irian!, (^nith rrbotrt the ApoUinarians fn this agreed)', 
 as m hai e fliewn bcjhre by three jevcral Creeds of theirs in rvhich they expreffcd this Defcent. This is the Argument of Achanalius 
 in his fmth Di.iloiHe de Triiuuie, vchicb h particularly with an ApoUinariitn : 'ilimif uk iJ'uuccTo i e«Jf I* (ji.yiiiJ.itTi ^
 
 398 
 
 ARTICLE V. 
 
 »ai Jii rrr'~w2. Bui k-caufe thefi Dialogues ma) k queflKticd at ml lemine, the fame Ai-^umeni may be produced out of his 
 BkI (Ic Incarnationc Clirifti, miiten f.viicuLvlyagainft Apollinarius : ilfi^nli fc, Irt '-.im^-.jt !'u^ tLv^^a-r'n SJtk it 4"- 
 
 ^ Jr7«» 5?J" 'J-»<v» T0W.6; /alTfw i^ tS ^ T*«K(^«if<aI/)cW <5^A3to«.y» tU* eTifanK, ck*?!^ ■»«e«l' I' C^l^^ "^ jJ 
 
 xa1'>ouVa>< (-lOfiW i/>'a< ii'X''<«"'^'''^'''^°'' '^ J^ff^-!" ri ^avirv •!m(fi;ijai T»i«aa.v rrafiaeuf, J)4hU rx Jiir- 
 ixti ^'vyaiv tV i> ^'J'h kaJix"^"*- ^'■"** E"th>mius, in his Commenta'y upon ihe tfords of^ ihe Pfalmifl, Tiiou (hilr not 
 loavc ray foul in hell ; Ti9ii»i ^ 't tK-r'iS'& riiv <uria.¥- Kai >i b* i>''-f1*'^»<4"f> P»<^> ^^o 4f3c''»' ^x "/ V'/^t'*) "» 
 nV TsleXdHiiitoTiiv £ti 4v;t=^ ncLl'lyjsyrtu • t'qt©- yi 'aAk vS-3 T-nr ^)C5)tMifa)jixi»0-^V ^P^C in)9n7X0»Ta.n 4u;^eu«. 
 rr'iTo'ttim Ai-p^ 'fiiro>^iyxet&, 'i tW ire:9-Aii99«»«i» C'^f-* ■AVM^T'^'^"' tt4i'y'»' «} <f«>' i <>'« «»6HT(f?;_^; And from 
 kencerve m.iy undoftand tk rrords d/Tlieodorct, rvhi m the end ofhisexpo/itwn of this Pfalm thus concludes; OutQ- i 4af,- 
 ulf iL, tW 'AfttH iCf tIw 'Et/Koun, ;^'ATo>A;;ct6i'B iffinCKiiCHa.* ihiy/n- Which k in reference 10 thofe words. Thou 
 flialt not Icjvc my foul in hell. In the fame manner, l.cporius Presbyter (^qjod male fenferat de Incarnatione Chrifti corri- 
 gcns, ai Gcnnadius obferveih, and parttcularl) difavovcing that of the Arians and ApoUtnarians, Dcum homineraq; comniix- 
 tum,' & tali confufione camis & Vcrbi qiiafi aliquod corpus eflfeftum) does ihw exprefs the reality and diftinfimn of the Soul 
 cndB)dy in the fame Chriji : Tarn Chriftus filius Dei tunc mortuus jacuit in fepulchro, quam idem Chri/lus filius Dei ad in- 
 ferna dcfcendit i ficut l->eatus Apoftolus dicit, Quod autem afcendit, quid efi nifi qmd defcendit prirnkm in inferiores piutes 
 tem^ IpfcutiqucDominusS: Dcusnofterjefus Chriftus unicus Dei qui cum anima ad inferna defcendit, ipfe cum aoima 
 & corpore afcendit ad ccelum. Libel. Emcn/ationis. .4/iif Capreolus Bifli^p 0/ Carthage, scr-ting agawjl the Xeliorian fferefie, 
 proxdh that the Soul of Chriji was united to his Divinit) when it defcended into He'd, and flhrvs that Argument, urging it 
 at large. In which difciurfe among the reft he h ath ihif paffage ; Tantam abeft, Dcum Dei filium incommutabilera ab inferis po- 
 tiiilTe concludi, ut nee ipfam adfumpcionisai.imam exitiabilitcr fUccptam aut tcnaciter derelida;ii, fed r.ec carnemtjus 
 crtdimus conugione alicujus corruptionis infcftam. Ipfius namque vox eft in Pfalmo, ficut Petrus interprctatur Apoftolus, 
 Nmderelinques animammeam apud inferos, neque dabis fanBum tuum videre corruptiontm. Epift. ad Hifpanos. La^ly, the true 
 Do^rine of the Incarnation agr.inft all the enemies thereif, ApoUinarians, Neftorians, Eutychians, and the like, was geiie-'aSy rxpref- 
 fed by declaring the verity of the Soul ofchrift really prefcnt in Hell, and the verity of his body at the fame time really prefent in the 
 grave; as it « excellently delivered by Fulgentius: Humanitas vera Kilii Dei nee tota in kpulchro fuit, sec tota in inferno; 
 fed in fepulchro fecundum veram carnem Chriftus mortuus jacuit, & fecundum animam ad infernum Chriftus defcendit, & 
 fccundum eandcm animam ab inferno ad carnem quam in fepulchro reliquerat rediit : fecundum divinicatem vero fuam, 
 quJE nee loco tenetur nee fine concluditur, totus fuit in fepulchro cum carne, totus in inferno cum anima : ac pro hoc plc- 
 nus fuit ubique Chriftus ; qua non eft Dcus abhumanitate quam fufceperat feparatus, qui & in anima fua fuit, ut folutis in- 
 ferni doloribusab iDlemo viftrix rediret, & in carnc fua fuit, ut cclcri refurrcdionc corrumpi non poffct. Ad Tranfiimnd. 
 hb. 3. cap. 34. 
 
 Nor can it be reafonably obje£led, that the Argument of the Fathers was 
 
 of equal force againft thefe Hereticks, if it be underftood of the animal Soul, 
 
 as it would be if it were underllood of the rational ; as if thofe Hereticks 
 
 had equally deprived Chrtji of the rational and animal Soul. For it is 
 
 moft certain that they did not equally deprive ChrisJ of both : but moft of 
 
 V'^^/r^r^ the JpolltmYiam denied an humane Soul to Chrift \\ only in refpeft of the in- 
 
 'ans did fo'ffeai^, tellcdtual part, granting that the animal Soul of Chriji was of the fame na- 
 
 01 they denied ixi^q with the animal Soul of Other men. If therefore the Fathers had proved 
 
 tbThZclli only thattheanimal Soul ofChnjl had defcended into Hell, they had brought 
 
 ons; but after- no argument at all to prove that Chri/} had an humane intellectual Soul. It 
 
 ^r^r affirmed '^ therefore certain that the Catholick Fathers in their oppofition to the J- 
 
 the ivyj'* and pollinarinn Hereticks did declare, that the intelleftual and immortal Soul of 
 
 denied 'the .■« Christ defcended into Hell. 
 
 alone. So So- 
 
 (.rate; teliifes^fthem : ll^Jrir-v u iMyfy ci»x\»p'ilui!aj f anifurcv wwJ ri ©;« Asy^ o* th oiKovo/xi^ 'f ncLyQpttTrinmt 
 •\.v)^( ifd/ tirA. at Ik iJLi]xvoiafShJ)of9i!/iJiJti, Tr^nitu.at ^VX^ /^ tifUMlU'ou, tSy p xk ix'^y oxfTU*, a.>\' 7!) 
 ■f Qiif i\.iy>* <t¥7i f' *^^ r iftLAiifiifTci iyifa-rnf. //ift. I. 2.c.^6. Nam Scaliquieorura fuilTe in Chrifto animam negarc 
 non potuerunt. Vidcte abfurditatem & infaniam non ferendam. Animam irrationalem eum habere voluerunt, rationalem 
 negavcrunt: dederunt ei animam pecoris, fubtraxerunt animam hominis. S. Aug. Trail. 47, in Joh. Thit was fo properly in- 
 deed the Apollinarian Hcreftc, th.uit was thereby difiinguiflKdfromihe Arian. Nam Apollinarifta: quidcm carnis & anirme m- 
 ruram fine mente adfumpfidc Dominum crcdunt, Ariani vero camis tantummodo. Facundus I. 2. c. 3. 
 
 The only queftion which admitted any variety of difcrcpance among the 
 Ancients was, Who were the perfbns to whole Souls the Soul of ^/;r/// de- 
 icended ; and, that which dependeth on that queftion, What was the end and 
 ufe of his Defcent. In this indeed they ditfered much, according to their fe- 
 veral apprchcnfions of the condition of the dead, and the nature of the place 
 into whicli the Souls before our Saviour's death, were gathered. Some, look- 
 ing on that name which we tranflate now Heli, Hadts or Inftrms^ as the 
 
 *com-
 
 He DeSC E N D ED IN TO H E L L. 2 5^ 
 
 ^ common receptacle of theSoulsof all men, both thcjuftand unjuft, thought * Sime o/_ the 
 the Soul ofChrifi defcended untothofe which departed in thetrue faith and ^""entFjiters 
 lear of God, the Souls of the Patriarchs and the Prophets, and the people fitt^'r'I'X 
 
 of God. intheScriptures 
 
 nific/Jt'ion which it hath among the Greek/, ttsnmprchending all the Simls both of the wicked Md- the juft; and fo they took Inter- 
 
 p TH Tttoi'a, of IK ififi'lti' TO. ijii, )) f^ tif i/.AKv'iav vMvi, n j5 H{ ra.{\ti(}v ' Mdthaf 0/ Virgil. 
 
 Hie locus eft partes ubi fc via findit in ambas : 
 Dextcra qua' Dicis magni fub ma-nia tendit ; 
 Hac iter Elyfmni nobis : at la-va malorum 
 Exercet posnas, &ad impia Tartara niittit J 
 
 '..Sophocles. } So didthe je\^ 
 
 alp) before and after our Saviour's tiitte. For Jofephus fays the Soul of Samuel was brought up 'J^ "a.S'v, and deliiers the opinion 
 ofthePhavifees after this^manner,Am\<i.]ud.L i8.f.2. 'A5-jiva}oy n Jj^uu Ti'fj; ouJToTf, tT) >y v*-o x^'**' J^x-Mcia-eif 
 Ti ^ T//^tt< tli <«?«1»f« Ii h.!Ik'i(U ^']nS'<i/mt of tiS ySia yiyvi • and of the Sadduces after this manner ; 'i'vxfti n ^ J)ci.fj.tylui, 
 3^ Tetf k-jS "<t.S^>iTiiJ.<aeitn Kj TifA^i ctftufsai. Time f re the Jews rrhich thought the So>its immortal did believe that the jufl 
 wererervaidedtu weilat thewijufl imi/Jied yi^i ^^Sofoj, or icaQ" "(tJ'x. Andfo did alfo moji of the ancient Fathers of the ChUrch, 
 There was an ancient Book written de Uiiiverfi natura, rvhich fame attributed to Juftin Martyr, fome to Irenaus, others to Origen, 
 or to Calus a Presbyter of the Roman Church in the time :/ Viftor and Zephyrinus, a Fragment of which isfet fnth by David Hoefche- 
 lius//! Ijts Anmtationj upon Photius, ddivenngthe fiate ofaM at Urge. Uiei '^''ciS'is, i» S CyAyov^au 4vxeu J^x-oJav T5 
 ^«<AKf.», aVot^'Xjaa;' «7r«(i. f/ere then were the juft and unjuftin Uidci, but not in the fame' place: 0\ j J^kaioi (v 'tri"<iJ^t! 
 tuv ^ (_^nu»>;!'fTsu, a.t\ b TW su/ttJ t'otuu i^ t'l iftmi. Mia. ya§ h{ tSto to yaoiV KeiioJ'O-, &c. There was but ofie 
 paffage into the WzAei, faith he ', but when that gate was paffed, the Juj\ went on the right hand to a place ofhappinefs, CTkto ij 
 ovo//* (tix^iWuoo^; MKirov ''ACc^.a.i/.) and the Vnjufl on the left toaplace ofmifery. Out®- o •syj/V/n ao>5^ , ec 5 4vyeu 
 •xdvlav v.-J]'iX'>*\^^ ^>3,' «*'?«Sf p 0sof {iunv. Tertullian wrote a Trail de Paradifo, now not extant, in which he cxpreffed 
 thui much : Habesetiam de I'aradifo a nobis libellum, quo conftituimus omncm animam apud Inferos lequeftrari in diem 
 Domini. DeAnimacap 55. S. ]aome on the third chapter nf¥.cc\t{\zS\ti; Ante adventum Clirifti omnia ad Inferos pariter 
 ducebantur : Unde & Jacob ad inferos pariter defcenfurum fe dicit ; & Job pios & impios in Inferno qucriiur retentari : fe 
 Evangelium, Cliaot magnum incerpolitum apud Inferos ; & Abraham cum Lazaro, & divitem in fuppliciis, elTe ceftatur. 
 And in his 25 Epilile. Pcrtacilis ad ifla refponfio cfl ; Luxiffe Jacob filium, quem putabat occifum, ad quern & ipfc erat ad 
 inferos defcenfurus, dicens, Defcendam ad Filium meumlugens in infeinum : quia necdum I'aradifi januamChriftus tffregerat 
 necduni flammeam iilam romplKtam & vertiginem prifidentiumCherubinfanguis ejus extiuxerat. llndc & Abraham, licet 
 inlocorefrigerii, tamen apud inferos cum Lazaro fuifle fcribitur. And again, Nequeo fatis Scripture laudare myfkria, & 
 divinumfenfum in verbis licet fimplicibus admirari: quod Moyfesplangitur; & JefusNave, vir fanftus, fepultus fertur, & 
 tamen tletus effc nun fcribitur. Ncmpe illud, quod in Moyi'c, id eft, in lege veteri, (lib peccato Adam onincs tenebantur 
 
 clogio, & ad inferos defcendcntes confequcntcr lacrymx profequebantur In Jefu vero, id eft, in Evangelio, per quem Pa- 
 
 radii'us eft jp;rtus, mortem gaudia profequuntur. To -rgfrt^cv ^straT'^ mc t "ctS'bjt kc-tRj* nuii o i 3«('«7®- -rg^t .f 
 Xe/^rV mt^^-rifJi-rH. S. Clir) f Panagyr. ad Janftas Mart. And in his Trallate proving that Chrij} « u. .t .j-j makes this expojltiori 
 o/Ilaiah4'5.2. XlC^at yj^x-iii Quj}^hi<m, >d, ixoxMi CiJ'iif7(^ Qiwlti-^^^ >b a'coi^a ^Mr,iy,-« •tkjJmhsV, ^Kftipi{, 
 dt^.TOi a.ya.J\ii^a Qoi ^"Ai'l/u 't-j jcatAaV. Ej jaj >y ''rt/ilf W, «t?Aa -Ivx^ &«©iTM d-}<'J: ly ffK<i!» riyiiat, 'f "A^g«- 
 a.u, 'T 'Ioa<tic, T \xKuC • </>j xj dii(7ai/fK< li>.'J.Ki(n. This doHrinewas maintained by all thoje who belieied that the Soul of 
 Samuel was raifcd by the Witch o/Endor .■ fr though he were fo great a Prophet, yet they thought that he was in Hades ; andnot only 
 fi, but under thepotver of Satan. Thus Juftin Martyr in his Dialogue with Trypho ; itajvtjtu 'j >y lit ■jrS^aucu 4vxiur^Srcs( 
 J)Kiui<>»iyTrgffn'?^yiltiy^isiAtf'i'Ti-jr']ov'T^TeivrayJ^jl>aiJ.ia)V}C'Tols.J'ii >^ ji/ Ti? iyyttTCllM^!!) ltt»iy» c/J cuJt^ I'py.y- 
 niTayoi/.o?i.ciyfiTcu. Who was followed in this by Origen, Atadniius, AndocheDus, and others. 
 
 But others there were who thought Hades or lufernus was never taken in 
 !i the Scriptures for any place ofhappinefs ; and therefore they did not con- (1 5. Auguftine 
 ccivc theSoulsof the Patriarchs or the Prophets did pafs into any fuch in- ^^^'^ f'"''"|*^<'/" 
 fernal place ; and confequently, that the Delcent into Hell was not his going fn ^or'dinJn^ 
 to the Prophets or the Patriarchs, which were not there. For as, if it had s'^enofchriji's 
 been only laid that Chrisi had gone unto the boibme o'i Abraham, or to Pa- fo%",!gthe'pa- 
 radifc, no man would have ever believed that he had delcendcd into Hell ; triarchs and 
 i'o being it is only written, Thoit fljalt »ot leave myfoulinhdl., it Iccms '"^^^^^^f^f^^' 
 incongruous to think that he went then unto the Patriarchs, who were not "that hefim"gkt 
 
 there. f/v wjn/Infer- 
 
 nus was' never 
 ttkcninthe Scriptures with a good fcnfe ; Quanquam illiid me nondum invcnilTc conficeor, /n/iro; appdlaios ubi juftcrum 
 animx acquicfcunt; De Gcnefiad literam, I. 1 2. c. 15. Proinde, ut dixi, nondum inveui, & adhtic qu.tro ; ncc raihi occur- 
 rit Inferos aiicubi in bono pofuilic Scripturam, duntaxac Canonicam. Ibid, Non facile aiirubi Scripturarum hjerorum no- 
 men pofitum invenitur in bono, £/>//?. 57. Prarfertim qui nc ipfosquidera Inferos ulpiam Scripturarum locisin bono appcl-
 
 240 ARTICLE V. 
 
 latas potoi repcrire. Quod (1 nufqnam in divinis authoritatibus legitur, non utiqi finus illc Abrah*, id ell, fecrecE cujufdam 
 quiecrhabitatio, aliqua pars Inferorum tuilTc credcnda eft, Quanquam in his iplis canci Magiftri verbis, ubi ait dixiHe A- 
 braara, Intur vos ir nos cktos m^tinumprmatum ejl. fatis, ut opinor, apparcat non elk quandam partem & quad mcmbrum In- 
 ferorum tanra: illius feticitatis fmum. Epift. 99. 
 
 Now this being the diverfity of Opinions anciently in refpcfl of the pcr- 
 fons unto whole Souls the Soul ofChnsi defccnded at his death, the difference 
 of the end or efficacy of thatDcfccnt is nexttobeoblerved. Of thofe which 
 did believe the name o[' Hades to belong unto that general place which com- 
 prehended a!l the Souls of men, (as well thofe which died in the favour of 
 *nkis tkeo. God, as thofe which departed in their fins) '^ Ibme of them thought that 
 tinm gcniran, c/,^;-y? Jefcendcd to that place of Hades^ where the Souls of all the faithful, 
 7m,M. from the death of the righteous Abel to the death oiChrift, were detained, 
 lixetJ Of ihi af,(j tliQre dillolving all the power by which they were detained below, 
 ctrcf'ofG^J tranflated them into a far more glorious place, and eftated them in a condi- 
 inaiiAies:bKt tion far morc happy in the Heavens above. 
 
 Mt fi gemrJot the Scho^l-mcn veoM ferfuade w, )Ct it U certain that many of the Fathers did fo tmderfl/md it. 'O ^ ZH Qa- 
 Tiieii T li' iJ'i •i-^X''^ »2f w**. i* ."*!'?«»' «•'*»' T>'* «?'$"■ a^T« <:kM^*c»)iE»kh. de DeminJ}. Evang. I. i o. KariiA- 
 fisi' «< T4 x«l:iv9owci, \vo. KiKfih.v MlfMoj 7XV cftKsi«<. Qril. Catech._4. "H^sW-s )<> n d=oTN< TiMiy rx TAr'l*. 
 
 falneio.*, Zfiu-i nV iv-^i" -ra]aA(ySy. 'Tranflatuserat Enoch, raptus Ellas i fed non eft fervus fupra Dominum. Nullus 
 enira afccndit in cocium, nifi qui deicendic dc calo. Nam & Moyfen, licet corpus ejus non apparuerit in tcrris, nufquam 
 tamcn in gloria coclcfti legimus, nifi poftquam Dominus fux rcfurreftionis pignore vincula folvit Infcmi, & piorum animas 
 clcvavit. S. /imbnf 1. 4. dc hide ad Gratiamm. Qui in co loco detinebantur lanfti vinculcrum folucionera in Chrifti adven- 
 tu fperabant. Nemoenimablnferni ftdibus liberatur nifi per Chrifti gratiani. Eo igitur port morrem Chriftus defcen- 
 dit. Ut Angcluf inraminum Babylonisad trespuerosliberandos defcendit, itaChriftus ad fomacemdefcendit Infcmi, in 
 quo claufi juftorum animx tenebantur. Poftquam eo defcendit, Inferorum clauftra perfodit, diripuit, vaftavit, fpoliavit, 
 vinftas inde animas libcrando. S. Hier. in Ecctefiajhn. 
 
 Others of them underflood no fuch tranflation of place, or alteration of 
 (I Juft. Martyr condition there, conceiving that the Souls of all men are | detained below 
 mtt ?n'p^',o ftiH» and fhall not enter into Heaven until the general Refurreftion. They 
 firji begins : made no fuch dillinftion at the death ofChrisJy as if thole which believed in 
 •^i1<rf«J'^' a Saviour to come fhould be kept out from Heaven till he came, and thofe 
 ?iiMr"^t"va< which now believe in the fame Saviour already come fhould be admitted 
 TaJ^wx**-)" thither immediately upon their expiration. 
 
 Keinuf i»/t)fo«.Va< kO"" '■o^5' -^Z'^'' *'"' Irenius, /. 5. 26. Cum Dominus in medio umbri mortis abierit ubi animz 
 mortuorum crant, poft dtinde corporalitcr relurrexit, & poft rcfurreftionem alTumptus c(l ; nianiteftum eft quia & difci- 
 pulorum cias, propter quos & hic operatus eft Dominus, anim<£ abibunt in invifibilem locum definitiim eis a Deo, & ibi 
 ufque ad rcfurrcf tionem coramorabuntur, fuftinentes relurrcftioncm ; poft rccipientcs corporc & perfefte refurgentes, hoc 
 eft, corporalitcr, qutmadmodum & Dominus refiirrexit, fic vcnicnt in confpcftum Dei. Nemo cnim eft difcipulus iiiper 
 magiftrum i perfertus autcm omnis erit ficut magifter ejus. Quomodo ergo Magifter noftcr non ftatini evolans abiit, fed 
 fubftincDs dc^nitum a Patrc rcfurreftionis lux terapus, (quod & per Jonam manifeftum eft} poft criduum refurgens af- 
 fumptus eft ; fic & nos fubftincre debemus dcfinitum a Deo rcfiirrciftionis noftrar tempus pranunciatum a Prophetis, & 
 fic refurgentes alfumi, quotquot Dominus hoc dignos habuerit. Tcrtullian foUovceth Iraneus in this particular : Habcs & re- 
 gionem Inferum fubtcrraneam credere & illos cubito pcllerc qui fatis fupcrbe non puttnt aninus fidclium Inferis dignas, 
 fcrvi fupcr Dominum & difcipuli fupcr magiftrum, alperiiati fi forte in Abrah* finu expeftand* rcfurreftionis folatium car- 
 pere. De Anima c. 55. Nulli patctca-lum terra adhuc falva, ne dixerim clausa. Cum tranfattioneenim mundi referabun- 
 tur regna ca-lorum. lb. tani itaque rcgionem finum dico Abralu, etfi non coelcftem, fnblimiorem tamen Inferis, interim 
 refrigerium pr^bituramanimabus juftorum, donee confiimmatio rcrum refurreftioncm omnium pfenitudine mercedis cxpun- 
 sat. Adii.Mara.l.^. i. 34. Omnescrgo anim.t penes Inferos ? inquis. Velis &nolis, & fupplicia jam iilic & refrigcria 
 habcs, pauperem & divitem. Cur cnim non putcs animam & puniri & foveri in Inferis, interim fub cxpcftationc utriufque 
 ) udicii in quadam ufurpationc & Candida ejus ? Dc Animit cap. 48. S. Hilary in hit Cimmentar) upon thefe wirds of the Ffatm^ 
 Dominus cujhdid ^iniroitumtuum ^ exitum tuumex hoc fy uf^jue in feculum ; Non cnim temporis hujus & fcculi eft ifta cu- 
 ftodia, non aJuri folc atquc luna, & ab omni malo confervari; led futuri boni Lxpcftatiocll, cum exeuntcs de corporc 
 aJ introi:um ilium rcgni calcftis per cuftodiam Domini fidelcs omnes refcrvabuntur, in finu Icilicet interim Abrato collo- 
 cati, quoadirc impios intcrjcctum Chaos rnhibct,qiioufqucintrocundi rurfiun in regnum taloruni cempus advcniat. Cufto- 
 dit ergo Dominus exitum, dum de corpore exeuntcs fccreti ab inipiis intcrjefto Chao quicfcunt- Cuftodit Si introitum, 
 dum nos in atcrnum illud & bcatum regnum incroducit. Andai th: endofthcjecond Ffalm, Judiciitnimdiis vcl licatitudi- 
 Ills rctributio eft ftcrna, vtl pa-na. : ttnipus vero mortis liabct unumquemque fuis Icgibus, dum ad judicium unumqucni* 
 que aut Abralum rclervat auc pcx-ua. Tuns Cjregory Nylfeny?/// Icaies the Patriarchs in Abraham'^ b-^fjm, in cxpeifation 0/ 
 admittance into Heaven : Kai )S o« «j>( t AC^yaiix irarc/afX*' '^ ^ J/mi" rd a><id« tW 6hiv)A'j.v «JfOf, 1^ 
 K<. iltnKdi* thlniiv'ln rlui i-TKcjiitOY im&i/a. Kstia( znaiy ATo^\(g- ' ci>A« onS( is ir^ iK-ril^Hr Vti jlui x*^* 
 tin, Tx &iZ Kftifiy T/ -zifi iy^" T^i?Ai>J,a«iii,'s, t^ tLu n Fla^jA* ^aiMir, ha. fjLn, jhct, X'^^f niAtiv T:A»«kJ«ci. 
 be Hominb Opiticio, cap. 22, Tieie therefore which conceived that the Souls of the G)dlj notv after Chijl^s afcenfim 
 
 do
 
 He Descended INTO Hell. 241 
 
 Jipunlotbe bofim of Ahnhim, rvhere the Palriarchs and Prophets were and are, and that toth refrain togitber till the general 
 KefirreHion, did not believe that Chnjl did therefore dcfccnd into Hell, that he might tranjUte the Patriarchs from tUncf: in>t 
 Heaven, 
 
 But fuch as thought the place in which the Souls of the Patriarchs did 
 refide could not in propriety of f pcech be called Hell, nor was ever lb named 
 in the Scriptures, conceived, that as our Saviour went to thofe who Were 
 included in the proper Hell, or place of torment, fo the end of his Del'cent 
 was to deliver Souls from thole miferies which they felt, and to tranllate 
 them to a place of Happinefs and a glorious condition. They which did tliink 
 that Hell was wholly emptied, that every Soul was prefently releafed from 
 all the pains which before it fufFered, were branded with the names of 11 He- \^'n^^^u^ 
 
 •11 11- I 11- 1 1 1 '''■"oi'''\.QC Has- 
 
 reticks : but to believe that many were delivered , was both by them ana rtfibus, reckcns 
 many others counted Orthodox. '*-^ ''^. ''': fl' 
 
 •' vent\ ninth He- 
 
 refie. Alia, defcendente ad Inferos Chrifto credidilTc incredulos, & omnes inde exiftimat libcracos. And though he ^.ves 
 the herefie reithaut a name , as he found it in Philaflrius , yet n-e find the opinion was not very fingulnr. For Euodius propounded 
 It to S. Auguftine as acjueftion in which he defired fatisftHion, an dcfcendens Chriftus omnibus evangclizavit, omiicfq-, a te- 
 Debris & poenis per gratiam liberavit, ut a tempore refurreftionis Domini judicium exfpcftccur cxinanitis inferis. And in 
 his anfwer to that quejlion he looks not upon the affirmative part as an Herefie, but as a doubtful Propofition. His re(olution,firjl, is, 
 that it did not concern the Prophets and the Patriarchs, becaufe he could not fee howthey flnuldbe thought to be in Hell,andfo capable 
 of a deliverance from thence : Addunc quidam hoc bcneficium antiquis eciam Sanftis fuiiTe concelTum, Abel, Sech, Noe, & do- 
 mui ejus, Abraam, Ifaac, & Jacob, aliilque Patriarchis & Prophctis, uc cum Dominus in iiifernuiii venilfec, illis doloribus 
 folvercnrur. Scd quonani modo intelligatur Abraam, in cujusfinum pius etiam pauper illefufceptusefl, in illis fuiflc do- 
 loribus, ego quidem non video: explicantforcafTe qui polTunc. EpiJ}. go. ad Euodium. Et paiilo poft : Unde illis juflis qui 
 in fuiu Abrali* crane ciim ilic in inferna defcendcrec nondiim quid contuliffcc inveni,a quibus eum fecundum bcadFxam pra'- 
 fcDciam fux" Uivinicacis nunquam video recefliflc. Andyet in amthcr he will not blame them that bilievedthe contrary, nor did 
 he think_ their Opinion abfurd. Si cnim non abfurde credi videtur, antiques etiam Sanftos, qui venturi Chrifti cen'jerunt 
 fidem, locis quidem a cormentis impiorum rcmotidlmis, fed apud Inferos, fuiffe, donee eos inde fanguis Chrilli ad ea locz 
 defcenfus erucret, (yc. VeCi\.itati- Dei, I.20. c. i-;. His fecond Refolutionwas , That Chrijl didby hit defcent relieve fome out 
 of the pains of Hell, talking Hell in the worflfeife. Quia cvidentia teflimonia Sc liifcrnum commemorant & dolores, nallacauU 
 occurrit cur lUuc crcdatur veniffl- Salvacor, rifi ut ab ejus doloribus falvos tacerct. Epift. gg. C^amobrem ter.eamus tirmil- 
 fime quod fides habcc fundatiflmia authoritate firraaca, quia Cliriflus mortuus eft fecundum Scripturas, & quia lepultus cd, & 
 quia rcfurrexit tertia die fecundum Scripturas ; & cicera qux de illo, tcibntevcritace, confcripta funt In qidbus etiam 
 hoc eft, quod apud inferos fuit, folutiseorum doloribus quibus eum erat impofTibiletcneri; a quibus etiam refte intcUigitur 
 folviffeS: libcraffequosvoluit. /i/(/. H's third Refolutionwas, Th:t how many thefe were which woe delivered out of Hell wuf 
 uncertain , and therefore temerariow to define, Sed utrum onmes quos in eis invenic, an q.iofdam quos illo beneticio dignos 
 judicavit , adhuc require, TFid. Hoc Ttilicec quod fcriptum eft, Soluiis doloribus hifernu non in omnibus, fed in q uihufdara,; 
 actipi poteft, quos illc diyios lita li'it ratione judicabat : uc neque fruftra illuc defcendilfe e};iftinictur, nulli coruni profutu- 
 rus qui ibi cencbantur iuc.lufi ; nee camcn fit confcqucns, uc quod Divina quibufdam mifericordia juftitiaq-, conccdlr, omni-t 
 bus concclTura efle putanduni i'li.Hiid. Poteft & ficjuc eos dolores eum folvi:re crcdamus quibus ccnerii pic non pocerjt, kd 
 quibus alii tenebantur quos ille noverac liberandos. Vcrum qi;inam ifti funt tcnKcariumeft dtfinire. Si enim omnes ora- 
 nino dixerimi;s tunc eflc liberacos qui illuc invcnci lunc, quis non gratuktur, ft liou poflunus oi;i.ndcrc ? Ibid. Thmthe 
 Opinion of 9. Auguftine U clear, That tiiofe which departed in the faith of Chnjl were before in happinefs and the beatifical prefence 
 of God, andf) needed mtranjl.ition by the defcent of Chrill ; and of thofe which were kept in the pains 0} Hell, fome were loofed 
 and delivered from them , fime w:re not : and thii was the proper end or effeil ofCbrijVs defcent into Hell- Thus Capreolus : Ipfe 
 in homine eft vificare Inlerorum dignacus abftrufa, & pripofitos mortis prifencia invirti- majeliatis excerruic, &, propter 
 liberandos quos voluit, Intcroruni poicas reftrari pracipit. Epifl. ad tiifpanos , S. Ambrofe : Ipfe autcm inter mortuos liber 
 remillionem in Inferno pofitis foluta mortis lege donabac. De Incarn. c. 5. ''Oaok yif cu9u« vxMhdjTsx t ^Jiui, 19 raj i.jp<li- 
 it]v( To«( •^ KlKoitun/J^ptav ■TTviiik'J.inv dii'A'ri]datt< "fvhou , SfM^of 76 )y jotoioy dipfif a*.f^(n r J)a.Cohoy ^ctfn, S. Cyril. 
 Homil. Pal'ch. 7. IVh-) fpeaks full as hit^h as thofe words 0/ Euodius, or that ;.eretick_, whofoever it wat, which is mentioned, 
 though not named, by Philaftrius. For 'i^ny.'Q- i^ fj.'opQ- S^cL^oK®- « <« >nuch at Infcri txinaniti ; and Kivairas <n ^t.mT* 
 H'jj(uu ('w/jjc/) he ujeth in another HimilyJ is the fame. 
 
 The means by which they did conceive that Chrijl did free the Souls of 
 men from Hell was the application of his death unto them, which was pro- 
 pounded to thofe Souls by j| preaching of the Gofpel there : That as he re- \\^J>f^ P^"'^^ 
 vealed here on earth the will of God unto the Ions of men, and propounded ff^iiothe dead, 
 himlelf as theobjcfl of their Faith, to the end that wiiofcever bJ-^ved in w.t, the gemd 
 him fhould never die; fo after his death he (hewed himlelf unto the Souls 'p"^he"„fai\u 
 departed^ that whofoever of them would yet accept of and acknowledge end cf his De- 
 him ihould pafs from death to life. f"^huh'2i 
 
 good witi wrought for the Souls below, which was effeJfed by bit death. Ea propter Dominum in ca qu« iv.'^ t^r;- 1 ucfc< ndllTe, 
 cvangLli/antem & illis advcntum fuum, rcmilfam peccatoruro cxdftentcm his qui crtduiic in cum. Cri.Ui>lerunc aucem in 
 eum omues qui fpcrabancin eum, id eft, qui advcntum ejus prxnunciavcrunr, & dlfpofitionibus ejus fervicrunc,Juft:, Kc 
 I'rophcti:, Si I'acriarcha?, quibus (imilicet uc noois reuufit pcccaca. Len.ius, 1. 4.C. 45. 'Kr«f>" y>, tVoii fc 5;»t^^, 
 
 I i '"^
 
 243 ARTICLE V. 
 
 
 T 
 
 •7 
 
 xf vr « 
 
 u«7/ -"TsTtoK S-^-f oi -McL-n^i • 19 •^^ '>''^'' J.f^'-'.fhM^ iJ-iiMf-^Tit KAjaKf^i^fiy, an /)< %K0KK.tt,i OTtf , ye^vo- 
 •^\ajja(n- Jobim afud PlMti^m, lib. 2. cap. 38. 
 
 Thus did tliey think the Soul of Cbr/fi defcendcd into Hell to preach the 
 Golpel to the fpirits there, that they might receive him who before believed 
 ill him, or that they might believe in him who before rejefled him. But this 
 cannot be received as the end, or way to effeft the end, of C/;r//?'s Delcent ; 
 nor can I look upon it as any illuftration of this Article , for many reafons. 
 For firft, I have already flievved that the place of S. Pe/er, fo often mentioned 
 for it, is not capable of that lenle, nor hath it any relation to our Saviour 
 after death. Secondly, Tiie Ancients leem upon no other rcafbn to have in- 
 terpreted this place of S. Peter in that manner, but bccaufe other Apocryphal 
 writinf'S led them to that interpretation, upon the authority whereof this 
 H luf't'ne Mar- Qpjnion only can rely. A place of the Prophet Jeremy was firft jj produced, 
 SVtSxIy*"- that the Lord God of Ifrxd remembred hu dead, which flept in the land of the 
 pho tlrj^cw, ^rave, and dt/cended unto them, to preach unto them hli fdv.it ion. But being 
 '^i^*!^^ there is no fucli verfe extant in that Prophet or any other, it was alfo deliver- 
 'luJsuU gVo? cd that it was once in the trandation of the Septuagint, but rafed out from 
 o,<TaZi.-c6;M*- fhej^(-e by [hc Jews : which as it can fcarcc be conceived true, lb, if it were, 
 »!i^«*^' KuV it would be yet of doubtful Authority , as being never yet found in the Ht~ 
 o( i &i^i^-^' brew Text. And Hermes in his Book, called the Paftor., was * thought to 
 k'^^t?,'*' give fufficient ftrength to this Opinion ; whereas the Book it felf is of no 
 ''xl\Zp*"'» good authority, and in this particular is moft extravagant : for he taught that 
 ^^^,'^TT not only the Soul o^ChriJt, but alfo the Souls of the Apoftles, preached to 
 ^ul^'rVlv- the fpirits below ; that as they followed his fteps here, fo did they alfo af- 
 *-}>=xi<«% ter their death, and therefore defcended to preach in Hell. 
 
 aiJTtif tJ Qfi- 
 
 ^l^tl«v auira. Tiifplnce is firfl brought by Irenxus, fa pove thai hi which died fir m was mt only man but God: Ec quoniam noa 
 foluni homo crat qui moriebatur pro nobis, aicEfaias, Et commemorittw eft Dominus S^inSfus Ifrael mortmnm fmurrit ^ia 
 (leg. 71//) dirmi(rant in terra feputtionis, <tf defcendit adeos, evangeli^^are faUtem qux eft ab eo, utfatvanteos. Adv.HireC 1.5.23. 
 Only he mimes Elaias inflead of Jeremias, whom he rightly names again , 1. 4. c. 59. Siciit Hieremias ait, Rccommcmoratus eft 
 Dominus Sanftus llrael inortuoruni, f^c. And as there, fo more plainly 1. 5. c. 26. applies it to the fml of Chrift while it tras 
 abjent from hit body : Nunc jutcm cribus dicbus converfatus eft ubi erant mortui, qucmadrrodum rropheda ait de eo, Com- 
 memiraliu eft Domimts Sanilorum, (lege, SanSixi Ifrael ) mortmrum fmriim, eortim (M ar.te d:rmieiunt in terra ftipnlationis, 
 (lege, fefultionis ) (t defcendit ad eo; , extrahere eos, & falvare cos. Thin did I rcnxus m.tk? uft of this rerfe, to flew Chritl 
 preached miio tlx dead, railxr tb.m that ofS. Ptter •, andyet there is no .xuthority in it. For it is not ti be found in the Hebrew r«r, 
 and fuftin Martyr <i/«ii« the Jews oniyof rajmg it out of the LXX : which bow ti:ey could do out of thofe Copies which woe in 
 the Ckriliians hami's U fence inielU^ible ; and yet it's not now to be found there. * Clemens Aiexandriiius fift brings a 
 
 X:£9i'3y' ?* Tif®- »»«<«< ^•AaoTil' WSI-TSJ lirtpp(4sM')3« " HJJTU rt'uuumaiy oi i-JaKatainU T^f dfiA< (f'twdix'.af XjOro- 
 
 »;<• rndtben feemin^io aim at the place of S. Vatr , he pajjes to another pro:f, which he bad produced in bis fecond Hook,: At- 
 /«'.7ai "j f-iv Ttf) SM'^^Ci SiFivpt«l«, wi 'A»(ftA»<, 'iKOxiiyf Ti.S Kueia, li) ~<AJ (f */k iy)ifj«A/iy^i)'« ■ which he then 
 
 flowed bj the authority of the C;at c.illed Pallor , and .utrtbiacd to Hermes .■ 'O 'Efjuiii ■^ jiiin tsv 'ATOfcAxf ly rcPj J)Ja. - 
 
 fHaiKti, Ti\5 y.tiiv^citltt.( rl oMfioc •ii\)dT)i @ii, ly Koii^n^iflxf, t'a Iuuaij.h Kj t,} stiVm r.n^u^cu Ttit TeMKiimtiix.iyui, 
 Stroii).!. a. whichlvords .vethusin the old LaiineTranjl.ition nfUiuna, iio. ^ Simtlit c. Q^joniam iii Apoftoli Scdottorcsqui 
 pridicaverunc nomcn l- ilii Dei, cum habentcs fidun c)u> & potcllatem dctundi elTenc, pracdicavcrunt iiis qui ante obicruni. 
 And then Ckincai fiiflUes that .Mtlxtriiy wiib a reafonof hu own , that its the Apftleswere to imitate Chrift while they lived, ft 
 did they alf) •miiaie him after dcith : 'E^t^US yi, oluau, ujsf /.tfi7jC9^, 2rai< 3 JcinHji, 78V a'eiVxt ^ u.a.%^ (Aiftnlei 
 ilfj'iS^ n JiJknnsLKii. itromac. 1. 6. And therefore they preached ti the Souls in Heil , as Chrift did before tbi m. T!iis is the 
 ViUnne of Clemens ALi.;)undriiU4S out of bis Apocryphal Authorities. 
 
 Nor Is this only to be fufpefted in reference to thofe pretended Authorities 
 which fait induced men to believe if, and to make forced interpretations 
 
 of
 
 He Descended into Hell. 245 
 
 of Scripture to maintain it > but alfo to be rejefted in it felf, as falfe and 
 inconfillent with the nature, fcope and end of the Gofpcl, (which is to be 
 preached witli fuch commands and ordinances as can concern thofe only 
 which arc in this \iic) and as incongruous to the rtate and condition of thole 
 Souls to whom Chrijl is fuppoled to preach. For if we look upon the Pa- 
 triarchs, Prophets, and all Saints before departed, 'tis certain they were ne- 
 ver difobedtent in the days of Noxh ; nor could they need the publication oi 
 the Gofpel after the death of Chrifi, who by virtue of that death were ac- 
 cepted in him while they lived, and by that acceptation had received a re- 
 ward long before. If we look upon them which died in dilbbedience, and 
 were in torments for their fins, they cannot appear to be proper objefts for 
 the Gofpcl preached. The rich man, whom we find in their condition, de- 
 fired one might be fent from the dead to preach unto his Brethren then 
 alive, lelt they alio fliould come unto that place : but we find no hopes he 
 Lad that any fliould come from them which were alive to preach to lum. 
 For if the living , who heard not Mofa and the Prophets, ivoidd not be per- uke i6. -kU 
 [waded though one rofe from the dead; furely thofe which had been dif- 
 obedient unto the Prophets, fhould never be perfwaded after they v/ere 
 dead. 
 
 Whether therefore we confider the Authorities firft introducing this 
 Opinion, which were Apocryphal ; or the teftimonies of Scripture, forced 
 and improbable ; or the nature of this Preaching , inconfillent with the 
 Gofpel ; or the perfbns to whom Chrifi fliould be thought to preach, Cwhich^ 
 if dead in the Faith and Fear of God, wanted no fuch inftruftion ; if de- 
 parted in infidelity and difbbedience, were unworthy and incapable of fucJi 
 a difpenfation :) this Preaching of Chrifi to the Spirits in prifon cannot be 
 admitted either as the end, or as the means proper to erlcd the end, of his 
 Defcent into Hell. 
 
 Nor is this Preaching only to be rejeOied as a ir.cans to produce the elTei3! 
 oi Christ's Defcent; but the efteft it felf pretended to be wrought thereby^ 
 whether in reference to the jull or unjuft, is by no means to be admitted. 
 For though fbme of the Ancients thought, as ir Hiewn before, that Chrifi did 
 therefore defcend into Hell, that he might t. . cr the Souls of fome which 
 were tormented in thofe ffames, and tranflate them to a place of Happinefs: 
 yet this opinion deferveth no acceptance, neither in rcfpeft of the Ground 
 or Foundation on which it is built, nor in refped of the Aftion or Effeft ic 
 lelf. The Authority upon which the ff rength of this Dodrine doth rely, is 
 that place of the C/fcis , whom God hath raiftd up, loofmg the pains of Helly 
 for fo they read it: from whence the Argument is thus deduced^ God 
 did loofc the pains of Hell when Chrift was railed : But thole pains did not 
 take hold of 0'>'ifi himfelf, who was not to f'ulfer any thing after death ; 
 and confcquently he could not be looted from or taken out of thofe pains 
 in which he never was : in the fame manner the Patriarchs and the Prophets 
 and the Saints of old , if they fhould be granted to have been in a place 
 fomctimes called Hell, yet were they there in happinefs: and therefore the 
 delivering tiiem from thence could not be the loofing of the pains of Hell t 
 It followeth then, that thofe alone which died in their fins were involved 
 in thofe pains, and when thofe pains were looled then were tliey relcaicd ; 
 and bL'ing they were looicd when Chrift was railed, tiie confequence wil! 
 be, that he delcending into Hell, delivered fbme of the damned Souls from 
 their Torments there. 
 
 li a But
 
 244 ARTICLE V. 
 
 \\Thti'i(ie.irL.f ijut firll, though the || Latiftc Tranllation render it fo, the fains of hell; 
 IhuQvxmXit t^K^ugh ^o»"ne Copies and other Trandations, and divers of tlie Fathers, read 
 us uifcicivicfo- it in the fame manner : yet the Original and authentick Gree/t acknowledg- 
 lutisdoioribus gj]-, ^q [\^^\^ word as Ht//, but propounds it plainly thus, whom God hath rai- 
 ^Tslliicl" feti "p^ toofing the pjiins of di:ath. Howlbever if the words were fo expreffcd 
 n^73n ^rvt in the Original Text, yet it would nor follow that God delivered ChrtH out 
 5) PmeTnZ °^ "^'^^^^ P'^'"^ '" which he was detained any time, much lefs that the Soul 
 ar.cimF.ttiJrs of Chrift delivered the Souls of any other ; but * only that he was preferved 
 readit: at \ic- jYom enduring them. 
 
 muSj/.j.cia. '-' 
 
 or vAthsr hU Interpreter., <<ueni Dcus exckavic, folutis doloribus inferorum : CaprcoIusB;/to;> c/" Carthage, Rdblverc, ficut 
 fcriptum eft, inferorum parcuritioiics : AnJ before thefe Polycarpus, sip ii>«f«!' o 0=3{, Kxitm rat aj'lmin SiXa, Qucm re- 
 lufciMvit Dcus, diifolvcns dolorcs interni, Epijl. ad Phil. Khom I fuppoj'e Qioiwa underilo^d, nhin he cited Eutabus, : andtbut 
 S. Auguftiiic re.^dit, ar.d !,i:d thcjhefs of bis Interpretatm upon this reading. Qiiia cvidentia tcftimcnia & infcrnum commcmo- 
 rant & dolorcs, ^c. But in the Original Oreek_it is generally written aSlvai daf«TK, and in alltlxfc mun) Copies of it, only 
 that o/Petrus hraxardus, and two ofthefixtecn Copies rvhich Robcrcus Steplianus m^dt vfe of, read it a.S'v- And thh miftal:e 
 was if)> eafie : fw :n the cigbteeeth I'falm, verfe the fifth, theie is PI^D '7 3n, cij'ln< ^oti a7», aiidxerfe thefixth, ^^^n 
 *^tti'V, a^lntiPv And we find twice in the Proverbs, 14. 12. and \6.2<,. TWO ^DlT tranflated -jvi/jfiiia. «/» , and 
 2 Sam. 22.5. ""JlSty ^^"yn, ai/jfisj ^AvArn. *Quod fi mover aliqucm, quemadmodum accipiendum fit, Infemi ab 
 i!lo folutos dolorcs : (ncque enini caperat in cis cfle tanquam in vinculis , S: fic cos folvic tanquam fi catenas folviflcc qui- 
 bus fuerat alligatus) facile eft intciligcre, fic eos folutos, quemadmodum folvi poITunt laquei venantium, ne tcneant , non 
 quia tenuerunt. S. Aii^uil. Epijl. 59. 
 
 Again, as the Authority is moft uncertain, fo is the DoQrine mofl: incon- 
 gruous. The Souls of men were never caft into infernal torments, to be de- 
 livered from them. The days which follow after death were never made 
 fur opportunities to a better life. The Angels had oneinlhnt either to ffand 
 or fall eternally ; and what that inlknt was to them, that this life is up.ro 
 us. We may as well believe the Devils were faved , as thofe Souls which 
 Matth. 15. 4t, were once tormented with them. Vox it is an cverlajltngfire, zneverUfit^gfu- 
 4^- nijbme-fit, a itcttw that dieth not. Nor does this only belong to us who live after 
 
 Atariiis. 4;. ^j^^ death ofChr/Jl, as if the damnation of all iinners now were ineludtable 
 and eternal, but before that death it were not fo ; as if Faith and Repentance 
 were now indilpeniably necelTary to Salvation, but then were not. For thus 
 the condition of mankind before the fulnefs of time, in which our Saviour 
 WnisistheAr- came into the world, (hould have been far more || happy and advantageous 
 goTy"Lo»r.«i •^'i^n it hath been fince. But neither they nor we fhall ever efcape eternal 
 Si fideics nunc fiauics, cxccpt wc obtain the favour of God before we be fwallowcd by the 
 b'^'^is n'"''^'rf jaws of death. ^ IVe ?mjl all appear he/ore the judgment-feat of Chrt/l^ that eve- 
 vantur,& infi- ry one may receive the things done in his body : But if they be in the ftate of 
 deles acrepro Salvatiou uow by virtuc of C/;r;)?'s Defcent into Hell, which were numbred 
 ftionc. Donii- ^miongll the damned before his death , at the day of the general Judgment 
 no ad Inferos tiicy muft be returned into Hell again ; or if they be received then into etcr- 
 rjka^ti"'fujir • "''^ Happineis, it will follow either that they were not julHy condemned to 
 mciioriiiorum tliole flamcs at firft, according to the general difpenfitions of God, or tile 
 fori fuit qui in- x\\cy did not receive the things done in tlieir body at the lall ; w hich all fhall 
 
 carnationcm ' • , • ,, '^ --ni-- y c ■ ■ 1 
 
 Domini mini- ^s ccrtamly rcccivc, as all appear. 1 his lire is given unto men to work out 
 me viderunt, tlicir Salvation with fear and trembling, but after death cometli )udgmenr, 
 qufpoft'lncar fcfleding on the life that is paft, not expefting amendment or convcrfion 
 nacionis ejus then. He that liveth and believeth in Chrifl fhall never die ; he t!iat belie- 
 ^^^("'"Quod ^^^^' though he die, yet Ihall he live; but he that dicth in unbelief fhail 
 quanta: fatuita- neither believe nor live. And this is as true of thofe which went before, as 
 tis fit diccrc, of thofc which Came after our Saviour, bccaufe he was the Lamb llain before 
 leftatu'!?'uifci- f'^<^ foundation of the World. I therefore conclude. That the end for whicli 
 puiis diccDs , the Soul of Chrifl defcended into Hell, was not to deliver any damned Souls, 
 prl'Jyu^x^^J ^^ ^^ tranflate them from the torments of Hell unto the joys of Heaven. 
 
 ruju videre qua \oi vtdeti', ^ non viderunt. \.i. Epift. i 'j. '2 Cor. 5, I o. 
 
 The
 
 He Descended into Hell. ^45 
 
 The next confideration is, whether by virtue of his Dcfcent the Souls of 
 thofe which before believed in him, the Patriarchs, Prophets, and all the 
 people of God, were delivered from that place and ihite in which they were 
 before ; and whether Chrift dcfcendtd into Hdl to that end, that he mi^^ht 
 trandate them into a place and ftate far more glorious and happy. This hath 
 been in the later Ages of the Church the vulgar Opinion of moft men, and 
 that as if it followed nccelTarily from the denial of the former; He delivered . ... .-, 
 not the Souls of the damned, |! therefore he delivered the Souls of them if iJ Gregory 
 
 ig , _ 
 
 Souls of the Saints which were in the boibme oi Abraham, and did confer ctijv'!- licx, 
 upon them actual and effential Beatitude, whicli before they enjoyed nor. tim infos and 
 And this they lay upon two grounds : firft, that the Souls of Saints departed i,7tf ''m'"' 
 faw not God; and iecondly, that Chrijl by his death opened the gate of the pmrafhnTer 
 Kingdom of Heaven. nihil aiiad te- 
 
 ... n I y ncatis, nifi - 
 
 quod vera fides per Catholicam Ecclefiam docec; quia defcendens ad Inferos Dominus illos folummodo ab Infcrni claiiftris 
 cripiiit, quos vivcntcs in carne per fuam gratiam in fide & bona operatione fervavit. /. 6. Epift. 1 79. So Ifidorc Hjipalcnfis bf 
 way ofoppofition ; Idco Dominus in Intcrnfj defcendit, ut his qui ab eo non poenalitcr dctinebantur viam aperiret revertcndi ad 
 calos. So Venerable Ecdc upcn the place ofs. Peter ; Cacholica fides habcc, quia defcendcns ad Inferna Dcniinub non incre- 
 duloE indc, fed fideles tantummodo fuos, educens ad cdeftia fecum regna perduseric; neque exucis corpore anim.ibus & 
 intcrorum carcere inclulis, (cdin liacvita vel perfeipfum, vel per fuorum exempla five verba fideliiira/quocidic viam vitai 
 deiBonfirec. *Tk-fe arc the words oj juarcz in 3"" JhoniJ! Difputat. 43. 5f//. 3. I'rimo ergo, certum eft ChriflLim de- 
 fcendcndo ad Inferos aniniabus fanftis, qui- in f:nu Abrahx eranc, elTentialem beatitudinem Sc cttera anims dona qua? ilhir 
 confcquuntiirconculilTe. Hoc dc iide ccrcumexilfimo, quia dc fide eft, illasanimas non vidiife Deum anteChrilli mortem, 
 Deinde eft de fidecertum, Chriftum per mortem aperuilfe hominibus janiiam regni : ideoque dc fide etiani certum eft,^ani- 
 mas Sanftorum omnium poft Chrifti mortem decedentium (fi nihil purgandum habeant) ftatim videre Deum, Ergo idem 
 eft dc prxdiftis animabus. 
 
 But even this opinion, as general as it hath been, hath neither that con- 
 fent of Antiquity norfuch certainty as itpretendeth, but is rather built up- \[iVekave/lK». 
 on the improbabilities of a worfe. The || moft ancient of all the Fathers, ^d thit before to 
 whofe Writings are extant, werefo far from believing that the end oiChrift\ '^nLofth;mof. 
 defcent into Hell was to trandate the Saints of old into Heaven, that thev "ndem, produ- 
 thought them not to be in Heaven yet, nor ever to be removed from that 't"flimJa"'of 
 place in which they were before ChriJPs death, until the general refurre- Juftin Martyr, 
 ft ion. Others, as wc have alfb fliewn, thought the bolbm of Abraham was i™)^"^, Xer- 
 not in any place, which could be termed Hell ; and conlcquently could not Gregory N)f! 
 think that Chrifi fliould therefore defcend into Hell to deliver them which "^^'"^ .^^ <''fi- 
 were not there. And others yet which thought that Christ delivered the w"f " c^ut 
 Patriarchs from their infernal manfions, did not think fb exclufively, or in infra terram;a- 
 oppofition to the dilbbcdient and damned fpirits, but conceived many of f""!."'^''!''' v 
 them to be favedas well as the Patriarchs were, and =^ doubted whether all ordinanspotc 
 were not fb faved or no. Indeed I think there were very few (if any) for a- '^•'"•'"s yacua. 
 bove 500 years after Christ, which did f b believe Chrift delivered the Saints out quo"pior"m V 
 of Hell, as to leave all the damned there ; and therefore this opinion cannot 'limie impic 
 begrounded upon the prime Antiquity, when fo many of the Ancients belie- ["rluJI^I^^J]" 
 ved not that they were removed at all, and fb few acknowledged that they cii prxjudicia 
 were removed alone. ' [^'"'<^"f"' , 
 
 * We haxe al- 
 ready ffxwn that many didbelicve all the damnedfoiils rvcrc fjved then ■■, and S. Auguftine had hit adhuc require, when />.• wrote 
 unto Euodius concerning that opinion. Befidc, the doubt of that great Divine, Gregory Naviianzen, hvery obfervable, rvho in hit 
 Oration dc I'afciiatc hath thcje nords, *Av *t< aiJu Ktti'ii) myndTiKQi ' yvuQi >y t* infia? n Xe<rJ f/yfu'c* • tk n olxo- 
 »o/uije T'eftTTAiif (ct/aCotjf&it ; Ti{ \'oy(ri- j i,~K(o( ouljH rrdvlai ^faf«(, 1! xstxh Tbij TrtrJiJovlai'-, Where his qucjhon 
 is clearly this, whether Chnjl appeitringin hell did fave all rviihout exception, or did fave there as he does here, only fuck as belie- 
 ved. To this It IS anftvered by Suarez trvo ways, that it is the ordinary and miiverfal Law; that none of the damned jhculd be. 
 faved: An vero ex fpcciali privilcgio fua voluntatc ii arbitrioaliquem tiamnatum ex Gehenna Chriiiuscduxerit, dubitari 
 quoquo modo potcft. •.•,• Ec juxra ha?c pod'cnc intclligi Nazianzcnus & Augwftinus. Bm this will by no means Jalve their autho' , 
 
 riti'
 
 i4(5 ARTICLE V. 
 
 riiies • for neither of them did doubt or qucllicn whether fome of the damned rteri rekafeJ, but wbetber all were releafed or fome 
 only ■ ^rrhich Suarcz did vtw ivcll ferceixf, and therejore wm nady in thi fame fentence niib another anwer, Quanquani Nj-/iar.- 
 zcniis non videitur ilia fcripfilTe verba, quoniam de hac veritacc dubicaret, fed folum ut proponeret quid de hoc m) (kri6 
 inquircrc ac (cire oportcat. Which is as much as to fay, that He was fatisjied of the truth, but defiredio fatisfie no maneljf. 
 \Vhaeas 'tis dear that it km admbtinks at,e, as we have before jhewn, and that he would leaie it jUtIa diubt and undeto inimJ. 
 And as for the'other, Auguftinus reftepotcft inalligide animabus Piirgatorii, // is certainly falfe, unlefs they mil enlarge that 
 Purgatory as wide as Hell ; for tlx quefttm was of emftyi n^ that. 
 
 And if the Authority of this opinion in fefpeft of its Antiquity be not 
 great, the certainty of the truth of it will be lels. For firft, if it be not cer- 
 tain that the Souls of the Patriarchs were in fome place called //f//after their 
 own death, and until the death oiClmft ; if the bofom o^ Abraham were not 
 Ibme infernal manfion ; then can it not be certain that C/;r//?defcended into 
 Hell to deliver them. But there is no certainty that theSoulsof the juft, the 
 Patriaichs and thercfl: of the people of God, were kept in any place below, 
 which was, or may be called Hell ; the bofom oi 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 fpirits of juft men went unto, 
 or did remain in Hell ; the place in which the rich man was in torments after 
 death is called Hd, but that into which the Angels carried the poor mans 
 Soul is not termed fb. There was a vaft diftance between them two ; nor is 
 it likely that the Angels which fee the face of God fhould be fent down from 
 Heaven to convey the Souls of the juft into that place where the face of God 
 cannot be fecn. When God tranflated Emch^ and Eli.ts was carried upina 
 Chariot to Heaven, they feem not to be conveyed to a place where there was 
 iiovifion of God ; and yet it is moll probable, that Mofts was with Elits as 
 well before as upon the Mount : nor is there any reafbn to conceive that Abra,- 
 ham fhould be in any worfe place or condition than Enoch was, having as 
 great a teftimony that he. fleaftd God, as Enoch had. 
 
 Secondly, It cannot be certain that the Soul of Chriji delivered the Souk 
 of the Saints of old from Hell, and imparted to them the beatifical vifion, ex- 
 cept it were certain that the Souls are in another place and a better condition 
 now than they were before. But there is no certainty that the Patriarclis 
 and the Prophets are now in another place and a better condition than they 
 were before our blefled Saviour died ; there is no intimation of any fuch 
 alteration of their Itate delivered in the Scriptures ; there is no fuch place 
 with any probability pretended to prove any aftual accertion of happinefe 
 ALztth. 8. 1 1, and glory already pail. Many (ball come from the Raft and. Wesi^ and jhall fit 
 doivn with Abraham^ and Ifaac, and Jacob in the Kjngdom of heaven; 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 
 Lukt 13. 28. where elle than Lazarus did. For the defcription is the fame, There Jha/I be 
 Tveeping and gnajhing of tieth, when ye fJja/I fee Abraham, and Ifaac, and Jacob, 
 and all the Prophets in the Kjngdom of God, and you your (elves thrujl out. 
 For as the rich man tn hell lift up his eyes being in torments, and feet h Abra- 
 ham afar off, before the death of Christ ; fo thole that were in weeping and 
 gna/hing of teeth, faw Abraham, and Jftac, and Jacob, 4nd the Prophets, when 
 the Gentiles were brought in. 
 
 Thirdly, Thougli it were certain that the Souls of the Saints had been in a 
 place called M//, as they were not ; though it werealfb certain that they 
 were nowin abetter condition tlian they were before C/;r//?'s death, as it h 
 not ; yet it would nut follow that Christ defended into Hell to make this al- 
 teration ; for it miglit not be performed before his Refurre^ion, it might not 
 be cflected till his Alcenfion, it might be attributed to the merit of his Pal- 
 fion, it might have no dcpendance'on Iiis Delcenfion. I conclude therefoi e 
 
 that
 
 He Descended into Hell. 247 
 
 that there is no certainty of truth in that Propofition whicli the Schoolmen 
 take for a matter of Faith, That C/jrifi delivered the Souls of the Saints from 
 that place of Hell which they call Limbus of the Fat hers, into Heaven • and 
 for that purpofe after his death defcended into Hell. 
 
 Wherefore being it is moft infallibly certain that tlie death ofC/jriJl was as 
 powerful and effediual for tlie Redemption of the Saints before him, as for 
 thofe which follow him ; being tky did all eat the [xmt fpiritual mtat, and i Cor. lo. 5,4. 
 did ail drink tht Jame jpirituJ drink ; being Abraham is the Father of us all 
 and we now after Chrtfs Afcenfion are called but to walk in the Jleps of the ^»«.4. iiM. 
 fiith o( th:it Father ; being the bolbm o^ Abraham is clearly propounded in 
 the Scriptures as the place into which the blelTed Angels before the death of 
 Chriji conveyed the Souls of thofe which departed in the favour of God, and 
 is alfo II promifed to them which fhould believe in Chrijl after his death ; 
 being we can find no ditfercnce or tranflation of the bofom of Abraham, I'^omof^htl 
 and yet it is a comfort Itill * to us that we fhall go to him, and while we ham in expnfs 
 hope fo never fear that we Ihall goto Hell ; I cannot admit this as the end of tcfmtbTiUen 
 Chrifs defcent into Hell, to convey the Souls of Abraham, Ifaac, and Jacob, S'ofliZiiZ 
 and thofe which were with tliem, from thence; nor can I think there was '^'"""Chriji be- 
 any reference to fuch an adion in thofe words, Thou (Ij alt not leave my foul \tfle()ffulpfed 
 
 in hell. dead; )et tke 
 
 inuaUy ana in terms equivMent promifed to thofe rvhicb aftsryvardsflmldbelre-ie. For the pys of the life to come are likened to a 
 
 u^y^H ittvKhirh /n:rnv/iincfto the cul\nm then in uff>. thpM Ln down rrith thp tM>,i/J ^f ^*,a tn^^^J »L^ u ,/l .r.L. .^l ... ..i.. • .t 
 
 there- 
 King- 
 from 
 
 theEad and from the Wcu, k, dvAnxMrnvJau y^ 'AC^.a.ix, dtfamtetn cum Abrahnmo, fic down with Abraham as n>£ 
 tranflate it after our mliom, at the fame Feajl, that is, dvaKhii. .ai-lo/ m tc7« xsAto/j n 'ACe^itiJi., ^'C it Euciiymijs', Quia 
 Deus Abraham, eocli ccnditor, Pater Chrifticft-, idcirco in regno coslcrum eft & Abraham", cum quo accubtura: funt na- 
 tionesqu^ credidermu in Chriftumfihum creatoris. * S. Auguftine often fl)ews the comfort which he b.id m goirgiothe 
 bofom of Abraham : As in the cafe of his friend Nebridius, Nunc ille vivit in finu Abraham. Quirquid illud eft quod illo figni"-' 
 ficatur fmu, ibi Nebridius meus vivit, dulcis amicus mcus, tuns autem, Domine, adopcivus ex hberto fihus ibi vivit. Nam 
 quis alius tali anima; locus? Confeff. I. 9. c. 3. And he f^ats that place f as una; lain as before J where it was before. Poft vitam 
 
 fuperbus & fterilis in mediis fuis tormentis vidit a longe requiefccntcm, Concio i. in Pfal. 56. And thU he mufl neceffarify 
 take for a fufficient comfort to a dying Chrijiian, tvho feats that place in confpeftii Domini, de Civii.Dei,lib. i.cap. 12. and 
 looked upon them which were in it, as upon thofe, a quibus Chriftus fecundum bcatificam prifentiam nunquani receflit, 
 
 Another Opinion hath obtained, efpecially in our Church, that the end 
 for which our Saviour defcended into Hell, was to triumph over Satan and all 
 the powers below within their own dominions. And this hath b-en received 
 as grounded on the Scriptures and confent of Fathers. The Scriptures pro- 
 duced for the confirmation of it are thefc two. Having fpoiled principalities coi.2.iu 
 and powers, he made a jhew of them openly, triumphing over them : And, when 
 he afcended up on high, he led captivity captive, and gave gifts unto men. Now 
 that he afcended, what is it but that he alfo defcended first into the lower parts of 
 the earth. By the conjunQion of thefe two they conceive the triumph of 
 Chrifi's defcent clearly deicribed in this manner. Ye were buried with Chrifl Eph. 4. 8, g. 
 in b.iptifm, with whom ye were alfo raifed ; and when ye were deaa in fins, he ^- '^i''- P- •94- 
 cjuickned you together with him, forgiving your fins, and cancelling the hand- ^4,*,'^.'^' '^' 
 writing of ordinances that was agtinfl us, and fpoiling powers and principalities, 
 he made an open fljew of them, triumphing over them in himf elf. That is, fay 
 they, ye died and were buried with Chrifi, who fartned the hand-writing of 
 ordinances to the Crofs, that he might abolifli it, from having any right to 
 tie or yoke his members. Ye likewile were quickncd, and railed together 
 witiiCZ'r/i/, who fpoiled powers and principahties, and triumphed over them 
 in his own perfon. So that thefe v.'ords, fpoiling principalities and powers, are 
 not referred to the Crofs, but to Chnjlh refurredion. This Triumph over 
 
 Satan
 
 248 
 
 ARTICLE V. 
 
 Satan and all his Kingdom, the fame Apoftle to the Ephtfians lirttcth dowa 
 £-*«■/ 4. 8, 5. as a confcquent ioChrtft\ death, and pertinent to Iiis refurreftion, Ajandtng 
 on high hf led captivity ctptive : and this, He afcended, what meaneth it^ but 
 that he defctndtd first into the lower parts of the earth ? {'o that alcending Ircm 
 the lower parts of the earth he led captivity captive^ which is all one with he 
 triumphed over power and principxlities. With this coherence and conjun- 
 flion of the Apoflles words, together with the interpretation of the ancient 
 Fathers, they conceive it fufficiently demonlirated, that CA/-/// after his Death, 
 and before his Reliirrection, in the lowermoll parts of the earth, even in 
 Hell, did lead captivity captive, and triumphed over Satan. 
 
 But notwithftanding, I cannot yet perceive either how this triumph in 
 Hell fhould be delivered as a certain truth in it lelf, or how k can have any 
 confiftency with the denial of thole other ends, which they who of late have 
 embraced this opinion, do ordinarily rejed. Firft, I cannot lee how the 
 Scriptures mentioned are fufficient to found any fuch conclufion of them- 
 fclvcs. Secondly, I cannot undcrftand how they can embrace this as the in- 
 terpretation of the Fathers, who believe not that any of the Souls of the 
 damned were taken out of the torments of Hell, or that the Souls of the 
 Saints of old were removed from thence by Chrijfs Dclcent ; which were the 
 reafons why the Fathers fpake of fuch a triumphing in Hell, and leadingca- 
 ptivity captive there. 
 
 That the triumphing in the Epiftle to the Coloffiam is not referred to the 
 Crofs but to the Refurreclion, cannot be proved ; the coherence canaot in- 
 force {'0 much; no Logick can infer fuch a divillon, that the blotting out of 
 the hand-writing belongeth precilely to our burial with him, and the triumph- 
 ing over principalities and powers particularly to our being quickned together 
 with him ; or that the blotting out was performed at one time, and the tri- 
 umphing at another. Our prefenc Tranflation attributeth it cxprefly to the 
 n ja the VklgM Crofs, rendring the la ft \vox6s,tnumphing over them in it, that is, in the Crofs, 
 Latin, Paiam mentioned in the former Verle; and though |i anciently it have been read, 
 iM^Tn "feincc- ^*'^'^">?^-"'^g over them in himfdf, yet ftill there arethele two great advantages 
 ipfo ; oi a!fo on our fide; Firft, That if we read,/« it, it proves the triumph fpoken ot in 
 '!:<: S}riac^ this place performed upon the Crois ; and if we read, in him/elf, it proveth 
 sa KovatiMus not that the triumph was performed in any other place, becaule he was him- 
 ^^ ^."'- "'"H'- /coupon the Crofs. Secondly, The ancient * Fathers of the Greek Church 
 kmaipio.^ " ^^ad it as we do, in it, and interpret the triumph of his death, and thofe 
 s. M.irv, tri- others of the Latin Church, which did read it otlierwife, did alio acknow- 
 femafpfo!°^l" ^^^^^ ^^'^^^ ^^'^^ Greeks the Crofs not only to be the place in which the viftory 
 Ami.rcfe,' Au- over Satan was obtained, but alfo to be the trophy of that Victory, .*. and 
 guninc, "«'/ the triumphal Chariot. 
 
 * OccumevMi fl:ett>cib their reaJing, QuufxCXmn aZ-mi e* ao-raJ, atid Interfretation, (=)ci*/wf ©- Ai)»7a' n i(P iV iHv/uSiiSaf 
 'zoii-ji rrayr.yjetf- ^EBetr^xCdmy^jjJoy iPix nidJjfx, TiiTi$7i' crixim, i^KiT twri ^el!tuSii> y*tiTit AirtTihKn. 'Ey 
 eu/TrJ then is Jii rirttujf, and this ^entuCQ- »oiiT«f ontheCr^fs n-iUni tvtit agree reitk th.it actual trmn'i'h in h\3. But Jhco- 
 ph)laft_)ff more clcmlj, &e nfxC^' ja.( ouItKV iv au-U', TbT5<7K, kyn^ fOJjfu ,-KiJ Jit''(Xf/ai il-PujuSf^iif <hi^a(. 0eJctiJiC&- jeif 
 f^iyjcujST3.r Ti( ^ HKn( 'JdXciA'.v 'fr3.yiKi:vy Ji<u.O(n:ry iofj.-^Ui TtMi 7tl\j i}7l)iiji»7a< /ly/uisf irrtm J^iK.vuy. 'Ey 77,1 
 
 Aihi this Rxfojilimtheyrc :n\:dft om J.Chryfoftom, rcho mAlrs the Ai'^j-ailt'Tuif en the Oof;, to confift in the death upon 11, 'tx« 
 4* ~hny'au iKiCi-j t a)aCoK& limi atifjnl]Q- w.^t ^ HMieidy ^nCuy. Wuere it is to be obfervea that the triumph if not ami- 
 tinted tothe fmliicpamd fc/n the bod_> and dcjlendt^d into NeO, tut rathn to the bod) left b) the fiid and hanging on the Crofs, J}^ 
 •si alKi^H tduai.Or -xAtxy i/jlvf kaT oxirfJ' ^ae/iauVr^ vikLu, fays ThcodoTCZ. And bejrie aU theft Origcn m-// exprei), 
 V!(:bi!itcrqiiidein Filius Dei in crucf crucifixuseft, invifibilicer vcio in ca crucc diabolus cum principacibus I'uis iv; potcila- 
 tibus artixus tft cruci. Nontibi hoc videbicurveruni, fi tibi lioriun tcitcm produxcro A portolum I'aulum ? Quad crat con- 
 trarium nobis, tulit illud d<. mei'io affgcns cruci Uut, txucns principatus it. potcftates traduxic libcrc, triiimphans eas 
 in hgiiocucii. Ergo duplex Dr.r.inicj; criicii. eft ratio; una ilia, qua dicit I'ctrus quoil Chriftus criicinxiii nobis rc- 
 Jiquic cxemplum ; ik. lia.c ftcunda, qua crux iila tropiiatum Diaboli luic, in quo is: crocirixui eft & cri.imphatus, m 
 pfuam. Rcquieyit ut Lto, cum in cnice pofitui p.incipaciii ii potcftates cxuir, & triumphavic ccs cum ligiio cruci', 
 Uem. .'. Tertidlian, Scrpenti* rpcliuni, dcvi.'lo I'rincipr mundt, Artixit ligno r«.;ugarum imuiane tropha-um. 
 
 PiudcnliHs
 
 He Descended into Hell. 
 
 49 
 
 Pmiemiti. Diccropl-.aanipadionis.Dic tx'im\^hj.\cvac(\xccm,Cathem.Hymiu\o. S.Hilarv- inojlex^^efy, Afaiift^ c'lmedoSl^ ad 
 belkm func cum vicit fcculum. ££-) eni'm, aic,i;c7 rnmdttm, cum excenfus in cruccm inviftiffimis armi-. ipfius pafligni&iudru- 
 itur.£rpo/i(f/fz, inquic, ut arcim £reum brjch'm mea, com de omnibus virtutibus ac pocclbtibus irt ipW crop!i.to glori jf.c crucis 
 triumpliac, Sc principacus & poteftaces traduxit cumjiducia tnmpkms m femetipjo , in J'lal. 145. H'/^re it is obfcrvaUc thai the 
 Father Joes re.id it \a umetiptb, and intajt ers it in cruce. Nos quoniam t^ipluum jam vidtnius.S: quod currum fuum trium- 
 phator-afctndit:, confideremus quod non arborum, non quadrijugis pi luftri mamibias de morcali hoflc cjuxfitas, fed pacibuld 
 iriumpliali capiiva dc fcculo fpolia lufpendir, S. Amb.l.io. in c.2?. SLiica ; and amivgl} the rejl of the captives he yeclims afier- 
 vaidi, cjpciviim ptincipem munili,!s: ipiritualianequiti;f qua func in ca-lellibui>. To thn alludes Ku!)',cn:iu5, /. 5 ad TIjrafim. 
 Sic oportuic pcccatorum noftrorum cIiirof;rap!ium dcleri , uc duin v^tus homonofler fiinul cruci affigicur, tanquain in cro- 
 phao Cf iumpliaroris viftori.i panderetur, Whether theiefore »f read it, \v aij-ruS with the Oreet^s, that «, ic rwfw, or, iv ajitti 
 with the Latmes in t'eiplb, it is the fame : for he triumphed over the Devil by himjelf upon thi Crofs, as in the fame cafe it is mitteH 
 
 This place then of S. Paid to the Colojjians cannot prove that Chrifi de- 
 fcen-kd into HM^ to triumph over the Devil there ; and if it be not proper for 
 that purpole of it fclf, it will not be more effeftual by the addition of that 
 other to tlie Ephefi.tns. For, firft, we have already fliewn, that the defcending 
 into ihciower par(s of the earth, doth not neceflarily fignifie his defcent into 
 Hell, and confequently cannot prove that either thofe things which are fpo- 
 I<cn in the iame place, or in any other, are to be attributed to that defcent. 
 Again, if it were granted, that thole words did fignifie /-/t//, arid this Article 
 of our Creed were contained in them , yet would it not follow from that 
 Scripture, that Cbrift triumphed over Satan while his Soul was in Hell ; for 
 the confequence would be only this. That the fame Chrift who led captivity 
 captive, dtfcendtd firfl: into Hell. In that he afcendtd (and alcending led ca- 
 ptivity captive) what is it but that he dtfcended firjl ? the Defcent then, if it 
 were to Hell , did precede the triumphant Afcent of the fame perfon, and 
 that is all which the Apoflles words will evince. Nay further yet, the A- 
 Icent mentioned by S. Paul cannot be that which immediately followed the 
 Defcent into Hell, for it evidently fignifieth the Afcenfion which followed 
 forty days after his RefurreQion. It is not an Afcent from the parts below 
 tb the furface of the earth, but to the heavens above, an afctndtng up on high^ 
 ^vcnfar above all Heavens. Now the leading captivity captive belongeth clear- 
 ly to this Afcent, and not to any Dclcent which did precede it. It is not faid, 
 that he defcended firJl to lead captivity captive; and yet it mult be fo, if 
 Lhrijl defcended into Hell to triumph there; it is not faid, when he had 
 led captivity captive , he a/cended up on high ; for then it might be fuppoled 
 that the captives had been led before: but it is ^ exprcfly iald, afcending up ^ 7.;^^ ongmal 
 on high he led captit/ity captive ; and confequently that triumphant aft was the ^-ords do m.ani- 
 immediate effeft of his Afccnfion. So that by thefe two Scriptures no more M'-'/™' ,'''"' 
 
 II I • n- 1 /-. ; /? • II . . r. . , tbtf triumphant 
 
 can be proved than this, That Lhri/t triumphed over principalities and pow- an did notpre- 
 crs at his death upon the Crofs, and led captivity captive at his Afcenfion «'/''f*«'4ymir. 
 into Heaven. Which is fb far from proving that Chri[l defcended into Hell J-^^ahWdi^ 
 to triumph there, that it is more proper to perfwade the contrary. For why adi a)xi>--j-Ku- 
 fhould he go to Hell to triumph over them, over whom he had triumphed '^'^^Xxmhht 
 on the Crols ? why fhould he go to captive that captivity then, which he neii w ex- 
 was to captivate when he afcendcd into Heaven ? ^(Zfiuifi^d 
 
 fill and death and Satan captive; and when he had done fo, afcendcd up on high : but beingit is trritten avaCa.< t^tili^-, that if , 
 liaving afcendtd up on high, li-)(p.a.\aT(Si(nv cuxi^a.^vaii/.y, he captivated a captivity, the Afcent nmft here precede the capii- 
 vatiin, though not in time (its it didthegixing of gifts') yet in nature: fo that it if not proper to fay, by captivAling be ajcended-: 
 but it is proper to exprefs it tbuf, by afcending he led captive a captivity. 
 
 As for tlie teftimonies of the Fathers, they will appear of linall validity to 
 coniirm this triumphant Defcent as it is dill inguiOied from tiie two former 
 elitds, the removal of the Saints to Heaven, and the delivering the damned 
 from the torments of Hell. In vain fhall we pretend that Chnjt defcended in- 
 to Hell to lead c.iotivity captive, if we withal maintain, that when he dcfccii- 
 
 K k ''cd
 
 350 
 
 ARTICLE V, 
 
 ded thither he brouglit none away which were captive there. This'wasjhe 
 *&) 9.Hicrom very notion which tliole* Fathers had, that theSoulsof men were conquered 
 /t-' e'piS/ ^'Y Sat-'"' 3"^ ^^^^^ ^^^^^ aftually brought into captivity ; and that the Sout 
 inVcrio'a au- of ChriJ^ dclccnding to the place where they were, did aSuaJly relcaletljem 
 rem teiT.c in- jYom that bondage, and bring ihem out of the polTeflion of the Devil by 
 [ura/?cm force. Thus did he conquer Satan, Ipoil Heil, and lead Captivity captive, 
 Do'minus no- according to their apprehenfion. But it he had taken no Souls from thence, 
 SuedSndt' lie 'lad not i\x)\kd Hell, he had not led Captivity captive, he had notfo 
 m Sjnftorum triumphed in the Fathers fenfe. Wherefore, being the Scriptures teach us 
 animasqu.ribi ^^^ that C/^r/\>/ triumphed in Hell; being the triumph which the Fathers 
 duiiiccumad mention, was either in relation to the damned Souls which C/jr:fl took out of 
 coL-ios Victor thofc tormenting flames as fbme imagined , or in reference to the fpirits of 
 $iT"/i,;fA. t'lc iuil, which he took out of thole infernal habitations, as others did coij- 
 i2.;9.Aiiiga- ceivc; being we have already thought fit not to admit either of thcfetwo 
 tus crt fortis, j^ f^-Q. of C7;r//?'s Defcent, it followeth that we cannot acknowledge 
 Tarcarum , &. this, as the proper end of the Article. 
 
 Domiui con- 
 
 tritus pede -, & direptis fcdibus Tyranni, captiva dufta eft capcivicas. So Amoldus Carnotenfc k fo be underflotd, De ZleQiaM 
 ChrifmMn, PalTus eft rex illudi, & vita occidi, defcendcnfque ad inferos captivaai ab antiquo capdvicacem reduxit i i^/'/rf^ 
 ini it to the cuflom of the Church, Omnino convenit, uc eo tempore quo Chriftus captivos eduxit ab infcris , reconciliaci pcc- 
 catorts ad Ecclefiam rcducantur. Ibid. Tnw Achanalms when h; fpeakj of ChnjVs tniunphitg over S.imb in Heil, Ix mmunf 
 
 T 
 
 onem 
 
 aJt^Mh-Jl'tsoi, lif Tc7< alxuoiK'hoii '-.hMmtiv «iipySc«- Horn, de Refurr. And thin Macariui fuppojeih Chnft vi3oriMjlj 
 fpc.ikini unto hill at\dde.uh, KiAtia ct; liSi x) ftt-WQ-, >^ daV«1e, i'li.Saxs raj iyu.iK\fi<rJpii ■\uX<^- Author libelli de 
 Pafcliacc, underthetiitmeofS. Ambrofe, Expers pcccatiChriftus cum ad Tartar! imadefceilderct, ftras inferni jaiuiilqicoD- 
 fringcns, vinftas peccato animas, mortis dominationc deftrufta, e diaholi tiucibus revocatit ad vjum. Atquc ita divinum 
 triiimphum SEtcrnis cliaraftcribus eft confcriptum, dum dicit, Ubi eft. Mors, aciikus tuus ? U'li eft, Mors, viaoriatua? 
 cap.4. And the Comment arte f under the fame name, Gmij.Vei abundavic in defcenfu Salvatoris, omDibus dans indulgentiam, 
 cum triurapho fublatis eis in cceluni, ad Rom. ■;. 14. Secundum animam defccndit ad inferna & fpoliavic principes tenebra- 
 runi ab animabus eleftorum, Ecbert. ierm. 9. contm Catharos. TtmfttU the leathers which Ifeat^of fpoilini hell , of leading 
 Captivity captive, of triumphing over Satan in his own quarters , are to be underffood in reffeJl to thofi Souls which tbi} thtug'>t 
 »cre taken out of the cujlod}, pojf-ffion, or dominion oj Satan, whether ]a!l or unjufi. 
 
 i 
 
 Nor can we fee how the Prophet David could intend fo much, as if when 
 he fpake thole words in the perfbn of our Saviour, Thou /bait not leave my 
 foul in Hell, he fliould have intended this, Thou fhalt not leave my Soulfe- 
 parated from my Body, and conveyed into the regions of the damned Spi- 
 rits, amongft all the principalities and powers of Hell; I fay, thou fhalt 
 not leave me there, battering all the infernal ftrength, redeeming the Frilb- 
 ners, leading captivity captive, and viftorioufly triumphing over death, and 
 Hell, and Satan. In I'umm, thole words of the Prophet cannot admit any 
 interpretation involving a glorious, triumphant and vi6loiious c 'nditiou, 
 which is not a fubjecl capable of dereli£tion. For as tlie hope which he had 
 of his body, that it fliould not lee corruption, fuppofed that it was to be put 
 in the grave, which could not of it lelf free the body from corruption; fb 
 the hope that his Soul fhould not be left in Hell, fuppofeth it not to be in 
 fuch a liate as was of it felf contradiftory to dcrcliclion. 
 
 And this leads me to that end wliich I conceive moft conformable to tlie 
 words of the Prophet, and leall liable to queflion or objeftion. We have 
 already fhcwn the lubftance of the Article to confift in this, That the Soul of 
 Chrift, really teparated from his Body by death, did truly pafj, unto tlic 
 places below, where the Souls of men departed were. And I conceive 
 the end for which he did fo, v\'as. That he might undergo the condition 
 of a dead man as w'ell as of a living. .He appeared here in the flmilitude 
 of finful flefh, and went into the other world in the fimilitude of a Tin- 
 ner. His body was laid in a grave, as ordinarily the bodies of dead men 
 
 are;
 
 He Descended INTO Hell. 2ct 
 
 are ; his Soul was conveyed into fuch receptacles as the Souls of other per- 
 Ions life to be. All, which was neceffary for our redemption by way of fa- 
 tisfadion and merit, was already performed on theCrols; and all, whicK 
 was neceifary for the attual collation and exhibition of what was merited 
 there, was to be eftcQcd upon and after his Rcfurreaion .- in the interim 
 therefore there is nothing left, at leafl: known to Us, but to fatisfie the law 
 of death. This he undeitook to do, and did : and though the Ancient Fa- 
 thers by the feveial additions of other ends have foracthing obfcurcd this, 
 yet it may be fufficiently obferved in their ^ Writings, and is certainly mort * henxM ft 
 conformable to that prophetical cxprelTion, upon which we have hitherto , '"/„', 'f^^^ 
 grounded our Explication , Thou /ha/t not leave my fold in helly neither wilt morruorum'" 
 thoit fitfftr thy holy one to fee corruption. ilrvarc,/. 5.C. 
 
 lary expreffis thai which I intend, very clearly, Morte non interceptus eft unigcnitus Dei Filius ; ad explendam quidcm homi- 
 ng nacuram, eciam morci fe, id eft, difceirioni fc tanquamaiiimf corporilq; lubjccic, & ad inkrnas icdcs, id quod liomini 
 debicum vidctur eflc, penctravic, Enar. in Pfal. 5 5. And iefarc him Tertullian , Cliriftus Dcus , quia & homo niortuus fe* 
 
 . -. . . _ . . ., . ' XjTaTe,Kji-.. - . --- 
 
 7o>'. Gelnf. aH. Cone. Nic.l. 2. c. 32. This S. Auftin c.iUs propritcatem carnis, Com. h\iici'W. c.ii. Scio ad inferos Divini- 
 tatcm Kilii Dei defccndiire proprietate carnis, fcio ad ca-luin alLcndilTe carnem merico Deicatis. And afterwards he calls it, 
 injuriam carnis, Erac uno atque eodem tempore ipfe cotus etiam in inferno, totus in coelo, illic pjtiens iniuriam carnis, hie 
 non relinquensgloriam Dticacis, r. 14. Implcca eft ycriptura qu<cdici[, Et cum iniqnisrepittatusel\. Quod&akius intelligi 
 poteft, dicente de fcmetipfo Domino, Rcpiitatus (urn cum dcfcendcmibus in lacum : faihsfumficut hnmofme adj'.torio, inter mor- 
 tuos liber. Verc enim repuratus eft inter peccatorr s & iniquos ut defcenderet ad Infcrnuni, S. Hicrome in Jf.iijt c. 55. i/. 1 2. 
 Ruffinus in his Exfojiiim 'j the Creed, dcjcanting upon that place m the Fj'alms, faftus fum ficuc h.omo fine adjutorio, inter mor- 
 Wos liber j Non dixit homo, led f.cut liomo. J»!<f /w«o enim erac quiaetiani defcenderat in infernum; kd inier tnwtujs 
 /iier trat, quia a morte tcneri non potcrat. Et idco in uno natura humans fragilitatis, in aho divini pitcftas niajeftatis 
 oftcnditur. Andyet more pertinently bulgcrtius , Reftabat ad plenum noftra; redcmptionis cftldum uc iiluc ufque homo fine 
 pcccato a Deo fufceptus defcenderet ; quoufque homo feparatus a Deo peccati merito cecidilfct, id eft, ad iiifernum, ubi 
 folebat peccatoris anima torqueri,& ad fepulchrum ubi confueverat peccatoris caro corrumpi, AdThrajun. c. go. Ei tv ^ 
 etnli ^Kijo, KCej&- <.'V n ■"'.•vTii, 1^ AcuririK, xj ?&$ -S^f iy okoth, j^ ^«h ^ a.7rdv']u.v, ^a.vx~K ydimcil, 1^ th;/ tie 
 S.S't Kdjd^xaiv &h /i-^cr.Sll, ''f a.v xj' -rdLvIci itiMv o/to/aSii X'^'f'< iuJfiliat, ixc. /IndteasCret. Serm. in xnam humanam. 
 i conclude this with that Expfition of S. Hilary upon the words of thofe I'falmijl , If I go down into Hell , thou art there alio , 
 Humana; ifta lex necelTitatis eft, ut confepuhis corporibus ad inferos aniaii* defcendant ; Q^ura dcfcenlioncm Dominiis id 
 confumraationcni vcri hominis non recufavic, Pfal, 13?. 
 
 Secondly, By the Delcent of ChriJ} into Hell, all tliofe which believe in 
 him are fecured from delcending thither ; he went unto thole regions of 
 darknefs that our Ibuls might never come into thofe torments which are there. 
 By his Defcenc he freed us from our fears, as by his Afcenfion he lecured os 
 of our hopes. He pafled to thofe habitations where Satan hath taken up 
 pofTeflion, and exercifeth his dominion ; that having no power over him, 
 we might be alTured that he fhould never excrcife any ovtT our fouls depart- 
 ed, as belonging unto him. Through death he defiroyedhim that had the potv- **' ^- '4' 
 er of death, thai is, the Dfvil^ and by his aftual defcent into the dominions 
 of him fo deflroyed, fecured all which have an interefl in him of the lame 
 freedom which he had. Which truth is alfb ftill preferved (though among 
 many other ftrange conceptions) I, in the writings of the Fathers- Having M^ wereatiof 
 thus examined the ieveral Interprctatios of this part of, the Article, we xcrtuiiian" '" 
 may now give a brief and fafe account thereof, and teach every one how time, thiuih not 
 they may exprefs their Faith without any danger of millake, faying, I give "J^ I'"" '.^^^|* 
 a full and undoubting alTent unto this as to a certain truth, that when all untT'^chriaus 
 the fufferings of Chnfi were fniJJjed on the Crols, and his Soul was inferos adiitnc 
 feparated from his body, though his body were dead, yet his Soul crrrrLm'qTiod 
 died not, and though it died not, yet it underwent the Condition of iiiKiimcn L- 
 the Souls of flich as die, and being he died in the fimilitudc of a Sinner, ^''"'^^'■'"" -'*' 
 
 ' o » Chriltianorii, 
 
 fi career mircuib idem ? U: Anim.t, cap <,<,. Autipliiis voxeft hie, E: eruifii anim.tmmeam ab inferno inferiori, auc nollrJ 
 Vox per ipfumChrirtum Domiinim noftnini , quia idco ille pervcnit ufq; ad inernum, ne nos rcmancremus in infcTno, 
 S. Airlift, in Pfal.S^. Uix'"* y6 twrif ii(/*f a.yiKttCi , xj -^rnvav M7i{ tlixli (t?5?s, ^ •if ^ tfilun r.nr^^Mui , fi^if 
 Unpi^i, Athan. in Omnia mihi trad. ixc. 
 
 K k a his
 
 252 ARTICLE V. 
 
 his Soul went to the place where the Souls of men are kept who die for their 
 fins, and lb did wholly undergo the law of death : but becaufe there was 
 no fin in him, and he had fully fatisfied for the (ins of others which he took 
 upon him, tlicrefore as God fuffered not his Holy One to fee corruption, 
 lb lie left not his Soul in Hell , and thereby gave fufficient fecurity to all 
 thofc who belong to Chrift^ of never coming under the power of Satan or 
 fuftering in the flames prepared for the Devil and his Angels. And thus, 
 and for thefe purpoles may every Chriftian fay, I believe that C/;r/// defcen- 
 cUd into Hell. 
 
 w 
 
 ^c iMt again* 
 
 'Hatfoever variations have appeared in any of the other Articles, this 
 part of Chrifi's Refurreftion hath been conftantly delivered with- 
 ♦ For thmgh o\xt thc leaft alteration, either by way of addition or ^ diminution. The 
 ^"^'"'''w vc- whole matter of it is fo nccelfary and elfential to the Cliriif ian Faith , that 
 namius" Fortu- nothing of it could be omitted ; and in thefe few expreflions the whole do- 
 nacus/Mie out Qriuc is fo clcarly delivered, that nothing needed to be added. At the firft 
 tmom\\i!lmd vicw wc are prefented with three Particulars ; Firft, The Aftion it felf, or 
 fmc Copies in the Rcfurrcftion of Chrif}, he rofe again. Secondly, Thc Verity, Reality, 
 Vm'^tanit ^^'^ Propriety of that Reiurreftion, he rofe from the dead. Thirdly, The Cir- 
 g?n«w/y«^f/- cumftance of Time, orDiftance of his Refurreftion from his Death, rofe 
 
 fed in all the fj.Q,^ jj^g J^^J f^ f/j^y^ ^^V. 
 
 reft which urc ' 
 
 mire ancient, than Eufcbius or Fortunatus : and therefore that omifjion is to be imputed rather to negligence either of tlx Autlmr or 
 
 the Scribe, thjn to the ufa^e nf thc Church in their age. Quod die ccrcio rcfurrexic a mortuis Dominus Cliriftus, nuUus ambi- 
 
 git Chriftianus, S. Aug. Scrm, in yigiliis Pafcin. 
 
 For the illuftration of the firfl: Particular , and the juftification of our be- 
 lief in Chrifi\ Refurreftion, it will be necelTary, firft, To fhew the promifed 
 JMeffias was to rile from the dead ; and fecondly, That Jeftts \\ horn we believe 
 to be the true and only Meffias , did fb rile as it was promifed and foretold. 
 As the Meffias was to be the Son of David, fo was he particularly typified by 
 him and promilcd unto him. Great were thc oppofitions which David fuf- 
 fered both by his own People and by thc Nations round about iiim ; which 
 
 p[al. 2. :. he exprcffed of himfelf, and foretold of the Mefjioi in thofe words, The Kf»gs 
 of the earth ftt themfelves, and the rulers take counfd together ^gainji the Lord 
 aM againfi bis anointed, that is, his Chriji. From whence it came to pafs, 
 
 AUs 4. 27, jg. That againfi the holy child Jefm, whom God had anointed, hoth Herod and Pon- 
 tiui Pilate, with the Gentiles and the people of Ifrael^ were gathered togtthtr 
 to do whatfoever the hand and the coufifd of God determined before to he done, 
 which was to crucifie and flay the Lord of life. But notv\'ithftanding all 
 this oppofition and perlccution, it was fpokcn of David, and foretold of the 
 
 tfd. 2.6, 7. fba of David, let have Ifet mine anointed upon my holy hill of Sion. I rvi It de- 
 clare the decree, the Lord hath f aid unto me, 1 hou art my [on, this day have I be- 
 gotten thee. As therefore the perlccution in refpcQ: of Z>;iwW amounted onlv 
 to a deprefTion of him, and therefore his exaltation was a letiing in the 
 Kingdom ; ]x> being the confpiration againlt the Mtffi.ts amounted to a real 
 Crucihxion an'! Death, therefore the Exaltation muft include a Rclurrc- 
 Qion. And being he which riles 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 faid of his anointed, Thou art my [on, this day 
 have I begotten thee, lie did foretel and promife that he would raife the Mefft- 
 as from death to life. 
 
 But
 
 HeRoseagain. 252 
 
 But becauic this prediclion was fbmething obfcured in the figurative ex- 
 prcfTion, thci-eforc the Spirit of God hath cleared it farther by the fame Pro- 
 phet, rpcakingby the mouth of David, but fuch words as are agreeable not 
 to the perfon, but the Son of David, My fleflj jhall reH in hopt ; for thou wilt Pfol- ^6. le. 
 not leave my jouL in hell, neithtr wilt thoufiifer thine holy One to fee corruption. 
 As for the Patriarch David, he ii both dead and buried, and his flcfli confumed 
 in his Icpulchre ; but being a Prophet, and knowing that God hath fvorn with AVu 2. ?t, 
 an oath to him, that of the fruit of his loyns according to the fe/Jj he would raife up 
 Chrisi to fit on his throne ; he feeing this before, Jpake of the refurreciion ofChrifi, 
 that his foul rvas not kft in hell, neither his Jlefij did fee corruption. They were 
 both to be feparatcd by liis death, and each to be difpofed in that place which 
 was refpeftively appointed for them: but neither long to continue there, 
 the body not to be detained in the grave, the ibul not to be left in Hell, but 
 botli to meet, and being reunited to rile again. 
 
 Again, Left any might imagine that the Mj/^.^ dying once might rife from 
 death, and living after death yet die again, there was a further Prophecy to 
 affure us of the excellency of that refurreftion and the perpetuity of that life 
 to which the Meffi.ii was to be railed. For God giving this promife to his 
 people, I will make an everlafling covenant with you (of which tht Mejfias was If*, ss-i- 
 to be the Mediator, and to ratifie it by his death) and adding this expreflion, 
 even the fire mercies of David, could fignifie no lefs than that the Chrifl, who 
 was given Crft unto us in a frail and mortal condition, in which he was to die, 
 fiiould afterwards be given in an immutable ftate, and confequently that he 
 being dead fhould rile unto eternal life. And thus by virtue of thefe three 
 prediftions we are ailurcd that the Meffias was to rife again, as alfo by thofe 
 Types which did reprefent and prefignifie the fame. Jofeph, who was or- 
 dained to fave his brethren from death who would have flain him, did repre- 
 sent the Son of God, who was flain by us, and yet dying faved us ; and his be- *Pof} duos an-' 
 ing in the dungeon typified Chrifs death ; * his being taken out from thence "os ciicrum, 
 reprefented his rcfurreQion, as his eveft ion to the power of Egypt next to Pha- [""°de cT'''** 
 raoh, fignified the Seflion oi Christ at the right hand of his Father. Ifaac Was rceducitur [o' 
 facrificed, and yet lived, to fhew that Christ fhould truly die, and truly live M'- Efofier 
 again. And <jAhraham oflered him up, * accounting that God was able to raife ftus Dortiimls 
 him up even from tfje dead, from whence alfo he received him in a figure. In '^'c t^rcio a 
 Abraham''^ intention Ifaac died, in his expeftation he was to rife tirom the rexi[!''prafenl 
 dead, in his acceptation being fpared he was received from the dead, and all cawr Pharaoni, 
 this aded to * prefignifie, that the only Son of God was really and truly to J."""''°. '"f'''^' 
 be facrificed and die ; and after death was really to be railed to life. What tur.... Data eft 
 was the intention of our Father Abraham not performed, that was therefblu- Jo'^pii J Plia- 
 " tion of our heavenly Father and fulfilled. And thus the Refurrcaion of the '^^^^'^ ^^_ 
 Me/^.«cf was reprefented by Types, and foretold by Prophecies; and there- Has. Etnoftcr 
 fore the Chrifl was to rife from the dead. J°''^P'' cjiri- 
 
 port refurreftioncm click, Dau eft milii omnis pottftas in coelo & in terra, Profper. dc Fromif. ij Vr&dill- />■ 1. f. 29. 
 ' Heb. 1 1. 1 J. * Idtoh'aac imniolatus non eft, quia relurrertio I'ilio Dei fervata eft, Profpci: de Prom i^r P>^d. p. i. 
 
 J^dKo^o^'bju ttJ OuvoLtu. Orct,. ^W- ^'''''- i-inKc{Kr. 
 
 That Jeflis, whom we believe to be the true and only Mtffi.rs, did rife from 
 the dead according to the Scriptures, is a certain and infallible truth, delivered 
 untousandcunfirincdbytedimonicsHumanc, Angelical and Divine. Thofe 
 pious Women w liicli thought with fvveet fpices to anoint him dead, found him 
 alive, held him by the feet, and worfhrpped him, and as the firft Preachers of hiff 
 
 Refur-
 
 54 ARTICLE V. 
 
 Rcfiiiretlion, with far and great joy ran to bring his Difcipks word. The blcf- 
 
 A.ls I. ?. fed Apollles tollow them, to whom a/fo he/hewed himfe/f alive after his ft^ton by 
 
 4- jS- many infallible proofs ; who with great power gave witntfs of the refurrellion of 
 
 the Lord Jf///', the principal part of svhofe office confided in this reftimony, 
 
 as appcarcth upon the eleftion ol" Matthias into the place ot Judas, ground- 
 
 A7i 1. 21, 22. ej upon this nccelfity. Wherefore of thefe men which have compamed with us 
 all the time that the Lord 'Jefus went in arid out among us, nmfl one be ordained 
 to be a n-itntfs with us of his rtfurruiion. The reft of the Difciples teftified the 
 
 1 Cor. 15.6. jap^g^ tQ whom lie alfb appeared, even to five hundred brethren at once. Thefe 
 were the witnelles of his own family , of fuch as worfhipped him, fuch as 
 believed in him. And becaufe the teftimony of an adverfary is in fuch cafes 
 thought of grcatcit validity, we have not only his difciples, but even his ene- 
 mies to conhrm it. Thofc Souldiers that watched at the fcpulchre, and pre- 
 tended to keep his body from the hands of his Apoftlcs ; they which felt the 
 earth trembling under them, and faw thcconntenance of an Jngel like lightning, 
 and his raiment white its f now ; thcy who upon that fight did fJjake and became 
 as dead men., while he whom they kept became alive : even lome of thefe came 
 into the city tndjhewedunto the chief Priefts all the things that were done. Thus 
 was the RcfurrccVion of C7;m7 confirmed by the higheft humane teftimonies, 
 both of his friends and enemies, of his followers and revilers. 
 
 But fo great, fo ncceffary, fo important a myftcry had need of a more firm 
 and higher teftimony than that of man : and therefore an Angel from Heaven, 
 who was minifterial in it, gave a prcfent and infallible witnefs to it. Hede- 
 
 Jdkn 20. 12. f^endcd down, a>id came and rolled back theflone from the door, and fat upon it. 
 Nay, two Angels in white., fitting the one at the head, the other at the feet where 
 the body ofjef'us had lain, faid unto the Women, Why feek ye the living among 
 the dead ? he is not here but is rifen. Thefe were the witneffes fent from Hea- 
 ven, this the Angelical teftimony of the Refurreftion. 
 
 Tjtihn 5. p. _^\nd if we rtceive the witnefs ofmtn, or Angels, the witntfs of God is greater ^ 
 who did fufficiently atteft this Rcfurreftion ; not only becaule there was no 
 other power but that of God which could etfcft it, but as our Saviour him- 
 felf faid. The Spirit of truth, which proceedeth from the Father, he fjall teflifie of 
 me ; adding thefe words to his Apoftles, and ye fhall bear witnefs, bicaufe ye 
 have been with me from the beginning. The Spirit of God fent down upon 
 the Apoftles did thereby tcftifie that C/;r//? was rifen, becaufe he fent that Spi- 
 rit from the Father ; and the Apoftles witneffed together with that Spirit, 
 bccauic they were cnlightned, comforted, confirmed and ftrengthned in their 
 teftimony by the lame Spirit. Thus God raifed up Jefus, and Jhewed him 
 openly, not to all the people, but unto witneffes chofen before of God, even to thofe 
 tthc did eat and drink with him afttr he r of e from the dead. And thus, as it was 
 foretold of the Meffias, did our 'Jefus rife ; which was the firft part of our eri- 
 quiry. 
 
 For the fecond, concerning the reality and propriety o^Chrifih Refurre- 
 clion, cxprelfed in that term from the dead, it will be neceflary firft to confi- 
 der what arc the eftential characters and proprieties of a true refurredlion, 
 and feccndly, to fhew how thole proprieties do belong and are agreeable 
 to the raifingot CZt//?. The proper Notion of theReiurrertion confifts in 
 this, that It is a lUbftantial change by which that wliich was before, and was 
 corrupted, is reproduced the fame thing again. It is iiiid to be a change, that 
 it may be diftinguiflied from a fecond or new creation. For if God lliould 
 aiinihilate a man or Angel, and make the fame man or Angel out of nothing, 
 thougii it were a reftitution of the fame thing, yet were it not properly a 
 reiurreclion, becaufe it is not a cliange or proper mutation, but a pure and 
 
 total
 
 From THE Dead. 255 
 
 total produftion. This change is called a fubll-anrial change to dillinguilh it 
 from all accidental alterations: he which avvaKeth from iiis flecp, arilcth 
 from his bed, and there is a greater change from ficknefi. to health, but nei- 
 ther of thefe is a Refurredion. It is called a change of chat which was and 
 hath been corrupted, becaufe things immaterial and incorruptible, cannot 
 be faid to rife again : Refurreftion implying a reproduftion, and that which 
 after it was, never was not, cannot be reproduced. Again, otthofc things 
 which are material and corruptible, of fome the forms continue and fubfift af- 
 ter the corruption of the whole, of others not. The forms of inanimate bo- 
 dies, and all irrational Souls, when they are corrupted, ceafe to be ; and 
 therefore if they fliould be produced out of the fame matter, yet were not 
 this a proper Refurreftion, becaufe thereby there would not be the fame indi- 
 vidual which was before, but only a reftitution of the/^tf/'e^by anotlicr indi- 
 vidual. But when a rational Soul is feparated from its body, which is the 
 corruption of a man, that Soul fo feparated doth exiff, and confcquently is 
 capable of conjunftion and re-union with the body ; and if the two be again 
 united by an effential and vital union, from which life doth neceffarily flow, 
 then doth the lame man live which lived before ; and confcquently this re- 
 union is a perfeQ: and proper Refurreftion from death to life, becaufe the 
 lame individual pcrfon, confining of the fame Soul and Body, which was 
 dead is now alive again. 
 
 Having thus delivered the true nature of a proper Refurreftion, we fliall 
 eafily demonllrate that Chrifi did truly and properly rife from the dead- 
 For firif, by a true, though miraculous, generation he was made flefh; and 
 lived in his humane nature a true and proper life ; producing vital aftions as 
 we do. Secondly, He fuffered a true and proper dillolution at his death ; 
 his Soul being really feparated, and his body left without the lead vitality, 
 as our dead bodies are. Thirdly, The fame Soul was re. united to the fame 
 body, and fb he lived again the lame man. For the truth of which, two things 
 are nccedary to be (hewn upon his appearing after death, the one concerning 
 the verity, the other concerning the identity of his body. All the Apoflles 
 doubted of the firft, for when Cl^yift f^ood in the midft of them, they mre af- Luke 24. 97, 
 frighted and ftippoftd that they had, [ten a [fir it. But he fufficientiy aflured 39- 
 them of the verity of his corporeity, faying, * Handle me and [tt -. for x ffirit *77;«< Ignatius 
 hath not fleflj and hones, as ye fee me have. He convinced them all of t!"ic iden- dlffms a'^am^ 
 tity of his body, faying, Behold my hands and my feet, that it ts 1 my ftlf\ f*"" ^""Hlf^' '« 
 efpecially unbelieving Thomas, Reach hither thy finger, and behold my ha/ds, ^'^ ,<^'rW^. 
 and reach hither thy hand, and thrtifi it into my fde, and be not faithlefs, but •'«>^f"' '-•"^t- 
 believing. The body then in which he rofe, mull; be the fame in which he ^' Tllif^. 
 fived before, becaufe it was the fame with which he died. x*. K«i iVg 
 
 Tl't^fv MASsf, 6?M nijT'l'yfidCiJi, 4»^«p«'a1« t^t, >^ iJ^kJi 'oTixK^ni S'tuij.oMov li^afjLATQv. Kai au^it ajJni "liayjo id 
 &V<jJ'«t^ )t£jclii9ii'']l< T>i' OTxfK./ ajjii ly to 'TTvdiu.n.li. ...Mild o? a.vd.^m iXuju-!S«^5" cwTote i^ Htmi-iliV a? (7%fKi- 
 y.o(, Kal-^ Tvd^fjicLJiK.af I'tafj^Q- 'n.\ i^t1ii. Epifl.^dSnnrn. Palpandiim carnemDominus pribuir, qiiani ianuis clauCs 
 introduxit, utcffc poll refurrcrtionem oftcndcret corpus Tuum 8c e)ufdcm nature & akerius gloriac. C/Viy. horn- 26. in Evang. 
 RefurrcxitChriftus, ablolutarcs clL Corpus crat, caro erac, pependic in cruce, pofitus c(l in Icpulchro, exhibuit illanJ 
 vivjiii qui vivcbat in ilia, Serm. 158. Dc Tcmiore. 
 
 And tiiat we might be affured of the Soul as well as of the Body, fird he 
 gave an argument of the vegetative and nutritive faculty, laying unto them, 
 Have ye here any meat ? and they gavf. him apiece of a broiled ji(Jj, and of an honey^ 
 comb, and he took it and did eat before them : Secondly, Of the IcnfTtive parr, 
 converfing with theni,(lievvinghimlt;lf,lceinfT and hearing them: Thirdly,He 
 gave evidence of iiis rationnl and intellcclual Soul, by fpcal<ing to them and 
 dilcourfiug out of the Scriptures, concerning thofe tilings which he Ipake unto 
 
 them
 
 256 
 
 ARTICLE V. 
 
 them while he was yet with thim. Thus did lie fliew, that the body which 
 they law was truly and vitally informed with an humane Soul. And that 
 IddifcipuW "^'^'-■y "^'S'^'^ t)e yet further * allured that it was the lame Soul by which that 
 fciK imroi'bjT, body lived before, he gave a full tcllimony of his divmiiy by the miracle 
 & Hjtu fiio dj. ^vhich he wrought in the multitude of fifbes caught, by breathing on the A- 
 s^fttim'&T poflles the Holy Ghoft, and by afcending into Heaven in the fight of hisDi- 
 to intdligcn- jciples. Fot being no mm afcended into heaven hut he which camt from htvin^ 
 dbrlinT'TcHp- ^^^^ ^on of man which WAS m heaven, being the divinity \\ ^s never fb Lnited 
 turarum oc- to any humanc Soul but only in that perlon, it appeared to be the fame Soul 
 SJ" sc^^'t ^^'^'■'' ^^''^^^'^ '^^ ^^^'^<^ ^"<^ wrought all the miracles before. To conclude, be- 
 idemvuinusia- ing Chrijl appeared after his death with the fame be y in which h-. died, and 
 teris, tixuras with the lame Soul united to it, it followeth that he rofefrom the dedd by «1 
 oSrcc'nn'r- true and proper Refurreaion. c r, n, r r.. 
 
 fmz pafl'ionis Morcover, that the verity and propriety 01 Chri/t ^ Refurrection may fur- M 
 bf"u"a°nd"cc ^^^'" ^PP^ar, it will be neceirary to confidcr the cau:- 1 hereof, by what power I 
 retur ^fn°'c'o and by whom it was eHeclcd. And if u e look mon the meritorious caulc, I 
 propriecas di- yve Ihall find it to be Chrif himfelf. For he by h luntary li'ffcringsin his fl 
 qu"e^na"JJ|t,"n." life, and exaft obedience at his death, did truly ' j.lerve to be railed unto 
 dividuapernia life again. Becaufe he drunk of the Brook in th way, becaule lie humbled 
 i"2^Ar//«')r- himlelf unto death, even to the death of the Crofs, therefore was it necefTary 
 Sione. that he fhould be exalted, and the firil degree of his exaltation was his Re- 
 
 ^ft mediator (brrciflion. Now being C/;r// humbled himfelf to the luflTerings both of Soul 
 rum homo'" ^nd Body ; being whatfoever fuffcred, the fame by the virtue and merit of 
 chrifius je;us his palTion was to be exalted ; being all other degrees of exaltation fuppofed 
 ciarirtcfraur ^liac of the Reflirrcftion ; it followethfrom the meritorious caufe tbntChn/t 
 priiis humiii- did truly rife from the dead with the fame Soul and the fame body, with 
 atus eft pjiii- yvhich he lived united, and died feparated. 
 
 one: non tni.Ti ' 
 
 a mortuis rcfuirexilTcc fi raorcuus non fuiflct. Hiimilitas claritacis eft mcritum, cliritas humilitatis eft pfitmium, 5. A^ 
 
 Trail, ic^. in Job. 
 
 The Efficient caufe of the Refurreflion g{ Chrijl is to be con fidercd either 
 as Principal or Inffrumental. The Principal caufe was God himfelf; for no 
 other power but that which isomnipotent can raife the dead. It is an aft be- 
 yond tlu^aftivity of any creature, and unproportionate to the power of any 
 A7/:. 32. rinite Agent. This \}eftu hath Grd raijed up, laith the Apoflle, ivhereof tie 
 all are mtnejjes. And generally in the Scriptures as our, lb Chrijl's Refurre- 
 ftion is attributed unto God ; and as wc cannot hope after death to rile to 
 life again without the activity of an infinite and irrefiftable power, no more 
 did Chrisi himlirlf, who was no otherwife railed than by an eminent act of 
 God's omnipotency ; which is excellently fet 'orth by the Apoflle, in fo high 
 an exaggeration of expreflTioas, as I think is fcarce to be parallell'd in any 
 * Ejij. I. ip. Author, * That ire fnay know what if the excttding greatnefs of his power to tts- 
 K«i« Ti \^- n'ard who believe^ according to the working of the might of his powtr which he 
 bc( -f /J^j^i- wrought in ChriH, when he raifed him up from the dend. Being then Omni- 
 o< aj'jzy-, yT potCMcy is a Jiviue attfibutc, and infinite power belongs to God alone: be- 
 ^ ,/»'*« ^^< ^"S no lels power than infinite could raile our Saviour from the dead; itfol- 
 h^\,ofiw..,iJ: loweth. That whatfoever inflrumental aOiion might concur, God mult be 
 %l^V?l '*' acknowledged the principal Agent. 
 
 liblch it.i.'s our Tiiitif!.tt}cnco^fsfir (!:ort 'f, .wJ I doubt our Uinguitge an fcarce reach it. Fv frjij'ere are J\w'i^fJJ( and'to^Of, tvn 
 worJt i: '.--.^refs the p^veer tj'Gidandthi validity and force of it, butnttfujjicifnt ; wherefore there it an addition 13 each of item, fx^- 
 7*9o( T.v; Siwaninx, ai}dic.fcr& rSf i^ut(,trro xeordstnore to ezfreis ihe eminent greatnefs of thU foxer andforce but not fufficient 
 }•! , aud therefore there h another addition to eachaddi:im,ro \ssfCi}^e» i^'yi9o<, and i iti(ynx r k^.-'t»(, ti fet fort/! the emi- 
 nence ard ail iviry oj that greafcis ; and alt jff ai it jrere but jiat anddiiH, till it be quic(-ened rrith an active xerb, Im Ui'fytKnii 
 itT. Xei<. * iytijfi.( cwih ir. fi/.^ut, A'l which he let an »-jrl;_,all»hich he aiUatedtn Ckrifl,nhen he raifed bim f am the dead. 
 
 And
 
 TheThirdDay. 257 
 
 And therefore in the Scriptures the Raifing of ChriFi is attributed to God 
 the Father (according to thofe u ords of the Apoftle, Paul an Apoftlt not of C"/. i. i. 
 men, ntithir hy nitn , b.it by 'jeftis Christ, and, God the Father who rat fed him 
 from the dead) but it is not attributed to the Father alone. For to whomfoe- 
 ver that infinite power doth belong, by which Chrifi was raifed, that pcrfon 
 mull be acknowledged to have raifed him. And becaulc we have already 
 proved that the eternal Son of God is of the fame elTence, and confequently 
 of the fame power with the Father, and Oiall hereafter Ihew the fame true 
 alfo of the Holy Ghofl-, therefore we muft likcwife acknowledge that the 
 I! Father, Son, and Holy Ghoft raifed Chrifi from the dead. Nor is this only II <lui5 nifi lo- 
 true by virtue of this ratiocination , but it is alfo delivered expredy of the 'exk''"\i'ia'fo' 
 Son, and that by himfelf. It is a weak fallacy ufcd by the Socinians, who lusmoripotuic 
 maintain That God the Father only railed Chrifi, and then lay, they teach as qujcamemha- 
 much as the Apoftles did, who attribute it always either generally untoGod, ab'hoc "p^re 
 or particularly to the Father. For if the Apollles taught it only fo, yet if quo foipi-iii- 
 he which taught the ApofHcs,taught us fomething more, we muft make that ^q,, erSl^r 
 alfo part of our belief. They believe the Father raifed Chrifi,, becaufe S. Paul aiienusjdequo 
 hath tauglitthcm fo, and we believe the lame ; they will not believe that '"'P.^""' ^S 
 Chrifi did raife himfelf, but we muft alfo believe that, becaufe he hath laid mmlh'jefum. 
 io. Thefe M'ere his words unto the fervs , ' Deftroy this temple , and in three An force fe i- 
 days I will raife it up, and this is the explication of the Apoftle, But he fpake lfjttuWil% 
 of the temple of his body, \\ hich he might very properly call a Temple, be- quodaiciWw- 
 caufe ^ tbefulmfs of the Godhead dwelt in him bodily. And when he was rifen 'y"'JPJ'""f'ocj 
 from the dead, his difcipks remembred that he had f aid this unto them, and they be- tab) 'ilkd-, & 
 lieved the Scripture and the nvrd that 'Jeftis had faid. Now if upon the Re- '\^Q^pte^attm 
 furreaion of fhrifi the Apoftks believed thofe words of Christ, Deftroy this ^Zu^t^- 
 temple, and I will raife i: up, then did they believe that Chrijl raifed himfelf; rumfumendi a- 
 for in thofe words there is a perfon mentioned which raifed Chrifi, and no "A""'" ^"'""-'^ 
 Other perfon mentioned but nmiielr. defipiacucSpi- 
 
 ricum Sanftum 
 refurredionem Iiominis Chrifti dicat non co-operatum , cum ipfum hominem Chriflum fuerit operatus. S. Auguft. contra 
 Serm. Aiian. cap- 1 ■). ' John 2, 19, 21. "Colojf. 2. 9. 
 
 A ftrange oppofition they make to the evidence of this Argument, || fay- Ajiter Dens 
 ing, That God the Father raifed Chri/l to life , and Chrifi being raifed to „viJ ,""ali"er'' 
 Jife, did lift and raife his body out of the grave, as the man lick of the chriflus cor- 
 Palfie raifed himfelf from the bed, or as we fhall raife our felves out of the chHfto v^cam 
 graves when the Trump (hall found ; and this was all which Chrifi could do. reaitucndo, 
 But if this were true, and nothing elfe were to be underftood in thole words ^'"'""s vica 
 of our Saviour, he might as well have f\id, * Defiroy this temple, and in three corpusVuQ ic- 
 days any one of you may raife it up. For when life was reftored unto it by vando, & c fc- 
 God, any one of them might have hfted it up , and raifed it out of the J|"unj° Z'^^^ 
 grave, and have fhewn it alive. pod moncm 
 
 This anfwer therefore is a meer fliift : for to raife a body which is dead. Is ^'^■"/" ''j^cn'io 
 in the language of the Scriptures to give life unto it, or to quicken a mortal bo- sL sr^arafycV- 
 <\Y. ^ ^ For as the Father raifeth up the dead and c/uickneth them , even fo the cus illecrcxe- 
 Son quickneth whom he will. He then which quickneth the dead bodies of "„^ 'aa;cpta"i 
 others when he raifeth them, he alfo quickned his own body when he railed chriib fanita- 
 thar. The temple is flippofed here to be difjulved , and being li) to be raifed '*^- '"-" ^.o'"- 
 again ; therefore tliefufciration mult antu'er to thediflolution. But the tern- gcnc&cxmo- 
 ple oi' Chri/i\ body wasdiilolved when his Soul was leparated, nor was it any numauis prc- 
 
 ab coilcm Cliriflo vicj, Canfeffioms Socinianx Vindiccs. ' John 2. 19. * John 5. 2r. * 'Et wfwy tkx? 
 
 viK^Ki and l^voroiH) is the fumi t 
 Chnji YMjeih 'ind q'ticlincth vrbitn 
 
 viK^ni .vtd^^voroiHp is the famitbiny, ivid therefore one in the Apodolls anfivcrctb to both in the I'rotafis, and 0:ewctb that 
 
 he will, which dcmanjhitteth bis infinite and ahfolute Vmer. V^aJnti rit ^f** /wja?a« 
 
 LI -'
 
 i'i^S 
 
 ARTICLE V. 
 
 
 SriVx" "^ li^^«V[^;iVn1*."s. C!,ryf.HDm. 58. in Jolv If'/..,, tt Hver, obfervabk, that thmgh 4>«f«, 7B^. ye^f ;< JrJ 
 ^..T=/«» be thtlame in ik, lar.iuaic of u-eScr,ftur,, , yf i-yWfH, ««rf C«»3*r«r rfrf «; lAc-^m.'. Br wA/cfc ofcffrw/;;, ,/^ 
 / ,f. / <• ,r„'- i BilU? 4 tlv h.tth mil\ fvtdmly dadk-i that Sociman C.xvit. St quis obftmatc vocem Exatabo [s>i?J] urgcre 
 vult is'animidvertecq'iia D. Ictus alibi dicjr, Eiim qui perdidcric anrniam, vivi.lcaturum earn. Ubi fi quis indfTerc vtl- 
 let ' 
 
 tbttr-'ovtH* 'i/vU'Htoprtrcrvclir'c; which mfrimaimn u wji nident out of the Aniithejit rf the f.mc {Uc, 'o< Uy 
 rir';,i. -fyi -Iv^UjiaiirH a^rry,-in,K'fj»!dTU.<i. tor v^jaj .ind-^ntKiffH w the prmcr part are the fame »iih irrAitf- and(a>' 
 e^.nW« in the Uher. And h:f,dc, ti.u is the l.u:^..,^^ ofS. Luke, »•/;., Afts 7. 1 5 J-')' >j>-'' ''-^ ^If '"« '^ imreatedtbeljradnes, 
 X-roifiv v,9.T^ ToJ ei^z^ oZnS, "t t3 uA ^<«-.>o,«^)S^ So tliatthey cad out their young children, to the end they might 
 
 7X ~li/«^ 
 
 not 
 referi 
 
 forfitan falvabi: aniinas nofir'as! Peradveniurc lie will dvc thy life. So that ((ioy)ffiy in 'the liriiKage of the LXX. is to fave 
 alive, and f wo>a»wr iUm 4vylui, is to preilrvc ones life, Jo that S- Luke in the Text cited t>) the Sxinians, could intend w 
 ir.orethjn, that i:: rfhich rrat ready to lofe kis life fir Chrijl flmld thereb) pefene it, and confequemlj hefjeal^ mibing of the rai- 
 fini of the dead. 
 
 Other way diffolved tlian by that reparation. God fuflTered not his lioly One 
 to fee corruption, and therefore the parts of his body, in refpecl of each to 
 other, fuft'ered no difToIution. Thus as the Apoftlc defind to bt dijjo/ved and 
 to he tvith C/jrifi, fo the temple of Chnfi\ body was dilTolved here, by the re- 
 paration of his Soul : for the temple landing was the body living ; and tliere- 
 fore the raifing of the dilTolved temple was the quickning of the body. If the 
 body of O^^ift had been laid down in the fcpulchre alive, the temple had not 
 been diflblved ; therefore to litt it up out of the fepulchre, when it was be- 
 fore quick..ed, was not to raife a dilfolved temple, which our Saviour pro- 
 mifed he would do, and the Apoliles believed he did. 
 
 Again, it is moft certainly falle that our Saviour had power only to lift up 
 his body when it was revived,but had no power of himlelf to re-unite his Soul 
 unto his body, and thereby to revive it. For Chriji fpeaketh expredy of him- 
 
 John 10. 1 7, felf, / Lty down fny life (or [onl) th.it I might take it agnn. No man taketh it from 
 
 •'• wt, bitt J lay it down of my felf. I have f oner to lay it down, and I have potrer to 
 
 take it again. The laying down of Chrifi's life was to die, and the taking of it 
 again was to revive, and by this taking of his life again he (hewed himfclf 
 to be the Refiirreciion and the life. For he which was made of the feed of David 
 according to the fiefh, rvas declared to be the Son of God tvith power , according to 
 the f pirn of holme fs, by the rtfurreBion from the dead. But liChrtJl had done no 
 more in the Refurreftionjthan lifted up his body when it was revived, lie had 
 done that which any other pcribn might have done, and fb had not declared 
 himlelf to be the Son of God with power. It remaineth therefore, that Chnji 
 by that power which he had within himfclf did take his life again which he 
 had laid down, did re-unite his Soul unto his body, from which he fcparated 
 it when he gave up the Ghofl, and fo did quicken and revive himfelf : and 
 
 B Kai *A.i9jf {'o it is a certain truth, H not only that God the Father railed the Son, but 
 
 i^cOsK, ^i ^ ^^Q jI^jjj qqjJ jI^j, Sq,^ raifed himfelf. 
 
 nt ituA'tv. U". adSmjrn. Si pcccati confelTor rcvixit a mortc, quis cum fufcitavic ? NuUus mcrtuus eft fuiipfms fufcicstor. 
 111c fe potuit r.ifcitare qui mortua came non mortuuseft. Etenim hoc lufcitavit quod mortuum fuerat. 111c le fufcitavit qui 
 vivehat in fe, in carnc autcm furcicmda mortuus crat. Non cnim Pater (blus Ulium lufcitavit , dc quo diftuni tfl ab Apo- 
 ftolo, Fr:if!ei- ^u.deim Cein ex.tl:.i\it, fed ctiam Dorainus fcipfum, id eft, corpus fuuni ; unde dicit, iAvite lemflum hoc, 
 ix in tri.luo liifiiiabo illud. S. Aug. dc Verb. Domin. Serm. 8. 
 
 From this confideration of the efHcient caufe o^Chrifl\ Refurrcflion, we 
 are yet farther alfurcdjTIiat Chrijl did truly and properly rile from the dead 
 
 in
 
 TheThirdDay. 250 
 
 in the fame Soul, and the fame body. For if vvc look upon the Father, it is 
 
 beyond all controverfie that he railed his own Son : and as while he was here 
 
 alive, God ipake from heaven, laying, This is my well beloved Son ; lb after his 
 
 death it was the fameperfon, of whom he fpake by the Prophet, Thou art my 
 
 fon^ this day have I begotten thee. If we look upon Chriji himlelf , and confi- 
 
 der him with power to raife-himfelf, there can be no greater aflfurance that 
 
 he did totally and truly arife in Soul and body by that Divmity which was 
 
 never feparated either from the body or from the Soul. And thus we have 
 
 liifficiently proved our Iccond particular, the Verity, Reality, and Propriety / 
 
 of Chrijl's Reliirreftion, contained in thofe words, He rofefrom the dead. 
 
 The third Particular concerns the time of ChriJFs Relurreftion, which is 
 exprefled by the third day ; and thofe words afford a double confideration : one 
 in refpeft of the diftance of time, as it was after three days ; the other in rcfpett 
 of the day, which was the third day from his Paflion, and the precife day up- 
 on which he rofe. For the firft of thefe, we fhall Ihew that the Meffhu, who 
 was foretold both to die and to rife again, was not to rife before, and was to 
 rife upon, the third day after his death; and that in correfpondence to thele 
 predi£lions, our 'jef^is, whom we believe to be the true Meffus, did not rife 
 from the dead until, and did rife from the dead upon, the third day. 
 
 The typical predidionsof this truth weretwo, anlweringtoour twocon- 
 fiderations, one in reference to the diftance, the other in refpefl of the day 
 it felf. The firft is that of the Prophet "Jonas, who was in the belly of the Jon. i. 17. & 
 great fjh three days and three nights, and then by the fpecial command of God '* '°' 
 he was rendred lafe upon the dry land, and lent a Preacher of repentance to 
 the great City of Nineveh. This was an exprefs type of the Meffias then to 
 come, who was to preach repentance and remilTion of fins to all Nations ; 
 that asjoms was three days ,<.nd three nights in the whales belly y fo fljotUd the Matth. 12. -^ff. 
 Son of man be three days and thrte nights in the heart of the earth : and as he 
 was reftorcd alive unto the dry land again, fb fhould the Mejfi.u, after three 
 days, be taken out of the jaws of death, and reftorcd unto the land of the 
 living. 
 
 The type in refpeft of the day was the waved flieaf in the feaft of the firfl- 
 fruits, concerning which this was the law of God by Mofes., When ye come into Lev. 23. loj 
 the land which I give unto you, and Jball reap the harveji thereof, then ye jh all bring 
 d jheaf of the firfl-fruitsofyour harvefl unto the Priefi, and he jhall wave thefljeaf 
 before the Lord to be accepted for you , on the morrow after thefahbath the Frieji 
 fljall wave it, and ye fhall offer that day when ye wave the jheaf an he-lamb with- 
 out bkmifjj of the firft year for a burnt-offering unto the Lord. For under the 
 Levitical Law all the fruits of the earth in the land of Canaan were pro- 
 phane; none might eat of them till they were confecrated, and that they 
 were in the feaft of the tirft-fruits. One flicaf was taken out of the field 
 and brought to the Pricft, who lifted up as it were in the name of all the 
 reft, waving it before the Lord, and it was accepted for them, fb that all the 
 flieafs in the field were holy by the acceptation of that. For if thefirsi-fruits Rom. it, iS; 
 be holy, the lump is alfo holy. And this was always done the day after the Sab- 
 bath, that Is, the Pafchal fblemnity, after which the fulnefs of the harveft fol- 
 lowed : by which thus much was foretold and reprclentcd, that as the flicaf 
 was lifted up and waved, and the lamb was offered on that day by the Prieft 
 to God, fb the promifed Mef/tas, that immaculate Lamb which was to die, 
 tliat Prieft which dying was to offer up himlcif toGod, was upon this day to 
 be lifted up and railed from the dead, or rather to fliake and lift up and pre- 
 fent himfclftoGod,and fb to be accepted for us all, that fo our duft might be 
 ianftifu'd, our corruption hallowed, our mortality conlccratcd to eternity. 
 
 L 1 2 Thu>
 
 26o ARTICLE V. 
 
 Thus was the Refurreclion of the Mcffiis after death, typically reprcfentcd 
 both ill the diftance and the day. 
 
 And now in reference to both refemblances, we fl.-ajl clearly fhew t!ut 
 our jff//«, whom we believe, and have already proved to be the true Mefjias, 
 was (b long and no longer dead, as to rife the third day ; and did fb order 
 the time of his death , that the third day on which he role miglit be that 
 very day on which the fheaf was waved , the day after that Sabbath men- 
 tioned in the Law. 
 
 As for the dilhnce between the Refiirre£lion and tlie Death ofChrif}, it is 
 to be confidered, firlt,generally in it iclf, asit is fome Ipace of time ; lecond- 
 Iv, as it is that certain and determinate fpace of three days. Chnji did not, 
 would not, liiddenly arife, left any fhould doubt that he ever died. It was 
 as necelTary for us that he fhould die, as that he fliould live, and we, which 
 arc to believe them both, were to be alTured as well of the one as of the other. 
 That therefore we may be afccrtaincd of his death, he did fometime conti- 
 i; Dc cruce Jc- nue it. II He might have defcended from the Crofs before he died, but he 
 raritddifcre- would not, bccaulc he had undertaken to die for us. * He might have revi- - 
 "ac'ucde'iipui- ved lumlclf upon the Crols after he had given up the ghoft, and before Jo- -I 
 chro rciurgc- ^^^/^ ^.^^^Q j.q j-gj^g |^in^ down , but he would not, left as Pi/.tte queftioned ][ 
 7o/;.^v:?/'!^2:rwhether he were already dead, lb he might doubt whether he ever died, 
 
 ♦ "H/iui-'/o ^^ Xhe reward of his Refurreftion was immediately due upon his Paftion, but 
 r^^xf^i^^ri '"'^ deferred the receiving of it, left either of tiiem being queftioned, they 
 Ii.u2 Siiyfi- both mi[?:ht lofe their efficacy and intended operation. It was therefore ne- 
 fyx J, -jtM, celTarv that (bmc Ijjace fhould intercede between them. 
 
 cTw^o/ C.aif • J ' 
 
 a.>Xi ■'Li I'iro KtxZs mf'idi o SaTilf i tstoi'hzs. E'iVs v«p ar}i( f/tlJ^' i\c->( auri riiv»xiv^ , Ji utH rkhtey tdri 
 Toy Siiva]tv i'iajJK'ivau , n iri{ aini ilw a.v<L<^tiv Li ShS'ti^of. Tet'^* 3 "*" **" '»«' "^ eA*5-<iu«Ii'-'* o' Q- ris n 
 ^x.it.T» T5 »■ 7i){ tivxmnwf iJMKOv i^ivtlo ri tfu Tji$ a's9ctfOT<« xA.i©-. "Ofl;! iy* <f*iX^'^ f5ici>i' 7o au/xj. , xoi (x'my 
 yj^'itxim ix'i'aljj A'oy&-< k, toI^'-p nro tahv V/w^ivctp.ctfloK, S. Achanaf. de Incarnac. Vcrbh Kcu rfi'; 5 nVifjtf 
 J)«t TuTo CiMi-xrJfnnv, 'ivst'Ti-rdbi^ oTi aTi^iViV, » j^ TzJ fttwja iw-wip.iyoy fiijiauirtu , i^ tii •rcit]ay 54", «>iAx ^ 
 7&f ;>^5km'^ ruiiSr, &. Chr> loll. Homil. 4?. in Mart. 
 
 Again, becaufe Chrift's exaltation was due unto his humiliation, and the 
 firft ftep of that was his Refurreftion ; becaufe the Apoftles after his death 
 were to preach repentance and rcmiftion of iins through his blood, who were 
 no way qualified to preach any fuch doctrine till he rofc again ; becaufe the 
 Spirit could not be fent till he alcended, and he could notalcend into Heaven 
 till he rofe from the Grave; therefore the ipace between his Refurreftion 
 and Paffion could not be long ; nor can there be any rcafbr Olgned why it 
 fliould any longer be deferred, when tlie verity of his death w as once fuffi- 
 ciently proved. Left therefore hisDifciples fhould be long held \v fufpenfc, 
 or any peribn after many days fhould doubt wlittlicr he roft with the 
 fame body with which he died, or no; that he might fhew himfelf alive 
 while the Soldiers were watching at liis giava, and while his crucifixion was 
 'ii'j»''^*li y^*- ^^ ^^^^ mouths of the people, he would not ftay [, many days before he 
 
 * ?xvA*y iv '"ole. Some diiVance then of time there was, but not great, between his 
 i4 ori^:iTi Crucifixion and his Reliirreftion. 
 
 Tetlida ■ a.V:- 
 
 fnn TKTO ■ iKet '5 uh Si] '-ckC TiniJiSitdLV )^ j9«jeK TiAitt v<n.if* ivc/siTO! i'VIOfi^ , «< »K ajjri et^x' tttgft aZiAtt fi^r.v 
 (tfXiWil :^ ~:' rif )f'| cA" ajjrit ytpttv H-ziftii' -ni 'f^teu^fo ly i?3jA«r9*ri3i ^ '^utu^-^v) cfta inno i iihiia •Jff rttav 
 ncsjfr.o »/t '^ -rcM/ 7?f-' -.x.«!75vlaj aui'k iJei i oLfs^-^nnn rra.frihKV<nv ' a.»C zti ^ aKoUt ajJr^ '-ttuiKov iy^'oyluii r 
 
 ij^n *in.()v S'jf-t'- ?/«?,«i' «t9»r«]oK <: .'t^ii.{]»i. Ibid. 
 
 The particular length of this fpace is determined in ths third day : but that 
 cxprclTion being capable of Ibme diverfity of interpretation, it is not foeafily 
 
 conclu-
 
 TheThirdDay. 261 
 
 concluded how long our Saviour was dead or buried before he revived or 
 role again. It is written exprefly in S. Matthew, that a^ Jonas rvas three days Man. 12. 40: 
 a»d three nights hi the whales belly, fojhouU the So» of mm be three days and three 
 nights in the heart of the earth. From whence it lecmctli to follow, that 
 Chriffs body was for the fpace of three whole days and three whole nights 
 in the grave, and after that fpace of time role from tlicnce. And hence Ibme 
 have conceived, that being our Saviour role on the morning of the firll; day 
 of the week, therefore it muftneceffariiy follow that he died and was buried 
 on the fifth day of the week before, that is on Thurfday ; otherwife it can- 
 not be true that he was in the grave three nights. 
 
 But this place, as exprels as it (eems to be, mufl: be confidered with the 
 reft in which the fame truth is delivered ; as when our Saviour laid, Jfter Matt. 27. 6?. 
 three days 1 will rife again : and again, Deflroy this temple, and in three days ^^^8. 32. 
 / xoill huild it up, or, within three days I will build another made without hands. MHt\ 14. 58. 
 But that which is mofl: ufed, both in our Saviour's prediction before his 
 death, and in the Apoflles Language after the RcfurreQion, is, that * || he ,^^,f ^^ ^ 
 rofe from the dead the third day. Now according to the Language of the " '17' 25' 
 Scriptures, xiChrijl were flain and role the third day, the day in which , ^q-'p- 
 he died is one, and the day on which he arofe is another, and confequent- fo. 34'. 
 
 ly there could be but one day and two nights between the day of his death ^»K' 9- 22- 
 and of his refurreflion. As in the cafe of Circumcifion, the male Child „^^'H' 
 eight days old was to be circumcifed, in which the day on which the Child Aid 10. 40.' 
 v/as born was one, and the day on which he was circumcifed was another, '£^'": *V 4; 
 and fo there were but fix compleat days between the day of his birth and phafeslreufe^ 
 the day of his circumcifion. The day of Pentecoft was the fiftieth day from fi'fi '*"' <^*''?^ 
 the day of the wave-offering ; but in the number of the fifty days was both ^ofth^^lmh'^ 
 the day of tiie wave-offering and of Pentecoff included ; as now among the r^^i iV'e^f. 
 Chriftians ftill it is. Whitiunday is now the day of Pentecoft, and Eafter- |j,f j?* ','j,^|'^^ 
 day the day of the Refurreftion, anfwering to that of the wave-offering; n-1" H'li^'^ 
 but both thefe muft be reckoned to make the number of fifty days. Chrijl -^f^f HM'-e?«- 
 then who rofe upon the firft day of the week (as is confeffcd by all) died '^f' '^j^^ 
 upon the fixth day of the week before : for if he had died upon the fifth, (bit Tmpu »♦ 
 he had rifen not upon the third, but the fourth day, as .-.Lazarus did. Be- If'J'^j^"'^^"' 
 ing then it is moft certain that our Saviour rofe on ^the third day, being ac- Sv mi^Sv^- 
 cording to theconftant Language of the Greeks and Hebrews ; he cannot be """^'"J^ih 'f'^f 
 faid to rife to life on the third day, who died upon any other day between '{^f^Jj ^^/Zl 
 which and the day of his Refurrefltion there intervened any more than one if t'kmoft gem- 
 day ; therefore thofe other forms of fpeech which are far Icfs frequent, }li-^"of'lte7h 
 mufl be fb interpreted as to be reduced to this expreflion of the third day fb .-. Lzarus i 
 often reiterated. •'•"''/! *^ 7^' 
 
 days dead, that U counting the day on which he died, and the day on which hk Sifter fia^e fo to out- Saviour at his fcpulchrc. Jnd 
 Ldng he wai raifcdthcii, he mfe r"^ TSTct'f tii ii/jA^cl, the fourth day. Our Saviour rofe ri? relr^ M^tf «, and therefore he rvas 
 re/j ai^'v- when he rofe; and jo the Fathers call him, as you may obferve in the words lali cited out o/"Atliana(ms. As wc read in 
 Plutarch, SoA<5t« o 0=<7<T4<n®- * 'J^k^ivi, i^ r''^dJQ- h^Aj «%/! t<u TrKpof aurai avhuiyK-.. De hit qui fcrro pun. And of 
 that Spirit in a Hoy p^ffcffcd, who hjtcd all Women iHi i) yvjin i?ei riif luyli^ SCetn, reilajn xmu%>« ya/xn^fiTi iTi(v, Fhilo- 
 Jirat.t.^ C.12. What this rei}dj3' i^ the GreekOiammarians will teach m. n^\ jH to ri'mm ato.?']^ ri re.iATV)(iy li Tiaj*- 
 (»«. TTfJi 3 t3 'T05BI' ri rexTov Ii Tiraf to(i 6?n rd^tvf, '^g)( '■$ xi TO«a7op T' rti\aiov n rtrufjajov., i^ Tfpf ri, TOfaTG" 
 i'f' Kf^vi-raifj; ifei.vlnTUTi, Teijo! '^ Tu_j;3c J? TrTafltui? , riynv reir'ju n/xi^v 'i'x,'-> a?' i Tit^niiiv riJdfTlw. 
 Schol. Eurip. Hecuba. Teil^lf^ then, in refpeii of his coming to or from any place, is that perfm which it now the third djy in ir 
 f nm that place ; which cannot he belter interpreted, as to the Oreel^ Langua/^:, tl)an in the exprejjion of a Ten tan Fever, called fo be- 
 caufe thejecond acceffion is upon the third day from the firjl. and the third from the fecond, &:c. tn which cafe t ':ere is but one day be- 
 tween, in which the Patient U wholly free from his difeafe : from whence Trngji'^/ii^c. and rei]cuKa( « the fame in the Language of 
 the I'hyficians. This is excellenttyexprefjed by A\c\3ndcr Ap\Kod'i('jei..s in that prob!em.iii,jl i uej]ion, c^ta. r't o Jx reflcuS- c«. 
 di^fjcv ^v/xZ >(>ro,«V^» ^9 iyj^f ix^giyvTav ly Kc/.Tt\'WvvJxtv _j/oaW, Trty* n'lav kivHtoj • h Jj dfj-pnyatvlf-, 'X"* ""*' 
 cTpOTtp t3 !fAi>(a« Tit (S*fu'Tii!< <' 4-u;^?iTHT/ )ut9' )t/'t»r"' ' ij Te'^afT^ullih, «/)(i /Jo lif/jf ~Kjtti»iK, fri^bt. 10.1.2. Tut 
 i'U'iiiJiaiiA^ue hath its acceffions Ka.V r(j.'-:f^.V the Tertian Ttwy. ij.ia.ii (lub. n^x^^^y) .xfter one d.iy of perfect inter miffion; the 
 i^iattan fta, f{,a ria<i^2ii i/ioaiv. In the fame manner he m:ntions the ■j-e/j.-j^djov, the iCJhuujBV, and irrnlojtv ' in all which thtt 
 isconfiantly ob(ervable, that the days of per fell iniermiffion are fewer by two, than the iiiimkr in the name o] the Fever : jor if the 
 
 Fever
 
 262 ARTICLE V. 
 
 Fet'trle a TtA^®- *be d.tioj intermtfJ'mUbMt ore, ifTiUfrdiS-tfro, if rrtji-rlsiQ- threi, ijiCJift-iuQ- fiie, ifitval^^- 
 fevtn. Thus if our Sax iixr a-eit one wMe da) in the grax e, and died the d.t) bejofe,_ and rofe the day after, he did > ife jetlalQ- • 
 ifhe'w'Tefa>iwMed.tisintheirave,heroSe7na^TiuQr. 50 Arillode, A<*7i o tvi^THitU Hoi'iai ruT^& Kr,yn\ ~z- 
 Ttny 5t< i-ri ii-ixpji 'i, *S-tfi( dtX^f "' « ^eim 3 Konu-Q; PcoW.14. Sen.z6. t'~, reirt therefore and Te/laiQ- h thefamf. 
 Forfrom ^tllllCmel^e/}dJQ■,andfrjm7i^li^Tn,Ti^a.(}lu9-,&':• innhich nuif^M alwanunderftood.^ Tiltfltu^ ,Ti- 
 Txr«iiu«f©-. Suidas, Te»Tai3-f/.'fnMTeiB^t:f J) " i»t/fjTs<TCiTail5-, JixreJiTuC ar^ Tfraf Ta/g-, J)« rlTaf T»f • Tan 
 being ChiiH did certainl) rife t^ t&'th M/xif *, he did rife according to the Greekj TetrvQ- • and according, to the fame then ht 
 mHJi alfa rife Ttad fxUy, that is, one day wi/; interceding between the da) of his death, and the da) oj his refurrtiim. 
 
 Wlien therefore we read that nfter three d.iys he would raife the Temple 
 
 of his Body, we murt not imagine that he would continue the fpaccof three 
 
 whole days dead, and then revive himfclf ; but upon the third day he would 
 
 Luke 2 4-5. j.j(|, again : as \JGfeph and his mother, after three daysfonnd htm in the tempk, 
 
 that IS, the third day after he tarried behind in Jtrufakm. And when we 
 
 II A n\ hand a ^^^^-^ ^^^^ '^^ ^^'^^ ^^'^'^^'^ ^^^^ ^^^ ^^^'"'^^^ nights in the heart of the earth, we 
 d^ in the He mull not look upon thole nights as |; diitinft from the days, but as Mojes 
 brea Language, fp^i^e, the evening and the mornings that is, the night and the day, were tht 
 p/tLs!)"Z frfi dsy ; and as the Saint fpake unto Daniel, * Vnto tivo thoufand and three 
 fame with the hiifidrcd evenings and mornings, intending thereby fb many days : nor muft 
 t'o* ''"^tX ^^'^ imagine that thofe three days were compleated after our Saviours 
 vf'^-i.U:; ' death, and before he rofe; but that upon the firft of thofe three days lie 
 3iy \-iM died^ ap^d upon the iaft of thofe three days he role. As we find that 
 ~/ii?a>* '' ^'g^^ ^V^ "'^''^ accomp/ifljed for tht circuwcifwg of tht child; and yet 
 TbeeveninganJ Christ was bom upon the firlV and circumcifed upon the lall of tliole 
 the '"'["'"^ * cisht days: nor were there any more than fix whole days between 
 
 were the pit ,0, -ii.,-! 11 iri- t i 
 
 day. For though the day ct his birth and the day or his circumcidon ; the one upon 
 Godcdiiedthe the five and tucntietii of Decemkr, the other upon the firft of Janua- 
 Sa^ilnefshc '">'• -And as the Jtirs were wont to (peak, the Priefts in tiieir courfes 
 called Night, by the appointment of David were to minifter before the Lord eight days, 
 r/Lr 'th/''da ^^'Ii^'reas every week a new courfe fucceeded, and there were but levcn 
 -«i t'at' night days fervice for each courfe, (the Sabbath on which they began, and the 
 nascaiied^diy. Sabbath on which they went oft being both reckoned in the eight days;) 
 w!rd'^v7n ^o t'le day on which the Son of God was crucified, dead, and buried, and 
 the. fame zerfe thc day on which he revived and rofe again, were included in the num- 
 (he'naiuraUnd ^^^ of' three days. And thus did our Saviour rife from the dead upon the 
 artiticai day. third day properly, and was three days and three nights in the heart of 
 Andtheex^ening j^e earth *.-. fvnecdochically. 
 
 and the morn- ' ■' 
 
 ing are fmetimes fut ini\ead of the day; at Dan. 8. 14. P'HO VJTiU^ uID'i7N "^p^ ;3~y *iy Unco two thou- 
 fand and chrcc hundred days, and xerfe 26. "Ip^HI QTy'H nS~Q, rehich roe tranflaie, the vilionof tlie evening and 
 the morning, but mig't be rather tianflated in reference t) the foimcr, thc Vifion of the days, li^. t)ie 2^00 days tcfcre ff:':eii 
 cf. A'jw though a Day be thw diierf!) tal^en, yet in the meafuring '.f any time rrkich containeth in it both days and nijns, a dat 
 2s altea\stal;cnin that (ene in wkicb It cimlrehendcth bith day and night. Tons Calen, veh«-is very punllual and exaif in alt 
 h:s Language, arj full cf exfojitions of the xvords he ufes, ti frevenr mifiales, bemi to ffcal^ of the Critical days, gixes nonce 
 that by a day he ur.derllands not that ij'ace of time rt'hich it ofj'o'ed to the night, hkt that jrhich comprehcndeth bo:h the night and 
 day, 'll/jLi^fif Jvhoti,rt Tuf oKtr t Asj*» tifti-svuVoif «« if- ■# iin'^.^i lU/'THf f/siiii! trum^aar, acMet Kj "f tv<7i( ^im • 
 iC3.ix^if/ «j T nlcZ:i T(/»*el1i ifiifat tT) Atjo«V> »' /Ji'^fV nrov T J^ocec c» V2? "^ >»« ^A/®- f^tinTaj T..<n.y- 
 fA)»nf.< r/^iai/r, ci».d >yr if tvurif lutu Tfs^^ivnt.ir'j'f Ji -neof j^ "f imwrlr tivn 19 f.\i\>Lt*Ta x^ Ttia.ii.tnar 
 liuifTc {p jauV- De Crifrbm, L 2. This it obferved by SEdfAto be alfo the cujiomofthe Scnptures,upmlhilenords in Gcncfis, 
 E--^ui7e ?f »azr»|Cjt, i",?JeTo — fa'/, to iiut.^a'unrioy xi>« • «t irt irf/inip(d,mi, ii^i^ x^ tC^, aWi* -ttJ i^KfjtntTt lir 
 CTicui' T£j:n^eniii tt-riiHut- Tajjr'jj/ a.i K. jr "KOLjit Jfi?»i' rilr <r\w:iflncLy €i/jc/< in T(t •7« >^oi» fillinffH, iuifjK ifiV"" 
 fOisai »X' 6 % i'u«'?« (mJ '^ ijjLifat, In Hexam. Norn. 2. A'5b> being f,en,rall) in alt computations of lime, as S. Bai'il oilci leth ;r 
 T? ri ^cvv mfiiffH, a day tvJi tat;en for the vrhol: fpace of day and night ; and as the evening and the morning figitiieth :he 
 ftmc, thai is a day ; and 2gco evening! and mirnings no more thanfo m>iny days ■■, andf three days and thee nights in the ctmpu- 
 taiionoftimcfignijie nom:re than three days. (For God called thc ligiit Day, and the darkncfs lie called Night, and thc eve- 
 ning and the- morning were the firft day, and the evening and thc morning were thc I'ccond day,iri: J Being thtci: days in lit 
 tangua^e of the Scrptuie.ire (aid to befulhllcdnhcn the thud day it come, though it be not tvhoUypaJjedoiei ; it foUjnetk that to te 
 three days dead, or to be three days and three nights dead, in the Hebrew Language, cannot necejfm ily infer any mote, th.:n that the /fi • 
 fon fpolcenof d'd continue dead till the third day. ' Dan. 8. 14. ""Luke 2. 21. * As ttie read cf the circumctfnn :f cur Siviei.', 
 tTAM^McwmVif a« oy/Jw • /) c/'Zachary, 6(\-xKri&Aaa.Y <u nn'i^oj ■t hnTyifyat axir»' and though the nurniei ii]a! ucre riiC 
 exprcjjed, yet itistoie unJerJhod, according n the Language oj the Scriptiue in other cafes, and of Jofcplius particula»ly in tbn, 
 A/sTa^e i uicLfxtt^iiv cftazoitii^ tm &iu <?-j iVt^jtv ok]-.' i.ii aaCCdr* S^ adCC^nov. .\ S~^ S. Hicro.T.c on Jonas 2. 1. 
 tt erJt Jonas in ventre pillis triliuj dicbus &. tribus noaibus. Hujus loci m\rtcriuni ni Evangclio Dominus exponir. 
 Si. fcpiniuum ell vcl idiplum vel aliud diccrc. Hoc folum quirimus, quoniodo trtj dies & trcs notftts tucric in corde 
 
 tcrri.
 
 The Third Day. 
 
 163 
 
 terra?, QiiiJani im^nKdjliJi-, quando Sole tiigiente, ab liora fexta ul'quc ad horam iionam nox fuccciTic diei, in cluas dies 
 & nodes dividuiit, & apponcnccs Sabbatum, trcsdiesS: tres noftes iftimant fuppurandas : nos vero cuijiHe'b>;/KM$ tocuni 
 incdligamusa parte ; ucex coquod &♦ 7!zt^fK<ijn mottxaxi crt, unam dicnifupputemiisSc noftcm, & Sabbati alteram -, ter- 
 ciam vero nortcm, qux diei Doniinici nuncupatur. referamus ad exordium dici altcrius: nam & in Gcnefi nox pricedcii- 
 tisdiei(<J</^non) eft fed Icquentis, id eft, priiicipiiim fiituri,non finis pratcriti. To the fame piirpofe S. fWiguiVme, Ipfum 
 autem tridiuim non totum & plenum fuiireScriptura cefliscft ; led primus dieb a parte extrematctus annumeratiiseft ; dies 
 vero tertius a parte prima & ipfe totus ^ mcdius autem inter eos, /. c, lecundus dies abfulute totus viginti quatuor horis fuis, 
 duodccim nofturnisS: duodecim diurnis. Crucilixus eft enim primo Jiidiorum vocibusliora tertia, cum eflct dies fexta 
 Sabbati. Deinde, in ipfi cruce fufpenfus eft hora fexta, S: fpiritum reddidit hora nona. Sepukus eft autem cilm jam fcro 
 faftum eflct: fic fefe habent verba Evangelii, quod inteiligitiir in fine diei. Unde libet ergo incipias, ctiamfi alia ratio rcd- 
 di potcft, quomodo non fit contra Evangeliuni Johannis, ut hora tertia Jigno fufpenfus intelligatur, totum diem primum 
 non comprehendis. Ergo a parte extrcma totus computabitur, licut tertius a parte prima. Nox enim ufque ad diluculuni 
 quo Donfini refurreftio declarata eft, ad tcrtium diem pcrtinet, Dif Tnnit. 1. 4. c. 6. And After him Lcothe Great. Ne tur- 
 batos Difcipulorum animos longa maftitudocruciaret, dcnuiiciatam tridui nioranuam mira celcritate breviavit, ut dum ad 
 integrum iccunduin diem pars primi noviflima Sc pars tertii prima concurrit, £: aliquantum temporis fpacio decideret, & 
 niiiil dierum niunerodepcrircc. DeRi-ftr. Domini, Serm. i.IJiJor. Pelnf Epiji. 114./.!. 
 
 This is fufficient for the clearing the prccife diftance of C^r//2's Refurre- 
 £tion from his Crucifixion, exprefled in the determinate number of three 
 days : the next conlideration is, what day of the week that third day was,on 
 which Chrijt did aftually rife, and what belongeth to that day in relation to 
 his Rcfurredion. Two charaQers there are which will evidently prove the 
 particularity of this third day : the firft is the delcription of that day in re- 
 IJDefl; of which this is called the third, after the manner already delivered 
 and confirmed ; the lecond is the Evangelifts expreffion of the time on which 
 Chrijl rofe. 
 
 Tile chaiaftcr of the day in which our Saviour died is undeniable, for it is 
 often exprcfly called the \\ preparation; as we read, they therefore laid Jefm (1 na^irx-iH , 
 in the garden, ^hccauje of the Jews preparation day, for the fip/tlchre was nigh rarafccve in- 
 at hand. And '' the next day that followed the. preparation, the chief Priefts prTparado, 
 and Phari/tes asked a guard. Now this day of preparation was the day im- P''* ■*'• ^ugu- 
 mediately before the Sabbath or fome other great feaft of the Jews called by S^l^l^^' 
 them the Eve of the Sabbath or the Feaft : and therefore called the prepara- it fynfetb ge- 
 tion, becaufeon that day they did prepare whatfoever was neceffary for the "(''■'I'y --"'j P'«- 
 celebration of the following Feftival ; according to that command in thecale mutTt^^erl 
 of Manna, "^ It jljall come to pafs that on the ftxth day they ^j all prepare that butin tlm cafe 
 which they bring in, and it JJjal/ be twice as much as they gather daily. This pre- 'tijr^"i'et'ime1n 
 paration being ufed both before the Sabbath and other Feftivals, at this time '"''id' prepara- 
 it had both relations : for firft, it was the preparation to a Sabbath, as ap- '«" •''''^ """-^ > 
 
 II 1 r- ^ c c H/f r A -Kl I I I r '■ iJ* Luke 23.54. 
 
 peareth by thole words or b. Mark, "^ i\ow when the even was come, becauje it k^J 1,^^^^, \j2 
 was the preparation, that is, the day before the Sabbath ; and thofc of S. Luke, 'Wfinr^dt/M • 
 • That day was the preparation, and the Sabbath drew on. Secondly, It was alfb 1l,im'" ^mmg 
 the Eve of a Fe(Hval,even of the great day of the Falchal fblcmnity, as ap- tke Jews for tin 
 peareth by S. John, who faith, when Pilate fate down in the Judgment-feat, ^j'/Zjl",* ' J',f" 
 ^ it was the preparation of the Pajfover. And that the great Palchal Fcftivity 'ETrJu/^To^- 
 did then fall upon the Sabbath, fo that the fame day was then the prcparati- '^''^'' j ^ 
 on or Eve of both, appeareth yet farther by the fame Evangelift, faying, The l^dm tb^E°d'n- 
 'Jews therefore, becanfe it was the preparation, that the bodies Should not remain o/AuguftusCx- 
 tipon the Crofs on the Sabbath day, for that Sabbath day was an high day ; that is, '"'^ P^)[^^*' 
 not only o.w ordinary or weekly Sabbath, but alio a great Feftival, even a i, a^<:Za.<ny,7\ 
 Fafchal Sabbath. Now being the Sabbath of thejeiw was conftant and fixed '^'' '^('-^^{''!^\ 
 to the feventh day of the week, it followeth that the Preparation or Eve I^^^Jn,^ 
 thereof muft nccelTarily be the fixtliday of the week, which from the day JiiJ.Ant.i. 6. 
 and the inlinite benefit accruing to us by the PafTion upon that day, we call '„'°i'Jf!t^idby 
 Good Friday. And from that day being the fixtli of one, the third muft con- S) nciius, £^4, 
 fequentlv be the * eighth or the firft of the next week. '-f"'^,*^''' ^ *■»*' 
 
 T J D ill', lul rirtka- 
 
 £^, «Vax 7ii^\ts J'ltfis^ihf MT)iv a.y<iJtt ci'^eje^uy. ?'«« miijKmdjh oj the Hebrews vc»s »n}vec<abk tothc drna pura 
 
 'J
 
 6^ 
 
 ARTICLE V. 
 
 of the Gm'.k!, as tholdOhS'"), Coenapura, rrtiaiCCurov, & in GloS- Latiii'hArjbico, Parafcue cocna pura, id eft, vn- 
 paratio qua fit profabbato. Ftom whence f^me c/ the Fathers fo met pr a the Em (f the Jex-ijh Sabbath!, as Tcrcullian, D)^ 
 obfcrvausSc men es & tcmpora & annos Stfabbata, utopinor, & cocnas puras, & jcjunia & dies magnos. Adv. A-tirch. I. 5. 
 c, 4. AccclcratJtn vulc incclligi lepulturani ac advtiperafcercc, quando jam propter pjraiccuen, quam cornani puram Jiidaff 
 Latino ulitatius apud nos vocant, farcrecale quid ncn licebat. 5. A'.ig. Tra'l. -6. in Joh. Ard the ancicrj Trnnlators of rhi 
 
 minus odcndit palTus in ca. I, en. I. 5. c. 25. ?5r lib- 1. Moheni fcsca die dixilTe, qux til in cccna pura. // thercfme tfe ca:na 
 pura amwi the Gentiles was that time in nkkh the) frefared andfanilifiedthemfelvesfor their f.tcred Soleipnities, fi the Jews did 
 mate ufe of that rcordto fiinitie their J'anlli]ication, and of the Gredi Truest K^ti to teftifie the prcpai-ation of all things ufed on their 
 hoi) d.ijs, upon the Eie thereof, or da; lepye. Parafcue Latine pr.iparatio eft, (cd ifto vcrbo Grarco libentius utuntur judii 
 in hu;urmodiobltTvationibuf, ctiam qui magis Latine quam Grice loquuntur, /wf/j 5.Aug. Trail. 1 i^.injih. So thai the 
 fame Father tell itieth that the jen-s fpeai^jng Utin in hutiine, did fimetimes ufe parafcue, /jmt'f;m« cccna p\iri. for their Eve of 
 preparation. ' o'tkein-ife in their own UngMge the) called it l^y^ or KDDI'^y; b) rrlmh generally, they underftood the faih 
 datofth'iveel, the da^bef re the Sabbath. For Co they reckoned the da\s of the week tnLiTcfhit Babba, Sn^tUI} ^H the firft 
 of the week, np tlie fccond, i<n7n tlic tliird, Npy^'N the fourth, HD'd^Ln tl:e fifth, Ml^ny the Eve, HByj 
 theSabbath. Tais in Hebreve SP^ny, "' Greeli 5TB£jKrx<«u», in latin Cana pura, were uf:d by the Jews for the fume 
 day, the Friday orfixth of the week.; but mt for that alme, but fr the Eie of any great Fcjiitat which anfwer.d to a Sahbatb, 
 f) th.it tliey had their T\1^r\ l"^y, and H^D DVH 3"iy, at muy.tn.Sjri fk oaCfaTK, and 7ra(yiK<Ln n Ptt^ct. And 
 wlien a gre.it Felli-t.al fell upin the Sabbath, then at the Ftjiiiities were both one day, jo the Exe to both was the fame hriday. Ar.d 
 fncbw.tsthe day of preparaiiononwbich our Saiiiurrvas crucified. 'John 19.42. "Matt. 27. 62. ' Exod. 16. 5. ''Mark 
 15.42. 'Luke 25. 54. ' ]ohni?. 14. ''■'0£^T5 rrSf X4>«, i tl iiuJ <mCCu.TsL i/jioi AKrd, .:>}.d. a miroittx.u, 
 c» S xtJiTsa'cat T-i ifJtJai d^X^ "M*!?^* oyJbr.f voitim, Sbr «t>Xs Kofuv it?'xP*\ ^^ 'ij tt>e«^ rUji i/xi^v iLui 
 
 _.. . • ?;' ..- . 
 
 ■^a nV !rj.CCiirc^t TpaT« /uV'ioa r^' TeU-aK lif/tf «», ;(J' t detbulv -rrctKlv iV Ta<7ar Hui^Sv rnf xi/.Aof ee/a{, oyjin kh.- 
 K»Tiu, K.'x^arnlm. uS^H. Ju(iinus Dial, cum Tryphonc. Ciim in fcptimo die Sabbati nonicn fit & obfervautia conftituta, 
 tamen'no^ in oftava die qui- & ipfa prima eft, pcrfefti Sabbati fcftivitate litamur. S. Hilar. Comm. in Pfat. Prol. Hzc cxfta- 
 va fcntentia qax ad caput red!:, perfeaumque hominem declarat, fignincatur fortafle Sc circumcifione ottava die in vetcri 
 Teftamento, & Domini rcfurrcfticnc poft Sabbatcm, qi.od eft utique oftavus idemque primus dies. S. Augulh deScrin. 
 Dom. in m'.nte, I. i.e. 11. Kcu to 'i^& :^ to Tfinov »id£i a.7rttijil 'TT-laa.v Kt/e'^itW t(/u.9l;' i^ it touto Tavi'-y/ei^Mi, 
 iT«/«'®> c# 7tU/T? KJe/^ vui/J 'Iiiar»< Xc/sst ^ mc ttx.^ay ctva'srKnl' liyTc iv^irrtiKim ' J)o ty ctr Ufait ^a.f!U( 
 ^ wfaJrii KtKKnrcu, d( ifX'' C*'''* i'/^ wS'tfX.*''^' 'b O^") *''- \SBCi^r\K.'J,a.T- <?ifi' 'UJ'alav <m.CCA7iiT(Vjv. Theopbiltu 
 ^lexand. 
 
 The next Charader of this third day is the expreflion of the time of the 
 Mark_\6. 1,2. Rcfurreftion in the Evangehfts. When the Sabbath was pafi, faith S. Mark^ 
 which was the day after the preparation on which he was buried, very early 
 Mm. iS. I. m the morning the fir si day of the week. In the tndof the Sabbath^ as it kgan 
 Luke 24.1. todavntcivardsthefirstdayofthetveek^ faith S. A/^r/^eir. "Vpon the firft day 
 Jobmc. I. of the week early in the morning., faith S. Luke. The firft day of the week early 
 rvhen it was yet dark, faith S. 'John. By all which indications it appeareth 
 that the body of Chrift being laid in the fepulchre on the day of the prepara- 
 tion, which was the Eveof the Sabbath, and co/.tinuing there the wJioie 
 Sabbath following, which was the conclufion of that week, and farther reft- 
 ing there ffill and remaining dead the night which followed that Sabbath, 
 but belonged to the tirll day of the next week, about the end of that night 
 early in the morning, was revived by the accefTion and union of his Soul, and 
 rofe again out ot the fepulchre. 
 
 Whereby it came to pafs, that the obligation of the day,which was then the 
 Sabbatli,died and was buried with him,butin a manner by a diurnal tranfmu- 
 tation revived again at his Rel'urreftion. Well might that day which car- 
 ried with it a remembrance of that great deliverance from the Egyptian fcr- 
 vitude refign all the Sanftity or Solemnity due unto it, when that mornii:g 
 once appeared upon u hich a far greater Redemption was confirmed. One 
 day of feven was fct apart by God in imitation of his reif upon the Creation 
 of the world, and that leventh day which was fandified to the Jens wasrec- 
 koned in relation to their deliverance from Egypt. At the lecond delivery 
 D«--f. 5- '5- of the Law we find tliis particular caufe affigned, Remember that thou waft a 
 fervant inth? land of Egypt, and that the Lord thy God brought thte out thenc-: 
 through a mighty hand and by a fintchcd out arm, therefore the Lord thy God, 
 
 com-
 
 TheThirdDay. 265 
 
 commandtd thee to hep the Sabbath-day. Now this could not be any fpecial 
 reafbn why the 'jews Ihould obfervc a leventh day ; firft, becaufe in reference 
 to their redemption, tlie number of fevcn had no more relation than any- 
 other number ; lecondly, becaule the reafon of a feventh day was before ren- 
 dred in the body of the commandment it felf. There was therefore a dou- 
 ble reafon rendred by God why the "Jews fhould keep that Sabbath which 
 they did, one Special, as to a leventh day , to ihew they worOiipped that 
 God who was the Creatour of the World; the other Individual, as to that 
 leventh day, to fignifie their deliverance from the jEgyptiaft bondage, from 
 which that feventh day was dated. 
 
 Being then upon the Refurrcdion of our Saviour a greater deliverance and 
 far more plenteous redemption was wrought than that oi&gypt,ztid therefore 
 a greater obfervance was due unto it than to that,the individual determination 
 of the day did pafsupon a Ifronger reafbn to another day, always to be repeat- 
 ed by a leventh return upon the reference to the Creation. As there was a 
 change in the year at the coming out of yEgypt, by the command of God : 7 his Exod. 1 2. 2; 
 month^thQ month oi Jbib, fhall be unto you the beginning of months, it jjjallbethe 
 firfl month of the year to you , {b at this time of a more eminent deliverance a 
 change was wrought in the Hebdomadal or weekly account, and tlie Hrlf day 
 is made the fevcnth.or the feventh after that firftisfanftified.Thefirlfday be- 
 caufe on that Chrifi rofe from the dead, and the feventh day from that firli for 
 ever, becaufe he who rofe upon that day was the lame God who created the 
 world, and refted on the feventh day ; For by him all things were created that Coioff. 1. 16'. 
 are m heaven and that are in the earthy all things ivere created by him and for him. 
 
 This day did the Apolfles from the beginning moft religioufly oblerve, by 
 their meeting together for holy purpoles and to perform religious duties. The 
 firft obfervation was performed providentially, rather by the dcfign of God 
 than any (iich inclination or intention of their own .• ¥ov the fame ^^.y, faith the Jobmo. 19, 
 Evangelift, that is the day on which Chrift rofe from the dead, 4/ tvening^being 
 the fir H day of the wetk^ the Difciplcs were affembled for fear of the Jews. The fe- 
 cond obfervation was performed voluntarily, for after eight days again his Di- John 20. 2I. 
 jcipks were within^ and Thoma,s with them: the firft day of the week, when 
 Chri^ rofe by the providence ofGod, theDifciples were together, but Jhonias 
 was abfcnt ; upon the firft day of the next week, they were all met together 
 again in expectation of our Saviour, and Thomai with them. Again, vchtn the Ails 2. i. 
 day of Pentecojl was fully come, which was alfo the firft day of the week, they 
 were all with one accord in one place, and having received the promile of the Ho- 
 ly Ghoft they fpake with tongues, preached the Gofpcl, and ihtfame day were aUs 2.41. 
 eddcd unto them above three thouf and fouls. The fame pra£ticc of convening 
 we find continued in the following years. For upon the first day of the week. Ails 20.7, 
 ivhen the di/ciples came together to break bread, Paul preached unto them : and 
 die fame Apoftle gave exprefs command concerning tlie colleftion for tlie 
 Saints both to the Churches of GaUtia and of Corinth, Upon the firft day of 
 the week, lit every one of you lay by htm m (tore, as God hath profpered him. ' ^^^^- V '.°', 
 
 From this Refurreftion of our Saviour, and the conftant praftice of the A- ^^^^J^^ i^'" 
 pof^les,this firft day of the week came to have the name of the Lord's day, and ^4? jt TaWa.*- 
 is fo called by S. John^ who fays of himlelf in the Revelation, » / was in the Spi- J^>/ ^,^,^5,7'^ 
 rit on the Lories day. And thus the obfervation of tliat day, whicli the Jews m t5 ooVa 
 did tanftifie,cealed,and was buried with our Saviour, and in the ftead of it, Qr''"*^|",i,^' 
 the religious obfervation of || that day on which the Son of God rofe from MaTc'^^A. 2. 
 the dead, by tlie conftant praftice of the blclfed Apoif les was tranlmitted e^, /""y"^ ^/'> 
 to the Church of God, and lb continued in all Ages. ^it" |^™/" 
 
 Mm '"""^
 
 266 ARTICLE V. 
 
 aciiftiitattV ^•'* -^ '•'''' "*'■' >»""'-"" /■'?/'"^ '-■^•' l"taf"5 '^'^ '*'*"^'' '' "temyr.cdh) Pliny /n ^« £/•(/?. rj Trajan. Artirniabanc 
 hanc tuilTc ruaiiiLira vc! culiJi fui vc! crrorii, quod clTcnc ibliti ftaro die ante luccm convcrire, carmcnq; Chrifto qu-iii Deo 
 conerc. Nobis qui'jus Sabbata extranea func 8: ncomenia & ftrij 1 Deo iliqnando commcant, Arcnat conlonant, luliis corvi- 
 via coiiftrepiint. O niclior tiJcs nacionum in fuam Icftam, qot nullam folcnnicatcm tlirirtianorum fibi vindicac, r.on Domi- 
 nicum Ditm, non I'eiitccoftcm, T:ftM. ic JM. c. 14. Nam quod in Judaica rircumcifionc carnali oaavus dies obicrvabatur, 
 fjcraroenmm Jl in umbra atquc imagine ancc praniilTum, led veiiicntc Chrifio in vcritatc complctum. Nam quia oftavm 
 
 dies idem poll >jbbatum primus dies tuturus erar, quo Doir.inus rcfurgerct & nos viviricarct , & cifcumcilioncni tjobis ipi- 
 ricualem darcc, hie dies oftavus, id eft, poft labbatum primus & Dominicus pricefTicin imagine, S. Cjfr. I. ^.EpJ{. S. Lu- 
 
 erac dicruni ordinc pofterior, I'anaificatione Icgis anterior. Scd ubi finis Icgis advcnit, & rcfurrtft one fua oftavum I'anfti- 
 ^xavi^, coepit eadem prima clfc qua; ocrava eft , & oftava qas prima , habcns ex numeri ordine prarogativum, & ex rel'ur- 
 rcftionc Domini lanfticatem. S. .-Iinbrof. Enar. in Fj'M. 47. Dicat aliquis, bi dies obfervari non licet , & menfcs He tempera 
 & annos, nos quoq; fimilc crimen incurrimus, quartam iabbati obferyantes, & paralceutn, & diem Dominicam , S. Hiei in 
 Epift. ad Gal. c. 4. v. 10. Aid S, Aug. in anfwtr to the fame objeftion. Nam nos qutq-, & Dominicuni diem & Hafcha folennitcr 
 celcbramus & quaflibct alias Chrirtianas dierum feftivitates, cont.Adimant. c. i5. Dies Dominicusnon Judxisfed Chriiti- 
 anii refurreftionc Domini dcclaratus eft, si ex illo habere coepit fcftivitatem fuam, 5, Aug. 1 pifi. 1 ip. Hxc tamen kptima 
 critSabbitum noftrum, cujus finis non erit vcfpera fed Dominicus dies velut oftavus iternus, qui Chrifti refurrefticnc fa- 
 cratuseft, aternam non folum fpiritus verum etiam corporis requiem pncfigurans, Idem de Cnit, Det, I. 22. c. 30. Domioi- 
 cum ditm Apoftoli & Apoftolici viri ideo rcligiofa folennitate habendum lanxerunt , quia in eodem Rcdemptor nofter i 
 mortuis refurrexic. Quiqi idto Dominicus appellatur ut in co a terrenis operibus vel mjnui illccebris abftinentes tant-m 
 divinis cultibu: fcrvi jmus, dantes fcilicet dici huic honoren: fc reverentiam propter fpem refurrciJtionis noftr.t quam habe- 
 nius in ilia. Nam ficut ipic Dominus Jcfus Chriftus & Salvator rtfurrcxit i morcuis, ita S: nos refurreduros in noviflirao di« 
 fptramas, A.iiir. Scrnu de Tempore, Serm. 251. ^ panic f]ji , Sanrti dodorts Ecckllc decrevcrunt omnem glo^-iam Judaici 
 Sabbatifmi in illam transfcrre, ut quod ipft in figura, nos celebrarcnius in vcritatc. Max. Taurtn de Pentecoft.'Hom. 5. Domi- 
 nica nobis idco venerabilis eft atqi folcnnis , quia in ea Salvator vd jt fol oriens difcudis infernorura tcncbris, luce relur- 
 rcftioniseraicuic, ac proptercaipU dies abhominibus liculi Dicsfolis Tocatur, quod onus turn fol juftiti* Chriiius illuiiu- 
 net. HiUiX*^ "' " *^ Taes'irr.iiH.To Cci&M-v tiv Tctjrr, n Kuei*'-" tiii' -xrctsanrj Author. Clem. Cinftitut.l. 5. t. 13. 
 "On i /« ^i^iiii 'U<tx,i(^i* )^ c* tJ (^a/J/SetTw 5^3A«t(«;' , c(,'?Ax sf>i^si^ iwTtM It T,7 m'tm nuiftt, rrr jj^ fivtta- 
 )ni» T£;''/i6/jfc< • «)«/ujwt/t'?«, %oKii(,nv, a( ^i^xrt'f « 3 <)6'fi)JHer 'UJktTcu, i?umt araSif^a JrngjJ ;^«rJ. Con- 
 cil. Uodk. C:!i. 25- 
 
 This day thus confccrated by the Refurreftion o^Chrifl was left as the per- 
 petual badge and cognizance of his Church. As God fpake by Mofts to the 
 £«(f. 31. 13. Ifraelites, Vertly my S.tbbith jball ye keep., for it is a fign between me a»d yoi* 
 throughout your generationsy that ye may know that I am the Lord that do fanilifie 
 you; thereby leaving a mark of diftinction upon the Jews who were by this 
 means known to worlhip that God whole name was 'Jehovah , who made 
 the world, and deUvcred them from the hands of Phar.ioh : So we muft con- 
 ceive that he hath given us this day a Ggn between him and us for ever, 
 whereby we may be known to worlhip the fame God Jehovah, who did not 
 only create heaven and earth in the beginning, but alio raifed his eternal Son 
 from the dead for our redemption. As therefore the Jews do ftill retain the 
 celebration of the feventh day of the week, becaufe they will not believe any 
 greater delivt;rance wrought than that of yfgrpt ■• as the Mahomttans reli^i- 
 oully oblerve the fixth day of the week in memory of Mahomet s flight from 
 Mecca, whom they efteem a greater Prophet than our Saviour : as thefe are 
 known and dillinguiOied in the world by thcfc leveral celebrations of dilfincl 
 days in the worlhip of God; ib all which profels the Chrillian Religion are 
 ♦ Quid hacdic ^"own publickly to belong unto the Church of Chrirt by obdrving the lirft 
 fciicii.sin qua day of tlie Week, upon which Chrill did rile from the dead, and by this 
 Dominus ju- mark of diftinflion are openly * leparated from all other profeffions. 
 
 (Ixis mortuus i y i r 
 
 tft, nobis rcfurrexit? inqaa Synagog.f cultus occubuit , & eft ortus Ecclefi*; in qua nos homines fecit fecum furgerc & 
 vivcrc & fcdcre in calcftibui, & inipletum eft iliud quod ipfe dixit in Evangelio. Cum nntem exaltatm fuero a terr-i, omnia 
 iraham ad me. flic eft dies quam fecit Dominus, exultemus & lattmur in ca. O.r.ncs dies quidem fecit Dominus, Ced 
 cfteri dies polIuntciTc judiorum, poifunt cffc Hireticormn, polFunt eflfc Gentilium ; Dies Dominica, dies refurreftknis, 
 dies Chrirtianorum, dies noftra eft, ExpLm. in Ffaitn, i i-j.fnb nomine Hiercn. 
 
 That Chrijl did thus rife from the dead, is a moft necelTary Article of the 
 
 Chriftian Faith, which all are obliged to believe and profefs, to the medita- 
 
 2tim. 2. 3. tion whireol the Apoftle hath given a particular injunction, Remember that
 
 TheThifvdDay. 267 
 
 jfe/«f Chrift of the feed of David tvas raifedfrom the dead. Firft, becauie with- 
 out it our Faith is vain, and by virtue of it, ftmng. By this we are alTured 
 that lie which died was the Lord of Ufe, and though he were crucified through .cor. ij. 4, 
 iveaknefs, ytt he Itveth by the power of God. By this Refurrection from the 
 dead, he rvas declared to be the Son of God, and upon the morning of the third ^""- 1-4- 
 day did thofe words of the Father manifefl: a moff important trutli, Thou /4.7xi3. jj. 
 art my Hon, this dxy have I begotten thee. In his deatll he alTbred us of his hu- 
 manity, by his Refurreflion he demonllrated his Divinity. 
 
 Secondly, by the Refurreft ion we areaflurcd of the juiiification of ouf 
 perlbns, and // n-e believe on him that raifed up Jefiis our Lord from the dead, it kw. 4.2i,i<. 
 will be imputed to us for righteoufnefs : For he was delivered for our of ernes, and 
 was raifed again for our juflifcation. By his death we know that he fuffered 
 for ^m, by his Refurreaion we arc allured that *the fins for which he fuf- Lm t-S/il*^ 
 fered were not his own : had no man been a finner he had not died ; had he h "ton 'that " 
 been a finner he had not rifen again : but dying for thofe fins which wecom- ^^"^^'Oer^'s^^f 
 mitted, he ro(e from the dead to Ihcw that he had made full fatisfaftion for '^'^^TJtJ!* 
 them, that we believing in him might obtain rcmiflion of our (Ins, and ju- * ,»^^"i' y-al 
 ftification of our perlbns, •■ God fending his own Son in the likenefs of finfnl flejh; fj^"^^'' '^ *)' 
 forfn condemned fin in the flefb, and raifing up our iiirety from the pi ilon of '^rZ^AiTfi 
 the grave, did actually abfolve, and apparently acquit him from the whole ^ ,«r'^?<»9», 
 obhgation, to which he had bound himfelf, and in difcharging him acknow- ITf^'i^^ fi, 
 ledged full fatisfaclion made for us. '' IVho then fh.tU lay any thing to the charge ""' "*? V;a(,:< 
 of God's eleB? It is God that ptfiifieth, who is he that condemneth? It is Chrifl ^^ff''!^'^.' 
 that died, yea rather that is rifen again. a.^^ql^lu' 
 
 etVssD- 'Rom.S,^. " /torn. 8. 35, 34. 
 
 Thirdly, it was necelTary to pronounce the Refurreftion of Chrill: as an 
 Article of our Faith, that thereby we might ground, confirm, ftrcngthen and 
 declare our hope. For the God and Father of our Lord Jefus Chrijl according i Pet.i. j. 
 to his abundant mercy hath begotten us again unto a lively hope by the refurrection 
 of Jefus Chrifl from the dead , unto an inheritance micorruptible and undejiled. 
 By the Relurredionof C/'/-//? his Father hath been laid to have begotten him ; 
 and therefore by the lame he hath begotten us, who are called brethren and 
 co-heirs with Chrifl. For if when we were enemies we were reconciled to God by r,^. i.io. 
 the death of his Son, much more being reconciled we fball be faved by his 
 life. He laid down his lite, but it was for usi and being to take up his 
 own, he took up ours. We are the members of that body of which Chrifl 
 is the head; if the Head be rilen, the members cannot be far behind. He is 
 the fir fi-horn from the dead, and we the fons of the Refurrection. The Spirit of col. i. is. 
 Chrifl abiding in us maketh us the members of Chrifl, and by the lame fpirit 
 we have a full right and title to rife with our Head. For if the Spirit of him Rim.s. it. 
 that raifed up Jef'^s from the dead dwell in us , he that raifed up Chrifl from the 
 dead ^h all alfo quicken our mortal bodies by his fpirit that dwelleth in its. Tlius 
 the Refurreftion of Chrill is the cauic of our rcfurreftion by a double caufa- , 
 
 lity, as an Efficient, and as an Exemplary caufe. As an efficient caule, in 
 regard our Saviour by and upon his Reiurredlion hath obtained power and 
 right to raile all the dead ; For m in Adam all die, fo in Chrifl fhall all be made \ Cor. !■;. 2i, 
 alive. As an exemplary caule, in regard that all the Saints of God fhall rile af- 
 ter the fimilitudc and in contbrmity to the Reliirrcftion of Chrift ; For if we Kom.6. 5. 
 have ken planted together in the likenefs of his death, wcjball be alfo in the likenefs ''*''- i- »'• 
 of his rtfurreclion. He fball chan^^e our vile bodies that they may be like unto his ' "• ' S- 4?- 
 glorious body : That as we have born the image of the arthy, we m.iy alfo bear 
 
 Mm 2 the
 
 
 368 ARTICLE V. 
 
 the image of the heavenly. This is the great hope of a Chriftian, That Qhrifi 
 rifing trom the dead liatli obtained the \K)wer, and is become the pattern, of 
 his Rcliirredion. 'I he breaker u come up before them : they have broken up and 
 have pajjed through the gate^ their K/*'g Jb^^^ p^/^ before them, and the Lord on 
 the head of them. 
 
 Fourtiily, it is neccdary to profcfs our Faith in Chri'si rifen from the dead, 
 that his Rcfurrcdlion may cffedually work its proper operation in our lives. 
 For as it is efficient and exemplary to our Bodies, lb it is ahb to our Souls. 
 
 Ephcf.2.<,. When we were dead in fins, God quickntd us together with Chrtfi. And, as 
 
 Rom.6.4. Chriji was rat fed up from the dead by the glory of the Father, tven fo we fjould 
 walk tn newmfs of life. To continue among the graves of fin while ilhrtf is 
 rifen, is to incur that reprchenfion of the Angel, why feek ye the living among 
 the dead ? To walk in any habitual fin, is either to deny that fin is death, 
 or Chrifl is rifen from the dead. Let then the dead bury the dead, but let 
 
 Ephef. 14. "O'^ 2"y Chriftian bury him who rofe from death that he might live. Awake, 
 thou that Jleepefl, andarife from the dead, and Christ fljall give thee light. There 
 mufl: be a fpiritual Refurreclion of the Soul before there can be acomfor- 
 
 Kni.20.6. table Refurreclion of the Body. BleJJed and holy is he that hath part tn this 
 frfi refiirreciion, cnfuch the fecond death hath no power. 
 
 Having thus explained the manner of C7;r//?'s Refurreftion, and thenecef- 
 fity of our faith in him rifen from the dead, we may eafily give fuch a brief 
 account as any Chriftian may undcrftrand what it is he fhould intend when 
 he makes piofeflion of this part of the Creed ; for he is conceived to acknow- 
 ledge thus much, I freely and fully alTent unto this as a truth of infinite cer- 
 tainty and abfolute nece(Tity,That the eternal Son of God, who was crucifi- 
 ed and died for our fins, did not long continue in the ftate of death, but by 
 his infinite power did revive and raife himfelf by reuniting the fame Soul 
 which v\'as feparated to the fame body which was buried, and fb rofe the 
 fame man : and this he did the third day from his death ; fb that dying on 
 Friday the fixth day of the week, the day of the preparation of the ^ah- 
 bath, and refting in the grave the Sabbath-day, on the morning of the firfl 
 day of the week he retut iKd unto life again, and thereby confecrated the 
 weekly revolution of tliat firfl day to a religious obfervation until his coming 
 again. And thus I believe the third day fje rofe again from the dead. 
 
 Article
 
 He Ascended INTO Heaven. 269 
 
 A R T I c L E VI. 
 
 ^e afceuDcD into i^eatjcn, auti Ottctl) on tfteEigtjt j^ahD 
 of (i5on tljc fattjer :^imigi)tv* 
 
 THis Article hath received no variation, but only in the addition of the * Afcendir in 
 name of God, and the attribute Almighty; the * Ancients ufing it dStwrn^a'*- 
 briefly thus, He afctnded into Heaven, fitteth at the right hand, of the Father, tris. Ruffinusm 
 It containeth two diftind parts : one tranfient, the other permanent ; one f^Erchirf^' 
 as the vk'ay, the other as the end : the firft is ChrijFs Afcenfion, the lecond 'MaximHs'nk. 
 
 is his SefllOn. rin. Chryfol. 
 
 Aithor Expof. 
 Symb. ad Catechiimenos, ycnamiiu Fortunate, the Latin and Greek_ MSs. fet forth by the Arch-bifliop of Armagh. S. Auguji. de 
 Fidt iSSymb. hath it, Sedec ad dextram Dei Patriti to which was afterwards added Omnipocentis. Sedet ad dcxtram Pa-, 
 tris omnipotentis. Eufeb. Gallican. Sedec ad dextram Dei Patris omnipocentis, Etberius Vxam. &■ Author Sermotium de 
 Tempore, the Greek.'ftd Litin MSs. in EetinetC oUe^e Library. 
 
 In the Afcenfion o^Chrifi thefe words of the Creed propound to us three 
 confiderations and no more : the firft of the Perfbn, He ; the fecond of the 
 Aftion, afcended ;. the third of the Termination into heaven. Now the Per- 
 fbn being perfeftly the lame which we have confidered in the precedent Ar- 
 ticles, he will afibrd no different {peculation but only in conjundion with 
 this particular Aftion. Wherefore I conceive thele three things necelTary 
 and fufficient for the illuftration of ChrifFs Afcenfion : Firft, to fhew that 
 the promifed Mefftas was to afcend into Heaven ; Secondly, to prove that 
 cur .7e/«f, whom we believe to be the true Meffias^ did really and truly 
 afcend thither ; Thirdly, to declare what that heaven is, into which he did 
 afcend. 
 
 That the promifed Mefflas fliould afcend into Heaven, hath been reprefen- 
 ted typically, and declared prophetically. The High-priefl: under the Law 
 was an exprefs type of the Mejjias and his Prieftly Office ; the atonement 
 which he made was the reprcfentation of the propitiation m Christ for the 
 fins of the world: for the making this atonement, the High-priefl: was ap- 
 pointed once every year to enter into the Holy of Holies, and no oftner. 
 For the Lord faid unto Mofes^ Speak unto Aaron thy brother, that he come not Lev. \6. 2. 
 at all times into the Holy place within the Vail before the Mercy-feat, which is 
 upon the Ark, that he die not. None entred into that Holy Place but the 
 High-prielt alone ; and he himfelf could enter thither but once in the year ; 
 and thereby fliewed that the High-priest of the good things to come, by a Hit. ^.ii,\2. 
 greater and more perfect Tabernacle not made with hands, was to enter into the 
 Holy lace, having obtained eternal redetnption for us. The 7<''»'->" did all ""^ believe 
 that the Tabernacle did fignifie this World, and the Holy of Holies the ]f^{f'\l^^. 
 highcd Heavens; wherefore as the High-priefl did flay tlie Sacrifice, and ywam rtuo 
 with tlie blood thereof did pafs through the reft of the Tabernacle, and 7^<"\^ ™ 
 with tliat blood enter into the Holy of Holies ; fb was the Mejfi.ts here to ^IT/ W tc 
 offer up iiimlclf, and being flain to pais through all the Courts of this world <"j<i'» "U -^ 
 
 below, and with Iii'^ blood to enter into the higheft Heavens, the moif <ilo- '^"''. '♦ff'^f" 
 Maiefly of God. Thus ChriiVs Afcenfion was reprefented t« (omoAitLu 
 
 rious feat of the 
 
 typically. '^f^"" ,^'^'"' 
 
 •' ' _ ai<r^«e Kf fix- 
 
 ]al',)( I'ljU^f ^'- "^ a'X'tic Ta< ^KdttiniAat uititi/lat ' sK^tsa. yi tk'twi' »i< ^/UlVixnf ^ J)tt]v-ra7iii rV oWv, mt#< a';9o- 
 
 IJLifn -rini' c/.in< Toi( it^<L~tny, aaat^ CiCn^iigrivu. )^ KOiiiiy t'otov, riivytiy )y7>ii' dihacjuv d-roiniucukM- <", ><j 7eu;T« 
 rrim Sitv thCilu • rh i TeirUu jnoifjii' f**!*™ liuiyegi^im ©iW) </)a ji 1^^ vfsiivey a^^■^ylCt^l>^ VJ) uuSiajraif. Jo'eph. 
 
 Antitj.
 
 270 ARTICLE VJ. 
 
 Mt'ia / < c 8 li'hire it isttbeobferved^thMtthetlnce which S. Paul aiUs the firft Tdiifindc/f, Jofephus terms ^'iCriKov Tim k- 
 iJif'TWev,'" common and profh.we place, m retnefenting this w^rldin t^hichwe llxc,andour life andcotnerfatton here : as the Afl- 
 /}/,. r^fmt n ft*- .('.Hcb. 0. I . Er/e M »v k, >'< rr^uTu tkImIi J)-c«-. n^la. Kcf.fniuro ts oljiov /.offuiK-A: For ajiiv koctuiko, fan- 
 Aum Ibculare o)a, iheSyri.uk. N'JQ'?^ Styilp TV1 domus fanfta raimiana, m.<) neH be tbarf-vt nf r,v T.,beymcle r,h,ch 
 repefented iku rvorlJ, andtherefne termed cmmon andpr^fhane in rejfeil^j that more ho!) part which reprelentcd hea-.en. 
 
 The fame Afcenfion was alfo declared prophetically, as we read in the 
 » pfa!. 68. iS. Prophet David, * Thoi* h.iff afcended up on high., thou hist led c.tp.'ivify cap.'ive, 
 7hii place mull ^f^^^^ fj^.^ nctivtd gifts for men : which phrale on high in the Language of Da- 
 "mdijlLd of vid fignitying Heaven, could be applied properly to no other conquerour but 
 tix Mcjjiai, bj |.|jg i\Je(fiiis,nox. to Mojes., not to David, not to Jojhu.t^ not to any but the 
 h& ^Lclo ^f^fisJ ; who was to conquer fin, and death, and hell, and triumphing over 
 which m other them 10 afccnd unto the highell Heavens, and thence to fend the precious 
 ion^Hcrorafcen^^ ^^j glorious gifts of the Spirit unto the fons of men. The Prophecy of Mt- 
 D\^n'-?"in' tt cahdid loretel as much, even in the opinion and confelfion ot the *'Jews 
 language of the thcmfelves, by thofe words. The bnaktr is come up htfore them : they have 
 lutfd'tl "t'd, broken up and have pajjed through the gates and are gone out hy it ; and their Kjngs 
 ai rfal. 7. 8. ' fljall pafs before them., and the Lord at the head of them. And thus C hrtH\ A • 
 _J^^Q-^ (cenfion was declared prophetically as well as typically ; which was our 
 fcturnon high, f^rll Confjdcration. 
 
 'iMt^tie'lf the Chaldee I'araphraje, 3in "PiyL' n", return to the houfe of thy majefly, WPfal. pj. 4. "l^'iS 
 n n'' D^'^O^, the lord on high is mighty, Chald. f-^QPO ^QW2, in the upper heavens. Pjat. 71. 15, Thy righte- 
 oufiK-fs O fonUts cUncny ufquc ad'exctl.uin i f/'f CW</. (i^M/n, NiG1~IO 'Q'-" "ly. In the fame manner in thif 
 place Ol"*0"? n'''7y, thou liaft afcended on higli, the Chaldee Paraphrafe tranjlateth y*p"l7Snp'70 thou haftafcend- 
 dcd the firmament : and he addeth immediately X'^'^l HtyO thou Prophet Mofcs: yet there it a pLrn contfadHHon 
 in that inierpret.vion ; fir if it were meant of Mofes it cannot be the firmament ; if it were the firmament, it cannot be underjhod 
 ofMofes, /'(■ he never afc nded thither. * Thit breaker up is by the conf-ffion of the Jews the title of the Mejfias. So ttje 
 Author oOeoher Abchath Rucha! in his dffcriptiin of the comingofthe fi'efuu mal-eth ufe of this pl.ice. And the fame appeat- 
 eih farther I that fafmg of Mofes Haddarftian « Berefliit Rabba, n'7yo'7a nyUJ am3« m HUQ 70 Hy^DJ 
 
 • 13^ Dn'3S7 yi^nn^y 'I'U TVmU m The plantation from below is Abraham, the plantation from above is 
 Mi^llat as it'i' written, the break_er U come up before them,SiC. So he on Gen.40.9. Again the fame Berefliit Rabba, Oen, 44. i S. 
 'jrl'nin -in 7y nJ'Di;n ■'7jn noyiyD DT^OIU 13^ 'n^Oa Whennull we reio)ce? when .the feet of the 
 Shccinah (hall ftand upon the Mount of Olives-, .t/irf again, D^;K-I3 HrDi'm DJH'JQ nr7jn 1?y'i:;3 ip.^QS 
 
 • D'i^S"'!! mn^l Dn'JS7 DD7Q "13y'VJ'2? when ? when the captives (liail alccnd from Hell, and Shecinah in the 
 head as it i» written (^(c, 2.1J.3 Their KmgfliaU pafs before them, and the Lord iti the head of them. 
 
 Secondly, whatfoever was thus reprefented and foretold of thepromifed 
 Me]fht6y was truly and really performed by our \JeJn.'. That only begotten 
 and eternalSonofGod,whoby hisdivinity was prefent in the Heavens while 
 he was on earth, did by a local tranflation of his humane nature, really and 
 truly afcend from this earth below onwliichhe lived, into th. heavens above, 
 or rather above all the heavens, in the fame body, and the Soul with which 
 he lived and died and rofe again. 
 
 The Afcent of Chrift into Heaven was not metaphorical or figurative, as if 
 there were no more to be undcrrtood by it, bur only that he obtained a more 
 heavenly and glorious ftate or condition after his Rcfiirreftion. For what- 
 foever alteration was made in the body of Chrill when he rofe, whatfoever 
 glorious qualities it was invelled with thereby, that was not his Afcenfion, 
 
 Johmo.x:. asappeareth by thofe words which he fpake to Mary, Touch me not, for I 
 am not yet afcended to my Father. Although he had laid before to Nicodem/Uy 
 
 John 3. 15. No man afcended up to heaven, but he that came dorvn from heaven., even the Son 
 of man which is in heaven; which words imply that he had then afcended: 
 yet even thofe concern not this Afcenfion. For that was therefore only 
 true, becaufe the Son of man, not yet conceived in the Virgins womb, v\as 
 not in Heaven, and after his conception by vertueof thehypollatical union 
 wasi'i Heaven ; from whence fpeaking after the manner of men, he might 
 well fay,that he had alcendcd into Heaven ; becaufe whatfoever was firfl on 
 Earth and then in Heaven, we fay afcended into Heaven. Wherefore befide 
 
 that
 
 He Ascended into Heaven. 271 
 
 that grounded upon the hypoftatical union, befide that glorious condition 
 upon his Rei'urreftion, there was yet anotiicr and that more proper Afcenfi- 
 on : for after he had botli thole ways alcended, it was ftill true that he had 
 not yet afcendcd to his Father. 
 
 Now this kind of Afcenfion, by which Chrift had not yet afcended when he 
 fpake to Mar)/ after !iis Refurreition, was not after to be performed ; for at 
 the iame time he faid unto Afar)/, Go to my brtthrm^ and. [ay untothtm^ I a- 
 fce»du.fto my Father arid, your Father. And when this Afcenfion was perform- 
 ed, it appeared manifeftly to be a true local tranflation of the Son of man as 
 man from thefc parts of the world below into the heavens above, by which 
 that body which was before locally prefent here on earth, and was not lb then 
 prefent in heaven, became fubflantially prelent in heaven, and no longer 
 locally prefent in earth. For when he hadfpokennntothe Difciples, andbkjfed Luke 24. 50, 
 them, laying his hands upon them, and fb was corporally prefent with them, *'" 
 even rvhile he bleffed them he farted from them, and while they beheld, he was ^^^ i. 9, io« 
 taken up, and a cloud received him out of their ftght, and fb he was carried up 
 into heaven, while they looked Jledfaftly towards heaven as he went up. This 
 was a vifiblc departure, as it is defcribed, a real removing of that body of 
 Christ which was before prefent with the Apoftles; and that body living af- 
 ter the Refurreftion, by virtue of that fbul which was united to it : and 
 therefore the Son of God according to his humanity was really and truly 
 tranflated from thefe parts below unto the heavens above, which is a pro- 
 per local afcenfion. 
 
 Thus was Chriit's Afcenfion vifibly performed in the prefence and fight of 
 the Apoftles, for the conSrmation of the reality and the certainty thereof, 
 * They did not fee him when he rote, but they faw him when he alcended ; * BX5TSc7a>- 
 becaufe an eye-witnefs was not necelFary unto the a£t of his Refurre£lion, ? "'"^ *««= 
 but it was necefTary unto theafl of his Afcenfion. It was fufficient that Chrijl ^^Yi'^'''Ji- 
 (hewed himfelf 10 the Apoftles alive after hispaffwn; for being they knew him /aV lnaZb<t. 
 before to be dead, and now faw him alive, they were thereby allured that ,■? o4'f To-y** 
 he role again : for whatfbever was a proof of his life after death, was a de- ''^'^^i^^a.J^t 
 monflration of his Refurredlion. But being the Apoftles were not to fee our ^3 ^ tU'^ 
 Saviour in heaven, being the Scffion was not to be vifible to them on earth, '?[^»''^^j ^.*^" 
 therefore it was necefTary they fliould be eye-witnelTes of the aft who were i <i"«A.'i4«af 
 not with the fame eyes to behold thecflefl:. T,''" t^ ^^y.^ 
 
 »K 'i?lf IvM ' 3.»^a- TO fJ^ nra Ao-ya e'/w /^flHy, S. Chr. Horn. 2. in Alt, Apoji, 
 
 Befide the eye-witnefs of the Apoftles, there was added the teflimony of 
 the Angels ; thofe bleffed Spirits which minifired before, and faw the face 
 of God in heaven, and came down from thence, did know that Chrifi afcend- 
 ed up from hence unto that place from whence they came: and * becaufe »exhjiiV,v. 
 the eyesof the Apolfles could not follow him fofar, the inhabitants of that ifKo^mf o\j>p- 
 place did come to tcftifie of his reception. For ^ behold two men flood by them "'«j°Af''^M 
 in white apparel, which alfo faid, Te men of Galilee, why ft and ye gazing up in- TajS^vfcuTo- 
 to heaven ? This fame Jefus which is taken up from you into heaven (hall fo come '^'t*' ^^J' *■ 
 in like manner a^ye havefeen him go into heaven. We mufl: therefore acknow f'X"^''if''^^*'! 
 ledge and confefs againft all the wild j| Herefics of old, that tlic eternal Sc : . of > % t< >/- 
 God who died and rofe again, did with the fame Bod}- and Soul, with which ''■?^ lll'f^- 
 he died and rofe, afcend up to heaven ; which was the fecond Particular con- T^f tji<^t '^l 
 fiderable in the Article. ^\ j)«\q«T» 
 
 Horn, 2. in AlLt Apojl. * Ads i. lo, n. \\Thc various Hacjks in the Piimiiivc time concerning the kumanii) cf 
 
 Ckrift
 
 272 ARTICLE VJ. 
 
 did int.: /;«; en are brkfl) mched by Tertullion i Uc & iUi erubefcant, qui adfirraant camera in ca-lis vacuam fenlLi 
 
 do rcdJi Jir cam fine carne rcfursens in caelum afcendit, i'. Aug. Hinf. 25. This ofmm of Apclks // thw deliver ed bj E^i- 
 phani is;/i hnjn-n wWr/Er tJ ifX-:^*'V i-r^ej^^l^" •''^^s' "< -^'", y^ ^(fm^Ytyti^ eaurr; ajir r-.axfc, jQ^a— - 
 'EJh)K-> a Xc<r3< tax/Til- »2.J«|f i» axJrro W ozJiiclti, il irat/fi-^-n w -Andfa, <^ ../f.;«i' ootU tdi- (^6tf*i 7o(( ioujn f^'-. 
 
 dllTalf )«; ii:«Al-;a« UJUtW Tllv ifiiVjp^'TWni' t=U/re l1T = aeei« T«'A/C iKarV r SB/)'.»-»»' to l:/).!- aTe/.V, to ^rfM" "^i 
 
 Oipu':;,' t3 vli/X^f TTJ4t/X'2^, fi Jhc?!' -niK^iy. tJ J^fiir tt*: Jjf,;- >c. i'T«< <//iA.t;<w< a'T'aJi^^iA/r ri =:«? lO^ffa- 
 IxcLiri^n »i T s^s"'!-. 59*'' ^ 'i*'- ^^*'"^'"- 4-^- C'/'*'*^"' Gregory Nazianzenc u to be underlhod in that EfijlU bejore ciud, 
 
 Thirdl}', being the name o( He.tve» admitteth divers acccptionsin the la- 
 
 cred Scriptures, it will be necelTary to enquire what is the true Notion of it 
 
 in this Article, and what is the proper termination of Chrift's Alcenfion. In 
 
 fome fenfe it might be truly faid ChritUvas in heaven before the cloud took 
 
 him out of the Apoftles fight; for the clouds themfelves are called the clouds 
 
 of heaven : but that heaven is the firft ; and our Saviour certainly afcended 
 
 at lea!l asfjr as S.PWvi^as caught up, that is, into the third heaven j For 
 
 Heb.\.. 14. ire h.ive agrt.it High-frit ft that is * pajfed through the heavens. And needs mull 
 
 *iVye.tdit:^-^ he pafs tlirougli the heavens, becaufe he was ^ made higher than the heavet.s ; 
 
 licavtus,6wf/j<? For '' he that dtfceuded is the fame alfo that afcended tip far above all heavens. 
 
 Ori£,inui im- When therefore Chrill is faid to have afcended into heaven, we mult rake 
 
 througin'X that word as fignifying as much as the heaven of heavens, and fb Chrift 
 
 AHM/ioTi Tjfj is afcended through and above the heavens, and yet is fiill in heaven : 
 
 •£-*'•*' '^"'•. for he is e?itred " into that within the vail, there is his paffage through 
 
 qui pcnetravu »"' "^ -> , , , , ■ 1 ■ r ir i '^ 
 
 rffilos. the Iieavens: "^ into the holy place^ even into heaven tt JelJ to appear in thepre- 
 
 '^Hcb. 7. 26. j-f„c^ of God, this is the heaven of heavens. For thus faid the Lord, the heaven 
 . ^b.t.ll'. " ^"^ throm; and the earth is my footjiool ; and as Chrift delcended unto the 
 */icb.p. 12,26. footltool of his Father in his humiliation, ib he afcended unto the throne of 
 his Father in his exaltation. This was the place of which our Saviour fpake 
 to his Difciples, IVhat and if you fhaH fee the Son of man afcend up where he a/as 
 before ? Had he been there before in body, it had been no fuch wonder that 
 he lliould have afcended thither again : but that his body fhould afcend unto 
 that place where the Majefty of God was molt: refplendent ; that the flefh 
 of our fiefl"!, and bone of our bone fliould be feated far above all AngeL and 
 Archangels, all principalities and powers, even at the right hand of God ; 
 this was that \\\\\d\ Chrilt propounded as worthy of their greateft admiration. 
 Whatfbever heaven then is higher than all the reft which are called heavens; 
 whatfbevcr lan£luary is holier than all which are called holies, whatfbever 
 place is olgrearcft dignity in all thofc Courts above, into that place did he 
 afcend, w here in the ipkndor of his Deity he was before he took upon him 
 our Iiumanity. 
 
 Aj> therefore when we fiy Chrilt afcended, we underltand a literal and lo- 
 cal afcent, not of his Divinity, (which polIelTeth all places, ai\d therefore being 
 every where is not fubie^t to the imperfection of removing any whither) but 
 of his humanity, which was fb in one place that it was not in another; lb 
 when we fay the place into which he afcended was heaven, and from the cx- 
 j)ofitions of tlie Apoftlcs muft underltand thereby the heaven of heavens or 
 , j-^jScicucij- ^'^*^ highelt heaven, it fbllowcth that we believe the body with the Soul of 
 iii .i;.i Hcrmia- Chrift to iiave palTcd far above all thofe celeltial bodies which we lee, and 
 ^'i M^'lc'iliii} ^° ^°°^^ "P°" ^^^^ opinion as a low conceit which left his body in the Ij Sun. 
 
 afcended no farther than the Sun, in vehicb it w.ii dcfofited ; £i/«>/;«m Philaftrius, and out of him S. Aufiin /*«/, Ncgant S^l- 
 vatorcm in carnc Icdcrc aJ dcxcrarn I'atri;, fed ca fc cxuifle pcrhibciit, camquc in Sole pcfuilTc, accipiences occafioutw 
 dc iTalnio, III Solefojiut Taberna: iduw fmm, Hurf. -^s. V:e firne ofmion Gregory NazianZtnc attriburetk to the Manicheans.
 
 He Ascended into HeaVen. ^ji 
 
 l=;=iu», 
 
 ji/.)i9.i /(* T«« driyjat Epilh 1. ad Clcdonium. And S. Auftiii f.ip they taught "th: Sun to beih; Cbijl, Wunidiyi Sol'-rra 'iiiun\ 
 cculis cirneis rifibilem, cxpofitum & publicum, nontancuni hominibus , fed criam pccoribus ad vidcridum, ChrifLumOo.^ 
 niinum elTe purarunt. Tralf. 94. in Jo/;. Tuis opininn h rmrc clearly fct down, h:it wirhcut a name , in the Catena Pacruni oii 
 
 It was neceflary to profcfs this Article of Chrift's Afcenfion, firft for the 
 confirmation and augmentation of our Faith. Our Faith is tl^ercby coiifirm- 
 Cd, in thatvvc believe in him who is received unto the Father, and thsrefori 
 certainly came from the Father ; his Father fent him and wc have received 
 the MelTage from him, and are affuredthat it is the fame meiHige which he 
 \\'as fent to deUver, bccaufe he is fb highly rewarded by him that fent him 
 for delivering it. Our Faith is thereby exalted and augmented , as being the 
 evidence of things not [ten. The further the ObjeQ: is removed from us, ths ^^^- 'i- •■ 
 more of |j Faith hath that aQ: which embraceth it , Chriii laid unto Thofnas, P.^^parwn . 
 '^ bccaufe thou bafi feen me thou hxfi believed ; bicf^ed are they thit have notfccn, mendl>nf, ^t, 
 and yet have believed: and that blefTednefs by his Afcenfion he hath left to ^*-idc tidciiuu* 
 the'whole Church. Thus Chrift afcended is the ground and glory of our „' "'n,1n;;,nt 
 Faith ; and by virtue of his being in heaven our belief is both encouraged &Mtcr cr^cfe^ 
 and commended ; for his afcent is the cauft, and his abfence the crown of '" '3"'- <^0''po- 
 our Faith; becaufe he afcended we the more believe , and becaufe we be- tuHmuhu/s? 
 lieve in him. who hath afcended, our Faith is the more accepted, ibifigere deii- 
 
 derinm. ',qv» 
 reqiicas inferre conlpeiflum. Mac autem pietai unde in noftris cordibusnafcererur, aut quomodo quif^uam jufnficaretuul'cr 
 fidcni , fi in iis catituni falus noftra conlillercc qui: obtutibus fiibjacerciic ? Lo itiAfccn. ^erm.2 Fides eoriini qui Dcurri 
 vifuri lunt^ quamdiu peregrinantur corda mundantur, quod non videt cicdit, nam fi vides non eft fides : ■ credenti colligi- 
 tur mciitum , vidtnti redditur pramium. Eat ergo Dominus & pare: locum ; cat ne videatur,' lacca: ni crcdatur; tunc 
 enim locus paratur, fi ex fide vivacur: credicus defideretur uc defideracuS habtatUf, defiderium dilcftionls praparario eft 
 manlionis. S. AUJiiji, Traii. 68. in Jih. ' John 20 zg, 
 
 "^ 
 
 Secondly, it is necelTary to believe tlie Afcenfion of Chrift for the corrd'^ 
 boration of our hope. We could never expcQ: our duit and aflics fhould 
 afccnd the heavens ; but being our nature hath gone before in him, we can ' ' 
 
 now hope to follow ifter him. He is our '*'' Head, and vi'hcrc that is, the ^chriftiafccn. 
 members may expefl: admifTion : for in fb great and intimate an union there v°r°'^'!fi '"^l.' 
 is no fear of fcparation or exclufion. ^ There dre many raanfions in his Fdthei*s quo prscc'cflic 
 honfe. And when he (pake of afcending thijther, he faid expfefly to his Di- s'^f'^ capitis, 
 (ciples, I go to prepare a place for you^ dnd will come again ahd receive you unto &corpoSro 
 my fclf, that ivhere I am, there ye may be alfo. The || firft-fruits of our nature deAfcn.ser.i. 
 are afcended, and the reft is fanftified. "^This is the nhv and living n^ay I'l-^^f' '-' ''<, 
 ri'hich he confer ated for us through the njail, that is to fay , his Jlejh. And o^J^hv (3»»i- 
 hence we ^ have our hope as an anchor of the f)ul both fire and jiedfafl, which ^°'^V«^"/a.V^ 
 entreth into that within the Vdit, rthitktr the forerunner is fot us entred. Fof '^'Cl^^yUi '%, 
 if Chrift in his Afcenfion be the forerunner^ then are there *fbme to follov/ li/zjlsfi ?«;=,'- 
 after : and not only fo, bat they which follow are to go iri the fame way, t^'^'^f'"^"^ 
 and t(i attain unto the lame place: and ii tmsforerunner be tntred for ^s, then «£xi.o7< xai,-B« 
 vv^e are they which are to follow and to overtake him there; as being of the ''';;|5f>'- *' 
 fame nature, members of the fame body, branches of the fame vine, and j^'^ja.nf!"k'i 
 therefore he went thither before us as the fiffl-fruits before thole that fol-' Ao/TSc^enrrt? 
 low, and we hope to follow him as coming late to the fame pcrfcdlion. i^^^^f-'*% 
 
 ifXili^v a.Trn^-xhi v.^ifuvlif. Ibii.Orat. 2. ' Neb, 10. 20. '^ tfeb. 6, 19, abl "* ffhe'rcis a double notion'of tt^^J at.^lS; 
 f: thk fiofofe, tme of a manfert b'cfde to ■vi.fl^d prtpafaiiotif for ofhch' tfhMi folh»> ; in which it is well ohfetvcd by S. Cl.ryfo- 
 dome. 'O 5' •)r^pj*f Oft©- T«»i(iii' 8^ wg//f»//(I^j .*3*ep 'l««tyyn{ ra. Xeirf , i^an^mr h'tA^v nVrxflfi'' a'w'^ owb-7^- 
 Jto(jL®- -Cn^" nt^ tiinihiiii • d>( A jiAfSfU' o^cih'ov\u¥ KciJaho.Cfir. OO toAu )4) •fi vrxoS'tsp^v xj w" i-^ouifi^y^ ofji\« tu 
 
 N n " . ■ ■ ' ^
 
 274 ARTICLE VI. 
 
 Ji 6hicai']a.?^9fjt.!2^*ar. Horn 1 1 . in F.pift. ad Hcbrxos. Amther notion tlicre U arr.ung the Creek/ of the fruit which a life ar.d 
 come toferfeilionhefrethe n'jl, as luiall 28.4. Koi Vj-ik tJ iv^& ri iKTioiv "f 4Ati/®- "f Ji^nt irr o-k^i tb lf<s< df_ 
 ^£fVt»a®- <rt/'x», n"11D3i), rmquani primitiar, or frudus primogcniti, ficus precox. Hcfjchnu , U^UcfOfi^, to. ir-rii 
 iL^rn tuhity nrct T^-tiKfjL:iioi'ia cvKo.- kgc Dt^dJ'ci/ji.oi, for the)indeed are procerl) TiiTfouKf/.iil^oi^a. aCi'.a., prarcoccsh- 
 cus: 
 
 fcx »w c'lllcJ 'rgf/fifJioi, Hnd the irei trhich bme them -x^ojieiKti' A'ow as this early fruit doth fore-run the latter fruii of the 
 fame tree, and comes to rifenefs and ferfellion in its kjnd before the reft ■■, So our Saviour goes befoie thofe men of the fame nature 
 with him, and they follow in their time to the maturity of the fame perfeHion. 
 
 lEphef.2.6. As therefore * God hath quickned us together with Chrijl, and bath raifed us up 
 together by virtue of his refurreftion ; lb hath hg alio made us fit together tn 
 heavenly places in Chrifi Jeff^, by virt^ie of hia afcenfion. We arc alread) feat- 
 rT«< xf «x« ^^ ^^'^^^^ "^" '""^' ^^^ hereafter flwU be feated by liim ; in him already as in 
 llikoSfi'^i ouv head , which is the ground of our hope ; by him Iiereafter , as by the 
 T^a^jU't <^y\ caufe conferring, when hope fhall be fwallowcd up in fruition. 
 '^!fwh^t Thirdly , the profeffion of Faith in Chrift afcendcd , is neceffary for the 
 i» xe<r(? "iM- exaltation of our affe£tions. ^ For where our treafure is, there will our hearts be 
 cl. s.avfjl. ^ij-g^ <^ If 1 be lifted up from the earthy I will draw ail men unto me ^ laith our 
 *Matth'6.2u Saviour ; and if thofe words were true of his crucifixion, how powerful ought 
 ^73*n 12. 52. they to be in reference to his afcenfion ? '' When the Lord would take up Elijah 
 ^2 Kings 2. 2. jfjfQ fj^^^f.„^ Eltjbafaidtintohim, Js the Lord livetb, and as thy foul liveth, I 
 will not leave thee; when Chrifi is afcended up oil high, we muft follow him 
 with the wings of our meditations and with the chariots of our affeftions. 
 t Col. 3. 1,2,3. ' (^'"c ^f ^'f^^ »''^^-' 0^>'ifi-, we muft/ee^' thofe things which are above, where Chrifi 
 fttteth on the right hand of God. If we be dead^ and our life hid in Chrift wtth 
 God, we muftftt our affeciion on things above, not on things on earth. Chrifi is 
 afcended into heaven to teach us, that we are ftrangers and pilgrims here, as 
 all our fathers were, and that another country belongs unto us : from whence 
 ' 1 Fct.2. II. we ^ as fir angers and pilgrims fhould learn to absiain from fieflAy lufts, and not 
 » Phil. 3. ip, mind earthly things ; as knowing that we are ^ Citizens of heaven, frcm whence 
 20. rve look for our Saviour, the Lord Jefus , yea '' fellow-citizens with the Saints, 
 
 l^hef. 2. 19. and of the houfhold of God. We fhould trample upon our fins, and fubdue 
 the lufts of the flefh, that our converfation may be correfpondent to our Sa- 
 viour's condition ; that where the eyes of the Apoflles were forced to leave 
 him, thither our thoughts may follow him. 
 
 Fourthly, the Afcenfion of Chrift is a neceffary Article of the Creed in 
 refpeft of thofe great efFeOs which immediately were to follow it, and did 
 abfblutely depend upon it. The blcffed Apoftles had never preached the 
 Gofpel, had they not been indued with power from above ; but none of thac 
 power had they received, if the Holy Ghoft in a miraculous manner had not 
 defcended : And the Holy Ghofl had not come down, except our Saviour 
 had afcended firft. For he himfelf, when he was to depart from his Difci- 
 plcs, grounded the necefTity of his departure upon the certainty of this 
 Jeibi \i. 7. truth, faying, Jf I go fJot away, the Comforter will not come unto you : but if I 
 depart, I will fend him unto you. Now if all the infallibility of thofe truths, 
 which we as Chriftians believe, depend upon the certain information which 
 the Apoftles had, and thofe Apoftles appear to be no way infallible till the 
 cloven tongues had fit upon them, it was firft; abfblutely neceffary that the 
 Holy Gholt fliould fb delcend. Again, being it was impofTible that the Spi- 
 rit of God in that manner fhould come down, until the Son of God had 
 afcended into Heaven; being it was not fit that the fecond Advocate 
 fhould officiate on earth, till the firft Advocate had entred upon his Of- 
 fice in heaven ; therefore in refped of this great work the Son of God mufl 
 
 neceffa-
 
 And siTTETri ON the Right Hand. 
 
 ^7.5 
 
 neceflarily alcend, and in reference to that necellity we may well be obli- 
 ged to confcfs that Afcennon. 
 
 Upon thefc confidLTations we may eafily conclude what every Chriflian i^ 
 obliged to confefs in thofe words of our Creed, He .tfcended into Heaven \ for 
 thereby he is underllood to exprefs thus much, I am fully perlwaded, that 
 the oniy-begotten and eternal 3on of God, after he role from the dead, did 
 with the fame Soul and body with wliich he role, by a true and local tran- 
 flation convey himfelf from the earth on which he livfed, through all tlie 
 regions of the air, through all the celeftial Orbs, until he came unto the 
 lieaven of heavens, the moft glorious prefence of the Majerty of God. And 
 thus I believe in '^ejm 0}rist who ajccndtd. into htaveny 
 
 "M^ dttetl) on %i ngl)t IjanU of (^oD 
 
 THE lecond part of the Article containeth two Particulars; the ^ef- 
 fion of the Son, and the Defcription of the Father : the tirll fhewe.th 
 that Chriji upon his afcenfiofl is fet down kt the right ha»d of God: the fe- 
 cond alfureth us that the God , at whofe right hand Chrili is fet down, i^ 
 the Father Almrghty. 
 
 For the Explication oi Chrifih SefTion, three things will be necefHlry; 
 Firft, to prove that the promifed Meffias Was to fit at the right hand of God ; 
 Secondly, to fhew that out Jefti-s, whom we believe to be the true Mejfixi^ 
 is fet down at the ri^ht hand of God ; Thirdly , to find what is the im- 
 portance of that phraie , and in what propriety of expreflion it belongs to 
 Chri^. ,, • 
 
 That the promifed Mejfias was to fit at the right hand of God , was bocli 
 pre-typified and foretold, "jofefh who was betrayed and fold by his brethren, 
 was an exprefs type of Chrift^ and though in many things he reprefehted the 
 Mcffias, yet in none more thali in this, that being taken out of the prilbn he 
 \Vas exalted to the Supreme power of Egypt. For thus Phar^h fyikc to Jo- ^^^ . . ^ ' 
 fiphy Thou /halt he over iny htiufe, and accordirrg to thy word jhdl all m) feofk 42,43.° * 
 be ruled : orily in the throne will I be greater than thou. \Sind Pharaoh took 
 off the ring from his hand, and put it upon 'Jofeph^s hand, and arrayed him in 
 vefiures of fine linen , and put a gold chain about his neck ; (_xf)?i he made hint 
 to ride in the fecond chariot which he had , and they cried before him , Bow tht 
 knee ; and he made him rider over all the land of tg)'pt. Thus Jofeph had the 
 execution of all the Regal power committed unto him, all EdiQs and Com- 
 mands were given out by him, the managing of all at^airs was through 
 his hands, only the authority by which he moved remained in Pharaoh 
 ftill. Tliis was a clear reprelcntation of the Son of man, wl:o by his fit- 
 ting on the right hand of God, obtained power to rule and govern all things 
 both in heaven and earth, (^efpccially as the ruler of his houft, that is, the 
 Church,) with exprefs command that all things, both in lieaven, and. 
 earth, and under the earth, fhould bow down before him : but all tlift in 
 the name of the Father ; to whom the throne is flill relerved, in whom 
 the original authority (fill remains. And thus the Seilion of the Mtjjlas 
 was pre-typified. 
 
 The fame was a'lfo expl-efly foretold, not only in the fenfe, but in the' 
 phralc. The Lord [aid unto my Lord, faith the Prophet D.tv/d, 6/t ihoii at my vfaL ua. zi 
 right hand until I make thine enemies thy footjlool. The "ftws have endea- 
 VoUred'to avoid tfiis Prophicy, but with no fuccefs : fomO maVo the perfon fo 
 
 N n 2 viViQiri
 
 ARTICLE VI. 
 
 276 
 
 II n,i Jurtine whom God fpcaks to be ]] Ezeghits, fome * Abralum, fbme Xs>robsbel^ otheis 
 W3rcyrf<ff;>w ,|. q^^j^^ others .-.the people oUfrae! ; and becaufe the Prophecy cannot 
 t%S'^" bclongto him who made the Pfalm, therefore they whicli attribute tb.e prc- 
 roy^4dLKui, cjittion to Abraham, tell us the Plalm was penned by his* Steward Elitz.r : 
 ^■^\'i%lil,- they which exi^und it of Daztd, fay that one of his Muficians was Au- 
 
 Ma olnyiiSK^ tllOUf Ot it. 
 
 "iy'jttlX'f^'^or. Didii.cumTofhsne. Aid out of him Tertullian , cittngthk Pfalm. Scd ncccflo cfl ad meam fcntentiam 
 pcrtinerc defendam eas'Scripcuras, quas & Judii nobis avocarc conantur. Dicunc deniquc hunc Plalinum in EzecliUra ce- 
 
 ro/Jm,, (.r//;e later Rabbins, « 0/ Aben Ezra, nni David Kimchi, w/m attribute the fubjej^f of the Pfalm fo David • /fri wr 
 cnh the) but the mcienter Rabbins fince our Saviour's time, as appeareth by thaje vcordsoj S. Chryloflome, K-^ t* i%bl« 3 /»- 
 
 But fir ft it is moft certain that David was the Pen-man of this Pfalm ; the 
 .♦. As for that title fpeaks as much, which is, .-.JP/alm cf David: from wherxe itfollow- 
 objeHion rvhich ^^^Y^ ^^i^^ jj^^ prediction did not belong to him, becaule 'twas fpoken to his 
 Ez"ar*.if'r^ Lord. Nor could it indeed belong to any of the reft which the 'Jetvs ima- 
 m the Pfalm of gine, bccaufc neither Abraham, nor Ezechtas, nor || ^'Jro^^^t/ could be the Lord 
 ^Jfir&mZ of ^-^^'^J much lefs the people of Ifrael (to whom Ibme of the 5feivj referred 
 honour of Da- it) who wctc not the Lords but the fubjeQis of that David. Befide, he which 
 mt^rnn? ^^ ^^^^ ^° -/'' ^^ ^^'^ ^'^^'^ ^^^""^ ofGod^ is alfb faid to be a ?r it ft for tvtr afttr 
 niQia as if It the order of Mdchifedech : but neither Abraham, nor Ez.chias, nor any which 
 »ereapfaimfor i\^q j^j^j jjavc mentioned was ever any * Prieft of God. Again, our Saviour 
 Savi3/,r» t urged this Scripture againft the Pharifees , fap»g , What think ye of Chrift ? 
 ro means to be nhofe Sofi is he ? they Jay unto him, The Son of David. He fatth unto thtm^ 
 "'^T'f'a^a ^^oivthen doth David in Spirit, call him Lord, faying. The Lord faid unto my 
 c^i"a "«•"''' Lord, Sit thou on my right hand till I make thine enemies thy footftool ? If Da- 
 fignifie a Pfalm ^j^ ffj^^ g^/j /,/^ Lord, hoxv is .he his Son ? And no man rvas able to anfrver hint 
 ilfl/Sni' ^ T^ord. From whence 'tis evident that the "jem of old, even the Phaiifces, 
 there is no titk the moft accutatc and skilful amongft them, did interpret the Pfalm of the 
 T'pfafiTto "be ^^^t^" ; foi^ i^ t'ley had conceived the Prophecy belonged either to Abraham^ 
 %s,lidfme of or David, or any of the reft fince mentioned by the Jtiw, they might very 
 them pe me ^ydi^ ^f, J queftionlefs would have anfwered our Saviour, that this belonged 
 Luke 20. 42!' not to the Ion of David. It was therefore the general opinion of the Church 
 11 Ti i», ?,-\ of the 'jews before our Saviour , and of divers .•.'.• Rabbins fince his deatii, 
 fi" KJe/.fri '^^^'^ ^^^''^ predi6lion did concern the Kingdom oiChrift. And thus the Sefli- 
 2mCiT'lV^i on cf the MeJJias at the right hand of God, was not only rcprcTented typical- 
 «" ''/(:"/»,- ly, but foretold prophetically : which is ourfirft Confideration. 
 
 tJ . d.f,t fiiyiKt\; TiyAH AeSlJ' KiKKtQtu ; S. Chryfoft. * Tliis is the Argument which the Fathers iifed againft the "Jcres, m 
 juftine Martyr, moppfitimto their piet.nce of Ezcch\ii,'l((tij<'$ or/ bt£ yiytyiv 'E^sx'ff'.'^* ^f aJi'iri& U^dJ! n&u, 
 »/v CiJiiif aiiHTHf To}[j.l\n]t. Dial, cum Trylione ; andfom A/m Tertullian. Quod Sc in ipfo liic acccdit, Tues Saceid:s 
 in diMm. Nee Sacerd|^ autcm Ezcchias, nee in svum, ctfi fuilVct. Secundum Ordinem, inquit, Mdchifedech. Quid Ezeclius 
 adMclchifcdcchAliiffimi facerdotcm.&quidemnoncircuracifuni ? Adv. M.mion. t $.c ^.andfo S. C\\ry(o(\on\e in the tpoids 
 before-mentmed. ..■.■ As ;n fk Midrafh Tillim, PJal. j8. 36. •i'7a Tm'^O "n:in -VTV^I XUU -^^ll pi' '"iK 
 "^yCi'l yjJ ''jnS"! " 'DHJ "2V 'WD^'l TT'iyCn.- R. Jodcn in the nrfwco/Rabbi Chama fa:dthat in the tin:.- to come 
 Ood jhtll place Mcllias the King at his right hand, as it is mitten (^Pfil. 1 1 c.i ._) The Lord faid unto my Lord, Sir thou at niy 
 right liand. S) Mofcs Haddarfan on Gen. 18. Hcreaftei Oodkolj andblejfed flialljet the KingVlcRui 13'C^7 on kit right hard, 
 a>it II nritien (^Pfit.iio.J Tlic Lord faid, ^c. 
 
 Sccondly,We affirm, that our Jefus,\vhom we worfhip as the true 3/(^4/, 
 according unto that particular prcdidion, when he afccndcd up on high, did 
 
 iic
 
 And sitteth on the Right Hand. 
 
 fit down at the right hand of God. His Afcenfion was the way to his Se.lion, 
 and his Seflion the end of his Afcenfion ; as the Evangelift exprefleth it, He ^^,5. ,«. 
 was received up into heaven, and J ate on the right hand of God ; or as the Apo- 
 ftle, God ratfed Oc\x\^ from the dead, and fet him at his own right hand in the 
 heavenly places. There could be no fijch ScfTion without an Afcenfion ; and 
 David is not afcended into the heavens^ but he faith himfelf. The Lord fat d iwto aHsi. 34, ■>< 
 niy Lord, Sit thou on my right hand, until I make thy foes thy footjlooL Therefore 3-- 
 la all the houfe of Ifrael hnoivajjurediy, let all the blind and wilful Jews be con- 
 vinced qf this truth, that God hath not fet at his own riglit hand neithct 
 Abraham nor David, nt\t\\tt Ezechias, nor Zsrubbabel, but hath made that fame 
 ^ef/is whom they have crucified both Lord and Christ. 
 
 This was an honour never given, never promifed to any man but the 
 Mtffuts : the glorious Spirits fi:and about the Throne of God, but never any 
 of them fet down at the right hand of God. For to which of his Angds fud tab. r. x^, 
 he at any time. Sit on my right hand, until I make thine enemies thy footfiooL 
 But Chrifl was fo alTured of this honour,thac before the Council of the Chief 
 Priefls and the elders of the People, when he forefav/ his death contrived, 
 and his Crofs prepared, even then he exprefled the confidence of his expe- 
 ftation, faying, Htreafttr (ball the Son of man fit on the right hand of the pow- ij,y>^2 69. 
 er of God. And thus our Jefits, whom we worfhip as the true promifed 3Ief- 
 fias, is gone into heaven, .and is on the right hand of God. Which was our fe- i Fex. j, 3;, 
 cond Confideration. 
 
 Our next inquiry is, what may be the litmoff importance of that phrafc, 
 .and how it is applicable unto Chrifi. The phrafe confifts of two parts, and 
 both to be taken metaphorically : Firft therefore, we mull: confider wliat is 
 the right hand of God, in the Language of the Scriptures; Secondly, what it 
 is to fit down'at that right hand. God being a Spirit can have no material 
 or corporeal parts •, and confequently as he hath no body, fb in a proper 
 fcnfe can he have no || hands at all : but becaufe God is pleafed to delcend to || Credimu: e= 
 our capacity; and not only to fpeak by the mouths of men, but alfo, after tjam quod fc- 
 the manner of men, he exprelTcth that which is in him by fome analogy with ^^^ ^d fiuh 
 that which belongs to us. The hands of man are thofe organical parts which Ncc ideo h- 
 afe moft * adiive, and executive of our power ; by thole the flrength of ™'^" ^"'''' '"^^ 
 our body is exprcfled, and mofl of our natural and artificial aftions are per- ckcumf/rT-'^ 
 formed by them. From whence the power of God, and the exertion or Pf"'" ^^^ De. 
 execution of that power is fignified by the hand of God. Moreoyer being bkrandumea" 
 by a general cuftom of the world the right hand is more ufed than the left, u: de iiio cogi- 
 and by that general ufe acquiretli a greater firmitude and flrength, there- """"'-^"s ^'x- 
 fbre the right hand o^GqA. fignificth the exceeding great and infinite power nrum^Luus"!!^ 
 
 of God. niiiiooccurrac. 
 
 S. ."fug. de Fide 
 Cr S^mb. * Succedunt brachia 8c validi lacertorum tori, validoe ad operandum manus, & proccrlbus digitis hzbilcs adl* 
 tenendum i Hinc aptior ufus operandi, liincfcribcndi elegantia, & illc calamus fcribx vdociccr fcribcntis, quo divina; vocis 
 cxprimuntur oracula. Manus eft quxcibum ori miniflrat ; nianus eft qua.' pr.idaris enittt faftis, qua; conciliatrix divini' 
 cratix facris intcrtur alcaribus, per quam cffcrimus He fumimus facramcnta ca-lcftia. Manus eft qui opcratur paritcr atqv.e 
 dirpenfatdivina myftcria, cujusvocabulo non dedignatus eft fe Dei Filius dcciarari, dicentc David, De^tr. i Domini exrJtaxiit 
 me. Manuscftqu«fcd:omnia,ricutdixicDeu5omDipotcns, Nonne nianits menfccit hxc I S. Ambrcf. Hexain, /. 6. c.^. 
 
 Again, becaufe the mofl honourable place amongfi: men is the right hand^ 
 (is when Bathfhcba went unto King Solomon, he /at down on his throne, and iKir^.z. fp, 
 can fed a feat to be fet for the f\ji!gs mother, and (Jje fat on his right hand) there- 
 fore the right hand of God fignifies the glorious Mujefly of God. 
 
 Thirdly, becaufe the gifts of men are given and received by the hands of 
 men, and every perfeQ: gift comes from the Father of lights, therefore the 
 right hand of God is the place of celeltial happincfs and pcrfe6l felicity •, ac- 
 
 cortiiiig
 
 ARTICLE VI. 
 
 278 
 
 PfMl. 16. . I. cording to that of the Pfalmift, //? thj freftme is fulmfs of joy, at thy right 
 hand pka/ures for evermore. 
 
 Now as to the firft acception of the right hand of God, Chrifl: is faid to fit 
 down at the right hrad of the Father in regard of that abfblute power and do- 
 minion which he hath obtained in heaven ; from whence it is exprelly laid, 
 i£'( '4.' 6 1 Hereafter ye Jha/lfee the 6o» of man fitting on the right hand of potter, 
 tjuke 22. 65. As to the lecond acception, Chrift is faid to fit on the r/ght hand of God in 
 II Secundum regard of that 1| Honour, Glory, and Majefty which he hath obtained there; 
 confuctu'li- v^-herefore it is faid, * iVhen he had by himfelf purged orir ftns, he fai downoii 
 "ill" conS the right hand of the Maje/Iy on high : and again, '' IVe have an High-priejlrvhs 
 offertur qui a- ^ r^f q„ ^y yjgjjt }j^i„^ of the throne of the Majefiy in the heavens. 
 
 pcTtcao honoris gfncia promcretar ut fcdeat. ha efgo & homo Jefus Chrirtus paffione fua diaboium fuperans, refurrtftio- 
 nefua infcrna rclcraiis, tanquam perfefto operc ad calos victor advcnicns, audit a Deo I'atre, Sede ad dcxtram meam. 
 JUax. TanTh. Ham.i. de Pentecojle. J Heb. 1 . 3 . ^ Heb. 8 . i . 
 
 In reference to the third acception Chrift is faid to fit on the right hand of 
 God, becaufe now after all the labours and forrows of this world, after his 
 ftripes and bufferings, after a painful and fhameful death, hercfteth above ia 
 * i4i dextram unlbcakablc joy, and everlafting * felicity. 
 
 inceUigcndum ^ 1 J^ " 
 
 cfttriiTunieffeinfummabeaciuuIine, ubi juftida &pax&gaudium eft. 5.>}«^.i/e ffrfe.crSymi. Quid eft Patris dextcra, 
 nifi ilia a:ccrna ineffabilifque felicitas quo pen-cnit Filius honiinis, etiam carnis inimorcalicate pcrcepta ? Idem ontra Serm. 
 Arian. Beatiisefta bcaricudinc, quae dextera Patris vocatuf, ipfius bcacitudinis riometi.eft dextera Patris. De Smb. ad 
 Citech. Sabs ten.poralis ii: carnjlis in finiftra eft, falus a:ccrna cum Angclis in dextra eft. Ideo jam in ipfa immortalitate 
 pofitus Ciiriftus dicitur federe ad dextram Dei. Non cnim Deus habet in fcipfo dextram aut fmiftrara ; led dextra Dei di- 
 cicur felicitas ilia, qua quoniara oftcndi non poteft, ule nomen accepit. S. Aug. in Pfal. 1 3 7. 
 
 As for the other part of the phrafe, that is, his SejJioK, we muft net look 
 fipon it as determining any poilure of his body in the heavens, gorrefpondent 
 to the inclination and curvation of our limbs. For we read in the Scriptures 
 a more general term which fignifies only his being in heaven, without any 
 Rom.%. 54. expreffion of the particular manner of his prefence. So S. Pdul, who is even 
 r Pet. 2. 22. ^^ the right hand of God ; and S. Peter, Who is goM into heaven, and is at the 
 right hand of God. Befide, we find him expreiTed in another pofition than 
 . that of Seflion : for Stephen looking fledfaftly into heaven, faiv the glory of 
 God," and Jefm Jlandi.vg on the right hand of .God : And faid, Behold, 1 fee the 
 heavens opened, and the Son ofmanfianding on the right hand of God. He ap- 
 peared Handing unto Stephen, whom we exprefs fitting in our Creed ; but 
 this is rather a difference of the occafion, than a div^ei lity of pofition. He 
 1 ?*'' T-L**' appeared llft^anding to<S^fMe«asreadytoa(Iift him.asreadyto plead for him, 
 (fotJiKh aSi- as ready to receive him : and he is ortner exprelied jitttng, not tor any po- 
 tcTk iS,Tiu( fitional variation, but for the variety of his effect, and operation. 
 
 T -oei T a-va.- 
 
 q%r\-j( Ki:iiKi,ifiv, )i,it)(n>'ajJTh'i^Sil. S.Chof''fl. //om.i8.inAi{a. Si major gratia & manifcftatior intelligentia in 
 Novoeftqnamin Vctcri Tcftaniento, quare Efaias Propheta fedentem in tiirono Majeftatis vidit Deum Sabaoth, in novo' 
 aiitcm Stephanus primus Mart\ r ftancem fe vidille ait Jcfum a dcxtris Dei ? Quid eft iftud, ut hie fubicftus vidcatur port 
 triumphos, & illio quafi Dominus antcquam vincerct ? Prouc caufa erat feciiTe, ita & Dominus fc oftcndit. ProphctX' cnin» 
 vifuseft quafi rex corripicns pkbcm, & hoc fc ofiendit quod erat, hoc eft, fedentem, in pace enim erat caufa divinitatis 
 ejus, Stcphano autem u: ftans apparcret fecit calumnia Judieorum. In Stephano aiitem Salvatoris cau'.j vim patiebatur. Ideo 
 ledentc judicc Deo ftans apparuit, quafi quicaularadiceret •, & quia bona caula ejus eft, ad dextram Judicis erat ; Onmrs' 
 qui ca;;jjm dicir, (let ncccirc cit. S. An^. 3j4£jh in Novo Jell. 88. Sedcrc judicantis eft, ftare vcro pugnantis vel adju- 
 vantis. Sccplunus ergo in laborcci-rtaminis pofitus, ftantcm vidic queni adjucorem liabuit. Sed hunc poft afccnfio<icm 
 Marcus federe fcribit, quia poft afccnfionis fui gioriam Judex in fine vidcbitur. Grf;.'. Horn. 29. in Evang. Maxim. T,:urin. 
 di Peiuic. Hem. I. mnes the Uiieflion, Qui fit ratio quod idem Dominus a David fedens prophetatur, ftans vero a Stcphano 
 pr*Ji>.atur ? arJthcnrcrJcrstkis reafon, Ut modo cjusomnipotcntia, modomifericordia dcfcribatur. ' Nam uti^juc pro po- 
 tcftaie regis (cdcrc dicitur, pro bonitatc interccuoris ftare fuggcritur. Ait enim beatiis Apoftolus, quia Adiocvum habemuf 
 MpHd V.itrem Jcfum Chiiftum. Judex eft igiturChriftus cftnirefidct, Advocatus cum alfurgit. Judex plane Judiis, Advo- 
 catus Chriftianis. Hie enim ftiiis apud Pattern Clirillianoruiii licet pcccantiumcaufas exorat; ibi rcfidct ciiin patre Phari- 
 f*orum pcrftquentium pcccatJ condemnans. Illis indignans vchcmcntcr ulcifcitur ; hisintcrvcnicnslcnitcriniferetur. Hie 
 ft« at fufcipiat Stcphani Martyris fpirkara j ibi rcfidct ut conden>oet Jud* proditoris adnvilTuin, 
 
 This
 
 And sitteth on the Right Hand. 
 
 270 
 
 19 
 
 This phrafe tlien lofit, prefcinding from the corporal pofture of SefTion, 
 may fignifie no more than Iiabitation, polledion, permanfion, and conticu- 
 ance ; as the fame word in the || Hebrew and Greek Languages often figni- prc7.,?)/v //^nM- 
 lies. And thus our Saviour is fct down at the right hand of God in heaven, «A tout, «/«- 
 becaufe he which dwelt with us before on earth, is now afcended up into '"'J""''y'fi-^f'"'^ 
 heaven, and hath taken his manfion or habitation there; and fo hath he habicavic j' "l" 
 feated himfelf, and *d\velletli in the hieheft heavens. Jud.s.iT- 
 
 Q'''-'' "^in? Lxx. 'Atra'p IfJiiTi m£^.K'iav ^iAttajac, Afticr continuecJ on tlic Sea fhorc. Lev. 8. jj. ^HI* firSl 
 CD'ai nynli? r\T^-\ d^V ni^n lyv::., Ko) iln tVu^ du^y tH? ckIxiTk n u%Tvei» K-j/ii'im&i l-S*. nixi^y/-, «ixi~ 
 fmr 1^ vvKJci, Tliereforc (hall yc abide at die door ot the Tabernacle ot the Congregation, day and night, fcven days. 
 Zipon rchich place S. Aiigulh C^iiid eft quod dicit Moyfes ad Aaron & filios ejus ciim fanrtificancur ad incundum laccrdo- 
 tiiim? Ad ofitim taherr.Muli tejiiwonii fcdchiti! fcptem dies, diefyncllc, w mortamwi. Numquid nam crcdibile eft lltJ 
 corporis imo loco fcdcre pr.rcepcos per dies fepcem die & nofte, unde le oninino non commcvercnt ? Ncc tanicn hie tan- 
 quam allcgoricealiquid iignifitatum, quod non fierer, cogcndi fumus accipcre, fed potius agnolcerc locutionem Scripcura- 
 rum, ubi Scffionem pro habitacione & commemoratione poruic. Non enim quia dittum eft dc Scmei quod fcdcm in Hiem- 
 J'akm amostres, idco putandumeft pcrtotumillud cempus in fella fediHe 8c non furrcxifie. Hinc & fedes dicuiicur, ubi ha- 
 bent commorationein quorum fedes func 5 habitacio quippciioc noinen accepit. i2^(^J?./H/et /^uif. 24. Aiidtbis is at fami- 
 liar with the Latins at the Hebrews. Si venti circnt, nos hie Corcyri non fedcrenius. Cic. I. 9. Efift, Id horreum fuic pr*- 
 iidium Poenis fedentibus ad Trebiam. Z,n'. /. 2. (/e Bfi/. i'«n. * Sedet ad dextram Fatris. Crcdice Sederc, inteiligite habi- 
 tare ; qiiomodo dicimus dc quocunque hominc, in ifta patria (edit per tres annos. Dicit illud & Scriptura fedilTe qucndam 
 in civicacetantum tempus. Numquid fedit, Sc nunquam furresic? Fdco hominura iiabitationes fedes dicuntur. Ubi liabi- 
 tantur fedes, numquid femper fedccur, non furgicur, non ambulatur ? Et tamen fedes vocantur. Sic ergo crcdice habitare 
 Clirirtum in dextera Dei Patris ubi eft. Author, lib. de Symb. ad Catech. 
 
 Again, the Notion oi fitting implieth reft, quietnefs and indifturbance ; 
 according to that promile in the Prophet, They flj all fit every mnn nnder his fig- mic. 4.4. 
 tree., aftd none jhall make them afraid. So Chrift is afcended into heaven, where 
 refting from all pains and fbrrows, he i$ feated free from all difturbance and 
 oppofition ; God having placed him at his right hand, until he hath made 
 his enemies his footftool. 
 
 Thirdly, x.\ns fitting implieth yet more than quietnefs or continuance, e- ijfpfum vef- 
 ven II Dominion, Soveraignty, and Majefty ; as when Solomon fat in the bum/t-i/aereg- 
 throne of his Father, he reigned over Ifrsel after the death of liis Father, "efta^tem"'^^] 
 And thus Christ is fet down at the right hand of the throne of God. And S. Paul Hicr. co.-n. ad 
 did well interpret thole words of the Prophet, Sit thou on my right hand., until ^l' '^' ' ''^'-^' 
 I make thine enemies thy footflooljikyiag, He mufl reign till he hath put all ene- Pfal.iio.'i. 
 mtes under his feet. ■ ' ' 'Coc. 15. 25. 
 
 Fourthly, this fitting doth yet more properly and particularly imply the ^iiris°i^' 
 right of Judicature, and ib efpecially cxprefTeth, * a Kjng th.it fitteth in the *Sidcrc quod 
 throne offudgment ; as it is written, '' In mercy (hall the throne be eflablifjjed, '^^^^^'^ ^^^^ 
 and he fijall (it upon it in truth .^ in the tabernacle of David, V^^^^^?, and feeking rum pofitio^ 
 judgment, and ha(ling righteoufnefs. And fb Chrifi * fitting at the right hand "5"" led judi- 
 of God is manifcfted and declared to be the great Judge of the quick and tl\e catporeft^eni' 
 dead. Thus to fit doth not ilgnifie any peculiar inclination or flexion, any q"' '"•« Maje- 
 determinate location or pofition of the body, but to be in heaven with per- [arcc^Tm"*"* 
 manence of habitation, happinefs of condition, regular and judiciary power; digna'dignis 
 as in other || Authors fuch fignifications arc ufual. triuucndoi 
 
 " '-' quamvis m ex* 
 
 trcmo judicfo multo manifeftius inter homines Unigcniti Dei Filii Judids vivorum & inortuortim ciarius indubicata cffulgc- 
 bit. S. Auiufl. de tide j^ Symb. cap. 7. Hoc quod dititur Kilius federe ad dextram Patris, dcmonftracur quod ipfc homo, 
 quern fufccpi: Chriftus, pottftatcm accepcrit Judicantis. Author, I. 3. de Symb. adCatechum. || .'iloji anciently, lederc did fig- 
 rifieno moiethan cllc, to be in any place ; <h Scrvius natcth on that place o/Virgil, .^neid, 9. Luco turn forte parentis Pilumni 
 Tumusfarrata valle fcdebat. Scdcbat, uc Afpcr dicit, erat. Qua; claufula antiqua eft. Sit de ufii rcmota. And ti:en he g->es 
 onto (l)ew that (tjdcxc is taken for that which men were wont to do Jitting. Secundum Plautum autem /fi/irf eft confilium ca« 
 pcre.qui inducit in Mofteilaria fcrvum diccntcni,Sj/;t'Ji/a:M (imw /c-i/e.rm <tr dab) meliora confdia. Sed fccundum Au^urcs 
 Sfi/t-u' eft augitfium captarc : Namquc poft dcfignata coeli partes i fedcntibus captabantur auguria. Qjiod Sc (upra ipli- 
 ofttmht laicntcr, inducens Pie'umfolum fedentem, ut, Patvaque fedebat Succinihn tiabea^ quod eft iiiigurum, Ckim ahj6 ((ante* 
 induxerir. Ergo Sedebat, auc erat, auc con(ili.i^capiebat, auc augurabaCur. 
 
 Th« 
 
 \
 
 28o ARTICLE VI. 
 
 The importance of the Language being thus far improved, at laft we find 
 tlifi fubftance of the Do£brine, which is, that fitting at the right hand of Gofi 
 wasour Mediator's Iblcmn entry upon his Regal Office, as to the execution 
 itv. 5. 12. of that full Dominion which w as due unto him. For worthy is the Lamb that 
 was Jlai/i to receive power and riches and, wifdom^ and [Irength and honour and 
 Ma. 28. 18. glory and bleffing. Wherefore C//r//? after his death and refurreflion faith,^// 
 Pbil.2.8,o,io. power IS given unto me in heaven and in earth. For betaufe he humbled himfelf 
 and became obedient unto death, even the death of the crofs, therefore God hath 
 highly exalted him, and given him a name which is above every name ; That at the 
 name ofjtjtis every knee (Jjou/d bow, of things in heaven, and things in earth, and 
 things under the earth. And this obedience and fubmilTion was and is due 
 unto him, bccaufe God rai/ed him from the dead, and fa 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 world but alfo 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. 
 2 sm. 7. 16. There was an exprefs promile made by God to David, Thine houje and thy 
 Kjngdom ffjall be ejiablifhedfor ever before thee, thy throne jhall he ejlablifhedfor 
 ever. This promile ftriftly and literally taken was but conditional ; and the 
 vfai. 132. 12. condition of the promife is elfewhere exprelTed, Of the fruit of thy body will I 
 fet upon thy throne. If thy children will keep my covenant and my ttjhmony that 
 Ifljall teach them, their children alfo fhall fit upon thy throne for evermore. Not- 
 withfl:anding this promile this Kingdom o'l Davidwzs intercepted, nor was 
 his family continued in the Throne : part of the Kingdom wasfirft rejitfrom 
 his poftcrity, next the regality it felf; and when it was refl:ored, tranflated 
 to another family : and yet we cannot fay the promife was not made good, 
 but only ceafed in the obligationof a promife, becaule the condition was not 
 performed. The pofterity of David did not keep the Covenant and Tefiiimo- 
 ny of their God, and therefore the thxon&oi David was not by an uninterrup- 
 ted lineal fuccefTion eftablifhed to perpetuity. 
 
 But yet m a larger and better fenfe, after thefe intercifions, the throne of 
 David was continued. When they had finned and loft their right unto the 
 Crown, the Kingdom was to be ghen unto him who never finned, and coo- 
 fequently could never lofeit; and he being of the feed of David, ip him the 
 throne of David was without interception or fucceflion continued. Of hint 
 ^k; '-s^jS?' did the Angel G4^r/e/fpeak at his conception. The Lord God jjjallgive unto, 
 himthe throne of his father David, and he pjall reign over the houfe of Jacob for 
 ever, and of his Kjngdom there fljall be no end. Thus the throne ofChrifl is 
 called the throne of David, becaufe it was promifcd unto David, and be- 
 caule the Kingdom of David was a type, reiemblance and reprelentation of 
 H/rt-. 30.C. it; inlbmuch that CZ/r;'// him felf in refpeft of this Kingdom is I, often called 
 *<^t- ?7' 24, David, as particularly in that promife, / will fet up onejhepherd over them, and 
 Nof.^.-i. he fhall feed them, even my fervant David; he fhall feed them, and he fhall he 
 EreU. 34. 23, their fhepherd. And I the Lord will be their God, and my fervant David * 
 
 \%m. 16. 1,. ■P''''»ff ^*»<>"g ^^^'»- 
 
 Now as Da'uid was not only firft defigned, but alfo anointed King over 
 Ifrael; and yethad nopofTefTion ofthe Crown; Seven years he continued 
 tsam. 2.4. anointed by Samuel, 2Lnd hadno fhare in the Dominion ; feven yearsafter he 
 continued anointed in Htbron only King over the tribe of fudah ;_ at laft he 
 was ri chived by all the Tribes, and lb obtained full and sbfblute regal power 
 over all Ifrael, and feated- himfelf in the Royal Cityofjerufalem: So Chrijf 
 was born King of the Jews, and the conjunction of his humane nature with 
 his divine in the union of his perfbn wasafufficientun6lionrohisRegal Of- 
 fice,
 
 ...y^ 
 
 And sitteth on the Right Hand. 281 
 
 ike, yet as the Son of man he exerciied no fuch dominion, protelling that 
 
 Jiis l\JngAoin woi mt of thu world ; but after he rofe from the dead, then as 
 
 it were in Hebron with his own Tribe he tells the Apollles , All power is gi- 
 
 'vm unto him^ and by virtue tliereof , gives them injunQions ; and at his 
 
 Afcenfion he enters into the '^inifdem above, and there fits down at the 
 
 right hand of the throne of God , and fo makes a fblemn entry upon the 
 
 full and entire dominion over all things.^ then could S. Peter fay. Let all the ^^^ 2. ^L 
 
 houfe of Ifrael know ajjitredly. That God hath made that fame 'Jefus^ whom ye have 
 
 crucifiedy hoth Lord and Chrifl. 
 
 The immediate effed of his Regal power, the proper execution of this 
 Office, is the fubduing of all his Enemies ; For he is fet down on the right ^^^.io.h.ij) 
 hand of Gody from henceforth expecting till his enemies be made his foot fiool. This 
 was the ancient cuftom of the Oriental Conquerors, to tread upon the necks 
 of their fubdued enemies ; as when "Joflmah had the five Kings as his pri- 
 Ibners, hcfaidunto the men of war which went with him ^ Come near^ pit your /"A !«• '4' 
 feet upon the necks of them. Thus to fignifie the abfblute and total conqueft 
 of Chrifl, and the dreadful Majefty of his throne, all his enemies are fuppo- 
 fed to lie down before him, and he let his feet upon them. 
 
 The Enemies of Chrifl are of two kinds, either Temporal or Spiritual; 
 the Temporal Enemies I call fuch as vifibly and aftually oppole him, and 
 his Apoftles, and all thofe which profefs to believe in his name. Such 
 efpecially and principally were the Jews, who rejefled, perfecuted and cru- 
 cified him; who after his Refijrredion, fcourged, ftoried, and defpight- 
 fully ufed his Difciples ; who tried all ways and means imaginable to hinder 
 the propagation, and difhonour the profeflion of Chriftianity. A part of 
 his Regal Office was to fijbdue thefe enemies, and he let down on the right 
 hand of God that they might be made his footftool : which they fiiddenly 
 ■were according to his predidion. There be fome flanding here which fball not Mat. 1$. iii 
 tafle of death till they fee the fon of man coming in his Kjngdom. For within 
 few years the Temple, the City, and the whole Polity of the 'jews were de- 
 If royed for ever in a revenging manner by the hands of the Romans, which 
 they made ule of to crucifie the Lord of life. The Romans themfelves were 
 the next Enemies, who firft coniiplied with the Jews in ChrifFs crucifixion, 
 and after in defence of their heathen Deities endeavoured the extirpation 
 of Chriftianity by fucceflive perfccutions. Thefe were next to be made the 
 foot-ftool of the King of kings , and fb they were when Rome the regnant 
 City, the head of that vait Empire, was taken and facked ; when the 
 Chriftians were preferved, and the Heathens perifhed ; when the worfliip 
 of all their Idols ceafed, and the whole Roman Empire marched under the 
 banner of Chriftianity. In the fame manner all thole Perfons and Nations 
 whatfbevcr, which openly oppofe and perfecute the name of Chrifl ^ are 
 Enemies unto this King, to be in due time fubdued under him ,4 and wheri 
 hecallcth tobeflain. 
 
 The Spiritual Enemies of this King are of another nature ; fiich as by an 
 inviiible way make oppofition to Chri/i^ dominion, as Sin, Satan , Death. 
 Every one of thcle hath a Kingdom of its own , iht up and oppofed to the 
 Kingdom of Chrifl. The Apoftle hath taught us, that fin hath reigned unto ^^'''- $**'^ ' 
 death ; and hatii corrimanded us not to let it reign in our mortal bodies, that we 
 fhoiild obey it in the liifls thereof. There is therefore a dominion and Kingdom 
 of fin (et up againft the throne of the immaculate Lamb. Satan would have 
 been like the moft high, and being caft down from heaven, hath erefted his 
 throne below; he is the Prince of this world: the fpirit which now worketh Jobnu.i^ 
 in the cJiJldren of df obedience fi the Prinie of the power of the air : and thus the ^'*'^- *• *' ** 
 
 O ru/eri
 
 aSa ARTICLE VI. 
 
 riikrs cf the dsrkmfs of this rrorld oppofe thcmfclvcs to the true light of ths 
 /t;m.5. 14,17. n-orld. Death alfo hath its dominion, and, astheApoftlc fpeaks, reigned from 
 Aits 3. 15. jdam to Mofts ; even by om ojfence death reigned by one , and fo fct up a ruling 
 and a regal power againfl: the Prince of life. 
 
 For thcdeftruflion of thcfe powers wasChriJt exalted to the right hand of 
 God, and by his Regal office doth he fubdue and deftroy them all. And yet 
 thisdertruftion is not fo univeifal, but that Sin, Satan and Death fliall ftill 
 1 Car. 1$. 24. continue. 'Tis true he (hall put dorrn all rule and authority and power ^ but this 
 amounts not fo much to a total deftrudion, as to an abfblute fubjeftion .- for 
 Fkii. 3. 21. as he is able, fo will ht fubdue all things to himflf. The principal end of 
 the Regal office of the Mediatour is the effeftual redemption and aftual fal- 
 vation of all thofe whom God hath given him, and whofoever or what- 
 ibever oppofeth the falvation of thefe, is by that oppofition conftitutcd 
 and become an enemy of Chrifi. And becaufe this enmity is grounded up- 
 on that oppofition , therefore fo far as any thing oppofeth the falvation of 
 the fons of God, ib tar it is an enemy, and no farther .• And confequently, 
 Chrift by fitting at the right hand of God, hath obtained full and abfolutc 
 power utterly to deftroy thofe three fpiritual enemies, fo far as they make 
 this oppofition ; and farther than they do oppofe they are not deflroyed by 
 him, but fubdued to him : whatfoever hindereth and obftrucleth the bring- 
 ing of his own into his kingdom, for the demonflration of God's mer- 
 cy is abolifhed ; but whatfoever may be yet fubfervient to the demonlfrati- 
 on of his juftice is continued. 
 
 Chrtfl then as King deftroyeth the power of fin in all thofe which belong 
 unto hisKingdom,annihilating the guilt thereof by the virtue of his dcath,de- 
 ftroying the dominion thereof by his aftual grace, and taking away the fpot 
 thereof by grace habitual. But in the reprobate and damned fouls, the fpot 
 of fin remaineth in its perfeft die, the dominion of fin continueth in its ab- 
 fblute power, the guilt of fin abideth in a perpetual obligation to eternal 
 pains : but all this in fubjeftion to his throne, the glory of which confilfeth 
 as well in punifhing Rebellion as rewarding Loyalty. 
 
 Again, Chrift fitting on the right hand of God deftroyeth all the f^rength 
 of Satan and the powers of Hell : by virtue of his death perpetually repre- 
 jfitb. 2. 14. fented to his Father, he defiroyeth him that had the poxrer of death, that is, the 
 Devil. But the aftual deflruftion of thefe powers of darknefs hath refe- 
 Ephef.6. II. rence only to the Ele6l of God. In them he preventeth the wiles ; thofe he 
 a Tim. 2. 25. taketh out of the/«4re, in them he defiroyeth the works, thofe he preferveth 
 I rimX I. ^"^^^ ^^^^ condemnation cf the Devil. He freeth them here from the prevail- 
 ing power of Satan by his grace, he freeth them Jiereafter from all poffibi- 
 lity of any infernal oppofition by his glory. But ftill the reprobate and dam- 
 ned fouls arc continued flaves unto the powers of Hell ; and he which fit- 
 teth upon the throne delivereth them to the Devil and his Angels, to be tor- 
 mented with and by them for ever ; and this power of Satan flill is left as 
 fubfervient to the demonffration of the Divine juftice. 
 
 Thirdly, Chrift fitting on the throne ofGod atlaft defiroyeth death itfelf; 
 1 Cut. 15, 36. For the lap enemy which {hall be deftroyed is death. But this deflrUiStion reach- 
 eth no farther than removing of all power to hinder the bringing of all fuch 
 per tons as are redeemed aftually by Chrijl into the full polTeflion of his hea- 
 M/ij. 14. venly Kingdom. He ivill ranfom them from the power of the grave, he will 
 redeem them from death. death , he will he thy plague ; grave , he reiff 
 be thy defiruilion. The Trump fhall found, the Graves fhall open, the 
 Dead fliall live, the Bodies (tall be framed again out of the dufl, and the 
 Souls which left them (hall be re-united to them, and all the Sons of men ftall 
 
 return
 
 And sitteth on the Right Hand. 282 
 
 return to life , and death fliall h^fivallowed up in victory . The Sons of God i ccr. i j. 54; 
 fhall then be made completely happy both in foul and body, never again to 
 be leparated, but to inherit eternal hfe. Thus he who fitteth at the right 
 hand of God hath abolifjed death , and brought life and immortality to light. 
 But to the reprobate and damned perlbns death is not dcllroyed but impro- 
 ved. They rife again indeed to life, and fb the firft death is evacuated ; but 
 that life to which they rife is a fecond, and a far worle death. And' thus 
 Chrift is fet down at the right hand of God, that he might fubdue all things 
 to himfelf. 
 
 The regal power of Chrifl as a branch of the Mcdiatorfliip, is to continue 
 lili all thole enemies be fubdued. For he mnft reign till he hath put allenemies i cor. 1^. ij,' 
 ttnder his feet. But now we fee not yet all things put under him. Therefore he neb. 2. 8. 
 muft ftill continue there : and this neceffity is grounded upon the promifc 
 of the Father, and the expeftation of the Son. Sit thou on my ri^ht hand, pfaLtto.ti 
 until I make thine enemies thy foot-flooly laith the Father ; upon wllich words 
 \vc may ground as well the continuation as the feffion. Upon this promife 
 of the Father the Son fate down at the right hand of God^ from henceforth eX' ^^'^- io-<2,i J- 
 felting till his enemies he made his foot- flool. Being then the promife of God 
 cannot be evacuated , being the expeftation of Christ cannot be fruflrated, 
 it foUoweth, that our Mediatour fhall excrcife the Regal power at the right 
 hand of God till all oppofition fhall be fubdued. 
 
 When all the enemies of Chrift (hall be fubdued, when all the chofen of 
 God fhall be aftually brought into his Kingdom, when thofe which refufej 
 him to rule over them, fhall be flain, that is, when the whole office of the 
 Mediatour fhall be compleated and fulfilled, then every branch of the ex- 
 ecution (hall ceafe. As therefore there fhall no longer continue any a£l of 
 the Prophetical part to inltruft us, nor any acl of the Prieftly part to inter- 
 cede for us, fo there Ihall be no further ad of this Regal power of the Medi- 
 atour neceliary to defend and preferve us. The beatifical vifion fliall f ucceed 
 our information and inftruftion, a prefent fruition will prevent oblation and 
 interceffion, and perfeft fecurity will need no aftual defence and proteftion. 
 As therefore the general notion of a Mediatour ceafeth when all are made 
 one, becaufe a Mediatour is not a Mediatour of one; fb every part or branch C"'. 3.20, 
 of that Mediatourlbip, as fuch, mufh alfo ceafe, becaufe that unity is in all 
 parts conipleat. Then cometh the end, when he Jhall have delivered up the king-' 
 dom to God, even the Father, when he fhall have put down all rule and all au" 
 thority and power. For when all things jhall he fubdued unto him, then jhall the ' ^'"■- 'V 245 
 Son alfo himfelf be fubjecl unto him that hath put all things under him, that God 
 may he all in all. 
 
 iSlow though the Mediatourfhip 0^ Chrijl be then refigned, becaufe the end vidcamus an 
 thereof will then be performed ; though the Regal Office was part of that Me- [[■"''^? i:*-'?"' 
 diatourfliip be alfo refigned with the whole ; yet we mull: not think that Chrift tdHgendarcg- 
 Ihall ceafe to be a King, or lofe any of the power and honour which before naiidi.ucquod 
 he had. The dominion which he hath was given him as a reward for what l^tthradcndo 
 he fuffered •• and certainly the reward fliall not ceafe when the work is done, non tentac s. 
 He hath promifed to make us Kings and Prielts, which honour we expe£f in ^'''"'' '• "* 
 Heaven, believing we fliall reign with him forever, and therefore lor ever aT/m.a.rs. 
 mufi: believe him King. The kingdoms of this world are become the kingdoms ^^'^- »'•''>' 
 of the Lord, and of his Chrifl, and he /ball reign for ever and ever, not only to 
 the modificated eternity of his Mediatourfhip, lb long as there fhall be need 
 of Regal power to fubdue the enemies of God's cleft ; but alfo to the com- 
 pleat eternity of the duration of his humanity , which for the future is co- 
 eternal to his Divinity. 
 
 Oo 2 Left
 
 284 ARTICLE VI. 
 
 Led we (hould imagine that Chnft (hould ever ceafc to be King, or fo in- 
 terpret tliis Article, as if lie were after the day of judgment to be removed 
 from the right hand of God, the ancient Fathers added thofe words to the 
 to:r f Hf.n- yV/fe/?e Creed , t trhofe kingdom jhall hrve no end, againft the Herefie which 
 irro-'-Vf^^i then arofe denying the eternity of the Kingdom of Omfi. 
 
 no: thefe if or J: . , , •■ 
 
 inffcf Niccne Creed, at it not in it felf before tke aJdithm at Conflantinople. But not long after, S. Cyril exfomds them in 
 hh Catecbifm, and Ep'iphinmi in hnconto rcfearingtivo Jeveral Creeds, a fimer and a lonier,^ iio.^nii2r. hatij thefe woiJi 
 in b-jtk. Aft:t tint the) vete added etftejl) in the Conftantinopolitan Creed. And the reafotiof their infertion withmt quefiian iras 
 that rchich S. Cyril inOntt.Hcih in l:i> e'xf'.icativi . th.ti if, the Hcicfie vhich vas then netcly be^un. Kiv -rcTi rttQ- eix.i<r»t 
 
 raAaTiaraVyji/fioB \tih\xvn Aiy^r, or/ (MJ tJ tU©- to x'sit^k o Xe^j^f is B^fif^^"' ^ irif^unnt «*«r, ot; o Aj- 
 y&- U n«A5c i'5«\fl«r csir «< nA'if9i ti Air «tciA«/9»>V Uirt SJi, Catecli. 1 5. This vas the fariicuJar Herefie of Mar- 
 ctllus Hifhop oMncyra, foilowed bt I'liocius b>rn in tke/ame ftace, and therefore termed by S. Cyril tfei rtu) TaXeniat lira^v- 
 I'r conjijifd of trvo pans ; fiijl, that the Kingdom of Chrijl did tvboll) ceafe at tloe end of this world; fecondl;, that the Wmd 
 
 _ 7(p y^mv ttjim x.xif<i T^n . _ . . _ _ 
 
 (X^^ lia.yoJ'at C^if^r^j. This exi(lence of the Word and tloe Kingdom of the Sonthat Herefu made co- aval ; beginning whenthe 
 Word came from the t'atlier, that is, at the Incarnation, and ending when the Word returned intt the Father , that is , at the do) of 
 
 aurk /Saa-zAfJajr ^iziaiv, ijaS^ cQiitwi' tW /uo»af x'*»' Socrat. /. 2. c. 1 9 But although Marcellus did thus teach the King- 
 dom of Chrijl not to be eternal, yet his Herefie did notfo much confifl in the denial of this eternity at cfthefuifijlence mdperfon of our 
 Saviour : fir othertrife Ire did truly teach thst Chriji was an eternal Kini ■■, as /tpf caret b m of his own irords in his &j^ aganili 
 Aftcriusf« Arian, cited by Eufebius, CjxJc ogfy Tiro. Jin" '■■X"' ^ "S' ai'9f»^«i' luin o'lKovcti'ia. n 1^ ^xffiKiijt , i/it )5> 
 tTsfsr /Sk'aiIcu w t^t* t6 viri n 'Ato^Ak pi)9«v, ei* itc 3^ TJfvi «X.9{Kf ajjii \2o-eTcJ>o» r^ -reMr mjii ' iicSf \nc*My 
 
 env Kj rin'eJ, V rSf ^uaihiiat, yj' tW "fi "ATcfcAx M^Jueio*, k"» 'cr<u TiA.®-, Epiph. Hircf. 72. §. 2. 
 
 The profefTion of Faith in Chrift as fitting on the right hand of God is 
 nccelTary ; Firft, to mind us of our duty, which muft needs confifl: in fub- 
 jedion and obedience. The Majefty of a King claimeth the Loyalty of a 
 Subject ; and if we acknowledge his authority, w-e muft fubmit unto his 
 power. Nor can there be a greater incitation to obedience, than the confi- 
 deration of the nature of his government. Subjefl we muft be whether 
 we will or no ; but if willingly, then is our fervice perfeQ freedom ; if un- 
 willingly, then is our averfenels everlafting mifery. -j- Enemies we all have 
 f immicus e- been, under his feet we fliallbe, either adopted or fubdued. A * double 
 ras, cris fub Kingdom there is ofCAr//? ; oneof power, in which all are under him; ano- 
 1« 'adoptaras tlicr of propriety, in thofe which belong unto him : none ot us can be ex- 
 autvinci«, s. cepted from the firft, and happy are we if by our obedience we fhew our 
 *ffj"^liat^ felves to have an intereft in the fccond ; for then that Kingdom is not only 
 oe? .."Vo iijiv ChrtjPs but ours. 
 
 xar' itxt'iaaiv, ^' 3 ^T J^lyfjia-r ' /?at«-/A^V "-V )S t^TtltJar >^ 'E}^!inn> 1^ ItJ'tuav 1^ S'cun'atmv )^ ^ ivIiMi'^ /Ji^'ar 
 ;(? tir t5)( Jiinitf}ia.( Ao'y*^ • /3e7fA<£'r< 5 rV m^v 1^ hio/laif i^yS»»]tjxyf&/itr fj' rif TMl fi/inoi^lai , S. Chryfofl. 
 Horn. 59, in 1 oiV Corinth. 
 
 Secondly, It is necelTary to believe inChriJl fitting on the right hand of 
 God.thatwc might be alTured of an aufpicious prote£lion under his gracious 
 dominion. For God by this exaltation hath given our Saviour to bt the head 
 ovtr All things to the Chrtrch ; and therefore from him we may expeft direflion 
 and prelervation. There can be no illegality where Chrifi is the Law-giver, 
 tJiere can be no danger from hoftility where the Son of God is the Defepder. 
 
 The
 
 And sitteth on the Right Hand. 285 
 
 The very name of '\head hath the figaification not only of Dominion but fnhittheex- 
 of Union, and therefore while we look upon him at the right hand of God f/'""'f""i ^/ ■'>■ 
 we fee our fdves in heaven. This is the ipecial promife which he hath made Sj- W/''^o/- 
 us fince he fate down there, ^ To him that overcometh will I gr.int to fit with me s. PjuJ, fxCm 
 in my thrcnc, even as I alfo overcame and am Jet down with 'my Father in his 7«'^*^',''^ f 
 throne. How fhould we rejoyce, yea rather how ftiould we * fear and trem- fS^^-X'i> 
 ble at {o great an honour! ^i Tiy.-. \^_. 
 
 cfttifyvltu !i iiiC'h^ iC 7-j aSiJLcf.' « jb ^^tyao, vk aV ein <ri~iAi, kk £y ii» x5;aAi), /Am, 3. /n Epijf. ad Eplrf, 
 
 «/ft/Ja/, idem ibidem. 
 
 . Thirdly, the belief of Chris's glorious Seflion is mcfl; neceflfary in refpcft 
 of the immediate conlequence, which is his mofl gracious IntercelTion. Our . 
 Saviour is afcended as the true Melchifedech, not only as the Kjng of Salem Hsh. 7. t. 
 the Prince of peace, but alfbasthe Prieftofthe most high God; and whereas 
 every PrieB according to the Law o^ Mofes,Jleod daily minijlring and offering ffet.io.ii.ii- 
 often times the fame Sacrifices which could never take itway fins, this man after ' 
 
 he had offered one Sacrifice for fins for ever^ fat down on the right hand of God. 
 And now Chrift being fet down in that Power and Majcfly though tlie Sacri- 
 fice be but once offered, yet the virtue of it is perpetually advanced by his 
 Seffion, which was founded on his Paflion : For he is entered into heaven it ^^^- 9- ^4' 
 fe/f, now to apl>ear in the prefence of God for us. Thus, If any man (in, we have i Johm. i. 
 An Advocate with the Father ,, ']^jtis C^hrifi the righteous. And he is able dfo to Heb.i.^. 
 fave them to the utter mofl that come unto God by him, feeing he ever liveth to make 
 interceffion for th^. What then remaineth to all true believers but that 
 triumphant exclamation of the Apoffle, Who fjall lay any thing to the charge Kom.'S. 33,34/ 
 of God's ele£i .<" It is God th.it jufiifieth ; who is he that condtmneth ? It is Christ 
 that died^ yea rather that is rifen again, who is even at the right hand of God, 
 a>ho alfo maketh inter ccffion for m> For he which was accepted in his oblation ; 
 and therefore (at down on God's right hand, to improve this acceptation 
 continues his interceffion : and having obtained all power by virtue of his 
 humiliation, reprefenteth them both in a moft fweet commixtion ; by an \^^yaf^^um' 
 humble omniporency, or omnipotent humility, appearing in the prefence, that pua, of 
 and prefenting his * portulationsat the throne of God. ^' ^^"''/ ^^i!"* 
 
 hat firjl r,f{il!fupplic,itms,pra)ersandinterccffi')ns bemade for aU men, obfcrvetb wh.it is th^e luiturc of intcuelfion. Vro inter- 
 pellatiiuiibks auKm quod noftri,fccundum codicescTedoveilros, poftulatioiies pofuifli. H;rc interim duo, id eft, quod alii ;«• 
 flulationes, aliiiiiterpeUationes \nteiptet3n(unt, unumverbumtransfcrrevcluerunt, quod Gwcus lube: i»T<AxMf- Et pro- 
 iedo advertii ; Sed nofti aliud cfTc intcrpellare, aliud poftularc. Non enini folenius diccrt, poflulant interpellaturi, ltd iri" 
 terpellanc poftulaturi. Veruntamen ex vicinitate verbum ufurpatum, cui propinquicas ipfa inipetrat intclledum, non dl 
 velut cenforia notationc culpandum. Nam S: dc ipfo Domino jefu Cliriflo diftum eft, quod incerpcllat pro nobis. Numqui<( 
 intcrpellat, & non cciam poftulat ? Imo vcro quia poftulac pro eopofitumcft intcrpeUat. Evidcnccr quippc alibi dc co di- 
 citur. Si qui( peccaverit, Advocatum habcmw ad Patmn, JejumChujlum ]ut}um, ipj'e efi exoratio pio peccaiis nojliii. <.^an- 
 quam forcaffis codices apud vos ctiam in co loco de Domino Jefu Clirifto non liabenc ;;iffrpe///« pro nobu, fed pojiuLu pro no~ 
 bit. In Graco cnini,quo verbo hicpofit* I'unt mtcrpelLitiones, quas ipfe pofuifti polhiLu tones, iplum & iHic verbum cit, obi 
 fcriptum eft, interpellcit pronobu. Cum igicur & qui precacur oret, & qui orct precetur, & qui intcrpcJIac Dcum ad lioc in- 
 terpellcc ut oret & precetur, fyc, Epift. -^^.ad FattlinumtQuttjl, 5. 
 
 Having thus explicated the ScfTion of our Saviour, we arc next to conlider 
 the Defcription of him at whole right hand he is letdown ; which leems to 
 be delivered in the fame terms, with which tlie Creed did Hrll begin. I be- 
 lieve inGod the Fat/jer Almighty, znd indeed, as to tlie cxpreffionof hiscflcnte, 
 is is the fame nzmto^God; as to the fetting fortii his Relation, it is the fame 
 name of Father; but as to tiie adjoyning attribute, though it be the fame 
 word, it is not the fame notion of Almighty, Wiiat therefore we have fpoken 
 
 of
 
 286 ARTICLE VI. 
 
 of the nature of God, and the Perfon of the Father is not here to be repeated 
 but fuppofed -, tor ChrtH isfet down at the right hand ot that God and of that 
 Father which we underftand when we lay, / helieve in God the Father. But 
 V : , r . becaufe there is a difference in the I..anguageofthe Greeksbctween tliat word 
 L"// V K which is rcndred 'I- Jlmfohtj^ in tlie firn Article, and that whicli is fo rcndrcd 
 n..1o»faT.r i„ jI^c fjxth, becaufe that pecuharly fignificth authority oi Dominion, this 
 nXji^ more properly power in operation ; thereiorc wc have relerved this notion 
 ^,f. seep-io. of omnipotency now to be explained. 
 
 AndtbuMm- * ., .. , „ , t>:„_...'-.,. s,.. 
 
 In which two things are obfervabie ; the Propriety, and the Univerfality ; 
 the Propriety in the IPotency, the Univerfality in the Omnipotency ; firft, 
 that he is a God of power ; iecondly, that he is a God of intinite power. The 
 potency confifteth in a proper, innate, and natural force or aftivity, by w hich 
 we are allured that God is able to aft, work and produce true and real efftfts, 
 which do require a true and real power to their production : and in lefpeft 
 of this he is often defcribed unto us under the notion oi^ mighty God. The 
 omnipotency or infinity of this power confifteth in an ability to a£l, perform 
 and produce, whatfoever can beafted or produced, without any poflibility 
 of impediment or refiftance : and in this refpcft he is reprefented to us as an 
 Almighty God. And therefore fuch an Omnipotency we alcribe unto him : 
 Which is fufficiently delivered in the Scriptures, firft by the teftimony of an 
 Luiie I. :4. Augcl, For with God /lothingflMll be imfofflbk ; fecondly, by the teftimony of 
 .yu,\ ic. 27. Chrift himfelf, who faid, iVtth men it is tmfojjihk, but not mth God ; for with 
 God all things are fqffible. Now he, to whom all things are pofliblc, and to 
 whom nothing is impolTible, is truly and properly Omnipotent. Thus what- 
 foever doth not in it felf imply a repugnancy of being or fubfilling, hath in 
 reference to the power of God a poflTibihty of production ; and whatlbeverin 
 refpeftof the power of Godhathanimpolfibility ofprodu£lion, muft involve 
 in it felfa repugnancy or contradiction. 
 
 This truth, though confefled by the Heathens, hath yet been denied by 
 
 umenti fome of them ; but with poor and infufficient i Arguments, that we fhall 
 
 M^^hJ- need no more than an explication of the Doctrine to refute their objefti- 
 
 then ufed are qj^^^ 
 brieHy touched 
 
 *y Plutarch, but were more lariel) delivered by VYiny- 'Ai'»f)'<3-a jaf (^inny)c\tu KaXX//u*x«J 'rt-l At jiXT/, Ei 0iOK •7<3'2, 
 "i&'iT *i pi^ai^oiMOK TdLv J'luji'oi' ' (/' ttmuH beread) iSi W &io( Jwiiitu rriv -wtitif, '£T«TOi>t w ©««< SJi 
 rro/«T<i> t5» X*'^!t iAkbuvsl'., 73 ^ -jSf 4i'X^i'' ''^ 5 ixJ-'W-Vov of 9or, i('. ri ittvrioy, Plulttrch. de fhc. Philof. 1. 1. c. 7. 
 Impcrtecli vcro in homine nature prJEcipua iblatia nc Deuin quidem pollc omnia. Namqiie ncc fibi poccft mortem 
 conlcifcerc, fi vclic, quod homini detlit optimum in tancii viix pcenis, ncc niortates ;rtcrnitatc donarc, aut rcrocarc dcfim- 
 ftos, ncc lacerc utquivixit non vixerit,quihc!:oresgcflit non gelfcrit; nullumqiK; habere in pr;rtcrita jus pnttcrquam obli- 
 vionis: atqucfut facctis quoque arj;umcnti& Ibcictas hac cum Uco copultturj ut bis dcna viginti non fmt, ac multa iiniiJiar 
 cfficcrc non pofTc ■■, per qui dcc'.aratur haud dubic natura poccntia, idqueellc quod Deum vocanius, Plm.Sat.Hijl.l. i.cj. 
 Add unto tbcje thai Obiellion of Elymas the Soncicr, recorded by Uionyfius, Ka/Tef «M<7j|f 'EAu/uaj /jdyQ-, ti -javjaiaiauif 
 tiip 0ii( ■5r«(At>*)ai T/ MN <l\mtd^ Tg^f t5 KufCix^t QtoKiiyi. AoiJi(f<TM 3 ttJ dricj RauAu ^'laaitlt, ^) /'uMiiJ^ 
 (jh Qth i'HJTiv diYriatid^y Oe DivinH Nominibus,cap.S. 
 
 Firfl: then we muft fay God is Omnipotent, becaufe all power whatfoever 
 is in any Creature is derived from him; and well may he be termed Almigh- 
 ty^ who is the fountain of all mi^ht. There is no activity in any Agent, uo 
 influence of any Caufc, but what dependcth and proceedcth from the Prin- 
 
 cipaj
 
 Of God the Father Almighty. ^87 
 
 cipal Agent,or the firft of Caufes. ■[ There is nothing in the whole circum- f -^ ctrM-,- 
 ference of the Univerfe, but hath fbme kind of aftivity, and conlequently /(«;»(/.©• n 
 Ibme power to a£l ; (for nothing can be done without a power to do it:^ ®'* f^^"; 
 and as all their entities flow from the firli of beings, Co all their feveral and 'ovta x'fiH,y 
 various powers flow from the firif of powers : and as all their beings cannot ''J^r^^'^y 
 be conceived to depend of any but an infinite eflence, ib all thofe powers can- ^ "• .'J7]II 
 not proceed from any but an infinite power, ri iy^v -rsra 
 
 «X« '»£?' "^ ■C^Koitf J'uud[JLiai(. Dionyf, Arcofag. De Diviii. Norn, cap. 8. 
 
 Secondly, God may be called Omnipotent, * becaule there can be no refi- *Neqae enini 
 ftence made to his power, no oppofition to his will, no refcue from his hands. iJud''"ocatu/' 
 * The Lord ofhofls hxth purpofed^and tvho (hall iifnnmd it ? bis band is ffretcbed Onmipocens 
 out, and who [ball turn it back ? ^ He doth accordiitg to bis will, in the army 0/ "'^! 3"!^ ^"'"^^ 
 heaven, and among the inhabitants of the earth : and none can flay bis hand, or tcft i nee vo- 
 fay unto himylVhat dojl thou ? According to the degrees of power in the A- '"""ce cujuf- 
 gent and the Refiftent is an aclion performed or hindered ; if there be more voluntatirom^ 
 degrees of power in the Refiilent than the Agent, the aftion is prevented ; if nipocentis im- 
 fewer, it maybe retarded or debilitated, not wholly hindered orfupprefled. ^^^^f^'^j ^f^' 
 But if there be no degree of power in the Refiftent in reference to the Agent, Ench. aaLaur, 
 then is the adion totally vigorous ; and if in all the powers befide that of ^•'^ 5'^. 
 God there be nottheleaft degree of any refiftence, we mutt acknowledge bi,'^„^^^.J' 
 that power of his being above all oppofition, to be infinite. As Jthofaphat 
 laid, '^ In thine hand, God, is there not power and might, fo that none is able to <■ 2Ckm.2o.€» 
 wthfiand thee ? From hence there is no difficulty with God to perform any " 
 thing; no greater endeavour oraftivity to produce the greatell than the 
 leaft of creatures ; but an equal facility in reference unto all things : which 
 cannot be \ imagined but by an infinite excels of power above and beyoud \ Nifi omni- 
 all refittance. P°tcns diec. 
 
 Thirdly, God is yet more properly called Omnipotent, becaufe his own dcmqu"'* facl- 
 aftive power extendeth it (elf to '^ all things; neither is there any thing ima- ikate fumma 
 ginably pofiible which he cannot do. Thus when God feveral ways had ^^^^^^ fi/.-e^f'. 
 declared his power unto ']ob, "^Job anfvered the Lord and /aid, 1 know that dc hide ad Pe^ 
 thou canft do every thing. Now that muft needs be infinite activity which an- '^"'^'."-''- ?• ^ 
 f wereth to all kinds of poflTibiUty. Thus the power of God is infinite exten- nipoccns *r!ia 
 fively, in refpeft of its objeft, which is allthings ; for whatfoever effefts there qui omnia po- 
 bc of his power, yet ftill there can be more produced ; intcnfivcly, In refpeft ^d^trinJ ^c.n\ 
 of theaftion, or perfeftionof theeffeft produced ; for whatfoever addition of " job 4V i,'*. 
 perfection is poffiible is within the fphere of God's Omnipotency. The objeft 
 then of the power of God is whatfoever is fimply and abfblutely podible, 
 whatlbevcr is in it (elf fuch as that it may be ; and fo poflible every thing is 
 which doth not imply a contradiction. Again, whatlbevcr implieth a con- 
 tradiction is impoflible, and therefore is not within theobjeCtof the power 
 of God, becaule impofiTibility is the contradiction of all power. For that is 
 laid to imply a contradiction, which if it were, it w'ould ncceflarily follow 
 that the fame thing would be and not be. But it is impolTible for the lame 
 tiling both to be and not to be at the fame rime and in the fame refpcCt : and 
 therefore whatfoever implieth a contradiction is impolfible. From whence 
 it followethjthatit may be truly faid,God cannot efleCt that which involveth 
 acoutradiCtion, but with no derogation from his power: and it may be as 
 truly faid, God can effeCt whatfoever involveth not a contradiction, which 
 is the expreflion of an infinite power. 
 
 Now an aCtion may imply a contradiction two ways, either in refptCt of 
 
 th«
 
 2S8 ARTICLE VI. 
 
 the Obicft, or in refpeft of the Agent. In refpedt of the objefl: it may imply 
 a conrradiftion immetiiately or confequentially. That doth imply a contra- 
 didion immediately, which plainly and in terms doth fignifie a repugnancy 
 and ib dcftroy s it felf, as for the (iimc thing to be and not to be, to have been 
 and not to have been. And therefore it mult be acknowledged that it is not 
 in the power of God * to make that not to have been, which hath already 
 * ri «3*:3f been : but that is no derogation to God's power, becaufe not within the ob- 
 ** '^wsk'^^ ^^^ °^ ^"y power. And he may certainly have all power, who hath not 
 Si^^r A)*- that whiclibelongeth to no power. Again, that dothimply a contradiftion 
 ^yvjt,iottyi( confequentially, which in appearance Icemeth not to be impoflible, but by 
 ^™yxf;au/A- nccelfary confequencc if admitted, leadeth infillibly to a contradiction. As 
 iiJynU rroiuf that onc body fliould be at the fame time in two diilindt places, fpeaks no re- 
 '" 'Iw '^''' pugnancy in terms ; but yet by confequence it leads to that which is repug- 
 lif^ Eih:c. nant in it felf; which is that the fame body is but one body, and not but one. 
 Eud.i.yc.2, B^>ingthen a covert and confequentialcontradi£tionisasmuchandastruly a 
 ^■"'Sl'niijolens Contradiction as that which is open and immediate, it followeth that it is as 
 cti Deu5,ficiac impoinble to be eflfe£ted, and therefore comes not under the power of God. 
 
 lit quf fjfta ' 
 
 funt tafla ncn fuerint, non videc hoc fe dicere, fi omnipotens eft faciac ut ea qua: vera func eo ipfo quo vera funt falta 
 firt, 5. Aug- contra Faujinm, I. 26. c 5. It is granted therefore to be true, which Pliny objeHs, Deum non faccrc ut qui vixk 
 «on viscrit, qui honorts gefliit, non gelTerit ; ai this prcmes nothing againj} omnipotency becaufe tt is no a3 ofpojjibilit). Hoi 
 the Ail objeHed been fei-aable, and Ood had nit the poteer to effeil it, then had he wanted fame porver, and confequently bad 
 mt been Otnnipitent, But be.ng it is not want of power in the Agent, bia of pijfibiUty in the Ol^H, it preveib no depciei»y 
 in 0'>d, 
 
 That doth imply a contradiction inrefpectofthe Agent, which is repug- 
 nant to his cffcntial perfc£tion ; fof being every action fioweth from thect^ 
 fence of the Agent, whatlbcver is totally repugnant to thatelTence, mult in- 
 volve a contradiction as to the Agent. Thus we may fay, God cannot lleep, 
 f Nfque cnim God Cannot want,God cannot tdie; he cannot fleep whofe being is fpiritual; 
 «c vitam Dei he canuot Want, whofe nature is all-fufficient; he cannot die who is eUential- 
 fmD^ffubne- Ivan^ neccffarily exiltent. Nor can that be a diminution of hisOmnipotency, 
 rcflitate pcni- the Contrary whercofwould be a proof of his impotency, a demonltration of 
 '"■^! ^^^'^^c his infirmity. Thus it is imfojfible for God to ^ Ik, to whom we fay nothing is 
 fe crt Dcum impofTible ; and, he who can do all things, * cannot deny himfelf. Becauie a 
 femper vivc- jje is repugnant to the perfection of Veracity, which is efTential unto God as 
 prffcircrficut neceffarily following from his infinite knowledge, and infinite fanCtity. We 
 nee poteftas wlio are ignorant may be deceived, we who are finful may deceive ; but it is 
 
 ejus minuicur, repucrnant to that nature to be deceived vvhich is no way fubiect unto ie;no- 
 c\im dicitur ^ c> . . ..,-. , „ ■ • , ■, ■ ' ^,1 
 
 morj fjiiique rancc; It is contradictory to that eilence to deceive, which is noway capable 
 
 ronpone. Sic of fin. For as it is a plain contradiction to know all things and to beigno- 
 
 potea,^°uc"p°o" lantof any thing : fb is it to know all things and to be deceived ; as it is ati 
 
 tius fi police, evident contradiction, to be infinitely holy, and to be finful, fb is it to be inli- 
 
 ncique^ potc- n't<-^y ''o'v ^"^ dcceivc. But it is impofTible for any one to lie, who can nei- 
 
 ftA ; Refte thct dccclvc nor bc deceived. Therefore it is a manifeft contradiction to lay 
 
 ^"?^, ?"'" that God can lie, and confcquently it is no derogation from his Omnipotency, 
 
 iurquTrjmt^ that he cannot. Whatfbever then God cannot do, whatfoever is impoffible 
 
 mori & taiii tohim, doth not any way prove that he is not Almighty, but only fliew that 
 
 Diritu^'r^^'cwm ^^^^ ''^^ ^f his Attributes and perfections are asellential tohim as his power ; 
 
 OnmipotLr.sta- and as his power fuffereth no rcfiftance, fb the reft of his perfections admit no 
 
 vdr'^ocn*'""!^- repugnance. Well therefore may we conclude him abfolutely f Omnipotent, 
 
 emto quod non Tak. CJiiod fi ei accidercc, nequaquam ellcc Omniporcns. Unde propterca qfuidam non poteft quij 
 Omnipotens eft, Aug. deCiv. Vet, I. 5. r. 10. Nam egodico quanta non poffit. Non poteft mori, non poteft ptccare, non 
 potcft mentiri, non potcii faHi. Tanta non poteft, qua: (1 polTet non ciTct Omnipotens, Anor Scrm. iij. jJ 
 Temp. ^Hib.i.\i. * Nunquid mcntitur Deus ? Scd non memitur; quia im[^-jfibile eft mentiri Deurr.. 
 
 ImpoTibilc autep: iftiid ijunq .idnam infirmicatis eft .■■ Non ucique ; Nam quomodo omnia potcft, fi aliquid efficere 
 l»n pjxil? 9iii'J tflgceiimpofliyile? Illud uiiquc quodnatutjE ejus comrarium eft, non quod virtute arduura- Im- 
 
 piffibile
 
 Of God the Father Almighty. 289 
 
 poJfibUe, inquir, efteimcntni, & irapoUibile illud non infirmitatis eft, fed virtutis & majcftatis ; quia vericas non recioic 
 niendaciun.,necDci vircus kvitatis cnorcm, i. Amb.Ann. inNm. Si volunc invenirc quod Omnipocens non poteft iiabent 
 
 ix T/{ tpai» Ti ixii J^iukSi i fw'ixjeu, ic, To fxn tijiyoj ^V ?tfi,w ix. eTj^c , De Div'ih.Nom'.w;. 8. iaM'^'o '^i 
 
 v_^l-jj ,ax'J- 05«<, iT»i =row o es3j /u««i4o©- ^;) Jp e.J; ■ H ^ cJo-ei, Jfoi i e;,f , «V .5, e.jf. Orlg. cone. Ccir, 
 
 ' ■ -- ----- ^^ 
 
 a« 44.crB« 7i,< «^"B»<f< 'ra/iif • Kcu <t?^«x.'^« t*JtJ«> lyy^xv tU' «^k,/^,< *>», 'E^ti- ajvwjt'^:., aJTii- a.x.«nS- t/- 
 5t( «V« • af^ii^a^^ )b ea/>r<,^ ,,/u„=t7*/. Ka. toto jS ^t «,&5;,wa, SJrV &B/Hr/f , a/A* «i'w^aHT« /^.tJ©-, ir/ «'* t>. 
 >4;fw tU 5»<:t^ fUiTif {«//!«. cifwoaSj, Hid. Pcleuf. £/>. 335. /.j. Theodoret /(/>jh f/;af //,<« o/i.Paul, Ic is inipcfllble for 
 God CO lie, OJx; «<3-:ve< tJ ^J^uiJa'/o!' , *?A*a>*c j^tJ <r«/tn;f Auia7or. OJro, 5^^, y„ff,V, %-,., «M,'^f «'f a/Luixrc)- I?} 
 4eL/9- M <WTr,\ ^yiSj^qTt. Ti /uoaray ct^. (ita lege, non a/witflec Iv) tu iKYi^noi J)^ -ri ct/u«iT« <n,us:i,ilcu. 
 Andiipm that. Hi cannot deny Inmjejdf, vaKiv oui, to « J'wUlaj riif d-^ei^^i ^wjd^iuf >is>cifX" J'-ihauMv ^ ^c. Theod. 
 Dial. 3. t Theodorcc Imving proved that there vcere many things which fell not under the power of God , at Ij\) thin concludes 
 
 K'i(.x,Srift<ct(TiKnneiov' to Jit yi iiwi)^li^cu,aJ'uj,a4ji.ia< J^iirt^iy, ^ SmiifJi(a(. "Or/ Tiray iy.a.^v to iZitrlw tS 0=f 
 i// 
 
 who by being able to effett all thing confiftcnt with his pcrfc£lions, flieweth 
 infinite ability : and by not being able to do any thing repugnant to the lame 
 pcrfeftions, demonftrateth himfelPfubjeft to no infirmity or imbecillity. 
 And in this manner we maintain God's Omnipotency, with the * befl: and "^ ^' »■" '*^ 
 cldcll, againft the worft and lateft of the Heathen Authors. 'pj^ "T"" 
 
 ^ oj IDC mojt iHl' 
 
 cient Heathens, as appeareth by Homer, who exprejfeth it plainly, OdylT. «'. 
 
 XttASToy Ji t' ofJa:«c 
 
 'ArJ'cdtri yi ^vnlaiiri, Qtoi </V ts tmOcc J'twuvja/, 
 And the fame fenfe k attributed to Linus in a ViUicb cited for his by Stobius; but may rather be thought to have been made byfomc 
 of the Pythagoreans, For this was the pLim Doilrine of Pythagoras, rvho taught hit Scholars to believe miracles, and to doubt of 
 nothing faid to be done hy the Gods, beca ufe all things were pojjible to them ; Ou ■^Vi)Ta.p: /nu Air ^iov Cvel potius Tctt di- 
 e7f) Tot jj tfuu^lH, uSiSp oitSj TSfvi OTi?/{oMV'af, aM* ToLvjct, J'lwa.lcL' )^ h dfX'' « '"'■'■•'' *?• ? f w^f, a oK^iioi ^j.<n /it fiP' 
 i\\Vi E?T mVto/ »»w( £*Hi'a)i'.''EA'T££J5;^gi/ -rri:/]'' 4'^««'* tr' iSit liKif\t.\/. 'i'a.ha.rra.vla. &i(Z T-fiatu, lydvlLui^ov^Jiv. 
 Iamb, do Vit. Pythag. c. 28. So Epicarmus a Difciple of Pythagoras, "AS'm:tioi' « JVc Q-a. So Pater Omnipotcns, <jh./ Jupiter 
 Omnipotens,/;!m//7^r in Virgil and the Poets before and after him. Tbefe do far over-wiigh the authority in Plutarch, and that of Wi- 
 ny, with the addition of Gakn, who oppofeth the^pinion of the Philofophers to that o/Mofes exprejly, and to our Saviour obliquely, OJ jS 
 •Pi TO |S«AHfl!u/a/, Tai^uiTOi'^ASl^^iMiiVivUu ctZra.qKi(' uji y6, fi T nr'i^ ^v 'J^c/JipnK i^<t.\ijHiv,av^(o>-jay irtivirau S'uui.- 
 Iqv ojuiiti. Which fee in s to be oppofd to thofe words of our Saviour, God is able to raife children unto Abraham outof tliefcfiones. 
 Koi nT %^ Kti^' -f Manwt tft'f w< >T9' H|ueT4f«! >y nA*T(4iv»« iL)»t SLy^Mv Taf "EMmit/k iq^Sf ^<e7a;t«eiOTtuV<vi' w^j •Jti 
 iVjioif Koytif tPtapi^n- To y.' y6 afZtJ To ^x\niliuaj T Qiiv KOfi^noai rluu uhku, »! J\' Iv'iCi KiKoiT/xnlai ' Tall]* -^6"^ -ni 
 tita J'uu'-Qa co/^ti^ij, KctV w tW Tiipf^y'lTT^tt n^»v e9iA." ■jro/«i'" »vWf Jl' «^ vTO J4vc^ (Tuo/JI^, ci>X' tl) )ap rivj.?\iyfji// 
 it/au?.7^ yi'irw, /^ TKTo/f juit/*' ShyjH^iiv oAi'f ^f 050 r, */a' c» '^ SuuctT^ ii'Ji^ 70 /3iA7/oK o/ffiSj, Dc ufu Part. /. 1 1, 
 
 Thus God is Oramnipotent, and God only. For if the power of all things 
 befide God be the power of God, as derived from him, and fubordinate unto 
 him, and his own power from whence that is derived can be fubordinate to 
 none, then none can be Omnipotent but God. 
 
 Again, Wc fay, that God the Father is Almighty ; but then we cannot fay, 
 that the Father only is Almighty. For the reafon why we lay the Fa- 
 tlier is Almighty, isbecaufe he is God; and therefore wc cannot fay that 
 he -jonly is Almighty, bccaufe it is not true that he only is God. Who- f Non ergo 
 fbcver then is God , hath the fame reafon and foundation of Omnipoten- dc"? "™2n^r 
 cy, which the Father hath, and confequently is to be acknowledged pro- libet creatu- 
 pcrly and truly Omnipotent as the Father is. But we have already flicwed "p C'vccaie- 
 that the Son of God is truly God, and fhall hereafter fliew that the Ho' nren^ diccrc 
 ly Ghod is alfo God; and that by the fame nature by which the Father Omnipotemc, 
 is God. The Father therefore is almighty, becaule the Father is God ; "iJiJaM'^c're 
 
 Icilicec S: I'iliu.n & Spiritum SanSum. Non cnim cum dicimus no5 credere in Dcum Patrcm Omnipotcntem (icut HirctiCf 
 Arlaiii ucgamus tiliurn OmnipottntctD) aut Spiritum Sanftum, Author lib. de Symbolo ad Catccbum. 1, 2. c. ^ 
 
 Pp the
 
 390 ARTICLE VI. 
 
 the Son Almighty y becaufe the Son is God ; and the Holy Gbofl Almighty, be- 
 caufe tlie Holy Gholt is God. The Father , Son, and Holy Ghoft are God 
 by the fame Divinity ; therefore the Father, Son, and Holy Ghoft are Omni- 
 potent by the fame Omnipotency . The F^her then is not called Almighty by 
 way of exclufion, but is here mentioned with that Attribute peculiarly, 
 » m» it un- * becaufe the power of God aniwereth particularly to the right hand of 
 ufuat in other Qgd, as being the right ha»d of power. The Fatlnr tlicrefore is here defcri- 
 mS""/^ i'tke bed by the notion of Almighty , to flKW that Chrift having afcended into 
 worrfomnipo- heaven, and being iet down at the right ha/jd of God, is inverted with a grea- 
 tens, rather m power than he exercifed before : and that power which was then a^ual- 
 
 Teiation to ti:e r, iii li !•• i n 
 
 frefcnt ticc.iji- |y conlcrrcd upon huB, acknowledgeth no bound or limits ; but all power in 
 en, thm in re- j.|j^, ijitimatc extent of its infinity h given unto him, who is fet down on the 
 Perfon '^h! t right hand of him who isGo^ the Father ; and, being io, is therefore truly 
 f.iid to be om- and properly Almighty. 
 
 tiipotent; as if '^ 
 
 ohferved by Servius upon that Verfe of Virgil, JE-neid. 9. Jupiter omnipotens audacibus annue caeptis. Hoc epitlietrart inter' 
 dumad gloriara numinis ponitur , intcrdum ad caufatn dicentis. Naraqi hoc loco dicendo Omnipotens oftendic turn ctiam 
 his qui per ll' minus valent praibre polfe vircutem. 
 
 It is necclTary to profefs belief in God Almighty; Firft, becaufe the ac- 
 knowledgment of his Omnipotency begctteth that fear and reverence, fub- 
 milfion and obedience which is due unto his infinite Majefty. Our God is a 
 Dnt. 10. 7. great God, a mighty, and x terrible ; therefore terrible becaufe mighty. ImR 
 Lki(e 12.5, fore-warn yon, faith our Saviour, whom ye fjall fear : Fear him which after he 
 hath killed hath power to ca/l into hell, 1 fay unto you, fear him. Three times 
 we are commanded to fear, and one only reafon rcndred, but fufficient for 
 a thoufand fears, the power of him who is able eternally to punifh us. God 
 gave a general command to Abraham, and with it a powerful perfwafion to 
 Cen. 17. 1. obedience, when he faid unto him, I am the Almighty God, walk before mt 
 and be thou perfeB. It was a rational advice which the Apoftle giveth us. 
 1 ret. .j. 6. Humble your felves under the mighty hand of God, that he may exalt yon i» due 
 time. And it is a proper incentive to the obfervation of the Law of God, to 
 jMiiesA. 12. confider that he is the one Law-giver who ii able tofave and to defray. 
 
 Secondly, The belief of God's Omnipotency is abfolutely n^celTary as the 
 foundation of our Faith. All the miracles which have been feen, were there- 
 fore wrought, that we may believe; and never miracle had been feen, if 
 God were not Omnipotent. The Objefts of our Faith are beyond all natu- 
 ral and finite power; and did they not require an infinite activity , an aP 
 fent unto them would not dcfcrve the name of Faith. If God were not Al- 
 arms rrds the ^^s}f^y-> ^^'^ fliould bclicvc nothing ; but being he is fo, '\ why fhould wedif^ 
 /iriumenttFhich belicve any thing ? What can God propound unto us, which we cannot al- 
 the pythagore- fe^t unto, if wc Can bciieve that he is Omnipotent ? 
 
 XMujed^vhobe- ' ' ■ . 
 
 lieved many miraculotu aUiins, trhicb others liol^d upon as fahulom. Becaufe they would disbeliexe nothing which nas referred 
 to the D-vine potter, and the reafon of that teas becaufe they thwght all things pffible to God, as we fljeteed befoie. "XZn Ttii- 
 ruv 3* (faith lamblichus, having related feveral Jirange anions either fabuhtu or miraculous J ^ j6Kouini,f fxuhnar 'imntti- 
 pLudjaejy oJc ^inJi^ a.TiT*fl-( c,Ti i» t^< ri ^i^ot ttudyvlcu. Andivhereas others looked upon them as weal^and fimfle people, 
 for iixiing aedit to fuch fabuloM reiMioni,-!rffi -zeirlti rx TtiaZTx ix* ojjK^i oun'.fff fcjuii^vni', «M<( 7£>ict«<rer7<V, lainbl. 
 dc vit. Pjthjg. cap. 23. 
 
 Thirdly, It is not only necefTary in matters of bare Faith, and notions of 
 Belief, but in refpeft of the a£live and operative reliance upon the promifes 
 of God. This was the particular confidence of Abraham the Father of the 
 /vj«.4.2o,ji. faithful, who faggered not at the promife of God through unbelief, but was 
 flrong in faith, giving glory to God, and being fully ptrfwaded that what he had 
 proms fed he w.ts able alfo to perform. The promifes of God are therefore 
 
 * firm
 
 Of God the Father Almighty. 
 
 29 
 
 * firm and fure, becaufe he is botli willing and able to perform them. We * Nulla eft in 
 doubt or diftrult the promifes of men, either becaufe \vc may Icar they in- fa^°]taf '^ ^-^ 
 tend not to do what they have promifed, or cannot do what they intend ; in nulla eii in la- 
 the firft, we may fiifpeft them, becauie they arc fubieft to iniquity ; in the '^■'^^'^'^ ditti- 
 fecond, becaufe they are liable to infirmity. But being God is of infinite fan- podTbificas,'™" 
 ftity, he cannot intend by breaking his promifes to deceive us; therefore I'vk^nt.i. 1. 
 if he be alfb of infinite power, he muft be able to perform what he intend- '^'^'^'"'""^ 
 ed, and confcquently we can have norcafbn to diftrull: his promifes. From 
 whence every good Chril^ian may lay with the Apofile, / l-aotp whom I have * Tim. i. n. 
 helifved., and, I am perfwaded that he is able to keep that which I have committed 
 unto him againsi that day. I am afTured that if I be a fheep, and hear my 
 Saviour's voice, the powers of darknefs and the gates of hell can never pre- 
 vail againft me, for it was the voice of the Son of God, My Father which /"*" '°- ^9- 
 gave them me ii greater than all; and no man is able to pluck them out of my 
 Father's hand. 
 
 Laflly, The belief of God's Omnipotency is necefTary to give life to our 
 devotions. We ask thofc things from heaven which none but God can give, 
 and many of them fuch, as, if God himfelf were not Almighty., he could not 
 effeft. And therefore in that form of Prayer which Qhrifi hath taught us, we 
 conclude all our Petitions unto the Father with that acknowledgment. For ^'"''■'•<5. 13^ 
 thine u the Kjngdom, the Power., and the Glory. Nor can there be a greater 
 encouragement in the midft 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 ^^** 5- ^''^ 
 above all that we ask or think, according to the power that worketh in m. 
 
 After tiiis Explication of our Saviour's SefTion , we may conclude what 
 every Chrillian ought, and may be fuppofed to intend, when he maketh 
 profefTion to believe that Chrifi is fet on the right hand of God, the Father Al- 
 mighty. For thereby he is conceived to declare thus much, I alTcnt unto this 
 as a mofl infallible and necefTary truth. That '^tfus Chrift afcending into the 
 higheft heavens, after all the troubles and fut^'erings endured Jiere for our 
 Redemption, did reft in everlafting happinefs; he which upon earth had 
 not a place to lay his head, did take up a perpetual habitation there, and fit 
 down upon the Throne of God, as a Judge, and as a King, according to his 
 office of Metliatour, unto the end of the World , according to that which 
 he merited by his Mediatourfbip, to all eternity ; which hand of God the 
 Father Almighty fignifieth an Omnipotent Power, able to do all things with- 
 out any limitation, fb they involve not a contradi&ion, cither in themfelves 
 or in relation to his Perfeftions. And thus I believe in Jf/7^j ChriH who fitteth 
 at the right hand of God the Father Almighty. 
 
 ARTI
 
 292 ARTICLE VII. 
 
 ARTICLE Vll 
 
 * or, from $xm * tljmcc fljau ^t foinc to giutigc tfte 
 
 /wf/ mde.fjme 
 
 twawki' 5- 'TT'His Article contameth in it four particular Confiderations , and no 
 0'.r,mdc, both I niorc ; Firft, That Cfjrif}, who is gone from us, fjaU come again. Se- 
 NS.1n srRo-' condly, That the place from whence he fhall then come, is the highcrt Hca- 
 bfrt Cottonv vcn , to which he firll afcended ; for from thence he JhaU come. Tliirdly, 
 f^'crcTd'^ That the end for which he fliall come, and theaftion which he fhall per- 
 MarceiVi^.Bw foim whcn he Cometh, is to judge; ^ox from thence he fljall come to judge, 
 uaitr i?;t'- Fourthly, That the objeQ: of that aQion , or the perfbns whom he fhall 
 A^^'r 'ms/^^ )udge, are all men, whether dead before, or then alive ; iox from thence fhall 
 Ecnnct College he come to judge the quick and the dead. 
 
 Ltbrar). Others j o j 
 
 ntither oflst- nrr oc^Ssv but 'ra.Kir, m Juftine Marc>T, 'H/xHf «t4>i/(UuV Xeisor qlr 0iv reu/f u9iv7* x, a.ti<dv\<>-y .^ <«>«• 
 AMM;9iT« fif TSrJ kV*''^*' '^ rraAlv WJ^-jJudffBM^or Ktt\\jM rraLylav «tVAw< ei*BfiiiTav fj.i^i< tuins AJinx. DiaJ. cum 
 Tryphone. Others aithout indc cr unde, o/i/r venturus, as the Nicenc Creed, i^y-^o^^ov Kc^you, others -raAit 'i^X'^f^'^j "^ 
 »f''oc7* "J^AMf ; and Fortunacus levins out indc veHCurus, hath only judicacurus vivos & mortuos. 
 
 For the illuftration of the firft Particular, two things will be neceffary, 
 and no more ; firfl; , to fhew that the promiled MeffiM was to come again 
 after he once was come ; fecondly, to declare how our Jefus (whom we have 
 already proved once to have come as the true Meffi^) did promife and af^ 
 
 '. fure us of a fecond coming. 
 
 r' That the Meffias was to come again, was not only certainly, but copioufly 
 
 foretold ; the Scriptures did often affure us of a fecond advent. As often as 
 we read of his griefs and humility, fo often we areadmonifhed of his com- 
 ing to fuffer : as often as we hear of his power and glory , ib often we are 
 affured of his coming to judge. We mufl: not fanfie with the Jeiw, a dou- 
 ble Meffias, one the Ion of Jo/eph, the other of David; one of the tribe of £- 
 fhr Jim, the other ofjudah-^ but we mufl take that for a certain truth, which 
 they have made an occafion of their errour ; that the Mtffias is twice to 
 come, once in all humility, to fuffer and die, as they conceived of their fbn of 
 '^oftph; and again in glory, to govern and judge, as they expe£V the fon of 
 
 >.it 14. David. Particularly, Enoch the feventh from Adam prophefied o{ his Advcaz, 
 
 faying. Behold, the Lord cometh with ten thoufand of his Angels. And more 
 particularly Daniel faw the Reprefentationof his judiciary power and glory, 
 
 t^M. 7. 13, 14. ^/"i' '^ ffj^ w/^/''/ vijions, and khold, one like the 6'o» of man, came rvtth the clouds 
 of heaven, andcamf to the Ancient of days, and they brous^ht him before him. And 
 there was given him dominion and glory, and a kingdom, that all people, nations and 
 languages ^jould fervt him: his dominion is an tverlajling dominion which jhall 
 notpafs away, and his kingdom that which fijall not be dejlrcyed. This Son of man 
 
 ^ the * 'fetvs thcmfclvcs confefs to be the promifed Meffias, and they take the 
 
 GaonaJiHHm, words to fjguihe his coming, and fo far give tclhmony to the trutli, but then 
 
 n'luO ini they evacuate the predidion by a falfe interpretation, faying, that ■[ if the 
 
 i3i/"ts j^en-j went on in their llns,thcn theMi^^iJifliouldcomem humility, according 
 
 "^^ CINj "-^ thcdeFjription in Zjtchary, lowly and riding upon an afs ; but if they pleafc'd 
 
 -• irO'7 J(i;''jnN'? /« Ccrcniic Rabba, fpsal:ing of the Genealogy condiidivg, ( i Cliron. ^. 34 ) roi'h Anani the youngeft of the 
 Jevenfins o/Eiiocnai, the Author .Tsh thn qiteiiioi:, ^Jjy i<in T^l and wlio is this Anani ? and anftceis it thm, iTtyOI HT 
 
 ■.j>iin nnN uy:« ijd i<^c:jj'^iy; ay n«i x^7^7 vinjn'inmn j^y This is the wcfiias, « it is written, 
 
 l>ait. 7. 15. f (aw in the niglit vifionf , and behold one li!:e the Son of man, came with Anani, that j,\ the clouds of 
 heaven; Soimm Jarchi ad locum. n'U;Cn p7G SM v^JN, ai:d Abcn Ezra, ibidem, lIDDni 'Dnyny^J") nc« 
 
 Win
 
 From thence shall He come. 
 
 93 
 
 :"!Dnn VQJI n^iyon WJN So the Author o/Tzeror Hammor i "IJD 'iQ'ND n^lt/On IJD KIH CIS mCl 
 ; TS 'vi/Ji* The myftcry of man is thcmylicry of the Meffias, accwdwgto that of Daniel, he came as the Son of man. 
 T'.'K plitceis mentmedfor ore of the pJ PD rvhiJifpcat^ofthe Afejfiah, in the Aidr.'Pi Till!m,Vul, 2. And the MidraOi upon 
 
 the 21. pfa!. V.I. -.mvi. "1:3 s'Diu ^jjuoyi a^K intern:] '?siqiu-i uu: n'Din is //.^t'"! "/ the kfiat. 
 
 Indeed the Jews do jo gencrallf inter}ret this pl.ue oj Daniel of the Mejjutt, that they make it an /Irgument to prove that th» 
 A:e(fias U mt )et come, kca.ije no rtiM hath )ct come n'ith the clouds of heaven, f Tins interpretation is delivred in 
 //>o Sanhedrim, ^^PDI SIH npN. t^Ji* "13D X^Qi/; ^2V; Dy HHT P'tyon n^Q ^U yra mjDDVs '"IN 
 :11Dn "^y JDm ^jy D1 S7 t^l'QlZ; ^Jjy ay 1D1 llCn ^y aDm ^jy idem eciam kgitur in BereflM 
 Rabia R. Mofch Naddarjhan,Gei\. ^^. 11. Thus they m.ike the comingofChri]l to depend upon their merit or demerit ; rvhereat the 
 promifes of the Mejfias areabplute andirrefpeHive, depend only on thegcodnefs of God, not to be evacuated or altered by the wicl:ed^ 
 hefs ofrtian. Nay the itn-xiorthittefs of the Jervs rvhich Chrijl found when he came in humility, konefpecialcaufe why bejbotdd come 
 iig^iin III glory. 
 
 God, then he fliould come in glory, according to the defcription in the Pro- 
 phet Daniel, rvith the clouds of fjeavefi. Whereas thefc two de(criptions are 
 twoleveral prcdiflions, and therefore muft be both fulfilled. From whence 
 it foUoweth, that, being Chr/Jl is already come loivfy and fitting upon an afsy^ 
 therefore he fliall come glorioufly tvith the clouds of heaven. For if both 
 thofe defcriptions cannot belong to one and the fame advent, as the Jews ac- 
 knowledge, and both of them muft be true, becaufe equally prophetical; 
 then muft there be a double advent of the lame Meffias^ and fo his fecond 
 coming was foretold. 
 
 That our 'Jefas, whom we havealready proved to have comeonce into the 
 world as the true MeJJiAS, fhall come the fecond time, we are moft afTured. 
 We have the teftimony of the Angels, This fame Jefiis rvhich is taken up from Alls i. n, 
 you into heaven flj.ill focotne in like manner as ye have feen him go into heaven.. 
 We have the promile of C^r//? himfelf to his Apoftles, If I go to prepare a Johni/s^.^,!^, 
 f lace for you, I will come ag^ain and receive you unto my ftlf : ye have heard hoiv. 
 I faid unto you, I go away and come again unto you. He it is which from the 
 beginning was to c(3we j that expreis prophecy fb reprefented him, The See- Gen.^^.ip. 
 pterfjall not depart from Judah until Shiloh come ; the name of Shilob was ob- 
 fcurc, but the notion of the comer, added to it, was moft vulgar. Accor- 
 ding to this notion oncG Chrifi came, and being gone he keeps that notion 
 ftill ; he is to come again. ^ For yet a little while and he that jhall come will come. • j^^^. ,q 
 Our Jefus then fjall come, and not only (b, hut jhall fb come, as the Meffias was 37. 
 
 foretold, after the fame manner, in the fame glory of the Father, as the '' Son L «?^'<4'®" 
 of man coming in his Kjngdom. This was exprefled in the prophetical vifion w^i/w' <^m»„ 
 by coming with clouds, and in the fame manner fliall our ^jefus come ; For ^ ''^'". *''/4'"' 
 * Behold he comet h with clouds, and every eye jhall fee him, and they alfo which 'T\jC&"'^he 
 pierced him. Thofe clouds were anciently expounded by the •'(■ Jews of the »=^"'"> did once 
 elorious attendance of the Angels, waiting upon the Son of man: and in the '•'""^, """ ''i' 
 lame manner, with the lame attendance do we expect the commg or our that notion good, 
 Jefus, even as he himfelfhath taught us toexpeft him, faying, For the Son !' fi'" '" *^ 
 of man fj all come in the glory of his Father with his Angels. And thus our jfe- j;!Z" appelllti. 
 ft^s as the true Mef/ias Jhall come again, which was our firft Confidera- on,andthercfore 
 
 ^^„ will come again. 
 
 '-'""• This was it 
 
 which made the Apofiles ask. that Quefiion, Matt. 24. 3. When fliall thele things be, and what fhall be the fign of 
 thy coming, amlof the end ot the world? ^'M.itt,\6. 28. 'Rev. 1.7. f //r R Saadjas Gaon xpon ti^at place of Dan. 7. i?. 
 
 Toe clouds of Heaven they are the An,,elsoflhe Hoji of Heaven; this is the gre.it Magnificence and Potver which God fliall give 
 unto the Mefia!. l-romhence is that cxpofitnn m Midraf}>TiUim,Vii\.,2l. i. ~\nt?. .VHD ""'SISlL' "1 Q'^yj H^DIJ "IX 
 
 •-^s tyjji vnj"ipnnr:sin>crnDvnn"ipn\Tio-ipi s%n npNW.^s iiz t^'otz; my dy nsvois 
 
 ; I'nS^na iy imX rO'^JU:: I''3i« '7an"IS''D Sn Rabbi HarachiafM in the name of Rabbi i'wwW, One Scripture 
 liiitli (^Dan. 7. 15.) And behold one li^e the [on of man came with the clouds of heaven, andcame to the Ancient 0} days, and they 
 brouihi him near before him. And another Scripture faitli, (Jer. 30. 21.} and I will caufe him todraw near and he flali ap- 
 proach linto me. Behold in what manner ? The Angels fliall bring him into the midft of them. 
 
 The place from whence he (liall come is next to be confidercd", and is fuf- 
 ficiently cxprelTed in the Creed by reflection upon the place whither he went 
 
 when
 
 294 ARTICLE VII. 
 
 when lie departed from lis ; For he afceaded into beaien, andftnth on tht right 
 h.tni of God, and from thence jba/l he come: that is, from, and out of t!ie 
 highell heaven (where lie now fitteth at the right hand of God) fliall CLnji 
 
 A'ts^.n. hereafter come to judge both the quick and the dead. For him mu/l tht hra- 
 zren receive till the time of the rejiitution of all things ; and when that time is ful- 
 
 i Tii'Jf.^. i6. filled, from that heaven fhall he come. For the Lord himftlf fjuHdefcend from 
 heaven with a fbout, with the voice of the Arch.tngel and ntth the trump cf God. 
 Our converfation ouglit to be in beiven, becaulc from thence rve look for our 
 Saviour the Lordjfr/s. Our High-prieft is gone up into the Holy of Holies 
 not made with hands, there to make an atonement for us ; therefore as the 
 people of //r^e/ flood without the Tabernacle cxpefting the return of Aaron, 
 
 2 n':f. 1. 7. lo muH: wc look unto the Heavens and expcft Chriji from thence, tvhen the 
 Lord"] efui (hall be revealed from heaven rvith his mighty Angels. We do believe 
 that Ihrijl is fet down on the right hand of God; but we mil ft alfo look upon 
 him as coming thence, as well as fitting there ; and to that purpofe Christ 
 
 Mmh. 26. 6i,. bimfclf hath loyned them together, faying, Hereafter full ye fe the Son of man 
 fitting on the right hand of forrer^ and coming in the clouds of heaven. Thus 
 (bail tlie Saviour of the world come from the right hand of power, in fulnefs 
 of Maiefty, from the highcft heavens, as a demonftrationof his fandtity : that 
 by an undoubted authority, and unqueftionablc integrity, he might apf/car 
 moft fit to'ytdge both the quick and tht dead : which is the end of his fccond 
 coming, and leads me to the third confideration, the aft of his judging, From 
 rrhence (h.tll he come to judge. 
 
 For the explication of this Aftion, as it flands in this Article, three confi- 
 derations will be nccelTary, Firll, How we may be aflured that there is a 
 Judgment to come, that any one Pjall come to judge. Secondly, In cafe we 
 be afTured that there fhali be a Judgment, how it appeareth that he which is 
 alcended into heaven, that is,that Chrifi fhall be the )udge. Thirdly, In cale 
 we can be alTuredthat we fliall be judged, and that Chriji fhall judge us, it 
 will be worthy our inquiry in whatthis judgment fhallconfift,howthisa£lioti 
 fhall be performed : and more than this cannot be neceliary to make us un- 
 derffand, ihzxheflj. til come to judge. 
 
 That there is a Judgment to come after this life, will appear demonftrabic, 
 whether we confider our felves who are to undergo it, or God who is to 
 execute it. If we do but refleft upon the frame and temper of our own fpi- 
 rits, we cannot but colleft and conclude from thence, that we are to give an 
 account of our aftions,and that a judgment hereafter is to pafs up .in us. There 
 is in the foul of every man aConfcience, and whofefoeveritis, irgivetii tefti- 
 mony to this truth. The antecedent or direftive confcience tells us what we 
 are to do, and the fubfequent or reflexive confcience warns us what we are 
 to receive. Looking back upon the anions we have done, iteitherapproves 
 or condemns them ; and if it did no more, it would only prove that there is a 
 ludgment in this lil'e, and every man his own Judge. But being it doth not 
 only allow and approve our good actions, but alio doth create a complacen- 
 cy, apology, and confidence in us; being it doth not only difprove and con- 
 demn our evil atlions, but doth alio conllantly accule iR,and breed a tearful 
 expcetation and tcrrour in us ; and all this prcTcinding from all relarion to 
 any tiling cither to be enjoyed or futfered in this life : it foUoweth that this 
 confcience is not fb much a judge as a witnefs, bound over to give tcitimony, 
 for or againft usatfbme judgment after this life to pafs upon us. For all mea 
 
 Kom. 2. 1'., are a Law unto themftlvcs, and have the work of the Law written in their hearts^ 
 their confcience alfo bearing witnefs ^ and thetr thoughts the tm.in wbik Accuftngcr 
 excuftag one ancthtr in the day when GcdfjaU judge the fecrets of men. 
 i- . , -Again,
 
 HeshallcometoJlidge. 295 
 
 Again, if we confider the God who made us and hath full dominion over 
 us, whether we look upon him in himfelf, or in his Word, we cannot butex- 
 pefta judgment from him. Firft, If we contemplate God in Himfelf, we muft 
 acknowledge him to be the )udgeof all mankind, fothat a mafi Jhal/ /ay, ve- pfal.^s. n. 
 riljr he it a God that judgcth in the earth. Now th.e lame God who is our Judge, 
 is, by an attribute, neceflary and inlcparable, Ju(t ; and this Juftice is fo e(- 
 lential to Iris Godhead, that we may as well deny him. to be God, as to be JulL 
 It was a rational expollulation whicli AbrJh%m made, Shall not the 'Judge of all <'='"• '8. 25. 
 the earth do right ? We may therefore infallibly conclude that God is a moft 
 jull Judge ; and if he be fo, we may as infallibly conclude that after this life 
 he v\ill judge the world in rightcoufnefs. For as the affairs of this prefenc 
 world are ordered, though they lie under thedifpofition of providence, they 
 fhew no (Ign of an univerfal Julfice. The wicked and dilbbcdient perfbns 
 are often lb happy, as if they were rewarded for their impieties ; the inno- 
 cent and religious often fo miferable, as if they were punifhed for their inno- 
 cency. Nothing more certain than that in this life, rewards are notcorre- 
 fpondent to the vertues, punifliments not proportionable to the fins of men. 
 Which confidcration will enforce one of thefe conclufions ; either that there 
 is no Judge of the A£lions of mankind ; or if there be a Judge, he is not juft, 
 he renders no proportii?nable rewards or puniftiments 5 or Tartly, if there be 
 a Judge, and that Judge be juff, then is there a judgment in another world, 
 and the effefts thereof concern another Hfe. Being then we mufl: acknow- 
 ledge that there is a Judge, which judgeth the earth, being we cannot deny 
 but God is that Judge, and all niuft confefs that God ismoft Juft; being the 
 rewards and punifhments of this life are no way anfwerable to fb exaft a ju- 
 ftice as that which is divine muft be ; it followeth that there isa judgment 
 yet to come, in which God will fliew a perfeft demonftration of his julfjce, 
 and to which every man fliall in his own bofom carry an undeniable witnefs 
 of all his adions. 
 
 From hence the Heathen, having always had a ferious apprehenfion both 
 of the power of the confcience of man, and of the exaftnels of the juftice of 
 God, have from thence concluded that there is a judgment to come. Infb- 
 mucli that when S. Paul reafoned of ri^hteoufnefs and temperance and judgment A^s 2^. aj. 
 to come, Felix trembled. The diicourfe of righteoufnefs and temperance tou- 
 ched him who was highly and notorioufly guilty of the breac!i of both, and a 
 pre-conception which he had of judgment after death, now heightened by the 
 Apoftles particular defcription, created an horrour in his foul and tremblin"- 
 in his limbs. The fame Apoftle difcourfing tothe Athenians, thegreat lights 
 of the Gentile world, and teaching them this Article of our Creed, that God 
 hath appointed A day in the which he well judge the world in righteoufnefs by that A^s 17. ?r. 
 man whom he hath ordained ; whereof ht hath given afjuranceunto all men, in that j. « -^ ^- ■■ 
 he hcxth raifed him from the dead ; found fome which mocked when they heard of fU of a jud^- 
 the refurreclion of the dtad,^ but againft the day of judgment none replied. '/"'?■ '" '""""' 
 T!iat was -I- a principle of their own, that wasconfelTed by all who cither pylplund^TtYe 
 believed themlelves, or a God ; a confcience, or a Deity. oe-.nins, asge. 
 
 ncrally ticl^otv- 
 
 ij%lai'!ra.it vtxiy i^Avaj yvr^inv, M Grjicos Colmt. i. Tertullian /7.'fwi the f.imc ml i.'^ Jiomthcnvntinis but the conft.int conver- 
 jMiM iwd language eicnoj the (jcniila. Aninu licet corporlsrarccrc prcH'j, litct liiiHtutioiiihus praviscircumfcripca, liccc 
 libidinibus & concuphccntiis cvigoraca, lictc t'jlfis Diis cy.incillatJ, cum taiiicn rclipillic uc ex ciapula, ut ex lomno, 
 ut ex aliqaa valctudine, & ranitatcni Iwam pacitur, & Uciim nominac, lioc I'ulo quia pri.pric vcriis hie uniis Uciis bonus & 
 niagmis. Et quod Dcus dcdtric omnium vox c(L jiidiccm quoqut contcftatur ilium, Ueus vidcc. & Deo comnicn- 
 do, & Dcus milii rcddcc. O telUmonium animinaturaiitcr Chrillian.i ! /Ipol.adv.Gcntcs. Indeed the Ancient (Jcntiles 
 have expreffed thk judgment to erne very exalHy. As rhilonion citsd fy Jullin Martyr dc Monatch, Dei, 'E^'r ^i)t«f
 
 296 ARTICLE VII. 
 
 But yet, bcfide the confideration of the eternal power of confcience in cur 
 (elves, bcfide the intuition of that elTential Attribute, the Juftice of God m 
 
 (which arc hiQident arguments to move all men.) we have yet a more near " 
 
 and enforcing perlhalion grounded upon the exprefs determination of the 
 will of God. For the determinate council of the Almighty actually to judge 
 
 h'eb. 9. 27. the woi Id in righteoulnels is clearly revealed in his word. Jt is appointed unto 
 
 men once to die, hut after this the Judgment, There is a death appointed to fol- - 
 
 low this life, and a judgment to follow that death, the one as certain as the \ 
 other. For in all Ages God hath revealed his relblution to judge the world. 
 Upon the hrll remarkable aiition after the fall,thcre is a fufficient intimation 
 
 dn.^. 7. given to angry CaiHj If thou doeft tve/!,fja/t thou not be accepted ? and if thou doeji 
 
 \m of ]om- ""' ^^^^■>f'" ^'^^f^ ^^ '^^^ ^^'^'^ j which by the moil ancient -[ interpretation fig- 
 
 dZirenders it, uifieth a rcfervation of his fin unto the Judgment of the world to come. Be- 
 
 ^^ i*^'?;! fore the Flood E/joch prophefied of a Judgment to come, fnyingy Behold the 
 
 - "^I-jPy Lord cometh with ten thouf&nd of his Saints to execute judgment upon ally and to 
 
 n'? P2n".i^' convince all that art ungodly among them of all their ungodly deeds which they have 
 
 r^'' "ip"^ ungodlily committed, and of all their hard fpeeches which ungodly fmners have fpoken 
 
 "^ "X^yj against him. His words might have an aim at the waters which were to over- 
 
 J^^2 '^'■^^ ^°^^ ^^^'^ world ; but the ultimate intention looked through that fire which 
 
 j^_ ^»^,'-, (hall confume the world preferved from water. 
 
 "I'GJ "XuH If tijcu makeft thy works good, fhall not thy fin be forgiven thee ? An^ if thou makcft not thy workj 
 good in this world, tliv (In is kept unto the day of the great judgment. And the Jerufalera Turgum yet more exfrejl}^ 
 
 ^N «7n inn jNi^? yj pi:>j yen ^h psi ■•nxn KaVy^ yj pnnt:;''^ ^^nv inn i<Q7yD -jnaiy -y'u^n 
 
 :-1^DJ IS'jn S31 N^n U^M It thou makcft rhy works good in this world, fliall it not be remitted and forgiven 
 unto thee in the work! to come ? And if thou makeft not thy works good in this world, thy tins fhall be rekrved unto the 
 day of the great judgment. In the fame manner the Chaldee Parapbrafe »/Onkeios, "I^UJ INUn tijn D"^? c. Jud. 4. 
 
 The teftimonies which follow in the Law and the Prophets, the prediftious 
 of CAr/// and the ApolHes, are fb many and fo known, that both the number 
 and the plainnefs will excufctheprofecution. The Throne hath been already 
 lecn, the Judge hath appeared litting on it, the Books have been already 
 opened, the Dead fmall and great have been fcen fhanding before him; there 
 is nothing more certain in the Word of God, no dc£lrine more clear and fun- 
 /feh.6. 2. damental, than that of eternal Judgment. I fhall therefore briefly conclude 
 the firfb confideration from the internal teftimony of theconfcience of man, 
 from the efltntial attribute, the julticeof God, from the clear and full reve- 
 lation of the will and determination of God, that after death, with a refle- 
 ftion on this, and in relation to another life, there is a Judgment to come, 
 there (hall Ibme perfbn come to judge. 
 
 Our Itcond confideration followeth ; (feeing we are fb well afTured that 
 
 there flmll be a judgment,) who that.perfbn is which fhall come to judge, who 
 
 fliall fit upon that Throne, before whole tribunal we fhall all appear, from 
 
 whole mouth we may expeft ourfentence. Now the Judiciary power is the 
 
 power of God, and none hath any right to judge the flibjefts and fervants of 
 
 God, but tliat God whole fervants they are. The Law by which we are to 
 
 beiudgcd was given by him, the aftions which are to be difcufied were due 
 
 to him, the perfons which are to be tried are fubjedl to his dominion ; God 
 
 Heb. 1 2. ?5. therefore is the fudge of all. Hejhall bring every wnrh into judgment wah eve- 
 
 Ecdef. 12. 14. ry fecret things, whether tt be good or whether it be evil; and fo the laft day, that 
 
 Awn. 2. 5. ^^y ofarath is the revelation of the righteous judgment cfGod. Now ii God, as 
 
 God,
 
 He shall come to Judge. 
 
 ■91 
 
 God, be the Judge of all, then whofbever is God is Judge of all men, and t n^f;?; roi- 
 tfiercfore being we have proved the Father and the Son, and fhall hereafter ^^ '^-'/e^- 
 allb prove the Holy Ghoft to be God, it followeth that the f Father, and the TJ^'f^T*- 
 Son, and tlie Holy Ghoil: fliall )udge the VVorlJ ; becaule the Father, Son, T'f. f-'V'^Se- 
 and Holy Gholl, in refpeO: of the lame Divinity > have the fame autocrato- fcl^!,,!^!''''!' 
 rical power, dommion, and authority. t@- 'aj/* 
 
 But notwithftanding in that particular day of the general judgment to ^'fr^ifc%\6 
 come, the Execution of this judiciary power fhall be particularly commit- 15/"" 
 ted to the Son, and fo the Father and the Holy Ghoft (hall aQually judge 
 the World no otherwife but by him. For God hath appointed a day in the which ^-^^ 17. ?» - 
 ht will judge the tvorld in righttoitfmfs , by that mm whom he hath ordained. 
 It is God who judgeth, it i^Chrift by whom he judgeth. For the Father /»''" ^-^i- 
 jtt^geth no man^ but hath committed all judgment to the Son. There is there- 
 fore an original, ftipreme,autocratorical judiciary power ; there is a )udici- 
 ary power delegated , derived, given by Commiflion. Chrift as God hath 
 the fir ft together with the Father and the Holy Ghoft: Christ as man 
 hath the fecond from the Father exprefly, from the Holy Ghoft concomi- 
 tantly. For the Father hath given him authority to execute, judgment becaufe /<'*'''')• -7= 
 he is the Son of man \ not fimply becaule he is a man, therefore he fhall be 
 judge, (for then by the fame reafon eVery man fliould judge, and confe- 
 qucntly none, becaufe no man could be judged if every man fhould only 
 judge) but becaufe of the three perfons which are God, he only isf alfo the fnkExpika. 
 Son of man, and therefore for his affinity with their nature, for his fenfe thn i thought 
 of their infirmities, for his appearance to their eyes, moft fit to reprefent f/'-^^'^ "/•'", 
 the greateft mildnefs and fweetneli. of equity , in the fcverity of that )uft jZms to me the 
 and irrefpeftive judgment. onif way to eni 
 
 thatcontroverjie 
 yehich is raifed upon the imofretniim ofthofe words of S. John vnhkh we ordimtitj read thus , 57. KaJ 'd^vina.-j XStomv twjzi j^ 
 y.e'itnv rrciHv on i)3f etcSf/TK 8J1. 28. Mil •SttOf/a'^eTe tvtc. By which diffinlfion thofe words , becaufe he is the Son ot 
 man, have reference to the precedent feiirence. But anciently they have been otherwife dijlinguifl;ed, Kca 'iJbKiv rij-n^ it. Kt^aiv. 
 Toteii'. "Oti i|o« ai'lfalra '& yiti ^tw(/.sii^i]i tSto. So the old SyriackTranjlation, verfe 27. ^S IDV I^lilJ"! n07(yS"i 
 :><]n and then verfe 23. .-I^ina ^"70 inn ^^7 KiyjSI jH IH niDT And S. Chryfoftome ;/ fo earnefi for 
 this reading , that he chargeth the former diftinElion upon Faulus Saraofjcenus , as inxented by kirri in favour of his Herejie , 7hat 
 Chrijl was nothing elfe but purely man. "On ijof etV9f wtk SJi /xn ^atJ.alfi\i rkio. i\aZK&- /i4o ZntA»aaldj( ix vra <pyi- 
 CTc, aMct Tai< 5 'EjuffTil/ 'iA)K,lv aiuTiS neJimv TTOtiiv on ii3{ iyflfao^B SJiV . a.>}C iAn'latv AKOKaSlay !ijt;« T»TO hi-^u^ov 
 Cfo be argues againfl that reading J i jiJ /)tc rkra '--Ka-Si y.einv on itB^iTiQ- SJic (4 wri ti MtwAw? iriiTat a^'i^dyrist iJ) ksx- 
 Toi ^^') ctWi' i'XHjiLv T«f stppMTB K'aj'a; inwv®- b^iy yof </>* riiTO 19 KexTttf S?Tr. Ou'raif %v dva.yPD^oi' , "Or/ v,i< aVSja- 
 «K g?i fj.)) StwncL(i7i TvTo. Ewhymiusfolloweth the diflinlHon ofii. Chryfortom, <j«i/Theophylaft md^es the fame Argument, 
 XfH !j ^ifiifK'iv OTI i'laMK'3' S:£([/03a1(jii« ■^i\iy ctcSfaToi' JhyfJ-ATi^ay rlv KJexBi*, Ir.vf dyiyiyeixrii- ■niro to X'^eloy. 
 K«u V^ncriiti' 'iSidKiy 'JjjT-> K^ KOny Toifiy, on uif *v^j«Vk SJj • if}alj9it '■) 0^av *t' etMix Afyjii int'.ivaaii'- nTO re, 
 Mh iauixdlfli nrf 'Aiorfjov j TfX»f«< 82i to irtf otvaj^f^Vx^k, tW yi Keinv ttJ qw a (IjcTrf 'iJ^aKiv, *x. "'"' ^^f «*'- 
 *itd-;Tti SJf V, in' OTI 0io«. But though this divifion of the words be both by S. Cliryfoftom and Theophylaft char e.l upon Paulus 
 Samofaccrius the Herct!cl^.yet we find no other diiiinllion in the ancient Copies \ nor did the ancient Latine Fathers any othe>wifg 
 read it than that Paulus did. We mufi then ackpdwjfdge no other coherence than the ordinary. That Ood gave his Son power to ludge, 
 becaufe he rvas the Sm of man. Nor need we to avoid the Argument of S. Chryfoftom, change tlie In into K<t9'on, the quia in- 
 to quatcnus, for it is not rcndrcd at the abfolute reafon in it felf but in relation unto God, or the Perfons of the Trinity ; Tlie Father 
 flialt not judge, mr the Holy Ghojl, becaufe thofe two Ferfons are only Ood, but all judgment is committed to God the Son, becaufe he it 
 the Son of man. 
 
 Nor was this a reafon only in refpe£t of us who are to be judged , but in 
 regard of him alio who is to judge ; for wc muft not look only upon his 
 being the Son of man, but alfb upon what he did and fuffered as the Son 
 of man. He humbled himfelf fo far as to take upon him our nature, in 
 that nature lb taken he humbled himfelf to all the infirmities which that 
 was capable of, to all the miferics which this life could bring; to all the 
 pains and fbrrows which the fins of all the World could caulc; andtiiere- 
 forc in regard of his humiliation did God exalt him, and part of the exalta- 
 tion 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.jW^- John 5. 22,1^^ 
 tth no man', ^and the fame reafbn rcachcth alfb the tfoly Ghoft) but hath -»7" 
 
 On commit-
 
 298 
 
 ARTICLE VII. 
 
 committed a/I judgment to the Son ; and the reafbn wliy lie hatli committed it 
 to him, is hec.ittfe he is, not only the Son of God, and fb truly God, but alio 
 the Son of «?4», and fb truly man \ becauft he is that Son of man^ who fiiftcr- 
 ed fb much for the fons of men. 
 
 From whence at lafl it clearly appeareth not only that it is a certain truth 
 
 that Chrijl fhall )udge the World, but alfothe reafbns are declared and mani- 
 
 fefted unto us why he hath that power committed unto him, why He fljall 
 
 come to judge the quick and the dead. For certainly it is a great demonflration 
 
 of the jultice of God, fb 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 ablblutc power of abfblution and condemnation , who was by 
 
 lis condemned to die, and died that he might abfblve us; to caufe all the 
 
 Ibns of men to bow before his Throne, who did not difcfain for their Cakes 
 
 + Vcnict ciiri- to "I" ftand before the Tribunal and receive that fentence, let him be crucified; 
 
 flus ut judex which event as infallible, and reafbn as irrefragable, Christ himfelf did fliew 
 
 Hicc:Tcnicc ^^ ^^^ ^^"^^ ^^^^ when he flood before the judgment feat , faying, ^Never- 
 
 in f3 forma in thekfs I fay unto yoti , Hereafter flj all ye fee the Son of man fitting on the right 
 
 qua judicatus (jand of power., and coming in the clouds of heaven. 
 
 in qucm pupugcnint, & cognofcant Judii qucm negaveriinc, convincat eos homo ille fufceptus & ab eis crucifixus, Author L 
 de S)m. adc.itech, I. \ c. 4. Vcnietergo, tratresmei, venie: ille; qui prius venit occultus, vcnietin potelbtc roanifeDus. 
 Jlle qui judicatus eftvcniet judicacurus. Ille qui ftecic ante hominem ;udicaturus cfl omnem hominem, Idem I. 2.c. 8. Ju- 
 dex hie eric filius hominis •, forma ilia hie judicabit qui judicata eft. Audite & incelligite, jam hoc Propiieta dixerat, Vt- 
 dcbmt in quern pufugcrunt, Ipfam formam videbunc quam lancea percuffcrunt. Sedebit Judex qui ftetic fub judice. Dam- 
 nabit veros rcos qui faftus eft falfus reus. Ipfe veniet , forma ilia veniec, S. Aug. dc Verbis Domin. Serm. 64. 'Maith, 
 2(5. 64. 
 
 Again, If we look upon our felves which are to be judged, whom can we 
 
 dcfire to appear before, rather than him who is of the fame nature with us ? 
 
 If the children of T/r^e/ could not bear the prefence of God as a Law-giver, 
 
 but de/ired to receive the Law by the hand ofMofes ; how fLould we appear 
 
 before the prefence of that God judging us for the breach of that Law, 
 
 were it not for a better Mediatour, of the fame nature that Mofes was and 
 
 we are, who is our Judge ? In this appeareth the wifdom and goodnefs of 
 
 God, that making a general Judgment, he will make a vifible Judge, which 
 
 all may fee who fhall be judged. Without holinefs no man /ball ever fee Gody 
 
 and therefore if God, as only God, fhould pronounce fentence upon all 
 
 f Cum boni 8: "^en , the ungodly •[ fhould never fee their Judge. But that both the righ- 
 
 mall viiuri funt teous and unrightcous might fee and know who it is that judgeth them, 
 
 iumTmor'tu- ^''■"'{/^ "^vho is botli God and man is appointed Judge ; fb as he is man all 
 
 orum, procui- fliall fee him, and as he is God they only fhall fee him who by that vifion 
 
 tjubiocumvi. fhall enjoy him. 
 
 flcrc non potc- ' ^ 
 
 runrmali, nilifccundum formam qua filius hominis eft ; fed tamen in claritacc in qua judicabit, non inhumilitare in qua ju- 
 dicatus eft. Citcrum illam Dei formam in qua squalls eft Patri proculdubio impii non vidcbunt. Non cnim funt mun- 
 dicordcs, Beati tnim mundicordcs, quoniam ipfi videbunt Deum, S. Aug. de Trin. 1. i.e. I ?. Hoc rcftuni crat ut jiidicandi vide- 
 rcnt judiccm. judicandi autcm erant boni & mali. Beati cnm mundi corde, quoniam ipfi Deum xidcbunt. Rcftabac ut in ju- 
 dicio forma fcrvi & bonis & malis oftcndcrctur, forma Dei folis bonis fcrvarctur, Idemde verbis Dom Serm. 64. Et porejia- 
 remdeditei judicium fwere quia plius hominif eft. I'uto nihil cfle nianifcftius. Nam qui Kilius Dei eft aqualis Patri, nonac- 
 ctpit banc potcftatem judiciifaciendi, fed habct illam cum Patrc in occulto. Acccpit autcm illam ut bom & mali eum 
 videant juditanttm , quia filius hominis eft. Vifio qiiippc Filii hominis exhibcbitur ic malis. Nam vi(io form* Dei non 
 rifi mundis cordc , quia ipfi Deum videbunt, id eft, folis piis cxhibcbitur , quorum dilcdioni hoc ipfum promittit quia 
 ftipfum oftcndlt illis, Idem rurfmde Trin. lib. I. cap, 13. 
 
 Chrijl Jefus then, the Son of God, and the Son of man, lie which was bom 
 
 of the Firgin AJary, he which fujfercd under Pontitis Pilate, he which was cru-^ 
 
 cified, dtad and buried, and dtfcended into bell, he which ro/e again from the dead, 
 
 ajcendtd into heaven, and i^/et down on the right hand of God; He, the fame 
 
 [MMt. \6. 27. perfbn, in the fame nature, '^jhallcome to judge the quick and the dead. For the 
 
 Son
 
 He shall come to Judge. 209 
 
 :San ofmanjhall come in the glory of his Father, with his Angds^ and. then hefjafi 
 
 ren'ard every mm according to his works. Fc then which is to come is the Son 
 
 of man, and when he cometh, \i is to judge. Jhe fame Jejii^ which was taken aHs io. iu 
 
 up from the Apoftlcs into heaven, jjjall fo come in like manner as they faw him 
 
 go into heaven. That Son of man then, which is to judge, is our 'Jejui, eveil 
 
 the fame Jefus, and fhail co;ric in the iame manner, by a true and local tran- 
 
 flation oif the fame nature out of heaven. For God will judge the mrld in ^^' '?• ?*• 
 
 righteoitfnefs, by that man whom he hath ordained, whereof he hath given an a([/t- 
 
 ranee unto all men, in that he hath raifed him from the dead. He then which 
 
 alcended into heaven, was the fame which was raifed firom the dead, and by 
 
 that Refurreftion God alFured us that the fame man fliould judge us. For to km. 14. 9* 
 
 this end Chrifi both died and rofe and revived, that he might be the Lord hofh of 
 
 the dead and living. It appeareth therefore by God's determination, hy thrift's 
 
 Refurreftion and Afcenfion, that the man Chrifi fefi^s is appointed Judge. 
 
 This Office and Dignity of the Son of man was often declared by feveral 
 figurative and parabolical delcriptions. '[fohn the Baptift, reprefenteth him 
 that cometh after him by his deUneation of an husbandman. Whofe fan is in ^-'tf- ?• i»-; 
 his hand, and he will throughly purge his floore, and gather his wheat into the ^^^"''"'^^'i^'* 
 garner, hut will burn up the chaff with unquenchable fire. The Son of man de- X,'\ct!1^^^^ 
 fcribes himfclf as an houfholder faying to theReapcrs in the time of harveft, "e^'-^^/^^^f- 
 ^ Gather ye together fir fl the tares and bind them in bundles to burn them, but ga- '^JtAddyalel 
 ther the wheat into my barn : and this harvefl is the end of the world. He repre- "<^>«. ^. 
 fenteth himfelf under the notion of a Fifherman, * cafling a net into the fea, ^J^^un^'"^' d 
 and gathai??g of every kind ; which, when it was full, he drew to thejhore and ^p, 
 fate down aiid gathered the good into veffels, but cafi the bad away. He is the i'*'^'/ «''*-, 
 Bridegrooru who took the wife Virgins '' with him to the marriage, and /hat the '"^'''%^ '^ 
 door upon the foolifh. He is the man who travelling into a far country, de- ""f!! 9md.jav 
 livered the talents to his fcrvants, and " after a long time cometh again, and ^ *«^'''' .<«'- 
 reckoneth with them, exalt-'ig thc^o^^ and faithful, and carting tlie unprofjta- "iZ, "s^cbr)f!. 
 hie fervant into utter darhnefs. Laftly, He is the Shepherd, and is fb ex- f' '''«'". 
 preOy defcribed in relati..n to this judgment. For ^ when the Son of man J!'"^' '^■'*'' 
 pja/l come in his glory J an^ all the holy Angels with him, then fljall he fit down " Matt. 2 $.10. 
 upon the throne of his glory. And before him fljall be gathered all nations, and '^^'"^' *5''9i 
 he fljall fepar ate them one from another, as a fhepherd his jheep from the goats. 'yWda.'jj.- ji^ 
 And he ^j all ft: the fheep on his right hand, and the goats on his left. Being 32> 33' 
 then the Son of man is thus conftantly reprefented as making the great 
 decretory Separation, and the lafl judicatory DiftinQion between man 
 and man ; as an Husbandman feparating the Wheat, fbraetime from the 
 Chaff, fometime from the Tares: as a Fiflierman gathering the good Fifb, 
 cafting the bad away ; as a Bridegroom receiving the wife, excluding the 
 foolifh Virgins ; as a Mafter diftinguifljing the Servants of his Family, re- 
 warding the faithful, punifhing the unprofitable ; as a Shepherd, dividing 
 liis Sheep from the Goats, placing one on the right hand, the other on the 
 left ; it plentifully proveth that the fame Son of man is appointed tiie Judge 
 of all tlie Sons of men. And thus it appeareth that ChriU is he w ho fhafl 
 be the Judge, which is the fecond confideration fubfervient to the prefenE 
 Explication. 
 
 Thirdly, It being thus refolved that the Son of man fhall be the JudgCj 
 our next confideration is, What may the nature of this Judgment be ; in 
 what that Judicial Aftion doth confifl: ; what he fliall then doe , when he 
 fhall cjnie to judge. The reality of this Aft doth certainly confifl: in the final 
 determination, and aftual difpofing of all perfbns in foul aiid body to their 
 eternal condition: and in what manner this fhall particularly be performed
 
 joo ARTICLE VII. 
 
 t 5. Auftinc is not fo ■]■ Certain unto us ; but that which is fufficient for us, it is reprefcntcd 
 ^rSj&e- ^^^^^ ^ formal )udiciary procefs. In which firil there is defcribeda Throne, 
 /5w'"iTt-.x*i- a tribunal, a judgment- feat f {ot ^ :nthe regeneration tht Son of fK^in (ball fit in 
 bind at the daf f^j^ throfie of his glory : and that this Throne is a Icat not only of Majelty but 
 'LltdTlhm alfo of Judicature, appcarcth by the following words fpoken to the Apoftles, 
 in thh manner, ye alfo (Ij.ill fit Upon the throncs judging the twelve tribes of Ifrael. As in that vi- 
 9u* omnu fion in the /^ez/e/<«//o», ^ I faiv thrones and they fate upon them, and judgment was 
 turj eire ere- given unto them. An<M faw a great uhtte throne, and him that J ate on it, from 
 dcndum en ; ^/,^/^ f^^^ the earth and the heaven fled array. This Throne of Chrift is exprefly 
 dtlquoT- called his Judgment-feat, when the Apoftle tells us, ^ rvejhall all ft and before 
 dine veiiiant the judgment-feat cfChrift, and '' we muft all appear before the judgment-feat cf 
 
 cxperientia and Condition of a Judge, fitting upon a Throne of Judicature. Secondly, 
 j]uamnuncva- ^[-,(,^6 is to be a perlonal appearance of all men before that Seat of Judicature 
 f^tkSht upon which Chrift fhall fit, for we muft all appear, and we ffxtll aHftand before 
 minem intei- thztjudgment-feat. ' Ifaw the dead, faith the Apofile, ftand hefore the throne cf 
 vff!Sj'f.'" G^^- Thus ^all nations jh all be gathered before him. He ^ jh all fend hit Angels 
 c. 50. ' ' ' m'th a great found of a trumpet, and they /Jj all gather together his ele[l from the 
 \ ^'"'- '9- 28. four wtnds,from one end cf heaven to the other. For the ^ coming of our Lord'JeJus 
 ^ Roli^°'^!\o. Chrift is our gathering together unto him. Thirdly, when thofe which arc to be 
 *^2Cor. 5. 10. judged are brought before the Judgment-feat of Chrift, all their aftions fhall 
 '.WdM. 2°< 82 appear; '/?e will bring to light the hidden things of darknefs, and will make mani- 
 » Matt. 24. 3 1, feft the counfels of the hearts : he will ^ bring every work into judgment with every 
 i -TJ^^- 2- 1- fecret thing, whether it be good or whether it he evil. To this end in the Vifion 
 •■£«/. 1*2.%. of Daniel, when ^^e Judgment was fet , the books were opened; and in that of 
 ' An*. 20. 12. S. John, ' the books were opened, and the dead were judged out of thofe things that 
 non°^cepu "'^''^ ^'ritten in the books according to their works. Fourthly, After the mani- 
 perfona judi- feftation of all their a6lions,there followeth a* definitive ientence pafTed upon 
 rat mundum, ^U their perfons,according to thofe aftions, which is the fundamental and ef^ 
 cIIndwTi'Ijus fential confideration of this judgment ; the fentence of Abfolution, in thefe 
 tacit accipiet. words cxprefTcd, * Come, ye blejjed of my Father, inherit the Kjngdom prepared 
 bonkzs^um' fi'' y^'* f'''^ the foundation of the world; the fentence of Condemnation, in 
 antccedit; fi this manner, '' Depart from me, ye curfed, into everlafting fire prepared for the 
 nequam, mer- Devil and his Angels. Laftly, after the promulgation of the fentence follow- 
 cura"i^uiwr, eth the executioH. As it is written, "^ And thefe ftj all go away into everlafting 
 Ep. Banhibx.i. punijjjment, but the righteous into life eternal. Thus appeareth Christ's Majefty 
 " v^rfe 4'^.*'*" ^y fitting on the throne, his Authority by convening all before him, his 
 ; Verfc44. Knowledge and Wifdom by opening all fecrets, revealing all aftions, dif^ 
 cerning all inclinations, his Juflice in condemning finncrs, his Mercy in ab- 
 fblving believers, his Power in his execution of tlie fentence. And thus 
 the Son of mdn /ball come to judge, which is the lafl particular fubfcrvient to 
 the third Confideration of this Article. 
 
 The fourth and laft confideration is what is the object of this Adlion, who 
 are the perfbns which fhall appear before that Judge, and receive their fen- 
 tence from him, what is the latitude of that exprcffion, the quick and the 
 dead. The phrafe it felf is delivered feveral times in the Scriptures, and 
 ^^ ro. 4 2. that upon the lame occafion ; for Chrift was ordained of God to be the judge of 
 i/'rt.4- i' q'*'ck and dead; and fb his commilTion extendeth to both: he is rtady to 
 judge the quick and the dead ; his refolution reacheth to each : and as he is or- 
 2 7?m. 4. 1, dained and ready , fo (hall he judge the quick and the dead; the execution ex- 
 cludeth neither. But although it be the Scripture language, and therefore 
 certainly true ; yet there is fome ambiguity in the phrafe, and therefore the 
 intended fenfe not evident. 
 
 The
 
 ITBl/XX- 
 
 The Quick andtheDead. 501 
 
 *■■ ■- — — ■"- ■ -. -. . — - ■ . - .. . - ■- — . _ ^ 
 
 The Holy Glioft fpcaketh of death in feveral notions, which makes the 
 quick and the dead capable of feveral interpretations. Becaufe after death 
 the foul doth live, and the body only remaineth dead ; tlierefore i fome have j. . t-h 
 underftood the ibuls of men by the quick, and their bodies by t/je dtad : and laft" t^f^elh, 
 then the meaning will be this, that Chrift fhall come to judge immediately T/^sfiJ ^ v 
 upon the refur reft ion, when the fouls which were prefervcd alive fhall be ^^*^,f '^'^ 
 joyned to the bodies which were once dead ; and fo men fliall be judged en- comment, in 
 tirely both in body and foul, for all thofe anions which the ibul committed l^'"''^-^ 
 in the body. Now though this be a truth, that men fliall be judged when their VtMiotlgiwh 
 fbulsand bodies are united ; though they fhall be judged according to thole 'i'>f "^ the firji 
 works which their fouls have afted in their bodies ; yet this is not to be ac- riT^ltsx' 
 knowledged as the interpretation of this Article, for two reafons; firft, be- C";l<»'^^n- 
 caufe it is not certain that all men fhall die, at leaft a proper death, io that "f^^v"^!" ^. 
 their bodies fhall be left any time without their fouls ; fccondly, becaufe this J'oi^^t;^^^- 
 is not a diftin£lion of the parts of man, but of the perfbns of men. <"/ j^^dinSii, 
 
 )^ vri ill ^x- 
 Efiji. 222. lib. 1. 
 
 Again, becaufe the Scripture often mentioneth a death in trefpalTes and 
 fins, and a living unto righteoufnefs, others have conceived by the quick to be 
 underftood the t)uft, and by the dead the unjuft : fothat Cfjriji fhall judge f Tm u thv 
 the quick, that is the juft, by a fentence of abfolution ; and the dead, that is f^^ond expojiti^ 
 the unjuft, by a fentence of condemnation. But, though the dead be Ibme- i fido^ras"^ Pc- 
 times taken for finners, and the living for the righteous, though it be true i"^'o« f" ["c* 
 that Christ fhall judge them both ; yet it is not probable that in this particu- fiii^^iliJ''[fg 
 lar they fhould be taken in a figurative or metaphorical fenfe, becaufe there /iV/f, e< -j ^ 
 is no adjunct giving any fuch intimation, and becaufe the fenfc affbrdeth a *'^'"« <"'^''^» 
 fair explication ; further yet, becaufe the Scripture in the fame particular ^^"t^'t^"^! 
 naming the quick and the dead fufficiently teacheth us that it is to be under- •^C'^oi' f'of i^ 
 ftood of a corporeal deatii, ^ Whether we live or die, faith the Apoftle, we are ;^'°^"'"'^«*^; 
 the Lords: for to this end Chrift both died, androfe, and revived, that be might s^vcu ' aZj^it 
 be Lord both of the dead and living. TihdiTnnU- 
 
 taS}t^twT>syj, Epijl. 222. lib. i. 'Rom. 14. 9. 
 
 Thirdly, Therefore by * the dead are underftood all thofe who ever died » yj^ j, ^^.^ 
 before the time o(Chrift^s coming to judgment, and by the quick fuch as fhall third ExpofnioH 
 be then alive : fb that the quick and the dead literally taken are confidered fj^^'^'^ll^''. 
 in relation to the time of ChriJPs coming ; at which time there Ifiall be a ge- «"Ma.f ! ^^«f, 
 Deration living upon the face of the earth, and before which time all the ge- "e^p^ •^ ^i- 
 nerations palTed fince the creation of the world fliall be numbred among the H^'^^y^j'^l 
 dead. And this undoubtedly is the proper f and literal fenfe of the Article, ^ w} nJh 
 that Christ fliall come to judge, not only thofe which fhall be alive upon *^' ^^^ *•* 
 tlie earth at his appearing, but alfo all fuch as have lived and died before. lu. others of 
 None fhall be then judged while they are dead : whofocver ftand before J*'^^^'*^''^^j^^ 
 the judgment-feat fhall appear alive ; but thofe which never died, fhall be ',/j^,//j^^",^p",. 
 judged as they were alive ; thofe which were dead before, that they m.ay be ction, leautg 
 judged, fhall rife to life. He fhall judge therefore the quick, that is thofe "„/"^t?S 
 which Ihall be ^ then alive when he cometh, and he fliall judge the dead, naike, -, ais. 
 that is thofe which at the fame time fhall be railed from the dead. Umyfod. 
 
 Htoi ctfjOfi- 
 T«A«< KiyM ly SiKnin, nroi k^ tv(j a,-jiK%vra4 j^ T»}iiviiofr<u, ot« <!r»W.o?xaTdA»«»9ii«i'T<ti ^aiTKy Com. in 2 Tim.^.i, 
 Duobus auccm modis actipi potcft quod vivos & mortuos judicabk ; five ut vivos iniclliganius quos hie nonJum mor- 
 tuos fed adhuc in ifta caroe invcncurus eft ejus advcncus ; mortuos autcm qui dc corpore priulqoam veniat exiefe 
 
 vel
 
 502 ARTICLE VII. 
 
 vclcxiturifunt: five vivos juftos, mortuos sutem injuftos quonum jufti qiioq; judicabuntur, S. /}.7|«/?. jn EnclmiJ.c.<,i^ 
 Cred'iiiuis eciam indi vcntmim covc-nicmiiTimo tempore, S: ^idic.uurmn vivos ify- mn-iwjs, live ilbs nominihus jufti S: 
 pcccacorcs ficnificciuur ; frve qiios tunc ante mortem noftram in terns invcnturus eft appcllati funt vivi, morcui veroqui 
 ill eiusadvcntu rcfurrcfturi Hint, Lwn de Fide <tr ■S)mb.c. 8. Indi vcnturut fudioirg xnos j^r morms. Vivos qui fupcrfueriiit, 
 mortuo'oui pnircffcrint. I'oteft & fic intclligi, vivos, juftos; mortuos.iiijuilos: utrolque enini judicatfua cuiquc recri- 
 bucns luftis diaurus eft in iudicio, Kr/ifff Bc-w.Mi, Zb-c. Siniftris quid ? lie intincm, fyc. SicjudicabunturaChrifto vivi 
 it mortui, A^thr /. i. de S)mb. ad Cuechum. Duobus modis liic (entcntia accipitur. Vivi & mortui in ammo, item vivi & 
 mortui in corporc. In corporc fecundura prioreni, judicabit vivos in aninia credentes, & mortuos in aniraa fideni nul- 
 1am habcntes : ictunduin pofteriorcm judicabit vivos in came, quos prafcntts mvcncric eius advtntus; ;udicabit & 
 raorcuos in carnc, quos rtfufcitaturus eft Dcus cxcclliis. Author I. 4. de Syinb. ad Catech. c. 7. But although thefe tm Expft- 
 tions rverethm indifferently fropo:nded, yet th^ firmer ought by no means fo to be received as any way to evacuate or pre'mJice the 
 litter. Ouod aut.m dicimus in$\mbolo, in adventu Domini vivos ac mortuos judicandos, non lolum juftos &. pcccatorcs 
 fignificari^ ficut Diod^riu piitat ; 'fed & vivos eos qui in came invcnicndi fimt crcdimus, qui adliuc morituri crcduntur, 
 vcl immutaniii fuiit, ut alii volunt, ut ful'citat| continuo, vel reiormati, cum ante mortuis judiccntur^ Oenmduu de UogiriJi. 
 Eccl. • ' . ' .' ' ' 
 
 Ku 
 
 The only doubt remaining in this interpretation is, whether thole that 
 
 fhall be found alive when our Saviour comethjfhall ftill fo continue till they 
 
 come to judgment; or upon his fir ft appearance they fhall die, and after 
 
 death revive, and fo together with allthofc which rile out of their graves, 
 
 appear before the judgment- feat. Theconfideration of our mortality, and the 
 
 caufe thereof, (that it is appointed for all men once to die, in that death hath 
 
 paffed upon all) might perfuade us that the laft generation of mankind fhould 
 
 nim°ho"mi'num t^'^^ of death as wellas all the reft that went before it ; and therefore it •/ hath 
 
 crit rcfurre- been thought, efpccially of late, that thofe whom C/jr/ft at his coming finds 
 
 iftio. si om- ^Yn-Q fliall immediately die ; and after a fudden and univerlal expiration fhall 
 
 go"om"es'm"- be reftored to life again, and joyned with the reft whom the graves fhall 
 
 riuntur, ut render, that all may be partakers of the Refurredtion. 
 
 niors ab Adam 
 
 dufta omnibus riliis ejus dominetur, & maneat illud privilegium in Domino, Non dabU fanHum tMrn videre corruftmem, 
 
 Hanc raclonem maxima Patrumturba tradcnte fufccpimus, Geimadim de Eccl. Vogmat, cap. 7. 
 
 Bat the Apoftles defcription of the 'aft day mentioncth no fuch kind of 
 
 I r;qfr. 4. 15, death, yea rather excludeth it. For we which are alive and remain unto the 
 
 '*> '^' coming of the Lord, /hail not prevent them which are a/Ieep. For the Lord him- 
 
 felfjJjall defctnd from heaven with a jfjoitt with the voice of the Archangel and the 
 
 trump of God, and the dead in Chrifi jhall rifefrjl ; then we which are alive and 
 
 remain.) fljull he caught up together with them in the clouds to meet the Lord in the 
 
 air., andfo (ball we be ever with the Lord. In which words they which remain 
 
 unto the coming of the Lord., are not ^id to die or to rife from the dead, but 
 
 * thu « the are diftinguiihed from thofe which are ajleep and rife firft ; yea being alive 
 
 obfcrvation of ^^e * caught UP together with them, having not tafted death. 
 
 Epiphanius & ^ to ' & 
 
 rehj fromthefe words proies 01 much. F:r having repeated the text, he thm infaj, 'Ato •^ cwiii^d^yijiii/ui' itLaim Ait^iat 
 
 i^-T0.yn7iijA«-lt vif-.Kan »if amivjnnv (tuii' !►« cTwjj orTWf Tixo t3 ra/zct, xjtf;)^ tri^jy TTn^'TiTo, ;<i aj t«>»}{ »V« 
 tihrsA-i- Ntref.6s.%. 70. 
 
 I Cor. 13.51. The fame is farther confirmed by the fame Apoftle, faying, Behold I fbew 
 you a my fiery., wefljall not all Jleep., but we fljall all he changed. Which being 
 added to the former, putteth this doftrine out of queltion : for the living 
 which remain at the coming oiChrifiare oppofcd to them which are afleep, 
 and the oppofition confifts in this, that they jhall not Jlcep ; which flcep is not 
 • oppoled to along death, but to death it felf, as it followeth, the dead jb all he 
 
 raifed
 
 The Quick and the Dead. 
 
 90? 
 
 mifed ificorrtiptihle^ and we, (which fhall not deep) /ba/i l^e changed; Co fthat ^ njdi & ia 
 their mutation fhall be unto them as a rehirreftion. And the collation of hoc iniemifa- 
 thefe two Scriptures maketh up this conclufion fo manifeftly, that I conceive f"^' '^"a"''' 
 no man had ever doubted or queitioned the truth or it, Iiad they not hrlt dit- quod de cxb 
 fercd in the * rcadin<^ of the Text. ^#^ fupmndiu 
 
 aejideranfes, (1- 
 quidem cxiiti & non nudi inveiiijmur ; id eft, anre Voluimui; fuperinducre virciitein coeleftem arten-.itans, quam carne enui 
 mur. Hujuseiiim graciiprivilegium illos manct, quiabadventu Domini dcprehendcntur in carnc, & propter duriuar ttiiipo- 
 runi Anrichrifii nierebuntur compendio mortis per demucationem expunfta; concurrere cum refurgcntibiis, llcut Tlicffiloni- 
 ccnfibusfcribit,7erf.(/p7'.p/!r:<i)n.c.4i. Sanftiqui die confumniationis acq; judicii incorporibusrcpcriendi(unccuiii aliii lanclis 
 qui ex mortuis reUirrcfturi funt, rapicmur in nubibus obviam Chrifio in acre, & non guflabunt mortem ; eruntq; fempcr 
 cum Domino, graviffima mortis nccefl'icatc calcata,unde ait Apoftolus, Omnei quidem non dortniemus, omnes axrem immunibh 
 rniir. Tkeod. HcmcL C.om.ad loc.af«d S.Hicy.Ep. 1 5 2. AppoUinarius licet aliis verbis eadem qi\a Thcodorus alTeriiit ; quofdam 
 non efTc mcrituros, fed de prx'fenci vita rapicndos in tuturam, ut mutatis glorificatifq-, corporibus fint cumChriilo, S. Hier.ib, 
 'O 3 XiyHrk'Tii ^v' vrra'vj'.f pi' ^T:^aviiiB'.i, vivln jj ai>t^a.ynci^ct,. Kj 01 fin 'inidifiitKoy'lif ■ ^mjol y6 kakSvoi. M(} Toi- 
 vvii i-TMMv ^TTfljiVicM? Ji* T6T0 Stij^fy (^wm a( vk eivA^AaifjSp^. E'kt) yi ticsj, hot, n ic^ rtit J)a':JL^ai'r<u >u ofivf isk 
 cLfKii nra twroti «< t a.vAgitTJ? Ir^mhjj, atXa /" xj inHca Td ira^.d[\a, t* |ui) ian^vnirtLQilj. <i.}Xny\jZaj, Xj ti; cLf%'j.^~xf: 
 Hilarrtfffiv, S. Chryf.iidtoc, So S.Hin.ffeakingofthut place, i Thejf. 4. Hoc ex ipfius loci coBcincntia Iciri poiert, quod iandi 
 qui in adventu Salvatoris fuerint deprchenfi in corporc, in iifdem corporibus occurrant ei, ita tamtn uc inglorium & corupti- 
 vumfe mortalc gloria & incorruptione&immortalitaremutetur: ut qualia corpora mortuorum furrcfiuratunc, intakm fub- 
 ftamiam etiam vivorum corpora transformentur, i'.iy/er. Ep. 148. ad MarccU. AndSt.BMKmin reLttion to ti.e f.ime place, Rive- 
 ra quantum ad verba beaci Apoftolipertiner, videturairerere quofdam in fine ficuli, advenieme Domino, cum futura ^(k 
 refurrcftio mortuorum, non clTe morituros, fed vivos repcrcos in illam immortalitatem qui' Sancii; etiam ceteris datur, 
 repentc mucandos, & fimul cum illis rapicndos, ficut dicit, in nubibus. Nee aliquid aliud mihi vifum efl tjuoticf de his ver- 
 bis volui cogitate, S.Aug.ndteniitm Qudli. Duldtil. Thefe and others of the Ancients have clearlydelivDcd this truth, fo r/wfGen- 
 liidwi, notmthftiinding his mi\mzV3i:ummrhi for the contrary, did well confefs. Verum quia funt tic alii aque Catholici jfc 
 cruditi viri, qui crcduncanima in corporc mancntc immutandosad incorrupcionem & rmmortalicatem eos qui in advrntu 
 Dcii.mi viviinveniendifunti & hoc eis reputari pro refurreftione ex mortuis, quod mortalitatem prilentis viti imraut?.- 
 tionc deponant, non mortc. C^iolibct quis acquiefcat modo, non a\ lureiicus, nil) ex contcntione liareticus fiat, De tccl, 
 Dogm.c.-j. * Ther^ h.ne been obferved thvecfeverdreadtngs of tha place, 1 Cor. 15. 51. one of the Latin,tn-o of theOreek^. Illud 
 autem brcviter in fine commonco ; hoc, quod in Lacinis codicibus legitur, Omnes quidem refurgemM,non omnes autem immiitii- 
 bimur ; in Grzcis volunjinibus non haberi, fed vel, Omnes dormiemw, mn autem omnes immutabimur ; vcl, Aon omnes dormt mm, 
 omnes autemimmut.ihimHr,S. Hier. Ep, 152. But there rcas not one of thefe three onfy in the Latin Copies, th.it is the prft, but one 
 which was intbe Greeli, was alfo in the Latin, that « the fecond. For both thefe S. Auflin tal^es nnice of. Nam & illud quod in 
 plerifq-, codicibus legirur, Omnes refur.emm, unde fieri poterit, nifi omnes moriamur ? Rcfurredio quippe, uifi mors p:5i:- 
 ceflcrit, nulla eft. Et quod nonnulli codices habent, Omnes dormicmus, multo facilius & apertius id cogit inttlligi, /.Vj. kuxjl- 
 Dulcit. Sed aliud rurliis occurrit quod idem dicit Apoftolus cum de reliirrcftionecorpofu.il ad Corintliios Icquerctur, 
 Omnes refmgemm, vcl, ficut alii codices habent, Omnes dormiemus, Liem de Civit. Dei, I. 20. c. 20. Tir.; readings therefore were 
 anciently in the Latin, trvo in the Oreel^; one of the Greeks in the Latin and no more. Firft then that lead.ng, Omnes quidLHi rcftir- 
 gemus, c^f . which if at this day in the Vulgar Latin, was by the teflimotiy of S. Jerome and S. Au(t!n the o'dtnr.ry rcidins, in their 
 times, and is alfo ufcd by Tertullian, Horum demutationem ad Corintliios dcdit diccns, Omnes quidem lefirgemits, non autem 
 omnes demutabimur, DeRefur. Carn.c.^2. And altho' S. jcxomc tcftijieth that it was not to be fund in the Greekf-o}ies,yet tathe 
 fame purpofe it is amongji the Vari<E Ix:ftioncs March. Vclef. Udvlu a.Y*Ci(JjsfJfJ, ci>Kei »' Trdt'Jif aVa^*>H£n>/i9«. Andinco- 
 dice Claromontano, the Oreck.>f crafcdinthif pbce, but the Utin left is, Omncs quidem refurgemus. As for the fecond Reading, 
 Omnes dormicmus, ©-c. this was anciently in the Latin Copies according to S. Auftin, and alfo in the Gree^, according to S. Je- 
 rome. Didymus didfo read it, and contend for that reading, Scio quod in nonnullis codicibus fcriptum fit, Non quidem omnes riot- 
 tviemnf, omnes autem immutabimur; Sed confiderandumeft an ei quud primiffum eft, Omnes immutabimur, pofllt convenire 
 quod fcquitur, Mortui fur gent incorrupti, ij nos immutabimur ; Si cnim omnes immutabuntur, & hoc commune cum ceteris 
 eft, fuperfluum fuic dicere, & tios immutabimur. Quamobrem ita legendum eft, Omnes quidem dormicmtts, non autem omnes im- 
 mutabimur, ApudS. Hier. Ep, 1 52. Indeed Acacius Bifliop of Cifarea doth not only acknowledge this Reading, but fiith it reas in^ 
 mojl Copies. Dicamus primum dc eo, quod niagis in plurimis codicibus invcnitur. Ecce myfternim dico vobis, Omnesjuidetrt 
 dormicmus, non omncs autem immutahimur. The Alexandrian MS. may confirm this leiiion, which reads it thus, Oi Tstflej p. v koi- 
 (t-nhai'lU, i ird.An 3 i.}K*.yncii'Jii,for the i^rft k is not written in the Inn- but above it. And the yf.thiopicliVerJm to the, 
 fame pu'rpfe. Omncs nos moricmur, fed non om.nes nos immutabimur. The third reading, Non omncs dorniiemus, ifyc. though 
 U were not anciently w the Latin, )Ci it wai frequently found in the Greek Copies. Accacius tejlijieth thus much, Tranlcamus ad le- 
 cundam leaioncm, qux ita fcrtur in plerifq; codicibus, A'on quidem omnes dormiemus, omnes autem immutabimur,^ apud Hier.tb. 
 Jt mas fo anciently read in the time i/'Origen, as afpeareth by the fragment taken by S. Jerome out ofbif E;mv«1/x« upm the jirjl 
 Epijhe /of/jfThelfalonians, (which he mentmeth himfelfm bis 2 Book. "S'^i''^ CcKus) and by bU words m ikc\ agaiiji Ccllus, «« 
 varoAstWc ixijci Tcvd)- d-roeioi KiKix^nj rra^y- t&I 'him'^Koi, t 'IhJ?t5, k irtti'lu x.tiixti%t(JV[/Dx, ■Jta.vln 3 att^xyntni^t.- 
 The fame u acknowledied by Thcodorus, Hcracleotcs, ApoUinarius, Uydimus, .f. CliryU.ftome, Tlieodorct, llieophylaft, .i«rf 
 Occumcnius. Tiiefameis confirmed by the ancient Syriack.Tranflation -.'^rVTM j'l \12 "iOHJ 1'7J 1"7 as aljohy tne Arabick,. 
 heii\g then of the three Readings but two were anciently found in the Greek, Co/i;fj,Qiuricis quo fenlu didiuii f it, & quo modo irt pri- 
 ma ad Cor. Epiftola Pauli fit legendum, Omnes quidem dormiemus, non autem omncs immutabimur ; an juxia qu.cdam exempli- 
 ria, Nm omnes dormiemus, nmr.e: autem immutabimur ; utrumq; cnim in GrA'cis codicibus invcnitur. S. Hier. ib. being oj thdfe two. 
 but one it now to be found, ,ind the Gr!ek.Fathers fucccjjively have ackjiowledged no other, being that which it left agreet with the mijf 
 mcieniTranflatims, webavenore.tfon to doubt orquejfim it. 
 
 Wherefore being the place to the Theffalonians fufficicntly proves Ft of it 
 felf, being that to the Corintht.ins^ as wc read it, invincibly conHrmetii tlie 
 lame truth, I conclude that the living when Chriji fhall come, are properly 
 diflinguilhed from all thole which die before his coming : bccaule death it 
 
 felt
 
 ^o^ ARTICLE Vlf. 
 
 felf hath pafled upon the one, and only a change different from death fhall 
 pafs upon the other; and ib conceive that Christ is called the Lord and Judge 
 ofthe quick and dead, in reference at Icaft to this cxprclTion of the Creed. 
 For although it be true of the living of any Age to lay that Chnjl is Lord and 
 ]udge oftfcm and ofthe dead, yet in the next Age they are not the living but 
 the dead which Chn'si Iball come to judge, and conlequently no one gencra- 
 „ tion but the laft can be the quick which he (hall judge. As therefore to the 
 JwT^ interpretation of this -1- Article I take that diOinaion robe necelTury, that in 
 Auain. Si au- jj^g ^ud of the World all the generations dead fliall be revived, and the pre- 
 ^^"b- A oS'o' Tent generation living fo continued, and Chriji fliall gather them all to his tri- 
 Tnui Jaiiui bunal leat, and fo (hall truly come to )udge both the qntckandthe d<:ad. 
 
 ^''"/^r^rKnrcumintellieivoIuiffeclarumcrit, quod videmur ipfa verba clamarc ; id cfl, quod futuri fmt in fine fcculi, 
 fcK'do advcntu Domim, qui non eKpolicncur corporc, fed rupermduantur .mmortahcatc, ut ablorbcatur mortale a 
 • hTc fententia; proculdubio convenict quod in Reguia I- idci confitcmur, rwf wHm Dmimm, judtcarwum vnos tr 
 *'"/„.; ,,r non hie intclHeamus, vivos juftos, mortuos autem injuftos, quamvis judicandi fmt & )u(l & injuni, fed vivot, 
 " nl^.m eS^^^^^^^ iosjam eKiitte dc corporibus advcncus cius invcnict, ..d^. i^w/h Dulam. And On- 
 
 S7tZ ^rf l;;tTr*"™«p,^^^^^ o/W .ordu That he might be Lord both o. the dead and living, Ron,.,, p^ y,-. 
 
 I'lJ^^x^ ».!tP»\5'«KKi/?«i«o X€'?e(, ■K^i7UK:i.]tiKiyiS*('^T«->r(t< K.6<v9(« TfvT«fa {nKuati jbjgoiFt- 
 
 autfin 
 
 corpora, in quibus vivos animas, corpora mortuos nominavit, Exp^}.inS)mb. 
 
 To believe an unlverfal Judgment to come isnecefiary : Firii, to prevent 
 the dangerous doubts arifing againft the ruling of the World by the provi- 
 dence of God ; that old rock of offence upon which fo many fouls have fuf- 
 /•/./-s. 2. fered fliipwrack. That which made the Prophet D4z//W confefs, his feet 
 mre almost gone, his Jieps had well »ighppt^ hath hurried multitudes of men to 
 eternal perdition. The confpicuous profperity of the wicked, and apparent 
 miferies ofthe righteous, the frequent pcrftcution of Virtue, and eminent 
 rewards of Vice,the fvveet and quiet departures often attending upon the moft 
 dilTolute, and horrid tortures putting a period to the moft religious lives, have 
 raifeda ftrong temptation of doubt and miftruft whether there be a God that 
 judgeth the earth. Nor is there any thing in this lifcconfidcred alone, which 
 can give the leaft rational fatisfadfion in this temptation. Except there be 
 a life to come after fiich a death as we daily fee, except in that life there be 
 rewards and puni(hments otherwife difpenfed than here they are, how can 
 vve ground any acknowledgment of an over-ruling juftice ? That therefore 
 we may be allured that God who fitteth in heaven ruleth over all the earth, 
 that a divine and moft holy Providence difpofcth and difpenfcth all things 
 here below : it is abfblutcly neceflary to believe and profels, that a juft and 
 exaft retribution is deferred, that a due and proportionable dilpenlation of 
 rewards and puniflimcnts is relcrved to anotlier World ; and conlequently 
 that there is an Univerlal Judgment to come. 
 
 Secondly, It is necclliry to believe a Judgment to come, thereby effectu- 
 ally to provoke our fclves to the breaking off" our fins by repentance, to the 
 regulating our future a6lions by the Word of God, and to tht; keeping a 
 conlciencc void of offence toward God and toward man. Sucli is the (vveet- 
 nefs of our fins, fuch the connaturalnefs of our corruptions, fo great our 
 confidence of impunity here, that except we looked for an account here- 
 after, it were unrealbnable to exped: that any man fhould forfake his de- 
 lights, renounce his complacencies, and by a fevere repentance create a bit- 
 ternels to liis own Soul. But being once perfuaded of a judgment, and 
 
 witli-
 
 The Qjj ick anD the Dead. 
 
 305 
 
 withal polTclIed with a lenfe of our fins, who will not tremble with Fe//jc? 
 who will not flcc from the wrath to come ? what mull; tlic hardnefs be of that 
 impenitent heart which trcafureth up unto it f elf wrath again fl the day of wrath and ^*'"- '• S* 
 revcl.it inn (f the righteous judgment of God? We are naturally inclined to follow 
 the bent of our own wills, and the inclination of our own hearts: allexter- 
 nal rules and prcicriptions are burthenfbme to us; and did we not look to 
 give an account, we had no rcafon to (atisfie any other defires than our own : 
 efpeciaily thedlftatesof theWordofGodare fb prefTing and exaft, that were 
 there nothing but a commanding power, there could be no expeftation of obe- 
 dience. It is necelTary then that we (hould believe that an account muft be gi- 
 ven of all our aftions ; and not only fb, but that this account will be exaded 
 according to the rule of God's revealed will, that Godjball judge thefecrets of Rm. 2. tii 
 men by JefasChrifi, according^ to the Go/pel. There is in every man not only a 
 power to refleft,but a neceilary refleftion upon his anions, not only a volun- 
 tary remembrance, but alfo an irrefiftable judgment of his own converfation* 
 Now if there were no other judge befide our own fouls, we fliould be regard- 
 lefs of our own fentcnce, and wholly unconcerned in our own condemnations. 
 But if we were perfwaded that thele reflexions of confcience are to be fb ma- 
 ny witnelTes before the tribunal of Heaven, and that we are to carry in our 
 own hearts a teftimony either to ablblve or condemn us, we muft infallibly 
 watch over that unquiet inmate, and endeavour above all things, for a good 
 conlcience. For feeing that all things fljall he dijjolved, what manner of perfons 2 Pit. 3, 1 u 
 ought we to he in all holy convtrfation andgodlmefs^ looking for and hafling unto the 
 corning of the day of God. Realbn it felf will tell us thus much ; but if that do 
 not, or if we will not hearken to our own voice ; the grace of God that bringeth Tic 2. u, 12,' 
 falvation teacheth m, That denying nngodlinefs and worldly lufls^ we fbould live '^* 
 foberly, righteoufly ^ and godly in this prefent world, looking for that blefj'ed hope^ 
 and the glorious appearing of the great God, and our Saviour Jefiis Chrij}. 
 
 Thirdly, 'Tis necelTary to profefs faith in Chrift as Judge of the quick and 
 the dead, for the ftrenghthening our hope, for the augmenting our comfort, 
 for tlic eftablifhing our alTurance of eternal life. If we look upon the Judg- 
 ment to come only as revealing our iecrets, as difcerning our aftions, as 
 fentencing our perfons according to the works done in the flefh, there is not 
 one of us can cxpeft life from that tribunal, or happinels at the laft day. We 
 muft confefs that we have all finned, and that there is not any fin which we 
 have committed but delerves the fentencc of death ; we muft acknowledge 
 that the beft of our aftions bear no proportion to eternity, and can chal- 
 lenge no degree of that weight of glory ; and therefore in a judgment, as 
 inch, there can be nothing but a fearful expe£lation of eternal mifery , and 
 an abfolute defpair of everlafting happinels. It is neceflary therefore that 
 we fiiould believe that Chrtfi Jhall fit upon the throne, that our Redeemer 
 fhall be our Judge, that we (hall receive our fentence not according to the 
 rigour of the Law, but the mildncfs and mercies of the Golpel ; and then we 
 may look upon not only the precepts but alfb the promifes of God ; what- 
 foever fentence in the facred Scripture fpeaketh any thing of hope, what- 
 faever Text adniiniftrcth any comfort, whatfbever argument drawn from 
 tlicnce can breed in us any aifurance, we may confidently make ufe of them 
 all in reference to; the Judgment to come; becaufe by that Gofpel which 
 Contr.ins them all we (liall be judged. If we confider whofc Golpel it is, anfl 
 w ho ftjall judge us by it, ire are the members of his body, of hts fejh, and of his ^t'l^f- <}• ?o« 
 bones; for ahich caufe he is not a/hamed to callus brethren, yls one of our bre- £^' j',*!i 
 thren he hath redeemed tts, he hath laid down his life as a ranlbm for us. He is 
 our High-prieft who made an atonement for our fins, a merciful and faithful 
 
 R r Htih'
 
 906 
 
 ARTICLE VII. 
 
 High-friejl in nil things ; being made like unto his brethren. He which is Judge 
 is alfo our Advocate ; and who (ball condemn us , if he fhall pals the fen- 
 tence upon us, who makcth intercefTion for us? Well therefore may rre 
 
 Epkef.^ 12. have boldnefs and accefs rvith confidence by the faith of him unto the Throne of 
 that Judge, who is our Brother, who is our Redeemer, who is our High- 
 Pricll, who is our Advocate, who will not by his Word at the iaft day con- 
 demn us, becaufe he hath already in the fame Word abfolved us, laying, 
 
 Jtbn 5. 24. Verily^ verily y I fay unto you j He that heireth my word and believeth on him that 
 fent me, hath everlajling life^ andjballnot come into condemnation. But is pajfed 
 from death unto life. 
 
 Having thus explained the nature of the judgment to come , and the ne- 
 celTity of believing the fame, we have given fumcient light to every Chrifti- 
 an to underftand what he ought to intend, and what it is he profelTeth, 
 when he faith, I believe in him who jhall come to judge the quick and the dead. 
 For thereby he is conceived to declare thus much. I am fully perfwaded 
 of this as of an infallible and neceffary Truth, That the eternal Son of 
 God, in that humane nature, in which he died , and roft again, and afcen- 
 ded into Heaven, fhall certainly come from the fame Heaven into which 
 he afcendcd, and at his coming (hall gather together all thofe which fhall be 
 then alive, and all which ever lived and fhall be before that day dead : when 
 caufing them all to ftand before his judgment-feat, he fhall judge them all 
 accorduig to their works done in the flefh ; and pafling the fentence of con- 
 demnation upon all the Reprobates, fhall deliver them to be tormented with 
 the Devil and his Angels, and pronouncing the fentence of abfblution upon 
 all the Elcft, (hall tranflate them into his glorious Kingdom, of which there 
 fhall be no end. And thus I believe in J^u* Chrijly irho /ball judge the qmck 
 tnd the dead. 
 
 Article
 
 1 Believe in the Holy Ghost. 
 
 307 
 
 ARTICLE VIII. 
 
 IN this Article wc repeat again the firft word of the Creed , / ^e/ieve; 
 whereas a ConjunQion might have been fufficient, but that fo many 
 particulars concerning the Son hath intervened. For as we are baptized in 
 tlie name of the Father, the Son, and the Holy Gholl: : fo do we make Con- 
 feffion of our Faith, faying, I helkve in the Father, the Son, ^' and the Holy *Sedcnimof-' 
 Ghofl ; and the ancients whofe Creed was Ibmething fhorter, made no repe- u°j""°"n' ^- 
 tition of the Ad of Faith, but only an addition of the Objeft ; \ And in the tas digeftis Tol 
 Holy Ghofl. And as we repeat the Aft of Faith in this Article , fo fbme did "'-^"^ ^ '""is 
 alfo in the fecond, || I klieve in Jefr^ Chrift. Wherefore being this word, / ne?nos%^oft 
 believe., is taken here only by w ay of refumption or repetition, andconfe- luc credere e- 
 ^uently muft be of the fame fenle or importance of which it was in the be- ["™ 'g •^P'"" 
 ginning of the Creed, it may well receive the fame explication here which Ecdefii re- 
 it received there ; to that therefore the Reader is referred. promidum/ed 
 
 itatucis tempo- 
 rum oppdrtunitatibusrcdditum. KovatianJeTrin.c.2g. SchViA'mglus the Socinian in hi< PiefMetotheVohnhnConfeffioiiofFanb, 
 tndeavoitrcth to perfivade lu that this Article nfthe My Ghofi is not fo ancient as the reft ; which being diametrically oj'poftte to 
 that Original of the Creed, which I have delivered , the B.iplifmal words. Father , Sm , and Holy Chift, it mil be neceffary ti 
 examine his reajon, which is drawn only from the authority of Terculliau ; who in his Booli de Veland. Virg. reciting the Rule of 
 Faith, mal^s no mentinn of the Holy Ghojl : and de Prxicr. Hfrec. propounds this Article m otherwife,quira uc credamus Cliriftum 
 in cceIos receptum federe ad dextram Pacris , mifiire vicariam vim Sp. Sanfli. But this Oljellion made for the Noi elty of thit 
 Article is eafilyanfn-ered. For Irenius before TertuUian hath it exprefly in his Confeffion, 1. 1. c. 2. and calls it the Faith in Pacrem 
 S: Kilium, & Spiricum Sandum, and alfo declares, Tlat the Churcn received that Faith, and prefencd it through the whole 
 World. fSotheanciintGreel^t^S. u"< "^Vi^s^a. Syiovi :iidV[ixK\\ni,>y tii rl iyiov ^vivij.it.\ us alfj An\xi and^MZowi, 
 and the Council of ^\cc. Tim alfo the Litmes, PoO hoc por.irur in ordine fidei , Ec in Spiritum Sanftum , Ruffinui in Smb. 
 Mtx. Tamin. S" Author lib. de Symb. adCatechum. The MS. in tlie Oxford Library, Et in Spiritu Sando. Others injicad of the 
 Canjunllion made ufc of Credo by way of repetition as rve d Credo in Spirltuni Sanftum , Chrjfilog. Eufeb Galilean. Author 
 Serm. de Tempore, Etherius Uxam. the Greek, "'^'^ Latine MS. jeimec College Library : and Credo in Sanfto Spiritu : V'enantutt 
 Fmtmatw. \\ As the ancient Saxon Creed fct forth by Frelierus. 
 
 For although the * Ancient Fathers did frequently make ufc of this Lan- ^ 
 guage to prove the Divinity of the Spirit, and did thence argue that he is re- zJanzcn'Vp*- 
 ally and truly God, becaufc we believe in the Holy Ghojl \ yet being that Lan- ting for the of- 
 guage is not expreily read in the Scriptures in relation to the Spirit, as it is in //Sf [f^^fi 
 reference to the Son; being to beheve in the Holy Gholl;, is only the ex- .w «? // „, 
 predion of the Church contained in the Creed; being in the fame Cr^ed ^''eature,thm.^ 
 many of the Ancients, without any reprehenfion, have ufcd the fame phrafe ^ji^^,,„"^ji}j 
 in the following Articles exprefly, and where the Prepofition is not expref- ^■SjtI^ rri^dio- 
 fed, it may very well be thought it was underftood ; therefore I think fit '^^^^^,T^> 
 to acquicfce in my former Expofition, and lay no great force in the Pre- yf? Tat/jo/sj, 
 
 pofition. T/rdL^i'^f T/, 
 
 ' tK* avTs Tri- 
 
 i-difif. ri p^yLf bb 5sotm1(9-, T» 3 Tai/T3( T^.yiJLalO;0rat. ^j. Ep'iplumus feems to fpeu^ thin much^fljewingthat thcttgh 
 thcFathcrs of the Wici:tic Councd had detirtmned nothu,^ particularly of the Holy Ghojl , )ct they fujfcicntlyPiew that he is God by 
 thofe words, xj ti< qrviuixm aj/oc Eii'jJj ya i i'xfl^oK o//o^o'y« ^ kk a.fv!tTcu ■ Ui^dJo^S/J yi «< ivA Q-Jf n«T;^jj rravlt- 
 Keittpa- Ta 3 Ti'^-A/oij^ iy ctT^i'f »!rf «7<Mi * Wi' 11 Tl^ri «? To(f 0=ov,Kai «( iya. V,.ieiov^\ntti/ XsijBi', i^ «tA«( hj 87«(, 
 «t>A' Hi <r>iov n m'lgii. KaJ, eif Tj'Aj^oe V\vi%>iia^ix. «T^'«f it( (Attv ifb^'Kojtav,i<^i)< i/'iiiviramv .3'.otii;& )i> fAnv iyt.i- 
 »7oT)ilot, Hi Tei« TJAMct, IJ.IJ.V '5 dsoTHlct, lAc/.v «cj«i', f/ix* Jh^tKO}!a,v,tJ.iu,v Kvex'ornla, "im rk sifdiou^J ^ -ri^oLofjSfi ntxi 
 •xitJIou^ , Hsref.ii. Agnofcanius vcrbi ipfius privilegiuni. Credere illi quilibct potcll iiominiim, cr'-:!cr"c vcro in illtim 
 Ibli dcbcre te Majcftati novtris. Scd & iioc iplum aiiud ell Deum crcdfrc, aliud ell credere in Vcum. Ei[c Dcum Sf Diabolus 
 credere Jicitur, Iccundum Apoflolumi nam &damones eredunt & e.,ncrcniilcunt In Dcum vero credere, hoc cfl ndeiitff 
 cum quirerc, Sc tota in cum dilcitione tranfire. Credo ergo in ilium hoc eft dieere, Confiteor ilium, cold ilium, adjro 
 ilium, totum mc in jus ejus ac dominium trado, atque traiiitundo. In profcll'ionis hujus rcvercnria univerla divino nominf 
 debica eontincncur obicquia, FafchafiM in Prsfat. Opens de jpiritn S, 
 
 Ic will therefore be fufficient for the explication of this Article, if wccan 
 
 declare what is the full and proper obje<£t of our Faith contained in it , what 
 
 , JR r 2 WP
 
 go8 
 
 ARTICLE VIII. 
 
 we are obliged to believe concerning the Holy Ghojl. And as to this we fhall 
 difcharge our undertaking, and I'atishe whatlbever is required in this Expol]- 
 tion, if we can fet forth thefe two particulars, the Nature and the Office of 
 that blelTed Spirit. For the name ofG HOST or GAST in the ancient Saxon 
 Language fignificth a Spirit, and in that appellation of tl)e Spirit of God, his 
 nature principally is expreiTed. The addition of HoUnels though it denote 
 the intrinfccal fanClity clfentially belonging to that Spirit, yet notwithlfand- 
 ing it containeth alio a derivative notion, as fignifying an emanation of that 
 Holinefs and communication of tlie effefts thereof j and in this communi- 
 cation his Office doth confill:. Whatfoever therefore doth concern the Spirit 
 of (jod, as fiich, and the intrinfccal fanclity which belongeth to that Spirit, 
 may be exprefled in the explication of his Nature ; whatfoever belongeth 
 to the derivation of that fan£lity, may be defcribcd in his Office; and con- 
 fequently more cannot be necelTary 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 Ghoft,I fhall proceed 
 by certain fteps and degrees, which as they will render the Difcourfe more 
 clear, ib will they alfo make the Reafons more ftrong, and the Arguments 
 more evident. And firft , as to the exiftence of the Spirit of God, it will be 
 unneceflary to endeavour the proof of it; for although theSadducees feemed 
 ATu 23. 3. to deny it, who /aid that there ts no rtfuneclion^ neither an^el/nor fpirit ; though 
 t As Epiph. it hath 'f- been ordinarily concluded from thence that they rejected the Holy 
 n"f Jt-3 " ^'^o^> y^' ^^ cannot be proved from thofe words that they denied theexi- 
 yo'v 2*//*- ftciice of the Spirit of God, any more than that they denied the exiftence of 
 K^o,^\;ji^) God, who is a Spirit : nor did the Notion which the Jews Jiad of the Spine 
 liJ^J^*/^ of God any way incline the Sadduces, who denied the exiftence of the Angels 
 3Sa>iM<, B. and the Souls of men, to rejeft it. The Refurredion, Angel, and Spirit, 
 Ji iyjiia.(rn) which thcSadduces refufed to acknowledge,wcrc but two particulars, for it is 
 Tai 'joTcUiTli exprefly added that the Pharifees conftjjed both ; of which two the Reliirre- 
 <9vaMn n^)^ ftion was one, * Angels and Spirits were the other ; wherefore that which 
 ^.A^a'X^tl'' ^'^^ Sadduces disbeheved was the exiftence of fuch created fpiritual natures, 
 7w'«r7f(,Or,«. as the Angels and the Souls of men are conceived to have. And as for thofe 
 1'^ . Difciples at Ephefus, who had ' not fo much as heard whether there be an Holy 
 9t\<^^'t,loM- Ghofi \ if they were Gentiles, it is no wonder, becaull- they never had that 
 y*" ^* «^; notion in their Religion ; if they were Jews as they feem to be, becaule they 
 T^« gji'^t'^t ^'^^^ baptifed with the baptifm o(Johft,it fignifieth not that they never heard 
 vn^iyidiis'o- oi the Spirit of God , but only that they had not heard of the giving of it, 
 aef« i H St/ ^hich the Apoftle mentioned. As we read elfevvhere, that the ^ Holy Gho/t 
 «tij.5Ai9- it ^"^ not yet ; not denying the exiftence, but the plentiful eftufion of ir. For, 
 ejij s. chryf. whatfoever the Nature of the Spirit of God may be thought to be, no man 
 ' A7Ti^2. can conceive the Apoftle (liould deny his exiftence belbre Chrijl's glorifica- 
 *johif},^^. tion, whofe operation was fb manifeft at his conception. Howlbever, the 
 Apoftle asked thofe ignorant Diii:iples, Vnto whit then n-ert ye baptized ? in- 
 timating that if they v\ ere baptized according to the rule of Chrift^ they 
 could not be ignorant that there is an Holy Ghofti bccaufe the Apoftles 
 were commanded x.q baptize in the name of the Father, and of the Son, tndof 
 the Holy Ghoft. It is therefore prefumed that every one who profelfeth the 
 name of Chriif, from the firft baptifmal inftitution, acknowlcdgctli that 
 there is an Holy Ghoft ; and the only queftion confifts in this, what that 
 Holy Ghojl is, in whofe name we are baptized, and in whom, according to 
 our baptifm, we piofefs in the Creed to believe. 
 
 In order to the determination of which queftion; our firft AfTertion is. 
 That the Holy Ghoff, dclcribed to us in tjie Word of God, and joyned with- 
 
 the
 
 I Believe in the Holy Ghost. .^09 
 
 :? 
 
 the Father and the Son in the form of Baptifm, is a Perfon. We are all bapti- 
 zed in the name of Three, the Father, the Son, and the HolyGhoft; and the 
 publick Confeffion of our Faith hath relation to thole Three. We all con- 
 tels that two of thele, the Father and the Son, are perfbns : that which we 
 nowaffcrt is only this, that tiieHoly Ghoft, who is of the three the third, is 
 alfoa Perfon as the other two. That blelTed Spirit is not only an f energy t Tt anckde 
 or operation, not a quality or power, but a fpiritual and intelleQual lubfi- 'f "■"'"'^ 'f 
 ftence. * If we conceive it is an operation only, then muft it only be 'relief l^ctf» 
 actuated and not aO: ; and when it is not aftuated, it mull not be at all. If immediately ex., 
 we fay that it is a quality, and not a fubilance ; we fay that it is that which scnpm!s % 
 we cannot prove to have any being. It feemeth to me ftrangely unreafon- mu be needful 
 able that men fhould be fo earneit in endeavouring to prove that the Holy /y^/''''« ""^ 
 Gholl which fanftifieth them is no fubftance, when they cannot be affured fhJt"7he] '^maj 
 that there is any thing operative in the world befide fubftantial beings, and o""' '^-"^ "• 
 conlequently if they be not fanftified by that, they can be fufceptible of no JJL.'^'^"^w 
 holinels. Ey what reafon in nature can they bealTured, by what revelation the old notions % 
 in Scripture can they beconfident, that there is a reality deferving the name CMdmorethey 
 of quality diftinguiilied from all fubftance, and yet working real and admi- huxe,j were 
 rable effefts ? If there were no other Argument but this, that we are affured ''•"** Mivered 
 by the Chrilfian Faith, that there is an Holy Ghoft exifting; and we cannot l^nzenl^^at 
 be affured, either by reafon or faith, that there is a quality really and eflen- gy^t Divine fo 
 tially dirtinguiflied from all fubftance, it would be fufficient to deter us from Z"this7Jfyi 
 thatboldnefsto affcrtthe Hol\ Ghoft, in whole name we are baptized, to be r^v ;j K<tfi- 
 
 nothing elfe but a quality. ^«f fii><'i' «« 
 
 „ , , , <"■ ^*(y»"Lv 
 
 nro Qto wdifjiat) ^'iKaCov,oi |J K]i(riJLa!.,ol jj ©io;/,^' H ^niyvaattv o<m'oTtifV tirav ' aJjiti -f ygfi^li(,a( 9»f]v,iJirtgfv 
 «ttta$ J^\a(7a.!ni<,0rnt. 37. T.'cfewere the threeparlin-ii and oppofite Opinions, either the Spirit if anoperation, or a aejted fub' 
 fiance, or God; the fourth h but a doubt or hefit/itvjnwhich rj ihe three is trite, Ihefirft ofthefeif thus propounded byrvayofquejhoti. 
 Ti rrv^fjLa. to a.}«>¥ M ^ K«.0' ioUTo vfiTHKoTav 'rii\/\at xiwoSsTior, 11 ^ it iri^a -3^eaif kw^s'I'? uiv to /& «' j7«i/ Kahv<rv of 
 iki toLta S'Huii, T J 3 ovfjiCtCnKO!, Either it iffubf.fling in it jelf, as afubjlance, 01 in another as an accident. This rpat thejirji 
 queftionthen, andfttllis, '*■ Tliis is the Argument of ihe [..ne Father, 'E'l p! ay muCiCnKii', iti^yHo. nrit a,ii fiti&ii, t/ >c5 
 'ir-f^ii, nr'n®- ; ■UToyifncoif/.S.U-aviC f (i'j-ft L.tui&ti/ji', x^ « ivi^ytict, 'tvitynBitai]cu J\ihov'oTi in. ivt(yiM(i,ii^ ixv 
 tti iHfyttSluijj ■mojnjcu • toixtov yaf » ivk^yetx- tlaj ^v i;'5p>M, ^ TotA Kiy»tt xj dfoei^i, xj M/T»(Ta<, ^ Ta^^^uuS- 
 
 But we are not left to guefs at the nature of the Spirit of God ; the word 
 of God which came from that Spirit hath fufficient I y delivered him as a per- 
 fon. It is indeed to be obferved that in the Scriptures there are Ibme things 
 fpoken of the Holy Ghoft which are proper and peculiar to a Perfon, as the 
 Adverlaries confels : others, which are not properly and primarily to be at- 
 tributed to a Perfon, as we cannot deny : and it might f eem to be equally 
 doubtful, in relation to the Scnpture-Expreflions, whether the Holy Ghoft 
 were a perfon or no ; and that they which deny his Perfonality may pretend 
 as much Scripture as they which aflert it. But in this feeming inditiercncy 
 we muft alio oblerve a large diverfity ; inafmuch as the Holy Ghoft, or Spirit 
 of God, is not always taken in the fame propriety of fignihcation ; nor do we 
 fay that the Holy Ghoft which fignitieth a Perfon, always fignifiethfb much. 
 It is therefore ealily conceived, how ibme things may be attributed to the Spi- 
 rit in the Scriptures which are not proper to a Perfbn, and yet the Spirit be a 
 Perfon, becaule f()metimes the Spirit is taken for that whicli is not a Perlbn, 
 as we acknowledge. Whereas, if ever any thing be attributed to the Holy 
 Ghoft, as to a Pcrlon, which cannot be otherwife underftood of the Spirit of 
 God than as of a Perlbn, then may we infallibly conclude that the Holy 
 Ghoft is a Perlbn. This tlicrcfore we fhall endeavour fully and clearly 
 to demonftrate ; lirft, that the Scriptures declare unto us the Holy Ghoft as 
 a Perfon, by fuch attributes and cxpreffions as cannot be underftood to be 
 
 fpoken'
 
 3,o ARTICLE VJII. 
 
 fpokcn of the Spirit of God any other way than as of a Perfbn : Secondly, 
 that whatfoever attributes or cxpreffions are ufed in the Scriptures of the 
 Holy Gholl-, and are obiccled as repugnant to the nature of a Fcrfbn, cither 
 are not lb repugnant, as is objefted ; or if they be, they belong unto the Spi- 
 rit, as it fignities not a Fcrfbn. 
 
 Firft then the Holy Ghoft, or good Spirit of God h clearly and formally 
 oppofcd to thofe evil Spirits, which are and mult be acknowledged perlons, 
 
 is,ttn. 16. 14. ot a I'piritual and intellcftual fubfiftence. As, the Spirit of the Lord departed 
 
 from San/, and an evil Spirit from the Lord troubled him. Now, what thole evil 
 
 fpirits from the Lord were, is apparent from the fad example of y^//^^, concer- 
 
 ac*raw 18.20, ning whom we read, there came out a Spirit and flood before the Lord and f aid, 
 
 ^'' I will entice him ; and the Lor df aid unto him ; wherewith ? and he [aid, I nillgo 
 
 out and be a lying Spirit in the mouth of all his Prophets ; and the Lord f aid, Thou 
 jhalt entice him, and thou jhalt alfo prevail; go out and do even fo. From 
 whence it is evident that the evil Spirits from God were certain pcrfbns, e- 
 vcn bad Angels, to which the one good Spirit as a perfon is oppoled, depart- 
 ing from him to whom the other cometh. 
 
 Again, The New Tellament doth delcribe the Holy Ghofi; by fuch perfb- 
 nal difpofitions, and with fuch operations, as are as evident marks and figns 
 of a perfbn as any which are attributed to the Father or the Son,\\ Inch are un- 
 quellionable perfons, and whatfoever terms are fpoken of the Spirit by way 
 of quality, are fpoken as well of thole which are acknowledged perfons. We 
 
 fyhcf.^. 30. are exhorted b)'- the Apoflle not to grieve the Spirit of God, and grief is cer- 
 tainly a perfbnal affeftion of v\ hich a quality is not capable. Weare allured 
 
 Rm.2.ii. that the fame iV^/m maketh inter ceffion for us with groantngs which cannot be 
 uttered ; and we canunderfland what are interceding j^erfons, but have no 
 apprehenfion of interceding or groaningqualities. The operations of the Spi- 
 
 iCo)-.2.io,n. ritare manifelf, and as manifefily perfbnal : for he fearcheth all things, yea 
 even the deep things of God, and fo he knoweth all things, even the things 
 of God, which can be no defcription of the power of God ; he aorketh 
 all tlie fpiritual gifts, dividing to every man fever ally m he will ; in which 
 the operation, difcretion, diilribution, and all thefe voluntary, are fuf- 
 ficient dcmouflrations of a perfbn. He revealeth the will of God and 
 fpeaketh to the fbns of men, in the natureand after the manner of a perfbn ; 
 
 Alls 10. 19. joy ff^g Spirit faid unto Peter, Behold three menfeek thee. Arife therefore and get 
 
 Alls 13. 2. thee down, and go with them doubting nothing, for I have fent them : and tht Holy 
 Ghojlfaid unto the Prophets and Teachers at Antioch, Separate me Barnabas 
 and Saul for the work whereunto I have called them. We cannot better under- 
 hand the Nature of the Holy Ghoft than by the defcription given by ChnJ} 
 
 John 14. 26. which fent him : and he faid thus to his Difciples, The Comforter (or, the 
 
 Advocate^ which is the Holy Qho[t, whom the Father will fend in my name, he 
 
 15. 26, 2T. fljall teach you all things, he fhall tejlife of me: and ye alfo fljallbtar witnefs. If 
 
 1 go not away, the Comforter will not come unto you, but if I depart 1 will [end him 
 
 16. 7, 8. unto you. And when be is come he will reprove the world, and he will guide you in- 
 
 ^^'''*' to all truth; for he fhall not fpeak of himfelf, but whatfoever he fhall hear that 
 
 jball he fpeak, and he f jail jhew you things to come ; he fljall glortfie me, for. he 
 
 (1?all receive of mine, and ihatl flnw it unto you. All which words are nothing 
 
 elfe but fb many defcriptions of a perfbn, a perfbn hearing, a pcrfcn recei- 
 
 + n tr fe t ^^"S' 3. perfbn teftifying, a perfbn fpeaking, a perfbn reproving, a perfbrr' 
 
 AJiirfaries'll inftrufting. 
 
 thi4 truth are I'lie l" Advcrfarics to tliis truth acknowledging all thcfc perfbnal cXprcfTi- 
 
 tht Sochians, & t3 r 1 
 
 and their Opinior. iva.' thus fiift delivered b\ Socinus, Quod in tcfiimoniia facris qui advcrfarii citant Spiricui S. aflionci 
 tfibuuntur, S: ca qux pcrfonnruin funt propria, ex hoc r.ikil conchidi pocefi, emu a.'iis rebuSj quas pcrlbius noni-fic-ciii- 
 
 iiii.
 
 I BELrEVE IN THE HoLY GhOST. 
 
 3> 
 
 ftac, llmiliter in Scripruris facris adiones tribuantur, & ea qu,c funt propria perfonarum. Cuius rci pleniflimam fidcm t'accre 
 poteft vci locus ille Pauli, i Cor. ig.au 4. ad 8. ubi perpetuo de Charicatc, tanquam dc pcrfona aliqualoquicur i!ii pcrraulti 
 tribucDs, qui revera non niil ia^etCamtncadunz, l-'mjiui Sociim contra \tiel^<m,c. 10. 
 
 ons, anfwer that it is ordinary in the Scriptures to find the like expreffions, 
 which are proper unto perfbns, given untothofe things which are no perfons : 
 as when the Apoftlc faith, Ch.xrttyjnfenth long and is kind, ch.tnty tnvkth noty ' C'f- '? 4-5! 
 charily vaunttth not it ftlf, it not puffed up, doth not bthave it felf unfcemly, ^' '* 
 feeketh not her oivn, is not eafily provoked^ thinketh none tvil, rejoyctth net ih 
 iniquity y but rejoyceth in the truth, beareth all things, btlieveth all things, hopelh 
 all things, endureth all things. All which perfbnai aiflions are attributted to 
 Charity which is no perlbn, as in * other cafes it is ufual, but belonging to ^^^ 'cat^t"' 
 that perfon which is charitable; becaufe that perfbn which is ib qualified l^h eJlr^e 
 doth perform thofe aftions according to, and by vcrtue of, that charity which ''■"*. M^-'er, 
 is in him. In the fame manner, /. lay they, perfonal anions arc attributed ^^'/i 'thL 
 to the Holy Ghoft, which is no perfon, but only the virtue, power, and effi- Qui vcro ii 
 cacy of God the Father of our Lord Jefus Chnft ; becaufe that God the Fa- ^r'acT icnd'i 
 ther is a perfbn, and doth perform thofe perfonal a£l-ions, attributed to the Lt i" qZus 
 Holy Ghoft, by that virtue, power, and efficacy in himfelf which is the Holy sp- s. aaiones 
 Gholh As when we read the Spirit /aid unto Peeer, ' Behold three menfeek froprirT aJ 
 thee ; arife therefore and get thee down and go rvith them, doubting nothing; for i^eum ipfum 
 1 havejent them : we muft underftand that God the Father was the perfon [^jj^^iu^t",. {''^' 
 which fpake thofe words, and which lent thofe men ; but becaufe he did lb Ani \etf.mni 
 by that virtue which is the Holy Ghoft, therefore the Holy Ghoft is laid to '*«/»'«"'«, Ad 
 fpeak thofe words and fend thole men. In the fame manner when we read, quo in°scrj- 
 the Holy G ho si faid unto thofe at Antioch, ^ Separate me Barnabas and Sanl, pturisabusid 
 for the work wherettnto I have called them ; we muft conceive it was God the p"numero^ **' 
 Father who fpake thofe words, who had called Barnabas and Saul, and to quod periona- 
 whom they were to be feparated : but becaufe God did all this by that power '■"™ eit.neque 
 within him which is his Spirit, therefore thofe words and adions are attri- propccrta per- 
 butcd to the Holy Ghoft. This is the fum of their anfwer ; and more than f^^n* cenfen- 
 this I conceive cannot be faid in anfwer to that Argument which we urge '"[odTc^p^T/ 
 from thofe perfbnai exprelfions attributed to the Spirit of God, and, as we be- & occiJerit,' 
 lieve, as to a perlbn. ^"f- 7- "•, 
 
 ' *■ i: Icgi, quod 
 
 loq»atm\Kom. 2. 1 p. & Scri ptuti quod frofpiciat & pyjtmticiet. Gal. 3. 1 8. & Charitati quod fie toitganimU, Sec. I Cor. 1 3. 4,1 ,5,7. 
 Denique Spiritui, /. e. vcnto, quod fpirec ubi velic, c. 6. Vide Socini Epijtolitm 5. id Petrum Stawiuw. .'. Quod fi quis dixc- 
 ritfatis conftarc I'aulum co in loco figurace loqui, & charitatis nomine eum intelligerc qui charicatc eft pradicus quatcnns ca 
 elt pra;ditus : relpondcbo, Cum Spiiitiis S. fit Spiricus Dei, certumq; fit alioqui fpirituni alicujus pcrfona; non pollc elle per- 
 fonam ab ea cujus cfl Spiritiis difiindam, non minus conftare cum Spiritui S.ea cribuuntur, qui' perfoni & fimul ipfiusDei 
 funt propria, nihil aliud inccUigendiim nomine SpiritusS.cfre,qaam ipfum Deunifpiritufuo, id eft,viitute atquecfficacia (as 
 agentcm atque operantcm. F. Socinus, ibid. Quoniam vcro Spiritus S. virtus Dei eft, liinc fit ut ea qua: Dei func, Spiritui S. 
 attribuantur, & fub nomine Spiritus S. ikpe Deus ipfe intcHigatur, quatenus fuam virtucem Dcus per Spirituin fuura exerif,- 
 Catech, Racov, ibid. ' Ails i o . 20. " Ails 13.2. 
 
 But this anfwer is moft apparently infufficient, as giving no fatisfadion to 
 the Argument. For if all the perfbnai aftions, attributed in the Scriptures 
 to the Spirit, might proceed from the Perfbn of God the Father, according to 
 the power wliichis in him, then might tliis anfwer feem latisfaftory ; but if 
 thefe a£lions be perfonal, as they are acknowledged and cannot be denied, if 
 the fame cannot be attributed to the Perfbn of God the Fatlier, whole Spi- 
 rit It is, if he cannot be faid to do that by the power within him, which is 
 faid to be done by the Holy Ghoft, then is that defence not to be defended; 
 then muft the Holy Ghoft be acknowledged a perfbn. But I fhall clearly 
 prove, that there are feveral perfonal attributes given in the facrcd Scriptures 
 exprefly to tlie Holy Ghoft, which cannot be alcribed to God the Father, 
 which God the Father by that power whicli is in him, cannot be fiid to do j 
 
 in4
 
 312 
 
 ARTICLE VJll. 
 
 and conicqucntly cannot be any ground wliy thole attributes fl^ould be gi- 
 ven to the Spirit if it be not a perlbn. 
 
 To make intcrcelTion is a pcrlbnal aftion, and this a£lion is attributed 
 Rom. 2. 27- to the Spine of God,^ec4«/e hi md-eth inttrctfjion for the Saints according to tht 
 mil nfGoci, Hut to make intercelnon, is not an act wliich can be attributed to 
 God the Father, r;cithcr can he be (aid to intercede for us according to that 
 power which is in him ; and thereforethis can be no Profbpopeia, the Holy 
 Ghort cannot be Ciid to exercife the perlbnal adion of intercefTion ibr that 
 reafbn bccaufe it is the Spirit of that perfon which intercedeth for us. To 
 come unto men, as being (ent unto them, isaperfonal action, and fbtheCom- 
 john 1$. 25. ibrter, or Advocate, who is the Holy Gholt, did come, being fent ; when the 
 Comforter is come whom I will (end pu from the Father., faith Chrift, and again, 
 J')l:n i6. 7. Jf I go not away, the Comforter mil not come unto you ; but if I depart, 1 will 
 fend him to yo/i. But to come unto men as being fent, cannot be afcribed to 
 God the Fatlicr, who fendeth, but is never fent ; efpecially in this particular, 
 in U'hich the Father is faid exprefly to lend, and that in the name of the Son 
 (^ivhom the Father will fend in my name, laith our Saviour.) When there- 
 fore the Holy Ghoft cometh to the Sons of men, as fent by the Father in the 
 name of the Son, and fent by the Son himfelf, this perfonal aftion jannot be 
 attributed to the Father as working by the power within him, and conic- 
 qucntly cannot ground a Profopopeia, by wiiich the virtue or power of God 
 tile Father fhall be laid to do it. To fpeak and hear are perlbnal atlions, 
 and both together attributed to the Spirit, in fuch a manner as they cannot 
 J^hn \6. 15 be afcribed to God the Father. iVhcn he, faith Christ, the Spirit of truth U 
 come, he will guide you into all truth ; for he fij.ill not fpeak cf him ft If : but nhat- 
 fofuer he fl}. ill hear, that he fhall fpeak. Now to fpeak and not of himlelf can- 
 not be attributed to God the Father, who doth all things of himlelf ; to fpeak 
 what he heareth, and that of the Son ; todeliver what he receiveth from ano- 
 ther, and to glorifie him from whom he receiveth by receiving from him, as 
 John \6. 14. Chrift fpeaketh of the Holy Ghoft, Ht fJull glorifie me, for he 0jall receive of 
 mine, and jjjew it to you, is by no means applicable to the Father ; and con- 
 fcquently it cannot be true that the Holy Gholl is therefore laid to do thefe 
 pcrfonnl anions, bccaufe that perlbn whole Spirit the Holy Gholl is, doth 
 - thole actions, by and according to his own power, which is the Holy Ghoft. 
 
 It rcmaineth therefore that the Anfwergivenby theAdverfariesof this truth 
 is apparently infufficicnt,and conicqucntly that our Argument, drawn from 
 tiie perlbnal atlions attributed inthcScripturcs totheSpirit, is Ibund and valid. 
 I thought this dilcourfe had fully defkoyed the Socinian Profopopeia ; and 
 indeed as they ordinarily propound their Anfwer, it is abundantly refuted. 
 *Crcdo mc I't- p^it I find the lubtilty 0^ Socinus prepared * another explication of the 
 spirk!!m 's.'^' Profopopcia to fiipply the room where he fbrclaw the former would not 
 non die perfo- ferve. Which double Figure he groundeth upon this diftinftion. The Spi- 
 nam, non mi- ■ j j^ j^ ^j power ot God, faith he, may be confidered either as a 
 
 gib quam aiix • >-» " -> r ■ .- 1 1 i • 1 • 1 • 11 
 
 Tci proprkta- propriety and power in God, or as the things on w nicli it worketh arc 
 tes, vdeffefta a^eded with it. If it be confidered in the firil notion, then if any Per- 
 ibn'r, cum^ni- fonal attribute be given to the Spirit, the Spirit is there taken for God, and 
 hil tic aiiiui by the Spirit God is fignificd : if it be confidered in thefecond notion, then if 
 m^quidam"" ^"V P"ft>"al attribute be gi\ento the Spirit, the Spirit is taken ibr that 
 virtus &cffica- man in which it worketh, and that man, aifeftcd with it, is called the 
 
 cia Dei ; qua. .gpi^i^ ^f q j^ 
 II ut ipiius Oti ' 
 
 proprittas, St vis per qviam agit confidcratnr tc accipitur, dpirx nictonymia: auc profopopate accommodarifllmns eft 
 
 lojus: & merqnymiaL quidcm, fi Spiricus S. nomine ipic Ueii^. cu)us cfl Spiritus, quiq-, per cum ajjic (ijjnificicur v 
 
 profopopoeia vcro, . ut quando Dcus per Spiritum S. agit, iph Spiriiui S. Dei aiVio tribuatur ; Ijo autcm hxc virtus iii- 
 
 . - ■ • • ■ ■ . ■ • ■■ clficacU
 
 I Believe in the Holy Ghost, 512 
 
 cfficaciaDeiconfideratur &accipicur, uc res in quibus agit, ab ipfa afficiuntur, utrique ifli figuraEfiniiliteraptiOimus efl 
 locus qiiandoquidcm commodiflime per metonymiam is qui ~i Spiritu S. aliquo modo afftrftus quidpiam agit, quaccnus 
 id agic, Spiritus S. feu Spiricus Dei metonymice dici poteft : ut tartum eft apud Paulum, cum ait (i Cor. ?. lo.j Spiricurli 
 (fub. Dei} omnia fcrutari etiam profunda Dei: ubi Spiricus Dei nomine fine dubio intellexic liominem Spiricu Dei pr-f* 
 dicum, quateniis vix- ab ifto Spiritu afficitur. Jam per profopopociam ipfi Spiritui S. aftioncm tribui , qus ipHus Spiritu' 
 ope ab homine fiat adeo eft proclive ut niiiil magis , F. Socin. in Refp. ud Wkl;^. cap. lo. 
 
 So that now we mufl: not only fhcw that fuch things which are attributed 
 to the Holy Ghoft cannot be fpoken of the Father, but we mufl: alio prove 
 that they cannot be attributed unto man, in whom the Spirit worketh from 
 the Father. And this alfo will be very eafily and evidently proved. The 
 Holy Ghofl: is faid to come unto the Apoftles as fent by the Father and the 
 Son, and to come as fo fent is a perfbnal adion, which we have already 
 fhewed cannot be the aftion of the Father, who fent the Spirit ; and it is as 
 certain that it cannot be the a£lion of an Apofile who was affefted with the 
 Spirit which was fent, except v/e can fay that the Father and the Son did 
 fend S. Peter an Advocate to S. Peter : and S. Pettr, being lent by the Father 
 and theSon, did come untoS. Peter. Again, Our Saviour, fpeaking of the 
 Holy Ghoft, faith. He jhall receive of mine : therefore the Holy Ghoft in that 
 place is not taken for the Father ; and/hew it untoyon^ therefore he is not ta- 
 ken for an Apoftle: in that he receiveth the firlt SocinUn Profopopaia is impro- 
 per; in that he fljea-eth to the Apoftle the fecond is abfurd. The Holy 
 Ghoft then is delcribed as a perfon diftinft from the Perfbn of the Father, 
 whofe power he is, and diftin6l from the Per Ion of the Apoftle in whom he 
 worketh, and confequently neither of the ^ocima>i Figures can evacuate or 
 enervate the Doftrine of his proper and peculiar Perfbnality. 
 
 Secondly, For thole Attributes or expreftions uled of the Holy Ghoft in 
 the facred Scriptures, and pretended to be repugnant to the nature of a Per- 
 fon, either they are not fo repugnant, or if they be, they belong unto the Spi- 
 rit, as it fignifieth not the Perfon but the gifts or effects of the Spirit. -{- They f spirltum Si 
 tell us that the Spirit is given, and that fometimes in meafure, Ibmetimes '^""/'^''f'^'"" 
 without meafure, that the Spirit is poured out, and that men do drink of it, "in^ difcere 
 and are filled with it, that it is doubled and diftributed, and fbmething is ta- potes,primiim 
 ken from it, and that fometimes it is extinguiflied ; and from hence they wftuf s'^'irt 
 gather, that the Holy Ghoft is not a Perfbn , becaule thefe exprellions are Scripturis at- 
 inconfiftent with Perfonality. But a fatisfaftory Anfwer is eaiily returned tribuuntur,nui- 
 to this Objeftion. Tis true, that God is faid to hzvt^ given the Holy GhoH to onb pVrforu.- 
 them that obey him, but it is as true that a Perlbn may be given; fb we read conveniant, uc 
 in the Prophet Jfaiah, ^ unto m a, Son is given, and we are alFured that Godfo lur^uod'cxea 
 loved the world that he gave his onely begotten Son, and certainly the Son of daur, idq;auc 
 God is a Perfbn. And if all the reft of the exprefTions be fuch as they pre- 'f-cui'iu "icn- 
 
 II- T^ r- 11 • «■ 1 I luram, aut abf- 
 
 tend, that is, not proper to a Ferlon, yet do they no way prejudice the truth queomnimen: 
 of our AfTertion, becaufe we acknowledge the eftefts and operations of the '"" q"od efi 
 Spirit to have in the Scriptures the name of the Spirit, who is the caufe of &"cx^'ipfo''cf- 
 thofc operations. And being to that Spirit, as the caufe, we have already fimdatur , &. 
 fiiewn thofe Attributes to be given which can agree to nothing but a Perfon ; ^^""hom'iiic^"" 
 we therefore conclude againit the Socinians and the '^Jews, Jhat the Holy quod au^c;!- 
 Ghoft is not a Quality, but a Perfbn ; which is our firft Aliertion. ""■ ' ■3"°'' '"^ 
 
 ^ •' duplo detur, 
 
 in partes diftribuatur, tollatur ipfc, & ex ipfo tollatur , & fmiilia in Sci ipturis extant. C.ttcch. Riccv. c. 6. Q[u*ft- 1 2. ' Ait 
 5.52. ^lfa.i).6. * Ti)C Opium of the Jctos tva!. That 1 he H->ly Ghojl was mthim. elfe but the art atusoc enfrryoj O'd, ard therefore 
 they which denied the fubjlanliality 0] the Spirit were looked upon its fymboliiing with the Jews in this pitrticid.ir. Laftjncius in libris 
 fuis, & maximc in Epiflolis ad Demctrianum Spiritus S. omnino ncgat fubftantijui ; S: crrorc jiidjico dicit turn vei ad I'a- 
 trem rcfcrri, vcl ad Kilium, Sc fanffificationcm utriufq-, I'cilonii- fub ejus nomine dcmonftraii, .'i.: ier.Ep. <, 5 Mofts Maimor.i- 
 des fiijjiaentty declat eth the Opinion "/' the Jews, who detivei Ing the jever.d jignilic.ilijns cf H^l , tnnticth the jifth and In th to bi- 
 theje. <^iiinto fignificat inrtiici-.tiam illam intcllcrtualem divinam j Dfo I'loplictis inftiilatam, cujiis virtutc rroplietant. Scxte' 
 fignificant Propofuum, S: Voluntatcm. And then conclude s,yos\\xc H'^l quanrlo Ueo attribuiciir, ubiqi fumitur partrm Irf 
 quinta, partim in fcxta fignincationc, quaccnus voluntatcm fignificat, Mort Kexcchitn, f, i.c 40, 
 
 S f Our
 
 3,4 ARTICLE VIII. 
 
 Our fecond AfTertion is,That the HolyGhoft, in wliofe name we are bapti- 
 zed, and in whom we profefs to believe, is not a created, but a divine and un- 
 created, Perfon. And for the proof ot this AlTcrtion, we fhall firft make ule of 
 that Argument which our Adverfaries have put into our hands. The Spirit of 
 God wliich is in God is not a created Perfon : But the Holy Ghoft: is the Spirit 
 of God which is in God, and therefore not a created Perfon. This Argument 
 I Or. 2. II. is raifed from thofe words of the Apoftle, For tvho knoweth the things of a 
 manftvt the fptrit of man which is in him ? even fo the things of God Icnorvtth 
 no man but the Spirit of God. That this Spirit of God is the Holy Ghojl I find 
 denied by none. That the fame Spirit is in God, appeareth by the Apoftles 
 »7ofSocinians difcourfe, and is granted by the * Socinuns : that it is lb the Spirit of God, 
 tnieawmng to ^^^ fg ^y nature in God that it cannot be a creature, is granted by the fame. 
 ^tUcl,TZ!'Z It folioweth therefore undeniably that the Holy Ghofi is no created Perfon ; 
 Hoiy'ohoa is inafmuch as that cannot be a created perfon which hath not a created nature, 
 The'fo?ni«i'onof ^^^ ^Iiat Can neither have nor be a created nature, which by nature is in God. 
 ■their Argument Whctefore although it be replied by others, that it is not faid in the Text 
 inthis, n.uke jI^^j jijg spirit is in God, yet our Adverlaries reafon over-weighs their nega- 
 VJjnTb"!. tive obfervation ; and it availeth little to fay that it is not expreifed, which 
 ture in God,]-, nii,(t be acknowledged to be underftood. The Holy Ghojl then is a Perfon, 
 'X'cKe'ffL f^s I have proved; and is not of a nature diftinguiflicd from that which is 
 psr to the Di- in God, (as isconfeffed, and only denied to be in God, becaufe it is not 
 '^arZle77nd ^^^^ ^^ ^^'^^^ " '^ implied,) therefore he is no created Perfon. 
 
 belongto him, and becaufe there is another Perfon in the Divir\e Effence, and, as the) fa;, there can be bia «ne, therefore the Holy 
 Ghofl /■/ nit a Perfon. Dcinde idem ffc. Sp. S. non effc Perfonam) ex eo patet , quod non fit extra Deum iiatura fed ia 
 ipfo Deo. Nill cnim natura Deo ineffct, non potuilTet Pauliis Spiritum Dei cum fpiritu homiais qui homini inert natura 
 confcrre, idque co in loco, i Cor. 2. 1 1. ubi ait, Quis hominum nruit qnx fmt hominis tnft fpiritus hominis qui ineji himine ? 
 Ita qu.ifimt Dei nemt novit nip Spiriius Dei. Quoniam vcro Spiritus S. in Deo eft, nee tamen in Spiricu S. rcciprocc dici 
 poteft effc Dcum , hinc apparct Sp. S. non effe Pcrfonam. Fratcrea cum fuperius demonnratum fie unam tantura efle la 
 Deitate perfonam , & Spiritus S. fit Dei virtus, ut verba Chrifti ad Apoftolos indicant, Luc. 24. 49. eflScitur Spiritum S. 
 non effc perfonam divinam. Deniqiie fi Spiritus S. effet perfona , elTcntiara quoque divinam eum habere oporteret. Nam 
 ca actribuuntur illi qu.E propria funt effcntix divini; at fuperius docuimus fubftantiam divinam unam ctfe munero, 
 ncc tribus perfonis effc poffe comraunem. Quamobrem Sp. non effe Deitatis perfonam planum eft , Catech. Rmoi ian. c. 6. 
 To the f.tme purpofe doth Socinus argue againjl Wiekus, "Hiat the Nature of the Spirit is the Nature of God, and that the Spirit 
 c anmt therefore be a Perfon, becaufe there can be but one Perfon in the Nature of God. Wherein therefore independent!} from this place 
 tve have proved, Tliat the Holy Spirit is a Perfon, and from this place have inferred with them. That the fime Spirit it ia God 
 and of tlx Divine Nature, it folioweth. That he is no created Spirit, inafmuch as nothing in the Divine Nature can be 
 cieaied. 
 
 Secondly , The Holy Ghojl is fuch a one, as againft whom a fin may be 
 committed, and when it is lb, cannot be remitted. But if he were no Pcr- 
 Ibn, we could not commit that fin againft him ; and if he were a created 
 Perfon, the fin committed againft him could not be irremiifible. There- 
 lore he is a Perfon, and that uncreated. The Argument is grounded upon 
 * .Vfatt. 12.31, the words of our Saviour, '^^ All manner of Jin and blafphemy jball he forgiven 
 ?2- Quomodo ufifo men., but the blafphemy againjl the Holy Ghojl (hall not be forgiven unto 
 omnia numc- "'^''^' -^"'^ rvbofoevtr fpeaketh a word againjl the Son of man tt /ball be forgiven 
 rate Spiritum him ; but whojoevtr fpeaketh a word againjl the Holy Ghojl .^ it jball not be forgi- 
 Doniin" d' • ^^^ himy neither in this world^ neither in the world to come. By which words it 
 fit, Uu, ka. appeareth there is a fin or blafphemy againft the Holy Ghoft diftinft from 
 fphemaierit in ai| othct fius and blafpliemies committed againft God the Father or the Son 
 re'miuetur''ei\ of God ; that this fiu hath an aggravation added unto it , beyond other 
 qui autem bu- fins and blafphemies: but if the Holy Spirit were noPcrlbn, the fin could 
 IpTitumS.nec "°^ ^^ diftind from thofe fins which are committed againft him whofe 
 hic necin'futu- Spirit he is ; and if he were a Perfon created, the fin could receive no fuch 
 7r Qu'o'raodo ^gS'^^vation beyond other fins and blafphemies. 
 
 igitor inter crcaturas audet quifquam Spiritum computare ? Aut qu's fK fe obligat, ut fi creaturx dcrogavcric, ood putct 
 llbi hoc aliqua vcnia rclaxandwn ? s. Ambrof, dt SpirithS. L 1. c 3. 
 
 To
 
 1 Believe in the Holy Ghost. 515 
 
 To this they anfwer, That the fin againft the Holy Ghojf is not therefore Un- 
 pardonable, becaufe he is God, which is not to our purpofe , but they do 
 not, cannot fhew that it can be unpardonable if lie were not God. It is 
 not therefore firnply,and for no other realon unpardonable, becaule that per- 
 fbn is God againit whom it is committed ; for if lb, then any fin committed 
 againfl any peribn which is God, would be unpardonable; which is falfe. Biit 
 that fin , vvhich is particularly called blafphemy againft the Moly Spirit, is a. 
 linagainrt God, and m lucha manner aggravated, as makes it irremilBble; of 
 which aggravation it were uncapable, if the Spirit were not God. 
 
 Tiiirdly, Every created perfon 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 Peribn. All things John i. > 
 were made hy the Word^ and without him was not any thing made that was made ; 
 therelore every created perfon was made by the Word. God hath put all lOr. 15.27. 
 things finder the feet of Chri/f, and when he Jaith all things are put under him ; 
 it PS manifest that he is excepted which did put all things under him : and being 
 none is excepted befide God, every created perfon muft be under the feet of" 
 the Son of man. But the Spirit of God in the beginning was not made, yea, * y^j ^6. i? 
 rather in the beginning made the world, as ^'^ol f peaks of God, By his Spi- Thofe whkh'an- 
 rit he hathgarnijhed the heavens ; nor is he under the feet of Chrift, now let "^"^Xhs Spirit 
 down at the right hand of God, who with fupreme authority together with ofaJ to be a 
 the Father fent the Prophets, as Tfaiah teftifieth, faying, A'oiv the LordGodand 'l^f'^i^'/^'^^ 
 his Spirit hath fent me, and with the fame authority, fince the exaltation of ,1^, * he 'was 
 our Saviour, fent forth fuch as were feparated to himlelf, as appeareth in the made h the son, 
 cafe of Barnabas and Saul, and f with the fame authority giveth all Spiritu- Zr^^ed^^optte 
 al Gifts, * dividing to every man fever ally as he will; fb that in this Kingdom Arians.nctvT? 
 of Chrih all things are done '' by the power of the Spirit of God. '^'^° '^^'f"* '*- 
 
 ■J <^ ^ I J I I jj(, (If I o/xeAo- 
 
 6<). §. 52. Arianiab Ario, incofunc nocilTimi crrore quol'arrem & h ilium, SiSpiritum S. nolunteircunijscjufJeiiique na- 
 ture, fed cffc bilium crcaturjm, Sp. vcro S. creacurani crcaturx, hoc eft , ab ipfo Filio creatum volunt , S. Au^. Hxr. 49. 
 At EufebiuE, To j ot^'kaiiToc " hyov (IrsiT//*''"''- ^ 8^<5KTe i(o<, ex*} \x>] In, t» n«{5c< oixaiat ttJ V'Z k) tuJri rlui -jp- 
 twTiv ^Kn^iVj^v /iriT S^o- t li» •>^t/o«^'a» rvy}-a.vn, or/ 3 Ttt'cla Ji' axiii I'f'/Jilo, iCf x,"*'* "J'^™ i')^":?' iJiiv^ Dc Eccl. 
 Tlicol. /. 5. c. 5. 'OJivof n<>f@- Ttf^/itii &i'orifU 7ijiiJiiuAi& rraitOiacf a.v titf x^ /ii/i//»!j-y«']/»o{^ .^ •)^ov))'^aT*i'- 
 lay optfLiV TS K^ lio^rvv, i^Jiiy tWTvi >f n Ttztg^KKi'mi ni'=t/Va']>&" \isrti^^iu( ' irAvja, y& J) ajjji l-^uijo, ly ^veU ejj- 
 TO i^loilo i/t h, lb. Where it U north our observation, that Eufcbius cithg the place of S. John, to prove that the Hily (Jholi was 
 made hy the Son, leaves out thoje wordi tn^ice together by which the Catholicl^s ufedto refute that Herefie of the Arians, vix,. yi'jo- 
 viv. All things which were made were made by the Son, but the My Ghojl was not among)} them ' -jAjPfir , which were made^ 
 and therefore was not made by the Son. Ti 'Aj/oc y6 nnvixa Kl'ia^jo. "holKiv ^'ia\i.a.t'u<i Cdsiv tl) , J)ai t3, J)a. 'rii ti? tcl 
 
 jy aure, i-^uijt, ^ yaei( ain i'^'Jil* ij^ iv, rnt^iitlHtoMn! i a.va.yvii><J%v( i-x\i ykyviV, ha-'ire yvu'&j'u or/ TjiiTa c/1 
 oj^ri i^oV/a, 1^ X'"^-'* <"^™ «'>?o'sio iji 'iv, Epiph. Hxr. 6g. §. -jfi. f £■ Chryl". Tom. 5. p. 10. JoS/ja. 'aiiy]a. iyify'l tJ 
 
 T« 
 
 ayn n>5u'//a1(f?-- TnJjTtt '■$ -ttoAo-, ^HffU', eKfy" tJ sk t^ t3 ainl wviviJii, fftoifac, iiAct ikAtoi xa9** /Sb'asIoi • liJis 
 itctx ti l/§ii7)V, /J*. ' I Cor. 12. I. '' Rom. 1 5. i j. 
 
 Fourthly, He, b^ whofe operation Chri/l was Conceived in the womb of ^ 
 the Virgin, was no created Peribn : for by virtue of that conception he wa^ 
 called the Son of God ; whereas if a Creature had been the cauie of his Con- 
 ception, he had been in that refpeft the Son of a Creature, nay, according to' 
 the Adverfaries Principles, he had taken upon him the Nature of An- 
 gels. But the Holy Gho(l it was by whofe operation Chrip was conceived 
 in the womb of the Virgin. For it was an Angel that faid to Mar); ( not 
 that an xVigel, but ehac, > the Holy Ghofl PmII co>ne ufbn thee, Attd the ixK-i-jj- 
 
 S f 5t fon-^r
 
 3 16 
 
 ARTICLE VIII. 
 
 pomr of the Hightfi jhall overfhadow thee ; therefore si jo that holy thing which 
 jhall ht born of thtejhiill be called the Son of God. Therefore the Spirit of God 
 t nu aprefi is no created Perfon ; which is our fccond Affertion againft the ancient, buc 
 iiotion of the ncwlv fevivcd Hercfv of the -]■ <^rians and Maccdontam. 
 
 spirit of Giii, ' •' . 
 
 that /v ttiii It perfjn, iH a minij\ring Spirit, anJcreated, wa; ackjimkdjed the DoSlrine of the Arians, as may nppear out of the frmer 
 tefiimMci, and IS evident bythofe which follorved his Opinions. iVIiicb being of ttvo kinds, ;/j^ Anomcans, or />«)e Arians (^fucb at 
 were Aecius. Runomius, and Eudosius} and the Homooufians, or Semi-Arians {fuck as Eufebius and Maccdonius} thc) bub ali^e 
 denied tke Diximf, andaffertedihe creation of the Holy Ohojl. The Opinion of the Anomeans is clear out of the words o) Eunomius, 
 rvh: ver)fHbtilli delivered it, as if it had been the Opinion of the Ancients. Thui r d)<ejy cc a t*») fv^aajorja; eft A y«aAiiXK,»df ' 
 uf re'iTov ojJTc ct^is!/x<t7i k} Tit£« /AMvlif, TCiToii »7) ^9 Til ji/V« '^nrtTivKO./j^. The confeQlon of the Ancients nas , Thjt 
 the Holy Ghojl was the thud Perfm in the Trinity in Order and Dignity, and Eunomius pretending to follow them, added, Tnat he was 
 iilf} third in Narure, wkich the Ancients rcxer taught. And what this third in Nature was, he thm declared, Teirtr tcL^h i^ ?vV« 
 T£5Stt>(ixa']/ ju' r lld^of, iiifyti^ orVi '■^'ofj^'ov ' TtiVn yaiei. TifjL^/JfJtv, (if 't^Ztov j^ f^n^oi' cltolvJc,'*, x] //.'our toi- 
 KTov ? />t5K)-)i!u»$ Toinf/a, diWii'l&- xj cA:;tx/»fj/)tH« /uudiJLiux iTBA«TO«,V'»f Asidagain.E'i fj-h xliVfxa SJij-jKuJr -jIJuVm/u* 
 « o.-'H'JnTot ' H< 'j irapx©" 0«^< ^ aVi*"'"')®'*^^* /^^ •^'piiit/*, AH'o-STeu ic K-r'tufJiA ^ •TOiii//«tt(/Vo lvoix<i^tSK,,:L^\\dS. 
 Balil. advcrf. Eunom. I. ?. So Gregory Nylfen repeats the words of the [ante Eunomius, Ui^dituSti Ht r Uif^KnJiv, -?oouf 
 toy iTB n liaiv 0f » <f)d 7» fji.oyeyiui(, and declares that their ordinary language was, i\nt n iy'a Tlf^tJiti®- nTJir/nit KTif- 
 ptai^ lu 'i^yv 'iiyv oieixdt,Hv, Orac. I. cone. Eunom. Befide thefe, the Semi-At'mns and fime of thofe which were Orthodox m 
 to the Divinity of the son, were of the fame Herefie as to the nature of the Holy Ohojl , and therefore were called UvdiiJL^,ouix»t 
 Cat Epiphani'uS deiivesthem in tb: defcription of that Herefie,im 'HfJLietif^o/v ly ^-ro 'Of 9oJ!Jwjv^ and aferwardt^accdoniaDi. 
 Maccdoniani funt a Maccdonio Conftantinopolicans Ecclefii Epifcopo, quos & Uydiixn';>iji.dx>i< Gntci dicunt, co quod dc 
 Spiritu S. litigent. Nam dc Patrc & t ilio refte fenciunt, quod unius fmt ejufdemq; fublbntiaE' vel cITentfst, fed de Spiritu S. 
 Iioc nolunc credere, creacuraiu cum cfle dicentes, 5. Aug. H^ref. 5 a. This Herefie was firji condemned by the Council of Alex- 
 andria, i)c9* t3 "Aytv riviiJixA 9io\tyna%i}i( th o/xxot'm Te/otcft QwoJiii'Kanj.Ciftv^o, Socrac. /. 3. c. 7. Afterward by the 
 Council held in lllyricuni. 'llixfii 3 Tejyvij^ at i^ el "ZuLaJhi, vHf n t£ xJ^ 'PoulLjj ly » xj* TaKiay, /uiae T7) -9 tW mtIam 
 ^s^*v, t5 Tlx^i{, >y ra 'fit, k, m «;/» V\\id/(jLit\@- o# TeiBi trgfoatsoif, TBTts?" '^ Ttii^ tihtiajf vo-criet»7, apud The- 
 odorct, Hili Eccl. /. 4. c. 8. The Synodheldat Rome with the Gallican Bijhops under Damafus. "fist t narifje x} t 'T/Jk (uu- 
 tiivinai, tJLlai diOTii/©-, |U/st{ ctfSTwf, fxidi Jiujiuiuf , j^ iyif ^tfgjixTHf!^ nri^dit&aj ^ 19 Twr iunn< xsaoio.n'^f «(J 
 imn, x, t3 llrsi/ft* to aj/oK, Apud Thcodorec. /. 2. <. 22. Another Synod held under ilie fame OmaiMi at ?^omc, Hi ri< *iin>t 
 To n»rC(:xetT3 ajsoy Teiiiutt, « J)«t 7» ij?, >to^j»i<3-cu, aVttSsf/a «s»» apudTheodor./. 5. c. 10. After and upon thefe pariicU' 
 lar Synods this Herefie w at fully condemned in the fecond general Council held at Conflantinople, in which thefe words were aided 
 to the Nicenc Creed, Kal «'< t3 T\vi^i^/■a. t3 «>/«f> ^i xwe/of, t3 ^«ot«i3c, t3 o«. t* n<i33{ c.)t7cf<i/o(wVor, jtj aiui TXxlei 
 tiy gv/jLt^ffKuuitJiS^cv, )yC\xuA^*.i,if^'^-ov, to Ka.\fiauy «0«i'^ rif--?!!'^, And m the firj) Canon mentioningthe Herejies coii' 
 (temned exprejly by the Council; they name \S)Kci( tW ^ ^Evyni.iit.yiy, tirny 'Aiiopi.o'tay, )^ ilut ^ 'AfHuySy, «?T»ir 
 'Et/c/i^f.ei'ay, 1^ tW '^ 'Hn/zafMAfwc ii>t(y riydi/jLctJaiJidxay. And thus the Herefie of V[zccdoM\\% , who made the HJj 
 Choji H created ferfon, was condemned by tlx fecond general Council, bt«« '5 Sf UefpcLii]»< X.'Cff ^^=t-MSyiiy riytt r K»|i$ap. 
 riyvit'oKia'; S^tJvoy oLfrxyuct -yriihau -relDoafJi^oy, o7l tI 'jmvdyttv )y ^anfj^/xoi' iJ\ifftii(^n nvivixa., iofliuJaj iJ^naJii /f- 
 Tiu • tLf ydf "Af «©- yj' t5 'T/?, ktw )^ tuiVif ;5j' itnyti-jU ■'n^la.rio/jSfj'^ ilyd/ixiiJQ- , «( /«A8( a^ ws-ttftTec; tW A- 
 cr»TixU*^ v^f )c«/i4Vtu» £WT8 awiijcnii Kvex'oTtijit, Photius, Epift. i. 
 
 Our third AfTertion is that which neceflarily followeth from the former 
 two, that the Spirit of God, in whofe name we arc baptized, and in whom we 
 profefs to beheve, is properly and truly God. For if he be a Pcrfbn, as we 
 have proved in the Declaration of our firft AfTertion, if he be a perfon not 
 created, as we have demonfi^rated in the corroboration oftiie fecond AfTer- 
 tion, then mufl he of necefTity be acknowledged to be God, becaufe there is 
 no uncreated efTence befide the efTence of the one eternal God. And there 
 is this great felicity in the laying of this third AfTertion, that it is not proved 
 only by the two precedent AfTertions, but alfo by the Adverfaries of them 
 both. He which denies the firfl, that is the Socinian, afBrms that theSpiritof 
 God is in God, and is the eternal and omnipotent power of God; he which 
 denies the fecond, thai is the Macedonian, afierts that he is a Perfon of an in- 
 telleftual nature fubfirting ; but whatfbevcr is a Perfon fubfifting of eternal 
 and omnipotent power, muft be acknowledged to be God. Whether there- 
 fore we look upon the truth of our AfTertions, or whether we confider the 
 happinefs of their Negations , the Conclufion is , That the Holy Gliofl is 
 God. 
 
 Eut were there nothing , which is already faid , demonflrated, there is 
 enough written in the Word of God to afTure us of the Deity of thc Holy 
 Gholt, to make us undoubtingly believe that thc Spirit of God is God. It is 
 £*od. 34. 34. written by MofeSy That trhtn he irent tn before the Lord to fftak with hi?n^ he 
 took the vail off] until he came out. And that Lord with v^'hom Mofes fpake 
 was the one Jehovah, the God of heaven and earth. But we are afTured that 
 
 the
 
 I Believe in the Holy Ghost. oiy 
 
 ■ ~ — • — — I ■■■ ■ — ■ - I — - - a 
 
 the Spirit was and is that Lord to which Mofes fpake ; for the Apoftle hath 
 
 taught us lb much by his own interpretation, faying, Eve» unto this day ivhen 2 cor. 3. 15, 
 
 Mofes is read, the vail is upn their heart. Never t he lefs rvben it fba/I turn to the '-•' '7*. 
 
 Hordy the va.il fljall be t.tken arjay. Now the Lord is that Spirit. The Spirit is 
 
 here fo plainly faid to be the Lord, that is, 'Jehovah, tlicone Eternal God, that 
 
 the Adverfaries of this truth muti 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 : cither 
 
 of which denials muft feem very ftrange to any perfon which confidereth 
 
 the force and plainnefs of theApoftles difcourfe. 
 
 But indeed they are lb ready to deny any thing, that they will by no 
 tneans acknowledge either the one or the other : but the Lord mull be 
 Ibmething which is not God, and the Spirit muft be fbmething which is 
 not the Spirit of God : and then they conclude the Argument is of no 
 force, and may as well conclude the Apoftles Interpretation hath no 
 fenfe. The Lard, they fay, is Christ^, and not God : for Christ, they 
 fty, is not God : the Spirit they fay, is the myftery of the Law, or the hid- 
 den fenie of it, and that every one knows, is not the Spirit of God. But 
 we are affurcd that the Apoftle did mean by the Spirit the Spirit of God, 
 not the fenfe of the Law ; for he addeth immediately, Where the Spirit 
 of the Lord is, there is liberty, and the fenfe of the Law is never called the 
 Spirit of the Lord. Nay, were it not that the coherence of the difcourfe 
 did fatisfie us ; yet the objeftion ought not at all to move us ; for the 
 name of Spirit in thofe places mentioned by them to fignifie^/'e/e»/e of the 
 law hatli no affinity with this, according to their own way of argumcnta- .y^, , 
 tion : for it is '\ never fb taken with the emphafis of an Article, and put k/ged by"km 
 in the place either of an intire fubjeft or a predicate in a propofition ex- "*« '''ffi, ne- 
 cept by way of oppofition ; and one of thofe it muft of neceflity be, in 1^'° n"^^M«^ 
 thofe words of the Apoff le, Now the Lord is the Spirit, and that without » x-v>V.fiaTi, 
 the leaft intimation of any oppofition. ^^'"- J* ^J- 
 
 iijS.( e* KcuvoTtiTi 'TruX^idL]©-, )^ If TctAaioTMT/ y^tf.niJi,ctTQ-, Rom. 7. 6. mtk nctKiirai ofdi/i/xT/xaj 2c</i/Li« j^ Ally^- 
 "Tl^,Roni. 11.8. One of thefe places fpeal^s only adverbially^ the other typo haveTlv£'ua.in<jh\iquo; andoneof thofe tno have it 
 cum adjunQo, bath of fiem cum oppofito, none o/f/j(?/n cum articulo, mnc of them are /n loco fubjcfti or prxdicati-, and therefore 
 hoa> anyoftheje canffietc, thatri l\v£'tj.a. inthts place by us urged, irrvejledtfiih an Article, ftandini in the place either of a cam- 
 pleat Sub]e£i, or a cmnpleat Predicate, with nothing adjoyned, nothing opposed mto it, mujl be tai^en in the fame fenfe withthem, lean- 
 mt imitgine. Inthe jixib verfc of this Chapter indeed it is thefub]ell of a Propnfnion, and iiivefted with an Article ; but that is an 
 Article of Oppofition. To y6 yg^/x/jL* yivaK^dyn, ri Ji irvJjiJA l^at^ttii, andthif not. Hovcfoever, iti that fetifeob]elled,it niithet 
 agrees with the words before it, mr with thofe which foUow it. 
 
 Again, We are affured that by the Lord the Apoftle did underftand the 
 eternal God ; for hefpeaketh of the fame Lord which he mentioned in the 
 verfe before, and that is the Lord God fpoken of in the Book of Exodus ; of 
 which except the Apofflefpeaks, his Argument hath neither inference nor 
 coherence. In vain therefore is this pretended for an anfwer, that the Apo- 
 ftlcby the LordAoxh always, unlefshecite fomc place out of the old Cove- „_, , . 
 
 •' I n 1 ^.i w7 ?• ■ I ■ • 1 1 4^ • I -1 ^ *T/je words m 
 
 nant, undcritand Lhrtft ; tor in this particular he ^ citeth a certain place out Exodus were 
 of the Book of Exodus, and ufeth the name of the Lord in the fame notion in f^^-f, 34- 34- 
 which there 'tis ufcd, framing an Argument and urging it from thence ; and ^J^'^^^^^' 
 if he did not, f that rule is not fb univerfal and infallible, but that the Lord Ux^a^f i„«v- 
 in the Language of the fame Apoftle may not fignific the fccond,butthefirft j^~^^^~^' 
 or third Perlbn of the 7>inity. If then the Lord be the eternal God, as the „^iij„ !ji ,^^. 
 
 m the Scriptures. IZ^t- 
 
 eiii» «feirwe«T<t( rl KiKviMfjiA. Ky'e/©- then is here uftd by S. Paul citing fome tlace tut if the old CAcnan', and the. words 
 whiihfitlnv, 'O i KCti9- f'grifiethefame Kiia©; "t affeartth by the CinymHion^ : ard ij /?, then act^iirii rj the Doilnne 
 
 4" Trf:\' Ku- 
 is 
 
 If
 
 3i8 " ARTICLE VIII. 
 
 tfoHT Adxerfauis, is caaioi fign'ltit Chi ifi. For that Lor J ofvchm Mofes ffd^e, was then rrkcn Mofcs rtrote j but that Chnfl of 
 whtck thei interpret it, jv.J/ idi ikcn, as thiy tcMi'i, therefore that Lord cannot be C'mifl, in their tnlerpetatioii nrithout a contradil'-. 
 On. f hor thouikChrifl be mod frejkenth called our Lord, )et being God the Father of Chi ijl k our Lord, being o Kuct<Q^ « of- 
 ten b*'S. Vial -nithout any re{irilii»n or intimation of appropriating that all unto the Son, rehich is attribnted to the Lrrd by kim, tiie 
 Tutecann:tbe ce> tain and mnerfal. Forldejire to Ijioa.- by what means they can be affurcd llut tlx ApojHe doth by ll^ title iKve^Q- 
 imendChnA.andnotthemojlHighOodtbe Father, inthefefoaoxciniflaces, i Cor. 3. 5. 4.19. 7. ic, 12. KJ.7. iTIitil^.o. 
 5.27. aTlic(r.3. I. 5.16. 2 Tim. I. 16, i3. 2 7. And befide,! ask horv the pretence of thi* general rule can be propeih^yb-.c 
 ilea b) th^je who ^nf w that they to whom they do objeil this Rule, have contended that this title is elfewhere attributed to the Holy (jbojl 
 As S.BiiA upon that place, iiVxW.-^. 5. 'O^ KJw®- K«]_<i9(ui<uiJ/u?/T«< x.i(S)'iti*i( rir aL-ytTLu t Q-.t , ly i^( Tit vse^ 
 
 ebviyXo-xf^mirov'oi'ritresini-yttU TB KueiK Tz/xacSj a>»<ir. And uponthe like place, 1 ThelT. 9. 12, 1?. noTorKi/'eioK (Sxt- 
 
 (-'taTxKeyix.n -ici^f oiei^W. 'ATO)Lttri^<^'tnv ii/x'*' oi wj? '^ KHrvoiKvv md^fxeiTay <tV rr^t J)«Mi!«>r ciirt9if>^i>(Jt^cef 
 (the iietvly levned Opinion clcarly^TO ntJ/ixAJiiiila ' o'aa" »» ixi", DeSpiyituSan!l],cap.2i. 
 
 Again, The fame Scriptures do clearly manifefl: the fame Spirit to be Gocf, 
 and term him plainly and exprefly fo. For when Peter faid, AnantM, Why hath 
 Hatan filled thine heart to lie to the Holy Ghost? he repcateth the fame queftion 
 in reference to the fame offence, Why hajl thou co»ceiz-ed this thing in thtnt 
 heart ? thou hajl not lied unto tnen^ but unto God. To lie unto the Holy Ghoft, 
 is to lie unto God : to lie unto the Holy Ghofl:, is not to lie unto men, be- 
 caufe the Holy Ghoft is not man, and confequently not to lie unto any Angel, 
 becaule the Holy Ghoft is not an Angel, not to lie unto any Creature, becaufe 
 the Holy Ghoft is no Creature, but to lie unto God, becaufe the Holy Ghoft 
 is God. 
 
 To this plain and evident Argument there are fo many Anfwers, that the 
 
 very multitude dilcovers the wcaknefs of them all; for if any one of them 
 
 were fuSicient to bear down the force of our reafon, the reft would be fu- 
 
 perfluous. Firft, They anfwer that it cannot be colleded from hence that 
 
 t Ex his facile the Spirit is God, becaufe the Holy Ghojl in the Original is t put in one cafe, 
 
 q^Tm'ex'co ^^^ ^°^ ^" another, and the Apoftle fpeaking in one manner of the Spirit, 
 
 loco conc'iudi and in another of God, cannot fliew that the Spirit is God. To which is 
 
 r'di^^i)"""' fafily anluered, that the cafe or manner of the Apoftles fpeech can make no 
 
 cumahomodo' difference, if the fence and fubftance be the fame, as here it is; for to deceive 
 
 dc Spirica s. the Holy Ghoft is nothing elfe but to lie unto him, or by a lie to endeavour 
 
 t^sT'aiio 'de "^o deceive him. The aft objefted to Jnanias was but one, which a£l of 
 
 JDco! ijiicdi- his the Apoftles looked upon as injurious not to themfelves but to the Holy 
 
 UUm'^KiM ^'^0^ ' ^"^ therefore ^.Peter fhewed the fin to be notagainft mcn,but againit 
 
 ficari'spnLm God ; as Certainly then as the Apoftles were men, fo certainly was the Holy 
 
 s. hie meniiri Ghofl, in the efteem of S. Peter ^ God. 
 
 i?uno Deo fZ ^^ ^01" that fenfe which they put upon the words, different from that of ly- 
 tre, L I. § 5. ing to God, as if Ananias were acculed for counterfeiting the Holy Ghojf, it is 
 Arfftm. I. ^Q^ certain that the words can in this place bear no fuch fenle; for the fin 
 o'l Jnanias isagainexprefledin the cafe of his Wife Sapphira^ to whom S. Pe- 
 ter laid, Horv is it that ye have agreed togtther to tempt the spirit of the Lord? 
 but to tempt the Spirit, and to counterleit the Spirit are two leveral things : 
 And it is evident that in this place the tempting of the Spirit,was nothing elfc 
 but lying to him. For S. Peter faid to Sapphira, Tell me whether ye Jold the 
 land for fo much; JndjbefatdTta, for fo much. In which anfwer fhe lied. TT/f;;; 
 Pettr faid untohtr., How is tt that je have agretd together to tempt the Spirit of 
 the Lord ? viz. in laying that ye lold the land for ib much. Here is no co- 
 lour tlicn for that new pretence, that u4n am as did bear the Apoftles in hand 
 that what was done he did by the motion of the Holy Spirit, and i'o did pre- 
 tend, counterfeit and bely the Holy Ghoft. This is not to expound S. Peter, 
 but to bely Ananias^ and make him guilty of that fin svhich he was never yet 
 accufed of. It is moft certain that he lied, it is alfo certain that he to whom 
 
 he
 
 1 Believe IN THE Holy Ghost. ^lo 
 
 he lied was the Koly Ghoft, and therefore it might be well -I" tranflated, that fow Trmjia. 
 
 he lied to the Holy Ghoft. 'ion is here ac- 
 
 ckfed withoit 
 reafm. For thngb the Origimtlbf •J.dt'ra.aj to Tr£iy.» ts «5/o^, )etfome Copiet Imie it rij to ■xvi:fjLi,andthe Sniac didfo read 
 ,ind interpret it, ^<\U'\ pT VXVy^. 11 'm the Vulgar Latinio the fame fmpife,mtmm te Spiritui S. Andtke A-thorof the 
 Traliate detemf. Barcarrco, under the name ofS. Auftin, mentiri te apud Spiritum S. c. 5, iV'jw -lijASnu H( ri TvdCtj.a. is the 
 fame with -ni 'wvd.'ixxji, at MA -^SjASsi Hi ct>^«AKf , Lye not one to another. Ifvce read it «< rrnd^ixa., tlxn it if rightly ixm- 
 ilated. Again, If we read it to ^vi-Va, it has in this cafetlie feiife of -rri •mdjaatli. As Pfal. 56. 2. : T2''i* 1,1 "liynD^ 
 I.xx. 4<i'<7rc7ai Cs ol ix^gfi Qh, of the fame fesfe rvith that Pfal. i8.'6i. ^1 ^U;nD' n\n^ 'S^'i^O, Lxx. Oj eyflsii 
 KueiK i4<i'TOv?o su^tw. JV) Dcut. 35. 26. "[7 "^^'N Hyn3*1 Lxx. Koi -IdJcnvraJi Qi 0/ « v9=.( C» ^"'l^J- 57- " «• 
 ■'aijn 'D j^'jJ-dL'ra ,ae. 2 Kings 4. 10. "innSty^ JIDH *7« (J.fi J):>4Jbt>,Th lsfj,v Qv. Ij iherepre reread « .J.4ob- 
 .3-a/ Ti Tvir^ca, !t !S rigkly trarijlated to lyc unto the Holy Gliofl ■■, and f agreeth with that which foUotveth to tempt tlie Holy 
 Ghoft, as Pfal. 78. 50. th yhuan a*^ i-\.(im.t\o <w7a, and verfe ^\. W\7i-\.M tCj frei^otif t 0«5i'. Therefore what- 
 foever fliifts are laid upon the phrafe, or difference of expreffion, ate either fttlfe orfrivolow. 
 
 Next, Becaufe they may very well be confcious that this verbal or phra- 
 feological anfwer may not leem fufficient, they tell us though both the phra- 
 fes were rynonymous,yet they did no way prove that the Spirit is God : and 
 the realbn which they render to juftifie thisnegation, is, becaufe there are fe- 
 veral places of the Scripture, in which the Meliengers of God, who are ac- 
 knowledged not to be God, are mentioned in the fame relation unto God, 
 as here the Spirit is. To which the anfwer is moft plain and clear, that there 
 is no creature ever mentioned in the fame manner as the Holy Gholf is here. 
 As when they alledge thofe words of the Apolf le, He therefore that defpifeth^ ^ jj^j,^, 8, 
 defpifeth not man hut God^ who hath alfo given us his Holy Spirit : I cannot lee 
 what fimilitude can be made unto the Scripture now In queltion : for if the 
 Spirit be not undcrrtood in the firft words, he therefore that defpifeth, it hath 
 no relation to the prefent queftion ; and if it be, it were fb far from being 
 a confutation, that it would be another confirmation. As for the other, 
 He that hear eth you, heareth me, he that defpifeth you, defpifeth me, and he that Matt. 10.401 
 defpifeth me, defpifeth him that [ent me ; it is ib far from juftifying their in- ^^^ ^°' "^* 
 terpretation, that it hath nothing in it like that which founds our reafon, 
 that is, no oppofition. For there are three particulars in that Scripture which 
 we produce for our Aflertion ; firft, that they lied to the Holy Ghoft ; le- 
 condly, that in doing fo, they lied not unto men ; and thirdly, that by the 
 fame a6t they lied unto God. In which the oppofition is our foundation. 
 For if the Spirit of God were not God, as wearefure it is not man ; it might 
 as well have been faid, you lied not unto the Holy Ghoft, but unto God. And 
 indeed if the Apoftles would have aggravated the fin 0^ Ananias with the full 
 propriety and iniquity, in their fenfejhe muft have (aid, thou haft not lied un- 
 to men, nor unto the Spirit of God, but unto God. But being he firft told 
 him plainly his fin, lying to the Holy Ghost, and then let him know the finful- 
 nefs of it, thou haft not Ited unto men,bi4t unto God : it is evident that the Holy 
 Ghoft to whom he lied is God. 
 
 Thirdly, That Perfon whole inhabitation maketha Templc,isGod ; for 
 if the notion of a Temple be nothing elfe but to be the houfc of God, if to be 
 the houfc of any creature is not to bea Temple, as it is not, then no inhabita- 
 tion of any created perfon can make a Temple. But the inhabitation of the 
 Holy Ghoft maketha Temple,as we are informed l)y the Apoftle, What,L'notv ' ^'"■' ^- '^ 
 ye not that our body ii the temple of the Holy Ghoft which is tn you ? Therefore 
 the Holy Ghoft is God. 
 
 To this is replied indifferently according to the diverfity of our Adverfaries ; 
 as it is not probable that the deniers of fo great a truth fhould agree. The +c- • . 
 firft tell us,that if we would inforce by tliis reafbn,that the Holy Ghoft is God, quoi?"'corpus 
 we muft t prove that he is a perfon, and that he doth poftcls our bodies bv a "'jI*""ti ''>'"' 
 
 •' fUsS. ccmplurn 
 fit, concludere vclit cum circ Dcum, illi (icmonftrandum eft ita corpus noftrum Sp. S. templum dici, ut intclligjturcum cffc 
 pcrfonjin cu)ushonoriccrpusnollrum fit dcdicatum, a qua corpus noflrum to jure quod divini numiniv pruprium e(l, p«f- 
 iideatur, & principaliicrincolatur, Crell. de uno Deo Fatre, /, i. §. 3. 
 
 divine
 
 320 ARTICLE VIII. 
 
 divine right. But we have already proved that he is a Perfbn, and certain- 
 ly there can be no other right but that which belongs to God, by which tht 
 Holy Gholl; inhabiteth and pofTedeth us. Nor have they any pretence to 
 evince the contrary, but that which moreconfirmeth our Aflertion ; for they 
 
 iCor. 3. 16. urge only thofe words of the Apoftlc, Kjiow ye not that ye are the temple of 
 God, and that the Spirit of God dmlleth in you. We do certainly know that 
 we are the Temple of God ; and we alfo know that the Spirit of God there- 
 fore dwellcth in us ; and we therefore know that we are the Temple of God, 
 becaufe we know that the Spirit of God dwelleth in us, and we know no 
 other reafbn why we are the Temple of God, when the Spirit of God dwel- 
 lcth ig us, but only becaufe we know the Spirit of God is God; for if the 
 Spirit were any other Perfon not divine, or any thing but a Perfon though 
 divine, we could not by any means be affuredthat he did properly inhabit in 
 us, or if he did, that by Iiis inhabitation he could make a Temple of us. The 
 fecond hath very little to fay, but only this, that being the Holy Ghoft who 
 poiTefTeth us, is a Perfbn, wemuft fhew that our bodies are his by the higheft 
 intereft , and primarily dedicated to his honour : which he therefore con- 
 ceives we cannot fliew, becaufe he thinks our body is not at all his by inte- 
 reft, or dedicated to his honour. But it were very ffrange, if we fhould be 
 baptized in the name of the Holy Ghoft, and that the Holy Ghoft fhould 
 have no intereft in us, but that he fhould be ours by intereft, and not we his ; 
 that the Spirit of God fhould call for men to be feparated to himfelf, and that 
 they which are fb feparated fliould be no way dedicated to his honor. If 
 the Holy Ghoft had no intereft in us, becaufe he is given unto us, then Chnft 
 can have no intereft in us, for he is alio given unto us. Indeed if the Apoftlc 
 had laid, as our Adverfary doth, that n-e ought with our body togiorife, not the 
 Spirit hut Godj I fhould have concluded that the Spirit is not God ; but being 
 that bicfted Spirit which dwelleth in us, and fpake by the Apoftles, never 
 taught us not to glorifie him, I fliall rather take leave to fufpeft that of blaf- 
 phemy, than the Aflertion of his Deity to be falle Divinity. And whereas 
 it is laid, that the Jpoflle hath hinted in what rejpeci our body is the tempie of 
 the Holy Spirit, to mt, by inhabitation ; that is fo far from breeding in me the 
 lealt thought of diminution, that by this only notion I am fully confirmed in 
 the belief of my Aflertion. For I know no other way by which God peculiarly 
 inhabiteth in us but by the inhabitation of the Spirit : and I underftand no 
 other way by which we can be the Temple of God but by the inhabitation of 
 
 »Ci>r.6.i6. God, asitis written^ Te are the temple of the living God, as God hath ftid, I tvil/ 
 dwell in them, and walk in them, and I will be their God, and they /ball be my ptO' 
 pie: And therefore I conclude that the Holy Ghofl who by his inhabitation 
 maketh our bodies Temples, is that God which dwelleth in us. 
 
 Fourthly, He,to whom the divineattributesdobelong as certainly as they 
 belong unto God the Father, is truly and properly God ; becaufe thofe are 
 divirre attributes which are proprieties of the divine nature, and confequent- 
 ly none can be indued with them to whom the nature of God belongeth not. 
 But the divine attributes, fuch as are Omnifcience, Omnipotency, Omniprc- 
 fence, and the like, do belong as certainly unto the Holy Ghoft as they do 
 unto God the Father. Therefore we are as much aflured that the Holy 
 Gholt is God. The Scriptures to prove thefe attributes are lb well know n, 
 that I Ihall not need to mention them, and they are lb many that to manage 
 them againft the exceptions of the Adverlaries would take up too much 
 room in this dilcourle : efpecially confidering tbey queftion Ibme of them 
 in the Father as well as in the Spirit, and fo I Ibould be forced to a double 
 proof. 
 
 Fifthlv,
 
 IBelieveint THE Holy Ghost. 52 
 
 Fifthly, He, to whom are attributed thofe works which are proper unrd 
 God, by and for which God doth require of Us to acknowledge and worfliip 
 him as God, is pfoperly and truly God : becaufe the operations of all things 
 flow from that eflence by which they are, and therefore if the operations be 
 truly divine, that is, fuch as can be produced by no other but God, then muft 
 the elTence of that Perlbn which produceth them be truly i'uch. But fuch 
 works as are proper unto God, by and for which God hath required us to 
 acknowledge him and worfliip him as God, are attributed often in the Scri- 
 ptures to the Spirit of God, as the a£ls of Creation and Confervation of all 
 things, the miracles wrought upon and by our blefled Saviour, the works 
 of grace and power wrought in the hearts of true Believers, and the like. 
 Therefore witliout any further difputation, which cannot be both long and 
 proper for an Expofition, I conclude my third Affertion, That the Holy 
 Gholi , or Spirit of God, is a Peribn truly and properly Divine, the true 
 and living God. •« 
 
 Now being we do firmly believe. That the true and living God can be biiC 
 one, that the Infinity of the Divine ElTence is incapable of multiplicity ; being 
 we have already fliewn, That the Father is originally that one God, which is 
 denied by none, and have alio proved, That the onely Son is the fame Godj 
 receiving by an eternal generation the fame Divine Nature from the Father ; • 
 
 it will alio be necellary for the underftanding of the nature of the Spirit of 
 God, to fhew how that blefled Spirit is God : to which purpole, that I may 
 proceed methodically, my fourth AflTertion is. That the Spirit of God, which 
 is the true and living God, is neither God the Father, nor the Son of God. 
 
 Firlf, Though the Father be undoubtedly God, though the Holy Ghoft be 
 alfo God, and (becaufe there cannot be two Gods,j the fame God ; yet the 
 Holy Ghoft is not the Father. For the Scriptures do as certainly diftinguifh 
 them in their perfons, as they do unite them in their nature. He which pro- 
 ceedeth from the Father is not the Father, becaufe it is inipoflible any per- 
 lbn fhould proceed from himleif; but the Holy G\\o?( frocetdttb from the Fa- phni^.sii 
 ther; therefore he is not the Father. He which is fcnt by the Father, and 
 from the Father, is not the Father , by whom and from whom he is fent; 
 for no perfbn can be fent by himfelf, and by another from himfelf. But the 
 Holy Gholt is fent by God the Father, and by the Son from the Father 5 
 therefore he is not the Father^ 
 
 Secondly, Though we have formerly proved, That the Son of God is pro- 
 perly and truly God, though we now have formerly proved, That the Spirit 
 of God is God, and in reference to both we underftand the fame God ; yet 
 the Holy Gholt is not the Son. For he which receiveth of that which is the 
 Son's, and by receiving of it glorifieth the Son, cannot be the Son, becaufe no 
 perfbn can be faid to receive from himfelf that which is his own, and to glo- 
 rifie himfelf by \'o receiving. But the Comforter, rvho is the Holy Ghojt^ recei-« 
 ved of that which is the Son's, and by receiving of it glorified the Son ; for 
 lb our Saviour exprefly laid, Ht jjjall glortfie me y for he jhall receive of mine. Join iS. i^i 
 Therefore the Goly Gholl is not the Son. Again, He whole coming depend- 
 ed upon the Son's departing, and his fending after his departure, cannot be 
 the Son who therefore departed that he might fend him. But the coming of 
 the Holy Gholl depended upon tlie Son's departing, and his fending after his 
 departure ; as he told the Apollles before he departed, / tell you the truths it 
 U expedient j or you that I go away ; for if I go not away, the Comforter will not 
 come unto you ^ but tf 1 dipart 1 wtll fend him unto you ; thcietore the Holy 
 Gho!l is not the Son. 
 
 Thirdly, Though the Father be God, and the Son be God, and the Holy 
 
 T t Ghof^
 
 555 ARTICLE Vlll. 
 
 Ghoft be alfo the fame God ; yet we are aflurcd that the Holy Ghoft is neither 
 
 the Father nor the Son i bccaufe the Scriptures frequently repreicnt him as 
 
 /.tof.j. 1(5. diltinguilhed both from the Father and the Son. As, w hen the Spirit ofGvd 
 
 dt/ce/idtd like a dove^ and. be, a 'voice from hc/ivcn, (aying , This it my btuwed 
 
 ilo/fyt/t whom I am well fie aftd^ he was manifcftly diltinguiftied from the fer» 
 
 fon of the Son, upon whom he lighted , and from the Perfon of the Father, 
 
 who fpake from heaven of his Son. The Apoftlc teacheth us, That throngb 
 
 E;bef. 2. 18. the Son wt have an accifs by one Spirit unto the Father, and confequently aflu- 
 
 reth us that the Spirit, by whom, is not the Father, to rvhom^ nor the Son, through 
 
 Col. 4.4, <,6. whom, we have that accels. So God fent forth his Son, that ire might receive 
 
 the adoption of fons : and becaufe we arefons, God hath fent forth the Spirit of hts 
 
 Son, into our hearts, crying, Abba, Father. Where the Son is diltinguiflied 
 
 from the Father as rirft fent by him, and the Spirit of the Son is diftinguifhed 
 
 both from the Father and the Son, as fent by the Father after he had fent the 
 
 John 14. 2(5. Son. And this our Saviour hath taught us (everal times in a word, as. The 
 
 Matt '28 T* Comforter whom the Father will ftnd in my name ; the Comforter whom I will 
 
 fend unto yon from the Father, 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 
 
 + nis HereOe ^°^y ^^^'^ft- 1 conclude therefore again ft the old i" 6'.i^e///4/; Herefle, That the 
 
 was very and- Holy Ghoft, although he be truly and properly God, is neither God the Fa- 
 
 enr even before [j^gr nor God tile Son ; which is my fourth AlTertion. 
 
 Sabcllius, tho ' ' •' 
 
 thofe rvhich held it were afterwards all fa denominated from Sabellius. For we find it was tlx opinion »f Praxeus, a^ainj} wkm 
 Tertullian wrote. Who being urged with that f lace white the three Perfms were dijlin^kijhed , Tlie Holy Ghoft (hall come upon 
 thee, and the power of the Higlitft fhall overfhadosv thee. Therefore that which is born of thee ftiall be called tiic Son of 
 Cod, anfweredthm, UliusDei Deus eft, &virtus altiffimi aitidlirus eft. After Vr3\e\is followed Noetus, /jLovoT'cras t iwrir 
 Tlal'ifst,!^ 'Tier, Kj a.-)i>y n?cv^st iiyumi^Q-, Epiph. Hir. 57. Noctiani a quodam Noeto, qui docebjt Chriftum euruicm 
 ipfum elk- PatremicSpiritumS. S.A.ii.tli(.7,S. jWi^n/ya/fei' Noetus (jrq/JSaliellius. Ac>.wa7i{< j <3j, x) ei art' oxit~ ^a.- 
 Ci>Xixto:, Tewriy u) flalif^,^ OMToy'Tr-f t auT> 'v) a';<0K Vlfivfj*, «'« ^ I* fjLii. vzE-osaViTf"; avaiJia<nei(,Efipb.//xr, 
 62. from him afterwards were alt which held the J. ime opinion called Si\jeUiitK. Sabelliani ab illo Nocto quern lupra ntcmoravi- 
 rnus dctiuxiirt dicuntur. Nam & difcipulum ejus quidam pcrhibent tuifle Sabellium. Sed qua caufa duas lia;refes Epipha- 
 nius computet nefcio, cum fieri potuilFc videamus, ut fuerit Sabellius ifte famofior, & ideo ex illo celebrius ha;c lirrcrs nc- 
 men acccpcric, Noctiani enim difficUlirae ab aliquo fciuntur, SabelliaHi autem Tunc in ore muliorum, S. A:ig. Hir.^\. 
 
 Our fifth Aflertion is,That the Holy Ghofl is the third Perfon in the bleffed 
 Trinity. For being he is a Perfon, by our firft AfTertion ; a Perfon not crea- 
 ted, by the Iccond ; but a Divine Perfon , 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 AfTertion 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 Perfbns are neither more nor lefs than three, fb there is alfb an 
 order, by which, of thele Perfbns, the Father is the Hrff, the Son the fecond, 
 and the Holy Ghoft the third. Nor is this order arbitrary or external, but 
 internal and necelTary, by virtue of a fubordination of the fecond unto the 
 firft, and of the third unto the firft and fecond. The Godhead was com- 
 municated from the Father to the Son, not from the Son unto the Father; 
 though therefore this were done from all eternity , and fb there can be no 
 priority of time, yet there muft be acknowledged a priority of Order, by 
 which the Father not the Son is firft , and the Son not the Fatlier fecond. 
 Again, The iame Godhead was communicated by the Fither and the Sorf 
 unto the Holy Ghoft, not by the Holy Ghoft to the Father or the Sen : 
 though therefore this was alfb done from all eternity, and therefore can ad- 
 mit of no priority in reference to time ; yet that of Order muft be here ob- 
 ferved; lb that the Spirit receiving the Godhead from the Father who 
 is the firft Perfon, cannot be the firft, receiving the lime from the Son who 
 is the fecond, cannot be the fecond, but being from the firft and fecond 
 muft be of the three the third. And thus both the number and the order of 
 
 the
 
 1 Believe in the Holy Ghost. 
 
 323 
 
 the Perfbns are fignified together by the Apoftlc, faying, Thire an three th.tt i John 5.7. \ 
 
 bear record in heaven, the Father^ the Word, and the Holy Ghofi, and thefe three 
 are one. And though they are not expredy faid to be three, yet the fame num- 
 ber is lufBciently declared, and the lame order is cxprefly mentioned, in the 
 baptilhial Inftitution made in the name of the father ^ and of the Son^ and of 
 the Holy Ghoft. As therefore we have formerly proved the Son to be truly the 
 lecond Perfon, and at the lame time the Father to be the firft, \'o doth this 
 which we have, but briefly, fpoken, prove that the Holy Ghoft is the '\ third ; t vide ^ 6Z. . 
 which is our fifth AflTertion. i' ,.^P,'''I-''"'"' 
 
 Our fixth and laft AlTertion, (fufficient to manifeft the nature of theHoly catU the"H% 
 Ghoft, as he is the Spirit of God,) teacheth that Spirit to be a Perfon pro- •^?,'';« Teiror 
 ceeding from the Father and the Son. From whence at laft we have a clear '^- "''''"'""*• 
 dcfcripcion of the blefled Spirit, that he is the moft high and eternal God, of ^ 
 
 the fame Nature, Attributes, and Operations with the Father, and the Son, 
 as receiving the fame Elfence from the Father and the Son , by proceeding 
 from them both. Nov/ this procefTion of the Spirit, in reference to the Fa- 
 ther, is delivered exprefly,in relation to the Son, is contained virtually in the 
 Scriptures. Firft , It is exprefly laid, That the Holy Ghoft proceedeth from 
 the Father, as our Saviour teftifieth , When the Comforter is come whom I will John 15, a<f. 
 fend tifito yott from the Father^ even the Spirit of truth which proceedeth from the 
 Father, hefhalltejiife of me. And this is alfb evident from what hath been al- 
 ready afterted : for being the Father and the Spirit are the fame God , and 
 being fb the fame in the unity of the nature of God, are yet diftinft in their 
 Perfonality, one of them muft have the fame nature from the other , and 
 becaufe the Father hath been already fhewn to have it from none j it fol- 
 loweth that the Spirit hath it from him. \ 
 
 Secondly, Though it be not exprefly fpoken in the Scripture, that the Holy' 
 Ghoft proceedeth from the Son, yet the fubftance of the fame truth is virtu- 
 ally contained there; becaufe thofe very expreflions which are fpoken of the 
 Holy Spirit in relation to the Father, for that reafon becaufe he proceedeth 
 from the Father, are alfo fpoken of the fame Spirit in relation to the Son ; 
 and therefore there muft be the fame reafon prefuppofed in reference to the 
 Son, which is expreffed in reference to the Father. Becaufe the Spirit pro- 
 ceedeth from the Father, therefore it is called the Spirit of God and the Spi- 
 rit of the Father. It is not ye that fpeak , but the fpirit of your Father which Mitt. to. 20. 
 fpeaketh in you. For by the language of the Apoftle the Spirit of God is the 
 Spirit which is of God, faying. The things of God knoweth -no man but the Spirit ' ^''- • ^' i^* 
 of God. And we have received not the fptrit of the world, but the Spirit which is 
 of God. Now the fame Spirit is alfo called the Spirit of the Son, for becaufe Gai.^. 6. 
 we are fans, God hath fent forth the Spirit of his Son into our hearts : the Spirit 
 of Christ, Now if any man have not the Spirit of Chrijl he is none of his ; even Rom. 8. p. 
 the Spirit of Chrijl which was in the Prophets ; the Spirit of "Jeftts Chrijl , as i Pet. i. it, 
 the Apoftle fpeaks, I know that this jball turn to my falvation through my prayer, Phil 1. 19. 
 and the fupply of the Spirit of Jefus Chrifl. If then the Holy Ghoft be called 
 the Spirit of God and the Father, becaufe he proceeded from the Father, it 
 followeth, that, being called alfb the Spirit of the Son, he proceedeth alfb 
 from the Son. 
 
 Again, Becaufe the Holy Ghoft proceedeth from the Fathcr,he is thcreforti 
 fent by the Father, as from him who hath by the original communication a 
 right of milBon ; as, the Comforter which is the Holy Ghojl, whom the Father jjmi^. ii. 
 will fend: But the fame Spirit which is fent by the Father is alfb fent by 
 the Son, as he faith, when the Comforter is come whom I will fend unto you. 
 Therefore the Sonhaththelamerightof miftion with the Father, and conle- 
 
 T t 7. qucntly 
 
 i;
 
 534 ARTICLE VIII. 
 
 quently mufl: be acknowledged to have communicated the fame eflence. The 
 Father is never Tent by the Son, becaufe he received not the Godhead fi om 
 liim, but the Father fendeth the Son, becaufe he communicated the Godhead 
 to him : in the fame manner neither the Father nor tlic Son is ever fent by 
 the Holy Spirit, becaufe neither of them received the Divine Nature from 
 the Spirit: but both the Father and the Son fendeth the Holy Ghoft, becaufe 
 the Divine Nature common to both the Father and the Son was communi- 
 cated by them both to the Holy Ghofi:. As therefore the Scriptures declare 
 exprefly, That the Spirit proceedeth from the Father , fo do they alio vir- 
 ftimUrotthe tually teach, That he proceedeth from the Son. 
 
 hrc but Mci:nt Prom wlicuce it came to pals in the Primitive times, that the f Latine Fa- 
 SnecL'X tlicrs taught exprefly the procelHon of the Spirit from the Father and the 
 as will appear Son, bccaufc by good confequence they did colled fb much from thofe paf- 
 n>ti!^^iMe ^3ges of the Scripture which we have ufed to prove that truth. And the 
 co(-Sp.s!')'non Greek Fathers, though they ftuck more clofely to the phrafe and language of 
 necdfe eft. ^j^g Sctiptuie, faying, that the Spirit proceedeth from the Father, and * not 
 s:Tiiio%S faying, that he proceedeth from the Son ; yet they acknowledged under ano- 
 ribus conficen- ther Scripture-exprcffion the fame thing which the Litines underfland by pro- 
 T-ot'.f 2'^' tcHion, VIZ. That the Spirit is of or from the Son, as he is of and from the 
 Spiricus quoqi Father, and therefore ufually when they faid, he yrocetkth from the Father ^ 
 Sanftus cum jj^^y || ^\^q added, he received of the Son. The interpretation of which words 
 K Kiiior according to the Lati»es inferred a ^* proceflion, and that which the Greeks 
 non feparatur did undcrfland thereby, was the fame which the Latines meant by the pro- 
 fcpautur n-i- ccffion from the Son, that is, the receiving of his Effence from him. That 
 Jio, s. Amb.de as the Son is God of God by being of the Father, fo the Holy Ghoft is God 
 sp.san.^. CIO. ^f qq^ ^y ^eing of the Father it and the Son, as receiving that infinite and 
 Sandus vcre eternal Eflence from them botli. 
 
 Spiritiis eft 
 
 procedcns quidem a Facre & Filio : fed non eft ipfe Filius, quia non generatur, neq; Paier, quia procedit ab iitroque ; IJ. 
 de S)mb. c. 3. Et in fervoscoeleftia dona profudit. Spirituni ab Unigena Sanftum & Patre procedentcm, Pa.ilims in Nar. 
 9, S. Fdicis. Non poffumus diccre quod Spiritus S. & a bilio non procedac , neque enim fruftra Spiritus & Patris & Ulii 
 Spiritus dicitur. S. Aug. di Trin. 1. 4. Firmillinie tene & nullacenus dubitcs, eundem Spiricum S. qui Patris & Filji unus eft 
 Spiritus, de Patre & tilio procederc, Ful^. de Fide ad Petrum. Qui nofter Dominus, qui tuus unicus fpirat de Patrio corde 
 Paracletum. Piud. H)mn. 'j.Cathem. Tanquam idem Deus nunc Pater, nunc Filius, nunc Spiritus S. nominetur, ncc alius 
 eft qui genuit, alius qui genicus eft, alius qui de utroque procefllt. Leo fpeal^ing of the Sabellian Uerefie, Epili. 9 j. c. i. Audi 
 maniteftiusproprium Patris effe genuiiTe, & proprium Filii nacum fuiffc: proprium vero Sp S. proccdcre de Patre Fi- 
 lioque ; Viiil. cm. But. 1. i . By which tejiimonies , and the lH^e , of tlx Latine Fatlxrs ire tnay well gkefs in which Church the 
 Cteed commonly attributed to Athanafius/iV/i was framed \ fir as it is coofejfed to be written jirjl in Latine , fo ii ii mijl probable 
 that it was compifed byfome member of the Latine Church, by that exprefion in it. Spiritus S. a Patre & Filio , Don faftus, nee 
 creatus, ncc gcnitus, fed procedens. * The ancient Greek, Fathers fpea^jng of this proceffim, mention the Father only, and never, 
 I thinli, exprefs tlx Son , as judging conftantly in this to the language of the Scriptures. Thus Gregory Nazianzen difiinguijleib 
 the three Perfons, 'Errl r rifJuTifU'v ofw iscVVo'i tJ i'iVf »7o» wJeil^M^^ > 'h tJ ■)?<>y»i]«i', i^to ly.'fi Ua.'^if MtTOfdt- 
 OMivJecOrat.dc Filio. And the three properties attributed to the three Perfons, me thefe, a.-^vnm.t to the Father, •^^tniof to tlxSon, 
 and iic-rlfd/nf to the My Glxli. But this word '%)i.-!t'<i(iiin<, or the lery imtcJiA's^, was not ufed by the Greekj in reference to the 
 Son, but only, as tlx Scriptures fpeal^, in reLuionto the Father. \\As Epiplianius, Kei y6 10 ■sfe* r n>(i,u«70" (ihnt^mjiin, ly 
 7o},fjL~(n \iytiy Ki'^iSK, \ioi r ^' «•»/' SJin aic7'ST>", '» Ualo< i)two5<i3*(.V'«''i >y t 'T/« Aa(A0<Vav, Hir. 6p. §.52. TJ 
 i-}ioy nfeu.u*. riKSt/txa iyiov, rivtvua 0i», arf oy auii [lojel ^ 'yiio, iy- Ww.iJJ/cK 0«?, "iri 'j &ia ty, i-rr Vlufaf ix-wo- 
 iiionX/jiv, j^t'TiJ ha.n&I>w, idcni Ancor. c. 6. 'AfijSri rivei/^t* ffuu nijei kJ'T/iu, ii<riuj*AA55K U<i]eA,i-^,uvfCiiy, 
 i K isi.', ii< a.^Kfiv'Tt^,iK'i^-^yoy V\i\ei(,iKUn'^-( ^ ri>idiiiJtJ()t,if, r 'Tu A«i,«/S*i«»', A/. H*r.62.§.4. **AFilio 
 accipic, qui S: ab co mittitur, & a Patre procedit : &: interrogo utruni id ipfum tit a Filio accipcrc quod J Patre procederc 
 Quod fi nihil diilerrc crcdctur inter accipcrc a Filio, 8c h I'atre proccdcre, ccrte id ipfum atq; unum cfie cxiltimabiiur, \ 
 Fiiio accipcrc, quod fit accipcrc a Patre. Ipfe cnira Dominus ait, Quoniam de me acctpiet, fy annunciabit lobis, S. Hil. / H. 
 de Trin, So S. Cyril, 'EtmJV (ri 1 lyii/xsi^ ouoiirioy T6 SJito 'T/w, i^ 'tt^Jhji -^{oTfSTJt li^ ajjri Ta.m.y djjri tIjuj ip' 
 iotin rtKM^irku 'ixoy o»if>H*r re >^ i^ui*yLiy,J\ai nr'o ptJH', ix. ri i/x" Aii4s7/^i Com.'n JoanA. 11. De Filio ergo ac- 
 ccpic, & omnia qua liabct l'a:er Filii funt, qujc Spiritus S. acccpit ; quia non de folo Filio, fed liniul de utroq; procedit, Fulg, 
 J. ?. contr. Fab. afud Tlieodulfh. de Sp. S. ft Viat thit was tlx fenfe of the Greek, fathers anciently, wl>o ufedihufe two Scriptures 
 cf the Holy Ghcji,appeari:th by Ef\^haaini,Vphofret{uently declares fo much: As in Aacotd(.o,nnvui y6 ©««)^ Clyiufia, Qx'^it 
 K) nr=ir^*'T/», 4«.r lU^ot^J t« 'T/«, TeiToi' ti !»of/iL<n,f., cap. 8- /nd fpeakjng of AniTim who lied urito the Sphir, 'Agit 
 ©iJj i« K\i]e}< Kj'yi* Ti nviijfjut « i4<^'»»''1* "' ^ n tiiumju*?-©- yajfimi^oi , cap. 9. Oy'it aWsJJiai' Tlct^it 1^ 
 'T/?, i.y\(l ix. "f au'xi?* tJtttf, tK T- (WTni ^iiiTt(]&, ix. Da^if ^'T'«j ffuv rietlei >^ 'Tiu oau-riftLTov Art WyiSiAAciyioy , 
 Jd Hxrcf. 62. In thefe words isflainly contained tins truth. That the Hfirit is God of Ota the Father, and ifGodih; Son. Aid that 
 they did conclude thit truth from th>fe two Scriptures, he proceedeth from the Fath-r, andreceiieth oj the icn, is aifo evident bj 
 tliefc and the like pajjages, Ei 3 XeifB« ix, tx flaj^.^ 'yafdit']cu &ii( ix. fe»'» >^ fi rif-Six* iy. 7^ X^fS n 'Traf 
 AfAftiiiait cSf fvfit Xfcijsf, 3 711^ n na-lj^'f iKiTo{dLi}ai, >^ wf i< n if*; An4*l*' > Epip'ian- Ancor. §. ^7. ^ E« 
 
 toiritu
 
 I B E L I E v' E IN THE H O L Y G H O S T. 
 
 325 
 
 Tap' » MtiACdvH, 1^ iJir 'niv -^ + na]ifj!, m fi'i t3 rtc'-W/a vi i'y/c;', wngjJ ^» Tltt^h iC, U t 'Tu, Ibt/. 
 Non loquctHr a feniLcipfo, Iioc eft non fine me, & Patris arbicrio, qui infcparjbilis j mca & Pa:ris ell voluncjtc : quia non ex 
 k fed ex I'atre & mc eft, iioc enim i plum quod fubfiftit & loquicur a Pacrc & me i 1 1 i eft, Didyn-M de Sp. S.l. 2.<fy- pauh poj} 
 l'!emecliirificabit,idei\?ir3decus,f<utdem:o.iccipi!t. Kurfum hoc accipere uc divini iwturiE convcniacintelligcndum.— -' 
 Spiricum S. a Filioaccipcre id quod luJEnatma; fuerac cognofcenduin eft. Neque enini quid aliud ell Filius cxceptis hisqu* 
 ci dantur a Pacre, neque alia fubftaiuiacft SpiricusS. pr<cter id quod daturcia Fiiio. 
 
 Tliis being thus the general DoQrine of the Eaflern and the Wcftern 
 Church, differing only in the manner of expreflion, and that without any 
 oppofition ; ^Theodoret gave the firft occafion of a difference, making ufe of *^- ^>'''^ '"^■ 
 the Greeks expreflion againll tlic Dodrine both of Greeks and Latins'; deny- An!tkfmJfms 
 ing that the Holy Ghoft receiveth his efl'ence from the Son, becaufe the Scri- "dainjUheNere- 
 pture faith, he proceedeth from the Father, and is the Spirit which is of God. {,"1/^^^,^^'"^' 
 But S.C^ri/againfl: whom he wrote, taking fmali notice of this Ob)edion; tbenmifm X- 
 and the writings of Theodoret in which this was contained being condemned ; ^'^J"^-^"^ w/" 
 there was no ienfible difference in the Church, for many years, concerning tk "^otohS 
 this particular. Afterwards divers of the Greeks expreily denied the procel- "'j'^'" ? xe<- 
 fion from the Son, and feveral difputations did arife in the Weftern Cliurch, r" wIv/'tiko- 
 till at laft the Latins put it into the -[• Conftantinopolitan Creed, and being dorcc muned 
 admonifhed by the Greeks of that, as of an unlawful addition, and refufing 1^" ^,''-^*"^''' 'I' 
 to rafe it out of the Creed again, it became an occafion of the vail Schifm /j.Tv'^'j'i': «' 
 between the Eaftern and the Weflern Churches. i<^ <i< ino^vli 
 
 c^tTof dtoMVoi' «?"' <rwjotA)Koy}']tn)fji^ iCj a{ IvJtCn Aii'o/^ci ^ jw^'Zuj* »5 J\' at 'J^ qx 3 //' q's ^ uTrn^^ivlyov, cLi /?A.«Vcii- 
 ixoy Tiro ic,d{ J\asiCif d.^o'ppi'iofjh'- 1 1/rti/'s/*^ )<i -tiJ Kt/eiV A4 jef7/, ''o nt/rft"/!/.* o mi tS n«?6< ^tTOfiitsTav, x^, -rri^^o- 
 TrfTiu 5 riiM/Aa i/Aoluf (tiAfyKQyIt • ifyiiif 3 a to infM/jLct t k'qiiuv \\iQiiu%]-, itKa. to TrvSfJta.o Im. t 0i». ^V. Cyril in bis »»- 
 fll tal^esno great notice of ibis high charge of imficty and blafphemy, and only anjlvers to the Argument fo fur ai it concerned his expref- 
 fi,n,v'iZ.that the Spirit M]Atv ? 'TiKV\yJj'fAa,but in tbif Jnjwer m.i^s ufe of that Scripture by which he and others iifed ta proie 
 
 S. Cyril doth not go to maintain that vfbicb Theodoret denied^ and S. Cyril elfewhere teachetb, viz. that the Nil) Gbtft if from the 
 Son, jet he jkflifiedbif own p'>fition by that Scripture which by himfelfand the rejl aftbe Fathers k thougi t to teach as much, f Tlje fs- 
 ondGeneral CouncHheldat Conftancinople, findingit necejfary to make an addition totheNicene Creedin the Article cnicer:iing the 
 //olfGboJi, of which that Council had [aid no more than this, I believe in the Holy Ghoft, framed this accejjion agninft Macedo- 
 nius, «'< t3 irvi\i fj.it. rh Hjiav, rl Kf'«oi', to ^«oto/oi/, to wt ? Ual^if cxTTOf^o^JWof' "i which they fpa^-cmij} warily, ufing 
 the words of the Scripture, and the Language of the Church, which was (o l^nown and publicly, that it is recorded even by Luciaij in 
 hit Dialogue calledVVWo'fi.mi,^'!. Kul Tittii-joiJ.'o<ronaJ-yi; Tet.'T-ltiJ.iiJhtilx ©toi' ni',at,iiy.Cf^7ov,^^\ilai'x i^hUa'^of, 
 "TTt^lM^ id ria^of i(cTOf(io/^'oi', £1' cA TfcdSc, ^ 'Jz woi reJiu. TaiJTcf. ¥'oij.ii^i Zbia, toicA' ny* @i(iv. Tbif Creed being 
 received by the whole Church of God, and it being added alj'o by the next General Council at Epliefus, that it jhokld not be t.:wful to 
 mal^e any addition to it. Notwithilanding the Quejiion being agitatedm the Wefl, UtrumSp. S. ficat proceditaPacre, ica&proce- 
 dat a Filio, and it being concluded in the ajjirmative they did not only declare the doctrine lo be true, but alfo added the fame 
 to the Conflaniinopolitan Creed, and fang it publick/y in their Liturgy. Credimus Sc in Spirituin S. Dominum & viviticatortm, 
 ex Pacre Kil ioque procedentem. Tbi< being firji done in the Spanifl) and French Churches, and the matter being referred to Leo the 
 third Bijhop of ^omc, he abfilutely concluded that no fiuh addition ought to be tolerated. For in the A!fs of thi' Synod held at Aqml- 
 granum, we find it fo determined by the Popeupon the conference with the LCf'ates, Ergo, uc video, illud ^ vcftra Paccrnicacc dcccr- 
 nitur, ut primo illud de quo quaftio agicur, de fepe fato Symbolo tollatur, & tunc dcnium a quolibet licrte ac liberc five 
 cancando, five tradcndodifcatur & doccac. So one of the Legates : to which Licoanfweredihus, lea proculdubioa noftra parte 
 dcccrnitur: icaquoqueuta vcftra alTcntiacur, anobisoniiiibuiniodis liiadtcur. Bclide, left the Roman Church might he accufed 
 to joyn with the Spanifli and French Churches in this addition, the fame Pope caufed the Creed pMickly to be fet firth in the Church 
 graven injiher Plates, one in Laiin, and anoth:r in Greekj, inihefame words in rvhich tl}i ComicihfConllam'wopk had (ufl penned 
 It. Hie pro amorc & caucela orthodoxic b'idci rccit in B. Petri Bafilica feuca argentea duo fcripta ucraque Symbolo, ununi 
 quidcm lireriiGr.tcis, & aliiim Lacinis, fcdciitia dcxtra Ixvaque fuper ingrclluni Corporis. /Jn.'Jialim tn xita Leonit III. 
 Leo tcrtius(Symboli)tranfcripcum in tabula argentea, poftalcare B. Pauli polica, pofteris reliquit, pro amorc, ui ipfeaic, 
 & cautela I idei Orthodoxa;. (n quo quidcni Symbolo in proctirionc SpiritubS. l^lus commctnoraiur Pater l.is verbis, Et 
 in Spirium b. Dominum vivificacorcm, ex Pacrc procedentem, cum Pacrc He Filio coadorandum, & gluriricandum, P. 
 Lj)mbardm. Thefewere tal^-n out of the Archiva at Rome, f.j;f/; Pliotius, and Jo placed by l.CQ, that ibey might hi acknoii'lcdged 
 and perpetuated at the true Copies of that Creed not to be altered, 'O (S)i<zaiw»< iSiar Xj Ta< it to7( (liittroo, :fyAax.io/< r c.ofu- 
 <piu:->V rii^tf >y V.oMhti in ~ra.KeuOTdi.Toiv ^'^vav '^li'iiKtiwejffj^ai 7eV« iifa'if K«/XiA.ii<'« <A)3 iirrlJitc, eu ■yryr^uajj k} p»' 
 (Mimv i»Jim>i.aii thi-yov r lieav 'f I'/J^ Tri^Hf exOjnf, TajjTOi x.iTAva.yva&U'ai icurivvrrioy t ' V nnaJK* 7rAii9ii< iC. «( 
 'i-\trii.-rdiv'\u\l ^A9^l' i /ijcoidin ■ «5 -sroKAoJ r^SitoaiiVa;' TbjuiKMirt. ly €iyiyyt,>KiiT(i>v (fT/Tr.) /5i^ »«^uV»»'> Pbotiw apud 
 tiicelan. Jhef Orthod.Fid. i. zi. ul exfcripfit Acbiep. Armacbjnus. Ou/iy- « /\ifV i^r^ ^niiaju^.fuK»in*yf'A-7rc'^\iKn('Eit- 
 KMcioi 'Vuncuav divti^JH ttaTrl/'aj tftio Tel$ <«£,-7< x«/^Mxio/f iim:'<,c^nj<tjjeisi^'t 'd\lxMiyKiy VX^iMtniiii i^ >g^'U«ffi i^ 
 fiiHtfty i x^'^< ''■''* cAinSii ■? ?ri9! v< in,^*ny, Idem apud Eulhymium, Pan pi. Dim. til. \i. ab eodem Atckiep exfcrtptiu. TTix 
 was the great and prudent care of Leo the tiiiid, that th.rc jhould be no addition m.ide to the ancient Creed .ri/f/wr^f rf by a Gerer.U 
 Council, and receiied by the whale Church; and by this means he <juieted ali diilempersfif his time. Hut wl hrg after, the foilo»ini 
 Popes, mire in /nf with tlieir ownaiithonty, than defirom of the Peace and Vmty ofiheCltwch, nigteUcdthe r*tU! if\.^, and ad- 
 
 mittti
 
 226 ARTICLE Vlil. 
 
 mined the adJitien Filioquc. nis reus dw? frli in the time and by the fn^er of Pops Nicolaus tlxfirjl, who by the aairit) ofPho- 
 tius rras ccr.demnedfor ::. Tunc inter alias accufacioncs hoc principaliter poliiic Phonus ipfum (Nicolaumj fore cxccnimu- 
 
 nicatum quod appollrctac ad Svmbolum Spiritunrt S. a Filio procedcre. Similiter k dtporitum, qwod iplc Nicolaub I'ap, 
 incidiiret m fintcnciam tcrtii Concilii, Anionin. Part. 3. tit. 22. c. 13. ThU was it n-hich Pliotius complawedjf fo highh m hi 
 Ennclid Et:!}.totke Au-biepifc^palSeitsofthcEaflcrn Church. 'Afhti y6^)i^i /iiyoy fit ToLrdL Trv^^vcf^tiy 't/5ti«i^9nrai, aA 
 
 'a 
 
 ftra protitctur ; Tiuifar fhouai againjl ^i'lcoUui before he tv.ti depojed. Ajterhe was rejtoredagain,inti.et!me oj Pope John the 
 eiikik,in the eighth General Comcil.oi the Greeks call it, it nas declared that the adJitimoffjXioyie made in the Creed fl»u!d be ta^ca 
 asvay! 'E'^'iTkj^I' 3 if Siulo/,?- oZt) k, ifti >} Tg^^tlKtlf n 'S.VfJiCiKii, KjixetriV iporhct. c^oifsSn -ramKafjfaysMaz- 
 
 phylafl, 
 
 'T/< citTef:u'!«^-7''-'P*- ad y tan. c. ■3,. Koi Tuf ^ 1/ T/xci { tcJ Hui #<T/ /w. <ow To JbytJut Jl^tx^rt-vntu 7i;» 'rureiKhu ti- 
 STKTotA'Uo/, ^JV TO M- -nJ 2t/fiCo/« tk*T iy* n.vtviJ.a.T(^ -x^.-p^'if^or, iv^a. c k'iiJ'wjS- iJ.iyiT&, tJt» fi»i <Aoj- 
 Bofftif i';ii'«V«i' fft/fjt-f "'' af u«/;«{«T>^, Ibid. Tw (/ii/ffee Oriental Church accufe the Occidental for adding Filioque ti 
 the Creed'' contrary to a General Council, which had prohibited lU additions, and that without the leaft pretence oft! e Authrity of ano- 
 ther Council; andfi the Schifm between the Latin and the Oreel^Church began and was continued, nexer to be ended until thfe words 
 3L Un 'Tis, or F\l\oq\xc are takenout of theCreed. The one relying upon the truth of the doiirine contained in tkofe words, andtlx 
 Authority of the Pope to alter any thing ; the other either denying or fufpeiling the truth ojtke dofcrint, and being \ ery realousfor the in- 
 timity of the ancient Councils. T.if therefore U much to be lamented, that the Greek} fl:ould not acknowledge the truth which was ac- 
 knowledged by their Ancejhrs, in thefubftance 0/ it ; and that the Latins flmld force the Greel^s to make an addititn to the Creed, )s itl^. 
 out at great an Authority as hath prohibited it, and to ufe that Language in the exprefton of this doMne which fieier was ufed by any of 
 the Greek, fathers. 
 
 Now although the addition of words to the formal Creed without the con- 
 fent, and againlt the Proteftation of the Oriental Church be not juftifiable; 
 yet that which was added is neverthelefs a certain truth, and may be ib ufed 
 in that Creed by them who believe the fame to be a truth ; lo long as they 
 pretend it not to be a Definition of that Council, but an addition or explica- 
 tion inferred, and condemn not thofewho, out of a greater rei'pe6t to fuch 
 Synodical determinations, will admit of no fuch inlertions, nor fpeak any 
 other Language than the Scriptures and their Fathers fpake. 
 
 Howfbever we have fufficiently in our Affertions declared the nature of 
 the Holy Ghoft,diftinguifhing him from all c^uahties, energies or operations, 
 in that he is truly and properly a Perfon ; differencing him trom all creatures 
 and finite things, as he is not a created Perfon ; fhewing him to be of an infi- 
 nite and eternal effence, as he is truly and properly God ; dillinguifliing him 
 from the Father and the Son, as being not the Father, though the fame God 
 with the Father, not the Son, though the fame God with him ; demonflrating 
 his order in the blelfed Trinity, as being notthefirft or fecond, but the third 
 Perlbn, and therefore the third, becaufe as the Son receiveth his effence com- 
 municated to him by theFather, and is therefore fecond to the Father, Co the 
 Holy Ghoft receiveth the fame eflence communicated to him by the Fathef 
 and the Son, and lb proceedeth from them both, and is truly and properly the 
 Spirit of the Father, and as truly and properly the Spirit of the Son. 
 
 Thus far have we declared the Nature of //;e Holy Ghofl, what he is in him- 
 felf, as the Spirit of God; it remaineththat we declare what is the Office of the 
 fame, what he is unto us, as the Holy Spirit. For although the Spirit of God 
 be of infinite elfential and original holinefs, as God, and fo may be called 
 Holy in himlclf ; though other Spirits which were created, be either adualiy 
 now unholy, or of dete£fible fanftity at the firft, and lb having the name of 
 Spirit common unto them, he may be termed Holy, that he may be dirtin- 
 Rcm. 1.4. guifhed from them : yCt I conceive he is rather called the Ho/y Spirit, or r'e 
 Spir/t o/Holmefs, becaulc, of the three Perfons in the blelfed Trinity, it is his 
 particular Office toianftifie, or make us holy. 
 
 Now when 1 fpeak of the Office of the Holy Ghofl, I do not underftand 
 
 any Minifterial office or function, fuch as that of the created Angeb is, who 
 
 Heh. 1. 14. are all minijlring Spirits fent forth to miuijler for thtm who (h^lihi heirs cf fal- 
 
 Vitton ;
 
 1 Believe in the Holy Ghost. 327 
 
 "jation \ tor I have already proved this Spirit to be a Perfon properly divine, 
 and confequently above all miniftration. But I intend thereby wiiatfoever 
 is attributed unto him peculiarly inthefalvationofman,astlie work wrought 
 by him, for which he is lent by the Father and the Son. For all tiie PcrlonS 
 in the Godhead are reprelcnted unto us as concurring unro our (alvation: 
 God fo loved, the world that he gave his only begotten Son, and through that Son John-;,. \{. 
 ne h.ive an accefs by one Spirit unto the Father. As therefore what our Saviour ^f'-^f- '• '3- 
 did and fuffercd tor us belonged to that Office of a Redeemer which he took 
 upon him : fb whatlbever the Holy Gholl: worketh in order to the fame fal- 
 vation, we look upon as belonging to his Office. And becaufe without ho- 
 linels it is impoflible to pleafe God, becaufe we all are impure, and unholy, 
 and the purity and holinefs which is required in us to appear in the prelence 
 of God whole eyes are pure, mull be wrought in us by the Spirit of God, who 
 is called Holy becaufe he is the caufe of this holinefs in us, therefore we ac- 
 knowledge the Office of the Spirit of God to confift in the fanftifying of the 
 lervants of God, and the declaration of this Office, added to tlie delcription 
 of his nature, to be a fufficient explication of the ob)ed of Faithcontained in 
 this Article, I believe tn the Holy Ghost. 
 
 Now this fanftilication being oppofed to our impurity and corruption, and 
 aniwering fully to the latitudeof it, whatfbever is wanting in our nature of 
 that holinefs and perfeQion, muft be lupplicd by the Spirit of God. V/here- 
 fore being by nature we are totally void of all faving truth, and under an im- 
 poffibility of knowing the will of God ; being as no man kaoweth the things J.cot-.a. \o,\u 
 of a. man fave the [fir it of man which is in him, even fo none kno-.vtth the things 
 of God but the Spirit of God ; this Spirit fearcheth all things, yea the dtep things 
 of God, and revealeth them unto the Ions of men ; fb that thereby the dark- 
 nefs of their underflanding is expelled, and they arc enlightned with the 
 knowledge of their God. This work of the Spirit is double, either exter- 
 nal and general, or internal and particular. The external and general work 
 of the Spirit, as to the whole Church of Gcd, is the Revelation of the Will 
 of God, by which fb much in all Ages hath been propounded as was fufficient 
 to inftruft men unto eternal life. For there have been holy Prophets ever ftnce Luke i. jo. 
 the world began ; and prophecy came not at any time by the will of man, but Ho- 2 Pet. i. ai; 
 ly men ofGodJpake as they were moved by the Holy Ghofl. When it plcafedGod 
 in the lafl days tofpeak unto m by his Son, even that Son fent his Spirit into the Hcb. 1. j. 
 Apoftles, the Spirit of truth, that he might guide them into all truth, teaching John i5. 15,- 
 them all things^ and brifiging all things to their remembrance xvhatfoever Chrill: 
 had f aid unto them. By this means it came to pafs that all Scripture was given 
 Ly infpirationofGody that is, by the motion and operation of the Spirit of 
 God ; and fo whatfoever is neceffary for us to know and believe, was deli- 
 vered by Revelation. Again, The fame Spirit which revealeth the Objefl: 
 of Faith generally to the Univerlal Church of God, which object is pro- 
 pounded externally by the Church to every particular Believer, doth alfo 
 illuminate the underifanding of fuch as believe that they may receive the 
 truth. For Faith is the gift of God not only in the objcQbut allbin the a£l; 
 Chrift is not only given unto us, in whom we believe, but it is a! fo given tu phui, jp, 
 in the behalf of Christ to believe on htm ; and this gift is a gift of the Holy 
 Ghort working within usanafTent unto that which by the word is propound- 
 dcd to us : by this the Lord opened the heart of Lydta, that Jhc attcnaxd unto the A5i 16. 14. 
 things ivhich were fpoken cfPaul; by this the word pnached profiteth being mixed Mi. 4. 2. 
 with faith in them that hear it, Tluis by grace are we faved through faith, and Ephej. 3 «-• 
 that not ofourfelveSf it is the gift of God. As the increafe and perfo2;ion,fb 
 
 the
 
 28 ARTICLE VIII. 
 
 . . . . the original, or -f initiation of Faith is from the Spirit of God, not only by 
 ""yjtermi- an external propofal in the word, but by an internal illumination in thelbul - 
 
 cient 
 
 njiimofihtie- by which we are inclined to the obedience of Faith, in adenting to thofe 
 cora-t"sf"is t'uths ; which unto a natural and carnal man arc foolifhnefs. And thus we 
 fim'Vugmcn- affirm not only the Revelation of the will of God, but alfo the illumination 
 turn, ica ctiam ^j- [i-jeSoul of man, to be part of the Office of the Spirit of God, againlf the 
 
 jDitium tidei, , , , 4, n / • 
 
 ipfonque crc- old and ncw * tdagtans. 
 
 dulicacis afTc- 
 
 ftum quo in cum crcdimuj qui juflifirat impiuni, Sf ad rcgenerationem baptifmatis pervenimus, nop per grati* donum, id eft, 
 pcrinipirationcmSp. S. corngcncisvoluntacem nollrara abinfidditateadfidcm, ab impictatcadpiecatcm, & naturalircr no- 
 bis incircdicic, Apoftolicis degmatibus adverfarius approbatur, btaro Paulo dicente, Conjidimw quia qui caf it imobis hnitm 
 opus perfiwt iifjue in diem Domnti nijhi Jefti Chnjii ; & ill ud, Vabif datum eH pro Chriflo mn jolum ut in eum credatif, fd tiiain 
 utpTo iUopatumim. Et, Or.iii.-i fahi j'alii ejlis per fidem, mn ex vobif, Dei enim donum eft. Can. <;. Concil Arauf. iy GennaJ. Eccl. 
 Dogm. c. 42. * /.' rvas the t'lown ofinion oj thd Pelagians that it u in the power of man to Mine the Oojpelwitlmt an) internal 
 
 tpaationoj the grace of Ood, and S. A\i({\n wof once of that Opinion, Nequeenim fidemputabam, /rt)j Af, Dei gratia priveniri, 
 ut per illam nobis daretur quod pofccrcinus utiliter, iiifi quia credere nonpoffemus, finon pricederet praconium veritatis. 
 II: autcm pradicato nobis Evoiigclio confentiremus noflrum elTe proprium, Sc nobis ex nobis efic arbicrabar. Queni 
 mcum trrorem nonnulla Opulcula mea fatis indicant ante Kpifcopatum meum fcripta, De Prsdejl. Sanll. I. i.e. 3. Bxt what- 
 fieier he haJfo mitten before he was m.ide a Bifl)}p, he recalled and rexerfed in hit Retrallion,!. i . c.23 . and difputcd earnejily againjt 
 it as a part of the Pelagian Herefie. Tuit, at the reft of Pelagianifm if renetvedby the Socinuns, who in the Racovian Caieckifm delix er 
 it in this manner, Nonne ad credendum Evangelio Spiritus Sanfti interiore dono opus eft ? Nullo modo : nequc enim ill 
 Scripturis Icgimus cuiquam id conferri donum, nifi credcnti Evangelio. 
 
 The fecond part of the Office of the Holy Ghoft in the fan9:ification of 
 man, is the regeneration and renovation of him. For our natural corruption 
 confifting in an averfation of our wills, and a depravation of our affeftions, 
 an inclination of them to the will of God is wrought within us by the Spirit 
 lit. 3. J. of God. For accord/ f7g to his mercy he favtth tiSy by the n>afl}i»g of regentrx- 
 
 tiofjj and renewing of the Holy Ghoft. So that except a man he born again ofrvs- 
 ter and of the Holy GhoTt, he cannot enter into the Kjngdom of God. We are 
 all at firfl defiled by the corruption of our nature and the pollution of our 
 3 Cm. 6. II. fins ; but we are tvajhed, hit n'c arefan&ified, but ire are jufiifed in the name cf 
 the Lord'Jefi^s., and by the Spirit of our God. The fecond part then of the Of- 
 fice of the Holy Ghoft is the renewing of man in all the parts and faculties of 
 his Soul. 
 
 The third part of this Office is to lead, direft and govern us in our ani- 
 ons and converfations, that me may aftually do and perform thofe things 
 ed 5. 25. which arc acceptable and well-plcafing in the fight of God. If tve live in tht 
 Cai.<,. \6. Spirit., quickned by his Renovation, we mufi al/o rvalk in the Spirit following 
 hisdiredion, ledbyhismanudutlion. hnd if tve walk in th Spirit, we fhall 
 not f Ml the lujls of the fiejh ; for we are not only direfted but animated 
 Rtm. 8. 14. and adted in thofe operations by the Spirit of God, whogiveth both to will and 
 to do, and as many as are thus led by the Spirit of God, they are the fons of God. 
 Moreoverthat this direftion may prove more effeftual, we are alio guided 
 in our prayers, and a£led in our devotions by the fame Spirit, according to 
 tach. 12. 10. the promiie, I will pour upon the houfe of David, and upon the inhabitants ofje- 
 1 7o*n 5. 14- rufalemthefptritofgraceandoffupplication. Whereas then /^/.f is the confi- 
 dence that we have in him, that if we ask any thing according to his will he hear- 
 Jiim.8. 26,27. eth us :, and whereas we know not what we (bould pray for as we ought, the Spi- 
 rit it /elf maketh interceffion for us with groanings which cannot be uttered, 
 and ht that fear cheth the hearts knoweth what is the mind of the Spirit, becauft he 
 maketh intercejfion for the Saints according to the will of God. From which 
 interceffion eliDecially I conceive he hath the name of the Paraclete gixcn him 
 John 14.15. by Christ, who laid, I will pray unto the Father, and he (ball give you ano- 
 I Jobifi. I. ther Paraclete. For if any man fin we have a Paraclete with the Father, fefits 
 Rum. 8. 34. Chrtfl the righteous, faith S.'john : who alfo maketh tntercej/jonfor ui, faith S. Paul, 
 
 and
 
 1 Believe in the Holy Ghost. 
 
 529 
 
 and we have another Paraclete, faith our Saviour ; which alfo md-eth inter- ^ , 
 cefflonforiis, fiith S. Paul. A* Pnracleteihtnm the notion of the Scriptures is^iffim"]".' 
 is an IntercelTour. fid u the sm- 
 
 T 1 - . w ,.,,., , . ptures, and thit 
 
 b]i S. Jolin alone : four umes m his Gotfil, attnoutii to thi Holy Ghoft, once in hiififfl Epi.llt (pol^ei of Cbri/i, when i: rc'atts to 
 the Holy Gbod ne trjnflite it alwiy! Comforter, when to Chrifi tpi rtnd'.r it Advocare'; i>f which divirfity there can he no rez- 
 fon, beciufeclirifl^whois a FarjcUts,ijid,^Tnjt hi ^nuld find another Paracl-.ti, and thtrijore the notion muHbithi lams inkth^ 
 ttAAoy mt^Khn^o* Jiirn ufxi't TBTfsjv, a>}M' a< iiA. S.Chr)f. ;/ thinjore in the Ung:ags oj S. jolm tri^hmIO- bi a Com- 
 jorter, then L Irifi is the Com]ortir, ii mi^>:\,{l& bi js Advocate, thi Holy GhoU is the Advocate, T,.t yu'.gjr Ulir. l-:ips >.',». Greek 
 word in the Go\fels Paracktiis, b.d in thiLpilile renders it AdvocatU5. TheSyri.Tr^^ l^eepith iheOrigiml altogether i<'J^"7i;"\2 \jt 
 being of ordinary iiie in ihi U) iters of '.hat and the CbaUei language, andthirijnrt wm not Tvell tranfljtid RirarKtiis'/^ theGo- 
 Spels, <j«i Advocatus ;'« the Episil!,by Treindliiif. ^..-.ttt/: Latines didufe gtntrally !'■>■: 7J-ir(f Paradcrus/;-/!- the HotjGl: p.,.rs it 
 is now in tm Vi,li:r Litine, appeareth by the description of the Hinfu of Montanus, to'dch Tcftul. calls novam proplictiam dc Pa- 
 raclcra inundanttm, deKifur.Curn.c. 65. & fptritalem rarioncm Paracletoaurore, cont. Marc. 1. 1. c 29. And yit the jnciinttff: 
 Litim Transitions radred it Advocizu^. . :;n in ibfGo'i'tls in reference to th-: Spirit. As ws read it in Tertulliati, Bene quod & 
 Dominus ufus lioc vtr'.win perronap!r.iclcti, non divirionem figr.ificavit fed dirporitionem. Ri^giio enim. iniuit, I'atrem, &• 
 alium Advotdtitm mittit vohis_ Spiritum veritatis. Adv. Prax. c. j. So Novatianus , £;eo rogjbo I'atrem, & alim Advocttm dibit 
 vobis. Nee non eciani fubdidir illud quoque, Advocr.f.s aut^m S;iritM S. qiam mijfsirui eii Pater, ilUvosdocfiiit,deT{\n. r 28. 
 Cum zenerit Advoatus itle qmm ego mittam, apud S. Hil. de Trin. /. 8. Xotwithfl ending Confolacor alfo is of good antiqiity. Ai 
 we read in the fame S. Hilary, Sumus nunc qiiidcm confoluti, quia Dominus air, Minn vobis Vnter&alium Cnnfolatorem, Enar 
 in Pfai. us. An.l 'tis ptiffiiilt that [oit.civhicn ujed Advocaiui Might undtrfland Co much: jor in the ancient Chrifiian Latiif, Ad- 
 vocare fgnifiith to comfort, and Ad"ocjtio confolation ; as biing the hire inttrpruitions of Tm^KiLKfii' aid ■nui^.^Mim. Ai Tcr- 
 tullian tranflatis Tm^idiMJtu ■mv'itvlai, I'a. 61. j. Advocare langucntes, Adv.jifarc. I 4. c.:4. So when -eve read, V.t vohis di- 
 vitibus, quia habt:is confolaiioncm veltram; Tertullian read it, Vx vobis divicibus, quoniam recipiltis advocatioi'itm veftratp, 
 Aiv.MarcA. 4. c. i;. Aidfpu{Jng in his own langiugt, Beati,in(][iK,;!tn!es atq; L.genUs. Quis ulia fine pitieniia rolcr.it? 
 Iraq; ralibus & advoritio & rifus nromictitur, de Vitim. c. 1 1. And as S. Hilary read it, fo did s- Aug. expound i:, Conlblabau- 
 tur Spiritu S. q ii misime proptcrea Paraclctus nominatur, id efl , Confolator , de Serm. Dm. in AlMte I. r. c. 4. Cum 
 Chriflus promilerit fuis iniHurutn fc Paradctum, id eft, Confolatorcni vcl Advocatum, contra Fauft. 1. 15. c. 17. Conl'olator 
 ergo ilk, vel Advocatu:, ucruinq; enim imerprctacur quod eft G, icc Paraclctus, E.xpoJ. in Job. Trjcl. 94. And as thty read 
 or txpomiit,fo did the Arabicl^^ Tranflitor rendtr it br two leverat words, one in tbt GoCptl, amther in th: Epiflle, both fignijf- 
 ing Confolacor. Now what they meant by Advocatus n evidint, tkal is one which [hohld plead the caufe of Chrijlians agair.j) thiir 
 Advtrfar its which accufed andptrfecuted them, that as there is an Accujer which is a Spirit, even Satan, fothire fljouldbe an Advo- 
 cate to plead again/} that Accufer , even the Holy Spirit. Neccffarius nobis eft ros Dei , ut non comburamur, neqi infruttuofi 
 efficiamur ; & ubi accufatorem habcmas, illic habeamus 8: Paradctum, Irtn. I. ;. c, 19. Hic ipfe (Spiricus) & in Proplittis po- 
 pulutri accufavir, &in Apoftolis advocaiicnem gentibus prxftitir. Nam ill! ut accufircnmr increbantur quia contemplej ant 
 legem, & qui ex Gentibus credant uc patrocinio Spiricus adiuventur mercntur, quu ad Evangclicani pervenire geftiunt le- 
 gem, Novat.deTrin.c.29. And igain, C^oniim Dominus In ccelo efTet abiturus, Paracletum difcipulisnecelTafio dabat, iie 
 illos q:]odammodo pupillos, quod minimi.- dccebat, rc'inqucrc, & fine Advocato & qacdJmTutore defcrcrct. ibid in this 
 fenci it was, that when Vcim pleaded for the GalUcjo Martyrs bijore their Perfecutors, iiiix aukAUIim "inoKoyiLdtJG- -t^V rSy 
 d.S'iK^av, (ndtivoaring to clear thm,he w.-rs ailed th-: na.f<T,>iKiil&- of the Chrilliins, a.vih',\^^i} i^ aZrof uf r nKnfOsr r U^- 
 7t'f«i', tjj^'kAhI.^- Mi^i-iuv y^wiM^lffnt- '^^a Mart. Gal. apud Eufcb. Hill /. <,.c.\. In the fame Notion md the an-tent. 
 Jdhin-. :ile tht fame word retaintd in their langiiagi, U^'7p"12> ^s appearnh by that in ih- Pirkc Avotli, <,-. 4. ni^.D "liJiyn 
 .--'.PX 7irUp I'? n^y? nn« T\-\'-y; "l^lym nnX U"'7p13 n n:ip nnX He xvhich (^-epeth one commanirntnt 
 gaineth one Aiiocate, and he which tranfgriffeth nnce gittnh one Accujer. As tbatfore 1 J'lOp « K/tlny/^^- , jo D"''7p"13 is 
 Cfiu'nycf'Q- , or patronns qui caufam ei agir, Andfo Advocatus /; ordinarily undtrflood for him rvhi.h pleadetb md maintainetb 
 the Caufe of any one. Bht I conceive there were othir Advocati, and efpecially tiu^KT^rtlot aKO'ig the Grains, who did not plead or 
 maintain the Caufe, but did only affill with t ' lir prefence, intnaiing and interceding by way oj Pitition to the Judges, juch as wt> e 
 the friends of the reus , called by him to bis a/Jiflance , and interceding jor him ; in both whirb refpefls they were called miif.KM- 
 I11. Ai we read in Ifxus, vtru ©(/vk< 'm((>.Ka.h.i<nL'r']i< 1^ '^hro^oi ■Tm^ay.ija.av.^oe • the '^'xto^h were to plead, the j(ao/ rra.- 
 gy.i'.K\(\ol wre to intercede. The aClion of thtfe Advocati w.rs called Tmgf'KhHTH, and by the atcient Grammarians 7m^Ah>\7i( is.. 
 interpreted ^mh ; <rt Harpocration, Tlflslai /aV'ts/ cmciM\ai ;^ aAi ■i AiKnaC AvaZ^yQ-, It -rd tfci 'liciai, •r^.'.WT&r, Ej 
 (i vsjo' JtAu T/fos lui ayur, iJ\ofAliM av C/jJpf i>.iT' Iwolof davaaa (m, (U«t' oh'iyoy fiiiri, Ntuji 3 au Jiftj i///i«< oiuiu nro 
 voiMHV >y "X'-'M Tru^KKttnaf -f '{//««. And that the Aftion of the "Trj.cyKKnloi wa> Jinuif, tntreaiy, and pcir.iun, appears 
 by thofe rvcrds nj Dcmoftiienes, Ai 3 't^ 7mfj/.iat{nav rtToiii An(r^< >^ (WV'i cu •^ \Siav 'tt >\.iovt^l'~v luKt ijivovjo, (hat. 
 <tfei OT^Tf . Of thejeirit^ii.Kh\{\»t,Js .4Lfcliincs to be underiiood, TLuJ JX TntfjijaJLlio o^n, kj tIu? -ju^^.Ta^m on y.-^rn- 
 I'/j, It) T* xar' dyi^^.i/ A'^<Tn< <u< )i.iy(^hif]ou Tint; , Orat. yTi kthj^. Tom I conceive the notion of -Tra^KKnli^ commoit 
 to tbe'son and to th; !U.i G'lO I to conftd, tifiecialty in the Office of mtercefjion, which by S. Paul is attributed to both, and is thus, 
 expreffed of the Spirit by Hovuhnui : Qui interpellat divinas aures pro nobis gemitibus incloquacibus, Advocationis implens 
 officii & defenfionis exhibens munera, cap. 29. 
 
 Fourthly, The OfRceof the fame Spirit is to join m untoC/;;//?, and make ^cor.i2.u,i^. 
 us members of that one body of which our Saviour is the head. For by om- lic'it"!""^ mit- 
 Spirit ive are all kiptiztd into one body. And M the body is one and h.jtb many icre fe Para- 
 mzmhers, and all the members of that one body, being many, are one body.,fo alfo is '^'f'."'" *!''' ^"^' 
 Chrijl. ^Hereby \vc know that God ahideth in us, by the Spirit which he hath given sicuc enim dc 
 m. As we become Ipiritual men by the Spirit which is in us, as that union frincomaffj u- 
 with the body and unto the head is a f'piritual coniuiidion, lb it proceedeth pordt (me im- 
 
 from the Spirit ; and ^ he that is joined unto the Lord is one Spirit. moreneqiunui 
 
 p.inii ; ica dcc 
 tios muhi uDum fieri in Gtirifto Jefii poteramlis fine aqifa t.i.p de ctrlo eft, I't<t 1 jc, 1 9, ' i Job. ?. 24. '' i Co-. 6. 1 7, 
 
 U u Fifthly,
 
 330 ARTICLE VIII. 
 
 Filchly , It is the Office of the Holy Ghofl to alTure us of the adoption of 
 Sons, to create in us a Icnce ot the paternal love of God towards us, to give 
 Rm. 5. s. us an earneft of our everlafting inheritance. The love of God u (bed droad tn 
 yiDw. 14. our be.tr ts by the Holy Ghoft which is given unto us. For as many as are led by the 
 
 C.A. 4. 6. Spirit of God, they are the fons of God. And becaufe we are fons, God hathftnt 
 Rim. 8.1 5, 1 5. forth the Spirit of his Son into our hearts, crying, Abba, Father. For we have not 
 received the Spirit of bondage a^ain to fear; but we have received the Spirit of 
 adoption whereby we cry, Abba, Father. The Spirit it ftlf bearing witnefs with our 
 fpirit, that we are the children of God. As therefore we are born again by the 
 Spirit, and receive from him our Regeneration, fo we are alfo afTured by the 
 Rm. 8. 17. fame Spirit of our Adoption ; and becaufe being fons we are alfo heirs , heirs 
 of God, and joint heirs with Chrijl, by the fame Spirit we have the pledge, or 
 a Cor. 1. 22. rather the earneft of our inheritance. For he which e/labli/beth hs in Chrijl 
 and h.tth anointed us is God, who hath alfo fealed tts, and hath given the earneft 
 Efhef. i. 14. of his Spirit in our hearts ; fo that we are fealed with that holy Spirit of promiffy 
 which is the earneft of our inheritance until the redemption of the pur chafed pof- 
 feffion. 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 equi- 
 valent to the promifed reward, nor given in the flead of any thing already 
 *^f(^ll,fi, due; yet is to be looked upon as an * earneft, being part of that reward 
 Vr^pfiii only which is promifed, and, upon the condition of performance of the Covenant 
 ufitbinthisp.,,. -^vhichGod hath made with us, certainly to be received. 
 
 inular, ISO} an 
 
 Hebrew exirallhn, \'*'2'^^ fom'2'^^ a tcinl of prjmife and engagement in commerce, tar^.tms, and agreements ; and bein^ but 
 inonefnrticuLw aff.tir .ifcdintlnoldTeflamint, U talen for a pledge. Gen. ^8- 17,18, :d. and tranJJated ctpf^Cdy bj tlxLXX, 
 as well /« tNjJliJi;Q by the Chaldie ; yet the Oreek^rvird otherwife , confonantly enough to the origination, ji:;mfietb rather an 
 earneil than a pledge, ai the Giei'ks and Latines generally agree. Hefych. 'AppaCaV, Tg/cAjLC*. Etyin. 'A'fpa.Cat;t'iiiiTui'eu( 
 77«£^ T iiKsaVar JiJhi^n cr^.-itatlafoAH v^?' dr3sc\na4. ii'hich reords are alfo extant in Suidjs, but corruptly. To th'u purpofe 
 H cued that o/Menandcr, M/;t j^ pu a.ifzQavd. yC i-junr l-j'vt KxIxCathHy. So Anilotk fpeat^jng o/Thales, iAjK*(>mp]ti ^n- 
 fAlTm ok\-,uv a.fip:tCiintt J)uJiv^ ^/ ihajv^iav. Polit. 1. c. 1 1. So the Latines , Arrabo fie difta uc rcliquum reddatur. 
 Hoc verbuni a Gr<cco dfoJ-Cdv. Rcliquum ex to quod debicum rcliquit, Ki»ro de L.L. lib. 4. In terrenis ncgotiis arrlisquan- 
 ticas, contraftus illius pro quo intcrccircrit quidam porcio efl 5 pignoris vcro ratio merinim rci pro qua poni videtur exce- 
 dic. Pafchaf. Di.ic. I. i de .7. S. Pignus Latinus Interpres pro arrabone pofuic. Non idipfum aucem arrabo quod pignus Co- 
 nat. Arrabo enim fucuri: tmptioni quafi quoddam teflimonium & obligamenrum datur. I'ignus vero.hoc efl, atiyvf^.v, pro 
 mucua pecunia opponitur, uc cum ilia reddita fucrit reddenti debitum pignus a creditore reddatur, S. Kier. ad Ephef. 1.1^. 
 Ttiere m fuch another obfervatim-m A, GcUius, upon tbefe vcords of Q^. Claudius , Cum tantus arrhabo penes Sanmites IPopuli Ro- 
 mani cffcc. Arraboncm dixit fexccntos obfides, & id nialuic quam pignus dicerc, quoniam vis hujus vocabuli in ea fentcntia 
 gravior acriorq; efl, AV/. Ait. 1. 1 7. c.2. Thefenfe andufe ofthif tvord i( evident in Tlautus, Eas quanti deflinat ? Talentis ma- 
 gnis totidcm quoc ego & tu funms. Sed arrliaboni has dedic quadraginta minas, Al^flcltaria. Vie fum was 1 20I. of which he 
 gave 40I. inp,irl of p.tymcnt, and this w.is the arrhabo. So the Greel^Fatkers interpret S. Paul, A/* «Vto/ iifiQav©- ^riv«7a 
 T cftSriJeti^-^r Ti jujjtSr^, )2 appaCujV /u/Kg^V T/ /u4f ©• eji ? •Tc(,'/|;j7*-. Thcod. 2Cor. I- 22. & I Cor. 15.44. A/«t«t» 
 y6 >C, Aptt-Cvv 70 i'ul, Ji^iv 'oYOfj.a.lt\cu c'( Troyi^ti-rhaaian ln.fi cft9i1^«V>)« '^ yj'-ttl&. OiiJi TlyiunAti'Tiy etTAwf, dfiC 
 A^ytCura avoijuny, 'tya. ^ai) tk'tk i^tfein ■rnvrlf dsi'^^^s, S. Chryl". In this manner fPeal^s Eufcbius, T* ■ai/\ohH(t. tV 
 t.TeiiKKv iyyiv /i ■a(ja.:ia.C'n\'^i\aj, De vita Conftant I. I.e. 3. Tl.eoJor. in Cl. Alex. 802. Out= yi tSLv KiKcifAifijSit 
 uTi -na-ilof i/'?TEf Ju.V' d>K' e^ m'/ntQava. r aiWiar a'/l^Zv k^ ris Talfm'i t^b'tk v^jffUKnfu/JfJ. So TertuUian. Hie ic- 
 quefter Dei atq; hominuai appcllatus ex ucriufqi partis dcpofim conimilfo fibi carnis quoq; dcpofitum fcrvat in fcinetipro, 
 arraboncm fummf totius. Qucmadmodum enim nobis arrhaboneni Spiritus reliquic, ita & .^ nobis arrhabonem carnis acce- 
 pit,& vcxit inca-lum pignus totius fummz illucquandoq; redigendic. De Refur.Cam-c. 51. Plane accepit S: hie Spiritum 
 caro; fed arrhabonem, animx autcm non arrhabonem fed plenitudinem, c. 53. So though the Tranflator of Ircn.ius render 
 a.}-a.Cdt pignus, yet it it evident that Irenxus did underftand by dl'^A^iv an earnefl. Quod & pignus, dixit Apollolus, hoc 
 eft parte ejus honoris qui a Deo nobis promilTus eft, in Epiftola qu<c ad Ephefios eft, /. 5. c. 8. and a htite after. Si enim 
 pignus compkiftcns hominem in femctipfum jam facit diccre Abba Pater, quid faciet univerfa Spiritus gratia qu£ homini- 
 bus dabitur a Deo, cum Imiilcs nos ei efficiet, & perficict voluntate Patris ? 
 
 Sixthly , For the effefting of all thefe and the like particulars, it is the Of- 
 fice of ttie fame Spirit to fandifie and let apart Perlbns for the duty of the 
 Miniftry, ordaining them to intercede between God and his People, to fend 
 up prayers to God tor them, to blefs them in the name of God, to teach the 
 doctrine of the Gofpel, to adminifter the Sacraments inlf ituted by Chrijl, to 
 Fphef. 4. 12. perform all tilings necclfary for the perftclifTg of the Saints, for the work of the 
 Miniftry,for the edifying of the body of Chrijl. The fame Spirit which illumi- 
 nated the Apoft les, and endued them with power from aj^ove to perform 
 
 perfonally
 
 I Believe in the Holy Ghost. 
 
 531 
 
 perfonally their Apoftolical functions, fitted them alfo for the Ordination of 
 
 others, and the committing of a ftanding power to a fuccefTwc iMinilfry 
 
 unto the end of the World 5 wlio are thereby obhgcd to take heed unto their jsn: 20. 29, 
 
 fehes and to all the flock over which the Holy Gbofi hath made them overfeers to 
 
 feed the Church of God. 
 
 By thefe and the hke means doth the Spirit of God fanftifie the fbns of 
 men, and by virtue of this fanftification, proceeding immediately from his 
 Office, he is properly called the Holy Spirit. And thus have I I'ufficiently 
 defcribed the Objeft of our Faith contained in this Article, What is the Ho- ^ 
 lyQhofl in whom we believe, both in relation to his * Nature, as he is the *i.i"Ztfe !/ 
 Spirit of God, and in reference to his Office, as he is the Holy Spirit. 'he Holy Gfe/?, 
 
 . / have endiA' 
 liout ed the fame rrhkh¥3u(\us^hcgki]f]S did, of whom Gennzd'ms relates thus much; Fauftus ex Abbate Lirinenfis Monafte- 
 rii apud regnum Gallic Epifcopus faftus, vir in divinis Scripturis fatis intentus , ex traditioiie Symboli'occafionc acccpta, 
 compofuic librum dc Spiricu S. in quo oftendic eum juxta fidem Patrum , & confubftancialcin Sc "costcrnalcra dk Tairi & 
 Filio, ac plenicUdinem Trinitatis obtinencem. 
 
 The neccffity of the belief of this Article appeareth, firft, from the Na- 
 ture and Condition of the Creed, whereof it is an elfential part, as without 
 which it could not be looked upon as a Creed. For being the Creed is a Pro- 
 feffion of that Faith into which we are baptized, being the firft Rule of 
 Faith was derived from the facred Form of Baptifin, being we are baptized 
 in the name of the Father, and of the Son, and of the Holy Ghost, we are ob- 
 liged to profefs Faith in them three ; that as they are diftinguifhed in the * ihaiefinmer- 
 Inftitution,fo they may be diftinguifhed in our profeffion. And therefore the tlt'^h'cZfd 
 briefeft coraprehenfionsof Faith have always included the Holy Ghoft, and Md firji arife 
 fome * concluded with it. Z'^''" f*^^.%?/- 
 
 mal InjUtutiorl, 
 p. 34, 5 5. j4nd therefore at the name of the Holy Ohofl is an effential part of that form , fo muft the belief in him be as ejfential 
 to the Creed, which rvas at firfl nothin.i clfe but an Explication of that form. The firjl enlargement and explication rve find in Juftin 
 Martyr, //j«* expreffed: 'Et' oko/uo)®- tS Viilg)i 7^ ohav ly /ian'oTn 0s?, >i. iw oyifji!tj'&- >J ^ ffariff©- iu^j 'I)i<r» 
 Xftirs T« ^mjf^ivl'Q- 6ij nocliK H/a«'t», iCfiTr" oyiiy.tL\@- ni'at'jual©- e efta r '^f5«»i'^ •g^ixiifUie T<t xj* t' Iii«» 
 •jrdv\t, jal/^swV©" A»5?a/, Apol. 2. And the Rule of Faith delivered foon after by Ircnaus « very confonar.t unto it : E/( ita 
 Qiov rictlt^ct TcLvloKeilo^ T 'TrfTToimcifa. T i^vlv iC) jhi >£(*, >^ Toi ^nKcioyai 1^ rrJi/Jit to. o» ainili' ;^ «« 672 Xc'sbk 
 'Inysc^ vov T 0i») T aa^Kaiivl X \s!Sp ^/jLiTlfiU atnlneiiif, Xj wf IIuv/jlci ayiov tJ cAa t Tf ojht^/" K-Knovy^oi 7ai oix.ofo- 
 /xiat xj 7CU eA^Vf/f, Adv. Har. /.i.e. 2. As that delivered pin after him by Tertuliian. Ununt quidem Dcum crcdimus, fub 
 hac tamcn difpenfatione Cquam oiy.ovatxi^v dicimus} ut Unici Dei fit & Filius Scrmo ipfius , qui ex ipfo proccHcrit, per 
 guem omnia fafta funt, & fine quo faftum ell nihil. Hunc miiFum a Patrc in virgincm k ex ea natum Hominem & Deum, 
 nlium hominis & filium Dei, & cognominacum jcfum Chriftum •, Hunc pallum, hunc niorcuum , & fepultum fccunduni Scri- 
 pcuras, refufcitacum a Tatre, & in coelos refunipium, federe ad dextrani Patris vcnruruni jauicarc vivos & morcuos. Qui cx- 
 inde mifcrit fecundmn promiflionem fuam a Patre Sprritum S. Paracletum , Sanfti.lcatorcm fldei eorum qui crcdutit in Vi- 
 trem & Filium & Spiritum S. Ah. I'rax. c. 2. Indeed there if an objeSlion made a^ainj} this trui!: b\ the ilocinians, b/;) would 
 have w believe that in th: firfl Creeds or Rules of Faith the My Ghoft nas not included. Thm Schlidtii.'gius n/riting agairft Mcifner. 
 Porro obfcrvatum eft a quibufdam terciam banc Symboli iflius partem qui a Sp. S. ir.cipit, ab ii.itiod^fuiirc, feu iii Sym- 
 bolo non fuiffc additam : idq; non immerito, cum non perfonas ullas in quas credendu:a lie, (qusi Tolas, ut apparet, au^o- 
 ribus Symboli commcmorarc propofitum fuic) fed res tantuni crcdendas compledatur, qi.jt implicite fide in Deum & in 
 Jefum Chriflujii omnes contincntur. Hoc fi ita eft fane defuic tertia Perfona, qu,i Deum inum uiiuiiuiobis declararct. Ter- 
 tullianus fane Author antiquiffimus & tcmporibus Apoftolorum proximus, banc certam S) niboii iflius partem non tantum 
 ita non appofuit, ut omitteret ; fed ita ut cxcludcret , lib. de Virginibus velandts. But as he argues very warily with hn Hoc 
 fiita cd, lo he difputes mfl fallacioujiy. For frl} he mal^esTcuMlWm the mift ancient and next to the Apoftles, andfo would bring 
 an example of thefiifl Creed from him , where.ts Juftin Martyr and Ircnxus were both before him, and they both mention cxprejly 
 the My Ghoft in their Rules of F.iith. Secondly, He makes Tertuliian exclude the Holy Ghoft from the Rule of Faith, which he 
 dearly exprejjeth in the place forc-ciled : and there fre that place by him mentioned cannot be an exclufion, but an omiffion only, and the 
 caufe of that omiffion in that place is evident, that he might bring in his opinion of the Paracletus with ike b tter advantage, Tom 
 when Eufebius Cafaricnfis gave in a Copy of the Creed fby which he was catechixeJ, baptired and confecratedj to the Council of 
 Nice, it runs thin, fl/rdlo«V •<< ivA &iiy liatli^. Sic. x^ «« ha. Ko'e/of Imjbi' Xaii', &<: rriTd^Ofji^ i^ ei 'iy rin^ijict. 
 iyiov, and there concludes. In conformity whereunto the Nlctnc Council, altering fmie things, and adding oiiiers againjl the 
 Arians, concludeth in the fame manner, Ka) «( ri lyiov ncsC/ixa. And the Arian Biflnps in the Synod in Antiocli not long 
 after : n<5-<io^V xj »*< t3 ayioy UiiVtxci, « J /« wfO&iiVM, ■TTi^JLouStJ K) flfe* ffnf y.it «trasttJ^-v<, x) ^awf oirvi l«. From 
 whence it appe.ireth that the Frofcfjion of Faith in the Fatter, Son, and Holy Olioft, nas counted ejjeniial 10 the Creed, the reft 
 which jolloacth waf looked upon as a irfoa/ixw- C^uid nunc dc spiritu Sar.fto dicemus quun credere coufequente Syiubolil 
 parte in Trinitatc prscipimur ? Al. Avit. ierm de Symb, 
 
 Secondly, It is neceflary to believe in the Holy Ghoft, not only for the 
 acknowledgment of the emincncy of his Perlbn, but alio for a delirc of 
 
 U u 2 the
 
 332 ARTICLE VIII. 
 
 the excellency of his graces, and the abundance of his gifts. "What the Apo- 
 
 {\k wifhed to the Corinthians, ought to be the carnell: petition of every Chi i- 
 
 2Cor. 13. 14. liian, That t/je ^race of our Lord^eftis Chrtjt^ and the love of God, and the com- 
 
 Km 8. 9. fumion of the Holy Ghojl be with m all. For // any man have not the Spirit of 
 
 Chrift^heis noneof hii\ if he have not that which makxth the union,he cannot 
 
 be united to liim : if lie acknowledgeth him not to be his Lord, he cannot be 
 
 I Cor, 12. 3. Iiis Icrvant; and no man can fay that ^efwi ts the Lord, but by the Holy Gho/f. 
 
 That which u born of the Spirit u fpirit ; fuch is their felicity which have it; 
 
 that which « born of the flejb is flejb; fuch is their infelicity which want it. 
 
 What then is to be defired in comparifon of thefupply of the Spirit of Jefus 
 
 Chrifl; efpecially conlidering the encouragement we receive from Chrtft ; 
 
 who faid, Jfye being evil know howtogive gGodgiftsuntoyour children, how much 
 
 more Jhallyour htavtnly Father give the Holy Spirit to them that ask him ? 
 
 Thirdly, It is necelTary to profels Faith in the Holy Ghoft, that the will of 
 
 1 Tlieil 4. 5. God may be eftedual in us, even ottr fanBifcation. For if God hath from the 
 
 2neff.2. 15. Igginning chofen m to falvation through fan^ification of the Spirit; if we be 
 
 1 p«. 1. 2. tkcled according to the fore-knowledge of God the Father through fanciifcation of 
 
 the Spirit unto obedience, if the office of the Spirit doth confifl: in this, and he 
 
 Heb. 12. 14. be therefore called Holy, becaufe he is to fanftifie us, how fhould wc follow 
 
 peace with all mvn, and holinefs, without which no man fball fee the Lord? how 
 
 2 Cor. 1 2. 1. fjiQuld vve endeavour to cleanfe our f elves (rem aU flthimfs of the fl-fh and fpi- 
 i Cor.s.i6,\7. rit, perfect ing holinefs in the fear of God? The temple of God is holy, which 
 
 temple we are, if the Spirit of Qoddwelleth in us; for the inhabitation of God 
 
 is a confccration ; and that place muft: be a Temple where his Honour dwel- 
 
 I dr. 3. id. leth. Now if we know that our body is the temple of the Holy Ghoji within m 
 
 1 Ccir.6.i$,2o. xvhich we have of God, if we know that we are not our own, for that we are 
 
 bought with a price ; we muft alfo know that we ought therefore to glorifie God 
 
 incur body, and in our fpirit, which are Go£s: thus it is necelTary to believe 
 
 in the Spirit of Sanftification , that our hearts may he eflablifhed unbUmeable 
 
 I Vk^. 3. 13. in holinefs before God, even our Father^ at the coming of our Lord 'jefus Chrifi 
 
 with all his Saints. 
 
 Fourthly, It is neceffary to believe in the Holy Ghoft, that in all our weak- 
 
 nedes we may be ftrengthened, in all our infirmities we may be fupported, 
 
 in all our diicouragements we may be comforted, in the midft of mifc- 
 
 Awn. 14. 17. rics we may be filled with peace and inward joy. For the Kingdom of God is 
 
 not meat and drink, but righteoufnefs and peace, and joy in the Holy Ghofi. We 
 
 /<c7m3. 52. read of the Difciplesat firft, that they were filled with joy and with the Holy 
 
 I ThiiJ. \.6. Ghofl ; and thofe which afterwards became followers of them and of tl?e Lord, 
 
 Jnim 7. 38. received the word in much afflicfion, but with joy of the Holy Ghofl. Thefe are 
 
 Heb. I. 9.'" the rivers of living water flowing out of his belly that believeth ; this is the oyl of 
 
 1 7)/;.2.;o,27. gUdnefs wherewith the Son of God was anointed above his fellows, but yet 
 
 with tlic lame oyl his fellows arc anointed allb; for we have an unci ion from 
 
 the Holy One, and the anointing which we receive of him abideth in w. 
 
 Laftly, The belief of the Holy Ghojl is ncceflary for the continuation of a 
 
 fucceftive Miniftry, and a ChrilHan I'ubmiffion to the acts of their function, 
 
 iMkt i^. i8. unto the end c^ the world. For as God the Father lent theSon, andz/'e Spirit of 
 
 the Lord was iipou him, becaufe he had anointed him to preach the Go f pel, fb the 
 
 706.20.11,2:. Son fent the Apoftles, faying, As my Father hath ftnt me, even fof cud I you; 
 
 and uhen he had faid this he breathed on them, and faith unto them , Receive the 
 
 Holy Ghoft: and as the Son fent the Apoftles, fo did they lend others by the 
 
 virtue of the fame Spirit, as S. Paul lent Timothy and Titus, and gave them 
 
 I Ttm. 5. 21. power to lend others, laying to Timothy, Lay hands fuddcnly on no man, and to 
 
 Tit. I. $. Titus, For this caufe left I thee in Crete y that thou fbouldefi fet in order the things 
 
 that
 
 I Believe in the Holy Ghost. 
 
 339 
 
 that are tva»ti»g, and ordam Elders in every City, as I had appointed thee. Thus 
 
 by virtue of an Apoftolical Ordination there is for ever to be continued a Mi- 
 
 nifterial fucceffion. Thole which are thus feparated by Ordination to the work 
 
 of the Lord, are to feed thefiock of God which ii among them, taking the over fight i Pct. 5. 2. 
 
 thereof-^ and thofe which are committed to their c^.xQ,ZTcto remember and obey 
 
 them that have the rule over them, and fubmit them f elves ^ for that they natch for Heb. 13. 7, 17. 
 
 their fouls as they that mufl give account. 
 
 Having thus at large aflcrted the verity contained in this Article, and de- 
 clared the necclTity of believing it, we mayeafily give a brief expofition, by 
 which every Chrillian may know what he ought toprofefs, and how he is to 
 be underftood, when he faith, / believe in the Holy Ghost. For thereby he is 
 conceived to declare thus much, I freely and refolvedly alTent unto this as 
 unto a certain and infallible truth, that befideall other whatfoever, to whom 
 the name of Spirit is or may be given, there is one particular and peculiar 
 Spirit, who is truly and properly a perfon, of a true, real and perfonal fubfi- 
 ftence, not a created but uncreated Perlbn, and fo the true and one eternal 
 God ; that though he be that God, yet is he not the Father nor the Son, but 
 the Spirit of the Father and the Son, the third Perfon in the blefled Trinity, 
 proceeding from the Father and the Son : I believe this infinite and eternal 
 Spirit to be not only of perfeft and indefectible holinefs in himfelf, but alfb 
 to be the immediate caule of all hoHnels in us, revealing the pure and undefi- 
 led will of God, infpiringthe blefled Apoftles, and inabling them to lay the 
 foundation, and by a perpetual fuccelTion to continue the edification of the 
 Church,illuminating the underftandingsofparticularper(bns,re£tifying their 
 wills and affeO:ions,renovatingtheir *iacures,uniting their perlons unto Chrift, 
 alluring them of the adoption of fbns,leading them in their aftions, directing 
 them in their devotions, by all ways and means purifying and fan6>ifying 
 their fouls and bodies, to a full and eternal acceptation in the fight of God. 
 This is the eternal Spirit of God : In this manner is that Spirit Holy; and 
 thus / belteve in the Holy Ghofi. 
 
 ARTICLE
 
 394 
 
 ARTICLE IX. 
 
 ARTICLE IX. 
 
 %\)z l}t\^ CatljolicK Cijurcl), tlje Communion 
 
 of ^amts* 
 
 "^ Aithughgene- T N this ninth Article we meet with fome variety of pofition, and with 
 raUi the Article ^ much addition, for whereas it is here the ninth, in fbme Creeds we find 
 Qwchii'L " •^'i*^ * '^'^' ^"'^ whereas it confilleth of two dilHnft parts, tlie latter is 
 ntidiatehfoUotv wholly added, and t!ic former partly augmented ; the moft Ancient profef- 
 Ho/ c'/v/?"^'*^ fing no more than to believe i" the Holy Church, and the Greeks having added 
 Tertuiiian'w^^ by way of explication or determination, the word Citho/tck, it was at laft re- 
 obfci^eth Cum ccived into the Latin Creed. 
 
 tub tribus & 
 
 teflatiofidei & fponfio falutis pignorcntur, neceflario adjicitur Ecclefic mentio, quoniam ubi tres, id eft, Pater & Filius 
 & Spiritus Sanftusibi Ecciefia qua; trium corpus eft, De Baptif. c. 6. and S. Aug. in Enchir. c. <^6. SpiritusS. fi creatura non 
 Creator clTcc, profcfto creatura rationalisencc Ipfe enim cdet fumma creatura ; fc idee in Regula fidei non ponercrur an- 
 t;; Ecclcfiam, quia& ipfe ad EceltHam pertineret. And the Author of thit firjl Book. Je S)mb. adCatecli. Scquitur poftS.Triiii- 
 titis commendationem S. Ecciefia, nnis. H\ct. cited in the next note. Tet notwithjlanding thu order xras rot alaa)s obfentJ, 
 b.it fometimes thit Article was refcncdt) the end of the Creed, Aifirjl appcareth in that remarkable place ofs. C} prian. Quod fi 
 aliquis illud opponit ut dicat eandem Novatianv.m legem tenerc quam Catholica Ecciefia teneat, codcm Symbolo quo 
 & ncs baptizare, cundcm nolle Deuni Patrcm, cundem milium Chriltum, eundcm Spiritum S. ac propter hoc u.urpare 
 cum potcftatem baptizandi poffe, quod vidtatur in Interrogatione baptifmi a nobis non difcrepare ; fciat quifquis & hoc 
 opponendum putat, primum non eiVe unam nobis & Schifmaticis Symboli legem, nequc eandem inrerrogationem. Nam 
 ciimdicunt, Credit remijjior.em Peccatorum (p" vitam £ternani per fan'lam Ecclejlam ^ nicntiuntur in interrogatione, cum noa 
 habcant Ecclelum. Tunc dcinde voce fiia ipfi confitcntur rcmillionem pcccatorum non dar i nifi per Saniftam Ecdefiam, 
 Ep.ad M.tgn. Thta Arius and Euzoiut, in the nords hereafter cited, place the Church in the conclnfion of their Creed. And the Abator 
 oftbefecond Boo^ de S) ni. ad Catech, placeth the Remifi"n of fins after tlx Hoi) Ghfl. Noli injuriam tacere ei qui te fecit, ut coo- 
 fequaris ab illo quod in ifto S. Syrabolo fequitur, Remijfiinem omnium peccatorum ■■ and after he hath fp'>lcen of the Relurrenim 
 and life rcerlafiing, proceedeth thus to fpeal^ of the Church, Sancla Ecciefia, in qua omnis Sacrament! terniinatur authoritas, ©-r. 
 The Author of the third, Ideo Sacramcnti hujus conclufio per Eccl. terminatur quia ipfa eft mater foecunda. And the Author of 
 the foJlrth, P.r lanftam Ecclefiam. Propterea hujus conclufio Sacramenti per S. Eccleliam terniinatur, quoDiam fi quisal/qj 
 ca inventus fuerit, alienus erit a Duraero filiorura ; ncc liabcbit Dtum Patrem qui Ecclcfiam noluerit habere matrtm. Tout 
 therefore the) defpofed the lafi pa^t of the Creed, Credo in Spiritum S. peccatorum remirtioncm, carnis refurreftionem & viram 
 aternam per S. Ecclcfiam. And the defign of this tranfpofition was to fignifie that remijfion of fins and refuneiiion m eternal 
 life, are to be obtained in and b) the Church. As the Creed in the firft Homil) under the name of S. Chryfoftom, Credo in Sp. 5. Iftc 
 Spiritus pcrducit ad S. Ecclefiam, ipfa eft qua: dimittit peccata, promittit carnis refurrcaionem, proniittit vitain itcTEam. 
 t TertuU. Qu«ceft mater noftra, in quam reproniifimus Sanftam Ecclcfiam, ah: Marcion, I. 5 c. 4. So Rutfinus, Sariiftam Ec- 
 clcfiam. for Catholicam « added b) Pamelius. So S. Hier. contra Lucif. Prxterea cum (olenne fit in lavacro port Trinitatis 
 Confeflioncm interrogate, Crcdis Sanftam Ecclefiam ? Credis remidionem peccatorum ? t^uam Ecclcfiam crcdidiile cum 
 dices ? Arianorum ? fed non habcnt : noftram ? fed extra hanc baptizatus non potuit earn credere quam nellivit •■, andS. Aug. 
 DeFideify' S)tnb. Credimus&Sanftam Ecclefiam, »p;f/j»/i?/i/«/<iria/(on,utiq; Catholicam. J■9Ma^imu.^ Taurin. 0\r)' io\. anJ 
 Venantius Fortunatus. Ti:e Author of the fiffl Bao<^ dcSymb. ad Catech. Sequitur poit Santts Trinitatis commendationem S. 
 Ecciefia. Tne AHth:r oj the other three rf ho placeth thu Aiticle tafl of all, Sanlla Ecciefia, in qua omnis hujus facramenti ter- 
 niinatur authoritas, /. 2. and 1.4. exprejl) Per Sanftam txclefiam, as the words of the Creed tvitb the explication before mer- 
 i.oncd. yls alfo the Intenogation of the Sovatians ending with per S2t\i{imEcde[\am, cited before out 0/ 5. Cyprian. Solil^e- 
 ■n-ife ofthofe two Homilies on the Creed tvhich are faljl) attributed to S. Chr^ foft. the fiijl hath Satiftam Ecclefiam after the Belief 
 in the Hoi) Ohojl, the fecond concludeth the Creed with per Sanftam Elcclefiam. In carnis rcfurrcftione fides, in vira ictcr- 
 na I'pes, in Sanfta Ecciefia charitas. Thus the ancient Saxon Creed fet forth b) frchcrus, Tlia halgan gelathinge, i.c.the HUj 
 Church, theOreel^Cieedin Saxon Letters in J'//' Robert CottonV/.;4)-.ir;, ardiheoU Latin Creed in the Oxford Librar). Deusqui 
 in ca-lis habitat, He condidit ck nihilo ea qua funt, S: multiplicavit propter Sanftam E clefiam fuam, iralcitiir tibi, Herni. 
 L y.^ifimet. Virtute fua potenti condidit Sanftam Eccleliam fuani, i^. Rogabam Dominum ut Revela[iones ejus quas 
 mihi oltendit per Sanftam Eccleliam fuam contirmaret, V'lf. 4. But though it were not in the Roman or Occidental Creeds, _>« 
 it was ancicnilj in th: Oriental, particiilai I) in that nj HicTuiilcm, and that oJ Aleyi3i\drh. In the Creed at Jcrufalem /> wj/ 
 certair.lj xery ancient, for it ts expounded b) S.Cyt'xl, Archbijltop of that place, «( /uiar ijinv KafieAiKtu* ExxxttniK. And w the 
 Alixar.drian it was as ancient, for Alcy.mdct Archbifi^opof that pLice infeits it in hu Conjeffion, in bis Epiftle at Alcxandrum, 
 ft.\a.\ )Lf ixUUjj x«9oA/icEuk -t 'A;rosBM/-W lnnKnffJAy, Theodorec. Hiil. 1, 2. c. 4. And Arius and Euzoius in their ConfejfiM 
 ofyaitijgixenintoConildiu\nc, thm conclude i^tif Ku^oXiy.lui 'EnKKtiBidy n ©sf, Tiii' 3iro Ti^^rc^iy ««< -np^Tar, Sotrates 
 Hiji Eccl.l. I. c. 26. Thi fame H alfoexprej]ed in b»th the Creeds, the leffer andthe greater, dclivcicdb) Epiphanius/i Actoratoi 
 (be trends are repeated in the next Cljenaitoii. 
 
 To begin then with the firft part of the Article, I fliall endeavour lb to ex- 
 pound it, as to fhew whiit is the meaning oftheCZ/z/rf/^wliichChrill hath pro- 
 pounded to us, how that Church is holy, as the Apoltlc hath allured us, how 
 that holy Church is Catholick, as the Fathers have taught us. For when I 
 
 lay
 
 The Holy Catholick Church. 
 
 SJJ^ 
 
 fay, / k'/ieve in the Holy Catholick Church, I mean that * there is a Church *Credo f..n- 
 which is lioly, and which is Catholick, and I underftand that Church alone ^^m Ecdeil- 
 which is both Catholick and holy : and being this holinels and Catholi- ^l];^ [ I'Jl^f 
 cifm arc but affeftions of this Church which I believe, 1 muft firft declare chrchiTrCre- 
 what is the nature and notion of the Church, how I am allured of the f° '" fanftam 
 cxiftence of that Church, and then how it is the fubjed of thofc two tLfrmT:' nt 
 
 afteftions. does the }>artkk 
 
 , , .... ,, , , ^ , in added or fub- 
 
 ftraHed make any difference. Fnr ahliough fome of the Latin and Greeks Fathers frefs the force of that Piopofthn as « 
 tiefore obferved. though Ruffiiius urge it far in this particular. Uc autcm una eademque in Trinitate divinicas doceatur, 
 licuc di.ftuni cfl in Deo Pacre credi adjefta pr.ipofitionc, ita 8: in Chrilto Kilio ejus, ita &: in Spiritu S. niemoratur. Scd' 
 utmaniffftiu!, fiat quod dicimiis, ex confcqucntibus approbabitur. Sequiciir namq; port l;unc ftrmoneni, SanHam Feck* 
 fiem, remifmetn peccattsnm, hujiis carnis refurrenionem. Nondixit,in fanftam Eccleliam, necin rciniiiioiiem peccatoruni, 
 necincarnisrerurrtftionem, fi cnim addidilTec in prapofitionem, unaeademg; vis fuilk: cum luperioribus. Nc aurcuj 
 (/j NuiK autem) in illis quiJem vocabulis, ubi divinitate fides ordinacur, in Deo I'atre dicicur, & Jcfu Cliriilo Kilio cjui 
 & in Spiritu S. in crteris vcro ubi non de divinicace fed de creaturis ac niyiieriis (crmo ell. tn pri'policio non addicur 
 ut dicatur in fanftam Ecclefiam, fed Sanftani Ecclcfiam crcdendam effe, non ut in Deiim fed uc Ecclcllani Dto congrc- 
 gatani ; & renufTioncm peccatorum crcdendam elTc, non in reniillionem peccatonim, &: refurredionem carnis, non in 
 refurreftioncm carnis. Hac icaque pripoficionis fyllaba creator a creaturis fecernitur &; divina feparantur ab liu'nanis, 
 Rujf. in Symb. Tnough I fay, thk exfreffim be thus prejfid ; yet we are Jure that the Fathers did ufe ei{ and infr the reji of the Creed 
 as well as )or the Father, Son, and Holy Ghoj}. We haxe already produced the AiuhoriticsrjS. Cyril, Arius and Euzoius, />, iS, i j. 
 «!(/ r/.wfo/Epiphanius in AfOMf J. ThKi aljithe Latins, andS. Cypniu, In zcerna:n paiuin fcro credent, qui in vitam ater- 
 nam credere noluerunt, Ad Demetrianum. So Interpres Irenxi, (.^uotquot autcm timent Deutn, & crcdunt in advcntum i-ilii 
 cjiis, (6rc. So Chryfol. In Sanrtam Ecclcfiam. quia Ecclefia inChrirto, & in Ecckfia Chriftus ell, qui ergo Ecclefiam tate- 
 tur, in Ecclefiam fc conteflus crt credidifie, Serm, 6 2. And in the ancient edition of S. Jerome in the place before cited it was 
 read, Credis in Santtam Ecckfiam, and the word in was left out by Vi(5lorius. 
 
 Fertile undcrftanding of the true notion of the Churchy firfl: we mufl: ob- 
 ferve that the nominal definition or derivation of the word is not fuffi- 
 cient to defcribe the nature of it. If we look upon the old Eaglilh word 
 now in ufe, /. Church or Kjrh., it is derived from the Greek, and iirft fig- y .¥^'^ f^ 
 nified the Houfe of the Lord, that is, of Chrift, and from thence was taken prlpcriy"chnfi\ 
 to fignifie the People of God, meeting in the Houfe of God. The Greek f""" "'fe'"^'' 
 word ulcd by thcApoftles toexprefstheChurch, fignifieth * <i calling forth, l^„'J*f'l th'e 
 ifwe look upon the origination; a congregation of men, or a company af- Lordchrij},^!- 
 fcmbled, ifwe confider the ufeof it. But neither of thele doth fully cxprels ^;® ^"e^*"-"*' 
 the nature of the Church, what it is in it lelf, and as it is propounded in our rLic'Lyrk^ aid 
 Belief. f-"i-"rci.. ' 
 
 * ITje word u- 
 fedbythe Apofik if 'V.Kt\n(rii,from I^kaKhv evocare. From \ti.KiK\n7aj, 'iKKKwrn ; from sxkAii*!?, iKKhntiij., of the fame 
 notation with the Hebrew i<"lpO Ecclefia quippe ex vocatione appellaca ell, 5. Aug- Exp. ad Rom. And though they 
 ordinarily tukeu primarily to figntfie coavocitio, as S.Aug. Inter congrcgationeni, unJe fynagoga, fe convocationcm, unde 
 Ecclclia nomen habet, difiat aliquid, Enar. in Pfal. 177. yet the Origin-ition fpcal^ only of evocation, without any intima- 
 tion of congregation or meeting together, as there it in QvyKKril'^. ^'cn whence arofe that definition 0/ ^k'chodlus, "Oti 
 'Ekkmioi-j-v iTweji ri iiciiiiiKYiKttcu T<t« nfii/i( Myt^ou znnv, I'hotius Biblioth. iVhereat iny-ahfif « here nomorethan itAXfiv, 
 'iKKKDjtf no more than Khuati ; its K>.m<i^»v and mKhm <ijHy withti;e Attickswerc the fame ; From wher.ce it came to pjfs th.it 
 the fume prepofition hath been tivice added m the compofiiion of the fame word; from cxxet^tir iKKKiwa, from thence inKA»ii7/«t- 
 f ^k, and becaitfe the prepofition had nofignificaiion in the vje oj thut word, from thence \:ii^-.H.KKwii.(^iv, to convocace, or call toge- 
 ther. But yet iKX.Kttiri'-'-if not the fame with iKKhna-ii, net the evocation or the aHian of calling, but the Kh»T»t or the company 
 called, and th.it (according to the ufe) gathered together ; from whence iKy.xnJid^iv is to gather togctl.cr, or to be gathered. 
 /A-nrcJ.'. Cyril, EKK^nc^a. 'j KtKfnax ipi^avut^af, tA«c to 7ra.v]a( oftxtfAw^ jt^ cjhb Qwjciyiv, Catech. 18. .So Ammonius, 
 '^KK.Kttriii.v ihi-pvai ' fi^huMn ^ atxattitat r kJ? r "x'ttKiv. Tothispurpije do the Lxx uje i^KKnn:/f^nv ailive!;,!) convocile or 
 call together an Ajfrnbty, as c*nAiini{«c Aotii", and lM,t.h.n^ii,Cnv QwyJ'iayluj, and lyy.i.Min:i.l^i£!^ palfively, as c^KKund^n 
 rritn. itQwrntuyA, which the /IttickiVi iters would have exprejjed by utK^^nirinti <»J Arillophancs, "£/9_:_i /xti inJi rrgarc]/ 
 iljTVov a» T.i tXxi '^HKKTit^tsv TfpC«1a avyKv.^niuSpa, l^cfpfs. Iihere thiuj) the Scholi.ill hath rciuircd it 'i-KKKunit^Ht, 
 •<< aiL>iK»inv.v QuiitiyHv, whereby the Lexicographers A-ivi" been deceived, yet the ti ord is even there tal^'n at a neuter, inthe paf- 
 five fence, as i:,eneraUy the Atticbt ufe It. Honfoever from the nol.ttion of the word we cannot coiiclu.ie that it fignifies a number of men 
 called together into one ajfembly out of the mafs or generality of mankind ; firfl becaufe the prepofition In, hath no fucb force in the ufe of 
 the word; f:condly,becaufc the coUeiiion or coming together is not fpecifted in the origination. 
 
 Our Iccond obfervation is, that the Church hath been taken for the whole 
 complex of Men and Angels uurfinping the iame God ; and again, the An- 
 gels being not conlidercd, ic hath been taken as comprehending all the Tons p.^a'dllum'^iam 
 of men believing in God ever lincethe -j- foundation of the World. Biitbcing t inc de mun- 
 Chrilt took not upon him the nature of Angch,andconfequcnily did not pro- 'rJ^J'f^^^^^, 
 perly purchale them with his blood, or call them by hii Word ; being they M,'d.^n. 
 
 are
 
 35^ 
 
 ARTICLE IX. 
 
 arc not in the Scriptures mentioned as parts or members of the Church, nor 
 can be imagined to be built upon the Propliets or Apoftles ; being we are at 
 this time to fpeak of tlie proper notion of the Churchy therefore 1 fhall not 
 look upon it as comprehending any more than the fons of men. Again, be- 
 ing though Chritt was the Lamb flain before the foundation of the World, 
 and wholbever frqm the beginning plealed God were faved by his blood ; 
 yet becaule there was a vafl: difference between the fcveral dilpenlations of 
 the Law and Goipel, becaule our Saviour fpake cxprefly of building hira- 
 fwlf a Church when the Jewilh Synagogue was about to tail, becaule Catho- 
 licifm, which is here attributed unto the Church, mufl be undcrftood in op- 
 »77.w9.Tgna- pofitiou to the legal fingularity of the Jewifh Nation, becaule the ancient 
 7krii"\^-rf * F^fh^rs were generally wont to diftinguifli between the Synagogue 
 a.■ii'f~t^i.- and the Church, therefore I think it neceflary to retrain this notion to 
 ?s< jy,T,- f'Ttf- Chriitianky. 
 
 a'.,Kj 'laav.)'.,iCi"lcty.aC, i^ ci Ht-znTeu, ei 'A-rigzKoi, y^ >i iKX-MaeL, Ef.ad Philad. Where » «tKMiCT« « pUinI) taken for 
 the multitude of Chrifliatu who vere conxerted to the Fmtb by the Apoftles, and th:fe who were afterwards joyred to them in 
 the profejjion of the fame Faith. Sacrificia in popi'.lo, farrificia & in Ecclcfia, Iren.t.^. c . 54. Diffeminaverunt fermo- 
 ncm de Chriflo Patriarchx & Prophets, deraeffa eft autem Ecclefia, hoc ert, fruftuni perctpic, Id.l.^. r. 54. Quid 
 ]udaicu5 populus circa bencncia divina perfidus & ingratus ? nonnc quod a Deo primum receflit impacientue crimen 
 tuir. S. Impaciencia etiani in Ecclefia lixreticos facie, 5. C)pr. d-: Bom Patient. C^uis non agnofcac Cliriftum reli- 
 qjifTe matrem Synagogam Judxorum vetcri Teflamcmo carnaliter adlixrcmcni, & adli^filTe uxori Tux, S. Ecclefi-e, 
 .S.Au^. contra Fauft. 1. 12. c. 8. Mater Sponli Domini noftri Jefu Chrilli Synagoga eft ; proinde nurus e^s Ecclefia....- 
 JJ:tn. Enar. in Pf.U. 44. 
 
 Thirdly, therefore I obferve that the only way to attain unto tlie know- 
 ledge of the true notion of the Church, is to fearch into the New Teftament, 
 and from the places there which mention it, to conclude what is the nature 
 f in quern tin- of it. To which putpole it will be neceflary to take notice that our Saviour 
 gucret... inEc- firft fpake of it, mentioneth it as that which ■[ then was not, but afterwards 
 nond^' A^c^ ^^^^ '•^ ^'^ ' ^^ when he fpake unto the great Apoftle, ' Thou art Peter, and. upo» 
 ftoii ftruxe- this rock I tr/7/ i>ui/d my Church ; but when he afcended into heaven, and the 
 ranc, Tert. de Holy Ghoft Came doMn,when Pe/e/' had Converted '' //'ree //j»w^W/o«/jwhich 
 '%an'.i6.'i8. were added to the '^ hundred and tnenty Diici^ks, then was there a Church, 
 ^AV^ 2.41, (and that built upon -[Peter, according to our Saviour's promife,) for after 
 tliualis «'e- ^^^^ ^^'^ read, '^ J he Lord added to the Church daily fuch as fljould be faved. 
 vcrtens acquc A Cliurch then out Saviour promiledfliould be built, and by a promife made 
 comutans ma- before his death ; after his Afcenfion, and upon the preaching of S. Peter ^ 
 mini incentio- ^^''^ find a Church built Or conftituted, and that of a nature capable of a daily 
 rem pcrfonaii- incrcalc. We can.iot then take a better occafion to fearch into the true no- 
 confcrmcmr '^'^^ °^ '^'^'^ ^'^^'^^h °f ^^^"'ft' than by looking into the origination and in- 
 sufcr tc, in- crcafc tlietcof ; without which it is .". impoflible to have a right concepti- 
 
 quk ^dipcabo on of it. 
 Ecclejiam me- 
 
 am, iy d.tbo ttbi claves, non Ecclefia?. Sic enim & exitus docet : in ipfo Ecclefia exftrufta eft, id eft, per ipfum, 
 jpfc clavem imbuic, vides quam. i^iri Ifraeliis, ambus mandate qus dico : Jefum Kazarenum \irum J Dei xobk de- 
 Jttnatiim, & rcliqua lertuU. de Pudicitia, c. 21. So 5. Eafil. Eu9u« y6 iK -f ^atrUt rauTtn utitd/J FltJJsf.-.. t <A« -f 
 TifEWf -C^oyjul ip' UU/70V Tttii o'ikoAjjlLu -? Ekkamsis< J\^du^»ir, adv. Eunom. I. 2. S. Peter tool(_ upon himjetf the 
 building of the Church, that U, ti build the Church, which he then performed, when /.■e preached the Oofpel b) which the 
 Church was pft gathered. ■' Alls 2. 47. ••. Tertullian mentioning the Alls of the Apoftles, addeth iheje words, Quam 
 Scriptaram qai non recipiunc, nee Spiricui Sanfti eflc poiriint, qui necdum Spiricum poflint agnofcerc diiceniibus 
 n'.iilum -, fed nee Ecclcfiani defendcrc qui quando 8: quibus incunabulis inftituram eft hoc corpus, probare non habcnu 
 iJe Prijif. Huet. c. 22. 
 
 Now what we are infallibly afTured of tliefirff a6lualexifl;ence of a Church 
 
 ofChriftisonly tliib. There were twelve Apoftles with the Difciples before the 
 
 Afls I. 15. defccnt of the Holy Ghoil, and the number of the namts togethtr were an hundred 
 
 andixvtnty. When thcHolyGhofl: came after a powerful and miraculous man- 
 
 Ansi. J8.4:, nerupon the blelfed Apoftles, and S.Pe/tr preached unto t he 7^*'.^, tliat they 
 
 '^' ' fhould rtfent and be baptized i» the name of "jefiis Chrtjl for the remijfion of fins ; 
 
 thiy
 
 The Holy Catholick Church. 
 
 997 
 
 they that gUMy received, his word, were baptized, and the fame dny there were ad- 
 ded unto them about three thouf and fouls. Thefe being thus added to the reft, 
 continued Jledf aft ly in the Apofiks doctrine andfelletvjijtp, and in breaking of bread 
 and in prayers: and all thefe perfons fo continuing are called the .'. Church, 'c^f^^l^^^' 
 What this Church was is eafily determined, for it was a certain number of saccrdotes Pc- 
 men, of which fbme were Apoftles, fbme the former Difciples, others were ""■" ^ -'°;'"- 
 perfons which repented, and believed, and were baptized in the name of /"ffencadre- 
 feftfs Chrijl, and continued hearing the Word preached, receiving the Sacra- liquos coapo- 
 mentsadminiftred, joyning in the publick Prayers prcfcnted unto God. This p°,'°f Domini' 
 was then the CWfA, which was daily increafed by the addition of other per- id eft in f.c- 
 fons received into it upon the fame conditions, making up ^ the multitude (5y"':'e'=-""'-i'-'''«- 
 them that believeed, who were of one heart and one foul, ^ believers added to the ' ^ff) \K^2 
 Lord, multitudes both of men and women. ^A^h^.ij,. 
 
 But though the Church was thus begun, and reprefented unto us as one in 
 the beginning, though that Church which we profefsto believe in the Creed 
 be alfo propounded unto us as one ; and fo the notion of the Church in the 
 Adlsof the Apoftles might feem fufficient to exprcfs the nature of that Church 
 which we believe; yet becaufe that Church was one by way of f origination, t Has voces Ec- 
 and was afterwards divided into many, the adual members of that one be- l^lf^i^ ^^mAi 
 coming the members of feveral Churches; and that Church which we be- Ecckfu initi- 
 lieve, is otherwife one by way of complexion, receiving the members of all ""'^ ^' ^'^^"' 
 Churches into it ; it will be necelfary to confider, how at the firfl thofe feve- 
 ral Churches were conftituted, that we may underftand how in this one 
 Church they were all united. To which purpofe it will be farther fit to exa- 
 min the feveral acceptions of this word as it is diverily uicd by the Holy 
 Ghoft in the New Teltament ; that, if it be pofTible, nothing may tfcape out 
 learch, but that all things may be weighed, before we colle6l and conclude 
 the full notion of the Church from thence. 
 
 Firft then that word which fignificsthc Church in tiie Original Greek, is 
 fbmctimes ufed in the vulgar fenfe according as the Native Greeks did ufe the 
 lame to exprefs their Conventions, without any relation to the Worfliip of 
 God or Chrifl, and therefore is tranflated by the word Jjjembly, of as great ahs 19.32,3?, 
 a latitude. Secondly, It is fbmetimes ufed in the fame notion in w hich the ^°' 
 Greek Tranflators of the Old Teftament made ufe of it, for the AlFembly of 
 the people of God under the Law, and therefore might be moll fitly tranfla- 
 ted the Congregation, as it is in the Old Teftament. Thirdly, It hath been con- "j^J ^_- 5^* 
 ceived that even in the Scriptures it is fbmetimes taken for the place in which 
 the members of the Church did meet to perform their fblcmn and publick ^ ^c;. , , ^^^ 
 fervices unto God; and fome-l-pafTages there are which feem tolpeaknolels, i^«. n. ig, 
 but yet are not lb certainly to be underftood of the place, but that they may IffJ^l'^^l^^^. 
 as well befpoken of the people congregated in a certain place. Befide thefe a\ncluJco!iti'f 
 few different acceptions,* the Church in the Language of the New Teftament |^^'"^,X,"''* 
 doth always fignifie a company of perfons proteffingthe Chriftian Faith,but ,hi scr:ptmes 
 not always in the fame latitude. Sometimes it adinkteth of diftintlion and fir thi piaa of 
 plurality ; fbmetimes it reduceth all into conjunftion and unity. Sometimes Z'uri"fo7ti,Ld 
 the Churches of God are diverfified as many ; fometimcs, as many as they cvm^p to he 
 arc, they arc all comprehended in one. ^In^TunZ^ 
 
 of the Chr'ifllans in hit time. Sicut Ecckfia dicitur locus, quo Ecclefia congrcgatur. N.im Ecclcfi] iioniines funt dc quibus 
 dicitiir, Vt exhiberet fibi gkriof.m Ecdcfi-m. Hanc tanicn vocari ctiani iplam domum oratioiiiim, idem Apoftolub tcflis 
 eft, ubiait, Nunyad domos miiha'.>:r» ad in.ind.cwdim fy bibendim, Ealcfi.wi 0:i cwumnitis >. EtliocquoriJianus Ipqucn- 
 di ufus obtinuic, ut, ad Ecclcfiam prodirc, auc ad Ecclcfiam confugcrc, iion dicaiur, nifi quod ad locum ipfum paricctlq; pro- 
 dierit, vcl confugcnt, quibus Ecclciilcongrcgatio continctur,t[«.<J/./M/i.-) Lcxit. I. ^. c. 57. By theft words it « cat.iin th.ic 
 inS. AvgulVin' J tim^- they ufed the »vo)(/ Ecclcfu, asn-e do mwihe Church, for ayhcejct „fMt fur ike Worfliip cf Gid; and it it 
 alfo cert Jin th.it ihofe of the GreeiClmrch did ufe 'EKKWrna. in thefimc fenfe at V.uW\in\%jfejhi'g ftbe]i)Mip>irig timesojihe Church, 
 before the ferfecution under Dioclcfian, ftp th: Chfiflums i/.njkuuf -In toTj Txhsu i'm/iixnu^ifir ii'.^fj^tioi i:<t;*iai ut
 
 338 
 
 ARTICLE IX. 
 
 ThAT'O' eiv£ ■!rciaa,( T(tf ToA^c Im dlixthiaipiLviguv iKKMtnit, Hifl. 1.3, c. I. <ui(/i\ Chryf. Ei yi^B-KKKninatr Kdtla-riii^.aj 
 yn^fov J^ a.f'o7Jtv,'rt»M iji}Ko? rah -TKliJLxjiy.ov, ^ y6-Ivif<i>T&- lx.KKif7i:L(Ttixy'aTz^:f,f/}m. 26..tJRom. Em it is mt 
 fi certain that the Ap^flle ii/eJ'RiLKWwa. in thatferfe, nor is it certain that tkere_ were .w Imjes fet apart fr the warflsip ofOidin 
 the ApjiUs timesitvhicbthen auldkcalled by that name. For Ifidorus Pcleufiota w/j-f/?;- denies it, and difiinguiflies between 
 'EKKAitaix. and 'E«)cA.ii»7a«£/o», after ikit mann:r, 'A)}.t SJic.'EKxAitna, iC, aW.o '£./.>'. KnoKt'^eiov, i jx ^ T4|Ui'(U(ar 4" :^»r 
 CuuiiVKi, TO A' ^T!? t.ii.w JO >v\av iiMJhuiiTaj. Andthiti he proveth thudiftin^ii'i, "Ciimif y<!> *Mo bh •Junar^'cioi' k, i\- 
 Xodvaix, k) aMo^Su '/iTi'ieioi' J^ *»i» •5uf/i*na, 19 <t >^o ^t>^djT iteiot )L.i»^* ^ny-n' ro fi y6 r ri-reycf S Qimtffdiisn 
 ftlu^VH, n 3 w ^)thdjoijt.%v»( ivi (^(t olf It, 5 y.irJuuQ- ly it (nfjnei^ «tiii/-«,_«T« >^ 6i» ?•' 'E;cKM)j»*r'iei< xj ■# 'E)ty.;iitw<«<. 
 Then he concludes that in the /^pjflles times there rvere m'^tuhnntt'^et*, ^E'' (<* t ' ATewAaf ore li 'Ekkamjj* e*o^a pL x*' 
 e^irneiJitrydjjLA^iKol;, '=f{i/e 3 t^a/In* AUjUTf ^, c*)iA.»iinst?ii«a k'h tw, Epijl. 246. 1. 2. 
 
 .-.Alls i5. 5. por fnft in general there are often mentioned .'. theChiircheshy way of plu- 
 2 ^clr. V.' 19 rality, the Churches of God., the Churches of the Gentiles., the Onirches of the 
 2?, 24! Saints. In particular we find a few Believers gathered together in the houfe 
 It. 8, 28. of one (Ingle perfbn, called d.^ Churchy as the Church in the houfe o{Pr'tfcillx 
 Rev. 22'. 15.' and AcfiiiLt, the Church in the houfe of Nymph.ts^ the Church in the houfe of 
 1 nejf. 1. 4. Philemon ; whicli Churches were nothing el(e but the believing and baptized 
 ^Rm.Yi.^l' pci'^ons of each Family, with fiich as they admitted and received into their 
 
 1 Cor. 14. 2?. houfe to ioyn in the worfhip of the fame God. 
 
 HwOrigen/jr •' 
 
 the moj} part fpe-ilj of the church in the plural number al ly.KKntnax. * Roin.iS, $. i Cor. 16.19. C»/.4.i5. Philem.2. 
 S. Cliryf obferxeth of Prifcilla am/Aquila. Oyja y6 natiy ImUkiixh a< ly ¥ o'tKtuv iKKWffiiy -sro/Sffa/, J)ci n n '^rdi^at 
 "^roitiaaj T/rt(f> ^ </)* ra roif ^irait ojjtIm iyoT^cu -jrittv, Ciir^foii. Homil. 30. in EpijK adRamams. 
 
 Again, when the Scripture fpeaketh of any Country where the Gofpel 
 *(/.i/. 1.22. had been preached, itnameth always by way of plurality the * Churches 
 icoM5.V,i9. of that Country, as the Churches of Judxay o( S^imaria and Galilee^ the 
 Rev.i.ti'. Churches of 6y;.« and oi Ctlici.t, the Churches of Galatia, the Churches 
 
 2 o,fs\ '"** °^ '■^''''*' '•'^"^ Churches of Macedonia. But notwithflanding there were feve- 
 cai. i. 2. ' ral ILich Churches or Congregations of Believers in great and populous Ci- 
 ties, yet the Scriptures always Ipeak of fuch Congregations in the notion 
 
 ' lOr. 14.34. of one Church. As when S. Paul wrote to the Corinthians, ^ Let your no- 
 1 Cor. 1.2. f„^.^ i^^^p filence in the Churches, yet the Dedication of his Epilile is, Vnto the 
 Church of God which is at Corinth. So we read not of the Churches, but 
 t A7x8. 1,21, j.j^^ f Church at '\ferttfalem, the Church at Antioch, the Church at C^fares, 
 13. 1, 15. the Church at Ephef/s, the Church of the Thefjalonians, the Church ofLaodi- 
 3. 18, 22. gg^^ ^\^Q Church of Smyrna, the Chmch of Per(^amm, the Church of Thyati- 
 iTnejf.i.'i.'' ra, the Church ofSardis, theChmch of Philadelphia. From whence it ap- 
 coi. 4. 16. peareth that a coUeftion of feveral Congregations, every one of which is ia 
 fT'il/s'T'i','?! ^^"^^ ^'^"^^ ^ Church, and may be called lb, is properly one Church by vir- 
 An'd thw after tue of the fubordinatioH of them all in one Government under one Ruler. 
 *flr ^or^ u^"- ^°'- ^'^"^ '" thofe great and populous Cities where Chriflians were very nu- 
 TMsTnthTt'ime merous, not only all the feveral Churches within the Cities, but thofe alfb 
 ^Clemens B/- in the adjacent parts were united under the care and infpeftion of one Bi- 
 'n 'L.KK^c^i '^°P' '^"^ therefore was accounted one Church ; the number of the Chur- 
 ';?e«;,HTffj- ches following the number of the Angels, that is, the Rulers of them, as is 
 *,y.:-^-pciubn evident in the Revelation. 
 
 Bit i-ctf^Qi/Jff)) li'oav^oy, Ep. I. So after him] gnauus, Ti? wt^.^Mm'* T? <ti/o|u<i)t*tiVij) th if» ot'Ejijacf 'Afjof, And 
 P-KKf^ntia. iyx TiT trn U 'Xe^}>.iny, And fo the rej}, 
 
 Nov/ as feveral Churches are reduced to the denomination of one Church, 
 in relation to the fingle Governour of thofe many Churches, fb all the 
 Churches of all Cities and all Nations in the World may be reduced to the 
 fame fmgle denomination in relation to one fupreme Governour of them all, 
 and tliai one Governour is Chri/l the Bifhop of our fouls. Wherefore the A- 
 poftlc fpeakingof that in which all Churchesdo agree, comprehendcth them 
 all under the lame appellation of one Church; and therefore often by the 
 
 name
 
 The Holy Gatholick Church. 
 
 339 
 
 name of "* Church are underftood all Chriftians vvhatfoever belonging to any ^ ^^ „ 
 of the Churches difperfed through the diftant and divided parts of the i cor!'i2.'2sl 
 World. For the fingle perfons protelTing Faith in Chrill arc members of the i^-p-Ct/.i.i?. 
 particular Churches in which they live, arrd all tliolc particular Churches f^^ti'.\?i?i 
 are members of the General and Univerfal Church which is one by unity 25,27,29,52! 
 of agijjcgation ; and this is the Church in the Creed which we believe, ^'fo ?,"°"^°^' 
 and which is in other Creeds exprefly termed fO/zf, / k/ieve in om Holy Ca- Izl-a'g^V'*'^ 
 
 tholick Church. as of one church 
 
 CelCus calls tkr 
 Chriftians, tku ^ (iiythwi luKMiPif, apudOrig. /. 5. f So the Creeds o/Epiphanius in Ancorato, rriTiiJt/J/j ♦;< ixiay 
 o.yav KiifloA/iW iC, 'Atcsbai;cLu 'SKK?.»iri:tv. io the Jcruialeni Creed in S. Cyril. Thw the Nicene with the Additions of the 
 Council of Conftantinoplc, ixiAy d^lav k«9«a/xJu< ly 'A~tsihiK>if 'EKKKmlat: Thm alfothe Alexandrian, at aptearcth by 
 thofe already quoted of Alexander, Arius and Euzoius. 
 
 It will therefore be farther nccefTary for the underftanding of the nature ' 
 of the Church which is thus one, to confidcr in what that Unity doth confifl-. 
 And being it is an aggregation not only of many perfons, but alfo of many 
 congregations, the unity thereof mufl confift in Ibme agreement of tliem all, 
 and ad he Hon to fbmething which is one. If then we reflcft upon the firft 
 Church again,which we found conftituted inthe AQs,and to wJiich all other 
 fince have been in a manner added and conjoined, we may coUeft from their 
 union and agreement how all other Churches are united and agree. Now 
 they were deicribcd to be believing and baptized perfons, converted to the 
 Faith by S. Ptfer, continuing ftedfaftly in the Apoftles dodrine and fellow- 
 fhip, and in breaking of bread and prayers. Thele then were all built upon 
 the fame Rock, all profelfed the fame Faith, all received the fame Sacraments, 
 all performed the fame Devotions, and thereby were all reputed members of 
 the fame Church. To this Church were added daily fuch as fhould be fa- /^/ 2.41,4;, 
 ved , who became members of the fame Church by being built upon the 44' 47- 
 fame foundation, by adhering to the fame do6lrine, by receiving the fame 
 Sacraments, by performing the fame Devotions. 
 
 From whence it appeareth that the firft unity of the Church confidered in 
 itfelfjbcfide that of the head, which is one C^ri/l^and the life communicated 
 frorft that hcad,which is one Spirit,relieth upon the original of it,which is one ; 
 even as an houle built upon one foundation, though confi fting of many rooms, 
 and ev^ery room of many ftones, is not yet many, but one liouie. Now there 
 is but one foundation upon which the Church is built, and that is Chrifi : for • Cor. j. 11. 
 other foundition can no man lay^ than that is laid which is Jf/z/r Chrijl. And 
 though the Apoftles and the Prophets be alfo termed the foundation, yet even 
 then the unity ispreferved,becaufeastheyareftones in the foundation, fbare 
 they united by one Corner-ftone; whereby it comes to pafs that fuch perfons 
 as are of the Church, being felloiv-cit/ze.ts with the Sai^/ts, and of t':^ houjhold Ephef.2 19,23-, 
 ofGdd,Are built iipcn the foundation of the Jpojlles and Prcphets^'Jtf/is Chrif hint- 
 felf being the chief corner-ftone , ift whom all the building fitly framed together^ 
 groweth unto a holy Temple in the Lord. This Jlofje was laid m ZJon for a form- //•«. 28. \6. 
 dation, a tried flone, a precious corner-jlone, a jure foundation \ tlicre was the firft 
 Church buik, and whofocver have been, or ever fliall be converted to the 
 true Chriftian Faith, are and Ihall be added to that Church, and laid upon ^Tcrtuiiian 
 the fame foundation, which is the Unity of * Origination. Our Saviour //"•"(■"'i </'*« 
 gave the fame Power to all the Apollles , which was to found the ^Jf^ll^'l^^ 
 Church ; but he gave that Power to Pe/tr, to fhew tlie unity of the fame unanKjuamqut 
 
 Church. cmraccm cort- 
 
 diarriint,aqui- 
 bus tradi'.ccm lidei & fcipfam do^'trinx extern cxindc Elccicfia! mutiutx funt, & quotidie mutiiantur uc Eccicfi* 
 fianc : ac per hoc & ipfj Apoftolic.t, uc foboks Apoflolicariim Ecclcfiaruin. Oiiinc gcr.us ad Origincm I'uam ccnfcacur nc- 
 cdfe eft. Icaque tot & tautx Eccleli.i' una eft ilia ab Apoftolis prima ex qua onincs. Sic omncs prima & Apoftolica;, duni 
 una onin.b probanc unitatem: du:u eft illis communicatio pacis, Sc appcllacio fratcriiicatis, S« conrcircracio liofpicalj- 
 
 XX 2 ""«^
 
 340 ARTICLE IX. 
 
 tan= • C112 jiiri non iii Htio regit quam cjufHon Sacnnireti una tridkio. Di Frtfmfi. Htra. c. 20. tiknthe Ucita 
 crigiaii »J'i:6 S. C much mjlfis upia , Ecclelia uai ei\ q'^ in multitudineni liuus incremcnto fafcuodiatis csko- 
 
 di-or i quo.T.odo radii , led lumen ununi -, £: rami ar'xirU mujti, fed rcbur unuai tcMcj radke ftaidarum. Ex 
 
 cuni de fonte ucd r;»i p::;.-L-ni defluunt, nHmcrofitas licet diftiu vjdcana- cxundantis copU lirgiurt, unitas tsmen fer- 
 y,4r in orir'T^. !^^--. S. C'fr. dt mhdtt Ecd Loquitur Dominus ad ^etram, Egi iibi duo, inquit, ^ia ru es Fttrm, i^ ^tfer 
 
 .~' ' OT n;;j»!,S:c. E; idem poll rcfwreftioDcm luamdicit, fj/I-f r^-zwr*. Et qusnuis Apoftdis 
 
 ';_ . , .n fuim parcmpoceflitemcribuat, £: dicat, Jf.-w frr/;r m? rjfirr, t^ 'js wm i:/, &c. tamm 
 
 ut uniacem ir.Jiiiuibrtc, uniodi eiuidem originctn ab ano incipientein foa authoricate difpot'oi:- Hoc tram unqucSt 
 cncri Apofloli, quod mit PetnK, pari ccnibnio prtdiri, & lionoris & poteAaris, ltd exordium ab uniatc proficil'citur, ut 
 Erdtila una monltrerur, Tiii. '£,:< 5»]©- tS ^-.l, tu, hU ri Kt/ei'», ha. nr* ly ri JUftK r'tuitf t^' rlui liit^nr i-m- 
 tfirsj. u'tufua. 5? ifX'f '^ '•"=<• *''"°- '^'^^ Stromac 1 -. Tkii u vo) nacb n i. zbifivd, l:::u_h tcjifiMUTf S. CypnjB 
 w ■-'xLil-cJ h tbt Romanifti ti;ni< tb; recej^ of one Htad if liy Chatb af«a emh, a'J tifhew thai the Bifltfef Boat iitbm 
 c-x ffl^ i" ■'■irnkr f ik -.::c,'h:n li S. Pctcr , wbfreai S. C\ prtan fpukftl! ^Utiri f in} ficb cue HtaJL, mr ^ tmjfach Saccef- 
 fjn, ht Cfih cf ti\ -'t :'-; C'cvcb ., vb:ib «:is f: i:y.;:i h Cbrij^.^t'r.M tit'Jrin mjsbl benfrt^i. F:r vbertm dtl 
 
 tie reft ^tke Af-..:... .— . r^M f-:»eT aaJ Ikkkt witb S.Vcici , jttCbnji diii^rttcdLirb gh-t thttfcwern S.laa, u/bem 
 toe Vaitj »f the Cbtoci} Jftico be imenitd tt build Kfm tbefmaJstim »f tbt Afyftks. 
 
 Secondly, The Church is therefore one, though the members be many, 
 £^i>f/.4. ^. becaufe they all agree m one Faith. There is one Lord, and cm Fsitby and 
 J-de J. that Faith ona delivered to the Sxtnts , which whofcever (hall receive , em- 
 
 brace, and profefs, muft neceflarily be accounted one in reference to that 
 proiefTion. For if a company of Believers become a Church by believing, 
 they muft alfo become one Church by believing one Truth. If they be one 
 in r'cfpetl of the foundation, which is ultimately one , if \\t look up,.a 
 Cbnfi, which is mediately one, if we look upon the Apoftles united in one 
 Co: ner-ftone ; if thofe which believe be therefore faid to be built upon the 
 foundation of the Apoltles , becaufe they believe the DoSrine which the 
 Apoftles preached, and the Apoftles be therefore faid to be of the lame 
 foundation, and united to the Corner-ftone , becaufe they all taught the 
 fame Doftrine which they received from C^rijl, then they which be- 
 lieve the fame Docbrine delivered by Chriji to all the Apoftles, delivered 
 . ^^.^ ^.^j by all the Apoftles to Believers, being all ProfefTours of the fame Faith, 
 irec»is7;*a/:, niuft be Members of the fame Church. And this is the f Unity of 
 ddixfrim 't^ Faith. 
 
 Jumm or bnij 
 
 AijhjS cf the mjtterijl 0t^8 cffjitb, TJ ty'fvyui mfnytzvi , ly tu^tUm rlii -rlpr r 'EtcArni , Jtai-ajs et tKo ttS 
 x:?ua> e/Vs5i7ifuV» AutXvj znKeian, as ifs •Ttsr «l».«?a, 1^ iuul-jf TlTd-H T»TWf, ««« fiia.f v^yL* ^ tL» airHt* 
 't^^ssa >ut{J)xf, ^ cju.Z'jr»i toLtx kt^C^jh i. iMijtM c Tati^i'I'^^nt i!< h iius. jcut"KicVC«. Adverf. Hir. /• i. K*7i 
 Ti it 0»-*c-3f. xtTiTi aittiiT, »-Ta TS dtyjjuj , KiTm T4 c^f/lui, u'zr'xu tiraj c*«V/ tW tfyala.t i^ Ks9cAi(ita 
 
 ii:( n ©is ~j ^,ai'u2 /, /*' i e{ -^ Kvt'ti (^uii-yt^r Tnj i»/» Kalx}i}a.yLSf,e<, i( Tf.-itttnt ©;ef , Akoxik crtul^'BC 
 Tf) KsAiitKiit iirua iyr9r.s<. Clcai Alex. Stromat. /. 7. Tck f ^nf' ^f'Futh fiilTrnb tb-: Z'rjr' rf Cnginaiin, cezaafe 
 the nn; Fsitb it tt-e nn: Fou-Jmivi. Si fa eil Eccldia quz fidcm refpuat , nee ApoAoiicz prxdicatiaois tundamoKa pof. 
 lideat, delcrcnda eft, Petra :ua Cliriims eft, S. Amb. in Luc. lib. :. cap. ;. 'H -^ ff-iut^oa tLm ExxAamv, 3t ptmw • 
 ritiul*, «f:T» » «!$7( »2ir, Clem. Alex. Stronut. /. 2. S.]evomtin tb:[e writ ^ tbt Fftlm 23.11. Hjbc cift genencio 
 qu2Tcn;ium D^mimun, bMb tbii Obferunm. Saperiis imgularicer dixie, Ac accifiet bae£8imem; (Dodo plynlkcr, 
 quia Eccktia ex pluribus pcricob coDgr^aoir, & tamen loia dicimr propccr unuatem n«kL 
 
 Thirdly, Many perfons and Churches, howfoever diftlnguifhed by time or 
 place, are confidered as one Church, becaufe they acknowledge and receive 
 the (arae Sacraments, the figns and badges of the people of God. When the 
 Apoftles were fent to found and build the Church, they received this Com- 
 
 Mjxth. 28. i^. miflion, Go dnd teuh mR Nations, hsptizing thtr» in the nime cf the Father, and, 
 
 E.fbfj: 4. 4, 0^ ffjs Son, and cf the Holy Ghofi. Now as there is but one Lord, and or;e Fa:th, 
 {'o alfb is there but one Bs^tifm ; and conlequently they which are admitted 
 to it, in receiving it are one. Again, At the inftituticn of the Lord's Supper 
 Chriji commanded, i'nying. Eat ye all of this, drink ye aJIcf this, and all by com- 
 
 I Cff. ic, 17. municating of one, become as to that communication one. For s-t l^emg ma- 
 ny are cne bread, and cm body ; for ne are all partakers of that one bread. As 
 
 ic.-r.io 2,3,4. therefore the Ifraelites teere all baptized unto Mofes in the cloud and in thfta^ 
 and did all e it thiftme fpiritual mat, and did all drink the farne fpiritusl irtnkj 
 and thereby appeared to be the one people of God ; {o all believing perfons, 
 
 and
 
 The Holy Catholick Church. 
 
 341 
 
 and all Churches congregated in the name of Chrifi:, waflicd in the fame la- 
 ver of Regeneration, eating of the fame bread, and drinking of the fame cup, 
 are united in the fiime cognizance, and io known to be the fame Church. 
 And this is the Unity of tt:ie Sacraments. 
 
 Fourthly, Whoibever belongethto any Church is fome way called, and all 
 which are lb, are called in one hope ofthar cilling : the lame reward of eternal £;*'•/. 4- 4- 
 life is promifed unto every perlbn, and we all through the Spirit wait for the Gai. 5. 5. 
 hope of right eotijnefs by faith. They therefore which depend upon the fame 
 God, and worlhip him all for the lame end, the hope of eternal life, which God 
 that cannot //e, promifed before the world began, having all the fame expecta- 
 tion, may well be reputed the fame Church. And this is the Unity of 
 Hope. 
 
 Fifthly, They which are all of one mind, whatfbever the number of their 
 perfbns be, they are in reference to that mind but one ; as all the members 
 howfoever different, yet being animated by one foul, become one body. 
 Charity is of a faftning and uniting nature, nor can we call thole many, who 
 endeavour to keep the unity of the Spirit in the bond of peace. By this, faid our ^I'H 4- ?. 
 Saviour, (hall all men know that ye are my difciplcs, if ye have love one to another. J^hn 13.35. 
 And this is the ■\ Unity of Charity. t Unus Dcus e- 
 
 Laltly, All the Churches ofGod are united into one by the unity ofDifci- nim&chrirtus 
 pline and Government, by vertue whereof the fame Chr ill r uleth in them all. e[u" una^'fidcs 
 For they have all the fame paftoral guides appointed, authoriled, fandified ""^ ^ r^'-^^^ '^ 
 and fet apart by the appointment of God, by the diredion of the Spirit, to di- Hs"'unira°pm " 
 re6t and Itad the people of God in the fame way of eternal falvation : as there- concordia; giu- 
 forc there is ^ no Church where there is no order, no Miniftrj^ ; ib where the o"c ' "/"-I^I^I 
 fame Order and Miniftry is, there is the fame Church. Andthisisthe .*. Uni- fauEcclj: '" 
 tv of Regiment and Difcipline. * Ecciefia non 
 
 ' ° eft qu2 non 
 
 hihetSzccTdoKi,S.Hier. adv. Lucifer. naV7E<*i'?ST5*s>OTti» w) A/a)c'ci« «'< 'ItiyKc Xeifsy, yjTir'f--!ri^><.oTtiva< VIj- 
 TSfjt, 'if>' n^ir^'fl'n'Sf »« Cuoi/eto;' ®U 1^ d( QwjJiTnoy 'Aw»yBA«i' " ymeJf iiray\)tY.hnina. i y.^tMT^h I^nit.ad TraU. 
 
 •jK\j <ial yj^e^ Kajii^JiiyiAil^t, S.QrilaJcap.^<,. ubi interpresj^aic^, male tranftulit decLirut, quod eft >js<^^'U1f^'^ cum 
 re4dercoporcucric, ctinnf//«,autconfM/f. .•. Epifcopatus unus ell, cujus a (Ingulis in foliduni pars toiietur ; tcclL-fia una 
 cftqux' in miikitudinemlaciusincreraentofoecunditatisextcndicur, 5. Gyp. ?f);(/i.'m. Soheppis thcfe mo rj^nher. Cum fit J 
 Chiiftouna Ecciefia per totum mundum inmulca membra divila, item Epitcopacus unu5 Epifcoporuni mulcorum concorJi 
 numcroficate diffufus. Ep. ad Antoniamm, 
 
 By the (e means and *^ for thefereafbns, millions of pcrfonsjand multitudes "^^ ^'[fi/l^' "'^ 
 of Congregations are united into one body, and become one Church. And Temiiiian. 
 thus under the name of CAwrc/^exprelTedin this Article, I underftand a body, Una nobis & ii- 
 or coUedion of humane perfons profeffing faith in Clirilf, gathered together ^q^^^^^' idem 
 in fcvcral places of the World for the worfhipof the fame God, and united in- ciniftus, ea- 
 to the fame corporation by the means aforelaid. And tliis I conceive fuffi- |j|-;j|'^ lavacrift- 
 cient to declare the true notion of the Church as fuch, which is here the ob- cramcnu-, fe- 
 jeft of our Faith ; it rcmaincth therefore that we next confider the cxiHence "'d di>:c'im, 
 of the Church ; which is acknowledged in the aft of Faith applied to this fj"n„5, ^^ k/^! 
 objcft. For when I profcfs and fay, / believe a Church, it is not only an ac- \ti.tnd. aip. 2. 
 knowledgmentofa Church which hath been, or of a Church which fhallbe, d^'P,"„VicS 
 but alio of that which is. When I fay, 1 believe in Chrt /I dead, I dcknowlcdge rciiglonis, & 
 thatdeath which once was, and now is not : for Chrisl once died, but now is difcipiiii* unr- 
 not dead. When I fay, / believe the refarre^lion of the body, I acknowledge "J^*;:^ ^Afohg, 
 that which never yet was, and is not now, but fliall hereafter be, Thusthe o^ j?. 
 aft of Faith isapplicatcd totheobjcdl according to the nature of it ; to what 
 isalrcady pjll,as palf ; to what is to come, as ftill tocome ; to that which is 
 prefcnt,asitislfill prefent. Now that which was then paff, when the Creed 
 Was made, muft neccllarily be alvsays paii, and lb b:heved ior ever; that 
 
 which
 
 342 ARTICLE IX. 
 
 which fhall never come to pafs until the end of the World, when this publick 
 f rofefTion of Faith fhall ceafe, that rnuft for ever be believed as ftill to come. 
 But that which was when the Creed began, and was to continue till that 
 Creed fhall end, is propolcd to our belief in every Age as being ; and thus e- 
 ver fince the firft Church was conftitured, the Church it lelf, as being, was 
 the object of the Faith of the Church believing. 
 
 The exiftence therefore of the Church o^Chrift (as that Church before is 
 unJerflood by us,) is the continuation of it in an aftual being, from theiirfl 
 colleftion in the Apoflles times unto the confummation of all things. And 
 therefore to make good this explication of the Article, it will be neceffary to 
 prove that the Church which our Saviour founded and the Apoftles gather- 
 ed was to receive a conftant and perpetual accefTion, and by a fiicceffive aug- 
 mentation be uninterruptedly continued in an aftual exiftence of believing 
 Perfbns and Congregations in all Ages unto the end of the World. 
 
 Now this indeed is a proper objefb of Faith, becaufe it is grounded only 
 upon the promife of God ; there can be no other afTurance of the perpetuity 
 of this Church, but what we have from him that built it. The Church is not 
 offuch a nature as would neceflarily, once begun, preferve it felf for ever. 
 Many thoufand perfons have fallen totally and finally from the Faith profef^ 
 fed, and fo apoflatized from the Church. Many particular Churches have 
 been wholly loll, many Candlefticks have been removed ; neither is there 
 any particular Church which hath any power to continue it felf more or 
 longer than others; and confequently, if all particulars be defe£tible, the 
 Univerfal Church muft alfb be fubjefb of it \k\i unto the fame defeftibi- 
 li ty. 
 
 But though the providence of God doth fuffer many particular Churches 
 
 to ceafe, yet the promife of the fame God will never permit that all of them at 
 
 once fhall perifb. When Chrifl fpake firfl particularly to S. Peter, he fealed 
 
 Afat. 16. 18, his fpeech with a powerful promife of perpetuity, faying. Thou art Peter ^ ani 
 
 upon this rock Tvill I build my Churchy and the gates of hell jhall not prevail agatnfi 
 
 it. When he fpake generally to all the reft; of the Apoftles to the fame pur- 
 
 2/et.7i. 15,25. pofe, Go teach all Nations, baptizing them in the name of the Father ^ and of the 
 
 Sen, and of the Holy Ghofl ; he added a promife to the fame elfeG, and loel am 
 
 with you aliv.iysy even to the end of the trorld. The firft of thefe promifcs af^ 
 
 fureth us of the continuance of the Church, becaufe it is built upon a Rock ; 
 
 iMt.n.24,2$. for our Saviour had expreffed this before, Whofoever heareth thefe faytngs of 
 
 mine, and doth them, I will liken him unto a wife man which built hit houfe upon 
 
 a rock, and the rain dtfcended, and the floods came, and the winds blew and beat 
 
 upon that houfe, and it fell not, for it was founded upon a rock. The Church of 
 
 Jieb.^.^, 6. Chr/fi is the houfe of Chrijl, for he hath builded the houfe, and is as a Son over 
 
 . his own houfe, whofe houfe are we ; and as a wife man, he hath built his houfe 
 
 Ecciefiain "^fu- upou arock, and what is fo built fhall not fall. The flatter of thefe promi- 
 
 amDivina pro- fes givcth uot Only an afTurance of the continuance of the Church, but alfb 
 
 DG[i-^no'i^"ce '''^^ ^^^^^ of thatcontinuance, which is the prefence of Chrilt. IVheretm or 
 
 ego vobifcum three are gathered together in the name ofChriji, there he is in the midjl of them, 
 
 h^rtc ^uo ^"^ f'l^'reby they become a Church, for they are as a builded houfe, and tlie 
 
 Efij}. 51. .s. Son within that houfe. Wherefore being Chrift: doth promife his prefence 
 
 Augua. upn unto the Church, even unto the end of the World, he doth thereby alTure us 
 
 'the vui'i^i. ^^ ^'^*^ exiflence of the Church, until that time, of which his prefence is the 
 
 Exiguicatcm caufe. Indeed, this is ^the Ctty of the Lord ofhojls, the City of our God, God 
 
 meo- „,ii ejiabliflj it for ever, as the great Prophet of the Church hath faid. 
 
 dicTum 
 rum annum 
 
 inihi, mal^eth the Church ti fpeal^ theft wjrdt. Quid eft quod nefcio gui rcccdcntcs i mc murmuranc concrame ? (^liid 
 Cil quod perditi me periiflc coniendunt? Certe enim hoc dicunt, <^ia fui & non Ijra. yinnuMiu mihi exi^kitatem dmum 
 
 weDum,
 
 The Holy Catholick Church. 
 
 549 
 
 tneonim. Non a te quxroillos diesiPternos j illi fine fine func, ubi ero, non iplbi qiiiro ■■, tc po-a!cs qustro, teraporales dies 
 mihi anriuncia. Lxigidt^temdiertim me!irum non XKxmtiKm AKnmmioxmn anmncin mihi. (^-am.:iu ero in ifto fcculo, 
 annuncia mihi, propter ilios qui dicunc, Fuic & jam non eft : propter i!los qui dicunt, Implcc* funt icripciir*, credide- 
 rnnc omnes genres, led apolbcavit&periitEcclefiade omnibus gtntibus: (^lid eft hoc, Sxya/Mfc/n diernm meoriim annun- 
 cia mihi ? Et anunciavic, nee vacua fuit vox ifta. Quis annunciavic mihi nifi ipfa via ? Quomodoannunciavit? Ecce ego 
 vobifciim fiitn ufque rtdconfummMinnem fxcitli. Condone feciwda in Ff,il. loi. ' Pfal.i^S.-S. Forte iita Civitas, qua: mundum 
 reniiit,aliquandoevertetur. Abfit Deiu fmd.nit earn in £tcrmm. Si ergo Deus fundavii cam in a;tcrnura, quid times ne 
 cadac rirmamentum ? S. Au^. ad locum. 
 
 Upon the certainty of this truth, the exiftence of the Cliurch hatli been 
 propounded as an objeft of" our Faith in every Ago, of Chriltianity; and fb 
 it fbali be ftili unto the end of the world. For thofe which are Believers are 
 the Church, and therefore if they do believe, they muff believe there is a 
 Church, And thus having fliewed in what the nature of a Church confilkth, 
 and proved that a Church of that nature is of a perpetual and indefeftible exi- 
 ftence, by virtue of the promiies of Chrift, I have done all which can bene- 
 cefTary for the explication of this part of the Article, I believe the Church. 
 
 After the confideration of that which is the lubjeft in this Article,follow- 
 eth the explication of the aifeftions thereof; which are two, Sandicy and 
 Univerfality ; the one attributed unto it by the Apoftles, the other by the 
 Fathers of the Church : by the firft the Church is denominated Holj, by the 
 lecond Cathol/ck. Now the Church which we have defcribed, may be called 
 holy in feveral refpefts, and for feveralreafbns ; Firft, In reference to the Vo- 
 cation by which all the members thereof are called and feparated from the 
 reft of the World to God ; which feparation in the Language of tlie Scriptures 
 is a fandification : and fo the caUing being holy, (for God hath called m with ^tim. i. 9, 
 an holy calling) the body which is feparated and congregated thereby, may 
 well be termed holy. Secondly, In relation to the Offices appointed, and the 
 powers exercifetl in the Churcli, which by their inffitution and operation 
 are holy ; that Church for which they were appointed, and in which they 
 are exercifed, may becafcd^o/^. Thirdly, Bccaufc wholbever is called to 
 profefs faith in Chrift, is thereby engaged toholinefs of life, according to the 
 words of the Apoftle, Let every one that namtth the name of Christy d.fart arw, 2. 19, 
 from iniquity : for thole namers of the name, or named by the name of Chrift, 
 are fuch as called on his name, and that was the defcription of the Church; 
 as when Saul did pcrfecute the Church, it is faid he had authority from the ^p^9- 14,2x0 
 chief Priefis to bind all that called upon the name of Christ,, and when he preach- -q^^ ^^rl'i- 
 edChrist in the Synagogues, all that heard him faid,, Is not this he who defrayed 9'si^i/.a •^ 
 them which called on this name in Jerufaltm? Bcingthen all within the Cliurch f^'".' "^^ '^ 
 are by their profeflion obliged to fuch holinefs of life, in refpe(3: of this ob- '^■^IhirH^'i. 
 ligation, tiic whole Church may be termed holy. Fourthly, In regard the end c'snf avyKi- 
 of conftituting a Church in God, was for the purchafing an holy and a pre- '^^^^^^^"^ 
 cious people ; and the great defign thereof was for the begetting and increa- Ssiv ^ rdl 
 (ing holinefs, that as God is originally holy in himf^lf, fb he might commu- '^z '*« /f^' 
 nicate his fanftity to the fbns of men, whom he intended to bring unto the kuf.Epifl.ii^s] 
 fruition of himfelf, unto which without a previous fanftification they can '• =• 
 never approach, becaufe without holinefs no man jjj.ill ever fee God. 
 
 For thcic four rcalbns the whole Church of God, as it containcth in it all 
 the perfbns whicii were called to the profeffion of the Faith of CAr///, or were 
 baptized in his name, may well be termed and believed holy. But the Apo- 
 ftle hath delivered another kind of holinels which cannot belong unto the 
 Church taken in lb great a latitude. For, faith he, Chrifl loved the ( hurch, Eph. s.2i,iS, 
 and gave himfelf for it, that he might fan^ifie and clean fe it by the rvajfjing of ^'' ' 
 water by the Word, that he might prefent it to himfelf a glorioits Church, not having 
 fpot or wrinkle or my fuch things but that it Ihould be hoi} and without ble.mijh. 
 
 Now
 
 344 ARTICLE IX. 
 
 Now though it may be conceived that Chrijt did love the whole Church as it 
 did any way contain all fuchas ever called upon his name, and did give him- 
 lelf for all of them : yet we cannot imagine that the whole body of all men 
 could ever be fo holy, as to be without Ipot, wrinkle, blemifh, or any lijch 
 thing. It will be therefore neceflary, within the great complex body of the 
 Univerfal Church, to find that Church to winch this abfblute holinels doth 
 belong : and to this purpofe it will be fit to confidcr both the diflerenceof the 
 perfons contained in the Church, as it hath been hitherto dcfcribed, while 
 they continue in this life, and their different conditions after death ; whereby 
 we fhall at laft difcover in what perfons this holinefs is inherent really, in 
 what condition it is inherent perfeftly, and confcquently in what other lenfe 
 it may be truly and prop&rly affirmed that the Church is holy. 
 
 Where firft we muft oblerve that the Church, as it embraceth all the pro- 
 
 feffors of the true Faith of Chrift., containeth in it not only fuch as do truly 
 
 believe and are obedient to the Word, but thofe alfo which are hypocrites, 
 
 and prophane. Many profefs the Faith, which have no true belief: many 
 
 have Ibme kind of Faith, which live with no correfpondence to the Gofpel 
 
 preached. Within therefore the notion of the Church are comprehended 
 
 good and bad, being both externally called, and both profelfing the fame 
 
 Matt. 13. 24, paith. For the Kjngdom of heaven U like tmto afield in which wheat nnd tares 
 
 3o> 47' ^^^.j, fpg^f^j^y n„fQ fig^ harvest ; like unto a net that was casi into the Sea, and 
 
 Matt. ;. 12. gathered of every kind--, like unto a floor in which is laid up wheat and chaff, 
 
 lirmitTime tc- like unto A marriage-feafl, in which fbme have on the wedding gartnent, and 
 
 "cm!!^ dubkcs 1°^^ "°^' This is that Ark o^No.ih in which were preferved bealts clean, and 
 
 aream Dei eifc uuclean. Tliis is that^re^? houfe in which there are not only vejfels of gold and 
 
 Ecclefiam Ca- ofjilver, hut alfo of wood, and of earth, and fame to honour and fome to di (honour. 
 
 \xl earn' uiq," There are many called, of all which the Church confifteth, but there are/e» 
 
 infinera fecu- choftn, of tliofc which are called, and thereby within the Church. I con- 
 
 Ii'iiJ'tr'^paLs ^^"^^ therefore, as the ancient Catholicks did againft the -t- Donatifts, that 
 
 comineri, hoc within theChurch, in the publickprofeffion and external communion thereof, 
 
 eft, boms ma- ^^^ contained perlbns truly good and fanftified, and hereafter favcd ; and to- 
 
 torumcomrau." gcther with tlicm other perTons void of all faving grace, and hereafter to be 
 
 nione mifceri, damned: and that Church containing thefe of both kinds may well be cal- 
 
 ^t^um^'c. "il'' ^^^ ^^°h^ as S. Matthew called Jerufalem the Holy City, even at that time when 
 
 Mat! 22. 10. our Saviour did but begin to preach, when we know there was in that City a 
 
 2Tim. 2. 20. general Corruption in Manners and Worfhip. 
 
 S. Jerom ]o)ns » r r 
 
 theje twotogethcT, Area No* Ecclcfii typus : lit in ilia omnium animaliura genera, ica & in hac univerfarum & gentium & 
 morum homines funt, utubi pardus fciioedi, lupus &agni, ita & hie julH & peccacorcs, id eft, vafaaurea & argentea cum 
 ligneis&fidilibuscommorantur, Di.i/. confM Z.«c//tfrMM^. \lhe opinion of the Donatijls confuted by the Ciiiholicl^s U to 
 tefeen in S- AuguftinV Bj)<^, f«f/r«/fi/, Ereviculum Colbtionum. Vponrvhich rejielling inhk Bool^^od CoWMonem, he obfeives 
 how they trere forced by the teftimony of thofe Script kres which we hnie produced^ to acknowledge thai there were mingled with the 
 good fuch Of were occultly bad, Ecce etiam ipfi vericace Evangelica non aliud coafti funt conntcri auam malos occultos 
 nunceipermixtos ciTc, at the good and bad fifli are taken in the fame net, becaufe it could not difceinthe baa from the goid. And 
 from thence he crforcethfrom their acknowledgement, that thofe which are apparently evil, are contained in the fame Church, Si eaim 
 propterea rctibus bones & males congregantibus Ecclefiam compajavic, quia malos in Exrclefia non niai jfeftos fed lacentcs 
 intcllFgi voluic, quos ita nelciunt faccrdotcs, qucmadmodum liib fluftibus quid accepcrint recia iielciun: I'ifcatorts. I'ro- 
 ptcrca ergo & arei comparata eft, ut etiam manitcftc mali cum bonis in ea pranuntiarenturfuturi. Neque enim palea qux 
 in area eli perniixta frumentis, etiam ipl'a fub Huftibus later, qua (ic omnium oculis eft confpicua, uc potius occulta fint in 
 ca irumcnta, cum fit ipfa manifefta, Lib. poll CoUat. cap. p, 10. 
 
 Of theft; promifcuoufly contained in the Church, fuch as are void of all la- 
 ving grace while they live, and communicate with the red of the Church, and 
 when they pals out of this life, die in their fins, and remain under the eternal 
 wrath of God; as they were not in their pcribns holy while they lived, 16 
 arc they no way of the Church after their death, neither as members of it, 
 nor as contained in it. Through their own demerit they lall fhort of the glory 
 
 unto
 
 The Holy Catholick Church. 
 
 541. 
 
 Unto which they were called, and being by death feparated from the exter- 
 nal Communion of the Church, and having no true internal communion 
 with the members and the head thereof, arc totally and finally cut off from 
 the Church of ChriH. On the contrary, lijch as are efficaciouOy called, jo- 
 llified, and lan£lified, while they live are truly holy, and when they die are 
 perfeftly holy '■, nor are they by their death feparated from the Church, but 
 remain united ftill by virtue of that internal union by which they were be- 
 fore conjoined both to the members and the head. As therefore the Church 
 is truly holy, not only by an liolinels of inftitution, but alfo by a perfbnal 
 fan£lity in reference to thefe Saints while they live, fo is it alfb perfcftly ho- 
 ly, in relation to the fame Saints glorified in heaven. And at the end of the 
 world, when all the wicked fhall be turned into hell, and confcquently all 
 cut off from the communion of the Church ; when the members of the 
 Church remaining being pcrfe£lly lanftified , fhall be eternally glorified, 
 then (hall the whole Church be truly and perfe3:ly holy. 
 
 Then fhall that be completely fulfilled , that Chri^i fhall prefent unto him- Ephef. z, 27, 
 [elf aglorioits Church, which fhall l>e holy and ivithoHt hlemijh. Not that there 
 are two Churches of Chriji^ one, in which good and bad are mingled toge- 
 ther, another, in which there are good alone ; one, in which the Saints are 
 imperfectly holy, another, in which they are perfe&ly fuch ; but one and 
 the fame Church in relation to f different times, admitteth or notadmitteth \ Jhis was it ' 
 the permixtion of the wicked, or the imperfe£lion of the godly. To conclude, ^il!,]'A;''J„f^e% 
 the Church of God is univerfally holy in refped of all, by inifitutions and edto the Dom- 
 adminiilrations of fanftity ; the fame Church is really holy in this World, ''l^!, objeiiing 
 in relation to all godly perfbns contained in it, by a real infuled fanftity ; the 'Jo 'diftM ^ 
 lame is farther yet at the fame time perfedly holy in reference to the Saints chwcba. Oe 
 departed and admitted to the prefence of God ; and the fame Church fhall JJ^^j^ ^'^^^_ 
 hereafter be moft completely holy in the world to come, when all the mem- niam eorum 
 bers aftually belonging to it, fhall be at once perfeded in holinefs and com- ^^j^^n^'jjen' 
 pleated in happinefs. And thus I conceive the affeftion of ianclity fufiici- tiduTcxpref- 
 entlv explicated. fius oftcnden- 
 
 •' ' tcs quid dixe- 
 
 rinc id eft, non earn Ecclefiam qui nunc habec permixtos malos alienam fc dixifTc I regno Dei , ubi non crime raali 
 commixci, fed candem ipfam unam & fanftam Ecclefiam nunc elTe aliter , tunc autem alit'-r tuciiram , nunc habere malos 
 mixtos, tunc non habituram, ficut nunc mortalera quod ex mortalibusconftarecliominibus, trncautcni immortalem, quod 
 in ea nuUus cffec vel corpore moriturus , ficuc non ideo duo Chrifti , quia prior mortuus poftea non moriturus , S. Aiignt\. 
 Collnt.^. did. 
 
 The next affedion of the Church is that of Univerfality, / believe the ho- 
 ly ^^jTHOL/C/C Church. Now the word Catholtck, as it is not read in 
 the Scriptures, fo was it not anciently in the Creed, fas we have already 
 fliewn) but being inferted by the Church, mult neceffarily be interpreted by 
 the Icnle which the moll ancient Fathers had of it, and that fenfe mull be 
 confirmed, fb far as it is conlentient with the Scriptures. To grant then that 
 the word was not ufed by the -^ Apoftlcs, we mufi: alio acknowledge that it * it w.w tbe 
 was molt anciently in u(e among the Primitive Fathers, and that as to icve- ".y^'^^^r f^^''^ 
 ral intents. For, firfi:, they called the Epiflrles of S. James^ S. Peter^ S. 'Joh.v, schifmatkai 
 S.Jude, the A' Catholick Epifilcs, bccaulc when the Epifilcs written by S. y'''''/""'^;„'^?J 
 Paul were dirc6lcd to particular Churches congregated in particular Cities, 'c,Mick.^ivat 
 thele were cither lent to the Churches difperlcd through a great part of the never ufcd bi 
 World, or direfted to the whole Church of God upon the tace of the whole 'll'^^SrCt 
 earth. Again, We oblerve the Fathers to ule the word Catholick for nothing ty the cmIm- 
 
 lu\s was by 
 wayof cmc:-l]im. Scd fub Apoftolis, imjuics, nemo Cacholicib vocabacur; Erto, fie fucrit, vcl illuti Indulge, fyc. Paci- 
 anm ad •i)ml>i)i'ianiim, Efiji. i, f 5; S. Jcruiilc 9/ .5. [anics. Un.iin t.intum Tcnplic Kpillolam qu.t du Icpccm 
 
 Cacliolicis ell: Of S. Peter, Scripfic duas EpiftoUb qu^ Catliolict nonuuamur : Of S. Jude, Judas trater Jaeobi
 
 ARTICLE IX. 
 
 »;/n." o/" Eufcbius «/ affcnreth by Lionyfiiis hiflxf of Alexandria, O 3 c-j*Ty.Mr.'< >i/i r«; haBoA/JtHt Sh?^\ti< Tc^sp^^^j, 
 euJi^T! b»o|ua,Eurcb. Hill. /. 7.f. 25'. anti afore Inm as afpeare:h byOrigea, A-i'/Sf ti- 3 ri <? M*f «!' , aJ( fit??®- J^«- 
 >;ira7o aJ-rdTo/iloBiItt, W ;9u;i' » T.i Ka&tA/it.. ^sc^^iJ J>* rtTur dixv.'oytin-, Eulcb.Hift. Eccl. I. d.f,_25. Plus aa- 
 cienti) Epillola Catholica »vx ufidfir .1 Gfr.c.J Eyijlle, Ka^»hiK:u ^ f jcAi'idOTci- , tTH/aV « -rfji iv =3»i9- «j{<?«oa/ • ut 
 ai -A riauAs, a.}Xi KiiifM wg)( rra.*],/.. Leonciiis deSeftis : and ji coniimied, mt only^ in reltttmn to the Scriptures, tut to tie 
 Ef-jiles of others, rtx Eufcbius o/' Dion}- fiiis B//I'!)/> 0/ Corinth, XinfifJuiTxlty £tr»jnt 'vunl> Kii 1701 U ait vB-«7u7»T(Kjt- 
 ^aKtKsuf T(}( TUf iKKKmUoi 'Eiri^Kai{, Hill. lib. 4. cap, 2 J. 
 
 » 5o juAine ^ clfc biit general or univerCal, in the ordinary or vulgar fenfe ; as the Catho- 
 STyKaer- 'ick rclurrt£lion is the refurrcftion of all men, the Catholick ^ opinion, the 
 a!X^ x} *«/'- opinion of all men. Sometimes it was ufed as a word of flate, fignifyingan 
 vi\-ovi, itd>au) Qfl^cer which collcfted the Emperour's Revenue in fevcral Provinces , uni- 
 6v71Z Ct ted into one Dioccfs ; who, bccaufc there were particular Officers belong- 
 mi!\m a'ii- incT to the particular Provinces, and all under him, was therefore called the 
 ^,W^""?1 i" ^aff}ol/aff, as General Procurator of them all, from whence that title was 
 adv. Triph.ify- by fome transferred upon the Chriftian Patriarchs. 
 
 Tct'^philMS An- 
 
 thchcnus, or/ /iuj*7c{ thv i ©co« to/wj-x* ¥ »i«9«\/»W dtdiaviv iritlay if^a-^av. Ad Auttl. l.i. So Tertullian ufci Ca- 
 tliolicc for ex toto, Ab co permictatur vcl imperetur neccfle c!r, catholic c ticri luc, ii quo & ex parte. De Fa^a in Perf. 
 and for gcniraliter, Etfi qurdam inter domefticos dilTereb.inc, non tamen ea fuilVe credcndum ell, qua: aliani rcgulacn 
 (idci fupcrduccrcnt, diverlam & conrrariam illiquam cathoHce in medium prottrebanc, DePufc.adv.H-tr. c.26. Hicifaq; 
 diipcifta totuni ordinem Dei Judicis operarium &. ( v.i dignius diseriin ') proceftorcm Catholici & tammx jllius bonicatu 
 odcndunr, /. 2. adv. M.nchn. So he calls Chrifl, Cacholici t'atris Sacerdotcm, /, 4. Origen ofCe'fus, K:tSo?jK-~( i:nfi>yciu.^&- 
 &ih OuJivA Te)< tf'ir9jair«« KxJsXMAuSsKt/. li &iv mu/«„ I. 5. ri-hicb he expounds immedutel; by kaSoKh MKi-y uVov. ■!>'!> bs 
 fpeahs of Kx^ihtKOY K'iKfi -iivS-Q-, Sc a> tri Kct'Jo^ino) •ofeJ Trciy1»>? tV To; cTjtTfiia Ttff.ivlav i-rdtno. So Juftine Marnr. 
 eiuvn^Ay Toli UL-T tu: :^ '} K.:^(j=MKn< Ji^iii UiAa.Coi: De Monarch. Dei. fi'/i read in the oUGloJfar}, KtSoAtKOf^RactO' 
 nails ; that w, the Receiver of the Imperial Revenue \ mi that itfijinifies fo muck of irfelf, but becaufe be rcas the General Recei- 
 ver, andfo not from receiving or accounting, but for the Oeneralit) of bis accounts in refpeir of others, who were inferiour, and t»bofe 
 recei-s and accounts rrere more particular ; therefore be was called Catliolicus , who by the Latines was property fitted Procurator 
 lummi rci, or Racionalis fummaruni. 77.w Conflantincy?in(M n Cicilianus B//7.op of Carthage, that he hadwriiien to bis Pr». 
 curator General to deliver him monies, 'EJ>i)y.df)iiifxiJia.l* w^if Ou(7vv r J)mnjTa}ov )it.%Ki/.iv T'.ii A"zet/.ni,i^, 4<A>vo« 
 (uIttJ oT<yt TV^iKitK asAWf T.7 <7.;i fEppoTi)]/ 4rr«tei9f-tiJ<rai oej^iUi}, Eufeb. Hifl. /. 10. c. 6. And in the fame manner /oEuk- 
 bius, 'ATisaA'lai y^AiJ.iML}x ttu^^ th< ti/z^l'-faf ifJUcirnlQ- 'ze}( r riiif SmiAnuK KaflsA/Asi' Inm it ra/ja 7^ ^^f 
 ■rltji ^/Kdi/W cwf^ ShrnS'HA Tm^^Hy tpeji[isi'.v, Idem de vita Confiant. /. 4. c. 26. fy Socr. Hid. Eccl. /.i.e. 9. ja 
 Suidas. 'Et/^aw 'Ukisli* n tnts-Cd-t* ir^t ma^^utm _K«9oA/x.ov, rehich is the j5. ofh'u Epifiles extant. Tr:is Kacionjiis fuin- 
 marum, was by the Grecl^s exprejjedthw either by one word, Kc<SoA/x3<, or by more 10 the fame purpofe. So D;o Coccianus/^^t;- 
 cth of Aurelius Eubulus, T«< jii H K^flcAs \'oy\i( th']*-)^a.ijiij^& iSiv or; sic \J'yfid,iv . in Excerpt. I. 7^. So Porphyiius, 
 °£1?% «; (.-(WuctsU Tivii ripiifji9. iT«!nA.9oi'1fir- tvj ka^o/^v a.o>ii( TfJr\o\i\&-, inj/ua Plotia. So Dionyfius of Alexandria 
 fpeal^eth of Macrianus, who was Procurator fumma: rci to the Emperour Valerianus. "O; ^f //ifSK p^ ^ nV *<«9sak Koytr 
 M^JfjQ- It) lia.Ti\iu{, bcAV cvAovc (alluding to Ksynv) iJi it«9»A/)4Jf (alluding to ica9Ux) if if naif ctM' v»ot4t74i- 
 XrC af «r «4>Jw7/Xrt TiJ A;>bV^ • »ai roli wfafiiJdLnetv 'ixi K<tf(fiat ewiV '4) T' KaScA* fJ-rt Bhi'Tntrif, »' jti Luu«k« "f xa- 
 OiAnTg/co/jf, b'A t Keiriv vis-wA/* n nfi trdi^ay x^ c/)it Tctniay j^ iH rrifi • <fii 1^ UnQohtKrs aZrs iKKhriaiat y.yrt 
 w»Ai,a/3-. Eufeb. Hift. /. 7. c. 10. 
 
 When this title is attributed to the Church it hath not always the fame 
 notion or fignification ; For when by the Church is underftood the houle of 
 God, or place in which the Worfliip of God is performed, then by the Ca- 
 tholick Church is meanc no more than the common Church, into which all 
 fuch perfbns as belonged to that Parifh in which it was built were wont to 
 congregate. For where Monafteries were in u(e, as there were feparate ha- 
 bitations for men, and dilHnft for women, fo were there alfo Churches 
 ^-, P , for each dillinft : and in the Parifiics, where there was no didtinclion of 
 cri'tf r.a.'.e>t>.i^ Sexcs, as to habitation, there was a common Church which received tliera 
 Ho)-tentj.b.un- t^oth , and therefore called * CathoM. 
 
 aerltood, ejptci- 
 
 iiW) in the laiiei Grcel:^s, for the commm or Parochial Church, yls we rc.id in Codinus dc O.-fi, iib Confiant. 'O li<t.Ki}/.iii riui 
 ivoyjji iym ^ i^^1cKiKuy'£KK\i(nu¥, Anda^.vn, "O 'Afyiy 7^ EKy.hnTiciy i}^''" '^^ ivoyjiu t ii»'iohi/.'2r 'Ex.*tAii- 
 ciav f/JP 's^o^fj-r.h ? SajtOAfa- So li^ewife Eall'amon. ti,\yi]ax 'S.Aici}t,d.u& T iioyanetay J)oiiiKTi<. tu( i "ZxKiff.U 
 vs-ox.o.''<7)t«f p tV Ki9(;A«<tuK '£KKhn(siay If ail/j)!?, lib. 7. Juris Grfcorum. iiheie appeareth a manifcj} difitniiion of the 
 Monaflicliand theCatloolicl^Churches. /fence AlttCvM, P.tfrwci 0/ Confiancinoplc, compl.iineth of fuch as freijuented the private 
 Chapels, and avoided the common Churches, defcribm^ thofe perfons in ibis manner, I ia'e/if y./xoif raff 8t»i>(o/< S ^ 6iifKaiii- 
 r.itt dapiii^if , T«J K«9»A/!'«wi^(Ti-V'!V»/j »^ Tfcr ^'TciAiTtuf C"*"*^"^'' *«l*?f°>'»*'^-J* lilj- 4- Juris Gric. 
 
 Again,
 
 The Holy Catholick Church. 
 
 347 
 
 Again, When the Church is taken for the perlbns making profcfTion of 
 the Chriftian Faith, theCati>o//ck isol'ten added in oppofition to Hereticks 
 and Schilinaticks, cxpreding a * particular Church continuing in the true *'4^'^'?Smyr- 
 Faith with the rell of the Church of God, as the Cathohck Church in S£/i>o' 
 ^myvfia^ the CathoHck Church in Alexandria. lycarpus.rsvo- 
 
 573- SUTKtTQ- Tiif KxfloA/Kiij ix.)tXii!ri£t< tm? xJ^ 'A/e/an(Vo/./i'. In the f.imc m.imer fpcal^tki Larines, Eodem icaque 
 
 ai KiSoMKti 'EczAiia-ioi niJ.'prcvtffiv ^i/i:: /iccording to which notion we read in Leo the Great, Ad veneracionem i'ence- 
 ccftes unanimiter incicemur exultantes in honoreni S. Spiritus , per quern omnis Ecclcfia Catholica fanftificacur, omnis 
 aiiima rationalis im'auicur, Scitn. i.de Pciitec. Whence where we readinthe Symdoi Ariminum, eij t3 cwto wrtV?'; 'ewj-Ko- 
 T»/ o-iui'IaQo/aVi "i'c- >t) " TisTf -^ Ki9oA/x„i'< o^KAiifflaf ■>/i'f.ie^.&ii' , x^ 01 Ti:ti'<ft»7i« ^^rivjif 'iKJ^\oi -jl^ovlyj, although in 
 /> thanafiuj, TlieodoretW Socrates, jf be conHantlv written , tSs Ka9iiA/it« 'Kxi<.Aiiff«a< j >er S. Hilary did ccnainh re.^d it, 
 V K^SoAotoTf 'E^KAnyiaif, /if ;f :/ thus tranflatedin his Fragments, Uz fides clarefccrct omnibus Eccltfiis Catholicis, & Ju' 
 rctici nofcerentur. From whence it came to pafs that in the fame City Nereticl^s andcathoiickj having their feveral congregations. 
 
 d>xi. T« tav 1) Ki3<;A/;tl lii.K\yi7\A ; Catcch i8. Ego force ingreffus populofam urbcm Iiodie cum Marcionitas, cum Apol- 
 linaricos, Cataphrygas, Novatianos, & CcEtcros ejufmodi comperiffem, qui fe Clirillianos vocarenc, quo cognornine congre- 
 gationeni mcae plcbisagnolceremnifi Catholica diceretur? Facian. ad Symp.Ep.x. Tenet poftrenio ipium Cathoiici' nomen 
 quod non fine caufa ifta Ecclcfia fola obtinuit , ut cum omnes hxretici fe Catliolicos dici velinc , quircnti tamcn peregrino 
 alicui, ubi ad Catliolicam convcniatur, milius terecicorum, vcl Bafilicam fuam vel domum audeat oftcndere , S, ^ug. cont. 
 Efiji. hmdamenti, cap. 4. 
 
 Now being thefe particular Churches could not be named Catholick as they 
 were particular, in reference to this or that City, in which they were con- 
 gregated, it follou'cth that they were called Catholick by their coherence and 
 coniunclion with that Church which was* properly and originally called fb; *Nonneap- 
 which is the Church taken in that acception which we have already deliver- pria^dcTui^ca"- 
 cd. That Church which was built upon the Apoftles as upon the foundation, put principaic 
 congregated by their preaching and by their baptizing, receiving continued ''sn^n ?/'.*«- 
 accelTion, and dilTcminated in feveral parts of the earth, containing within it 
 numerous congregations, all which were truly called Churches, as members 
 of the lame Church ; that Church, I fay, was after fbme time called the Ca- 
 tholick Church, that is to fay , the name Catholick was uled by the Greeks to 
 fignific the whole. For being every particular congregation profcfling the 
 name of Chrijl, was from the beginning called a Church ; being likewiie all 
 I'uch Congregations confidered together were originally comprehended un- 
 der the name of tl^.e Church; being thefe two notions of the word were 
 different, it came to pafs that for diftinftion fake at firft tlicy called the 
 Church, taken in the large and comprehenfive fenfe, by as large and ». ,m- f i conceive at 
 prchenfivc a name, the T Catholick Church. fi'fi '['"^ '*''" 
 
 ' in other mean- 
 
 ing in the word KnSoA/nii than what the Greel(_ language didfignifie thereby , that is, tota or univcrfa, as S. Aullin, Cum dixil- 
 fcr dcLpcr antexta, addidit per toiuin. Quod fi rcfcranius ad id quod lignificat, nemo ejus ert expcrs qui pertincre invc- 
 nitur ad rotum : a quo toto licut Grxca indicat lingua , Cadiolica vocatur Fccleiia. Trail, in Johan, 1 iS. The mojk ancient 
 yJutlMur which I jindit m, f except Ignatius, "O^n a.t ((.tVA &iiaKOT&- , inH li •waS8©- '«?^» iV-sjo oth i* (i Xe*s^« Iii- 
 ffrt.-, iK«)i lC«9»AiJti) MtKAiuiit. Ep. ad Sm\rnsos J ;x Cknicns Alcxandrinus, ixovltu tiyoA p^L/^ tlw iiX'^"-' 'b '^*5''*'- 
 xt/j) 'EititAiiyiaf, Strom. 1. 7. But liie Pajfion of Polycarpus written in the name of the Church of Smyrna, may be mucn anct- 
 enter , in which the Original notion feemeth m]j} clear, 'H EkxAiktI* tm 0i?ii T«^/itSOTi Sni/fcrtr t^ ira.mKi(t» tv ^ihoixi- 
 m'u, iti TTtLiajK xj^ irtii^A TO stv riit aVw Ktf9«A/)trt< ly.KMffUf ^a^.-otixK, /. e. omnibus tocitts Ecclcfi.i paraciis. Euleb. 
 hijl. E.cl 1. 4. c. 1 5. // was oth.rwtfe called in the fame notion li xafloAa. /Is Apollinarius B;/?»/) of Hierapolis , Tilr 'j mS'.' 
 /« K, ■Tia.ca.v ¥ viB-3 •f ig^vh -nKhnirixr B\-j.spyufiv ^J)i(rKov'\f^ -rS ttTMi/9i<A<raV» iri^fixj®- , apud Euf-b. ^•Ji-^^- i^* 
 Ami Eulcbiub, Ue^nn 5 tit ait^Mtv jj /:/i)t9'9- *« xj* T« auTct x} isniiim «>• kit* yi iS* *it96A» k^ luoi'ix a,M)9«( jxxAij- 
 a\xi Ai^Tiv'TiK, ift}\,\.. 4. c. 7". K*5oA«»ci) then and n ^caflsA* ti the fame, ilic wliole, general, or uiiiverlal. 
 
 y y 2 Although
 
 348 
 
 ARTICLE IX. 
 
 Althougli this feem the firft intention of thofe which gave the name Ca- 
 tholick to the Church, to fignific thereby nothing elfe but the whole or uni- 
 verftil Church, yet thofe which followed did fignifie by the fame thatafte- 
 ftion of the Church which flo\\'eth from the nature of it, and may be ex- 
 prcfTcd by that word. At firft tliey called the whole Church Catholick, mean- 
 ing no more than the univerlal Church ; but having ufcd that term Ibme 
 fpace of time, they confidered how the nature of the Church was to be 
 univerfal, and in what that univerfality did confift. 
 
 As far then as the ancient Fathers have exprefled themfelves, and as far as 
 their expreffions are agreeable with the defcriptions of the Church delivered 
 in the Scriptures, fo far, I conceive, we may fafely conclude that the Church 
 of Chn/i is truly Catholick, and that the truly Catholick Church is the true 
 Church of Chn^, which muft necelTarily be fufficient for the explication of 
 this affeftion, which we acknowledge when we fay, we l^e/ieve the Catho- 
 lick Church. 
 
 The moll: obvious and moft general notion of this Catholicifm confifteth 
 
 in the diflrufivcncfs of the Church, grounded upon the commiflion given to 
 
 the builders of it, Go, teach all Nations ^ whereby they and their fucceffours 
 
 were authorized and impowered to gather congregations of Believers, and 
 
 fb to extend the borders of the Church unto the utmoft parts of the earth. 
 
 The Synagogue of the 'Jervs efpecially confifted of one Nation, and the pub- 
 
 pfai, 76. 1, 2. ji(,|j worfhip of God was confined to one Country, In Judah was God known, 
 
 and his name was great in If rati ; in Salem ip.w his Tabernacle., and his dwelling 
 
 Pfal. 147. 29. pltce in Sion. He fjjemd his wordttnto Jacob , his ftatntes and his judgments unto 
 
 Ifrael; he hath not dealt fo with any nation. The temple was the only place 
 
 in which the Sacrifices could be offered, in which the Priefts could perform 
 
 their office of Miniftration ; and (b under the Law there was an inclofure 
 
 pfai. 2.8. divided from all the World befides. But God faid unto his Son, / will give 
 
 the Heathen for thine inheritance , and the uttermost parts of the earth for thy 
 
 JHark,i6.i<j. pjfejjion. And C/^r//? commanded the Apoftles, faying, Go ye into all the 
 
 Luk' 34- 47. world., and preach the Gofpel to every creature: that repentance and remiffion of 
 
 fins fhonld be preached in his name among all nations , beginning at 'Jeriifa' 
 
 km. Thus the Church of Chrifi, in its primary inftitution, was made to be 
 
 of a diiTufive nature, to fpread and extend it lelf, from the City of ferufa- 
 
 lem, where it firft began, to all the parts and corners of the earth. From 
 
 Kev. <,. 9. whence we find them in the Revelation., crying to the Lamb, Thon wasiflain^ 
 
 * We have be^ and hajl redeemed tis to God by thy blood., out of every kindred, and tongue, andpeo- 
 
 AHufw^Eu^^'^^' »4//o». This realbn did the ancient Fathers render why the Church 
 
 zoius, ihatM- was called ^Catholick, and the nature of the Church is fo defcribed in the 
 
 mini the Cath- ScriptUrCS. 
 lick_ Church in *■ 
 
 tlxir Cretd, they gave withal the interfretation of it. Elf ijiia.v KetSoA/XHc 'Ekkaii jiVi" t5 ©€», ¥ ^ •3-sg^T&'» lat TSfa- 
 Tac. S. Cyril of Jcrufalem gives this as the firji importance of the word. KitSoA/jti'i tdp %f /.axi^rau cOjt t3 xJ^ rrtm f?) 
 T?< oficKuVHf 'im -jie^ray >?< 'iuf TtgaTMi-, Cacccli. 18. Ubi ergo crit proprictas Catholici nominis. cum inde didU 
 fit Catholica, quod fit racionalis & ubique diflufa ? Opt.itm, I. 2. Ipfa eft enim fccclcfij Catholica : unde Kh^okikii Gncce 
 appcllatur, quod per totum orbem dilTunditur, S. Aug. Efift. 170. Ecclefia ilia eft quam modo dixi unicam fuam, l«c eft 
 uniea Catholica qu* toto orbc copiofc diffunditur, qua; ul'que ad ultimas genres crc((:cndo porrigitur, Lism Epift. jo. Si 
 autem diihitas quod Ecckfiam qua; per omnes genres numerofitatc copiofa dilatatur, S. Siriptura commendat, luultis 
 & maniteftidlmis teftimoniis ex eadem authoritace prolatis onerabo, Idem contra Crefcon. I. i. c. 5^. Sanfta Ecclefia 
 idco dicitur Catholica, pro eo quod univcrfaliter per omncm mundum fit diffufa , Ifidtrw de SHmrm Bono, Lib. 1 .Cap. p. 
 
 Secondly, They called the Church of Chriji the Catholick Church, becaufe 
 it teacheth all things which are neceffary for a Chriftian to know, whether 
 they be things in Heaven or things in Earth, whether they concern the con- 
 dition of man in this life, or in tlie life to come. As the Holy Ghoft did 
 lead the Apoftles into all truth, Co did the ApoftLs leave all truth unto the 
 
 Church,
 
 The Holy Catholick Church. 
 
 349 
 
 Church, which teaching all the fame, miiywellhe called '\-Catho/ick, fwm i This h the fe- 
 the Univ'crfality of necellary and laving truths retained in ir. f""^ merpreta- 
 
 thn delivered 
 byS. Cyril. Kx<c/)« tS J)Jii<riinv Ket9o?^iKa( id «c£M«T'7f ^vtrjctTo. •k ytS<nv itifJ-rti'v iK^Hr IptihevTet JiyfjL*}* 
 i^n o=^.T^ >^ioa(f.Tt»i>'!r fttyijuirioy i^vf^yiavTi i^&hy fiat, CUech. i8. Ecc'efia. Grxcum nomen ell, quod in Lati- 
 numvercicur Coti Of/If M, propcerea quod ad le omnts vocet. Cacholica ("id eft, Univcrfalis^ ideodicicur quia per univer- 
 lum niundum eft confticuta, vel quoniara Catholica, hoc eft, gcncralis in cadem daftrina eft ad inftruftionem, in 
 Dicret. Ivo. lib. 2. 
 
 Thirdly, The Church hath been thought fit to be called Catholick in 
 reference to the univerfal obedience which it preferibcth ^ both in reipeft of 
 the perfbns, obliging men of '^ all conditions, and in relation to the precepts, * 7^,^ ^ ,^^ 
 requiring the performance of all f the Evangelical commards. thhdinterpma'. 
 
 Fourthly, .'.the Church hath been yet further called or reputed Ca- '^V-'f^.^'''}^' 
 tholick, by reafon of all graces given in it, whereby all difeafes of the foul ■Jtvi^&^L- 
 are healed, and Ipiritual virtues are dilleminated, all the works,, and words, 6?«^»f fi^ co- 
 and thoughts of men are regulated, till we become perfed men in Christ f*^"*' •'^''" 
 
 In all thefc four exceptions did fbme of the ancient Fathers underftand the yj'^^yii^^'- 
 Church of C/?yi/? to be Cathohck, and every oneof them doth certainly be- "^^caVisT 
 long unto it. Wherefore I conclude that thisCatholicifm^or fecondartedion + Si rcddenda 
 of the Church, confifteth generally in Univerfality, as embracing all forts S^uifratio^"" 
 of perfons, as to be dilleminated through all Nations, as comprehending all eft, & expri- 
 ages, as containing all neceifary and laving truths, as obliging al! conditions [!^*""|!4t^'^*'; 
 of men to all kind of obedience, as curing all difeafes, and planting all tione Ladnas 
 craces, in the fouls of men. Cathoiicusubi- 
 
 " queunum.vel 
 
 (^ut dofliores putanc) obedientia omnium nuncupacur, mandacorum fcilicec Dei. Unde Apoftolus, Si in omnibm obedi- 
 tntes eiVif, & itcrum, Sicut enim per inobedwntiam uniiis peccatores conjiitmi funt nuilti, fic per di^a-audiaitiam unius 
 jufii conllitHaitur mulii. Ergo qui Catliolicus, idem jufti obediens, radanm Epijl. i. ad Sympron. Acucum aiiquid vi- 
 deris dicere cum Catholic* nomen non cx orbis cocius communione interpretaris, fed ex obfervacione prxceptorum 
 omnium divinorum atque omnium S.icran)tntorum : quafi nos etiam, fi forte hinc fic appellata Catiiolica, quod totuni vc- 
 racitcr tentat, cujui veritatis nonnuUa: particula; ctiam in diverfis inveniuntur harefibus, hujus nominis teftimonio nitiniur 
 ad demonftrandam Ecclcfiam in omnibus gentibus, S: non promiflis Dei & cam muitis tamque maniftftisorarulis ipfius 
 veritatis. Sed iiempe hoc eft cotum, quod nobis perfuadere conaris, folos remanlitlc Rogatiftas, qui Catholic! rtdc ap- 
 pellandi func ex obfervacione priceptorum oinnium divinorum acquc omnium Sacramencoram, S. Aii^. Vinccmio, Eftji- 48. 
 Indeed thif Notion of the Catholick Church was urged by the Donatijif as the onli notiin nf it in oppojition to the Vni-ucrlality of 
 place and commumon. For when the Cathainks anfwered for themfehes. Quia Ecclefuc coco orbe difi'ul*, cui teftimonium 
 perhibecScriptura divina, ipfi, non Donatifu' communicant, unde Catholici mcrito& tunc & vocantur : Don3tift<£ aucem 
 refponderunt •, Non Cacliolicum nomen ex univcrficacc gentium, fed ex plcnicudinc Sacrameiitorum inftitutum, idem CoUat.^. 
 diet c. 2. .•. i'hif it the fourth and lafl explication given by S. Cyril. A/a jh KchoKiKVi i^'^JJiv Ji. ^ dig^TiiiHv, lirav ri 
 v^ iu%Tl^v ^S'Sf- ^ eft* I'J'xJlt ^i) aa/Jiaij'Q- ^Ti\\nd^av, KiKlndeu n i» OJUTij TraTuv iAetv oK>iia(^QijJ{in{ o('j:Tn< It 
 iiitis 7i yl hiy>i( y^ ivdiiAa]iK.iii('x<tiio'i(tii xdextsxAJi, Catech.ii. 
 
 The neceflity of believing the Holy Catholick Churchy appeareth firftin this, 
 
 that Christ hath appointed it as the only way unto eternal life. We read 
 
 at the firft, thzt the Lord added to the Church daily f itch as fljorild he Javed; and AHs^. 47. 
 
 what was then daily done, hath been done fince continually. Chrijl never 
 
 appointed two ways to heaven ; nor did he build a Church tofave fome, and a':s 4. 12. 
 
 make another inftitution for other mens falvation. There is no other name un- t^aiizv' i» 
 
 dtr heavea qiven amo/3 ' men whereby we ntitfl be faved. but the name of hO*f\ ^iKnoj^vvmi 
 
 ■ I •/■• ■ II 1 -1^1 I *""' '^ t^ "*■ 
 
 and that name is no otherwue given under heaven than in the Churcli As jcirai xj £»• 
 
 none were faved from the deluge but fuch as were within the Ark of Noah^ /, o<)9»c«f-.3- 
 
 framed for t!ieir reception by the command of God ; as none of the firft-boin l^^^^ ^kI^- 
 
 of F([ypt lived, but fuch as were within thole habitations whole door-polis vaimfJ^Ti-ncj 
 
 were iprinkled with Blood by the appointment of God for their prclervation ; }"'^f''^\Z' 
 
 as none of the inhabitants of j'er/VAo could efcape the fire or fu'ord,but fuch as roh f.a.f.iM- 
 
 were within the houle oHinhabAox whole proteQion a Covenant was made : f '" ^l^Ji' 
 
 CIV iuipiAoK ii vHOT'ii ca J)Ja,iKu\icu <} rfMi'Jwst? tiji, Tgpf a< y.XTtft^yixfit ol ^fKufTH n!^f^. S, T/ieophit. /Intvich. adv. 
 Autil.1.2. Miij -r^iffYiKtiv iK.K\»tiii.-f 3ttriiei:i.i>'rcw7l)jj erh'Mtibi. 1^ /j-itjii u ■} Kn'^thmns iQaiitii idXAiiffictf xj T;nft# 
 
 Co
 
 550 ARTICLE IX. 
 
 fo none {hall ever efcape the eternal wrath of God, which belong not to the 
 Church of God. This is the Congregation of thole pcrlbns hereon earth 
 which fhall hereafter meet in heaven. Theie are the Velfels of the Taberna- 
 cle carried up and down, at lal> to be tranflated into, and fixed in the 
 Temple. 
 
 Secondly, It is neceflary to believe the Church ofChriJl which is but one, 
 that being in it we may take care never to call our felves,or beeiefted out of 
 it. There is a power within the Church to caft thofe out which do belong 
 to it; for if any negkci to hear the Church, faith our Saviour, Itt him be unto 
 thee as an heathen man and. A Publicm. By great and fcandalous offences, by 
 incorrigible mifdemcanours, we may incur the cenfure of the Church of 
 God, and while we are fhutout by them, wc ftand excluded out of heaven. 
 For our Saviour faid to his Apoftles, upon whom he built his Church, Whofe- 
 foever fms ye remit they are remitted unto them, and vhofejoever ftns ye retain 
 they are retained. Again, a man may not only paflively and involuntarily be 
 rejefted, but alfo may by an aft of his own, caft out or rejeft himfelf, not 
 only by plain and complete Apoftafy, but by a defeftion from the unity of 
 truth, falling into fome damnable Herefie, or by an aQive feparation,delert- 
 ing all which arc in communion with the Catholick Church, and falling into 
 an irrecoverable Schifm. 
 
 Thirdly, It is neceflary to believe the Church o^Chrifi to be holy, left wc 
 fhould prefume to obtain any happinefsby beingofit, without thatholinels 
 which is required in it. It is not enough that the end, inftitution and admini- 
 ftration of the Church are holy: but, that there may be fome real and per- 
 manent advantage received by it, it is neceflary that the perlbns abiding in 
 the communion of it fhould be really and efteftually fandified. Without 
 which holinefs the priviledges of the Church prove the greateft difadvan- 
 tages, and the means of falvation neglefted, tend to a punifhment with ag- 
 gravation. It is not only vain but pernicious to attend at the marriage- 
 feaft without a wedding garment, and it is our Saviour's defcription of folly 
 to cry, Lord, Lord, open unto tn, while we are without Oyl in our Lamps. 
 We muft acknowledge a neceflity of hohnefs, when we confefs that Church 
 alone which is holy can make us happy. 
 Sola Cathcii- Fourthly, There is a necelTity of believing the Catholick Church, becaufe 
 Tuii^e^^m cuN ^xcept a man be of that he can be of none. For being the Church which 
 turn retinet. is truly Catholick containcth within it all which are truly Churches, who- 
 Hrad^'^ 'h^ eft ^°*^v^'' ^^ "°^ of the CatholickChurch, cannot be of the true Church. That 
 domiciiium fi- Church alonc which firft began at \jerujalem on earth, will bring us to the [je- 
 dei, hoc tern, rujaltm in heaven; and that alone began there which always embraceth the 
 fim^ij nonTn°/^'^'^ ^'^^^ delivered to the Saints. Whatfbever Church pretendeth to a new 
 traverk, vei a beginning, prctcndcth at the iame time to a new Churchdom, and whatfb- 
 Krh:*" 3 fpeW- ^^^'" ^^ ^° "^^^ ^^ 'aozvi.. So ncccflary it is to believe the holy Catholick 
 t*ucfalucissE- C'>'*^<^h. 
 
 "il"* /'If""' Having tlius far explicated the firft part of this Article, I conceive every 
 /. 4. c. 30."" ' perfbn fufficicntly furnifhed with means of inftruftion, what they ought to 
 intend, when they profefs to believe the holy Catholick Church. For there- 
 by every one is underftood to declare thus much ; I am fully perluaded, 
 and make a free confcflion of this, as of a neceffary and infallible truth, that 
 Chrifi by the preaching of the Apoftles, did gather unto himfelf a Church 
 confiftingofthoulandsof believing perfons, and numerous Congregations, 
 to which he daily added fuch as fliould be favcd, and v^ill fucceflively and 
 daily add unto the fame unto the end of the World : fo that by the virtue of 
 his all-fufficient promife, I am allured that there was, hath been hitherto.and 
 
 now
 
 The Communionof Saints. 551 
 
 now is, and hereafter fhall be ib long as the Sun and Moon endure a 
 Church of C/jri/i one and the fame. This Church I believe in general 
 holy in refpefliof the Author, end, inftitution and adminiftration of it • 
 particularly in the members, here I acknowledge it really, and in the 
 lame hereafter perfcftly, holy. Hook upon this Church not like that of 
 the Jews limited to one people, confined to one Nation, but by the ap- 
 pointment and command of Chnji, and by the efBcacy of his affifting power, 
 to be dilTeminated through all Nations, to be extended to all places to 
 be propagated to all Ages, to contain in it all truths neccllary to be known 
 to exad abfolute obedience from all men to the commands of Chnji, and 
 to furnifh us with all graces neceflary to make our perfbns acceptable, and 
 our actions well-pleafing in the fight of God. And thus I believe the holy 
 Catholick Church. 
 
 %\^z Communion of ^mm. 
 
 THis part of the Article beareth fomethinga 'Hater date than any of the 
 reft, but yet is no way inferiour to the other in relation to the cer- communi^'^^ 
 tainty of the truth thereof. And the late admiflion of it into the Creed ntm Sancto- 
 will be thus far advantagious, that thereby we may be the better allured ''"'"' "^"^ "'''■ 
 of the true intent of it, as it is placed in the Creed. For it will be no way 'an %fed"%'. 
 fit to give any other explication of thefe words as the fenfeof the Creed, /««"«'''"'*/ Rut- 
 than what was then underftood by the Church of God, when they were £"* «SmW 
 firft inferred. .by him' us be- 
 
 Orkntal or the Roman Creed. They were not in the African Creed expunded by S. Auftin De Fide iy Symhk ; not i„ the Creed de- 
 livered by Maximus Turonenfis ; not in any of the Sermons o/ChryfoIogus ; not in any of the four Books de Symbolo ad Catechume- 
 nos atiributedto S. Auflin ; not in the w^Semon under hisname De Tempore, Cum dixerimus Sanliam Ecclefiam adjuneamus 
 Remiffionem peccatorum. They are not in the Greek. Creed in Sir Robert CottonV Library, not in the old Latin Creed 'in the Oxford 
 Libi.iry, not in that produced by EVtpindus. We find them not in the old Greek, Creeds, nptin that of Ea(ehius given tn the Council 
 o/Nice, not in that of Marcellus delivered to the Bifliop of Rome, not in that of Arius and Euzoius prefented to Conftantine not in 
 either of the Creeds pre ferved in the Ancoratus o/Epiphanius, not in the ]tt\.\Ucm Creed expounded by J.Cyril, not in that ot t/je 
 Council o/ConftancinopIe, net in that of Charidus given into the Ephefine Council, nor in either of the Expofitions under the name of 
 5. Chryfoftoni. It rvas therefore of a later date, and is found in the Latin and Greek^Copy in hcnnecCotledge Library and is exprel- 
 fed and expounded in the 1 1-^. and i2 iScrm.DcTempore, attributed to S.AuUin, v. P.ifcbafii Symbolum. ' 
 
 If we look upon the firft inftitution of the Church,and the original condi- 
 tion of thofe perfons which received the Gofpel, how they wete all together, aUs 2. 44,45. 
 a/jd had all things common ; how they fold their foffejjions and goods ^ and parted 
 them to all men as every man had need., how S. Paul urged an ecfuality., that the 2Cor.B. 14 le. 
 abundance of fame might fupply the want of others^ as it was written.. He that Ltd 
 gathered much had nothing over, and he that had gathered little had no lack : we 
 might well conceive that the communion, (which word miglit be taken for '■ 
 
 commtmication) of the Saints, may fignifie the great * charity, bounty and ,* ^'''J^'"^ ?^ 
 community, among the people of God. CorintiiunsX 
 
 But being that community precifely taken, was not of eternal obligation, ■''■'^"' ^p*^^^^'^ 
 nor aftually long continued in the Church ; being I conceive this Article doth hi's"ymb^o^ 
 not wholly look upon that whicli isalready paft ; and efpecially, being I think profitcmur 
 neither tliat cullom,nor that notion was then generally received in theChurch, ^^"'V" '^°'"' 
 when this communion of Saints was firft inlerted, I fhall therefore endeavour 
 to fhew that communion which is attributed to the Saints both according to 
 the Fathers who have delivered ir, and according to the Scriptures from 
 whence they derived it. 
 
 Now all communion being between fucli as arc fbme way different and di- 
 ftinft, the communion of the Saints may either be conceived between them 
 and others, or between themlelves ; between tlicm and others as differing 
 from them either in their nature or their iknclity, between thcmfelves,asdi- 
 
 ftina
 
 352 ARTICLE IX. 
 
 iiinft in perfononIy,or condition alfo. Wherefore if we caii firft underftand 
 who, or w liat kind of perfons thefe are which are called Saints^ with whom 
 befide themfelves, and how among themfelves, in this relation as they are 
 the Stints, they have communion, and laftly in what tlie nature of that Com- 
 munion in each ref J5e6l confiftcth ; I know not what can be thought wanting 
 to the perfeft explication of //;e Communion of Saints. 
 
 That wc may underftand what Communion the Saints have with others, 
 
 it would be neceflary firft to confider what it is to be a 5'<j/«/, in what the true 
 
 nnwG oi S.iint-(hipdo\\\ confili, by what the Saints are diftinguifhed from 
 
 others. Again, that we may undcrftand what Communion the S.zints have 
 
 with or among themfelves, it will be farther neceffary to confider who are 
 
 thofe perfons to which that title doth belong, whatarethe various conditions 
 
 ot them, that we may be able to comprehend all fuch asare true Saints, and 
 
 thence conclude the communion between them all. 
 
 t Ka/i-aw^t tt- ^ ^^^^ ^^ ^^'^ ^'^'^ granted, that though the Greek word which we tranflate 
 
 ■)ir.v miiy be a, Saints, be in it Itlf as applicable to '\ things, as perfons ; yet in this Article it 
 
 In^he^Nemr"^ fignifieth not holy things, but holy ones, that is perfons holy. Secondly, I 
 
 /"f MafcuiiK, take it alfo for granted that the fingular Holy one, the Holy one of Jfrael, the 
 
 ^jEKod.28.?8. Fountain of all fanftity,the fanftifier of all Saints, is not comprehended in the 
 
 f^'/rl' d%'- Article, though the communion of the Holy ones with that fingular, eminent, 
 
 rj^uATa.nV'i- and tranfcendent * Holy one, be contained in it. Thirdly, I take it farther 
 
 mav'bea^^the ^°'' 8^^"^^^'^ ^^at the word in this Article, which we tranflate Saints is not 
 
 iniquity of the taken in the Original of the Creed, as it is often taken in the TranQation of 
 
 holy things, the Old Teftament, for the \ Sanctuary, as if the communion were nothing 
 
 Ki^^'^aVi'f'T,' ^^^^ but a right of communicating or participating of the holy things of God. 
 
 cK.ffl-.f L-d Laftly, I take it alfo for granted that althouoh the blelTed and holy Angels 
 
 •jV *j.W Ku- 3^^, fometimes called in the Scriptures by the name oi* Saints, yet they are 
 
 tli^-l^i-xS']:.'- not thofe Saints who are here faid to have the communion, though the Saints 
 
 entfLsi^i.- havc communiott with them. 
 
 - ' ■ " ~ ....-, . .._... ^^^ 
 
 itbe 
 
 if itwerc fora^enjthenKonayidT^ iyiay, iroulJbe thecommun'onofOid, as n iyit Flrii^aJS-. t T<t «><» firejurtalj 
 ufeJ inthe ScriftHres for rheSsnAuary ; and then KoivaviiT^ dyiaf might be lal^en for the cimmunm in all thofe things trbicb 
 belonged to the tvorflup of God iss, ditoivcifn']©- w<« a wan excluded from.tU fuch communion. * Tlie Angels ate not only caUed 
 hoi/ intheScriptures b) tea) of addiiion or Epithete, as irdfTif ot iyoi i-)y-hi>t, M~'t. 25. 31. f(J ^ etyy'if^oi' tff ttyiur, 
 Marl(_8, 58. Luke 9 26. i^nuiji&n >i»i tty/if^n d.y'u,A5s ic. 22. ataTitir ^rV dy'iay cL-^yihav Kev. 14. 1?. But alfo the 
 iyiai holy ones, or Saints t.ifcnfubftixntivel) or Jinglj fignipe fometimes the Angels, as Dcut. 52.2. ti/1p PJJ"!^ HPSI he 
 came with ten thoulands ot Saints, which the Jerufaleni T^rgum renders pwJ'lp pJS 7Q IIJH H^Oyi and vvicii him 
 ten thoufonds of holy Angels; and Jonathan, pUJ^lp jONvD mj"l iTOyi and with him myriads of mjriads ot 
 holy Angels. And although the Lkk. keep the Hebrew \D~l'p, }et they underjh^d the Angels m that place Quo uvudn f^dJrs, 
 [^/ief)J.\ Kd/vi ii'}4»ftto<j IK A^iut auii xyftAoi /xir ajjn. So ]ob i^. i. To which of the Saints wilt thou turn ? «T/ca 
 ttyyi\uy iyM o\t, Lxx. Thus in the vifion of Daniel, he heard one Saint Ipeaking, and another Saint faid unto that 
 certain Saint which fpake, Dan.i. ij. SoZach. 14.5. And the Lord myGodlhall come, and all the Saints with thee. 
 Andlhtu It may very neU be underfiood in the Ketv leilament, 1 Thefl". ^. 15. c.» tJ -ra^aaia, ri Kveiti »^ 'ra-rjat <^ dyiup 
 <w-fi,in correfpondence to that aThef. l. 17. iy m' i-rsKitAu^-H 'fk Ku«/b 'liitfg i-r i^ais /us7 eiyy'tAay Suuiinuf aijii. 
 T>:efeare the fuiet*J\< dyicu in S.Judetyip !~IJ31 the myriads of Angels i and thus Koiyuyia. iy'iay flnuld be the 
 communion of the Angels. 
 
 For this part of the Article hath a manifeft relation to the former, in which 
 we profefs to believe the Holy Church; which Church is therefore holy, be- 
 caule thofe perfons are fuch, or ought to be, which are within it, the Church 
 it {elf being nothing but a Colleftion of fuch perfons. l^o that Confeffion is 
 added this Communion ; but becaufe though the Church be holy, yet every, 
 pcrlon contained in it is not truly fo, therefore is added this part of the Arti- 
 cle which concerneth thofe who are truly fuch. There is therefore no doubt 
 but the S.iints mentioned here, are members of the ChurcJi of Chrilf, as we 
 have dcfcribed ir, built upon the Apol^lcs, laid upon tha foundation of their 
 
 dodrine.
 
 The Communion of Saints. 
 
 35t 
 
 doflrine, who do not only profefs the Gofpel, but are fandified thereby. 
 
 The only queftion then remaining is, in what their Sanctity or Sainrfhip 
 doth confiil, and ( bccaufe thoughthey which are Believers fince our Savi- 
 our's death, be truly and more highly lanftified, yet lijch as lived before and 
 under the Law, the Patriarchs , the Prophets and tlie Servants of God were 
 i"o called, and were truly named the Saints of God) who were the perfons 
 which arc capable of that denomination ? 
 
 Now being God himfelf hath given a rule unto his people, which is both 
 in the nature of a precept and of a pattern : (Be ^e ho/y as I the Lord your 
 God am holy : be ye holy^ there's the command , as the Lord your God is holy ^ 
 there's the rule :) being it is impolTible that we fhould have the fame Sanfti- 
 ty w hicli is in God, it will be necelTary to declare what is this liolinefs which 
 maketh men to be accounted holy ones, and to be called Saints. 
 
 The true notion oiiiaints is expreded by Mofes both as to thefub)eft,and the 
 affeflionor cjualilication of it; for they are called by him men of holimfs ; liich £*<"/• 22- ?'• . 
 are the perfons underflood in this Article, which is the communion of men of ^'^'^ ""^^ 
 holinefs.Now liolinefs in the firfl: acception of it fignifieth Separation, and that 
 with the relation of a double term,of one from which the fepa ration is made, 
 of the other to which that which is feparated is applied. Thole things which 
 were counted holy under the Law were feparated from common ule, and ap- 
 plied tothe(erviceofGod,and their fanftity was nothing elfe but that repara- 
 tion from and to thole terms, from an ule and exercile profane and common, 
 to an ule and exercile pecuhar and divine. Thus all fuch perfons as are called 
 fromthe vulgar and common condition of the world unto any peculiar fervice 
 or relation untoGod,are thereby denominated holy, and in fbme lenfe receive 
 the name of Saints. The Pen-men of the Old Teftament do often fpeak of the 
 people of Ifrael as of an holy Nation , and God doch fpeak unto them as to peo- 
 ple holy unto himfelf; becaufe he had chofen them out of all the Nations of 
 the world and appropriated them to himfelf Although therefore moft of that 
 Nation were rebellious to him which called them, and void of all true inhe- 
 rent and aftual fanftity, yet becaufe they were all in that mannenfeparated, 
 they were all, as to the feparation, called holy. In the like manner thole of 
 the New Tell-ament writing to fuch as were called, and had received, and 
 were baptized in, the faith, give unto them all the name of vSW«/j,as being in 
 Ibme manner fuch, by being called and baptized. For being Baptifm is a 
 wafhing away of fin, and the purification from fin is a proper fandification ; 
 being every one who is fb called and baptized is thereby feparated from the 
 relt of the World which are not fb, and all fuch leparation is fome kind of • 
 fan6lification ; being, though the work of grace be not perfeftly wrought, 
 yet when the means are ufed, without fomething appearing to the contra- 
 ry, we ought to prefume of the good effefl, therefore all fiich as have been 
 received into the Church, may be in fbmefenfe called holy. 
 . But becaufe there is more than an outward vocation , and a charitable 
 preliimption, nccedliry to make a man holy; therefore we mulf find fbme 
 other qualification which mult make him really and truly fuch, not only 
 by an extrinfecal Denomination, but by a real and internal Affedlion. 
 What this Sanctity is, and who are capable of this Title properly, we 
 muft learn out of the Golpcl of Chrift , by which alone, ever fince the; 
 Cliurch of Chn(i was founded, any man can become a Saint. Now by the 
 tenure of the Gofpel we (hall find that thofe are truly and properly Saints 
 which are fanciijitd in Chrtfl ^"jtfiu; firll, in refpeft of their holy faith, by i Cot. 1,2. 
 which they are regenerated ; for ivhofotver klieveth that 'Jcfits is the Chri>t, is 1 John <,. i. 
 koKa of Gody by which they are purged, God himlelf purifying their hearts b^ aUs 15. 9. 
 wJ_ Zz ftith ;
 
 ARTICLE IX. 
 
 Hi 
 
 iccr.s.iu fiith, whereby they are wafjed, /AmJifed, andjujNfed in the name of tht Lord. 
 
 2 Fe-f. 1. 1 5. promtfe : fccondly, ia refpeft ot their convcrfation : For .ts he which htth cal- 
 led them ti holy^ fo are they holy in nil mmner of converfation ; aiding to thtir 
 fsttbifertue, and to vtrtue knowledge y and to knoivUdattempenme, and to tempe- 
 rance PitiencCy and to pstience brotherly kindnejs , and to brotherly kindnefs chari- 
 ty , th/it thry may neither be barren nor unfruitful m the knowledge ef our Lord 
 Jtfui Chnfi. Such peilbns then as are called by a holy calling, and not difo- 
 bedient unto it, fuch as are endued with a holy taith, and purified thereby, 
 fuch as are fanftified by the holy Spirit of God, and by virtue thereof do 
 lead a holy life, perfecting holinefs tn tk fear of God, fuch peribns, I lay, arc 
 really and truly Saints, and being of the Church of Chrifty ('as all fuch now 
 muft of necelTity be)are the proper lub)e£l of this part ot the Article,?^ com- 
 munion of Saint Sy as it is added to the former, the holy Cat Mick Lhurch. 
 Now as thele are the Saints of the Church of Chrift, from whence they 
 1 Cm. 14. 3?. were called theChurcks of theSaints: fo there was never any Church of God 
 but there were fuch peribns in it as were Saints ; we read in the Pfalms of /if 
 PCd.ig. <,, 7. congregation and the affembly of the Saints; znt^ Mofes allured the people of 
 '•^^•i^lE Ifrael , that all the Saints of God were in his hand ; we read in the Prophets 
 Lxxi, \1. of ' the Saints of the mojl high^ and at our Saviour's death tk bodies of Ihch 
 kakotV *;<'«!'. Saints trhich (lept arofe. Where again we may oblerve that they were Saints 
 — v,!°^ while their bodies were in the grave; as Jar on in tlie time of David kc\)t 
 I, c^i'yi^l. the name of Saint of tk Lord. Such as are holy in their lives do not lofe their 
 i-^tg. Latin, in fandity but improve it at their deaths, nor can they lole the honour of that 
 Snf£ fan!" appellation, while that which gives it doth acquire perfeftion. 
 flonim. Dent. Ecncc grows that neceflary diilinclion of the Saints on earth, and tlw 
 3?. 3. D.w. 7. s^JQtj in Heaven ■■, the hrft belonging to the militant, the iecond to the tri- 
 MMth'.ln^.\2. umphant Church. Of the firfl the Prophet D^ix'/^fpeakethexprefly* ^Thcm 
 9uis ignorjc ^yf ^y / ^^^^ my goodnefs extendeth not to tke, but to tk Saints that are in the 
 fpcnfa'cionc''" e«'^/-' • ot thcfe do wc read in the ^c7i ^/^ //^e y^/^o/Zw, tothefedidS. PWdi- 
 Dei omnes re- reft his Epiftlcs. Of tlic fccond doth the Apoftle make that queftion , " Do 
 •Iird"^*°rVc" y^ ""^ ^"^'^ ^^^ ^^^^ Saints jhaH judge th§ world? And all thole which were 
 ineritT cuius fpoKcn of as Saints ther^ in the earth, if truly fuch, and departed lb, are 
 nunc chriftia- qq^^ and fluU for ever continue, Saints m Heaven. 
 
 Wv.^/ni^'m! Having thus declared what is the fanftity required to make a<SAi/tf, tliat is, 
 ' pjiu. 106.16. a man of holinefs ; having alio diftinguifhed the Saints before and under the 
 '^cVd'*''* GoJpel, (which difference is only obiervable as to tliis Expoiition of the 
 *• Creed,)andagaindiftinguifhingthefameSaintswhilethey liveherewithmen 
 on earth, and when after death they live with God in Heaven ; having alfij 
 (hew ed that of all thele, thole Saints are here particularly underftood w hoin 
 all ages lived in tlic Church oiChrtft; we may now properly delcend to the 
 next confideration, which is, Who are thofeperfons with whom thole Saints 
 liavr; this communion, and in wliat the communion which they have confilis. 
 Fir ft then, the Saints of God living in the Church of CAr;y/^have communion 
 with God the Father; for the Apoliles did therefore write that they to wlwm 
 I 78/;n 1.3. they wrote might have communion with them, {that n>hich we have fea and 
 heard declare we iwtoyou, th.it ye alfo may harve ftllowjbtp with mj, faith S. John J 
 Ko/v-i-?< ur and did at the fame time declare that their Communion was with tk Father. 
 Tc ntf?o{. Whereibre being all the Saints of God undcr-the Golpcl receiving the Do- 
 ctrine of the A|X)lfksliave communion with tlicm;being the communion ot the 
 Apoftles was tl^e communion with the Father,it foUoweih that all the Splints of 
 God undertlicGofpelhaveacommunion with God thcFather. As we arethc 
 branches of tliC Vine, lb the Father is the husbandman; and thus, the Saims 
 
 partake
 
 The Communion of Saints. gee 
 
 partake of his care and infpedion. As Abraham believed God, and it nas im- J-m.i. 13. 
 futtd to him for righteotifnefs, a»d he was called the friend of God, fb all which 
 are heirs of the faith 0*1 Abraham are made partakers of the fame relation. 
 Nor are we only friends, but alfo Tons ; for behold what manner of love the ' 7^*" ?.r. 
 Father hath bejloived upon us, that tvejhould be called thefons of God. Thus mull 
 we acknowledge, that the Saints of God have communion with the Father, 
 becaufe by the great and precious promifes given unto them, they become part a- 2 Pet. 1,4, 
 kers of the divine nature. <^fcu kohuhI 
 
 _Secondly,The Saints of God living in the Church of God have communion ^'"^'''^* 
 with the Son of God: for^asthQApoMQiaid, our communion is with the Father ijohm 0. 
 and the Son; and this connexion is infallible, becaufe he that abideth in the ^ j^i,„ 
 doctrine of Chrifi, he hath both the Father and the Son ; and our Saviour prayed 
 for all fuch as fhould believe on him through the word of the Apoflles, that they John 17. 20, 
 might be one^ as the Father is one in him and he in the Father, that they alfo may 2'' -3- 
 bt one in both. I in them, faith Chrift, and thou in me, that they may be made per^ 
 feci in one. This communion of the Saints with the Son of God, is, as moft 
 evident, fo moft remarkable. He hath taken unto him our nature and infir- 
 mities; he hath taken upon him our fins, and the curfe due unto them ; while 
 we all have received of his fulnefs grace for grace ; and are all called to the ftl- John 1. 16. 
 lowjhip of hisfufferings that we may be conformable to his death. What is the phil. 3. 10. 
 fellowfhip of brethren and coheirs of the Bridegroom and the Spoufe : what 
 is the communion of members with the head, ot branches with the vine, that 
 is the communion of Saints with Chrifi. For God hath called us unto the fellow- i cor. i. p. 
 ffjip of his Son ^tfus Chrift our Lord. Ko/r^iia tb 
 
 Thirdly, The Saints of God in the Church of Chrijt have communion with ^"" 
 the HolyGhoft; andthe Apoftle hath two ways allured us of the truth there- 
 of, one rhetorically, by a ieeming doubt, //there beany fellowfljip oftheSpi- Phil. 
 
 2. 1. 
 
 rit ; the other devoutly, praying for it, The grace of our Lord 'Jefi-s Chrijt, and ^'■'"'?"h 
 the love of God, and the communion of the Holy Ghojl be with you all. The Saints 2 Cort^^id. 
 are therefore fuch, becaufe they partake of the Holy Ghofl, for they are there- 
 fore holy becaufe they are fandified, and it is the Spirit alone which fanftifieth. 
 Befide, the communion 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 adopt ton, whereby we cry, Abba, Father; and there- od.^. 6,7. 
 by do we become co-heirs vj'xthChriJt, in that, becaufe we arefons God hathfent 
 forth the Spirit of his Son into our hearts, crying, Abba, Father; fo that we are 
 no rnorejervants^ butfons ; and if fans, then heirs of God through Chrijt. This 
 is the communion which the Saints enjoy with the three Perfons of the blel- 
 fed Trinity : this is the heavenly Fellowfhip reprefented unto entertaining 
 (Abraham , when the Lord appeared unto htm , and three men food by him; for Cw. 1 8. i , 2. 
 our Saviour hath made us this moft precious promile, If any man love me he John 14.23. 
 will keep my words, and my Father will love him, and we will come unto him, and 
 make our abode with him. Here is the foul of man made the habitation of God 
 the Father and of God the Son ; and the prefence of the Spirit cannot be 
 wanting where thofc two arc inhabiting : for if any man have not the Spirit Rom. 8. 9. 
 of Chrift he is none of bis. The Spirit therefore with the Father and the Son 
 inhabiteth in the Saints ; for kno<v ye not, {'axth the Apoftle, that ye are the Tern- 1 Cor. j. is. 
 pie of God, and that the Spirit of God dwe/kth in you ? 
 
 Fourthly, The Saints of God in the Church of C^r//? have communion with 
 the holy Angels. They who did tore-tell the birth of John the fore-runner 
 of Chrift, they who did annunciate unto the blelfcd Virgin tlie conception of 
 tlic Saviour of the World, they wiio fling a glorious hymn at the Nativity of 
 the Son of God, they who carried the foul of Lazarus uico Abraharns bofbm, 
 
 Z z 2 they
 
 356 
 
 ARTICLE IX. 
 
 h 
 
 they who appeared unto Chrifi from Heaven in his agony to ftrcngthen him, 
 they who opened the prilbn doors and brought the Aperies forthjthey who 
 at the end of the world fhall Tever the wicked from among the jufl:, and ga- 
 ther together the cleft of God, certainly tlicy have a conltant and perpetual 
 m. 1.14. relation to tlie children of God. Nay , Ae they not all minipwg j pirns Jt»t 
 forth to minijierfor them who jb. ill bt heirs of f ah at ion ? They have a particu- 
 Luks 15- >o- lar fenfe of our condition , for Chrifi hath allured us that there is joy in the 
 prefence of the Angels of God over one [inner that rept/Heth. And upon this re- 
 lation the Angels, who are all the Angels, that is , the Meflengers of God, 
 Maith. i3. 10. are yet called the Angels of men, according to the admonition o^Chrijl^ Take 
 heed that ye defpife not one of thefe little ones, for I fay unto you, That in heaven 
 their Angels do always behold the face of my Father which is in heaven. 
 
 Thus far have we confidered the Communion of Saints with fuch as are di- 
 ftinguiflied from them by nature as they are men; the fellowfhip which 
 they have in Heaven with God, and his holy Angels, while they are on 
 earth. Our next confideration will be, what is the communion which they 
 have with thofe who are of the fame nature, but not partakers of the lame 
 holinels with them. 
 
 Fifthly therefore, the Saints of God, while they areof thcChurch o^Chrifi 
 on earth, have fbme kind of communion with thole men which are truly 
 Saints. There were not hypocrites among the 'Jews alone, but in the Church of 
 Chrifi many cry, Lord, Lord, whom he knoweth not. The tares have the 
 privilege of the field, as well as the wheat, and the bad fifh of the net, as w ell 
 as the good. The Saints have communion with hypocrites in all things with 
 which the diftinftion of a Saint and Hypocrite can confift. They communi- 
 cate in the fame water, both externally baptized alike ; they communicate in 
 the fame Creed, both make the fame open profeflion of Faith, both agree in 
 the acknowledgment of the fame principles of Religion ; they communicate 
 in the fame word, both hear the fame doftrine preached ; they communicate 
 at the fame table, both eat the fame bread, and drink the wine, which Chrifi 
 hath appointed to be received: but the Hypocrite doth not communicate 
 with the Saint in the fame faving grace, in the fame true faith working by love, 
 and in the fame renovation of mind and fpirit, for then he were not an hypo- 
 crite but a Saint : a Saint doth not communicate with the hypocrite in the fame 
 fins.in the fame lurkinginfidelity>in the fame unfruitfulnefs under the raeansof 
 grace, in the fame fallc pretence and empty form of godlinefs, for then he were 
 not a Saint but an hypocrite. Thus the faints may communicate with the wick- 
 ed, fb tliey communicate not with their wickednefs, and may have fellow/hip 
 with finners,fb they have no fellowfhip with that which makes them fuch,that 
 Efhef. $.11. ij^ j.j^e[j. f,[^s. The Apofl les command runneth tliu^. Have no fellowfjjip with the 
 >h"t6 ToT;' V unfruitful works of darknefs\ and again, Be not partakers of other mens fins; 2iX\d 
 yoK- a voice from Heaven fpake concerning Babylon; Come out of her^my people, that 
 
 ivil""/it:fi'" y^ ^^ "^^ partakers of her fins, 'i'o communicate with fin is fin, but to commu- 
 ^if^^Tauf. nicate with a finner in that which is not fin, can be no fin ; becaufe the one 
 Kcv. 18.4. (jefileth, and the other cannot, and that which defileth not is no fin. 
 
 lea (ill L,i'>- ' 
 
 Ko/caKi'isixl; rdJupXttJi. Duobusmotlisnon te macular malus, fi ci non confcntias, & fi rcdarguas. Coniniunicatur cnim 
 quando fafto cjusconforciiim volunatis vd approbacionis adjungicur. Hoc ergo admoncns Apofiolus ait, Notite commtiiii- 
 mre operibm iifruiluofis tenebrarHm, magis autein ^ redargfiitc, S. Aug. de Verbis Dom. Scrm. 1 8. 
 
 Having thus confidered thofe who differ from the Saints of God; firft, in 
 relpecf of their humanitv, as they are men; ftcondly, in reference to their 
 fandity, as they are men of holinefs : we are now to confider fuch as differ 
 either only in perfon, as the Saints alive, or in prcfent condition alfo, as the 
 Saints departed. Sixthly, 
 
 /
 
 The Communion OF Saints. 257 
 
 I jKn I. 
 
 Sixthly, therefore, the Saints of God living in the Church oiChriJt, have 
 
 communion with all the Saints hving in the lame Church. Ifm rvalk in the .^ . 
 
 light, we h.i-vt fellotvjhip om with another: we all have benefit of the fame or- K»/;^-iii V«1' 
 dmances, all partake of the famepromifes, vvc are all endued with the graces =*'''"■''''"'• 
 of the fame mutual love and affeftion, keeping the unity of the fpirit in the 
 bond of peace, all engrafted into the fame flock, and for receiving life from 
 the fame root, all holdifigthc ikmehead, from which all the body by joynts ana Colf.2..i9. 
 hands having nourifljment minijlred and knit together, increafeth nith the mcreafe 
 of God. For in the Philofbphy of the Apoflle the nerves are not only the 
 inftruments of motion and fenfation, but of nutrition alfo ; fo that every 
 member receiveth nouriQiment by their intervention from the head : and 
 being the head of the body is ChriJi^, and all the Saints are members of that 
 body, they all partake of the fame nourifhmenr, and fo have all communion 
 among themfelves. 
 
 LalHy, The Saints of God living in the ChurchofC/^i;-//, arc in communion 
 with all the Saints ■]■ departed out of this life and admitted to the prefcnce of t This is that 
 God. Jerufakm fometime is taken for the Church on earth, fomerimes for ^Zlmofsmm 
 that part of the Church which is in heaven, to fhew that as both are re- td'krtb^fr'of 
 prefented by one, fo both are but one City of God. Wherefore thus doth '-'^ /^^'""^ e- 
 the Apoftle fpeak to fuch as are called to the Chiiliian Faith, ' Je arc come ^Sn''tho%i 
 unto mount Sion, and unto the City of the living God, the heavenly 'jeriifalem, and '^^Anotice of it 
 an inunmerahle company of Angels^ to the general Jjfembly and Church of the "jnatru c'^''^* 
 firjl-born, which are written in heaven, and to God the judge of all, and to the iiiunionem,i.e. 
 fprits of ji^li men made perfect, and to Jejits the Mediator of the new Covenant. ^"'" ''j'? San- 
 Indeed, tht^Communion of Saints in the Church oiChrifi with thofe which quam^Lrcepi- 
 are departed is demonftrated by their Communion with the Saints alive. For mus fide Je- 
 if I have communion with a Saint of God, as fuch, while he liveth here, I c'i"t^Jc'^^>i 
 muft fliillhave communion with him when he is departed hence; becaufethe comunione^" 
 foundation of that communion cannot be removed by death. The myftical "'-■^™"'". ^'>m. 
 union between Chrifand his Church, the fpiritual conjunftion of the mem- ("e. tcquinrac 
 bers to the head, is the true foundation of that communion which one mem- cognofckis per 
 ber hath with another, all the members living and increafing by the fame munioncm°ha- 
 influence which they receive from him. But death, which is nothing elfe bLadscumSan- 
 but the feparation of the foul from the body, maketh no fcparation in the ^'* sc^^^^n^' 
 myftical union, no breach of the fpiritual conjunftion, and confequently, cum oomino 
 there muft continue the fame communion, becaufe there remaineth the fame M" chrjfto. 
 foundation. Indeed, the Saint departed, before his death had fbme commu- p^tpem^f' ^' 
 nion with the hypocrite, as hearing the Word, profelfing the Faith, rccci- ' mb. 12. n, 
 ving the Sacraments together; which being in things only external, as they ^^' 
 were common to them both, and all fiich external a6lions ceafing in the per- 
 Ibn dead, the hypocrite remaining lofeth all communion with the Saint de- 
 parting, and the Saints furvivingceafeto have further fcUowfliip with the 
 hypocrite dying. But the true and unfeigned holinefs of man wrought by 
 the powerful influence of the Spirit of God not only remaineth, but alio is 
 improved after death ; being the correfpondcnce of the internal holinefs was 
 the communion between tlicir ptrlbns in their life, they cannot be laid to be 
 divided by death, which had no power over that fanftity by which they were 
 firftconjoyned. 
 
 This Communion of the Saints in heaven and earth, upon the myftical 
 union of C//r/// their hcad,being fundamental and internal, what a£ts or exter- 
 nal operations it produceth is not ib certain. That we communicate with 
 them in Iiope of thathappincls which they adually enjoy is evident; that we 
 have the Spii it of God given us as an earneft, and lb a part of their felicity is 
 
 certain.
 
 358 
 
 ARTICLE IX. 
 
 certain. But what they do in heaven in relation to us on earth particularly 
 confidered, or what we ought to perform in reference to them in heaven, be- 
 fidc a reverential refpccl, and ftudy of imitation, is not revealed unto us in 
 the Scriptures, nor can be concluded by necefTary dcJuftion from any princi- 
 ples of Chrillianity. Tiicy which firll found this part of the Article in the 
 lell 'pToLc!d Creed, and delivered their expofuion unto us, luve made no greater enlarge- 
 the words of the ment of this Communion, as to the Saints ot heaven, and the fociety * of 
 i8i ■^'''■'^'"'^^^^ hope, efteem and imitation on our fide, of defircs and fiapplications on their 
 ce^^^^Zpe^. In fide : and wliat is now taught by the Church of i^owe, is, as unwarrantable, 
 the fame rve find £q ^ novitious interpretation. 
 
 alfo thai ofimi- ' „ 
 
 tation. Si igitur cum Sanftis in iterna vita communioiiera habere volumus, de imitatione corum cogitcmus. Debcnt cnim 
 in nobis aliquid recognolcerc dc fuis virtutibus, ut pro nobis dignentur Domino fupplicarc, ib. Hie U'.nt vcfligia qua: nobis 
 Sanfti quoque revertentcs in patriam nobis reliqueranc, uc illorum femicis inliirentes fequcremur ad gai;dia, ib. Befide thit 
 imitation, he addeth their defires andcarefor usbetotv. Cur non properamus & cDrrimus ut patriam noftram vidcre poflimus? 
 Magnus illic charorum numerus expcftat, parentum, fratrum, fiiiorum, frcqucns nos k copiofa turba dcfidcrat jam de 
 fua incolumitate fecura, adiiuc dc nollraraluterolii.\ta,;6. 0} the venerable efteem we oujn to have of them, fpea^s Eufe- 
 bius Gallicanus, Crcdamus & Sanftoruni communionem, fed Sanftosnontam pro Dei parte, quam pro Dei lionore vene- 
 remur. And again, Digne nobis venerandi funt dum Dei cultum, & futursE viti deflderium contempcu mortis infmuant. 
 Tniu far anciently they which expounded this Article : but the late Expofitiw of the Church of Rome runneth thui, Non folum 
 Ecclefia quseft in terris communicat bona fua cum omnibus membris fibi conjunftis, fed ttiamcommunicat luftVagia Eccle- 
 fiaqiue eft in Purgatorio, & Ecclefia quicft in ca-lis communicat orationes, & merica fua cum Ecclefja qua' eft in terris, 
 Bellar.inSymb, Where the communication of the Suffrages of the Saints ali\e tothe Church in Pwgaiory, and the communication of the 
 meritsof the Saints in heaven to the Saints en earth, are novel expofitions of tbif Aiticle, not fo much at acl^7wled^<d by Thomas 
 Aquinas in hit explication of the Creed, much left to be found m any of the anciei.ter Expofitors of it. 
 
 The neceflity of the belief of this Communion of Saints appearcth, firft, 
 
 1 John 1. 6, 7. in that it is proper to excite and encourage us to holinels of life. // we walk 
 iCor.6. 14,15. in the light, as God is in the light ^ we have fellowjhip one with another. But if 
 
 tve fay that we have fellotv(bip with him, and walk in darknefs, we lie, and do not 
 the truth. For what ftllowfjip hath righteotijnefs with tinrighteoufnefs ? and 
 what commttnion hath light with darknifs ? and nJjat concord hath Chrifi with 
 
 AHs 26.18. Belial? When Chri^ fent S. Paul to the Gentiles, it was to open their eyes, and 
 to turn them from darknefs to light, and from the power of Satan unto God, that 
 they might receive forgivenefs offns, and inheritance among them which are fan- 
 citjied by faith that is in Chrifi. Except we be turned from darknefs, except 
 we be taken out of the power of Satan, which is the dominion of fin, we 
 cannot receive the inheritance among them who are fanftifiedj wc cannot be 
 
 Col. I. 12. thought meet to be partakers of the inheritance of the Saints in light. Indeed 
 there can be no communion where there is no fimilitude, no fellowfliip with 
 God witliout fbme (anftity ; bccaufe his nature is infinitely holy, and his 
 aftions are not fubjeft to the leafl: iniquity. 
 
 Secondly, The hdkf of the Communion of Saints is ncceflary to fl;ir us up to 
 a proportionate gratitude unto God, and an humble and chcarful acknow- 
 
 2 Fet.1.4. ledgment offb great a benefit. We cannot but acknowledge that they arc ex- 
 
 ceeding great and precious promifts^ by which we become partakers of the di- 
 isam. 18. 18. ^^i„g nature. What am I ? {aid David, and what ii my life that I Jhould be fon 
 in la'v to the Kjng ? Wiiat are the fbns of men, what are they which are 
 called to be faints, that they fliould have fellowfhip with God the Father ? 
 Johti 14.8. s. Philip the Apoftle faid unto our Saviour, Lord,jhew m the Father and it fuf- 
 fceth ; whereas he hath not only lliewn us, but come unto us with the Fa- 
 ther, and dwelt within us by his holy Spirit ; he hathcalledusto the fellow- 
 fliip of the Angels and Archangels, of the Chcrubins and Scraphins, to the 
 glorious company of the Apoftlcs, to the goodly fellowfhip of the Prophets, 
 to the noble Army of Martyrs, to the holy Church militant in earth, and 
 triumphant in heaven. 
 
 Thirdly, The belief of //;e Communion of Saints is necefTary to inflame our 
 hearts with an ardent affection towards thole which live, and a reverent re- 
 
 Ipea
 
 The Communion of Saints. 259 
 
 rped towards thofe which are departed and are now with God. Ncarnels 
 of relation requireth afFeftion, and that man is unnatural who lovcth not 
 thofe perfons which nature hath more immediately conjoynedto him. Now 
 no conjunftion natural can be compared with that which is fpiritual, no tem- 
 poral relation with that which is eternal. If fimilitude of fhapeand feature 
 will create a kindnefs.ifcongruity of manners anddifpofition willconjoyn af- 
 fcclions, whatfhould be the mutual love of thofe who have the image of the 
 fame God renewed within them, of thofe who are endued with the gracious 
 influences of the fame f pirit ? And if all the Saints of God living in commu- 
 nion of the Church deferve the bcffof our affections here on earth : certainly 
 when they are dillolved and with C/mfi, when they have been blefTed with a 
 fight of God, and rewarded with a Crown of Glory, they may challenge feme 
 refpeft from us who are here to wait upon the will of God cxpcfting when 
 fuch a happy change ftiallcome. 
 
 Fouithly, This tcndeth to the direfting and enlarging our aO:s of charity^. 
 We are obliged to be charitable unto all men, bccaufe the love of our Brother 
 is the foundation of our duty towards man, and in the Language of the Scri- 
 ptures whofoever is another isour Brother ; but we are particularly direfted 
 to them that are of the houfbold of Faith. And as there is a general reafon 
 calling for our mercy, and kindnefs unto all men, fo there is a more fpecial rea- 
 fon urgingthofc who are truly faniiilified by the Spirit of God todogood unto 
 fuch as appear to be led by the fame Spirit : for if they communicate with 
 them in the everlafting mercies of God, it is fit they fhould partake of the 
 bowels of mans compalfion ; ^ if they communicate with them in things fpi- * Koimyl,9tn 
 ritual and eternal, can it be much that they fhould partake with them of.'* ""f " "^ 
 fuch things as are temporal and carnal ? i^^^uf-"'^ 
 
 To conclude. Every one may learn from hence what he is to underftand by >i y tm *- 
 this part of the Article, in which he profeiTeth to believe the Commumon of ?9<*f|"«^*"- 
 S.xints\ for thereby he is conceived to exprefs thus much, I am fully perfua- u-S.^xovlt-tiit 
 dedofthisasofa necelTary and infallible truth, that fuch perfons asaretrqly •^'''^/'''l i 
 fan6lified"in theChurchof CAr//, whilethcy live among the crooked genera- fm'2^ dfju 
 tions of men, and ftruggle with all the miferiesof this world, have fellowfhip 
 with God the Father, God the Son, and God the Holy Gholl, as dwelling 
 with them,and taking up their habitations in them : that they partake-of the 
 care and kindnefs of the bleffed Angels, who take delight in the minilhati- 
 on for tlicir benefit : that bcfide the external fellowfhip which they have in 
 the Word and Sacraments with all the members of the Church, tlity have an 
 intimate union and con)un61ion with all the Saints on earth as the living mem- 
 bers oi'Cbrifi ; nor is this union feparated by the death of any, but as C/jrilf 
 in whom they live, is the Lamb flain from the foundation of the World, Co 
 have tiiey fellow fhip with all the Saints which f/om the death of Jk/ have 
 ever departed in the true faith and fear of God, and now enjoy the prefence 
 of the Father, and tbllow the Lamb whitherfocver he gocth. And thus I be- 
 lieve the Communion of Sa/nts. 
 
 AllTlCLE
 
 360 
 
 ARTICLE X. 
 
 ARTICLE X. 
 %\^t MQ^tntis of ^ins. 
 
 *ne}tforeC3- 'HP'J-lis Article hath * always been cxprefly contained *and acknowledged 
 ]nhl cap^uU. JL ''^ '^^^ Creed, as being a moll necclTarv part ot" our Chriftian projedi- 
 i.-i,c.6.inveuhs on; and for fome Ages it immediately followed the Belief of the -j- hWj 
 "ke'fiihftr' ^'^'"f^A a»<^ ^^'as therefore added immediately after it, to fliew that the remil- 
 Ancyra,*<-c<i«/f fioii of fins was to bc obtained in the .-. Church of ^/;r//?. For being the Creed 
 '" his ccnfcjfm ^^ ^^(^ wasmadcto be ufed as a confelTion'of lljch as were to be baptized, de- 
 L J'i'iivereJ"^!n claringthcit Faith in the Father, the Son, and the Holy Ghoft, in whofe ba- 
 thefecmdcom. ptifm they wcre to be admitted, and theforgivenefs offim, which by the fame 
 ^(aL 1.' Wr haptifm wasto be obtained ; and therefore in fome Creeds it was particuiar- 
 cmhted the Re- ly cxprelfed, ** I believe One baptifm for the forgivenejs of fins. 
 
 Tnifton of Jins, 
 
 which the ApojUes in fifiort it Compendium M tlie Creed would not omit, Hanc Apoftoli in collatione fidci, quam ab invjcem 
 difceffuri quafi quandam crediilitatis & pra:dicacionis norinam fiatucrunt, poll confcfljonem I'atris & Filii & Spiritus 
 SanAi pofuilk- pcrhibtrntur ; & in tanti verbi brcvitate, de quo per Prophetam diftum cfi, Vcrbum abbreviacum (tc'iix 
 Dominus fupcr tcrram, banc poncre minime dirtuleriinc, quia fine iiac fidci iincericjcem intcgram elFc niininic per^pc- 
 xerunt. Nee coliibuit eosab ejus profeflione illiusSymboli brcvitas, quam expo ccbac I'acra. hdei integritas, tantiqi uoni 
 vencranda fublimicas. f Concordant autem Angeli nobifcura etiam tunc cum rcmittancur nofira pcccau. Idco port 
 commemcrationcm S. Ecclefi* in erdinc Confeflionis ponitur Remillio peccatoruiii; per banc enini llac Ecclefia qux ia 
 tcrrisefi, per hanc non pcrit, quod pcricrat& invcntum e(\,S.Ani. Encbir. c. 64. And to thispurpoe it it that m hk Bvi; i>c 
 Agor\cC\\n(W3r\o.,p.iffin^fiomone Article to another tviih his general tranfition; after that of the Church, he pro:eedeth ttitb thef: 
 M>ards, Ncc cos aiidiamus qui ncgant Ecclcfiam Dei omnia peccata poiTe dimitterc, cap. 51. So it foUorveth alfo in Vcnantius 
 Fortunatus, and in fuch other Cr.eds ai rrant that pan of the former Article of the Commmiion of Saints. .•. Oii^. Horn. 2. in 
 Cenefin. Saniftam Ecclcfiam tcneat..,.in qua & remifllo pcccatorum & carnis relurreiftio pridicabatur, Ruffin. in ')mb. Scd 
 ncquc de ipfiscriminibusquamlibet magnis rcinittendis in S. Ecclcfiadcfperanda efl mifcricordia, 5. Aug.Snckir.c.6'). la 
 reniifflonem peccatorum. Hjtcin Ecclefiafi noncffe[,nullarpts eflet. Remifllo peccatorum li in Ecclelia non elk t, nulla 
 futuri vitz & libcrationis aternifpes eflet. Gratias agimus Deo qui Eccklia; fui dedit hoc donuni. Author Nomil. it^.de 
 Tempore. Qu'u finguli qiiique catus Harecicorum fe potiffimum Chriftianus, & fuam effe Catholicam Ecclcfiam putant ; fci- 
 cndum eft illam eiic veram, in qua eft religio, confcffio, 8: porniteiitia, qua: peccata £: vulnera,quibus eft fubjefta imbecil- 
 licas carnis falubriter curat. Lal'tant. I. 4.C. 30. ** Tdefe are the words of the ConJ}antinoporttttn Creed, '0(ue/>c->a lr 
 
 ^i-jjIiiTHt. «f ttteni' du^Tt^v, Bffore rvhich Epiphanius in his leffer Creed, '0^eAe>»/yV «' ^AiJ^iivi^a «< ci^inv 0iuj;.ji > 
 in the larger, Hi^^',//^ ti: i^itf^aSchiKhM 1^ ' Axo^MkIuu 'EKK^iiaitv, i^tif ^u,-7!''\itfji(t. yntlawiai, in Ancorato. j". Cyril i»4 
 thefe togethe,-, Elj iv /S^tI/j-m* ("s7<*mia< fi< mum if^riav. PelegriiHs Laureac. Epifc. Credo unum Baptifmunjin rc- 
 mirtioneni omnium peccatorum. Symboliim ^£!hiopicum. Credimus unum Baptilnia in remiflioncm omnium peccatoruni 
 in lecula fcculorum. 
 
 Looking thus upon this Article, with this relation, we find the fenfe of it 
 muft be this, that we bdicvc forgive nefs of fnsis to be obtained in the Church 
 of Christ For the explication whereof it will be neceflfary ; firfl: to declare 
 what is the nature of rcmifHon of fins, in what that aftion doth confifl:' le- 
 condly, tofhew how fogreat a priviledge is propounded in the Church, and 
 how it may be procured by the members of the Ciiurch. That we may un- 
 derhand the notion of forgivenefs of fmsy three confiderations are required ; 
 firft, what is the nature ot fin, which is to be forgiven : fecondly, what is the 
 guilt or obligation of fin, which wanteth forgivenefs ; thirdly, what is the 
 remilfionit lelf, or the loofingof that obligation. 
 
 As the power of Sin is revealed only in the Scriptures, fb the nature of it 
 is belt underrtood from thence. And though the writings of the Apolijcs 
 give us few definitions, yet we may find even in them a proper delinition of 
 \Jokn 3. 4. bin. Whofoevir committtth fin tranfgrefjeth alfo the law, laith S. Joha^ and then 
 rendreth this realbn of that univerfal alfertion, for fin is the tratifgrtlfon of the 
 law. Which is an argument drawn from the Definition of fin ; for he faith 
 not, Every fin is the tranjgrcffiun of the U.v, whicii had been nccelfary, if he 
 had Ipokenby way of propofitioa only, to have proved the Univerlality of 
 his Alfertion, but produceth itindelinitely, Sin tt the tranfgrfjfion of the Law, 
 
 which
 
 The Forgiveness OF Sins. o6i 
 
 which is lufBcient, fpeaking it by way off definition. And it is elfewherc fne wanner 
 molt evident that every fin is lometliing prohibited by Ibme Law, and devia- l,J,f^-f/7 
 ~ ting from the fame. For the Apoftlc affirming, tliat ' the /aw worketh wrath, bc'o!iJr[eJ}'a. 
 that is,a punifhment fromGod,giveth this as a reafonor proof of hisaffirma- ""^ "" ^''^'^' 
 tion, for where no law is, thtre ts no tranfq^rejfion. Tlie Law of God is the rule ^t'^%^ea'ani 
 of the actions of men, and any aberration from that rule is ^ fin : the Law '*''. pr-fJicau -, 
 of God is pure, and whatfoever is contrary to that Law is impure. Whatfo- ZfuZfelhe 
 ever therefoic is done by man, or is in man, having any contrariety or op- prop.f,i,':n con- 
 pofition to the Law of God, is (in. Every aftion, every word, every thought yj''''f' "' "^^ 
 againft the Law is a fin of commilTion, as it is terminated to an objetl diltb- tTbl^'Hdi^. 
 nant from, and contrary to the prohibition of the Law, or a negative Pre- '•'", ^* « <i- 
 cept. Every omiffion of a duty required of us, is a fin, as being contrary .X^;^ ^^ 
 to the commanding part of the Law, or an affirmative Precept. Every evil * ^uid "eft ' 
 habit contrafted in the foul of man by the aftions committed againlt the P""^V"» .""» 
 Law of God, is a fin conftitutinga man truly a finner, even then when he kgls^^ijviMr, 
 aftually finneth not. Any corruption and inclination in tlie ibul, to do that ^ caidiium 
 which God forbiddeth, and to omit that which God commandctli, howfb- ZSorUm"^ 
 ever luch corruption and evil inchnation came into that loul, whether by -i. ^iibrof. di 
 an aft of his own will, or by an a^ of the will of another, is a fin, as be- Pecc«Im%ft 
 ing fomething difibnant and repylgnant to the Law of God. And this I faftumTd di- 
 conceive fufficicnt to declare the nature of Sin. ^'™ ^ti con- 
 
 cupitum ali- 
 quid contra scernam legem, 5. Angitfl. contra Fauftum, 1 . 2 2 c. 27. Quid verum eft niii & Dominum dare pracepta , & 
 animas libers elTe voluncatis, & malum nacuram non efle, fed elTe averfioncm a Dei prxceptis? iJem de Fids contia Man'uh. 
 cap. 10. Ncque ncgandum eft hoc Deiim jubere, ita nos in facienda jufticia elfe dcbere perfeftos uc nullum habeamus 
 omnino peccacum: nam neque peccatum erit, fiquid erit, fi non divinicus jubeacur uc non fie , Idem de Pec, Mentis, ^ 
 Rem. lib. 2. cap. 16. 
 
 The (econd particular to be confidered is the obligation of fin,which muffc 
 be predippofed to the folution or remiffion of it. Now every fin doth caufe 
 a guilt, and every finner, by being lb, becomes a guilty perfbn ; which guile 
 confifteth in a debt or obligation to fuffer a puniQiment proportionable to tJie 
 iniquity of the fin. It is the nature of Laws in general to be attended with 
 thele two punifhments, and rewards; the one propounded for theobferva- 
 tion of them , the other threatned upon the deviation from them. And al- 
 though there were no threats or penal denunciations accompanying the Laws 
 of God, yet the tranfgreffion of them would neverthelels make the perfbn 
 tranfgreifing worthy of, and liable unto, whatlbever punifhment can in ju- 
 ftice be inflifted for that fin committed. Sins of commifTion pafs away in the 
 a£lingor performingof them, fb that he which aftcth againft a negative Pre- 
 cept, after the act is palled, cannot properly be laid to fin. Sins of omilTion, 
 when the time is palled in which the affirmative Precept did oblige unto per- 
 formance, pafs away : fb that he wliich did then omic his duty when it was 
 required, and in omittinp; finned, after that time cannot be truly laid to fin. 
 But though the fin it felf do pafs away togctiicr with the time in which it 
 was committed, yet the guilt thereof dotli never pafs which by commit- 
 ting was contrafted. He whicli but once commirteth adultery, at that one 
 time finneth, and at no time after can be laid to commit that fin ; but fnh obika- 
 the ?uilr of that fin remaineth on him ilill, and he may be for ever faid to ''<'"f'ti*n.ih. 
 be guilty or adultery, becaufc he is tor ever lub)cct to the wrath or God, and mgujiertkena 
 •t- obliced to futtcr the punifhment due unto adultery. ot fin, is that 
 
 ^ ° r J IVccatiKcatus 
 
 of which the Schools , mi before them the Fathers fpal^. The nature of this Rcatus it exccllcnil) dalaied hji S. Auiliii, deliver- 
 tni the difiinilion between allual and original Sin. In cis qui rcRcncrantur in Chrifto cum rcmilfionem accipiunc prorliis 
 omnium peccatorum ; utique nccclFc eft ut rcatus ctiam hujus licet adliuc mancntis Concupifcenti.t rcmittacur, ut 111 pec- 
 catum non impucetur. Nam ficuc peccatorum qui mancre non pollunt, quoniam cum hunt prxtcreunt , rcatus tamcn 
 manct, Sc nifi rcmittatur, in aierrium mJncbif, fie illiui Concupifcenti.c, quaudo reajictitur, rcatus aufurtur. Hoc eft 
 
 A a a """
 
 96} 
 
 ARTICLE X. 
 
 cnimnon habere peccjtum, reum non effe pcccati. Nam fi quifquam virg. teccric adulteriura criam nuncjuam deinccps 
 taciac reus efl adulterii, donee rcatus ipfiu£ indulgentia remitcatur. Habcc ergo pcccatum, quamvis illud quod admifit jam 
 non (it, quia cum tempore quo faftum eft prsteriit. Nam fi a pcccando defilkrc lioc cfTct non Iiabcre pcccatum futficerec 
 ut hoc nos nioneret Scriptura. Filipeccafti, nin adjicias iterum : Non autem fufficit, (ed addidit, fy- de prijiinis deprecarf, ut 
 tibi rem'm.wtkr. Manent ergo nifi remittantur. Sed quomodo manent fi pratcrita funt, nifi quia pratcrierunt aftu, manent 
 rcatu, S. Aug. di Suft. ij Cvicup. 1. 1. c.26. Ego de Concupilccncia dixi qux eft in mcmbris rcpugnans legi mentis, quam- 
 vis fieatus ejus in omnium peccatorum remiffione tranficrit, ficut c contrario facrificium idolis faftum, fi deinccps non fiat, 
 prctcriit aftu, fed manct reatu, nifi per indulgentiam remittatur. Quiddam enim talc eft facriiicarc idolis ut opus ipfum 
 cum fit pr«crcat, codcmqi priterito Rcatus ejus maneat venia refolveodus, Idem cm. Julian. 1. <5. c. 8. 
 
 This debt or oblif:;ar!on to punirtiment is not only necclnTarily refulting 
 from the nature of fin, as it is a breach of the Law, nor only generally deli- 
 vered in the Scriptures revealing the wrath of God unto all unrighteoufnefs, 
 , v.«f ^"^ ''■ '^y^^ "^^""^ particularly reprefentcd in the Word, which teacheth us,if 
 
 '£►»/©• ivL we do ill, how fin iitth at the door. Our blefTed Saviour thus taught his Difci- 
 ii the word nfed pl^s, ^JVhofotver IS Mgry with his brother without a ciif/e fha/l 6e liable (obnoxi- 
 tranjl.^d,'(hin ^"^1 ^r boH»d cvtv) to the Judgement ; a>id whofotver jlxtll fay to his brother, Ra- 
 be m danger, ch.i, fljall be liable (obnoxious, or bound over) to theCouncel; but whofoever jhali 
 butisofafulUr r fljonf^joL (Jj.tll be liable (obnoxious, or bound over J to hell f re. So faith our 
 fwgffife,asone Saviour again, ^ All fws jb-ul be forgiven unto the Jons of men., and blafphemies 
 ""'''''!' ^y'^^^'j tvhtrewithfoevtr they jball blafpheme. But be that fJ}.ill blafpheme againjt the Holy 
 obliged toendHrc Ghojlj hath never forgivenefs, hut is Hible (obnoxious, ov bound over) to eternal 
 ?v,Hcf)ch. 'E- damnation. Whence appeareth clearly the guilt of Sin and obligation to cter- 
 ^'j^'^di^lT "^' punifliment, if there be no remiftion or forgivenefs of it, and tlie taking 
 ^ax«Ai.V9-.' oft that liablcnefs, obnoxioufnefs, or obligation unto death, if tliere be any 
 Sn. yttx®-^ fuch remiiTion or forgivenefs : all which is evident by the oppofition, much 
 mete'fy the to be oblerved in our Saviour's exprclTion, He hath never forgivenefs, but is 
 vay is to be ob- liable t6 eternal death. 
 
 ferved a great 
 
 miftalie in the LexicinofVi\-OT\xaiS,whofe words are thefe; 'Ev»x'^' xiwii'fluij®-, ;>^5<»>Df. 'Ewa©-, varo/T/®', Tijua/©-. 
 Tli:firft tal^en out of HelychkiS, the lajl out cfSuidas, conuptly and abfurdly, corruptl<f'Evtp& fir"'Evox&', abfurdl) Ti/ueuQ- it 
 aJdedeither as an interpretation of Evex'^ ' "' "' "" ■^"''"""' »''-"c''' "/"'<' '^t whereas T'lynuQ- in Suidas is only the fir]} wordof 
 tkefentence, provided by Suidas for the ufe of tVox®" '" thefignipcation of \a-auTiQ-. /Igreeable unto Hefychius ;/ that in the 
 Lexicon ofS. Cyril. 'Evox'Q'-, Obnoxius, reus, obligatus. Ani[o in the place of S. Matthew the oldLatine Tranflaiion, Reus crit 
 judicio. yis tn Virgil, Conllituam ante aras voti reus, Servim, voti reus, Debitor. Undc vota folventes dicimus abfolutos. 
 Iiidc eft, Damnabis tu quoq; voti, quafi reosfacies. Sothe Syriack, NJJH? in H^nc from ^^n obligatum, dcbitorem, 
 reum elFc. For indeed the trord-voy&- among thcGreel^s, as to this matter , hath .1 double fignijication , one intcfpe^ of the fin, 
 another in refpelf of the pimijfjmetit due unto the fm. In refpell of a fm, as that in Antiphon, fj.n'ot]a. (fovka. ij.r\Si Xvox"* "^ 
 'ifyo, andthatinAn(iodc,Oecon.2.ttoyovitifiyiiC<'^f>-iaii<'^S!^, and that in Suida tal^n out of Volyhius. Tina^Q- xj* 
 Ta 'EjofK -riToitilcu K-Xlai'^ofAiu aZrlf i!ii tm JVcoc d.iJ^tt{]niJ.a.ani hoxG' ' "^ Aj '■''' "^ix-i^f tst7«3*'f«< ^ "WiKat £it 
 T«To/f cjj ajjToiivfxiithv. In refpellofthepuntfl!m(ntojafin,heis 'iyox& <i^3.,who is obnoxious to the curfe, and\nty@- 
 ^ln]iiAoi(, obnoxious to the puniJJjment. 'iLiiToir'iJ.&-, if^~cUt&-, Ttlri^v, 'itox& ts/i'?, mj kp ejf iT^iaf7» /»« ri/xiuticu. 
 /(/■f/; Suidas. 7l.<Kihox.&- duvdrv 0^, M3n,2t,66. ^<^^'!2 %~t 2^n is not m the intention of the Jeifs, he is in danger of 
 death, A«/ he deferveth death, dnf/ivM^/jf M rf'/f, he is Kitra.f)n&,by their fentence, as far as in them lay, condemned to die, 
 S. Chr/foftom. Ti it> ln,iitot ; ivo'xoi S^i ^xtATv ' Kk' w< KtJciJintf A«Co>']«{, «t(4> t lUActTOK hoiTrii/ '.inf Wa^ Tjogf.- 
 cudiimriv ■ Jii K'Ik^.oi QwjHJiTif (ft-aiv, 'Eyo^3- ^Avdi* SJiV, oiiTc/ Kitltiyof7ili(, iWToi </>/C«^oc7=j, ojjjoi 4Mf <- 
 {c|uVo', •s'aV'Ja aJUTol jtvof/S^Joy tots. *' Matt. 9.28,19. 
 
 God who hath the Sovereign power and abiclutc dominion over all men, 
 hath made a Law to be a perpetual and univerfal rule of humane actions; 
 which Law whofoever doth violate, or tranlgrefs, and thereby fin, (for by fin 
 we UQderftand nothing clfe but the tranfgrclRon of the Law) is thereby obli- 
 ged in all equity to iuffcr the punilhment due to that obliquity. And after 
 the aft of fin is committed and palled over, this guilt refulting from thata£l, 
 remaincth ; that is, the pcrlbn who committed it, continucth flill a debtor 
 to the vindidive Juflice of God, and is obliged to endure the puniflimeuc 
 due unto it : which was the lecond particular to be confidered. 
 
 The third Confidcration now followeih, what is the Forgivenefs of Sin, or 
 in what RemiJJion doth confilL Which at firft appeareth to be an aft of God 
 toward a finner, becaule the fin was committed againfl: the Law of God, and 
 therefore the punilhment muft be due from him, becaule the injury was done 
 unto him. But what is the true notion and nature of this aft, or how God 
 
 doch
 
 The Forgiveness OF Sins. 062 
 
 doth forgive a finner, is not cafie to determine : nor can it be concluded out 1 7^:'<? »w«/f j 
 of tiie words themfelves which do exprels it, the niceties of whofc -[ origi- l"J!'^f^^/' 
 nations will never be able to yield a jull interpretation. %7"nfth!uge. 
 
 - /• ■ •, -w 1 r t neralh liietpift' 
 
 m ufe 111 the Kt-rv Telhtmcnr. But from tk-itce we cjiiff>t be ajjured of the nature of thk aH of God, bcc.tufc JLinvaj nnd i>: «f .vf 
 capable o) fcxeral interprenitms. hor fometuiies ciuivaj x cmitrcre, and ii^ajt cmillio. As Gen. '^5. id. 'E-j^{jo >i i* ij 
 ffVivoiouJrJt* •?4«'>:^'.."''/5i'in Jimi"t-ri^^t train aninij, arit k tranSlitcJ, but cuii, emitrcret ca animam, 'i.e cfflarcc i 
 asipTiKi TO vv-.v/xct, cmiiit fpinrum. Myz'^.^o. So Gen. ^ 5. 2. K« d^'.iK-. pa^lui mJ Kf^aoOixZ, not dimifit, but emific voccm 
 cum fletu, M «>«( (pvvlw^ fx^d^Uu, emilTa voce magna, ill.irl^ 1 5. ^j. In ti.x by wanner d^aa^ cahaivm are tmifnones 
 maris, 2 Sam 22.1 6. m dy^(rn( u Jilt uv, Joel i- 20. to which [cnf: ma) be rcferred'that of Hdych." Az-nr, C'azrK>t[)a. And thif 
 interpretation of itiiK cm hji c no relation to the remiffion nf fnu. Secondly, dznviu « often ral^enfr permittefc, as C'en. 2. 6. 
 UK a»i)»ctfl;5(i'-4.«^ tu.'TH<. Mat.?. 15. i^i< i^li i^ rWidz'lnm' lajToy, which the \^'ilgar tranjlaud well,Smt mo<\6,and tker. 
 ill. Tunc dimific cum. Mat. 7.4. <??-:« UCci».a, fine cjiciaiii ; So Hciych. ci!zi<n<, oi/f/af wmf . And thu hath as little relation 
 lotheprefetufubjeS. Tliirdly,i^ti,aj, is fmietimes rcWnquLrc and dd'cterc. as Gen. ^93^. <i.J\\i!>-.v Iva ifili a A ixt]" i^i. 
 Mat. ^.24. itifly.fi Ti /vyv <tm, 7.4. ly *>iix5i. auJrW vufi]U, 15-27. i/i, ru»f a.9«KAu»iJ Trdvla, 26.56. tots 01 fjixStr- 
 r<u -reivjif d^ii'lu <wToi/ Uv)bv. And in this acceptation it cannot explicate unto us what is the true notion of dfiiyeu df/^T'cu- 
 Fourthly, it it tal^en for omk<:ere,,is Mat.2^.22. ig dinx.ct.li to. e^tfUTt/:^. r^ v'ou«,andLu{e 1 1.42. tojuta = /« To/Sj-a/, yV/.HK* 
 (t/i) itlivaj, Mdyet we have nothing to our prefent purvofc. But fifthly, it U often taken for rcmittere, and that particularly in relation 
 to a debt, as Mac. 18. 27. t4 JdfMV •tnx.-v ajjir.) • and v. 32. -raoav ■3' 'o9hkUm iKfitbju apUa. avi. Which acception K moft 
 remarkable in the year ofrelcafe, Deut.i S^. 1,2. C^t' i-r1d \^ -n-oit'itrnt ipi<nv. Hal Itu t3 -j-£>V>i"« ■f ciiinnc <ij,if»( -T«r 
 ;^s®- Ttftoi' JjwAh jd/ m\)H(n>v, ^ t*A\?o> »■« ix. dtm.vV)iin<:, ShK.iii.\n']au-i'6 ifigji Kueiv ttJ 'Sia 9^. Nort> tins re- 
 miffion or releafe of debts hath a ireat affinity with remiffion of fins ; fir Chriii himfelj hath con'ioined thefe two ' together, and called 
 our fins by the mime of debts, andjromifed remiffion of fins jo w b)i God, upon our remiffion of debts to man. And therefore he hath 
 taught w thus to pray, "Afjf ijuVc ri otf^^nndja. n/^", an 19 nu.f.( dziniA> rait oj«Mi7^f nuS^\ Mac. 6. 13. Befides he 
 h.ith not only made ufe of the notion of debt, but any in'iury done unto a m.m, he calls a fm ag.iinl} man, and exhortetb to forgive thtife 
 fins committed againfl M,,that God may forgive the fims committed by us, which are injuries done to him, Luke 17. 'Ejfi- iJjuta'fTp 
 
 For although the word fignifying Remiffion have one (enfe among many 
 other which may Teem proper for this particular concernment, yet becaule 
 the fame word liath been ofcen ufed to fignific the fame aftion of God in for- 
 giving fins, where it could have no iuch particular notion, but (cvcral times 
 hath ^ another fignification tending to the fame effctf , and as proper to the + ,(;. ,„^ji „(,, 
 remidion of fins, therefore I conceive the nature qI forgivenejs oj fms is ra- oni] kok. upon 
 thcr to be underftood by the confideration of all fiich ways and means '^^ ^^^fi^'V^ 
 which were ufed by God in the working and performing of it, than in this, /W^aviv r?- 
 or any other word which is made u(e of in exprcfTinff it. j}ament,butwe 
 
 ^ . , muji alfo rejfeil 
 
 upon their ufe in the Old, efpecially infuchfubje^s as did belong unto the flldtellamcnt as well as the New. Now d.^i'uau iuJ^iofy 
 it there ufed for the Verb ')i:l, as Ifa. 22. 14 .-IT^ian iy DD7 mn [lyn "lED'' DX oCx. aq^Mnlcu v/xlr aim » 
 i!.^Tidiia( i.v ^Tt^dv^ufomeiimes for the Verb tW^, <kGcii. 50. 17. DnSUm "JTIS y'lJIi NJ H^ £fu <wto1( ^ 
 aJ)K.'iav >,] tUm J.L/yi,lu'.v r-J^. Pfal. 2?. 18. ''mS13n 7D7 SliU )y d.$if rrdttui Taj d'JJ;o\i<t: m. And in that remark: 
 able place which 5. I'aul made ufe of to declare the nature of remiffionof fins, V{i\. ■^21.. ^Wii ^itZ^J ^"IWS uxKx.'0t Sr dpi- 
 itimv ca dvofAoj. Sometimes it is t.il;enfor n7D ai Numb.14.1 9. Hin Dyn Jiy"! bJJ n7D dpi( -rki) du^-fi'iAV -ni \cuZ 
 rirrj. Lev. 4. 20. l!Z3T7 n7DJl xl diii!ir{]wi 'jjoroli i dijJpTi"- Now being dpi'-.yca in rel.ition to fim, is ufed for t^DD, 
 fignifing expiation and reconcil ation ; fir ts\!J2 fignifftng elevation, porcadon or ablation ; for VXIO fignifying pardon and 
 indulgence ; we cannot ar^ue from the word alone, that God in forgiving jnis doth only and barely releafe the debt. Tliere is therefore 
 m force to be laid upin the words S-pim '.'fitfltav, Remilfio pcccatorum, or, as the ancient Fathers, Rciiiilfa pcccatorum. So 
 Tertullian, Diximus de rcniiiTa pcccatorum, adv. Marc. lib. 4. cap. 18. S. Cyprian Epift. 14. Qui blalplicmaverit in Spiri- 
 cumSanftumnon liabcc remilfani, led reus, cfl xcerni pcccati. Idemde Bono Fatten. Dominus bapcizatur a fervo, & rcmiA 
 fam peccatorum daturus, ipfe non dcdignacur lavacro rcgcnerationis corpus ablucrc. Idem lib. 5 EpiH. 8. of an infant, 
 Qui ad rcmiffam peccatorum rccipiendam hoc ipfo facilius acicdic, quod illi rcmitcuntur non propria led alicna 
 pcccata. Add the Interpreter of Irenxus concerning Chriii , ftcmillam pcccatoruni cxiftentcm his qui credunt in 
 cum. 
 
 Now that wc may under fland what was done toward the rcmilTion of fins, 
 that from thence we may conclude what is done in it: it is firft: to be obfer- 
 ved, that * almojl all things by the law were purged by blood, and without Jbed- * neb. 9.22. 
 ding of blood there is no remiffion. And what was then legally done, was but J^"'^^ ."'V*-, 
 a type of that which was to be performed hy O^^ift '■> and tli.°refore the blood y^i^^d^^'f/ 
 ofCbrifi mult necedarily be involved in the rcmifTion of fins ; for hef once in ^Heb. 9. 26. 
 the end of the world hath appeared to put away fm by the facrifce of himftelf It ^^.^^'"i J^! 
 muftthen be acknowledged, and can be denied by none, that Chrifl did fuffer flimm aV^f 
 a painful and a fhameful death, as we have formerly dcfcribed it j that the ^''^• 
 deatii which he endured , he did then fuffer for fin ; for thii man, laitli the 
 
 Aaa 2 Apo-
 
 5^4 
 
 ARTICLE X. 
 
 ii:h. 10. i:. Apoftle, ofcred cnt [.ten fict for fins ; that the fins for which he fuffered were 
 
 1 ?et. 3. t8. not his own, tor Chrtft hath once fuffered for fim^ the jtijl for the tinjuft^ he was 
 Hib. 7. :5. hohy harrr.ltfsy undejikd, and fep.tratt from ftnntrs, and therefore had no O.n to 
 /(i.53. 5. fuf^crfor; that the fins for which he fuffered, were ours, ibr he xwts'wcHn. 
 Ram.^. 25. dedfor our tranfgrejjtons ., he was hruifedfor our iniquities ; Ht was delivered for 
 X coVl'it. ?. ^*'' ''iff^ff-f) he^<l^'e himfelf for our fins ^ he died for our fins according to the Scri' 
 
 pturts ; that the dying for our fins was fuffering death as a puniOiment taken 
 ija.si. 6. upon himfclfjto free us from the punifhment due unto our fins: for God laid 
 
 2 Cor. 5. 21. 0„ Ijtm the iniquity of us all, and made him to he [tn for m who knexv no fin : he 
 
 '*■ hath born our gritfs and carried our fcrrows, the chafifement of our peace n-as 
 upon him, and rvith his firipes are rve healed; that by the fuffering of this pu- 
 nifhment to free us from the punifhment due unto our fins it cometh to pals 
 itat. 25. 28. that our fins arc forgiven, for. This is my blood, faith our Saviour, of the New 
 Efhef.wj. Tejl anient, (or Covenant) which is Jhed for many for tf^ remiffion of (ins. In 
 Chrift we have redemption through hts bloody the forgivenefs of fins according to 
 the riches of his grace. 
 
 In which deduftion or feriesof truths we may eafily perceive that thefov 
 givenefs of fins, winch is promifed unto us, which we upon that promife do 
 believe, containeth in it a Reconciliation of an offended God, and a Satisfa- 
 ftion unto a juft God ; it containeth a Reconcihatioo, as without which 
 God cannot be conceived to remit ; it comprehendeth a Satisfaftion, as with- 
 out which God was refolved not to be reconciled. 
 
 For the firft of thefe, Wc may be affured of forgivenefs of fins, becaufe 
 Chrifi by his death hath reconciled God unto us, who was offended by our 
 fins; and that he hath done fb, we are affured; becaufe he which before was 
 angry with us, upon the confideration of Chriji's death, becomes propitious 
 unto us, and did ordain Chriji's death to be a propitiation for us. For we are 
 jujlified freely by his grace through the redemption that is in Jefm Chrift , whom 
 God hath ftt forth to be a propitiation through faith in his blood. We hwe an 
 advocate with the Father, and he is the propitiation for our fms. For God loved us 
 andfent his ^on to be a propitiation for our [ins. It is evident therefore that Chrifi 
 did render God propitious unto us by his bloud, (that is, his fufferings unto 
 death j who before was offended with us for our fins. And this propitiation 
 amounted to a reconciliation, that is, a kindnefs after wrath. We muft con- 
 ceive that God was angry with mankind before he determined to give our Sa- 
 viour ; we cannot imagine that God who is effentially juft , fhould not abo- 
 minate iniquity. The firft affeftion we can conceive in him upon the lapfe 
 of man, is wrath and indignation. God therefore was mofl certainly offen- 
 ded before he gave a Redeemer, and though it be moft true, that \\tfo loved 
 the world that he gave his onely begotten Son ; yet there is no incongruity in this, 
 that a Father fhould be offended with that Son which he lovcth, and at that 
 time ollfendcd with him when he loveth him. Notwithftanding therefore 
 tiiat God loved men whom he created, yet he was offended with them wiien 
 they finned, and gave his Son to fuffer for them, that through that Son's 
 obedience he might be reconciled to them. 
 
 This Reconciliation is clearly delivered in the Scriptures as wrought by 
 8 Cm. 5. 18. Chrifi ; For all are of God, who hath reconciled us to himfetf by 'Jefus LhriH ; 
 Rom. $. 10. and that by virtue of his death, tor when we were enemies vfe rrere reconciled un- 
 Ctl. I. ae. to God by the death of his Son , making peace through the blood of his crofs , and 
 by him reconciling all things unto himjelf. In vain it is objefted that the Scri- 
 pture faith our biaviour reconciled men to God, but no where teacheth that 
 lie reconciled God to man ; for in the language of the Scripture to reconcile 
 a man to God, is in our vulgar language to reconcile God to man, that is to 
 
 caufe
 
 The Forgiveness of Sins. 565 
 
 caufe him who before was angry and oflTended with him to be gracious and 
 propitious to him. As the Princes of the Philifiines fpake of Dav/d, Whtrc i sam. 29. 4. 
 wtth jhould he reconcile himfelf ur.to his Mafier .<? jhould it not be with the heads '^>'fi" <f^^^' 
 of thefe men ? wherewith fhall he reconcile SauI who is fb highly oifended ^*/"^!^^^ ^\ 
 with him, wherewith fliall he render him gracious and favourable but by •« 1 ^yj'"^ ^ 
 betraying thefe men unto him ; As our Saviour adviieth, ' If thou bring thy ^'/Z^""* ■^. 
 gift before the Altur, and th.re rtmembrest that thy brother hath ought against jav i n'i n 
 thee, leave there thy gift before the Altar^ and go thy way, firfl be reconciled to thy Jccepcum fe 
 brother, that is, reconcile thy Brother to thy lelf, whom thou haft in)urcd, gerer'uc' Sau^ 
 render him by thy fubmifTion favourable unto thee, who hath Ibmething a- eumingratiam 
 gainft thee, and isoffended with thee. As the Aportle advifeth the wife that ^'^^/l^^'^^^lj"'- 
 ^ def/artethfromhtr hiisband,to remain unmarried,or to be reconciled to her husband, Ugarapd'HA- 
 that is, to appeafe and get the favour of her husband. In the like manner we ^>''*'o'^-^ ** 
 arefaid to be reconciled unto God, when God is reconciled, appealed and be- f j '0.7. u, 
 come gracious and favourable unto us, and Chrid is faid to reconcile us unto 
 God, when he hath moved, and obtained of God to be reconciled unto us, 
 when he hath appealed him and reftored us unto his favour. Thus when we Rom. $. 10, 
 were enemies we were reconciled to God, that is, notwithflanding he was offen- 
 ded with us for our fins, we were reftored unto his favour, by the death of 
 his Son. 
 
 Whence appeareth the weaknefs of the Socinian exception, that in the f au l«c ve- 
 Scriptures '\ we are faid to be reconciled unto God : but God is never faid to '■° ^^^ "°5 
 be reconciled unto us. For by that very exprefTion, it is underftood, that he xw'k qu^^af^ 
 which is reconciled in theLanguageofthe Scriptures, is reftoied unto the fa- fcrs?Primum, 
 vour of him who was formerly offended with that perfon which is now faid ""Il!!?"'ir"' 
 
 •1 1 * I T-» • I -11 / • pcuiam allc- 
 
 to be reconciled. As when D/ix//rf was to be reconciled unto ^y^w/, it was not rtrc , Dcum 
 that David fhould lay down his enmity againft Saul, but that Saul lliould be- 'l°'^'^ ^ '-A"" 
 come propitious and favourable unto David : and therefore where the Lan- tum, verum'id 
 guage is that David Ihould be reconciled unto Saul, the lenfe is, that Saul, who lantum quod 
 was exafperated and angry, Ihould be appealed and lb reconciled unto ^um^a" mor- 
 
 David. tcm ejusfimus 
 
 reconciliati, 
 vel Deo reconciliati ; ut ex omnibus locis qux de reconciliacione agunt viderc eft, Cat. Rac, c. 8. To th'u rmty be added the 
 obfervation o/Socinus. Ita communem ferre loquendi confuecudinem, ut fcilicet is reconciliatus fuilTe dicacur, per quern fta- 
 bacneamicitiaaucdenuoexifteret, autconfervarecur: de Chrifto Servatore, p. i. cS. Which obfervation « mojf faife,as /ip- 
 peareth in the cafe oj Saul and Divid, and in the perfin mentioned in the Gofpel, rvho h commanded to be reconciled unto him fchom he 
 had offended, andwhohad fomething againjl him. 
 
 Nor is it any wonder God Ihould be thus reconciled to finners by the death 
 of Chrift, who while tve were yet finners died fur us, becaule the punilhment 
 whichChrift, who wasour Surety, endured, was a full latisfaftion to the will 
 and juftice of God. The Son of man came not to be minijlred unto, but to mini- 
 fter, * and to give his lifearanfome for many. Now a ranfome is a price given ■ Mat. 10. 28. 
 to redeem fuchas are any way in captivity ; any thing laid down by way of '^»yf^-r»» 4«- 
 compenlation, to take off a bond or obligation, whereby he which before 'f.^J^r^-rTK- 
 was bound becometh free. All finners were obliged to undergo lijch pu- >><«>. what it 
 nilhments as arc proportionate to their fins, and were by that obligation ca- ''^'['"^^ ^tuZt 
 ptivated and in bonds, and C/^W/? did give his life a ranfome for them, and that i) appear M^aufe 
 a proper ranfome, if that his life were of any price, and given as fuch. For a *"'* the ongi- 
 ranfome is properly nothing el(e but Ibmething of * price given by way of Themrdisfuf' 
 redemption, to buy or purchaie that which is detained, or given for the relea- jViwr/r kiioan. 
 fing of that which is enthralled. But it is moft evident that the life of Chrift f'LwnT/Hr 
 was laid down as a price, neither is it more certain that he died, than that foWcrc to Loft, 
 
 xxi'^ti guafi 
 AuTHeiof. Etym, 0(4«7£? t< ■3f£w])'e/«, Jjgf' M^?* 7« Mtia* Eujlath. Aiyw ;J ©fiir7f« 0^* l<-'gO t* t^' 
 fHn'iK n ■?f»T7iie<«cxJ^ QiyMnhji' ds ht/Tnym kC^a, mrnuu eziT^ji, Hiad. /,'. Au?or ighut t[uii.ijuid dacur ut qui* 
 
 folvacur.
 
 ^66 
 
 ARTICLE X. 
 
 thiiis upon that «/Homcr Iliad, d- iWJciaV-t t-: ^Jja1-«. Jt U pnp.',i> i}.ihii officii tiling! as .vegiwn to redam u c.iprhe, o) 
 recQViramM into a fne condition. Kevfch. rrivjn li. J^JiuCn^n. «'< •yk/./nnc <tv<i(drav, (fi I read it, not avUKKvuv-) Sc that 
 whatfoevo- U given fir (uch aprfofe kVu^ov, ''nd nhatfieier k not giv;n f> fucb an end dejcrveth^ nit the name in Greeli. ^s the 
 City Antandrus w.iy /'' ailed becaufe it n.is.i:venin exchange f it a man who wat a capine. "Ori ^A^Ktiri^ aJ^ua.WT®- 
 ii^iro \iro \\ih<i.iiyi> >L^ tivr oxin ^ t1>/> ^=AjX8 M'i5:i. Kji-r-h'An- Et)m. So that there^ can be nothing nme proper in 
 the Cireek^Litnguagc than the nor ds of our Saxioar, Jiicu ¥ 4u)(!^'«"'^ Ai/Vf --vrt-.T? TOAaif • (tit'oj MTf:r,]rf.vTf;tiif ri 
 JiJiu^ov, andivTi iie/Xuv, fir it u given, a.vTt civS^a-rav, as that Ci') n\!s called,^ AvtmJ'J:Q- ' ''>•"' 'iviia.\'S'o( SiJhy^n. 
 Aadiherefire i Tim. :. 6, it isf.vd, o/bf iivrly a.vTiKvTiftX'si''' -cLvtuy- * Ke}[ch. Au'r^y, jUxniJ.*- 
 
 I Cor 6 2-' he bought US ] Tt are l^oft^hnv/tb a price, fdkh thi: Apo(\\c, and li is the Lord 
 7. 23'. who bought us, and the price which he paid was liis blood, for ^ YVe are notre- 
 \^"v^'^' 9 deemed With corruptible things^ as filver andi^old, but with the precious blood of 
 19. nlsVfif. Chriji. Now as it Was the blood oi' Chrill, fo was it a price given by way of 
 fcientiy exprej- compenfatioo ; and as that blood was precious, io v\as it a full and perfeft 
 So/Xr/i fatista6lion. For as the gravity of the offence and iniquity of the lin is augmen- 
 ly fignifcative ted, andiucrcafeth, according to thedignity of the peilbn offended and injur- 
 "LVTmpk '*'' ^'^ ^y ^^' ^° ^^'^^ value, price and dignity of that which is given by way of com- 
 n^hichUtiy^i- pcnfation, is railed according to the dignity of the peribn making the fatisfa- 
 C*"' '*^ /^'""'^ £lioii. God is of infinite Majerty, againlf whom we have hiincd, and Chrift is 
 »/;iS|l'jT o^ the fame divinity who gave his life a ranfome for Tinners; forGoa! hzthpur- 
 f^{»v. Thattbe eha/ed his Church mth his own blood. Altliough therefore God be Cud to remit 
 l"fhi^h^Te- °"'' '^"^ ^y which we were captivated,yct he is never (aid to i remit the price 
 fiament, figm witliout wliicli wchad never been redeemed : neither can he be laid to liave 
 fieth properly to remitted it, becaufe he did require it and receive it. 
 
 buy, appeareth * 
 
 generally in the Evangelifts, and particularly, in that place of the Revelation? 15. 17. u* y.» t/< S'uinneu ei^^S.aai » TiiAMonV. 
 In the fame fignifcatiin it is attributed undoubtedly unto Chriji in refpeil ofuf wham he k often faid to have bought, as 2 Pet. 2. 1. 
 T dy^mtln axi-Kd Jicarirbju «f kbW"') and this buying is exprejji'd to be by a price, i Cor. 6. 20. ix. iipt iM/ifJ', n^cgi^Hl* 
 yi Tin^f. Vulg. Non eftis veftti, empii ciiim eflis pretio magno, & i Cor. 6. 25. T//>im« nyc^.&nli, ixii jln^i / »ao/ av- 
 6f«5fai'. What this price was is alfo evident, for the rifiti Tras the Tt/xtov cCifiM, the precious blood of ChriJ}, or the blood given by 
 way of price, Kcv. 5. 9. on sir9*>iK j^ tiye^^i ttJ 0iSritJL£i o» -nS cSnuTt av- Which will appear more fully by ihecompound 
 word 'J^ttyig^v. Gal. 5. 13. Xe<cr( iV** cf^n^^-ffiv m-, -f Kurappif n vof/K, "^'of/^Q- x^" iu^ KHide^, and 
 Gal. 4. 4, 5. -^i/u^ov \5a-3 voixov, h« tbu «s-3 ti/xov, cJ^ctji'fjsTii. Now this 'd^tfio^iryiif U proper redemption, or KuTiaim., 
 upon a proper price, though not filver or cpld, yet as proper as filver and gold, and far beyond them both, i (pia.fr ol( ci(yjeio 3 
 X"'"'^ sAff iJOoTt Ik 'f fJttTcutu C(jS!^ dv<tf^;f'i<i t^Tj^.-tti^c/Xtb, ti}^a.Tiuio>dJuATi uf ci.ij.vv diAdyLv Kj icnj'i\v, Xe/r»* 
 I I'cc. 1.18,19. \ As At/T-'.-f « a certain price given or promifedjir liberty, fo dzi'-viu m'^ov is to remit the price fet upon the 
 head of any m.xnif pr mifedfor him. As ree re.id in the Tefi.imentoJ Lytoil the rhilofpher, Aiif^iiTeiy f^ iAdt'Sifw -TntKai oft/ 
 d.%\xniii T» M/ Jet. Demetrius had been hi < fervant, and be had fet hiififree tipm a ccrlainprice which he had engaged himfelfiopavfir 
 that Libert), thefum which DtiiK'triiis was thw bound to pay, Lycon at hit death remits ; as alfo to Criton, Ke/rwc/ 3 K«f x«- 
 i/ii'i'J, ^ TiTCfi, 7« AtJ^tta^i'n.u/. Diog.Laert. 
 
 If then we con (ider together, on our fide the nature and obligation of fin, 
 in Chrifftheratisfaftionmadc,and reconciliation wrought, wcflialleafily per- 
 ceive how God forgiveth fins.,and in what Remiflion of them confiftcth. Man 
 being in all conditions under ibme Law of God, who hath Sovereign power 
 and dominion over him, and therefore owing ablblute obedience to that Law, 
 whenfbcverany way hetranlgrelTeththat Law, or deviatethfrom that Rule, 
 he becomes thereby a (inner, and contraclcth a guilt which is an obligation 
 to endure a punifhment proportionable to his offence; and God who is the 
 Lawgiver and Sovereign, becoming now the party wronged and offended, 
 hath a moft juft right to punidi man as an offender. But Chri/l taking upon 
 him the nature ofman, and offering himlelfa facrifice for fin, giveth that un- 
 to God for and inflead of the eternal death of man, which is more valuable 
 and acceptable to God than that death could be, and lb maketh a fufHcicnt 
 compeniation and full fatisfaftion for the fins ofman ; which God accepting, 
 becometh reconciled unto us, and for tlie punifhment which Chriil endured, 
 taketh off'our obligation to eternal punifl:iment. 
 
 Thus man who violated by finning the Law of God, and by that violation 
 offended God, and was thereby obliged to undergo the puniffjment due unto 
 thefin,andtobeinfli£ledbythewrath of God, is, by the price of the moff pre- 
 cious
 
 The Forgiveness of Sins. 'i6i 
 
 — ^ — — — — ■ * 
 
 cious blood of Chrid:, given and accepted in full compenfation and fatisfafti- 
 on for the punifhment which was due, reflored unto the favour of God, who 
 being thus latisfied, and upon fuch fatisfaftion reconciled, is faithful and juft 
 to take oft'all obligation unto punifhmcnt from the finner ; and in this afl: of 
 God confifteth the forgivemfs offias. Which is fiiflicient for the firfl; part of 
 the explication of this Article, as being defigned for nothing elfe but to de- 
 clare what is the true notion of Rejmjfion of' fins ^ in what that aftion doth 
 con fiH". 
 
 The fecondpartof the Explication, taking notice not onlyofthefubftance, 
 but alfb of the Order of the Article, obferving the immediate connexion of it 
 with the Holy Church, and the relation, which in the opinion of the Ancients 
 it hath unto it, will endeavour to inftruft us how this great priviledgcof/or- 
 givtnefs of fim is propounded in the Church, how it may be procured and ob- 
 tained by the members of the Church. 
 
 At the fame time when our Saviour fent the ApofHes to gather a Church 
 unto him, he foretold that repentance and remijfion of ftns fjoidd be preached in lKt«24.47' 
 his name among all nations^ beginning at Jeriifakm ; and when the Church was 
 fitft conftituted, they thus exhorted thofe whom they, defired to come into 
 it. Repent and be converted^ that your fins may be blotted out, and, Beit known un- A^s ?• 29. 
 to yon that through this man is preached unto yon forgivenefs of fins. From whence ' '' ' 
 
 it appeareth that the Jews andGentileswere invited to the Church of Chrift, 
 that they might therein receive remiflion of fins; that the doftrineofremif- 
 iion of all fins propounded and preached to all men, was proper and peculiar 
 to the Gofpel, which teacheth us that by Chrifl all that believe are jtiflified from AUs 13. 39; 
 all things, from which they could not be jitjlified by the law of Mofes. Therefore 
 John the Baptifi, who went before the face of the Lord to prepare his wayi^ gave 
 knowledge of falvation unto his people by the remiffion of their fins. 
 
 This, as it was preachedby the Apoftlesat thefirlf gathering of the Church 
 of Chrift,! call proper and peculiar to the Gofpel, becaufe the fame doQrine 
 was not fb propounded by the Law. For if weconfidcr the Lav/ it felf ftrift- 
 ly and under the bare notion of a Law, it promifed life only upon perfeft, 
 abfblute, and uninterrupted obedience j the voice thereof was only this,, Do 
 this and live. Some of the greater fins nominated and fpecified in the Law, 
 had annexed unto them the fentence of death, and that fentence irreverfible ; 
 nor was there any other way or means left in the law of Mo/e^ by which that 
 punifliment might be taken off. As for other lels and more ordinary fins,there 
 were facrifices appointed for them, and when thofe facrifices were offered and 
 accepted, God was appealed, and the offences were releafed. Whatlbever 
 elfe we read of fins forgiven under the Law, wasoffbmefpecial divine indul- 
 gence, more than was promifed by Mofes, though not more than was promul- 
 gated unto the people, in the name and of the nature of God, fb far as fbmC" 
 thing of the Gofpel was mingled with the Law. 
 
 Now as to the atonement made by the Sacrifices, it clearly had relation to 
 the death of the Meffuts^ and whatfbcver virtue was in them did operate 
 through his death alone. As he was the Lamb /74/« from the foundation ^'Z rum ''neibTrc- 
 the rvorld, fo all atonements which were ever made, were only cffcftual by his minioncmUex 
 blood. Buttliough no fin was ever forgiven but by virtucof that fatisfadion, '"y'^'-f'^mno"' 
 
 1 1 ^- J -11 r L u • • • L- L habccquo oc- 
 
 thoughGodwas never reconciled unto any hnner but by intuition of that pro- cuitj purgan- 
 piti.uion; yet the general doftrinc of remiffion of fins was * never clearly re- ^ur- '^ '^co 
 vealed, and publickly preached to all Nations, till the coming of the Saviour minus c'a con- 
 of the World, whole name was therefore called Jefus, becaufe he was to funmutur in 
 f^ve his people from thar fins , . „ .^ ,. , TZtlu.- 
 
 Being therefore we are allured that the preaching Remmion or fins be- cam,i.6.c.-j, 
 
 1^ longeth
 
 5(58 
 
 ARTICLE X. 
 
 longeth not only certainly, but in fome fenfe peculiarly, to the Church of 
 Christy it will be next conliderablc how this Remiflion is conferred upon any 
 perlbn in the Church. 
 
 For a full fatisfaflion in this particular two things are very obfervable,one 
 relating to the Initiation, the other concerning the/Continuation of a Chri- 
 fl:ian. For the firft of thefe, it is the moft general and irrefragable AlTcrti- 
 » on of all, to whom we have realbn to give credit, that all fins whatfbever 
 
 any perlbi; is guilty of, are remitted in the Baptifm of the fame perfbn. 
 For the lecond, it is ascertain that all fins committed by any perfbn after 
 Baptifm are remiffible, and the perfon committing thofc fins, fliall re- 
 ceive forgivenefs upon true Repentance, at any time, according to the 
 Gofpel. 
 
 Firft, It is certain that Forgiventfs of Sins was promifed to all who were 
 baptized in the name of Chrifb ; and it cannot be doubted but all perlbns who 
 did perform all things neceffary to the receiving the ordinance of Baptifm,uid 
 Airfr^i. I. alfb receive the benefit of that Ordinance, which 'x^nmijfion of [ins. "John 
 .„ g did baptize in the xvildermfs, and preach the. Baptifm of Rtp^ntxnctfor the rtm:(Jion 
 * vei" Baptif- of Sins. And S. Peter made this the exhortation ot his firft Sermon, Re- 
 mo illi hoc eft, p^„f ^„^ y^ baptized every one of you in the name of jefas Chrijl for the remiffion 
 catorumRemif- of fms. In vain doth doubting and fluduating * 6'of/w/^ endeavour to eva- 
 fionem, necjua- cuate tlic evidence of this Scripture : attributing the Remiffion either to 
 Pctms/cd^poc- Repentance without ccnfideration of Baptilin, or elfe to the publick ProfeP 
 nitentisE i vd fi fion of Faith made in Baptifm ; or if any thingmurt be attributed to Baptifm 
 Baptifmi quo- \^ f^if^ i^ ^1^(1: be nothing but a declaration of liich remiffion. For how will 
 ea in'rc hab™ thcle ftiifts agree with that whicli /Inanias (aid unto Saul, without any men- 
 it, auc quace- tion either of Repentance or Confeffion, ' Arife and be baptized, and n-afh a- 
 rominifjeol" "''9' ^h fi"^-> ^nd that whicli S. Paul, who was fo baptized, hath taught us 
 chriili protef- Concerning tiie Church, that Chrilf doth ^ fan&ife andckanfc it with the wafb- 
 fioncm conci- j„^ of water. It is therefore fufficiently certain that Baptifm as it was inlficu- 
 confideravic'i ted by Chrift after thepreadminiliration of S. John, wherefbcver it was re- 
 aut fi ipflus e- ccived with all qualifications neceffary in the perfbn accepting, and conferred 
 abkcionis^T-i^ ^^'^^''' ^^' things ncceifary to be performed by the perfon adminirtring, was 
 nino rationtm moll: infallibly cificacious, as tothis particular, that is, to the remiffion of all 
 habere voiuit, fins Committed before theadminillration of this Sacrament. 
 
 quod ad ip'am 
 
 accinet rcmilTionis pcccatorum nomine r.on ipfara rcmidioncm vtrc fed remifTionis dedaracionem, & obligationem quandam 
 
 inccllcxic, i'oc. (/e B.j///;oto. 'Ails 1216. '^ £;/;?/. 5. 25. 
 
 + .5'. chryfo- As thofc which are received into the Church by the Sacrament of Ba- 
 iiomf^sakingof ptifm rcccive the Remiffion of their fins of which they were guilty before they 
 Frteflsl\-^l- were baptized : fb -j-atter they are thus made members of ihc Churcii, they 
 Tct;ii^ac aifi- rcceivc remiffion of their future fins by their repentance. Chrift who hath lett 
 «wI'I''/'°*"'t^ "^ ^ pattern of prayer, hath thereby taught us for ever to implore and beg the 
 TaZl^nyx"- forgivenefs of our fins ; that as we through the frailty of our nature are al- 
 i^Ax^fiv^Z- waysfubiecl unto fin, ih we fhould always cxcrcife the a6ls of rsoentancc, 
 
 »ji*¥ auufiTti- ■ - » ' 
 
 pL-t]^.. De S.tcad. ;. Exccpto baptifina:is nmnere, quod contra origiiialc pcccatum doiiatum eft, (uc quod gencrationeattra- 
 ^4.11 eft regcncrationedetrahatur, & tamcnactiva quoq;pcccataqu,icunrpi,'orde, ore, operccoinmilTainvci;crittollit}l)ac 
 ergo cxccpta magna indiilgcntia (^i:nde ircipichoniinis renovatioj in i^ua Iblvicur omnii rcatus& ingcncracus & additus, ipfa 
 cciani vica c.ieera iam ratiotic uttiuis a:tatis, qiiantalibcc prarpollcit torcunditatc jufticia', (ine reniiirionc pcccatorum non agi- 
 tur; quonia.n tilii U.iquaradiu mortaliter vivuiitcuin mortccontiigiinc : &; quajiivis de illis lit vcracircr diftum, QuitqMi 
 Spiriiu Dei a^HMiir, hi ptii fint Dci : (ic tamcn Spiritu Dei cxcitantur, S: tauquam nlii Dei proticiiiiit ad Dcuni, uc eciam Ipi- 
 ri:u fuo (^maximc aggravantccorrupribilicorporc) taiiquam fiiii hominumquibufdam moribus hunianisdcficiaiit ad llipfosfe 
 
 leimv 
 
 ) UVZtA 
 
 Pen- 
 
 tccjj}. I. C^uod autcm fcripcum, & languis Jelufilii cjiisraundar nosob omni pcccacotam in Conl'c.Tionc Baptil;)iacii,quajn 
 in cicincntia pocDkudinis accipiciviumcft. S. Hieron. adv. Fdag. I. 2. 
 
 r ^ and
 
 The Forgiveness of Sins. 369 
 
 and for ever fcek the favour of God. This then is tlie comfort of theGo- 
 fpel, that as it difcovereth (in within us, fb it propoundctli a remedy unto us. 
 While weare in this hfe encompalTed v\ ith fle(li,while the allurements of the 
 world, while the ftrategems of Satan, while the infirmities and corruptions 
 of our nature betray us to the tranfgrei.rionof tlic Law of God ; wc are always 
 fiib)e6l to offend, ffrom whence w holbever faith that he hath m fm if a, lyxr, 
 contradiSing himlclf, and contrafting iniquity by pretending innocency) 
 and lb long as we can offend, fo long we may apply our (elves unto God by 
 repentance, and be renewed by his Grace, and pardoned by liis Mercy. 
 
 And therefore the Church of God, in which Remiffion of (in is preached, 
 doth not only promile it at firil: by the Laver of Regeneration, but after- 
 wards alfb upon the Virtue of Repentance; and to deny the Church this 
 power of Abfolution is the ^ Herefie of Novating, * icaiithh th! 
 
 Herefte of No- 
 vacian rather than of Novatus, becmfe though they loth joined it , yet it is rather fpriing font Novatianus the Roman PreJ- 
 byter^ than from Novacus the African Bijhp. And he is thus exprejjed by Eiiiphanius , Al><ii> /xm tl) Qalm'ty , a>A* ixta.v 
 fxiTd.viiAV' fij 3 tJ KtJcf^'i lJ-)ix,iTi J^uu:/.^ (hiHSK^Tnif^vf/jaKoTat,' that is, he acl^^mrvkdi^ed but one Repentance wkkh 
 was uvaitable in Baptifm ; after tvhich if any man finned, there n/as m mercy remaining for him. To which Epiplianiusgh^j this 
 reply, 'l\ ^ T{A«a jusTatuj/a. a» -nii Kvl^uTvyxjiy*^ ' *^ A' T/f m^'iTtinv «K ^?Av'^ nny i tl-)i» n &ii'liKKM\int,J^- 
 ilitsi ■^ >L. i'TTiiviiJhV) x} (MJ tW fjuriyeiuy tUm nt]dij.ih.tiu.v' and again, A4j*I<u ip i iytQ- ^'oy& ly u tiya 0tZ 'En' 
 XMoix ■xiirleli rlui ixtldioiM ■ and yet more generally. To. Tctvl a aazSi Ti]tKfi:J}cu /X^ rlw it]iu8iv iic/aajiy, tri ^ 
 oileof c.' "JW d')(iri rravlav, >Lj f^ '7r']'2siv St/ o.va.'maK ' in tKfii, in ■it^ndc/., iji Ofuhty* ' km « f/i; Ti/,«3Ta]j, 
 tf/A' 5v j4 ^ k/Xw bV. a,iny)idi\at n attjneioi., Hsr. 59. 
 
 The necefTuy of tiie belief of this Article appeareth, firfl,becaufe there can 
 be no Chriffcian confolation without this perlwafion. For we have all finned 
 and come fliort of the glory of God, nay, God himfelf hath concluded all un- 
 der fin, we mufl alfb acknowledge that every finner is a guilty perfon, and 
 that guilt confifteth in an obligation to endure eternal punifhment from the 
 wrath of God provoked by our fins ; from whence nothing elie can arile but 
 a fearful cxpedation of everlafting mifery. So long as guilt remaincth on 
 the ibul of man, fo long is he in the condition of the Devils, delivered into 2 Pet. 2. 4. 
 chains and re/erved unto judoement. For we all fell as well as they , but 
 with this difference, remifllon of fins is promifed unto us, but to them it 
 is not. 
 
 Secondly, It is neceflary to believe the forgivenefs of fins., that thereby we 
 may fufficiently efteem God's goodnefs and our happinefs. When man was 
 fallen into fin, there was no poffibility left to him to work out his recovery ; 
 that foul which had finned muft of neceffity die, the wrath of God abiding 
 upon him for ever. There can be nothing imaginable in that man which 
 iViOuld move God not to fhew a demonftrationof his jufticeupon him ; there 
 can be nothing without him which could pretend to refcuc him from the fen- 
 tencc of an olfcnded and Almighty God. Glorious therefore mull; the good- 
 nefs of our God appear, who difpenfeth with his law, who taketh oft' the 
 guilt, who loofcth the obligation, whoimputcth not the fin. This is God's 
 goodnefs, this is man's happinefs. For hlejfed is he nhoft tranfgreffion is for- ^^'''' ?'• '« ^^ 
 given, whnfe fin is covered; bleffed is the man unto whom the Lord imputeth no 
 inicjiiity. The year of releafe, the year of Jubilee, was a time of publick joy ; 
 and there is no voice like that, thy fins are forgiven thee. By this a man is re- 
 fcued from infernal pains, fccured from the everlafting flames; by this he is 
 made capable of Heaven, by this he isaifured of eternal happinefs. • 
 
 'Thirdly, It is neceffary to believe the forgivenefs of fins, that by the fenle 
 thereof we may be inflamed with the love of God. For that love doth natu- 
 rally follow from fuch a fcnle, appeareth by the Parable in theGofpel, There Luke 6. ^1,^%. 
 nuj a certain creditor which had two debtors, the one owed him five hundred 
 pence ^ the other fifty. And when they had nothing to pjy, he fraitkly forgave them 
 
 Bbb ' ' hoth.
 
 370 ARTICLE X. 
 
 both. Upon which cafe our Saviour made this queftion, Which of them will 
 lovt him moji ? He fuppofcth both tlic debtors will love him, becaufe the 
 creditor forgave them both ; and he colle£\cth the degrees of love will aii- 
 f\vcr proportiunably to the quantity of the debt forgiven. We are the 
 debtors, and our debts are fins, and the creditor is God : the remiiTion of 
 our fins is the frank forgiving of our debts, and for that we are obliged to 
 return our love. 
 
 Foui thIy,Thetrue notion o^ forgive»efs ofjins is necefTary to teach us what 
 \ve oweto C//y//?,to whom,and how far we are indebted for this forgivenefs. 
 
 A.ft 13. 38. Through this mm ii freachedunto us the forgitenefs of fi»s, and without a furety 
 vvc had no releafe. He rendred God propitious unto our perfons, becaufe 
 he gave himfelf as a fatisfaftion for our fins. While thus he took offour ob- 
 ligation to punifhment, he laid upon us a new obligation of obedience. We 
 
 I Or. i5. 20. ire not our own who are bought with a frice : we mu^ g/orife God in our bodies 
 
 I Cor.;. 22,2s- ^»d in our fpirits , which are God^s. We mufl: be no longer the fervants 
 of men.) we are theftrvants of Chrift, who are bought mth a price. 
 
 Fifthly, It is necefTary to believe remiQion of fins as wrought by the blood 
 diChriji, by which the Covenant was ratified and confirmed ; which mind- 
 eth us of a condition required. It is the nature of a Covenant to expeft per- 
 formances on both parts : and therefore if we look for forgivenefs promilLd, 
 we muft perform repentance commanded. Thefe two were always preached 
 together, and thofe which God hath joined ought no man to put afunder. 
 
 A^s 5. 31. Chrifi did truly appear a. Prince and a Saviour, and it was to give repentance to 
 Ifrael and forgivenefs of fins \ He joined thefe two in the Apofiles commifTi- 
 
 iMke 24. 47. on, faying, that Repentance andremiffion of fins fhould be preached in his name 
 throughout all nations. 
 
 From hence every one may learn what he is explicitely to believe and con- 
 fefs in this Article oi forgivenefs of fins ; for thereby he is conceived to intend 
 thus much, I do freely and fully acknowledge, and with unfpeakable comfort 
 embrace this as a moff necefTary and infallible Truth, That whereas every fin 
 is a tranfgrefiion of the Law of God, upon every tranfgreflion there remaineth 
 a guilt upon the perfon of the tranfgrefTor, and that guilt is an obligation to 
 endure eternal punifhment, fo that all men being concluded under fin, they 
 were all obliged to fuffer the miferies of eternal death, it pleafed God to give 
 his Son, and his Son to give himfelf to be a furety for this debt, and to re- 
 leafe us from tjhefe bonds; and becaufe without fliedding of blood there is 
 no remifTion, he gave his life a lacrifice for fin, he laid it down as a ranfome, 
 even his precious blood as a price by way of compenfation and fatisfaftion to 
 the Will and Julfice of God, by which propitiation God, who was by our 
 fins ofibndcd, became reconciled, and being ib, took off our obligation to 
 eternal punilTiment, which is the guilt of our fins, and appointed in the 
 Church of Chrtft the Sacrament of Baptifm for the firfl: remiffion, and Re- 
 pentance for the conft ant forgivenefs of all following trefpalTes ; and thus 
 / believe the forgivenefs of fins. 
 
 ARTICLE
 
 The Resurrection of the Body. 571 
 
 ARTICLE XI. 
 
 %l)t mirxmam of t^e asotip. 
 
 omne; 
 ; ical 
 cramencum 
 
 may very well and properly do, becaufe our Church hath already taken ^/["'f J^^ 
 care therein, and given us a fit occafion To to declare our fclves. For though dkTmus' 
 
 THis Article was anciently delivered and acknowledged t by all Chur- f cum 
 chcs, only with this difference, that whereas in other places it was ex- Ecciefi; 
 prelfed in general terms, the RePtrrectionofthtJltjJj, tliey ot'thc Church of "^'Xii tra 
 AquiltU by the addition of a Pronoun propounded it to every fingle Belie- l^^^L ^^^[\. 
 ver in a more particular way of cxprefTion, tht Refurreciion of this flejlj. And q"-"Tdixeranc 
 though we have tranflated it in our E»gU[h Creed, the Refurreciion of the bo- ^^7fmm" ad- 
 dji ; yet neither the Greek nor Latine ever delivered this Article in thofe ''^"^ <=""''' re- 
 terms, but in thefe, the * Refurreciion of the fiefh ; becaufe there may be am- ^ilSiT'^M 
 biguity in the one, in relation to the celeftial and Spiritual bodies, but ther& enfis Ecckna" 
 can be no coUufion in the other. Only it will be necelTary, for fhewing our "5^' ^"'^''^ "^^r- 
 agreement with the ancient Creeds, to declare that as by jle]lj they under- onem'addSl 
 ftood the body of man, and not any other flefh, fb we, when we tranflate it "1"^ pronomi- 
 hody, underftaad no other hody^ but fuch a body of flefli, of the fame nature & prJeo''uo(l 
 which it had before it was by death feparated from the Soul, And this we cA-ccH^d^icunr, 
 
 rejmre- 
 , nos 
 -, „ —imus htgitt 
 
 m the Creed it lelt, uied at Moining and Evening Prayer , the Article be '"''''" '■^M^- 
 thus delivered. It he Refurreciion of the hody^ yet in the Form of Publick Ba- %"udS^'. 
 ptifm, where it is propounded by way of queftion to the God-fathers in the sads'cauca & 
 
 name of the Child to be baptized, it runneth thus [poft thou believe the ^i\^^\f^^' 
 
 Refurreciion ofthefleflj ?'] We fee by daily experience, that all men are mor- symboii Eo 
 tal, that the body left by the foul, the fait and life thereof, putrificth and '^''^'''•' "Q^''*. 
 confumcth, and according to the fentence of old, returneth unto duft; but eoTjodTcx" 
 thefe bodies, as frail and mortal as they are, confitting of this corruptible tens traditur, 
 flefh, are thefubjeft of this Article, in which we profefs to believe the Re- '^'■"'' "■^'"■''^" 
 
 r ri- r ^1 / J itmem, uno 
 
 Jurrection of the body. adji^o prono- 
 
 mine tradic, 
 hu]us carnis refumnionem. Id. in S)mb. Sive ergo corpus refurrefturum dicimus, fecundum Apoflolum dicimus, (hoc eninj 
 nomine ufiis eft ) five carnem dicimus, fecundum traditionem Symboii confircmiir. Idem Prol. in Apoh^. Pam- 
 phiti. * TljeGrcek^s always cm^K& dvam<^tt', the Latims CicahRcfurTC'iioncm. Andtbis was tobeobferved, becaufe, be- 
 ini we read of ffiritud bridies, fome would acknowledge the Refunellion of th^body, who would deny the RefurreHion of the flefli. 
 Of this S. Jerome gives an account, and withal of the mrds of the Creed. Exempli caufa pauca fubjiciam, Credimus , inqui- 
 unt, rcfmrellioncm futuram corf arum. Hoc fi bene dicatur, puraconfefllo c\\ ; led quia corpora funt coeleftia, &: terreltria^ 
 & aer iflc & aura tenuis juxta haturam fuam corpora nominantur, corfm ponunt, iion carnem, uc Orcliodoxus corpus audiens 
 carnem puree, Haircticas fpiricum recognofcac Hsc cnim corum crt prima decipula; qu<c fi deprehcnfa tueric, inftru- 
 unt alios dolos, & innocentiam fimulant, & maliciofos lios vocant , & quafi flmpliciter credentes aiunc, Credimus refurre- 
 ilionem carnis. Hoc vero cum dixerinc, valgus indoftum putac, fibi futficere, maxime quia idipfiun & in Symbolo creditur^ 
 Ep. 55. ad Pam. <(y Occam. 
 
 When we treated concerning the R.efurre£tion of ^Ar//?, we \ delivered the t ^^« 254^ 
 proper notion and nature of the Refurrcftion in general, that from thence 
 wc might conclude that our Saviour did truly rife from the dead. Being now 
 to explain the Refuircftion to come, we fhall not need to repeat what we 
 then delivered, or make any addition as to that particular, but referring the 
 Reader to that which is there explained, it will be necelfary for us only to 
 confider wbat is the Refurreciion to come, who they are which fhall be rai- 
 led, how weareairuredthcy fhall rile, and in what manner all fhall be perfor- 
 med. And this Rcfurreftion hath fbme peculiar difliculties diflercnt from 
 thole which might fecm to obClrutl the belief oi'Chrifl's Rellirrcftion. For 
 the body of the Son of God did never fee corruption ; all the parts thereof 
 
 B b b 3 con-
 
 J72 ARTICLE XI. 
 
 continued in the fame condition in whicli tliey were after his moft precious 
 Soul had left them , they were only depofited in the Sepulchre, otherwife 
 the Grave iiad no power over them. But other mortal Bodies, alter the Soul 
 hath delcrtcd them, are left to all the lad effc£ts of their mortality ; we may 
 /j* 17. 14,16. f^y to corruption y thou art my Fatkr , to the norm, thou art my Mothr and my 
 Sifter ; our corps go down to the bars of the pit, and reft together in the duff. 
 Our death is not a fimple dhTolutlon, not a bare reparation of Soul and Body 
 as Chrift\ was, hut our whole Tabernacle is fully diflolved, and every part 
 thereof crumbled intodull and aflics, fcattercd, mingled and confounded with 
 the duft of the Earth. There is a dcfcription of a kind of ReiurredHon in the 
 Prophet Ezekiel, in which there is fuppofcd, a valley full of bones, and there 
 ^^ft 7.1,7. rvasanoife, and behold a jh.tktvg, and the bones came together , bone to his bone, 
 ^*. "^' the finerx's and the fltjh came upon them , and the skin covered them above , and 
 
 their breath came into them, and thiy lived andftood upon their feet. But in the 
 Refurrcftion to come we cannot liippofe the bones in the Valley, for they 
 are didolved into duft as well as the other parts. 
 
 Wc mufl: therefore undertake to fliew that the bodies of men howfoever 
 corrupted, wherefoever in their parts difperfed, how long fbever dead, fhall 
 hereafter be recollcfted in themfelves, and united to their owfi Souls. And 
 for the more flicil and familiar proceeding in this lb highly concerning truth, 
 I fliall make ufe of this method : Firft, I'o prove that fuch a RefurreQion is 
 not in it lelf impolfible. Secondly, To fhew that it is upon general confide- 
 rations highly probable. Thirdly, To demonftratethat it is upon Chriftian 
 principles infallibly certain. It is not in it felf impofTible, therefore no man 
 can ablblutcly deny it ; it is upon natural and moral grounds highly proba- 
 ble, therefore all men may rationally expeft it ; it is upon Evangelica( prin- 
 ciples infallibly certain, tli«rcforc ail Chriftians mull: firmly believe it. 
 * •'liny ^«t»n- pirft^ I confefs * Philolbphers of old did look upon the Rcfurreftion of the 
 "L'fs which i.e body as impolTible, and though fome of them thought the Souls of the dead 
 tkovghtnntoie ^\^ ij^e a"ain, vet they frever conceived that they were united to the fame 
 
 ?n the power of ° ^ ■' 
 
 G%i, iiiemionr thefe ttvo, mortales xcernitate donarc , aut revocarc defunftos, /. 2. c. 7. Anti ^I-'fchylus , though a Tythago- 
 
 rcan, )et Abfolmelj denies it to be in thepiser of God, for fo he m^kss Apollo fpeal(_ to the Eumcnides. 
 
 "Ats? ^rosl©-, xTH 'W a.nivtfl(. 
 
 Ovuou T«V" a^Xa TAtr' a.va Ti x} x«T« 
 
 S^ipoii' 7i6tnriv, ajiv dSFftcufuv t^iyti. ' >Efchyl. Eumenid. 
 
 Uti anima intcrirc dicatur, ab Epicurcis obfervatur : Ut carnis reflitutio ncgctur , de una omnium Philofophorum fcliola 
 fumitur. Teitull. 
 
 bodies, and that their flefh fhould rife out of the duft tiiat it might be con- 
 /•///17. i3. joined to the Spirit of a man. We read of certain Philo/ophers of the Epi- 
 cureans and (f the Stoicks, who encamtred S, Paul, and when they heard of the 
 refnrnclion they mocked him, fome faying, that he [eemed to be a fetter forth of 
 ft range Gods, becatife he preached unto thtm 'Jeftis and the Refiirreclion. But as 
 the ancient Philofbphers thought a Creation impofTiblc, becaufc they looked 
 only upon the conftant works of nature, among which they never Hnd any 
 tiling produced out of nothing, and yet we have already proved a Creation 
 not only polfiblc, but performed ; fb did they think a Refurrcftion of cor- 
 rupted, diflfolvcd and dilTipatcd bodies to be as impolfible, becautc they could 
 never oblerve any aftion or operation in nature, wliich did or could pro- 
 duce any fuch effeft ; and yet wc being not tied to the confideration of na- 
 ture only , bur eftimating things polTible and impoflible by the power of 
 
 God,
 
 The Resurrection of the Bod 
 
 373 
 
 God, will eafily demonftrate that there is no impoffibility that the dead 
 fhould rife. 
 
 For, if the RcTurreftion of the dead be impofTible, it mufl; bcfo in one of 
 thefe refpefts : either in reference to the Agent, or in relation to the Patient ; 
 either becaufe it is a work of fo much difficulty that there neither is nor can 
 be any Agent of wifdom, power, and aftivity fufficient to cfteft it ; or elfe 
 becaule the foul of man is fo far feparated by death from the body, and the 
 parts of the body fo much diflblved from themfelves and altered from their 
 nature, that tlicy are abfblutcly incapable by any power to be united as they 
 were. Either botli. or one of thefe two mufl: be the reafon of the impoffibi- 
 lity, if the Refurreflion be impoffible; for if the body be capable of being 
 railed, and there be any Agent of fufficient ability to raifc it, the rcfurreQi- 
 on of it mufl: be poffible-. 
 
 Now if the Refiirreftion were impoffible in refpeft of the Agent which ''■TUJ^wixliy 
 fhould effeQ: it, the impoffibility mull arife ^ either from an infufficiency of T/^-zT^-xiaa-^t?- 
 knowledge or of power ; for if either the Agent know not what is to be done, l^J^Joitrt 
 or if he know it, but hath no power to do it, either he will not attempt it, nUn Ji v- 
 or if he do, mufl: fail in the attempt ; but that, of which he hath perfect V'^'^T. "^i 
 knowledge, and full power to efteft, cannot be impoffible in relation to the u'^-^'j-JIImv 
 Agent endued with fuch knowledge, armed with fuch power. «f»?»«i. uD 
 
 rrot^ual int>\a<ro tyvaj/^oV' 'O y6 dyvoavri 7^ -^ASK, •h'ovrov SK a.vir' iyytifiiatii aTi ■Trainant tI Tnt^rnv S'lwn- 
 flu'il ?«5° a>vcfi iTi yivJax-avx-iLXui to "noivi^ncii^ov >^ •jtoSsc •^'b;t' S.v (9 "riTf, Stwuuiv ^ » wm/I' oAaj 'iyjuv rr()< ri 
 
 %«f H»Kj "3 «t'5fiMa-xiT7«f «« if ihTifA<THi TO /i^av, Athenagoras de Refwrdlionf;, 
 
 Now when we fay the Refurredion is poffible, we fay not it is fo to men 
 or Angels or any creature of a limited knowledge or finite power, but we at- 
 tribute it to God, mth whom Kothing ii impojfible; his underftanding is infinite, 
 he knoweth all the men which ever lived fincethe foundation, or (ball live 
 unto the dillolution of the world, he kmweth whereof a!l things are made^ from 
 what dufi we came, into what dust rvejhall return. Our ftibflance was not hid Pfil. ijp. i'-„ 
 from thtCy O Lord, nhen we were made infecret, and curioufly wrought in the '^' 
 lowefl farts of the earth ; thine eyes did fee our fnbfiance^ yet being imperfecf, and 
 in thy book were a/1 our members written, which tn continuance were fafhioned 
 when as yet there was none of them. Thus every particle of our bodies, every 
 duft and atome which belongeth to us, is known to him that made us. The 
 Generation of our flefh is clearly feen by the bather offpirits., the augmenta- 
 tion of the lame is known to him in whom we live, move., and have our being ; 
 the difTolution of our tabernacles is perceived by that God, by whom the 
 very hairs of our head are allnumbred, and without whom onefparroiv (Jjallnot fall iifoM 0.29,30. 
 to the ground. He which numbreth thefandsof the Sea, knoweth all the fcat- 
 tered bones, fecth into all the Graves and Tombs, fearcheth all the Rcpofito- 
 riesand Dormitories in the Earth, knoweth what dull belongeth to each bo- 
 dy, what body to each foul. Again, As his all-feeing eye obfervcth every 
 particle of dillolved and corrupted man, fb dothhealfb Ice and know all ways 
 and means by which thefe fcattercd parts (hould be united, by which this 
 ruined fabrick fhould be rccompcnled, he knoweth how every bone fhould 
 be brought to its old neighbour bone, how every finew may be reimbroi- 
 dered on it ; he undeiflandeth what are the proper parts to be conjoyned, 
 wliat is the proper ff///^e;; by wliich they may become united. The Refijrre- 
 ilion therefore cannot be impoffible in relation to the Agent upon any defi- 
 ciency of knowledge how to efleft it. 
 
 And as the Wifdom is infinite, fb the power of this Agent isillimitcd ; for 
 
 God
 
 574 ARTICLE XL 
 
 God is as much Omnipotent asOmnilcient. There canbenooppofiticn made 
 againlHiim, becaufe all power is his; nor can he receive a check againll 
 whom there is no rcfiftance : All creatures muft not only rurter,but do what 
 he will have thciii ; they arc not only paffively, but actively obediential. 
 There is no atome of the dufi: or allies but muft be where it pleafeth God,and 
 be applied and make up what and how it feemeth good to him. The Refur- • 
 region theiefore cannot be impofllble in relation untoGod upon any difabi- 
 iity to elTcil it, and confequently there is no impoflibility in reference to the 
 Agent, or him who is to raife us. 
 
 Secondly, The Refurreftion is not impofTible in relation to the Patient,be- 
 caule where we look upon the power of God, nothing can be impoflible but 
 iliat which involveth a contradiftion, as we before have proved ; and there 
 can be no contradiftion in this, that he which was,, and now is not, (hould 
 hereafter be what before he was. It is fo far from a repugnancy, that it ra- 
 ther containeth a rational and apparent poflibility, that man who was once 
 dull, becoming duft, fliould become man again. Whatfcever we lofe in 
 death, is not loft to God : as no creature could be made cut of nothing but by 
 him, lb can it not be reduced into nothing but by the fame : though therefore 
 * Non fob a- the parts of the body of man be dilTolved, yet they perifh not ; they lofe not 
 niTOieponitur, ^j^^^-j. ^^^.^ efttity when they part with their relation to humanity ; they are 
 luos" nus i"e° * laid up in the iecret places, and lodged in the Chambers of nature, and it is ■ 
 nm,inat3uisjn ^o more a contradiftion that they Ihould become tiie parts of the fanic body 
 i'tn'S'; jof man to which they did belong, than that after his death they fhould be- 
 cum in iiic ' come tlid parts of any other body, as we fee they do. Howfoever they are 
 mfv'Vu Inta Scattered, or wherelbever lodged, they are i within the knowledge and 
 fa 'transfundi" power of God, and can have no repugnancy by their reparation to be reuni- 
 tur, jertxa. di j^ J when and how he pleafeth. The hrft durt of which man was made, was 
 Tlnkc.Tz. as far from being flefh as any afhes now or duft can be ; it was only an Om- 
 Tu perirc Deo nipotcnt power which could mould that into an humane body, and breath in- 
 ocilis lol^l'rfs ^° ^'^^ nortrils of it the breath of life. The fame power therefore, which 
 hcisaibus fub- muftalways be, can ftill make of the duft returning from the bodies of men 
 trahit.ir?Ccr- unto the earth, humane bones and flefh, as well as of the duft which Hrft came 
 ^"^fd^Jn pui^ ftom the earth : for if it be not eafier, it is moft certainly aseafie .*. to make 
 verem, five in that to be again which once hath been, as to make that to be which before was 
 viTr°^^v£i '^ n "°'^- When there was no man, God made him of the earth, and therefore 
 ciner'em com- wheu he rctumsto earth, the lame God can make him man again. The Re- 
 primi:ut , vci furre£lion therefore cannot be impoftible, which is our hrft conclufion. 
 
 in nidorcm tc- ' 
 
 nuarur, fabduciriir nobis, fed Deo clementorum cuftodi refervatur, Mimaiiu Felix in OHavio. Omnia qu:r difcerpuntur, 
 & in tavillas quaidam putrelcunt, intcgra Deo func, in ilia cnim elcmcnta mundi eunt unde prime vcncrunc, S.Augvftir. 
 in Pfalm. tnanat.ti. f Abfic ai'.tcm ut ad refufcitanda corpora vif<rque rcddenda non pollk Omnipotentia Crea- 
 rorb omnia rcvocare qusE vcl bcfVia vel ignis abfumpfic ; vcl in pulvercm cincremquc collapfum, vel in liuraorcm folu- 
 tura, vel in auras eft eshalatum. Abfit uc finus ullus, ftcrctumque natarjc ita recipiac aliquid fubcradlum feniibus nollris, 
 ut omnium Crea:oris auc laccac cognitiontm, auc crlugiat potcfiaccm, S. Aug. de Cititate Dt/, lib. 22. cap. 20. .•• Rc- 
 
 cogiuquid fucrisanccquamellcs, uti]uc nihil. Meminiirts cnim (i quid fuilTes. Qiii ergo nihil tucras priufquam effe?, 
 idem nihil fafliis cum clFe dcfieris, cur non polTis cfTe rurfus de nihilo, ejufdera Authoris voiuntatc, qui te voluit clTe dc 
 nihilo ? Quid novi tiai eveniet ? (^i non eras, faftus es, cum ice rum non cris, fics. Reddc, li potts, rationcm qua fa£his 
 cs, &sunc require qua fits. Lt tamen t'aciliusuciquc tics quod fuifli aliquando, quia ique non dirtkile faduscsquod nun- 
 qu3nuui!tiali(];;ani!o, Ter/a//. Apil.c.^i. Uti-jue idoncus ell rcjiccre qui t'ccit. Quanto plui eft feciffc quam refecilTe, 
 initiunideJiiL-quamrcddidillc; ita reftitucicneru carnis faciiiorcm credas inftitutionc, I.iemde Refur. cam. c. 11. Diffi- 
 ctliuscftid quod non (it incipcre, quam id quod fucric iccrare, Mirutim Felix in Oliaxio. lltique plus eft faccrc quod 
 nimquam fuit, quam rcpararc ijuod tuit. Quomodo ergo impoQ'ibalc efTc dicis, ut Dcus qui hominem formavit Ck nihilo 
 rcformet ? Quomodo nos fullitarc non potcft comerfos in pulvercm, qui ciiamfi in nihiluin rcdircmus, facere potcrat uc 
 clfcmus. f-rut c'lecit nos circ, cum antea nunquam tuiiremu; ? S. A:ig. d: verbii Afojl. Serrn. 1 9- To ihefjme fa'poje the Jews 
 
 ■■'iJV ~7D I^*? 'i.t: Tin iin >^7'! 
 
 Secondly, The RefurreQion is not only in it fcif polTible, fo that no man 
 with any reafoncan ablblutely denyit; but it is alio upon many general con- 
 fiderations highly probable, ib that all men may very rationally expeft it. 
 
 If
 
 The Resurrection of the Body. 
 
 ?75 
 
 If weconfider the principles of humanity, the parts of which we all confift 
 we cannot conceive thisprefenthfe to be proportionable to our compofition! 
 The fouls of men as they are immaterial, fo they are immortal, and being 
 once created by the Father of Spirits they receive a fubfilknce for eternity ; 
 the body is framed by the fame God to be a companion for his fpiric, and a 
 man born into the World confifteth of thele two. Now the life of the moft 
 aged perfon is but fhort,and manyfarignobler creatures of a longer duration. 
 Some of the Fowls of the Air, feveral of the Filtes of the Sea, many of the 
 Beafts of the Field, divers of the Plants of the cartli arc of a more durable 
 conrtitution, and out-live the fons of men. And can we think that fuch ma- 
 terial and mortal, that fuch inunderftanding fouls fliould by God and Nature 
 be furnifbed with bodies of fo long permanfion, and that our fpirits fliould be 
 joyned unto flelh fo fubjeft to corruption, fb liaddenly difTolvable, were it not 
 that they lived but once, and fo enjoyed that life for a longer feafon, and then 
 went foul and body to the fame dellruftion, never to be reftored to the fame 
 fubfiftence ; but when the foul of man which is immortal is forced from its 
 body ina fliorter time, nor can by any means continue with it half the years 
 which many other creatures live, it is becaufethis is not the only life belong- 
 ing to the fbns of men, and fb the foul may at a Ihorter warning leave the 
 body which it fhall refume again. 
 
 Again, It" we look upon our felves as men, we are free agents, and there- 
 fore capable of doing good or evil, and confequently ordinable unto reward 
 or punifhment. The Angels who are above us, and did fin, received their 
 punifhment without a death, becaufe being only fpirits they were fubjeft to 
 no other diffohition than annihilation,which cannot confift with longer fuffcr- 
 ing punifhment ; thofe who continued in their flation were rewarded and 
 confirmed for all eternity, and thus all the Angels are incapable ofaRefur- 
 re£tion. The creatures which are below us, and for want of freedom cannot 
 fin, or aQ: any thing morally either good or evil, they cannot deferve after 
 this life either to be punifhed or rewarded, and therefore when they die, 
 they continue in the fiate of death for ever. Thus thofe who are above us 
 fhall not rife from the dead, becaufe they are punifhed or rewarded without 
 dying ; and where no death is, there can be no refurreftio.i from the dead, 
 Thofe which are below us, are neither capable of reward or puniHrnient for 
 any thing afted in this life, and therefore though they die, yet fhall they ne- 
 ver rife, becaufe there is no reafon for their refurreftion. But man by the 
 noblenefs of his better part being free to do what is good or evil while he 
 liveth, and by the frailty of his body being fubjcfl: to death, and yet after that, 
 being capable in another world to receive a reward for what he hath done 
 well, and a punifhment for what he hath done ill in the flefli, it is necelfary 
 that he fhould rile from the dead to enjoy the one, or fuflPer the other. For 
 there is- not only no jult Retribution rendred in this life to man, but, confi- 
 derin^ the ordinary condition of things, it cannot be. For it is poffible, and 
 often Cometh to pals, ^ that one man may commit fuch fins as all the punilh- *n<teimi yif 
 menrsin this world can noway equalize them. Itisjulljthat he wholhcddeth TZ^n^-f^Z'' 
 man's blood, by man his blood (hould beflied; but what death can fuflicicntly nu( i* ,r ►uk 
 retaliate the mjny mui thers committed by one notorious Pirate, who may •f'^ ''^' j 
 caft many thoulands over-board ; or the rapines andaifalnnations of one Re- Ji'y^^, '^\j^ 
 bel or Tyrant, who may deRroy whole Nations ? It is fit that he who blaf^ Tt Tl\y nfAM- 
 phemeth God fhould die; but what equivalent punifliment can he receive '^'^^ifa,'^^^. 
 in this life, who fhall conlfantly blalphcmc tlie name of God, delfroy his {\^Ti(i>y <na' 
 Pricih and Temples, abolifh his Worfhip, and extirpate his Servants;* What '^"^ ,''^"'*" 
 is then more proper, confideringthe providence of a moll lull God, than to ^A<\^n^y'"' 
 
 believe
 
 376 
 
 ARTICLE XI. 
 
 
 believe that man fhall fuffer in another life fuch torments as will be proportio- 
 nable to his demerits ? Nor can we with realbn think that the foul aloue fhall 
 undergo thofe flifferings, bccaufe the Laws which were given to us are not 
 t Quod con- made in rcfpeftof that alone, but have moft frequent refleftion on tlie body, 
 ho""comp"« i" '^vit'^i^ut which in this life the foul can neither do nor fuffer any thing. It is 
 ciiam rdufci- therefore highly probable from the general confideration of humane a£lions 
 "'kXwVme ^^^ divine retributions,that tlierc fliall ht a.'^ Refiirre^io» of the (lefj^thaf tvtry 
 caints,ciip. 14. o;fe may receive the things done in his body, according to that he hath done whether 
 Ncgent opera- ;> ^^ good or bad. 
 rum locicca- ° 
 
 tcin ut mcrito pofllnt mcrcedcm negare. Non fit particeps in fententia caro ft non fuerit & in caufa. Sola anima revocc- 
 tur, (i fola decedit. At enini non magis fola decedit, quam fola decucurrit illiid undedecedit, vitam Iianc dico. Ibid. c. 1 5. 
 Cum omnis victnoflra' ufus in corporis animsqueconfortio (It, refurreftio autcm aut boni aftus pramium habcac aut pa-- 
 nani improbi, ncctffc eft corpus rcfurgcre cu)us aftus expenditur. Quomodoenim in judicium vocabitur finccorporc, cum 
 de luo Sc corporis contubcrnio ratio priflanda fit ? S. Ambr. di tide rej, * 2 Cor. 5.10. 
 
 Furthermore, Befide the principles of which we confift, and the a£lions 
 which flow from us, the confideration of the things without us, and the 
 natural courfe of variations in the creature, will render the Refurrefti- 
 on yet more highly probable. Every fpace of twenty four hours teacheth 
 thus much, in which there is always a revolution amounting to a Re- 
 furreftion. The "^ day dies into a night, and is buried in filence and in 
 K^T^^Miwy^ darkncls ; in the next morning it appeareth again and reviveth, opening the 
 v^^dfi'i'^^I- grave of darknefs, rifing from the dead of night ; this is a diurnal Rcfur- 
 ii^'lcu,s.neo. reftion. As the day dies into night, fo doth the Summer into Winter : 
 fol'T'i "^Dkl ^'^*^ ^'^P ^^ ^^^^ ^^ defcend into the root, and there it lies buried in the 
 moritu'rin no- ground ; the Earth is covered with Snow, or crufted with Frort, and be- 
 ftem & tcne- comes a general fepulchre; when the Spring appeareth, all begin to rife, 
 que fcpeiiUlr^ ^^e Planets and Flowers peep out of their graves, revive and grow and flou- 
 luncftatur rifh ; this is the annual Refurreftion. The Corn by which we live, and 
 mundi honor, f^^ xy^at of which wc pcrifli with famine, is notwithftandins caft upon 
 tia dcnigratur. the earth and buried in the ground, with a dciign that it may corrupt, and 
 Sordent.nient, being Corrupted may revive and multiply; our bodies are fed with this con- 
 ftTubiqTTii- ^^"'- experiment, and we continue this prefent life by fucceffion of Refur- 
 ftitium eft, re61:ions. Thus all things are repaired by corrupting, are preferved by pe- 
 ||"'",xTmia-j rifling, and revive by dying ; and can we -[ think tliat man, the Lord of all 
 lugctur. Et thele things, which thus die and revive for him, fliould be detained in death 
 tamcn rurfus gg nevcr to lIvc again ? Is it imaginable that God fhould thus reftore all 
 cumdorc, rum things to man, and not reftorc man to himielf ? If there were no other con- 
 foie, cadcm & fidcration, bur of the principles of humane nature, of the liberty and remu- 
 wivc'i-lb' orhi nerabiliry of humane actions, and of the natural revolutions and refurre- 
 rcvivifcit, in- ftions of Other creatures, it were abundantly lufBcicnt to render the Refur- 
 terficiens mt.r- reftion of our bodics highly probable. 
 
 tern luam no- o y r 
 
 ftem, rclcindens fcpultur.im fuam tcncbras, litres fibimec exiftens, donee & nox revivhcat, cum fuo & ilia fuggeftu. Red- 
 acxtndur.tur enim & (Itllarum radii, quos matutina fucctnfio extinxerat. Reducuntur & fiderum abfentia', quas tem- 
 poralis diftinftio exemcrat. Rcdornatiir & (ptcula l.un* qufmcnftruus numcrus adtriverat, Teriul.de Re fur. ciirn. c. 12. 
 
 nij p'.rcundo Icrvantur, omnia dcinccriiurctormantur. Tuhomo, tantumnonicn, fi in.elligastc vel deficuloP>thia:dirctns, 
 doininus omnium moricntium & rtlurgcntium, ad hoc moricr:s ut pcreas? Tertul.Apolo^.c.i^S. Rtvolvcntur hytmci & 
 ailates, !if vcrna aut autumna cum fuis viiibus, moribus, fruftibiis. Quippe ctiam terr* de cctlo difciplina cfl arborcsve- 
 flirc polt ipolia, tiorisdcnuocolorarc, herbas nirlusimponerr, cxhibcre eadcm quar abfumpta funt femina, ncc prius ex- 
 hi'icre quam abumipta : Mira ratio de Iraudatrict fcrvatrix, ut rcddat intcrcipit, ut cuAodiat pcrdit, ut intcgrct viciat, ut 
 cciam amplictpriiiidicoquit. biquidcm ubcriora & culciora reflituit quam extcrminavjt : rcvcra fofflurc intericu, & in- 
 juria ulura & liicro darano: fcmcl dixtrim, univcrfa conditio rccidiva eft. Quodcunque convcneris fuit, qiiodcunquc 
 amilcri;, nihil non interumcft; omnia in ftatum redeunt cum ablcclfcrint •, omnia incipinnt cum dclicrint : idco fini- 
 untur ut fiant, nihil depcrit ni(i in lalutcm. Totus igitur hie ordo rcvolubilis rcrum ttftatio eft rcliirrcftionis 
 inortuorum. Operibus earn praltripiit Deus antequam litcri^, viiibus prfdicavit anteqiiam vocibus. rr.imiht tibi 
 Njiuram Magiftram, fubmifliirus & Prophctiam, quo tacilius crcdas prophetiae difcipulwi natur* ; quo ftatim ad- 
 
 inittas
 
 The Resurrection of the Body. 
 
 "^11 
 
 mictascum audieris, quod ubique jam videris, nee dubices Dcum carnis ctiam refufcicatorcm, quern omnium noris reflicu- 
 tof cm. Ec ucique omnia liomini refurgunt cui procurata funt : porro non iiomini nifi Sc carni , quale cil uc ipla depereai 
 in totum propter quam & cui nihil depcric. Idem de Kefur. cur/i.cap. 12. r r 
 
 We muft not rcfl in this School of Nature, nor fettle our pcrfwafions upon 
 likelihoods; but as we palled Irom an apparent poflTibility, unto a high pre- 
 lumption and probabilityjb mull we pals from thence unto a full alTuranceof 
 an intalhble certainty. And ot this indeed we cannot be alfured but by the Re- 
 velation of the will of God ; upon his power we muli conclude; that we may, 
 from his will that we fhall, rife from the dead. Now the power of God is 
 known unto all men, and therefore all men may infer from thence a poflTibili- 
 ty ; but the will of God is not revealed unto all men, and therefore all have 
 not an infallible certainty of the Refurreclion. For the grounding of which 
 affurance, I fliall fhew that God hath revealed the determination of his will 
 to raife the dead, and that he hath not only delivered that intention in his 
 Word, but hath alfo feveral ways confirmed the fame. 
 
 Many of the places produced outof theOldTeftament to this purpofe will 
 fcarce amount to a Revelation of this Truth. The Jews infill upon fuch *rhei poduc' 
 * weak inferences out of the Law, as fhew that the Refurre£lion was not feverai ^Lei 
 clearly delivered by Mofes ; and in the Book o'i'Job, where it is moft evident- ""f ."{ '^°'"« 
 ]y exprelTed they acknowledge it not, becaufe they will not underftand the liefun^aim is 
 true notion of a Redeemer properly belonging to Pjrifi. The words of 'Job believed may in 
 are very exprefs, * I know that my Redeemer liveth^ and that hejhall ftand at the t'7mmelt 
 Utter day upon the earth, and though after my skin worms defiroy this body ^ yet but can in node'. 
 in my fl((}j fhall I fee God, Againft the evidence of this truth there are two f^^^^^'jt^f'^ 
 Interpretations; one very new of fbme late Opinionifts,who underftand this aZljilryf^js 
 of a I'udden reftitucion to his former temporal condition; the other more an- becaufe m the 
 cientof the^^ew, who make him fpeak of the happinefs of another Iife,with- ^^7nMlk[u- 
 out any reference to a Refun eftion. But that 'Job fpake not concerning any fetb the aord 
 fudden reftitution, or any alteration of his temporal condition, is apparent v/'],^"*'^'' 
 out of the remarkable preface ufhering in this exprelTion, that my words formation "f ^ 
 tvere now written, that they were printed in a Book ! that they weYe graven '"^"fi' "'^''^ 
 with an iron pen and lead,^ in the rock for ever ! He defires that his words may ^berefm'the 
 continue as his expe6lation, that they may remain in the rock, together with beafts aremade 
 his hope fo long as the rock fliall endure, even to the day of hisRefurre£lion. ''^^anTJic'e-'"" 
 The fame appeareth from the objedion of his friends,who urged againft him once in his'oe. 
 that he was a finner, and concluded from thence that he fhould never rife "^^'"'""^ ^d 
 again ; for his fins he pleadeth a Redeemer, and -]- for his Refurreftion he func/uon^nl'f 
 fheweth expeftation and affurance through the fame Redeemer. It is fur- fl'''^ie'y appre- 
 ther confirmed by the exprelTions themfelves, which are noway proper for rf"the ilZre. 
 'his temporal reftitution : the firft words I a/fo know, denote a certainty and ///m, eien in 
 community, whereas the bleflings of this life are under no fuch certainty,nor '^^^^"^^'^'^'o"- 
 did Job pretend to it, and the particular condition oi^Job admitted no com- and to duft ' 
 munity, there being none partaker with him of the fame calamity ; / know t'lou Oiait rc- 
 certaiiily and infallibly, whatlbcver fhall become of my body at this time, '"-^^qU, V?.^ 
 whichIknownot,butthisIknowthat I fhallrife;thisisthehopeofall which ^'^'Hn N7K 
 believe in God, and therefore this || / alfo know. The title which lie gives to it is not thou 
 him on whom he depends, the Redeemer, fheweth that he underftands it of ^^^i^ f° '^Y*- 
 
 fllult return. As if be b.id ftid^ thou art now dijlwbile thou livefl , anJ iifter dciiih thm flialt return untothis diifi , thatis, thju 
 jhalt live ti^.iiii, as iwiv thou Jm-jI. Vo fmm ihtfe tvirds, Kxod. 15.1. VVDO "l^tyi jN ihe) conclude the RefmreHion ufm this 
 graund, ~^iiJ^ I>i""S 1CN2 J^7 ~\V, it isn-n f.iij, lie fang, but he (liall fmg, a/^. after the Refmreltim in the I fe to 
 come. With thefe and the liie Arjumcnu did the Rabbins f.Uisjie themfelves ; which rvas the reafon that tbcy gave f» fmalt j.itisfa- 
 ihaniotbe StidJucees; wbile tbcv omiricd that piegnant place in ]ob. ' ]:b ii). 25,26. \ This placets wied by .V. Clemen* 
 Komauus,f/ji' imrnediMefuaejJ^iur of the Afiflles, in his EpiJUe to the Corinthians,/). 55. tvhere inflead of thefe words oftbeLXX; 
 «ei<«f)i»'i< ti Jitl^a //li t3 dL^ivTKtf rtSJia, he reads, xj iva^tm rlut tm^Kit f/» tmitIilu jlui dydTKi'imnv Tail* m<li\a. 
 
 t. c e Untft\
 
 378 
 
 ARTICLE XI. 
 
 ■•■^i^J Chrijl ; the time exprcffcd denotes the futurition at the latter day ; the de- 
 p"ins f^i-ipfion of that Redeemer, ^aniing on the earth, repreiefltetli the Judge 
 of tlic quick and the dead ; and, feeing God with liis eyes, declares liis be- 
 lief in the Incarnation. The Jewifh expofition of future happinefs to be con- 
 ferred by God, fails only in this, that they will not lee in this place the pro- 
 mifedMj^.w; from whence this future happy condition which they allow, 
 Vm. 12. 2. would clearly involve a Relliriedion. Howlbever they acknowledge the 
 iheJewnUen ^yords of Darnd to dcchite as much, ani ruany of them thatjleep in the duft of 
 Ke^wrlaLlat t^^ ^orth fljall a.vake, feme to ever/ajlin^ life, and fonte tojhame and everUHing 
 
 Rabina in San- confufton. 
 liedrin, and in 
 
 the Midrafh Tiiiim, T/i/. 55. ?. ^vp" -\zv HOIS iJt[;o LZi"'n"n 11U Q-'ncH DH iiy -^yu^ \ynm -i« 
 
 : 1J1 RsMi Rachmin faid , that tire flecpeis in the diiA are the dead, as it is written , Dan, 1 1. 2. Many of them that 
 deep in the duft of the cartli (ha!i awal<e . i(yc. And thk m only denied bf the Gentiles ; for I'orphyrius refeneih it onlj and 
 wholly ti the limes of Antiochus, wh-ffe words are thw left unto w tr.injlated by S. Hierom, Tunc hi qui quafi in tcrri pulvere 
 dormicbant, & operti crant nialorum pondcre, & quafi in fcpiilchris mifcriarum reconditi , ad infperatam viftoriam de 
 tcrr* pulvere refurrrcxcrunt, & de l.umo elevaverunt caput, cuftodcs legis rcfurgentcs in vitam xtcrnam, & prscvaricato- 
 res in oppro'irium kmpitcrnum: where it is to be obfenedthat he gii'cs a probable Olofs of the former fart of the vefe , but 
 none at ill of the Litttr, becaufe it is no way confiftent with his exfofition of the former : for they which did rife from the burden 
 of the preffures under Antiociius, did neither rife from thence to an eternal life, nor to an everlafiing contempt. Thus, J fay, only 
 the Gentiles did interpret it, but now the Sociiians are joined to them. So Volkelius urges, quod in prarcedentibus de Anciochi 
 tempore agatur, & rdurrcftio ilia ad tcmpora quae jam praiceflerunt fpeftet. 
 
 If thefe and other places of the Old Teftament fliew that God had then 
 revealed his will to raife the dead, we are fure thofc of the New fully declare 
 the fame. Chrijl who called himfelf the refurreciion and the life, refuted the 
 Sadduces, and confirmed the doftrinc of the Pharifees as to that opinion. He 
 produced a place out of the Law of .1/o/w, and made it an Argument to 
 prove as much, As touching the Refurreciion of the dead, have ye not read that 
 which rvasfpoken tintoyoti by God, Jaying, I am the God of Abraham, and the God 
 of Ifuc, and the God of Jacob? God is not the God of the dead but of the living. 
 With the force of which Argument the multitude was aftoni(hed,and the Sad- 
 duces filenced. For under the name of God was underftood a great beoefa- 
 clour, aGod of promifc, and to be their God was to blefs them and to reward 
 them; as in them to be his fervants and his people was to believe in him, and 
 to obey him. Now Abraham, Jfaac and Jacob had not received the promifes 
 which they expelled, and therefore God after their death defiring liill to be 
 called their God, he thereby acknowlcdgeth that he had a blefling and a re- 
 ward lor them tlill, and confequently that he willraile them to another life in 
 which they may receive it. So that the Argument of our Saviour is the fame 
 ^'^ii^rin'? which the Jervs have drawn from another place o^Mofes, I appeared unto Ahra- 
 ")CSJ Ni^ /a^w, tinto If ate, andiinto Jacob by the name of God Almighty, but by my name 
 Dn7 ><'7K Jehovah was I not known unto them. Neverthelejs I have eflabltfjed my Cove- 
 __,'if22 »ant with them, to give them the land of Canaan, the land of thtir Pilgrimage 
 ;3>p,^,-l rv/'em^ //;fy iperey/riZi^^cj. It is not faid, to give their fons, but, togivethtm 
 minn ;q the Und of Canaan ; and therefore, becaufe while they lived liere they enjoy- 
 it is not faid gj jt not, they mud live again that they may receive the promile. 
 
 to give sou, but ' ■^ 
 
 »)^ncf/;em, whereby the Refurreftion of the dead appeareth out of the Law, R.Simai, in Ferel^Heleli. And therefore the 
 Jews hild the Refurreirm for one of the foundations of the Law of Vlofcs, nyiy; ^y^»''p {Q mysp D'HCn nilPn^ 
 ■ t^'JJQ Mofes Maim. Expl. c. 10. Tra<ft Sanhedrin. 
 
 And asourhlefTed Saviour did refute theSadducesoutof theLaw o{ Mofs, 
 fb did S. Paul \o\n himfelf unto the Pharifees in this particular, for being cal- 
 led before the Council, and perceiving that the one part were Sadduces and the 
 AUs 2^. 6. other Pharifees, one denying, the other afTerting the Refiirrcftion, he cried unto 
 the Council, Mtn and Brethren, I am a Pharifee, thefon of a Pharifec, of the hope 
 .i/id refurreciion of the dead I am called ifi quejlion \ and answering before Felix, 
 
 that
 
 The ResurpvEction of the Body. 
 
 ^19 
 
 that they had/o«»^ no tvil doing in him^ while he fiooi before the Council he 
 mentioned this particularly, except it be for this one 'votce^ that I cried (landing Aftt 24. 21, 
 among them. Touching the Liefurreciion of the dead I am called in qittjiion by yoit 
 this day. 
 
 It is evi dent therefore that the Refurredion of the dead was revealed under 
 the LaWjthat the Pharifees who fate in A/o/eA chair did colleft it thence,and 
 beheve it before our Saviour came into the world, that the Sadduces who 
 denied it, erred^ not knowing the Scriptures , nor the power of God : that our 
 bleffed Saviour clearly delivered the lame truth, proved it out of the Law Of 
 I\Iofts, refuted the Sadduces, confirmed the Pharifees, taught it the Apoifles, 
 who followed him, confirming it to the 'Jews, preaching it to the Gentiles. 
 Thus the will of God concerning the raifing of the dead was made known 
 unto the Sons of men ; and becaufc God can do whatfbever he will, and will 
 certainly etfeft whatfbever he hath foretold, therefore wc are affured of a 
 RcfurreQion by virtue of a clear Revelation. 
 
 Befide, God hath nOt only foretold, or barely promifed,but hath alfb given 
 fuch tclfimonies as are molf proper toconfirmour faith in this particular pre- 
 diction and promife. For God heard the voice of Elijah for the dead child 
 of the widow of Sarepta, and the foul of the child came into him again, and he i Kmgs 17.22. 
 revived. Him did Eli\ha fucceed, not only in the fame fpirit, but alfb in the '^'"^^4- 
 like power, for he railed the child of the Shunamite from death ; nor did that 
 powerdie together with him; for when they were burying a dead man, y/^ey ^Kingt 1^.21. 
 aft the man into the fcpulchre of Eliflja, and when the man was let down and . 
 touched the bones of ElijJja , he revived and food upon his feet. Thefe three 
 examples were fo many confirmations, under the Law, of a Refurreftion 
 to life after death ; and we have three to equal under the Gofpel. When 
 the daughter of Jairus was dead, Qirifl faid unto her, Talitha cumi^ Damfel^ ^"'■^$.41,42. 
 arife, and her fpirit came again ^ and flraightway the Damfel arofe. When he ^"^^^^ *^* 
 came nigh to the gate of the city called Nairn , there was a dead man carried out, Luke 17, u, 
 and he came nigh and touched the bier , and f aid ^ Toung man , I fiy unto thee, '4- '5' 
 Arife ; and he that was dead [ate up and began to fpeak. Thus Qhrift railed the 
 dead in the Chamber and in the Street, from the Bed and from the Bier, and 
 not content with thefc f mailer demonflrations, proceedeth alfb from the 
 grave. When Lazarm had been dead four days, and fb buried that his fifter 
 laid of him, by this time he flinketh, 7e/«J cried with a loud voice, Lazarus, come John 1 1, ^p, 
 forth, and he that was dead came forth. Thefe three Evangelical refufcitati- 43>44- 
 ons arc fb many preambulary proofs of the laff and general Refiirreftion ; 
 but the three former and thele alfo come far fliort of the Ref'urreftion of 
 him who raifcd thefe. 
 
 Christ did ofhimfelf aflually rife, others who had flept in their graves did 
 come from thence, and thus he gave an actual teflimony of theRefurre£lion. 
 For ifChrifl be preached that he rofe from the dead, faith S. Paul to the Corin- 1 cor. i',. 22; 
 thjans, how fay fame among you that there is no refurreftion from the dead? If it be 
 mofl iiifillibly certain that one man did rife from the dead, as we have before 
 proved that Chrifl did, then it mull: be as certainly falfc to alfert tiiat there is 
 no Rcfurredion. And therefore when the Gentiles did themfclvcs confefs 
 that Ibme particular pcrfons did return \ to life after death, they could not ^^fyatTInt^l 
 rationally deny the Fvcfurreftion wholly. Now the ReiiirrcLtion of Chrifl f,„s under the 
 doth not only prove by way of Example, as the red who rofe, but hath a Lawand.imong 
 
 were rat fed to life •, hut there rvere alfo Htllorics amdngil the Gent He t of fever al tfho mfe to life after d^ath. We mentioned before 
 one out of Plur.ircli,f>.289.IV/)9 rofe the third d.iy^ and I'laco -newimeth another rvhi revived the twelfth day after deaih.'A^' i «V- 
 roi (TO/, iJi a' »■)»'. ' AMti; B y^ \rn\tyov Vp*. <t,v>.' sLKKifjLn /u jtfJ^, ,\, 'Hf). th 'Af wVi'k) t3 •)?o(,f^ UtuTfJ^"' »' ''■»/« <^ 
 
 •iliSJ^ J},iXiii*lM& ^ 7',j ■7V{S. HW//V0- tVeC^c, flat, de Rep. 1. lo. vide I'lin. 1. 7. c. 52. Vc his qui clati rcvixcrum. 
 
 C c c 2 lorce
 
 380 ARTICLE XL 
 
 force in it to command belief of a future general Refurreftion. For God 
 
 AHs 17. 3 1, liatli appointed .t d.iy in which ht will jud^e the world in righteoufnffs by that man 
 whom he hath ordained, whereof he hath given nn A^urame unto all men, in that 
 he hath raifed him from the dead. All men then are aiTured that they fhall 
 
 I Cor. 15. 21, lif^.j becaufe Chrift is rifen.. And fince by mxtt came death., by man came alfo 
 
 ^^' the nfurrcLfioft of the dead. For as in <^dam all die, even fo mChriJl jhall all 
 
 be made alive. 
 
 Thisconlequenceof a future Refurreclion of the dead from that oi' Christ 
 already pall, either hath a general or particular confideration. In a general 
 reference it concerneth all; in a more peculiar way it belongcth to the Eleft 
 alone. Firll, It belongeth generally unto all men in refjxO: of that Dominion 
 X)f vvhichC'/^^/y/athisRefurreftiondid obtain the full polfefTion and execution. 
 
 Rom. 14- 9. For to this end Chrifi both died and rofe, and revived^ that he might he Lord both 
 of the dead and living. Now as God is not the God of the dead, but of the living, 
 lb Qhrifl is not the Lord of the dead, as dead, but as by his power he can re- 
 vive them and rule them when and in what they live. By virtue of this do- 
 
 iCor. 15. 25, minion entered upon at his Reliirrcftion he mufl reign till he hath put all his ene- 
 
 2*' mies ttndtr his feet, and the lajl enemy that jhall be dejlroyed is death, and there 
 
 is no deftrudion of death but by a general Refurreftion. By virtue of this 
 
 Rsv. 1. 18. did he declare himfelf after this manner to S. \john, I am he that liveth and 
 w.fs dead, and behold I am alive for evermore. Amen, and have the keys of hell and 
 of death. Thus are we affured of a general RefurreQion, in that thrift is rifen 
 to become the Lord of the dead, and to deftroy death. 
 
 Secondly, C/jr/}'?rifing from the dead adureth us of a general Refurrecli- 
 on in refpeft of the Judgment which is to follow. For as it is afpintedfor all 
 men once to die, fo after death cometh judgment ; and as Chrift was raifed that 
 he might be Judge, fb fhall the dead be railed that they may be judged. As 
 therefore God gave an affurance to all men that he would judge the World by 
 that man, sn that he raifed him from the dead, fb by the fame aft did he alio 
 give an affurance of the Refurreclion of the World to judgment. 
 
 Now as the gener'al Refurreftion is evidenced by the rifing oi Qhrifl, fo in 
 a more fpiecial and peculiar manner the Refurreclion of the chofen Saints and 
 Servants of God is demonflrated thereby. For he is riien not only as their 
 Lord and Judge, but as their Head, to which they are united as members of 
 
 co/oj/; 1. 18. his body (for He is the Head of the Body of the Church, who is the beginning of 
 the firFl-born from the dead; ) as the fir fl-frttits, 'by which aU the lump is laii- 
 
 iCor. 15. 2c. £lified and accepted, for »i3H' is Chrifi rifen from the dead, and become the frit- 
 fruits of t htm that (left. The Saints of God are endued with the Spirit of 
 Chrift , and thereby their bodies become the temples of the Holy Ghoft ; 
 now as the promifc of the Spirit was upon the Refiirredlion of Chrift, fb the 
 gift and polTcflion of the Spirit is an afl'urance of the Refurreftion of a Chri- 
 
 Km. 3. 1 1. ftian. For if the Spirit of him that raifed up fefus from the dead, dwell in us, he 
 that raifed Chrifi from the dead fisall alfo quicken our mortal bodies by his Spirit 
 that dwelleth in us. 
 
 Thus God hath determined, and revealed that determination, to raifetlie 
 dead, and confirmed that revelation by the aclual raifing of feveral perfbns 
 as cxamples,and oiChrift as the higheftaffurance which could be given unto 
 man, that the dc£lrine of the Reliirrcftion might be cllabliflied beyond all 
 potHbility of contradiftion. Wherefore I conclude that/Z^e Refurreclion of 
 the body, is in it felf confida^ed pofiible, upon general coofiderations highly 
 probable, uponChriftian principles infallibly certain. 
 
 But as it is necellary to a RefurreSlion that the flefli fhould rife, neither will 
 
 the life of the foul alone continuing amount to the rcvivilccnce of the whole 
 
 I man.
 
 The Resurrection of the Body. 581 
 
 man, fo it is alfo neceffary that the fame flefh fhould be raifed again ; for if ei- 
 ther the fame body fhould be joyned to another foul, or the fame foul united 
 to another body,it would not be the Refiirreftion ot'thc fame man. Now the 
 Ibui is fo eminent a part of"man,and by our Saviour's teftimony not fubjcft to 
 mortahty, that it never entered into the thoughtsof any man toconceivethat 
 men fliould rife again with other fouls ; If the fpirits of men departed live, 
 as certainly they do, and when the RefurreQion fhould be performed, the 
 bodies fhould be informed with other fouls ; neither they who lived before 
 then fhould revive, and thofe who live after the Refurreftionflwuld havener 
 ver been before. Wherefore being at the latter day we eXpeft not a new 
 Creation but a Reftitution, not a propagation but a renovation, not a pro- 
 duftion of new fouls, but a reunion of fuchas before were feparated, there is 
 no queftion but the fame fouls fliould live the fecond life which have lived the 
 firft. Nor is tiiis only true of our fouls, but mull be alfo made good of our 
 bodies, thofe houfes of clay, thofe habitations offlefli : as our bodies while 
 we live are really diftinguilhed from all other Creatures, as the body of every 
 particular man is different from the bodies of all other men, as no other fub- 
 Ilance whatfbever is vitally united to the foul of that man whofebody it is 
 while he liveth, fb no fubflance of any other Creature, no body of any other 
 man fhall be vitally re-united unto the foul at the Rcfurrettion. 
 
 That tlie fame body, not any other, fhall be raifed to life, which died, tliat 
 the fame ffefh which was feparated from the foul at the day of death fhall be 
 united to the foul at the lafi day, that the fame tabernacle which was dilfol- t Job ip- 2'S, 
 ved fhall be reared up again, that the fame temple which wasdeflroyed fhall propi^da ma^ 
 be rc-built, is mort apparent out of the fame Word, moft evident upon the nifeiHus? NuI- 
 lame grounds upon which we believe there fhall be any Refurreftion. -j- Though '"^i^^ ?^^"* 
 after my skin worms dejlroy my body, faith Job, yet in my fltfhy (/a fltflj, Oiew- quam idcance 
 ing the reality, in myjlefh, fhewing the propriety and identity) Jhafi I fee Gody chriftum de 
 ivhom I Jhall fee for my felf, and mine eyes Jha/l behold^ and not another, or a [oq"uTtur,'°"^ 
 fir anger, eye. ' He that raifed up Onifi from the deadfall alfo (Quicken ourmor- s.Hier.Ep.61,, 
 tal bodies ; after the Refurre£lion our glorified bodies fhall become fpiritual If'co/", "'- 
 and incorruptible, but in the Refurreftion of our mortal bodies, thofe bodies, "i^rt ^,^, 'a,^„ 
 by reafbn of whofe mortality, we died, fhall be revived. ^ For this corruptible '^^^'^'^ °J' 
 mitft put on incorruption, and this mortal miifl put on immortality. But this cor- '^l^)!^i,^Q%, 
 ruptible and this mortal is the fame body which dietli, becaufe »;or?4/, and is b xA«f.;w.u))- 
 corrupted becaufe corruptible ; the foul then, at the Refurreftion of that man ^'T^^'^^.t* 
 which is made immortal, muft put on that body which putteth on incorrup- 7i^S!^.. ^M- 
 tion and immortality. J**' °\' ^f 
 
 ftiiM, a/jri yl^ bji to a¥J)j':>/JfJi* ' » j •5cmtot»< )t^i tiofj.ti^fa.yi^ijiu, aJ^M-xmaji i^ eip^itfsin i^iffnt ootJ, S. Chryjofl. 
 lid loc. '0(!^( riiy a.KaiCna.v, tI ^vvijov tSt» "iSn^i cTwitT/Jtuf, lytL ij.ri aWiif yofA<i»f oaf K5( aVijaini', Tiieodoretm ibid. 
 Oporlet inim camiprivum il}udindi<ne corruptionem, & mortale iJinJinduerc immonalitatem. C^uid mortalc nifi caro > quid cor-- 
 ruptivum nift fan^iis ? Ac nc piitcs aliquid aliud fcntirc Apoflolum providentsm tibi,& ut dc carnc diftum incclligas laboran- 
 ttm, cum dicic ijhd conupiivum & ijlud mortale cutcm ipfani tcncns dicit. Ccrte ijlud nifi dc fubjctto, nifi dc comparcm* 
 pronuntialk- non pocnic : dcmonftrationiscorporalis e(l vcrbum, rfcn*//. (/fiif«f.c/T/N. c. ■ji. Scd & Aportolus cum dicic, 
 Opntet cnim connlrihiU- hoc inJime inconiiptioiicm, ify" mortitlc be ir.diicre immortalit.il cm : numquid non corpus fuum quodam - 
 niodocomingcnris&dipjropaipamis eft vox •" Hoc crgoquod nunc corniptibilc corpus cA, rcfurrcftionis gratia incorrup- 
 tibilccft, & nunc quod'mortak- crt immortalitatis virtutibusinductur. Ruff, in ^)m!>. <^iod dicit Apoftolus Corrufiibile hoc 
 tfy- mortalc \ liCH- ipl'um coipwi, id cfl, carncm, qua: tunc vidcbatur oftcndit. <^uod aurcmcopulat, liiJuoe incorrupt i mem <fy- 
 immortalitatcm ; ilhid indumentum, id ell, vcrtimcntum, non dicit corpus abokrc quod crnat in gloria, fed quod ante itr- 
 glorium fuicctficcrc gloriolum, A\ Hier. Epiji. Si. ad Fammachium. 
 
 The identity of the body rajfed from death is fb ncceflTary, that the very 
 name of the Refiirredion doth include or fuppole it; fb that wh.cn I fay there 
 fliall be a RclLirreQion of the deul, I mud intend thus much, that the bodies 
 of men which lived and are dead fhall revive and rile again. For at the death 
 
 of 
 
 C
 
 382 
 
 ARTICLE XI. 
 
 »»if, S ^9=- notion otrcviviicencvi which is more ordinary in the * Hebrew Language, 
 ll^lcrt'^i it proves as much; for nothing properly dyeth but the body, the foul cannot 
 
 t n-ei i ?«f- of man notliing •]• falleth but his body ; the fpiritgoeth upipard, and no other 
 xhiv^^n-jf jjj^jy falleth but his own ; and therefore the; body, and no other but that bo- 
 lut/^ Tvi- dy, mult rile again, to make a Refurrcftion. If \vc look upon it under the 
 
 A3 
 
 Ki, Ai/'tiI 5^1,. _ I • I J- 1 r I 
 
 ho/jitaix T?< be killed, and nothing can revive but that which dieth. Or to Ipeak more 
 •^e*^^- ^r _ punctually. The man falleth not in refpeft of Iiis fpirit but of his flefh, and 
 M/r^A .c^A therefore he cannot be iaid to rife again but inrefpcdof his flefh which fell; 
 y6 i Ki>.i^T»j man dieth not in reference to his foul, whicli is immortal, but his body ; and 
 "^irO-V'^clTy therefore he cannot be faid to revive, but in reference to his body before de- 
 ji tit Tj m- pi ivcd of life; and becaufe no other flefh fell at his death, no other body 
 OTfi TiicyTi ^jjgj jj,jj. j^jj Q^yj^ therefore he cannot rife again but in his own flefh, he can- 
 TiKvUf;dn: not revive again but in his own body. 
 
 SX » ^"yi '4tiX'i Tcivuj) K titIw, Jts 6x-T}i]cu, Njtr. 6-]. § 6. Nam & ipfum quod Alortuorum RefurreHio dicitur exigic 
 dcfcndi proprieraccs vocabulorum. Atortmrum itaque vocabulo non eft nifi quod amifit animam, de cujus facultacc vi- 
 vebac. Corpus eft quod amictit animam, & amittendo fit morcuum ; ita mortui vocabulum corpori competir. Porro fi 
 Rcii'.rrcftio mortui eft, morcuum autcm non aliiill eft quani corpus, corporis erit refurreftio. Sic & RefumSionis voca- 
 bulum non aliam rem vcndicat quam qux cecidit. Surgere enim poccft dici & quod omnino non cecidit, quod Temper 
 retro jacuit. Refurgere autcm non cit nifi ejus quod cecidit. Iterum enim furgendo quia cecidit rcfurgcre dicitur. Re 
 enim fyllaba iteration! femper adiiibctur, Tlvf. tuiv. Marc. I. $. c. 9. Sed & ipfum RejkneiHoms vocabulum (ignificat non aliod 
 ruere,aIiuJ relufcitari ; &quod adjicitur wJifiMiKmcarnem propriam demonftrat; quod enim in hominemoritur hoc & vi- 
 vificatur, S.Hw:Ep.6i. Si id rcUirgcre dicitur quod cadit, caroergo noftra m vtritate refurgit, f:cut in vcritate ca- 
 dit. Oenn.id. de Red. D:gm. c. 6, ll»$ jS*j'tffji«1a( » pi» m^coK^n. -Iv^n ^ a.Y*.(ra(n( 3 Ta; ouItiis xAnSMffiTeu fj.n rrta-iint 
 
 * TXv RMint iffefimetimes r^C^pr^, winch U froperh ri:furreftion,aca: sa<n«, a:cording to thai of our Saviour Talitlia cumi ; bia 
 more ofien tkey mal^e ufe o/iTrn. vphich it revivicentia or dLytCioui!' And though the) mal^e a dijlinclion j'.meiimes betKten 
 tbem attributing thefirft to the rviclied, the fecond to the jujl, yet it muji not be fo underjlood as if there could be a Revivifcenci rvitb- 
 DUt a Rffurrefrion, a liTin without a nQ1pn,A.'(/ that there M to the wicked a nQ1(;-P, vhicb cannot fo properlj befi called riTID, 
 becaufe tlx) rife n:t to the happinefs oj eternal life. 
 
 Again, The defcription of the place from whence the Refurreft ion (hall 
 begin is a fufficient affurance that the fame bodies which were dead fhall re- 
 vive and rife again. They which Jleep in the dufi of the earth.,ihty which are 
 Dan. i;. 2. /'» the ■[■gravcs fhall hear the voice and rife: the/ta jhaH^ive up the dead which 
 John 5. 28.^ ^yg ffi jf^ nrj^ death and the grave deliver up the dead which are in them. But if 
 iThii Argument the fame bodiesdid not rife, they which are in the duft fhould not revive; 
 ufoco-enutk.^t if God fhould givc us any other bodies, than our own, neither the Sea nor 
 arltr'ccdZ'de- ^^^ Grave fhould give up their dead. That fhall rife again which the Grave 
 «y that chrij} givcs up; the Grave hath nothing elfe to give up but that body which was 
 fpakeofthe Re- j^jj j^j^q jf. therefore the fame body which was buried, at the laft day fhall 
 
 furreliton, "]-,■% "' ■' 
 
 firming th.tt the OS rCVlVed. 
 graiet of igno- 
 rance and impiet} are only there intended, and rifrng U nothing elfe bit coming to the l^notcledge efChriJl b) the preaching iftloe Csfpel. 
 Whereas Chrijl exnefly fpeJ'jofbringingmcnto]udgmeM,v. 27. and divides tloofe which are tf> come oaI of the graves tnto two ranks, 
 neither ofwhkkcan befounderftood. Thefirl} are thofc which liave done good, bejore they come out of the graves, thefe therefore 
 couldnot b: the gravesof ignorance andimpiety, from which no good c.xncome. The fecond are fuch wh}\\3.\t done evil, and fo remain 
 Of evildoers, andtloerefore cannot befaidtohavecomeforthoutof the grates of ignorance and impiet), or to rife by the preaching of 
 the Gifpetio newnefs of life, becaufe th:y are exprefly faid to come firth unto the refurreftion of damnation. 
 
 The immediate confequent of the Refurreftion provcth the identity of the 
 2Cof. 5. ic, dying and rifing body, JVe mufl all appear before the "Jftdgment-feat of Christy 
 that every one may receive the things done in his body., according to that he hath 
 dor.e., whet! 'jr it he good or bad. That which (hall be tlien received is either 
 a reward or punifhment, a reward for tlie good, a punifhment for the evil, 
 done in the body ; that which fhall receive the reward, and be liable to the 
 punilhment, is not only the foul but the body ; it ftands not therefore with 
 
 the
 
 The Resur. r e c tion of the Body. 282 
 
 the nature of a * juft retribution, that he which finned in one body fhould * Qiiamabfur- 
 be punifhcdin another,he which plcafedGod in iiisownflefh Oiould fee God ?o ^hirj""' 
 with other eyes. As for the wicked, God Ihall ^de(}rny both thetr foid 4»^ mumq'Sm 
 body in hell : but they which ^ glorifie God in their body and their fpirit, which 'i"^'" Deo in- 
 are God's, (ball be glorified by God in their body and their fjMrit, for they are fubarti/m''a; 
 both bought with the (ame/'r/ce, even the blood oiChriH. The bodies of the P^r-iri, aiiam 
 Saints are the " mtmbers ofLhrtjl, and no members of his Ihall remain in death : ^Jjl^f'tc luc 
 they are the temples of the Holy Ghost, and therefore if they be defi;royed they qwi'dcm"^aro 
 fhall be railed again. For if the Spirit of him that raifed up Jefm from the dead ^"- n'^")'"'* 
 dwell i ft us, as he doth, and by fo dwelling makethour bodies temples, ^ he leT^coronc- 
 which raifed up Chrifl from the dead jhou/d alfo quicken our mortal bodies, by hit 'ur' item e 
 Spirit that dtvelleth tn us. comrario li*c 
 
 . ' guideni caro 
 
 111 fpurcitiis volutetur, alia vero damnetur ? Nonne prseftat omnem femel fidcm a fpe Refurredionis abducerc, quam de gra- 
 vitate atque juftitia Dei ludere, Marcionem pro Valentino refufcicari ? TenM.dc Refur.Curnis^c. 5(5. Andfpdikjn^ to tht: foul of 
 Tian^ Affirmamus te mancre port vit« difpunftionem, & cxpedare diem judicii, proque meritis aiit cruciatui deftinari auc 
 ictrigerio, ucroque fcmpitemo. (^ibus fuftinendis necelTario tibi fubftantiam prirtinam ejufdemque hominis materiam & 
 raemoriam reverfuram, quod & nihil maliSc boni fentire poiTis fine carnis paflionalis facilitate, & nulla ratio fit judicii fine 
 ipfius cxhibitione, qui meruit judicii paflionem, Li de Teftim. Anim£ cap. 4. J Mat. 10.28. '' i Cor. 6. 20. ' i Cir. 
 6. 15, I J. ^Aom. 8. II, .. ' 
 
 i 
 
 Further, The identity of the dying and rifing body will appear by 
 thofe bodies which fhall never rife becaule they (hall never die. This maybe •••Enoch cran- 
 conlidered not only in the -.'Tranllations oi Enoch and Elias, but alfbin thofe i^cusenmcar- 
 whomCAr//? fhall find alive at his coming, whom he fhall not kill but change ; neus raptus eft 
 ' the dead in Chrijl fliall rife firfl, then they which are alive and remain fhall '" calura, nec- 
 be caught up together with them in the clouds to meet the Lord in the air, and fo pjj^djfi'!^' 
 jhall ever be with the Lord. If thole which are alive fliall be caught up as coioni habenc 
 they are alive with the fame bodies,only changed into glorified and fpiritual quoq^ii^ mem- 
 bodies, that is, with the fame bodies fpiritualized and glorified ; certainly ti"funt "que 
 thofe which were dead fhall rife out of their Graves to life in the fame bodies tranfljci,^, 
 in which they lived, that they may both appear alike before the Judge of the ^i%f£^/,%' 
 quick and the dead. Otherwife the Saints which fliall be with God and with 17. 
 the Lamb for evermore would bechecker'd withaftrange difparity,one part 
 of them appearing and continuing with the fame bodies m which they lived, 
 another part with others. 
 
 Laflly, Thofe examples which God hath been pleafed to give us to con- 
 firm our Faith in the Refurredion, do at the fame time perfuade us that 
 the fame body which died (hall rife again. For whether we look upon 
 the three Examples of the Old Tcftament, or thofe of the -f- New, they t^'-n.Aj.f.ij. 
 all rofe in the fame body before it was diflblved : if we look upon thofe 
 which rofe upon our Saviour's death ; it is written that ^ the graves ' ^^'- 27. 52, 
 were opened, and many bodies of Saints which fept arofe, and came out of'^^' 
 their graves, certainly the fame bodies which were laid in. If then they 
 were to us * examples of the Refurreftion to come, as certainly they * Port difta 
 were, then muft they relemble in their fubffance after they lived again the 'j*°"""'J""^''^I 
 fubftancc in which all the reft fhall rife. And being ChriU himfelf did fjpcrc creda- 
 raife his own body, according to his prediction, '' Deftroy the Temple, and in musdccapulis^ 
 three d.t)s I will raife it up, and declared it to be his own body, faying, n^ortlicis" rciu- 
 ^ Behold my hands and my feet that it is I my felf, being '^ he fhall change our fcitamis? cui 
 vile bodies that they may be fajbioned like unto his glorious body ; it follow- j^',','1"'^.,,/''"! 
 eth that we fliall rife in the fame bodies as our Saviour did, that every ikncationcm 
 particular perfon at the Refurreftion may fpcak the words which Chrili poKttaris, auc 
 
 1 r 1 n / / I ■ • 7 / //• iifl prifcnteni 
 
 then (pake, Beoold it ts 1 my [elf. gratiam reda- 
 
 nimationis, non adeo magnum illi dtnuo moriturosfufcitarc. Enimvcro fi ad fidcm potiu? fcqucftrandum tutur^ rcfur-' 
 rcftioiiis, ergo & illatorporalis prifcribiturdcdocumcmi fui forma, TeiiHll.dc Rcfur. diin.c. ^8. At ego Ucumiiulo dc- 
 
 cipcrc
 
 384 
 
 ARTICLE XL 
 
 cipcrenonpolTf. deWlacia folummodoinfirmum ; nc aliccr dociimema prTniililTe quam rem difpofuiire videatur, imouc 
 ficscniplum rclurrcaionis fine came nonvoluic induccre, raukomagis plenitudinem cxenipli in eadcni lubaamiacxliibeie 
 noil poflTit. Nullum vero excmplum majuscft cocujusexcmplum eft. Majus cilauttm li anirni cum corpore rcfufcita- 
 buncurin docunicntuni fine corpore rcfurgendi.ut coca liominis falus dimidii pjtrocinaretur ; quando exemplorum con- 
 ditio illud potiuscxpcterct quod minus liabcretur, anim*dicofoliu5refurrccUoncm, veluc guftum cirnis rcfurrcfturi fuo 
 in tempore, /in/. "John 2. n. ' /.Ht<'24- 3?- 'Phtli^.zi. •.• Exptftamus in hujus morte & fanguine emundatos rc- 
 niifl'ionem peccacorum confecuturos : refufcitandos nos ab co in his corporibus, & m cadcm carnc qua nunc fumus, ficur & 
 ipfeincademcarnequanatusSc pallusfe niortuus til rclurrcxit. So ueread intheCrcednbuh b) foine is aitnbuted u Atha- 
 nafius, t)otkis n Gregory Nazianzcn. Si ad cxcmp'um Chrifli rcfurgamus qui refiirrexitin carnc, jam non ad exemplum 
 Clirifti rel'urgcmiis finonincarne & ipfi rcfurgemus. 
 
 We can therefore no othervvife expound tliis Article, teaching the 
 
 Refurrectiort of the body^ than by alferting that the bodies which have 
 
 hved and died fliall hvc again after death, and that the lame fielli which 
 
 is corrupted (hall be rcftored ; whatfocver .-. alteration fhall be made 
 
 *'""cfura-ab' ^^^'^ not be of their nature, but of their condition ; not of their fubftancc 
 
 nis confcffio" but of their qualities. Which explication is molt agreeable to the Lan- 
 
 qui- fic giori- guagc of thc ScHpturcs, to the Principles of Religion, to the conftant 
 
 bHic "nl au- ProfeflTion of the Church, againft the Origemfts of old , and the Soci- 
 
 fcrat verita- nia»S of late. 
 
 ttm, S. Hievin. 
 
 EpijlSi. Cum ergo itacvidens, & ut ita dicam palpabile, & manu attreOandum nobis Chriftus dedcrit fusE RefurreSio- 
 
 tiis cxemph;ni, ita aliquisinfanic, ut aliter fe refurrefturum putet, quam rcfurrexic iilc qui primus Refurreftionis aditum 
 
 patciccit ? Ruff- InvcHmt. Noftri autem illud quoque recogitenc, corpora eadem recepcuras in Refurrcftione animas u 
 
 quibub deccireruDt, Tertull. de Anim.'i, cap. 56. 
 
 Having hitherto proved the certainty of this Article, that there fhall 
 be a Refurreciion, and declared the Verity and Propriety of it, that it 
 fhall be a Rtjurreciion of the fame body which was dead ; we may now 
 proceed farther to enquire into the Latitude of thc fame, to whom the 
 Refurrefticn doth belong. And here we find a great difference between 
 the Revelation of his truth under the Law, and under the Gofpel ; Chrijl 
 proved out of the Law that there (hould be a Refurreftion, but by fuch 
 an argument as reacheth no farther tlian unto the People of God, becaufe 
 it is grounded upon thofe words, / am the God of Abraham, of Ifaac, and of 
 Jacob. Job fpcakcth moft cxprefly of the Refurreftion, but mentioneth 
 no other than his Redeemer and himfelf. The place of Dame/, which 
 was always accounted the moft evident and uncontradifted teffimony, 
 though it deliver two different forts of perfbns rifing, yet it feems to be 
 with Tome limitation, Ma»y of them that (Itep in the diift of the earth (hall 
 awake. From whence the Jews moft generally have believed that fome 
 men fhall live again, and fome (hould not ; becaufe it is written. Many fhall 
 awake, but it is not written, All fhall awake. Nay, fome of them have 
 gone fb far by way of reftridlion, that they have maintained a Refurreftion 
 ofthejuft alone, according to that ancient faying accepted amongff them, 
 '.• r«/ ;/ recar- that the '.'Sending the Rain is of the Jufi and Vnjujl , but the Refur- 
 
 £'£"7- ^^^'°" ^f^^'^ ^■''^ " "/^^'^ ?"/ ''^°'"'' Againft which two Reftriaions by 
 de Mmmonidu the light delivered in the Gofpel we fhall deliver the latitude of this Ar- 
 riy'- '5 '^)yJ ^^^'^ '" ^'^"^^^ '•^^^ Propofitions, Firft, the Refurreftion of tlic dead bclong- 
 
 etii not to the Juft alone, but to thc Unjuft alfo. Secondly, The Refur- 
 
 redlion of thc dead bclongcth not only to fome of thc Juft, but to all the 
 Juft; not to fome of thc Unjuft only, but to all the Unjuft, even unto all 
 the dead. 
 
 For the Firft, It is moft evident, not only out of the New, but aifb 
 out of the Old Teftament, Thc words of Daniel prove it fufficiently ; 
 tor of thofe maiiy which Jh all awake, fome fliall rife to everlafling Itfe, and 
 fome to /Jjame and everlajling contempt. But it is moft certain that the Juft 
 (hall never rife to fjame and ei-erltfiing contempt ; therefore it is moft evi- 
 dent
 
 The Resurrection of the Body. ^85 
 
 dent that fome fliall awake and rife befide the Jull. The Jews thcmfelvcs 
 
 did undcrftand and beheve thus much , as appeareth by S. Paul's Apology 
 
 to Felix^ But this I confefs unto tke, that I h.ive hope towards God, which they Alls 24. i-;. 
 
 thtmfdvts alfo allow, that there fjjall be a Refwrttiion of the dead both of the iujl 
 
 and itNJitft. The juft fliall rife to receive their reward, t!ie unjufl to receive 
 
 their punifhment ; the firft unto a Refurre£lion called, in reference unto 
 
 them, the refurreciion of life \ the fecond unto a Refurreftion, named in re- ^f":^^,'/^^. 
 
 lation unto them, the refurreciion of damnation. For as there is f a Refur- ^/JnT'l'vc/Z- 
 
 reciion of the Jttjl, lb there muft alfb be ;z RefurrcBion of the Vnjujl : that as *"/ "■?'?"'(' 
 
 €hrijl faid unto the charitable perfbn, Thou fhalt he blejjed, for thou fjalt fj iJJ.^,] 
 
 be recompenfed at the refurreciion of the Ju^ ; fb it may be faid to the wicked ^ncu:jy,'and 
 
 and uncharitable, Thou fhalt be accurfed, for thou (halt be recompenfed at 't/^^Ttf/' 
 
 the RefLirreQion of the Unjulh For there fhall be a Refurredion that there n>eii be called 
 
 may be a Judgment, and at the Judgment there fhall appear Sheep on the '^*''^<^'f <^<^' 
 
 right hand of the Son of Man, and Goats on the left, therefore they both t'^Z^^e 14. 14. 
 
 fliall life; thofe, that they may receive that bleffing, ' Come, ye blejfed o/?^^""- 2s-34« 
 
 my Father , inherit the Kjngdom prepared for yoa from the foundation of '**' 
 
 the world : thefe, that they may receive that fentence, Depart from we, 
 
 ye curjed, into everlajling fre, prepared for the Devil and his ^^ngels. At 
 
 that I^.efurreftion then which we believe, there fhall rife both Jufl and 
 
 UnjufV. 
 
 Secondly, As no kind of men , fo no perfbn fhall be excluded: whofb- 
 ever dievh is numbred with the Juft or Unjuft. Adam the firft of men fhall 
 fife, and all which come from him. For as in K^dam all died, fo in Chrifi ' <^^r, 15. 22. 
 (hall all be. made alive. Christ is the Lord of the dead, and lb hath a 
 right by that Dominion to raife them all to Life : it is called the Rtfurre- 
 Bion of the dead indefinitely, and comprehendeth them univerfally. By man 21. 
 came death, by man came the Refurreciion of the dead, and lb the Refurrection 
 adequately anfwereth unto Death. Chrifi fhall deflroy death, but if any one 
 fhould be left ftill dead, Death were not deftroyed. The Words of our 
 Saviour arc exprefs and full. The hour is coming in the which all that are in Z"*" S- -2' 
 the graves fljall hear his voice, and jhall come forth, they that have done goody 
 unto the Refurreciion of life, and thty that have done evil, unto the Refurreciion 
 of damnation. In the defcription of the Judgment which foUoweth upon the 
 Refurreftion, when the Son of man fhall fit upon the Throne of his glory, Matth.2^.^ii 
 it is faid that, before him fhall be gathered all nations. We fhall all jland Rom. 14.10. 
 before the Judgement- feat of Chrifi, and if fo, the dead, muft all rife, for they 
 are all fallen. We muft all appear before the Judgment-feat of Chrift, that every ^ ^""^ 5- '°' 
 one may receive the things done in his body , according to that he hath done, 
 whether it be good or evil', and before we all appear, the dead muft rife 
 that they may appear. This is the Latitude of the Refurreftion ; the 
 Refurreciion of the dead is the Refurreftion of all the dead , or of i" all |(rensus7« 
 Mankind. *'' ^''.''' "/ , 
 
 faith, EviT' 
 itttKri-KiudmSK, ri Ta.r]*> Jfa M<t^<r<u irS.av.v ai%yi.a. wdm «^fl{<i)»0T»73- " <""/ Theopliilus cnllt it, xx9oAixU* ar* 
 say/C ilireitlav *»6f •/r«i'. Ad. Autol. /. i. 
 
 Now chis Refurreciion, as an objecl of our Faith, is yet to come ; and 
 we are obliged to believe the futurition of it. There were Hercticks in 
 the Apolllcs days who acknowledged a Refarreftion, but yet deftroy- 
 ed this Article, by denying the relation of it to the time, as Hymenens 
 
 Ddd and
 
 ^86 
 
 ARTICLE XI. 
 
 2 77w 2 1 8. and Pbiktus who erred concerning the truth , faying , That the Refnrre^ton is 
 Nonnulii at- p_tjl already , and Co overthrow the faith of fame. To believe it already paft, 
 bTq^'affiTu^ is to deny it , bccaufe it cannot be believed paft, but by fuch an Inter- 
 dicic Apofto- pretation as muft deftroy it. As they which interpret this Refurredlioa 
 lus, Quu ir qi^ fhe likenefs of ChrifPs Rcfurreftion; that as he died and rofe again, 
 cnTCbrip,& lo we fhould die unto Sin and live again unto ivignteoulneJs, attnbu- 
 refurreximus jj^cr all to the R-Cnovation of the mind , muft deny the RefitrrecHon of the 
 
 ckmeo ; ncc in- / P 
 telligentcsqua- eOajf, 
 tenus dicatur, 
 
 arbitrati funt jam faftam cflc refurredionem, ncc uUam nlterius in fine temporum effe fperandam. Ex qMibiu eft, inquir, 
 J/tmenjHS iy F^ik'tus, qui circa veritatcm dbcrraverynr , dicentes refurre^Honem jam fa^am ejje. Idem Apollolus cos 
 arguens detcftatur, qui camtn dicic nos rcfurrcxillc cum Chrifto, 5. Aug. Epift. 1 19. tid Januariitm. Thisrcas the Herefieof 
 fi; Sclcuciani or Hermiani, at the fames. hugalWne tejlijies, Hxtd. ^g. Rcfurrreftionem non putant futuram, fed quotidie 
 fieri in generatione filiorum. Thus TertuUian relates of fome Heretkkj in his time , who made the Kefwrreiiion wholly Allego- 
 rical and)et pretenJeJto believe a Rcfurre'lion in the flefli, but underfiood it in this life at the Baptifmal renovation, and h faft 
 when the) profejjtd to believe. Exinde trgo Refurredionem fide confequutos cum Domino cffe , cum eum in Bapiifmatc 
 iiiduerint. Hoc dcnique ingenio ctiam in colloquiis facpe noftros decipcrc conlueverunc, quafi & ipfi rcfurrcftionem 
 carnis admitcant. ViC, inquiunt, qui non in hac carne refurrexi: , ne flacim iilos percutiant, fi refurreftioncm ftacim ab- 
 nuerin: : tacice auccm Tecimdum conlcientiam fuam hoc fentiunt. Vf , qui non, dum in hac carne eft, cognovcric arcana 
 hirecica, lioc cnim apud illos relbncftia, Tertull.de Refurrell. Carnis, cap. ip. 
 
 Now as we know the doftrine of the Refuneftion was firft delivered to 
 be believed as to come ; ih we are alTured that it is not yet come fince the 
 doftrine of it was firft delivered , and is to be believed as to come to the 
 Join II. 24. end of the World; becaufe, as Martha called it, it is the Refurrcclion at 
 the Uft day. Job who knew that his Redeemer lived, did not expcfl that he 
 fliould ftand upon the earth till the latter day ; Chrifl hath no otheivvife de- 
 John6:i9. clared his Father^ s wi/l, than that of all which he hath given him^ he flmUcL 
 lofe nothing, but jhottld raife tt up at the Lfi day. The Corn is fown and laid 
 Matt. 13. 39. in the ground, and the Harveft is the end of the World. We muft not expeQ: 
 1 Cor. 15. 52, to rile from the dead till the Uji trump. The Lord himfelf fhall defcend from 
 ' ^^' '''' '^' heaven with a, jbout, with the voice of an Archangel and rvith the trump of God 
 A^s 17. ?i. before ; all that are in the graves jhall hear his voice. God fliall judge the IVorldy 
 John 5. 28. ^jjj therefore (hall raife the World : but he will not raife them to that judg- 
 ment till the end of the World. 
 
 Thus having demonftrated that the will of God hatli been revealed that 
 there ftiould be a Refurredion ; that the Refurreftion which was revealed is 
 the RcftirrcQion of the body ; that the bodies which are to be raifed are the 
 fame which are already dead or fball hereafter die; that this Refurreclion is 
 not paft, but that we which live (ball hereafter attain unto it ; I conceive I 
 have declared all which is necelTary by way of explication and confirmation 
 of the Truth of this Article. 
 
 The Value of this Truth, the Neceflity of this Doftrlne will appear; 
 Firft, In the Uluftration of the Glory of God, by the molt lively demon- 
 ftration of his Wifdom, Power, Juftice, and Mercy. God hrft created 
 all things for himfllf, and the Refurreftion is as it were a n^w Creation. 
 The Wifdom and Power of God are manifefted in this acknowledgment, 
 in as much as without infinite Knowledge he could not have an cxatl and 
 dilKn£l comprehenfion of all the particles and individual dufts of all the 
 bodies of all men ; and without an infinite Power he could noi: conjoin, ce- 
 ment, conglutinate and incorporate them again into the fame flef]!. The 
 Mercy and Juftice of God are declared by the fame profeftiou ; the Mer- 
 cy, in promifing life after that death which we had fo juftly delerved; the 
 Juftice, in performing that promife unto all true Believers, and in puni(h- 
 
 iflg
 
 The Resurrection OF the Body. 587 
 
 ing the difobedient with everlaiiing flames. When ye fee this, faith the Pro- V"-^6. 14. 
 phet, your hearts jh-ill rejoice^ and your boms ^dl flour ijb like an herb ; Unci the 
 hand of the Lord jhdl be known townrds his Jervants, and his indignation towards 
 his enemies. 
 
 Secondly , It is neceOTary to profefs the belief of the Rtfurreciion of the 
 body^ that we may thereby acknowledge the great and powerful Work 
 of our Redemption; confeffing that Death could not be conquered but 
 by Death, and that we could never have obtained another Life, had not 
 the Saviour of the World aholifjed deaths and brought life and immortality to 2 T"^- i. »^' 
 light through the Gofpel. If Chrift were not the Life, the dead could ne- 
 ver live : if he were not the Reiurreftion they could never rife. 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, we could never break through the barrs 
 of Death, or pafsthe gates of Hell. But he hath undertaken to vanquifh 
 our enemies, and our laji enemy to be destroyed is death : that the Prophecy Hof. i?. 14. 
 maybe fulfilled, Death is fivalloived up invi^ory, and we may cry out with »co»-i5. 54, 
 the ApofHe, Thanks be to God, who giveth m the victory through our Lord ^'" 
 Jefus Christ. 
 
 Thirdly, The Belief of this Article is neceffary to ftrengthen us againfl: 
 the fear of our own Death, and immoderate forrow for the Death of 
 others. The fcntence of Death pa {fed upon us for our fins, cannot affright 
 and amaze us, except we look upon the fufpenfion , relaxation, or re- 
 vocation of it in the Refurreftion; but when we are afTured of a Life after 
 Death, and fiich a Life as no Death fhall follow it, we may lay down our 
 fears arifing trom corrupted Nature, upon the comforts proceeding from 
 our Faith. The departure of our Frieids might over-whelm us with grief, 
 if they were lofl: for ever ; but the Apoffle will not have us ignorant con- iTheff.4.11. 
 ccrning thofe which are afletp , that ire forrow not even as others which have 
 no hope. 
 
 Fourthlv, The Belief of the Refiirreftion hath a neceffary refleftion upon 
 this Life, by way of preparation for the next . as deterring from fin, as 
 encouraging to holinefs, as comforting in affliftioYis. How can any man 
 commit a deliberate fin while he thinks that he muft rife ai d ftand before 
 the Judgment-Seat, and give an account, and fuiTer for ever the pu- 
 nifhment due unto it ? What pleafure can entice him , what inclination 
 can betray him for a momentany fatisfaftion to incur an eternal reje- 
 ftion? How can we defile that body which fhall never be raifed to Glo- 
 ry hereafter , except it here become the Temple of the Holy Ghofl: ? 
 Saint Paul who had delivered the Doflrine, hath taught us by his own 
 example what work is expefted to be wrought upon our Souls by it. / 
 have hope, faith he, towards God thaf there fhall be a Rcfurre£lion of the A^'U-^'i^S' 
 dead , both of the jufl and unjitft. i^nd herein do I exercife my felf to have 
 always a confcience void of offence toward God and toward man. This is the 
 proper work of a true belief, and a full perfwafion of a Refurreftion ; and 
 he which is really pollellcd with this hope, cannot chufe but purifie him- 
 lelf ; alivajs abounding in the work of the Lord, forafmtich m he knoweth that his ' Cor. 15. ^g. 
 Ubokr is not in vain in the Lord. This encourageth all drooping fpirits, this 
 fuftaineth all fainting hearts, this fwccteneth all prefent mileries, this light- 
 neth all heavy burdens, this encourageth in all dangers, this fupportcth irl 
 all calamities. 
 
 Having thus difcovered tlic Truth of this Article , we may dafily per- 
 ceive what every man is obhged to believe, and undcrfiood to protcis, 
 
 Ddd 2 when
 
 388 ARTICLE XI. 
 
 when he confelTeth a belief of the Refurreclion of tl)t body; for thereby he 
 is conceived to declare thus much, I am fully periwaded of this as of a moll 
 ncceffary and infallible truth, that as it is appointed for all men once to die, 
 lb it is alio determined that all men fhall rife from death, that the Ibuls flpa- 
 rated from our bodies are in the hand of God and live, that the bodies diflbl- 
 ved into (\a{)c, or (cattered into afhes, fhall be recollefted in themfelves, and 
 re-united to their Ibuls, that the fame flefh which lived before fhall be revi- 
 ved, that the fame numerical bodies which did fall (hall rife, that this refuf- 
 ciration fhall be univerfal,no man excepted, no flcfli left in the grave, that all 
 the ]ui\ fhall be raifed to a refurredion of life, and all the Uniuli to a refiir- 
 reftion of damnation, that this fliall be perfornied at the iaft day when the 
 Trump {hall found; and thus / believe the Refnrre6lion of the body. 
 
 ARTICLE
 
 And the Life Everlasting. 389 
 
 ARTICLE XII. 
 ;^nti tljc JLift €mimnQ. 
 
 THis laft Article though ■]■ not to be found in all, yet was exprefled in f i^otinaiijor 
 * many ancient Creeds : in feme by way of addition, a»d the life ever- tlTthatlf tbi 
 hjtifjg ; in others by way ofconjunQion with the former, the Refitrrecfioaof Re'urream,<t) 
 the body unto ever Ufting life. Upon this connexion with the former will fol- o" «'"''* *^ 
 low the true interpretation of this concludmg Article; for thereby we are wt only l-xp'wn- 
 perfwaded to look upon it as containing the ftate of man after the Refurredli- ''^'^ '*• ^q^^'* 
 onmthe world to come. 'XS'^£^ 
 
 the Gretl^ and 
 Roman, and yet maizes no mention of this Article, but concludes mth that of the Refun.^Sion. Sed& ultimusiftefermo, qui 
 riifurreftioncm carnis pronunciac, fummam totius pertcflionis fuccintta brevitate concludir. And whereas he flictvs the cu- 
 ftom of the Aqmkian Church to make a Crofs upon their forehead at the naminiofh\i')\iScatnh, he tells hs clfenhere, in his AffAogy 
 againjl S. Hierom, that it was to conclude tlx Creed. Quo fcilicet frontem, uc mos eft in fine Symboli, fignaculo contingen- 
 tes, & ore carnis huius, videlicet qujm cuntingimus, refurreftioncin tatentcs, omnem veiienat* adverfiim nos lingus ca- 
 luniniandiadicum prseftrutnius. In thef.ime manner S.Ukr. his contemporary, InSymbolo fidci fefpci noftri, quod ab Apo- 
 ftolis cratlitum non fcribitur in cliarw fe arramento, fed in tabulis cordis carnalibus, poft confeflionem Trinitatis & Uni- 
 tacem Ecclefii omneChridiani dogmatis (acramentum carnis rcfurreftione concluditur, Ep.ft. 6i. So S. Chryf. //"w. 40. in 
 Cor. p. 514. NUt* y6 ¥ ci',u.f}^hiiv r f/.V'pKeiy pi)|H«Tf;'(i incinar i^(ptCi^aiv ;g TtPj ee/ft,Vj ^ivovof T i* ? ^fx**x-''^' 
 X^'ivTotv JhyjJ-irav )y '7»to-t£j« tJtiam T^jjiSs^^j ?Trt>'/i/iWkO^/3*T'](^Hi', K-.h£ ovrif hiyHV irirrii-t^a nftfu^aV 
 tinifrtnr, 1^ Hirti -jrirw raurif jicfrjii^ii^*, «J jaf to of/cKoyTtfiu rttrt wj r «tWai', tots K<9/5.a8* «f ti7|/ -rifytuJ ? 
 iifai/ vAjj.cf.Tvy lutirav. So Maximus Taurinenfis<z/?tT thofe aords Carnis RcUirreftioncm, adds. Hie RcligionisnoOrsc finis, 
 hie furama crcdcndi eft. AndycnmdusForzmitusafter thefame rvords, fimima perfedionis concluditur. And in the Ms. 
 fet forth by fFf Archbifliop of Armagh, Qn(x.i< a,ya.px.nv and Carnis Rcfurreftione are the laft rvoids. * As Pectus Chry- 
 foIogusei/i^e//>, Credimus vitam aecernam, quia poft refurrcftioncm ncc bonerHm finis eft ncc nialorum. Signare vos, 
 Serm.6o. and again. Bene addidit-i/if/jm itternam, utferefurrefturumcrcdcr;.t qui rcfiirgec per ipfum qui cum Deo Pacre 
 & Sp. S. vivac & regnat. Jo Etherius Uxomcnfis, «?«</ Eiifebius Gallicaniis. So we find ictm. dcTenip. iji.Sf de Sym..ad 
 Catech./.i. Quomodo carnis Refurreftionem ? Ne forte putec aliquisquomodoLaZari, ut fcias non lie elks, addicmi eil 
 in vitam sternam, and I, 2. Hoc fequicur etiam in S. Symbolo, quod poft Refitrreilionem carnis, credanius 'fy vitam sicrnam, 
 l.2-&i.'\- Hoc fcquitur in S, Symbolo quod omnia qui credanius & fperamu; in vicajttrna percipiamus. And drolai 
 Magnus inhis ReprehenfionofEzftViusBiftiopofAncyta. Non eo mode prjjudicJt prf terniidio imaginum adorationis facrSE 
 fidei puricati, qua: interdida potius quam inftituta eft ; ficut praEJudicant RemilTio pcccatorum, carnis Refurrcftio, &Vita 
 fucuri Ifculi, li in contclllone pritermictancur, quae utiq; St inomni fcripturarum ferie pradicantur, & ab Apoftoiis in Sym- 
 bolo laudabili brevitate connexf tenentur, Capit. t. j. c. 6. Anonymus in Homilia fjcra jetfir'h by Elmcnborftius with Gen- 
 nadius. Poft illam abrenunciationem nos interrogat) a Sacerdote, Credis in Dcum O.tinipotentc.Ti, crcarorem cali 'ic terne .' 
 unufquifque rcfpondit, Credo. Credis & in Dominuni Chriftum Kilium ejus unicum, Uominum nacum ex Mari.i Vir- 
 gine, pailum 8c fcpultum ? & refpondit, Credo. Tcrtia intcrrogatio, Credis & in opiritum i. SanftamEcclefiam Citho- 
 licam, Sanftoriun communioncm, remilTionem peccatorum, carnis refurreftionem, & vitam iternam ? & refpondit nnuf- 
 quifque noftrum, Credo. 
 
 As therefore S. Paul hath taught us to exprefs our belief of a Refurreclion 
 both oftbejit'si a»d the nnjufl, io attcr the Refurreflion we are to confider the 
 condition of them both, ot the one as rifcn toevcrlafting life, of the other as 
 rifen to evcrlafting punifhment and contempt, and fo thole who firft ac- 
 knowledged this Article i' did interpret it. Although therefore ^'f^ c'ver-\^lf^2J'^^!^'J^'^ 
 la/iwgy as it is ufed in the Scriptures, belongeth to the Juft alone, and is o/ciMyfoiogus, 
 never mentioned otherwile ijian as a reward promifed and given to them C'"'^'^™''^ vi- 
 who fear and icrve the Lord, yet the fame words may be ufed to exprefs q'da^poft'Re- 
 the duration of any perfbns which live never to die again, whatfoever their furrcftioncm 
 ftate and condition in it felf fliall be. For as the Refumctcon of the dead ^'^^^ ^^'ncc 
 is taken in the Scriptures for the happy and eternal condition which fbl- maiorum, 
 loweth alter u, as when the Apoftle faith, .*. Jfby any means I might attain jl/*!''" •'" V' 
 unto the Rtfurrection of tht dead; which he mufl needs be moft certain to pu-e it H wi 
 
 bartly mtsx' 
 e)( but l^ai(«t<-(«i7»«, »i< tW ica-fai"-'!'"' ^ HK^ty ' and in the Alexandrian Ms. h< jtui i^avtracii- tUjS c* nnf^r, 
 which u the moH ancient reading, as apc.oeth by the Vulvar Tranjlation, Si modo occurram ad rciurrcctioiicm nu-r eft 
 ex moriuis, and the reading of Ternillian, 61 qua concurram in rcfitrrcrtionem qui eft i mertuis, and the Syia({_ Jran' 
 
 jtation.
 
 390 ARTICLE XII. 
 
 flalion, J^n'Q 7~V1 ]0T NHO'pV.^?/ rhe'clnvi^stf of it [elf, was t.ilien for m mire than ati-nirn by my of rL- 
 TrMflators. And S. Chry fofiom JiJp unJerft.mJit, as apfeanth by thefe mrjs upon the f bee, EW«< KstJavTiim, f imV, «'( rlui 
 
 ■ii\nt i By tchii'i it apfearelh that S. Clirylbftom toili^no notice of the ivcrj <J^xriL?s.ai!, or of the fhrafe i LktV reicf a», but as the 
 i'r.terpretatiinof the Apoftles inrer.tim aJJeth, 'iroia.r atraZda. ar*?ain'> f»n; tLm -rgff ojjrlr iyvattv t X£(?tK. 50 alfo 
 Theodorct's pMitphr^ije, Iv* /ujTetj^a k, rn< ctr<tr«t««(- /' « therefore I conceive a Kotion peculiar to Theophylact among ike 
 Oreeli^.', riifTtS iylitniTcu, v iJiifiat ifAVT-.t l/invi^vTcu. 
 
 attain unto, vho believed the RcfurrcQion of the Jufl: and Unjuft, and 
 therefore if he had fpckcn of theRcfurrcdlion in general, as it belongeth unto 
 all, he needed not that exprefhon, Jfhj> any means, not that which went be- 
 fore, thefelloivfi}ipofChriji*sfttfferings,\o\: without them he fhould certain- 
 ly rife from the dead ; but he meant that Refurreftion which followeth upon 
 the being m.tde conformable unto his death^ which is a Refurreftion in confor- 
 mity to the Refurrcclion of Chrift. As, I fay, the RefurrtBion ofth dead is 
 taken in the Scripture for everlafting happinefs, and yet the fame Language 
 is and may be ufed for the general Refurreftion of all men, even of Itich as 
 t Sed fcknJu Hiai[ be everlaftingly unhappy; ffb the life everlajJing, though ufed for a 
 ncshum&nu- Rc^vard given only unto the Eled, may yetbetaken as comprehending the 
 Jirciurgereivj- condicion of the Reprobate alfo, underilood barely for the duration of per- 
 
 fe7noDomn« lons living. 
 
 reiurgenc ad AH thoIe thcn who fhall rifc from the dead fliall rife to life, and after the 
 g\ofum.R.<^n. Refurrection live bv a true vital union of their fouls unto their bodies : and 
 becaufe tiiat union Ihall never ceafe, becaufe the parts united fhall never be 
 difTolved, becaufe it is appointed for men once to dicy and after their revivify 
 cency never to die again, it followeth that the life which they fhall live, 
 mull: be an everlafting life. 
 
 To begin then with the Refurreftion to condemnation ; the Truth inclu- 
 ded in this Article in reference unto that, is to this effeft, that thofe who 
 die in their fins, and fhall be railed to life, that they may appear before 
 the Judgment- Seat of C/t/'// , and fhall there receive the fentence of con- 
 demnation, fliall be continued in that life for ever to undergo the punifh- 
 ment due unto their fins; in which two particulars are contained, the du- 
 ration of their peribns, and of their pains. For two ways this Eter- 
 nity may be denied ; one, by a deftru£lion or annihilation of their per- 
 ibns, with which the torments muft likewife ceafe ; the other, by a 
 fufpcnfion or relaxation of the punifhment , and a prefervation of the 
 perfons, never to fuffer the lame pains again. Both of which are repug- 
 nant to the clear revelations of the Juftice of God againft the difobedience 
 of man. 
 
 Our lirfi: AlTcrtion therefore is, that the Wicked after the day of 
 
 Judgment fhall not be confumcd or annihilated, but fhall remain alive in 
 
 foul and body to endure the torments to be infliQed upon them by theju- 
 
 flice of God, for all the fins committed by tiiem while they were in the 
 
 body. They who of lateoppofe the eternal fiibfiftence and mifery of the 
 
 wicked, flrangely maintain their Opinion not as a pofition to be proved by 
 
 • ^I'^f'T;" 5S reafbn, as fome of the * Heathens did, but as a truth delivered in the Scri- 
 
 ff«*''^I>i)/55r; ptures ; as if the word it felf taught nothing but an annihilation of the e- 
 
 jt: 6ia:Lm(,\- nemiesof God, and no lafting torment ; as if all the threats and menaces 
 
 • ^"^^^^mtV* of the iuftice and wrath of God were nothing elfe but what the fcoffing 
 
 ■Sb. s. Empi- Atheill expefts, that is, after death never to be again ; or if they be, as it 
 
 ricu! adv. Ala- ^ygrg ^^ ^ momcnt to lofe that beioe for ever. Becaufe the Scripture 
 
 ipeaks
 
 And the Life Everlasting. 
 
 991 
 
 Ipeaks of them as of fuch as fhall bs deilroyed, and perifh, and die ; 
 therefore they will give that comfort to them here, that though their life 
 in which they fin be ihort, yet the time in which tliey are to be tormented 
 for their fins fliall be fhorterfar. They tell us where the Scripture men- 
 tiotieth deftruftion in Hell, it fpeaks of perdition, but no torment there. lom'Matctei 
 In this fenfe will they underftand thofe words of Chrift, (fo full of terror 10.23. perdi- 
 in the true, fo full of comfort to the wicked, in their expofition,) ^ Fear not tionem cancum 
 thtm which kill the body, but are not ablt to kill the foul; but rather fear him hcSnoncfu' 
 which is able to deflroy both foul and body in hell. If this place fpeak, as thofe c\ii\i,SmjlaHi 
 men would have it, of perdition only, not of cruciation, then will it fol- '.^"^.'' ^"'1 
 low that God is not able to cruciate and torment a man in hell ; for there can tcmo iiiichri- 
 be no other reafon why it muft be fpoken of perdition only excluding cru- '"''.''o''". .fui 
 ciation, but becaufe he is able to annihilate, not to cruciate. No, certain- ckbokii&An- 
 ly a man may be faid to be deftroyed, and perifh, to be loft and dead, who p'' "^i"^ O'^l 
 is rejeaed, feparated and disjoyned ftom God the better and the nobler life „omine Inr'" 
 of man; and that perfbn fo denominated may ftill fubfift, and be what in qucque comi- 
 his own nature he was before, and live the life which doth confift in the "^"llO "™ 
 vital union of his (bul and body, and fb fubfifting undergo the wrath of b"unt"r,T1« 
 God for ever. Nor fhall any Language, Phrafes or ExprefTions give any 'i«'e'^un'«r: 
 comfort to the wicked, or ftrength to this Opinion, if the fame Scriptures, fcfr.fTJ'. '" 
 which fay the wicked fhall be deftroyed, and perifli, and die, fay alfb that "Mai l^. \u 
 they fiiall be tormented with never dying pains, as they plainly and frequent- 4^- Q,"byp^y^; 
 
 'y "0. quecniiii dixe- 
 
 Depart from meyecurfed, (hall the Judge eternal fay to all the Reprobate, r'^ Dominus, 
 » intoeverlafiing fire; and left any {hould imagine that the fire fiiall be eter- m^edifli "ir^ 
 nal, but the torments not J it followeth, andthefefJjallgoarvayintoeverLiJ}- ignem perpe- 
 ingpum(hment, but the righteou^s into life cter^ial. Now, if the fire be ever- ^"""^'- '^' ^* 
 lafting by which God punifheth the Reprobates, if the punifhmen? infliftcd damnatT:^& 
 be alfb everlafting, then muft the Reprobates everlaftingly fubfift to endure qui^ufcunque 
 that punifliment, otherwife there would be a punifhment inflifted and none til^eMi'pZ'it 
 endured, which is a contradiction. Now the life eternal may as well be af- w?/, hi fL-mper 
 firmed to have an end, as the everlafting punifhment. becaufe the v are both de- P'^"''^'P'""J, . 
 
 ,. t ■ 1 * r rr regnum, ii in 
 
 livered m the t lame exprelhon. • eo profidunt 
 
 femper. 
 f Keu eiTrcf^iifft\]at »Toi »}{ KoKxtlP tdeJfiov, ei j JiKauot tJf ^aW ajavioY. Matth. 24. 46. Antiquus ille Perfua- 
 for in mcmbris fuis, id eft, in mentibus iniquorum futuras pcenas quafi cerro fine detcrminat, ut corum corrcptiones 
 extendac, &eo magis hie peccata non nniaiit, qui iftic affirmant peccatorum fupplicia finienda. Si.ntenim nunc cciam 
 qui idcirco peccacis fuis ponere finem negligunc, quia habere quandoque finem fucura fuperfe judicia fufpicantur. <^'\. 
 bus brevitcr refpondemus, fi quandoque finienda funt fupplicia reproborum, quandoque finienda Tunc S: gaudia bcato- 
 rum: per femctipfamenim Veritas di.it, Ibunt hi in fufplicmm sternum, ]uftiautem in viiam diernarn. Si igitur iioc vtrum 
 non eft quod minacuscfl.nedue tft ilhid verum quodpromifit. 5.Crf^or. ^Wom/. /z5. 34. c^j/'. ii. Affirniamus to (Aniina^ 
 manarc poft vitt difpunftionem, & cxpeftare diem Judicii, proquc meritis, aut critciatibus dcftinari, aut rcfrigerio 
 utroque fenipicerno. TertuU. de Teftim. Anim£. Dcus itaque judicabit pleniu3, quia cxtremius, per fcntentiam *tcrnam 
 ram fupplicii quam refrigerii. TertuU. Je Anima, cap. ^:^. Qui produfto avo ifto judicaturus fit fuos cultorcs in vit<txter- 
 na; rctiibutionem ; profanos in ignem xquc perpetem & jugem, fufcitatis omnibus ab initio dcfunftis ad utriufquc mc- 
 riti difpunftionem. Afolog.c, i9. 
 
 Indeed the eternity of that fire prepared for the Devil and his Angels is 
 a fufficicnt demonftration of the eternity of fuch as fiiffer in it, and the que- 
 ft;ion only can be what that eternity doth fignifie. For, becauie fbme 
 things are called in the Scriptures eternal which have but a limited or deter- 
 mined duration, therefore ibme may imagine th9 fire of Hell to be in that 
 fenfe eternal, as lafting to the time appointed by God for the duration of 
 it. But as the fire is termed eternal, fb that eternity is defcribed as abfo- 
 lute, excluding all limits, prcfcinding from all detcrmiU'icions. The end 
 of the burning of fire is by extinguifhing, and that which cannot be extin- 
 
 guiftjcd
 
 592 ARTICLE XII. 
 
 guillied can never end ; but fuch is the fire which (hall torment the Repro- 
 At.it. 5. 12. bate ; for he, vvhofe/^/^ is in his hand, /ball burn up the chaff with unqntnch- 
 ^itis.'a! die fire •■) and hath taught us before, that// is better to enter into life h.tlt 
 or maimed., rather than having two hands or two feet to be ctjl into everlafling 
 fire, to go into hell, into the fire that never Jhall be quenched ; and hath far- 
 ther yet explained himfelf by that unqueftionable addition, and undeniable 
 *rmttde dcfcription of the place of torments, Where the norm dieth not, * and the 
 pJritMu, fre is not quenched. And that we may be yet farther affured that this fire 
 Ml '^' h ^■"''^ ^^'^ ^^ never extinguifhed, we read l\^zt the ^fmoak of their torment afcen- 
 JgniTit/rnu" dtth Up for tver and ever \, and that thofe which are '' ca(l into the lake of fir t 
 nimamus, qufi ^^^ brimftone, (ball be tormented day and night for ever and ever ; which ex- 
 Sm "e^us*^ u- prefTion of day and night is the fame with that which declareth the eternal 
 Its ftimmarum happincis in the heavens, where "^ They refi not day and night, faying., Holy, 
 idus fufcKcnt, jjgj^ [^^ly . ^vliere thty are before the throne of God, and Jerve him day and 
 b« a°uc"iim"'^ night in his Temple. If then the fire in which the Reprobates are to be tor- 
 nuiteesccnt mentcd, be cverlafting, If foabfolutely everlafling that it fhall never be quen- 
 de^di'cf^'rent? chcd, if fo Certainly never to be quenched that the fmoke thereof fhall afcend 
 dioiiiunifupcr- for evcr and ever, if thofe which arc caft into it fhall be tormented for ever 
 i"^s°'imr°inf" ^^^ ^^^^ C^^^ which the Scripturcs exprefly teach) then (hall the wicked 
 cus fatu, & never be foconfumed as to be annihilated, but fhall fubfift for ever, and be 
 quod nobis ja- coetcrnal to the tormenting flames. And fo this Language of the Scriptures 
 tat'ern^'^pfoba^ provcs not Only an effect eternal, as annihilation may be conceived, buc an 
 cum diflliianc, etcmal efficient never ceafing to produce the lame effeft, which cannot be 
 wr'^ nunquini annihilation, but cruciation only. And therefore the fire which confumed 
 tam'en finiun- Sodom and Gomorrha, bears no proportion with the flames of Hell : becaufe 
 ?"■• all men know that fire is extinguifhed, nor doth the fmoke thereof afcend 
 
 * Rru. 14. II. ,, , o ' 
 
 t Ei{ cdma. -5 for ever and ever. 
 
 tUUVCilV cjjtov • 
 
 Andreas C^far ud locum, f R.ev. 20. 1 o. \ Rev. 4. 8 . ?• ' 5 • 
 
 Neither doth this only prove the eternity of infernal pains, but clear- 
 ly refute the only material Argument brought againft it, which is laid upon 
 this ground, that the Wicked after the Refurreftion fhall be punifhed with 
 death, and that a fecond death ; and fo they (hall be no more, nor can in 
 any fenle be faid to live or fubfift. For, the enduring of this fire is that 
 very death, and they are therefore faid to die the fecond death becaufe 
 Rev. 2. II. ^i^gy endure eternal torments. He that overcometh, fljall not be hurt by the ft" 
 cond death ; it feems that they which fhall die that death fhall be hurt by it; 
 whereas if it were annihilation, and fb a conclufion of their torments, it 
 would be no way hurtful or injurious, but highly beneficial to them. But 
 the living torments are the fecond death. For Death and Hell were cast into 
 the lake of fire, that is the fecond death. Whofotver was not found writ- 
 ten in the book of life was cast into the lake of fire, this is the fecond death. 
 t77.f chaidee ^^^c 'jews before our Saviour's time believed there was a fecond death, and 
 j'araphrafe ma- though it wcte not exprclfcd in the Oracles themfelves which werecommit- 
 nm ''ont"'^ai ted to them, yet in the received t expofition of them it was often mentio- 
 Df«f. :!^'(5. ned, and that as the puniH^ment of the wicked in the life to come j and 
 
 LetRcubcnlive 
 
 and not die, he expoundeth thus, :niCl^ Xb iO^OTI SPIQI KQvy 'in:3 D1S"I ^D^ Lee Reuben live in 
 1 fc of the world, and not die the fecond death. So the Jargum of Onkclos. Tl;e lerufalcm Targ. more exprefly, ]Q1N"I ^n^ 
 : ■'HN-l NiQ7y7 X'yiy-) pp'O nnn N3^Dn NDn"'0:i mO^ X"?! ;^"in i^O^ya Let Reuben live in this 
 World, and let him not die the fecond death, which the wicked die in the World to come. So //^. 22. 14.. Surely this 
 iniquity ftall not be purged from you till ye die. ^JPIQ pmCH H ly ^"'37 ptn )f«<nn pDDiy^ CHjH 
 ••S^J'j.n and 6',. 6. I will not keep filencc but will recompcnfe, cvcd recompenfe into theii bofom. JPS Ni7
 
 And the Life Everlasting. 
 
 393 
 
 :]in'ij n^sn^nn J»<nic7 iidckt \mi'\n nuy-iis pn7 nr^'s jn-x sjvna sdis \r\i i win noc 
 
 give tliem an end in this life, but will recompenfc them with vengeance tor their fins, and deliver their bodies to the 
 fecond death. From (hife and the lH^e places it appeareth, that the Jewt believed that the waked ajter death ffmtd be ddhered 
 to a fxond death ; that this death jhould be in the World to come ; that the) fl-.oidd by this de.itb be funifl:ed for their litis and 
 St. John revealed that this pimiflmem Jl.a!/ be by everlafiing burnings. Kcu 9«Va7o/ j ujcujrai JVo • o p. rSf ni/M ■Tre/jKiu- 
 f ©■ • « jj <ft' itjjfi\»\tj.eirav tKlint WaytJ^©- &» -nS (jLin^oyji cuiiyi^ , off-s^ S^jc li n -rvcft yiiviet,. Andreas Cafar. 
 in Apocal. 
 
 what this punifhment fhall be, was in thefe Words revealed to St. John, Rev. 21. S. 
 Bui the fearful and unbelieving , and the abominable and murtherers and whore- 
 mongers and forcer ers and Idolaters, and all lyars jball have their part in the lake 
 which hurneth with fire and brimjlone, which is the fecond death. Now if the 
 part in the lake be the lecond deatii, if that part be a perpetual permanfion 
 in torment, as before it is proved; then to fay that the wicked Ihall die the 
 lecond death is not a confutation of their eternal being in mifery, but an 
 adertion of it, becaufe it is the fame thing with everlafting torments, but 
 delivered in other terms. 
 
 And if the pretence of death will not prove an annihilation, or infer a 
 conclufion of torment, much lefs will the bare phrafes of perdition and de- 
 ft ru5i ton ; for we may as well conclude that wholbever fays he is * undone, *''o^vn<t>, 
 mtends thereby that he (hall be no more; befide, the eternity of deftru- P^rii. 
 dion in the language of the Scripture fignifies a perpetual perpcfTion, and 
 duration in miiery. For when Chrijl fliall come to take vengeance on them that 2 Theff.i. s, $. 
 know not God, and obey not the Gofpel of our Lord Jefus Chrifi , they Jball be 
 puni/hed with everlafting de/lruBion from the prefence of the Lord, and from 
 the glory of his power. Wherefore I conclude that the wicked fhall rife to 
 everlafling punifhment, continuing both in foul and body under the wrath 
 of God and the torments proceeding from it, never to be quitted of them 
 by annihilation; which is our tirft AfTertion, againfl the t covert Doftrine + ^'^f^ »V'^ 
 or the 6ociitiani „as at firji 
 
 ctofely delivered 
 by Socinus , and fame of his brethren did profefs themfelves to be fcandaiized at it , though he thought he had fn delivered it that 
 it (IkM fooner be believed by his Writings, than perceived by them, as appeareth out of his fixih Epifile to Volkelius , who was 
 offended at this DoShine , and feems never to have affented to it. Quod ais ea in Difputatione mea cum I'uccio turn de 
 Chrirtianorum refurrcclionc turn de morie impiorum pafllm contineri, qua; a multis fine magna off^nfione, turn nodris 
 turn alienis, legi non pofTmt ; fcio equidem ifta ihi contineri, fed meo judicio, non pafllm nee ita aperte (cavi enim 
 iflud quantum potui^ ut quifquam vir pius facile oftcndi poflif, adco uc quod nominatim attinct ad impiorum mortem, 
 in quo dogmate majus ell niulto oflcnfionis periculum, ca potius ex iis coiligi poflit c]ux ihi di pucantur, quam exprcdc 
 Uteris conlignata cxtet, adco ut Ledor, qui alioqui (enccntiam meam adverfus I'uccium dc niortalitatc prinii hominis, 
 qua: toto libro agitatur, quique ob non paucos quos habet fautorcs, parum aut nihil ortcnfionis parerc potefl prcbanduin 
 cenfcat, prius cenfeat doarinam iflam libi jam perfuafam elfe quam luaderi animadvtrtat. Againjl this Gcrraanus Patri- 
 arch of Conftantinople in his defence of Gregory Nyllen, jheivedfrom the words of Chrifi, the Apojlles, Prophets, and the Father s^ 
 iStt^ cuayiov ri)v f^ SlKa'uv a.viKK{ih\f]ov 'imhaumv. ireo i^ f 7^ <i,t^a>h.iv a.7iK^7i{\'ov rt 1^ (tn/TCcaJaii KoMJii; 
 Photius, Co</. 233. 
 
 The fecond AfTertion teacheth us. That as the Reprobates fhall never fail 
 to endure the torments due unto their fins, fb the Jullice of God will never 
 fail to inflift thofe torments for their fins. They fhall never live to pay tlie 
 uttermoft farthing, they fliall never come to the days of refrefliment who 
 are caft into perpetual burnings. One part of tlicir mifery is the horrour of 
 defpair, and it were not perfetl Hell if any hope could lodge in it. The fa- 
 vour 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 fiich a vail diftance between the tormenting fiamcs and Jbra- 
 h.tm's bolbm, that none could pals from one to other ; what impolfibility 
 muft there be when the final fentencc is pafl upon all ? As certainly as no 
 perfon once received into the heavenly manfions fliall ever be cali into outer 
 darknefs, fo certainly none which is once cid into the fire prepared for the 
 Devil and his Angels, fliall ever enter into their Marter's )0\-. As the tree faU 
 
 B e e )eth
 
 394 ARTICLE XII. 
 
 leth To it lietli : there is no change to be wrought in man within thofc flames, 
 no purgation of his fin, no fantlification of his nature , no jull:ification of 
 his perlon, and therefore no falvation of iiim. Without the mediation of 
 Chrift no man fhall ever enter into Heaven, and when he hath ddiveredup 
 the Kjngdom to God. even the Father, then fliall the Office of the Mediator 
 ccafe. 
 
 So groundlcfs was the Opinion of Origen^ wlio conceived that after fome 
 number of years the damned (hould be relealcd from their torments, and 
 made partakers of the Joys of Heaven , or at leaft try tlieir fortunes in 
 fuch Regions of the World, as he conceived fhouid be referved for their 
 habitation. For he may as well imagine that 0)rifi fliall be born and die 
 again, (who being rifen dteth »ot) as that any perfbn being condemned 
 to the flames for contemning of his death, (hould ever come to live again, 
 and by believing in the death of Chrifi, to be after faved. For certainly 
 their condition is unalterable, their condemnation is irrcverfible, their tor- 
 ments inevitable, their mileries eternal. As they fliall not be taken from 
 their punifhment by annihilation of thcmfelves, which is our firft ; fb the 
 punifhment fhall not be taken off them by any compalTion upon them, which 
 is our fecond A iter t ion. 
 
 To conclude this branch of the Article, I conceive thefe certain and infal- 
 lible Dodlrines in Chriftianity. That the wicked after this life fliall be 
 punlfhed for their fins, fo that in their punifhment there fhall be a dcmon- 
 ftration of the Jufl:icc of God revealed againfl: all unrighteoulhefs of men. 
 That to this end they (hall be railed again to life, and (hall be judged and 
 condemned by Chrift, and delivered up under the curfe, to be tormented 
 with the Devil and his Angels. That the puniChment which fliall be infli- 
 fted on them fliall be proportionate to their fins, as a recompence of their 
 demerits, fb that no man lliall fuffer more than he hath deferved. That they 
 fhall be tormented with a pain of lofs, the lofs from God, from whofe pre- 
 fence they are cali out, the pain from themlelves, in a defpair of enjoying 
 him, and regret for lofing him. That they farther fhall be tormented with the 
 pain of fenle inflifted on them by the wrath ofGod whicii abideth upon them, 
 reprefented unto us by a lake of fire. That their perfons fhall continue lor 
 ever in this remedilels condition, under an everlafting pain of lols, bccaufe 
 there is no hope of Heaven, under an eternal pain of lenfe, becaufe there is 
 no means to appeafe the wrath of God which abideth on them. Thus the 
 i^thafiafian Crct^d, They that have done good fljall go into life evertajling.^ a»d 
 they that have done evil into everlajiing fire. 
 
 The next Relation of this Article to the former is in reference to the 
 t Eamquippc RcfLirre£lion of the Juft ; and then the life everlajiing is not to be taken f in 
 dicimusrubi" ^ vulgar and ordinary fenle, but raifed to the conlfant language of the 
 cftfmefinefc- Scriptures, in which it fignifieth all which God hath promifed, which 
 fi'^'"n ' a'^'"" Chrtjl hath purchaled, and with which man fhall be rewarded in the World 
 
 pocnis vivit x- tO COme. 
 tcrnif, quibus 
 
 & ipfi fpiritus cruciabuntur immundi , mors ilia potius seterna dicenda eft, quam vica. Nulla quippe major & pcjor 
 eft mors quam ubi non moritur mors. S. Aug. dc Civit. Dei, 1. 6. c. i2. Quia liiit jitenut ab his qui tamiliaricatcm non lia- 
 bcnc cum Scripturis Sandis poccftaccipi ctiam malortim vita; vcl fccundum quofdam etiam rhilofophos, propter anime 
 immortalitatcni •, vcl ctiam fccundum ridcm noftram , propter panas interminabilcs impiorum , qui utique in sternum 
 cruciari non potcrunt nifi etia n vixeriiit in atcrnum i protcfto finis Civitatis liujus, in quo fummum habcbic bonum, vcl 
 pax in vita itcrna, vcl vita iterna in pace dicendus eft, ut facilius ab omnibus poflic incclligi. Idem 1. 19. c. 1 1. 
 
 Now this Life Eternal may be looked upon under three Confiderations; 
 as Initial, as Partial, and as Pcrfedional. I call that Eternal Life Initial^ 
 
 whicli
 
 And the Life Everlasting. 
 
 395 
 
 which is obtained in this life, and is as it were an earnell of that whicli is to 
 foliow; of which our Savioui fpake, He th.u heanth my wordy and belitvith John f. 2^. 
 on him thut ft»t me, h.itl> ever b [ling life, andflj.xU not come into condemnation ; 
 hi(t IS pajjed from death unto life. I call tl:at Partial, which belongeth though 
 to thenobler, yetbut a part of man, that isthefoulofthe Juftleparatedfrom 
 the body. I difpute not \\ hether the Joys be partial as to the Ibul, I am 
 lure they are but partial as to the man. For that life confilteth in the happi- 
 ncls which is conferred on the foul departed in the fear, and admitted to 
 the prefence of God. ' St. Paul had a deftre to depart and to he with Chrift ; Phil. i. 2?. 
 he was willing rather to travel and be ahfent from the body, and to be prefent acor. 5.S. 
 and at home with the Lord : and certainly where St. P^iw/defired to be when 
 lie departed, there he then was, and there now is , and that not alone, but 
 with all them which ever departed in the fame Faith with him, and that is, 
 with Chrill who fitreth at the right hand of God. This happinefs which the 
 Saints enjoy between the hour of their death and the lafl: day, is the Partial 
 life eternal. Thirdly, I call that Perftclional which fliall be conferred upon 
 the E'eft immediately after the bleffing pronounced by Chrisl, Come, ye blef- 
 fed children of my Father , receive the Kjngdom prepared for you from the foun- 
 dation of the World. 
 
 This Eternal Life is to be confidered in the PoffefTion, and in the Duration ; * Duse vie* 
 in t!ie firfl:, as it is Life, in the fecond, as it is Eternal. Now this Life is not '""^.' ""^ '^°^' 
 only natural, that is, the union of the foul to the body, which is the Life of aS i^ 'ficuc 
 the Reprobate ; but fpiritual, which confifleth in the "^ union of the foul to ^'^3 c"rpori» 
 God, as our Saviour fpeaks, !| He that hath the Son hath life, and he that hath not ^f^^^ peus" 
 the Son hath not life. And it is called after an efpecial manner Life, becaufe of c^uomodo fi 
 the t happinefs which attendeth it: and therefore to underftand that Life, «"'"}» ^'«^'<^"f' 
 is to know fo far as it is revealed, in what that happinefs doth confift. pus; fie ani- 
 
 mamoritur, ft 
 deferat Dcus. S. Augufl. in Pfal. 70. || i jfohn 5.12. f f or Life »* tal(en for happinefs, and to live for being happv. As 
 aming the Greeks "nd Latines Z'lU and V'wcrc n ere tal:cn for tiling a cheerful and a merry life , (wVivamus, mca Ltsbia, in 
 CatuIliS and in Martial. Sera nimis vita eft craftina, vive hodic, and as it is an old Tnfcriptiim , AMI CI DUM 
 VIVIMUS VI VAMUS, andinthe convivalrvifh, Ziwuon, mentioned by D\o in the Life 0/ Commodus: So m the lan- 
 guage of the Scriptures and a religiow notion, theyfi^nijie an happy and a blejfcd life : as i Sam. lo. 24. ■l'?Qn TIV l^t the 
 King live, is tramlated by the Chaldce Paraphraj}., ^<D'7U n7S% Let the King profpcr. Jnd when David fent unto Nabal, 
 hcfa'-d. Thus fhail ye fay to him that livecli in profperity , »Wc/; is in the Origine nothing but Ti"^. So the Pfalmifl is to 
 b: underftood, I'f. 69.92. Tlie humble fliall fee this and be glad, and your heart fhall live that feck God. And S. Paul, i Theff. 
 3.3. oTi ni_u ^cIIm^, ianJ/xwf r/i*«75 6* KveJa. Thus iXic of it f If is often tak^en in the Scriptures for a happ^ and glorious life^ 
 even that rt>hich is eternal, as .V.Aullin ohferxeth upon thefe rfords of the up. Pfil. Veniant mihi mifcrationestus & vivam] Tunc 
 enim vere vivam,quando nihil potero timercnc moriar. Ipfa enim & (ine uUo additamento dicitur ^ita, nee intelligitur 
 nifi aterna & beata, tanquam fola dicenda fit vita, in cujus comparatione ifla quam ducimus, mors potius fit appellanda 
 quam vita ; quale illud eft in Evangelio, Si visvenire ad vitam, ferva manduta. Nunquid addidit atcrnam vel bcatam? Item 
 de refurreftione Cdrnis cum loquerctur. Qui benefece/unt, inqiiit, inrefurrellioncm vits. Nequchicait, aterna; vel bcatsEi 
 Sic & hie, yeniant, inquit, mihi mijerationes tux, iyvixam: Neq; hie ait, in atcrnum vivam ; vel beate vivam ; quafiali- 
 ud non fit viverc quam line iiilo fine, & fine iilla mifctia vivere : Thm St. Auftin. And a^ain Encbir. ad Laurent, c. 92. Norl 
 fd vera vita, nifivbi fclicitcr vi*itur, ncc vera incorruptio, nifi ubi falus nullo dolore corruinpitur. 
 ' ■ -J jvAvV' 
 
 To begin with tliat which is mofl: intelligible ; the bodies of the Saints af- 
 ter die Refurreclion, fliall be transformed into fpiritual and incorruptible bo- 
 dies. The flelh is f own w corruption, raifed in incorruptton, foan in dijhonour, i cor. 15. au 
 rttfed in Q^lory, fown intoeakntfs, raifed tn power, fown a natural body, raifed a 4?- 4> 
 fpiritual body. This perfcftive alteration fliall be made by the Son oC God, Phti.^^tt. 
 who fhxH change our vile body that it may be fafjioned like unto his glorious body 
 according to the working rvheriby he is able even' to fubdue all things unto himfelf. 
 Thus when we come into that other World, the World of Spirits, even our 
 bodiis (ball be fpiritual. ,[ 
 
 As for the better pait of man, the Soul, it (hall be highly exalted to the ur- 
 mofl: perfeftion in all the parts or faculties thereof. The underllanding fhall be 
 
 H e e 3 railed
 
 39^ 
 
 ARTICLE Xll. 
 
 1 C'lr. 15. 12. railed to the utmoft capacity, and that capacity completely filled. Now we 
 
 fee through a glafs darkly^, but then face to fact ; now ive know but i» party but 
 
 1 John ;, 2. then fljall rve knotv even as alfo xve are known. And this even now we know, 
 
 that when God jfj.ill appear we JJjall be like him, for we jhall fee him as he is. Our 
 
 firft temptation was, that we (hould be like unto God in knowledge, and by 
 
 that wc t(?ll; but being raifed by Chrill we come to be truly like him, by 
 
 knowing him as we are known, and by feeing him as he is. Our wills fhaJI 
 
 be perfected with abfolute and indefeftiveholinefs, with exafl: conformity to 
 
 the will of God, and perfeft liberty from all fervitude of fin. They fhall be 
 
 •/mmomlitT' troubled with no doubtful choice, but with their f radical and fundamental 
 
 fuic quam pec- freedom (Lall fully embrace the greateft good. Our afteftions (hall be all fee 
 
 ""rdidtc'^*'V '"'S'^'^ ^y ^" unalterable regulation, and in that regularity fhall receive abfb- 
 
 ie"'non^'mori, lutc fatisfadion; and all this fhall be effefted that we may be thereby made 
 
 noviiUma eric capable, and then happy by a full fruition. 
 
 non poiic mo- ^ i i j j 
 
 ri ; ita primum liberum arbicrium, poflc non peccare, noviffimum non poITe peccarc. Sic enim eric inamiflibilis vo- 
 luntas piecatis & xc^uicacis quomodo ert felicicatis. Nam unique peccando nee pietatera nee felicitacem tenuiraus, vo- 
 luntatemvero fciicitacisncc perdica felicitate perdidimus. Certe Deas ipfe numquid quia peccare non poteft ideo 
 liberum arbicrium habere negandus ciL' Eric ergo illius Civitatis S: una in omnibus & infeparabilis in fingulis voluntas 
 libera, ab omni malo libcraca, & impleta omni bono, fruens indeficienter arternorum jucundiute gaudiorum, oblita 
 culparum, oblita pocnarum, nee tamen ideo fui libcrationis oblita, uc liberacori fuo non fit ingraca. S.Aug.tU Chit, 
 Dii, I. 22. c. 30. V. eundem Traiiatu de Epicmis gjr Stoicit, pofejinem. 
 
 To tliis internal perfection is added a proportionately happy condition, 
 confiding in an abfolute freedom from all pain, mifery, labour, and want ; 
 an impoflTibility of finning and offending God ; an hereditary pofltffion 
 of all good, with an unlpeakable complacency and )oy flowing from it, 
 and all this redounding from the vifion and fruition of God : Tiiis is the 
 Life. 
 
 And now the Duration of this life is as neccffary as the life it felf, becaufe 
 to make all already mentioned amount unto a true felicity, there mufi: be ad- 
 ded an abfolute fecurity of the enjoyment, void of all fear of lofing it or being 
 deprived of it. And this is added, to complete our happinefs, by the ad)c- 
 ftion of Eternity. Now that this life (hall be eternal we are aftured who 
 have not yet obtained it, and they much more who do enjoy it. He which 
 hath purchafed it for us and promiled it unto us, often calleth it eternal life; 
 it is delcribed as a continuing city, as everlafling habitations, as an houfe eternal 
 in the heavens ; it is expreffed by eternal glory ^ eternal falvation, by an eternal 
 inherit ance^ incorruptible^ undefiled^ and that fadeth not away, by the everlafling 
 kingdom of our Lord and Saviour Jefus Chrifi. And left we (hould be diicou- 
 raged by any fhort or lame interpretation of eternity, it is further explained 
 in fuch terms as are liable to nomiftake. For our Saviour hath (aid, If any 
 man ktep my faying he jhall never fee death. And^whofoever liveth and believeth 
 in mejball not die. When God (hall wipe away all tears from our eyes, there jhall 
 be no more death ; and where there islifeandno death, there mull be everlafl- 
 ing life. Which is exprefled by St. Paulby way of oppofition, calling it life 
 and immortality y and that together with the abolition of death, faying that 
 our Saviour Jifu-s Chrifi hath ahli/bed death, and hath brought life and immorta- 
 lity to light through the Gojpel. 
 
 The belief of this Article is neceflary, (as to the eternity of torment; to 
 deter us from committing fin, and to quicken us to holinefs of life and a 
 fpeedy repentance for fin committed. For, the wages of fin is death ; nothing 
 can bring us tothofe evcrlafting flames but fin, no fin but that which is unre- 
 pented of; nothing can (ave that man from the never-dying worm, who 
 dieth in his fins; and no other reafoncan bring him thither, but becaufe he 
 
 finned 
 
 Hcb. 17.. 
 
 14 
 
 Luke 16 
 
 • 9- 
 
 2 Cor. s 
 
 I. 
 
 I Fel. J. 
 
 10. 
 
 Hib. 5. 
 
 9- 
 
 9- 
 
 I? 
 
 I Pet. I 
 
 4- 
 
 2 Pet. 1. 
 
 1 1. 
 
 Jobni. ' 
 
 r. 
 
 II. 
 
 26. 
 
 Rev. 31 
 
 4- 
 
 Tin, I. ic.
 
 And the Life Everlasting. 597 
 
 finned and repented not. -[ They which imagine the pains inflifted for fin |xertul Apoi. 
 to be either finall or fliort, have but a flcnder motive to innocence or repen- r. 45. recount'. 
 tance; but fuch as firmly beheve them Iharp and endlefs, have by virtue '"& '''^ "j^""- 
 of that faith witiiin themfelves a proper and natural fpur and incitement to chifliJ/^ to- 
 avoid them : for who c.w dwe/i in tutrlattim huminqs ? rvardsinmcence 
 
 ■' '^ ^ and holwefs of 
 
 life which th; Heathens had nor. Recogit^tc etiam pro brevitate fupplicii cuiuflibct, noii tamcn ultra mortem remanliiri. 
 Sic & Epicurus omncm cruciatum doloremquc deprctiat, modicum quidem contcmptibilcm pronunciando , magnum 
 vcronontl'uturnum. Eninivero nosquifubDpo omnium fpcculatore difpungimurquiq; ictcrnam abeo pacnam providc- 
 nius, mcriio foli innoccntii' occiirriinus & pro fcienti* plenitudine, & pro latcbraruni difficultacc, & pro magnitudinc 
 cruciatus, non diuturni fed fcmpitcrni, cum timences quera timere dcbebic & ipfe qui timcnces judicac, Dcum non Procon- 
 fulem cimentcs. 
 
 Secondly, The belief of eternal pains after death is necefTary to breed in 
 us a fear and awe of the great God, a jealous God, a confuming fire, a God 
 that will not be mocked ; and to teach us to tremble at his word, to confider 
 the infinityof his Jufl:ice,and the fiercenefs of his wrath, to meditate on the 
 power of his menaces, the validity of his threats, to follow that direction, to 
 embrace that reduplicated advice of our Saviour, I mill forewarn you whom ye ^«% 12.5. 
 Ihdlfeur; Fear him which, after he hath killed, hath power to caft into hell; 
 yea I fa,y unto you., Fear him. And that exclufively of fuch fear as concerns 
 the greatefi- pains of this life : which the .-, Martyrs undervalued out of a •'• •J'^poIf"- 
 
 , 1- ,- r ^ 1 ^ pui the Martyr 
 
 behet of eternal torments. anfiveied the 
 
 Thirdly, This belief is neceflary to teach us to make a fit eftimate of the I'rocomui 
 price of Chrift's Blood, to value fiifficiently the work of cur Redemption, 'confLT^hi'm 
 to acknowledge and admire the love of God to us in Chrift. For he which nithjire, nCf 
 believeth not the eternity of torments to come, can never fufiiciently value "•^f'^"* "f' 
 thatranfbm by which we were redeemed from them, or be proportionately Z^L^^*,^ 
 thankful to his Redeemer by whole intervention we have efcaped them. iJ-iiihiyov 
 Whereas he who is fenfible of the lofs of Heaven, and the everlafting priva- '^^'*l^/^^^lri 
 tion of the prcfenceofGodjOfthetormentsof fire, the company of the Devil ^ yLi>u<n,i 
 and his Angels, the vials of the wrath of an angry and never to be appealed K-eino,( ^^i^* 
 God, and hopcth to elcape all thele by virtue of the death of his Redeemer, *7v{ '^"dmCkn 
 cannot but highly value the price of that Blood, and be proportionably Tti^ii^^ov^Ot. 
 thankful for fo plenteous a Redemption. gJJ^ ^'">'"' 
 
 Again, as this Article followeth upon the Refurreftion of the juft-,and con- 
 taineth in it an eternal duration of infinite felicity belonging to them, it is ne- 
 cefTary to fl:ir us up to an earncft defire of the Kingdom of Heaven and that 
 righteoufnefs to which fuch a life is promiled, / will now turn ajide and fee this 
 great fight, laid Mofes, when he faw the burning Bufh. It is good for us to be 
 here, faid S. Peter, when he faw our Saviour transfigured in the Mount j how 
 much more ought we to be inflamed with a defire of the joys of heaven, and 
 that * length of day s which only fatisfieth by its eternity, to a careful and con- * S) s. Aunim 
 ftant performance of thofe command^ to whiclj fuch a reward is fb gracioufly "l'"''"|^^^"'^^* 
 promifed ! For as all our happinefsproccedeth from the vifion of God, fowe dicrum repic- 
 are certain that without holinefs no man fhall fee him. boeum] .•« the 
 
 eft longitude dicrum ? vica sterna eft. Fratres, nolitc putarc longitudincm dicrum dici, ficiit funt iiycmc minores, arftatc 
 dicsmajorcs. Tales dies nobis habct dare ? Longitude ilia eft qu:c non liabct finem, atcrna vita qua' noliis promittitur in 
 diebus longis. Et vcrc quia futficit non fine caufa diy it, rcftebo aim. Non nobis futficit quicquiJ longum eft in tcmpoic li 
 habetfinem, R: idconcc longum diccndum eft. Kt fi avari fumus, vitx aterni' dcbcmus elle ava'i : talcm vitam- dt Tide- 
 ratcqux non liabct fincin. Eccc ubi cxtcndatur avaiitia vcftra. Argcntum vis fine fine .' Vitam atcrnara dciidcra line 
 fine. Non vis uc liabcac finem poiTcffio tua ? Vitam xtcrnam dcfidcra. 
 
 Secondly, This belief is neccffary to take off' our inclinations and defires t Ncm6 vitam 
 from the pleafures and profits of this life ; to breed in us a -1- contempt of the ■"'^^f"-"" - *"• 
 
 •^ corrupt ibUcm 
 
 immortalcmqi dcfidcrat, nifi cum vitt hujus temporalis, corruptibilis, mortalifque poenitcat. S.Aug. Hon. 53- 
 
 world.
 
 ARTICLE XII. 
 
 '•^•i5- 2. 5- world, and to teach us to defpife all things on this fide heaven ; to ftt our af- 
 
 Jiii. 6. 21. /ecl/otts on things above, not on things on the earth, confidcring we are dtaJ, and 
 
 our life is hid with Chrijl in God. For where our treafnre is, there will our hearts 
 
 Pail. 3.»3,i4. lealfo. Therefore \vc muft tbrget thofe things which are behind, and reaching 
 
 forth unto thoft things nhich are before, frefs toward the mark, for the price of the 
 
 high calling of God in Chrilt Jeft*s. 
 
 Thirdly, An alTent unto this Truth is neceflfary to encourage us to take up 
 theCrolsof Chrift, and to fupport us under it, willinglyand chearfuliy to 
 Rom. 8. i8. undergo the afflictions and tribulations of this life, reckoning with the Apo- 
 2C»r.4.i7, i8. file, that the Jn^erings of this frtfent time art not worthy tobe compared with the 
 glory which fljall be revealed in us ; and knowing that our light affliction, which 
 is but for a. moment, worketh for us a far more exceeding and eternal weight of 
 glory : and this knowledge is not to be obtained, this comfort is not to be ex- 
 pefted, except we look not at the things which arefeen, but at the things which are 
 notfeen ; for the things which are feen are temporal, but the things which are not 
 feen are eternal. 
 
 And now having thus fhewed the propriety, proved the verity, and decla- 
 red the neccfTity of this Article,'we may fully inllruQ every Chrillianhowto 
 exprefs his Belief in the laft objeftof his Faith, which he may moll: fitly thus 
 pronounce : I do fully and freely alTent unto this as unto a moft necelfary 
 and infallible truth, that the unjuft after their Refurreclion and Condemna- 
 tion fhall be tormented for their fins in Hell, and fhall fb be continued in tor- 
 ments for ever, fo as neither the Juflice of God fhall ever ceafe toinflifl them, 
 nor the perfons of the wicked ceafe to fubfilt and fijffer them : and that the 
 Juft after their Refurre£lion and Abfblution fhall as the blelTed of the Father 
 obtain the Inheritance, and as the fervants of God enter into their Maflers 
 joy, freed from all pofTibility of death, fin and forrow, filled with all concei- 
 vable and inconceivable fulnefs ofhappinefs, confirmed in anabfolute lecuri- 
 tyof an eternal enjoyment, and fo they fhall continue with God and with 
 the Lamb for evermore. And thus I believe the Life everlafling. 
 
 ) 
 
 FINIS. 
 
 I "57 10
 
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