.)
1; : ..' - --?.... ...-..-!
J' J'

.z.;

-/ . _ _
.r ..
_
.r -4
.('fr.
"} .',r. 'Q/
":<<-'
-
./ ';.0',/
/.
J J
.,.""
.. ,Ó
A"; ./

r ./
4
.... . -f" ".r ./<'<:.1'<'

. ;" - ..:.

+ ;,.

.. .. .....
@.

:}....
p :'
.
. L .'
". f_ -! .('.,
..
d-l'f' 0. ..
:+ .? ",'t .. :" .
.
/"'J ..';'%

)<.. '!
rr:;O
,- ;.f:....
JVV" ..........r.r
." 0;'" ..

11 ..Þ .. .
.. -,,"
'
""'è<"è".: """""'-
.. '
" .....' Y.rl. K
'
M.....,r .è .,.-
1:- .!
0 0 .. "" J
G$"
' Y iY

".:> J" , .. :;w -. -('V<..
'
:c,..

. f.-: :..r
.
." . << -.r4' ,
- ,J:."C.
. .

...-: C A

.. ...

1' To r-
'i-{,<
. '7'
> /;$-<Jt.."!c ""'
-' -':... J'!
ßW/.r.

- .'.-.

....
/.1.'
'.
.!

:.- .:t'V.,) · .." .'

'3f? rJ

.&< -
Æj:
A:'
.' _
2.
..

-f (,,& ?
t.
<<
-

/_-w
>. ..

.
. 1

.((
I

.

or.. . .JC" -ó;'

..(Ë/
/Æ- ..

.rr_

...;;

é.:'.c!'

... _
':
.r.

1(l!<"
-r..-('-<

.
. '
.. '. ,""
' *Ji{ ..ø"
;'.(<
9':;-

.
/
.
. · i
'''' 1l'! ;fj1-

- .ï5

<
..... /'
_ - -f:;i' .i".
/.. '#". .

$ , *:
?>>

:Ø'
!
.ç.r1
.
... ...
A

J;:..
:

.z<;
1t

,.:;+ i.

.

?t.../' _
v"'-<
3'<:
p
Æ
À
W

1-!'.r'..
.. . .. r ...

. ".
.(< .. "'

.. \

1<
.i'''''<c:P ...: .

'1é;<:;'4 f ..
.i.' ;i t _1

-<
.):-

.'" r! r ç. 1< rfif í ). "<r 4 r ' .. M:" 7 c'" ,
.;= 'r. '. ::.
9'
c

"5-
"

æ:
#t

. ..... .. . -& ...
.
.. !r
. ,r.:.L.......... .T-

..
::: .
. ,cy Æ-Ñ<
q.; '.. r -t,. .1;::i'. - 1- 1i:..'

. . '. .;:J
'Í :..:1.f....1v

.
:.
2' \A0-
;.1.:<. '" Jjf":
;

. .::
.. :...

.... .0" ">. ...<< 4

. .

:w....
,I?'&-t

r:'r:-
k ( . 'Ç. ,^-...:. ... ::.' :..' 0 .'

.... . 0
"'t'.,"
.....
13
-t
"',,, * ;

:-:

,
r......

.... )'-.. f...': .::; h : ..

.
"'..,
:' .......:
.. ,,

:.r . *
,
0

..
.....!. .. ....!...., 9..t...
..
.
.ç.
';':.4
..2' c", -:.
.

..
. . .'0 .. r ..-\ -i".... ....
:. ß
.. ,< -< "Ç
.-c '"...
...'f"-1-""1f.
:;J'.. ......
.
o. ."

" .. .... .:;t-:t....

:::.

'
-t.;?

'1?-^ . -.-

.+
(
. .r.,T
". ....
. <if< C..C.
.... '..
. ",.
..
. '>0 C
... ",1". · I . C l' ,}c,.,,!
'*>>A ,

;X
-l .;") . ... $ ..
...
. ..

.

- "'
c.'

' "..: .
}< ,*1!;.'f(
f;
... .
...

;c
-1.('
....
. ;C. "G;
"'<.

"
",,'
;
m

r <}4

æ .
':.Ï"A -é.
.....1'''' :::? l'....
." .
.
c?

"'.... c
).
=

::--<..

.....r :l" . '_:c r.

.

. ' . ,j' .
è" :..... ,. . '" . ... .. -t
. '*

.
'.. '

1 *' .0( ,.(:
.

-.-r
.. <C,l'
. 1: .....
1:'
3;
t "

_ ...-

4i':1:

..
fo..
....
.;
1:;3
"":
; C.
-ó....
J
; --,'

.}c _ -r. .
_ .. *.... "* c

+

v>......
. :-:,,

)i

-i
":',"Y:}..f OJ'
.... .. _
..-i; . "4 ....
'..
-é.
.ç
,
't:
... ...... "' 0.' ...::.

1.'" .

J

:tO t J ..

-"
-'". .. --c...
-<. -. 14":-<-}o .

4 ..

· :.' .. ....
"". ( '. <.... .
-<:: :
. '
I.c
C<q.{<
?

...... '<c

....-4'Yì

m

.'.. ..'i....
".
t.
,.< -..,;"
1' , .çt .,.};
è<..::!'-
.& _ (.

'" . .... "'<è'
. :x;.-...f....,
_
-ç.r
,
..
i
.
-:

" " .. ""ii
" .-<
':' c- ot. .;1;... '}-

_'
'-:-O<':'r
. .. ,.,:
--::
-
... . \C
..' r
""
...
... - 01 - ...
......... ,:ç-t....
-
. 'V' .
<:

0( ,-,
...::
. 'c.. -.

.

.. .. . ....

é'
>< * "'i
x
j<1.
.
_
'

, ,

l

..

. :vc - ..
Q<

. .-.}: f $ t:
"' J:':-C .;
"

-y

p'
?

Æ.*'.;-=i
!"

" ,

..

-<;
":Q:

y
r "
;
..
. ,,

Ç1i r ..
h't t.
,,(
Il:: -;-S:'1.r . : _ - _: .-, , : ,,< :
- -..-
J':
....." ",,'<5
roe.. .... 8 .... -

- ....,..h
-. -(..-..
......... ... '"

V" :)c

, -r,; ,:..
.
1."" ..,....
ç..
"C <.<
"\i .(
"'i"
i'
:--

-
... -...
.. .I'l"ç- .'

1:" <.i'

.;
-'-r
'0

P.
... ....

.

-t...r

.

--<:

.
;.. ..-..

ß'

""}c
j
$ðÇ

OJ"

.r"

-J

._,,--:i
:)r..

- ..
. .
:

...
....
>-- .....
:tr,

i1a
, _-_.J

01
- r,; a C

: 'X... ""I..t.. "X :..j _:A
...---_"\""\.,,.lj..."L"'-"'.]4 ro
..- - .::-c.....i: ..

""'....
1

..

..
i?'

:f.,.

"U
- r
..
--....,
-
-

;
t

h <>

Ä%
j.
%

I!;

:C

-

....
--:;:::
-

-..;;
.

;..

'-

'.

-f'

. ....,.
".

:.: . .:.
1I';
:io ."...4.
>>:!: . ...:
:. a r .. :ff....
.t:..
t ...
.. ;:t: ..
..

t(
.

.,. ..

.

· }o..

+:'

'.
Þ:=.
::)
$ .
a * ....

.

. ....

-::--;'"'1:

I' t. ..
,. -t
..'
:;:

.

'Û\.

.,
V'

..

r

...

afÞ-

.,.

_ r

.

;flt f

_/

.:

L

OJ'

J-
r";

. ...
0"

y

:.. ...

? ;....

t
-1

:?'

o.

.s-2;r ...,.'.....
..'
.'"'

.r

... ..ør
.

'r"

...,..-J....

:roT

,r
..

'C.

. ?
/.. . -&.

.. <-r
,- .1"
. CJ"'/'/ -
L

......:

<<

:.
... .

..J

/" .;

. .
... .
.r
:' .r ... .,.-
.;:- ./ , ...

0/

..F

:
.

: .....

"

".
o .
.

...

..; .

io...,fJo). ·

+ "..
.....;,.a.,..
. ,
. 0

... .
...

:. .,

.

',.

.J" ..r
::

-<"
....
," ""
.. .

;..
· ,l'I !JI o'
..
·
.... ;J .
. .

;: :9!, t.
J'... ::. .

.. .
--? ot'::.1 . ,a.
..t
" :
:.

::.... : ..,

..
..{.
.. J
fa .. ..

.
;. '(

: .
....
. .'. .
.
..:, ",
:. .
t>-t:t- .

... ..

Y.

.:}-
.-

. ""' ..
:::
.......v

.;'

{-

,.
;o.t

-..-1t:

'
1
IÇ (
I':t
K. C.
EW & SECONDHAND
!) 1'-" k5tlln5

'.' (4 ill ....:.{ -/
DUBLIN.

...

.

.of

-..

.

rr!. " IJ -
/
./ 1, - It "':'7'/} MLv
'"

:ECCLESIA _\NGLICAN_\ ECCLESIA CA'rHOLIC...\.;

OR,

rrHE DOCrrRI N E

OF THE

CIIURCH OF ENGLl\.ND

COXSONAKT TO

SCRIPTURE, REASON, AND FATHERS:

IN

A DISCOURSE

UPON

TIlE THIRTY-NINE ARTICLES

,

AGREED UPON

IN THE CONVOCATIO
HELD AT LONDON
IDLXII

BY

"TILLIAl\I BEVERIDGE, D. D.

LORD BISHOP OF ST. ASAPH.

(...1,--'
.

THIRD EDITION.

..

OXFORD:

AT THE UNIVERSITY PRESS.

1\I.DCCC.XL VII.

A DVER1'ISEMENT.

-

T IlE reader is no,v for t.he first time presented ,vith
an entire and authentic edition of Bishop Beye-
ridge's Discourse on the Thirty-nine Articles of Reli-
gion. For this he is indebted to the kindness of the
Rev. Dr. Routh, president of 1\lagdalen college, ,vho
})urchased the original manuscript in the bishop's hand-
,vriting of 1\lr. Tholnas Thorpe, the bookseller, about
ten years since, together ,vith another hitherto un-
published ,york by the saIl1e author, intituled, Et.l'alnen
'religionuln, videlicet Ethnicæ l1Iuhalnnzedicæ Judaicæ
et Cln.istianæ. Both these ,yorks 1\lr. Thorpe obtained
in the year 1829 at the sale of the library of the
Rev. 1\lr. Stanley, SOIl1e thne rector of l\luch Hadhaln,
in the county of Hertford, ,vho was a descendant of
'VilHa1l1 Stanley, D. D. dean of St. Asaph, and also
rector of 1\luch Hadham, and \vhose aunt bishop Beve-
ridge had Inarried.

In the year 1716, eight years after the bishop's
decease, Richard Smith, the bookseller, l)rinted an
incomplete edition, containing the COIl1ment on the
first thirty articles only; complaining at the SRIne
tÏ1ne in his advertiseIl1ent to the reader that he ,va

unable to procure the relnainder of the ,york. It
A2

vi

ADVERTISEl\IENT.

should here be observed, that, besides the COlument
on the last nine articles never before printed, the 1\18.
has authorized the introduction of several variations in
the earlier part of the bishop's Discourse.

There is no evidence to she'v at ,,
hat particular
period of the bishop's life this treatise ,vas conlposed ;
nor is the cause apparent ,,
hy the author did not in
his lifetÏlne publish a ,york on which he has besto\\yed
11luch care and learning. It is not unlikely, ho,vever,
that as bishop Burnet, his contell1porary, ,vas kno,vn
to be engaged in his Exposition of the Thirty-nine
Articles, bishop Beveridge, ,vith his characteristic
luode
ty, kept back his O'Yll l\"ork, in deference to
another ,vho ,va
engaged in the sanIe pursuit. Bishop
Burnet's ,york first appeared in 1699.

Oxford, Jan. 31, ] 840.

AD'TERTISEl\IENT

OF THE

BOOI{SELLER TO TIlE READER,

Prefixed to the edition printed] 7] ö.

.

A s in the titlepage this is said to be an Exposition of the
Thirty-nine Articles, of which notwithstanding no lllore
than the first thirty are here published, the reader will justly
expect to be infonned of the reason of it. The learned author
has indeed left the Exposition actually finished, together" ith
a Preface and Index to it; to which, with all his other llUlnu-
scripts, I have an undoubted right, as an)" one Inay be satisfied
that pleases to see the receipt I have under the hand of his
executor. But the 11lanuscript ,Tolunle which contained the
re11laining part of this ,vork, happening to fall into other
hands, has been hitherto detained fronl 11le. I ,vas not in-
sensible of the hazard I was to run in publishing only a part
of a book however excellent in itself; notwithstanding, this
did not deter me froln beginning, and no,,? at last finishing all
that I have at present of it. I have not been wanting in nlY
endeavours to recover the rest, in order to nlake the book
ans\ver the title, and to publish it cOInplete at once: however,
as I do not yet wholly despair that the gentleman, who has
the custody of it, 11lay by sonle 111eans be prevailed upon to
resign it up to me; so proposing to publish it upon the saIne
paper and print with this, and with the nUIl1ber of pages
continued in order to conlplete the volume, I thought it lnost
convenient to prefix the title of the whole to what the reader
is now presented with. If what renlains cannot be procured,
then let this advertisenlent stand as an apology for the im-
propriety of the titlepage, and serve to inform posterity, that

VI

THE BOOI(SELLEl{

the author had takcn the painR to cOluplete this great ,vork,
however unju
tIy the wOI"I(1 i
deprived of the sight of part
of it.
I found it ,vas the general opiniou of our learned Incn,
that the attelupts which SOllIe have already Inade upon this
subject have not ,vholly F:uperseJed all farther endeavours
upon it; and i;herefore made no doubt, that this ne'" Essay
would be kindly received., especially when kno,vn to be "Tit
by an author of so great en1Ïnence for his profound learning
and piety, and unquestionable zeal for the established Church.
But because S0l11e pretended to Inake a question, ,vhether the
publishing of it ,,,ouid be for the honour of the author, and
the connnon benefit; the best way I had to satisfy then1, ,vas
to print such a part of it by ,vay of specimen, as the ,vorld
Iuight froBl thence be able to fOrIn a judgment of the whole
,,'ork. For this reason I published SOlue of the first Articles
by thenlselves, and ,vas presently confirll1ed in my formel'
opinion how well it was like to be received, both by the great
ilupatience I every where found for the rest, and by the high
recoll1ulendations given of it by the generality of learned luen,
as ,veIl with respoct to the plain, luodest, sincere and inlpartial
luanneI' in which it is ,vrit, as for the happy application of the
nuthor"s great learning and universal reading in it.
\Vhether the author had put his finishing hand to this
,vork, I cannot pretend to detenl1ine; no doubt, however, but
the edition of it would have been nlore correct and perfect had
he lived to overlook it hinlself. But his deferring to publish
it hÌ1nself is nnreasonably suggested by sonle as an argument
against the ,vorth of it, considering especially the author's
great 1110desty, for ,yhich he ,vas no less eminent than his
piety and learning. Besidès, if this
vere an arglunent, it
woul(l equal1y affect his other POStlllllll0US ,yorks I have
published, ,vhich notwithstanding have 11lüt ,vith an univcrsal
approbation.
As to what the sanl
persons farther object, that this ,vas
one of the 3.utho1'''s juvenile ,yorks, and therefore not fit for
public view; I llUlst confess I have no certain inforlnation
,,,hat tilue he did "Tite it. TIut I anI nU1ch luistalíen, if the
authol''I s known prudence and 11l0dcsty would suffer hinl to

I

TO THE RE.ADEU.

VII

uudertake a work of so great inlportance, and so critical a
nature, before he was arrived to a good lllaturity of years and
judgnlent; and I lea, e the learned reader to judge, whether
it is probable that so profound a knowledge of holy scriptures,
fathers, councils, ecclesiastical and rabbinical writers, and
oriental languages, as is every where discovered in this ,,,ork,
could be attained before the author was pretty well advanced
in years. But granting that he did finish it in his youth, it
Illust so nluch the 1110re redound to his inullortal honour, as it
will speak hin1 no less than a prodigy of parts and learning.
At least, anlong cOlnpetent judges
it will never be the worse
received upon this score. \Ve kno'w that the late learned
Bishop of \V orcester"'s ORIGI
ES SACRÆ has not been the less
esteenled, though published by the author when he was but
four and twenty years of age.
By the specinlens that have been already published of this
work, I do not find that it has nlet ,vith any opposition, but
by such as are the known eneInies of our Church; the doctrines
of which are here, as I anI ,veIl inforn1ed, so sincerely ex-
plained, and excellently confirnled. Notwithstanding they
will find it hard to nleet with any thing in this ,york that can
justly provoke the Ill, but Iuany to cure theln of their prejudices,
and reconcile theIne There is a peculiar strain of piety,
seriousness, and charity, that run
through all this author's
c0l11positions, ,yhich cannot fail to affect those ,,,honl even his
reasons cannot convince. Nor has this been without its good
effects upon nlany people's tninds already; insonluch that ,ve
can upon good grounds say, that the opportune publishing of
the writings of this great prelate has put no slnall stop to
that torrent of profaneness and infidelity so nluch conlplained
of. And therefore any attenlpts to lessen their 'Talne can
never be thought to be l11ade for the service of religion;
especially when the only objection that the Inost n1alicious
have been able to find out against thein, is in respect to SOlne
pretended defects in the style and luanneI' of expression.
F'or granting that he Inay in some few places, e,Tcn of this
book, abound in turnlS and antitheses, this is known by the
learned to be so nluch the
tyle of InallY of the prilnitive
fathers, that hiR close ilnitating of them in piety and ortho-

VIII TIlE nOOI(SELLEll TO THE READER.

doxy ,vill easily excuse his iInita,ting thOln in this also. ]Jut
in short, the Bishop had higher views than to please those
,vho look no deeper than into the stylc of an author: his
business ,vas to infornl the judglnent, and not to please the
fancy; and he \vrit for those ,vho read ,vith a sincere dis-
position to be inforIned, and not for those ,vho have been
always kno,vn to endeavour to destroy the credit of every
thing that tends to pronlote piety.
Ho,v nluch soever it may have been the interest and con-
cern of sonle to hinder the publishing of this ,york, I am very
confident the learned ,vorld, who have seell the first Article,
,vould have been very sorry to have lost the opportunity of
perusing the rest. His other ,vritings, ,yhich have rendered
his nalne falnous over all Europe, have caused every COl1lpO-
sition of his to be . earnestly desired. It scarce ,vould have
been belioved that this ,york, ,,,hich is rather of greater,
certainly not of less ilnportance than any of his other ,vritings,
and upon which he has visibly bestowed so Innch pains, was
not ,yorthy of public vie 'v. To have suppressed it ,,"ould have
rather been an injury to his memory than otherwise; and
,vollld have been taken, as if so great and pious a nlan had to
no purpose clnployed so great a part of his tillIe, of ,vhich
no person ,vas known to be a better husband.
Though I have endeavoured as nlllch as I coulJ to render
the edition of this book correct; yet, through the hurry of
the press, occasioned by the great ilnpatience for it, I anl
sensible sOlno errors, and those not nlerely litera], have passed
uncorrected. I desire the candid reader to lay the
e to the
charge of the printer, and by no means to the author; and
,,,hen the rest of the ,york comes forth, I promise that the
Ino
t considerable of them shall b J taken notice of by ,yay of
C'rrata.

THE

PREFACE 'fO THE RE.LillER.

.

N o sooner were the bois
rous stornlS of> pers
cu:ion raised
by R(nne heathen agaInst the church of ChrIst allayed
by the goodness of the great God, but Constantine, that
renowned elllperor, forthwith gathered together all the bi-
shops of the Christian ,vorld into a council at Nice, a city in
Bithynia, to end the controversies that were then on foot,
and to settle one faith and truth to be acknowledged and
professed by the universal church. In like lnanner, when
those fiery persecutions, kindled and blown up by the saIne
Rome, now papal, in the days of Queen
Iary, against the
church of Chri
t in this nation, ,vere once blown out by the
breath of the
Iost High, our gracious Queen Elizabeth, oÏ
ever blessed lllemory, for the establishing consent touching
true religion, called the bishops and clergy of both provinceb
of this nation into a council, held at London, an. DOIl1. 156
,
where they agreed upon certain Articles of religion, to the
number of thirty-nine, ,vhich to this day renlain the constant
and settled doctrine of our church; which, by an act of par-
liament of the 13th of Queen Elizabeth, an. DOll1. 1571, all
that are entrusted with any ecclesiastical preferments are
bound to subscribe to, and which have been several tinles
since that ratified and confirnled by several proclan1ations
and declarations, set forth by King J ame8 and King Charles
the First of ever blessed nlenlory, as also by our nlost gracious
sovereign that no\v is. And last of all, in the late act for
uniformity, 14 Carol. II, subscription ilS again required to
them.

BEVERIDGE.

b

viii THE nOOI(SELLElt TO TIlE READER.

doxy \vill easily excuse his iluitating thCIU in this also. 13ut
in short, the Bishop had higher views than to please those
\vho look no deeper than into the stylc of an author: his
business \vas to infonn the judgn1cnt, and not to l>lease the
fancy; and he ,vrit for those \vho read \vith a sincere dis-
position to be informed, and not for those \vho have been
ahvays kno\vn to endeavour to destroy the credit of every
thing that tends to pron10te piety.
Ho\v 111uch soever it may have been the interest and con-
cern of son1e to hinder the publishing of this ,york, I am very
confident the learned world, who have seen the first Article,
\voul<l have been very sorry to have lost the opportunity of
perusing the rest. His other \vritings, \vhich have rendered
his nalne faluous over all Europe, have caused every conlpo-
sition of his to be. earnestly desired. It scarce \vould have
been belioycd that this \vork, \vhich is rather of greater,
certainly not of less importance than any of his other \vritings,
and upon which he has visibly bestowed so luuch pains, ,vas
not \vorthy of public vie\v. To have suppressed it \vould have
rather been an injury to his meillory than otherwise; and
\yould have been taken, as if so great and pious a man had to
no purpose eluployed so great a part of his tilne, of \vhich
no person was kno\vn to be a better husband.
Though I have endeavoured as luuch as I coulJ to render
the edition of this book correct; yet, through the hurry of
the pross, occasioned by the great iInpatience for it, I an1
sensible sonle errors, and those not luerely literal, have passed
uncorrected. I desire the candid reader to lay these to the
charge of the printer, and by no means to the author; and
when the rest of the work con1es forth, I prolnise that the
UIOst considerable of them shall b
taken notice of by way of
('rrata.

THE

PREFACE 'fO TIlE READER.

.

TO sooner \vere the boisterous stOrIns of persecution raised
.1, by IWme heathen against the church of Christ allayed
by the goodness of the great God, but Constantine, that
reno\vned emperor, forthwith gathered together all the bi-
shops of the Christian \vorld into a council at Nice, a city in
Bithynia, to end the controversies that \vere then on foot,
and to settle one faith and truth to be acknowledged and
professed by the universal church. In like nlanner, when
those fiery persecutions, kindled and blown up by the saIne
Rome, now papal, in the days of Queen
Iary, against the
church of Chri
t in this nation, were once blown out by the
breath of the
Iost High, our gracious Queen Elizabeth, of
ever blessed memory, for the establishing consent touching
true religion, called the bishops and clergy of both provinces
of this nation into a council, held at London, an. DonI. 156
,
where they agreed upon certain Articles of religion, to the
number of thirty-nine, \vhich to this day remain the constant
and settled doctrine of our church; \vhich, by an act of par-
lialnent of the 13th of Queen Elizabeth, an. DOln. 1571, all
that are entrusted with any ecclesiastical preferments are
bound to subscribe to, and which have been several tinles
since that ratified and confirmed by several proclamations
and declarations, set forth by King J ame
and King Charles
the First of ever blessed lllenlory, as also by our most gracious
sovereign that no\v is. And last of all, in the late act for
unifornlity, 14 Carol. II, subscription is again required to
them.

BEVEIUDGE.

b

x

PREF.1\CE TO THE READER.

Now these are tho ...\rticIes which are the subject of this
folJowing Discourse, "'herein I have not undertaken to expound
any douLtfui and alllbiguous phrases "re nlay meet \vith in
theIn, IHlt taking each Article in its 1110st usual literal and
graulluatical sense, I have endeavoured to prove the scope
and substance of it to be a real truth in itself, ,vhich ,ve are
bound to belicyc, and by consequence to subscribe to \\Then
required by authority.
The Inethod I propounded to lllyself in this Discourse, ,vas
first to shew that each Article for the sum and substance of
it is grounded upon tho scriptures, so that if it be not ex-
pressly contained in them, howsoever it lllay by good and
undeniable consequence be deduced from thenl. Having
shewn it to be grounded upon the scriptures, I usually prove
it to bo consonant to right reason too, even such a truth,
that though scripturo did not, reason itself ,vouid cOllllnand
us to believe it. And lastly, for the further COnfirIllation of
it, I still sho,v each article to be believed and acknowledged
for a truth by the Fathers of the prÍ111itive church, that so we
lllay see ho,v though in 111any things ,,-e differ from others
and froIll the prescnt church of ROllle, yet ,vo recede not in
any thing frolll the priluitive and more unspotted church of
Christ. These arc the three heads I ordinarily insist upon,
still ]{eoping that excellent passage ùf a St. Augustine in DIY
nlind: "K 0 sober Inan ,viII think or hold all opinion against
reason, no Christian against the scripture, and no lover of
peace against the church." And therefore, seeing all these
Articles are grounded upon scripture, assented to by reason,
and delivered by the priluitive as ,veIl as the present church,
he lUust be no sober Christian, nor peaceable Inan that sets
hÏ1nself against thelu.
And in speaking unto these heads, and so through the
,,,hole ,york, I have endeavoured so to order and contrive it,
that such as are not skilled in the learned languages lllay
read and understand the sum and substance of it without
any disturbance or interruption, and therefore I have not

a Contra rationem nemo sobrius, contra scripturas ntmo Christianus,
contra ecclesiam nemo pacificus senserit.-August. de Trin. 1. iv. c.6.

PREFACE TO THE RE.ADEH.

Xl

inserted any sentences or phra
es of Latin, Greek, or II ebrew,
or any other language with our English, into the body of the
book, but whatsoever Father .or other author I quote, I
translate what I so cite out of hilll into our own language,
not tying myself to render every thing word by word, bu"t
only to give the substance of that in our language which they
delivered in others. Rut, ho,vsoever, to prevent those fri,.olons
cavils that are sometinles nlade against translations, as also
for the ease and satisfaction of intelligent readers, whatsoever
testiluonies of the Fathers I produce in the body of the book,
I have still set down in the lnargent their o,,,n words, in their
own language which they wrote in, such of the Greek Fathers
excepted which we have only the Latin translations of. And
though in the body of the book there is nothing delivered hut
in our own vulgar language, yet in the nlargent, besides the
several places of scripture explained out of the oriental lan-
guages, I have all along alleged the testinlonies of the Fathers
for the further explanation and confinnation of ,vhat is there
delivered, not stuffing the nlargent with any quotations of
nlodern ,vriters, but only of the Fathers, unless it be in
she,ving the doctrine of the present church of ROllie, ,vhich
SOllle of the Articles necessarily require. And in lllY quo-
tations of the Fathers I anI still careful not to refer the
reader only to such or such places of their writings, (whicll
sort of references I sometinles find nlultiplied to little or no
purpose,) but to set down their words at length, which Inaketh
that the lnargent sOluetinles swells bigger than the text itself.
And in my quotations of St. Chrysostonle especially, because
he is so Volulllinous, I often cite the tonle and page, viz. of
Sir Henry Savile'ls edition; which I here note particularly,
because in the book I seldolll nlentioll the edition I nlade use
of. And I have endeavoured so to order it, that in one place
or other in the book, either in the text or 111argent, \ve 111ay see
the judgll1ent of the prinlÌtive church upon 1110st of the prin-
cipal heads of our Christian religion.
And because for the right understanding of discourses of
this nature it is yery requisite to know the several ages or
tÏ1nes wherein the Fathers cited are supp08ed to have lived

Xll

PREF AOE TO THE READEIt.

and the councils to have been celebrated, I have at the end
of the book set down a catalogue of the Fathers, councils,
and other ancient authors Inade use of in this book, together
with the several tinIes and places wherein they flourished.
Thus desiring that the nlost high God would be pleased so to
order it, that \vhat I have done by his strength may make for
his glory and our church"s good, by helping towards the
reconciling of her enell1Íes to, and the confirnling her children
in tho:se sacred truths, I conlmit Loth thee and it into his
hands, who alone can lead llS into all truth; without whose
blessing the greatest \vorks will be unsuccessful, whereas with
it the lea.st shall be beneficial.

A DISCOURSE

UPON

THE TIIIRTY-NINE ARTICLES.

.

i\ R TIC LEt.

OF THE HOLY TRn,ITY.

Tlte1'e is but one living and ['rue God.
T HAT there is SOlne such Being in and o,'er the worlò,
which we in English call God, is not here nlarle a
distinct article of our faith in England, because it is an
article of faith in all nations through the wholo ,vorld: there
being no a language so barbarous but it hath SOllle "yord or
other signifying the saine thing in it; nor any b people so
atheistical as not to acknowledge and ,yorship the thing

a The Sclayonian tongue express

eth the same thing by Buch, the
Panonian by Istu, the French by
Dietl, the Italian by Dio and lddio,
the Polonian by Buoy, the Egyptians
by Teut, the Spanish by Dios, the
German by Gott, the Belgic by
Godt, the :Magi by Orsi, &c. And
as for the learned languages, the
Latin Deus, the Greek SE'òS', the
Hebrew iT!;'
Jelwvah, and o'ry;

Elohim, the Chaldee iT

Elah, and
N::'

_ Elaha, the Srriac i01

Aloho, and
o#
J.llorio, the ,Arabic

H llahon, and ð-1H Allaho, the
Ethiopic l\pt>1\ n Amlac, and
^c:1Jll"-flrfÞC Egziabcher, the
Samaritan 2.fí. El, and
2.fí.
Elah, and the Persic t.,-::; Choda,
BEYERIDGE.

all signify the same thing that our
word God doth; neither ,vas there
e,'er any language found out that
hath not some word or other equi..
valent to it.
b náVTE'S' yàp ðTL ÈUTlrJ Ó eE'6S' ófLo-
ÀOYOVUL KOWfj lvvoíq., Just, Quæst.
et resp. ad Græc, [I. I.] Kaì
lvì ÀÓyc:>, KaTà lBvT} Kaì

fLoVS',
BvuíaS' KaTáyovuw, &s- ð.v lBE'ÂCJJ(J"LV
åvBpCJJ7rOL, Kaì fLV(],T
PLQ. oi
È Aì..
YV7rTLOL Kaì alÀovpovs-, Kaì KpOKO-

"" , " rI-" "'
,
VE'L^OVS', KaL o
n
, KaL aU7rwaS' KaL
Kvvas-, SE'OVS' vOfLí(OVUL" Kaì TovroLS-
..... " \r-, C'
7raaf.V E'7rLTpE7rE'TE KaL VfLE'LS- KaL OL
VÓfLOL' rò fLÈV olv J.lT}
/ õÀCi>S- SE'ÒV
c ,.. '" '1]' ", ,
1'lynUVaL, auE'UE'S' KaL avouLOv VOfLL-
UaVTE'S', TÒ
;, ols- lKaUTos- ßOVÀE'TaL
xpijuBaL cós- SE'OLS-, àva')lKaLOV. iva Tcp
7rpÒS- TÒ BE'Îov ôin, à7riXCJJvTaL TOV
àÔLKE'LV. Athenag. legato pro Christ.
init. [1.]

B

Of tlte Hol!! Triuity.

ART.

signified by it. Nay, rather than err on one hand in
,yorshipping no God at all, Inost err on the other hand in
\yorshipping n10re than bone: there being no nation but
worships SOlne God, SOlne nations worship 111any. Hence,
I say, it is, that, in the deterulining of the distinct and
fundalnental articles of faith professed by our church of
England, it ,,"ould have been altogether superfluous to have
made the existence of a Deity any of thelll; that being no
luore than what is undoubtedlyackno\vledged in all nations,
and necessarily supposed in all religions; and so in this of
ours also: for in that it is a religion, or a special and
peculiar nlanner of performing ,vorship to God, it must needs.
suppose there is some God to \vhonl such ,vorship is to be
perfornled. And in this sense, the existence of a Deity, as
the foundation of all religion, is necessarily iluplied in every
one of these ensuing articles; and therefore also it need not
be made a distinct article of itself.
Supposing therefore the existence of a Deity, this the first
part of this first article only expresseth the unity of that
Deity that. dot.h exist. The first hath been acknowledged by
all; the second denied by Illany heretofore; yea, and no\v
too, though not anlongst us, yet in other parts of the \vorld,
as in Africa and Anlerica, where they ,vorship sun, nloon,
stars and other creatures, yea, have almost as many gods
,yorshipped by nlen as there are lnen to ,vorship theln; every
one, according to his own fancy, fraDling to himself a Deity,
and then perforI11ing worship to it. To I{eep out therefore
such extravagant fancies frol1l amongst us, it is here set down
as the foundation of all our fundall1ental articles, that there
is but" one living and true God :" ,,,here ,ve also have not
only our one God opposed to their lllallY, but differenced
fronl everyone of them. They have nlany, but they are all
dead and false gods; we have but one, but he is the living
and the true God. The living God, ,vho hath life both in
and frOln himself; who is not only the abyss of life" in hilllself,
but the fountain of life to us; who lives upon nothing but
himself, and hath all things living upon himself; yea, who is
c;:o the living God, as to be life itself: 80 that it cannot be so
b all
fIS.__

1.

Of the IIoly Trinit!J.

g

properly
aid, that he hath life, as that he is life; life to
hinH
elf, and life to all living creatures. 'Vhat ,ve c have is
really distinguished frolll what we are. And therefore when
,ye speak of God, in wholn there is no distinction of one
perfection fronl another, or of any of then1 from him
elf, we
speak lllore agreeably to his nature, and more conformably
to his truth, ,yhen we say
e is, rather than hath such a.
perfection; he is wisdoln, he is power, he is goodne8
, he is
justice, and so, he is d life itself: especially when we consider,
that he is usually and truly apprehended as the n10st pure
and sinlple act; which exactly answers the right notion of
that which ,ve term life.
And our God being thus the living, he must needs be the
true God.
lany of the heathens, I confess, worshipped
living creatures, which notwithstanding were false gods; not
because liying, but because creatures, and therefore so living,
as not to live of thell1selves, nUlCh less to be life itself, but to
derive it fron1 another: and so the borrowed life of theirs
could speak then1 no n10re than false gods; but the uncre-
ated, original life of ours proclainls hin1 to be the true God.
'''here the ,vords tJ'lte God are not to be extended 80 far us
to signify a God of truth, but only in truth a God: though
that other is necessarily included in this; for he that is in

c Tu aliud es, aliud habes. Yerbi
gratia, habes sapientiam: numquid
tu es Sapientia? Denique quia non
es tu ipse quod habes, si amiseris
quod habes, reddis ut non habeas:
et aliquando resumis, aliquando
amittis. Quomodo oculus noster
non in seipso habet inseparabiliter
lucem, aperitur et capit, clauditur et
amittit.
on sic Deus Dei Filius,
non sic est Yerbum Patris: sic
habet sapientiam, ut ipse sit Sa-
pientia, faciatque sapientes: sic ha-
het vitam, ut sit ipse Vita, faciatque
yiventes. Aug. [vol. II L par. 11.]
in Joh. Tract. 4 8 . [6.J
d Quoniam Deus vita est et in-
corruptela et veritas. Irenæu
, adv.
Hæres. 1. 2. c. 18. [II. 13. 9.] Deus
est summa Yita, et summa Sapientia,
et summa Dilectio. Quantum ergo
"ita ,'ivit, tantum intelligit et tantum

se diligit. Si enim non tantum se
intelligit quantum vivit, nequaquam
summa Sapientia erit; et si non
tantum se diligit quantum se intel-
ligit, summa Dilectio minime existit.
Aug. [voL VI.J de cognit. ,Terre
vitæ, [Append.] c, 19: and thus he
attributes other perfections also to
him in the abstract; as, Et hæc
Trinitas unus est Deus solus,
bonus, magnus, æternus, omni-
potens: ipse sibi U nitas, Deitas,

Iagnitudo, Bonitas, Omnipotentia.
Id. de temp. serm. 38. [Alcuin. de
Trin. I. 6.] Xefas autem est dicere,
ut subsistat et subsit Deus bonitati
sure, atque illa bonitas non sub-
stantia sit vel potius essentia, neque
ipse Deus sit bonitas sua, sed in
ilIo rsi

anquam in subjecto. Id.
de fnmt. I. 7. c. 5. L"ol. VIII.
I. vii. 10.J
H2

4

Of the Ilol!} Trpinitg.

AR'r.

truth a God nlust needs be a God of truth, truth being a
perfection, and so necessarily required to the right notion of a
Deity. And thus it is that there is but one li'ving and tr
te
God, and therefore true, because living: and that tllere is but
one living and true God is a truth grounded upon scripture,
agreeable to reason, and taught by the fathers long ago.
]?irst for scripture. And truly to find out scripture to
prove this truth I need not turn over many leaves, for there
is scarce a page that I can cast Inine eye upon in my first
opening of the 13ible, but \vould furnish me v.ith sufficient
arguments for it. But I shall content Inyself with these three
or four of the most prevalent and convincing. The first place
is that, e Hear, 0 Israel, The Lord our God is one God, Deut.
vi. 4: where we may plainly see, that that God, \VhOnl Israel,
and so \ve are bound to worship, is no tnore than one.. But
because this place hath been ilnpugned by several heretics in
the church, as ,r alentinus, Basilides, and others, affirming it
to inlport no more than one in will and one in heart, as the
nudtitude of believers are said to be, Acts iv. SQ; so, say
they, though there be l11any gods, yet they all agree in one,
and so may be said to be one, as he that planteth and he that
'wateretlt is said to bé one, 1 Cor. iii. 8; because this place,
I say, hath been so eluded, I shall produce others, upon which
it is ilupossible to force such a distinction: as, Knou) therefm"e
tltis day, and considm" it in thine heart, tltat the Lord lte is God
in lwaven above and uj)on earllt heneatlt: and there is none else.
Deut. iv. 3D. \Vhere \ve see it is expressly avouched, that
the Lord Jehovah is the only God, besides \vholn there is no
other God in heaven or earth, and so in no place in the world.

c In Hebrew it is :-ni1' ;N''IV' l'ö'IV
'"N iniP , j'i1
N in which words the
Jews observe there be two literæ ma-
jusculæ, vÍz.
at the end of l'Q'IV and
, at the end of ," N; as for the first
viz.
-' they
5aY it was made greate;
than the other letters, to put us
more in mind of the great truth we
are there taught and commanded to
hearken to; and as for the second
viz. , (th
t
nakes for our purpose):
they
ay It ]8 maòe larger to shew
that there is hut one God in aU the

four quarters of the world, and so
no other God in heaven or earth,
or any part of the world, but only
Jehovah: for' in Hebrew numbers
makes four; and both these letters
being put together, as they here
stand, viz. first
and then " they
make up the word ,
a witness; as
if he should say, The Lord is a
witness against you, as Mic. i. 2. or,
You are witnesses unto me, as Isai.
xliii. 10. that the Lord our God is
but one God.

I.

01 tlu' Holy Trinity.

5

And therefore he is not only one in will, but one in nature:
there is no other God besides hiIn, to be of the saIne will with
hinI, And to the saIne purpose it is elsewhere asserted,
I an
the Lord, there is none else, there is no God besides rne.
Isa. xlv. 5. So that 'T alentinus Inay assert, and the heathens
D1tty ,vorship many deities, but the Lord hath spoken it,
and the scriptures affirln it, that there is no God besides
Jehovah: and that not only in the places cited, but others
also, as Deut. xxxii. 39; Isa. xliv. 6, 8; ch. xlv.
l,

;

Ial. ii. 10. .A.nd ,,,hat the Old TestanIent asserts, the Ne,v
Tcstaluent confirn1s, that there is none other God but one,
1 Cor. viii. 4; ,vho is the living and the true God. 1 Thess.
i.9; Jer.x.l0.
Neither is this so high a mystery as to be out of the sight
of reason, and therefore only to be enIbraced by faith: for if
\ve consult our reason, as we ha ve done the scriptures, we
shall find that as clear in concluding, as this is express in
affirlning of this truth. Indeed there is scarce an argtunent
can be produced to prove the existence of a Deity, but may
easily be brought over to prove the unity of that Deity also
that cloth exist. So that the sallIe weapons that reason useth
to beat down atheisln, she 11lay use also in her conflicts with
polytheisnl: there is no god, and there are many gods, being
propositions of the like absurdity in her account.
The usual reason that is brought for the existence of a
Deity is taken froln the order of causes: to wit, because there
nUlst be SOI11e f one cause of all causes, which is the first cause
of all other things, itself being caused by nothing, ,vithout
,vhich all causes would run in a circle, and never come to an
end, but lllust pass frOlll one to another even into infinitude
itself: ,vhich reason looks upon as the greatest absurdity in
the world: for then there ,vould be eternal changes and
lllotions within the narrow cOlnpass of titHe, and finite causes
,voldd have no end, and so becon1e infinite: ,vhich being a
plain contradiction, I need not bring any arguments to prove
its further absurdity; but, fron1 the undeniable order and

f Ab uno desuper Principio, quod Clem. Alex. Stromat. 1. 7. [vol. II.
convenienter \'oluntati operatur, de- p. 833. 40.]
pendent prima, secun
a, et tertia.

6

Vf tho I-fuly Trinity.

ART.

dependence of all causes upon one, HUlst conclude, that there
lllust be such an universal first cause, upon \"hich all the
rest IlIUst thus depend. ... \..nd truly this argul11ent proves as
luuch, that there can be no U10re than one, as that there HUlst
be one such universal cause, which \ve call God. I t being as
great an absurdity to say there are nlany, as to say there is
never a first cause. For, supposing lllany universal causes,
either one Blust be b
fore another, or one Inust nut be before
another. If one be not before another, none of theill is the
first canse, because there be others of equal causality with
itself: if one be still before another, one of theul 111ust needs
he before all the rest, and it is he alone that can be called
the First Cause, because all the rest COine after hinl.
If after thi
\ve take a view of those perfections, which
reason certainly concludes to be all concentred in the Deity,
\Vé shaH clearly see, it is inlPossible they should be in more
than one: so that to say they are in nlany, would be as luuch
as to say they are in none at all. As first, supremacy, which
is a perfection whereby we apprehend God as being tho
supreillc Governor over all the \vorld: which if he be not, our
reason \yill not suffer us to call hin1 God
' nothing cOllling
under the notion of a Deity, but \"hat is above all other things
,vhatsoever. Now if there should be nlany gods, either all
of thenl should be equal to one another, or else one above
another, as I said before. If they be all equal to one another,
there i
neyer a superior, luuch less a snprelne anlongst theIn,
and so never a one that in reason can be tenued a God
. they
all wanting th0 great perfection of stl}n
enlacy or F:overeignty
oyer all the \yorld. If they be all one above another, there
lllust be one above all the other; and it is he alone that can
be called God: and what we here say concerning suprenlacy
in power, luay be applied also to suprenl<tcy in greatness,
goodne:-;
, or any other perfection: for there can be but one
g chief good, and by oonsequence but one God.

g This is the argument which I quia aut Deus non est summum bo-
find Anselme, archbishop of Canter- num, aut sunt plura summa hona,.
bury, elegantly deducing the unity aut non sunt plures Dii, sed nnns
of the Godhead from. Quod al1tem, solus. Deum vero summum bonmu
saith he, r nus
ohls sit neu
. et esse nemo negat; C]uia, quicquid ali-
non plures. hine facile prohatur; rpw minus est, nullatenus Deus est.

I.

Of the Holy Trinit!l.

7

Again, infinitude in general is also a perfection, which
reason cannot but attribute to God, and to none but God,
,vhereby ,ye apprehend hilll as without bounds and linlits of
his nature and glory; ,vhich it is iInpo
sible for any more
than one to be. For if one be without bounds, and so every
,yhere h, where can any other be, especially how can any other
be without bounds and every ,,,here too? Or nlore plainly,
supposing two Gods, one essentially distinct fron1 the other,
,vhere one of theln is, the other also either is or is not: if the
other be where that one i.s, then they are both together, and
so their natures and glories confounded, and by consequence
they are not essentially distinct Gods; if the other be not
,,,here that one is, then it hath bounds and limits to its nature
and glory, there being SOll1ewhere where his nature and glory
is not; and therefore he cannot be termed infinite, and con-
sequentially he is no God.
.J.-\.gain, onlnipotence is also a perfection, whereby God is
not only infinite in nature, but in po,ver, and so able to do
,vhatsoever in its own nature doth not iUlply a contradiction,

et quicquid summum bonum non
est, minus est aliquo, quia minus est
summo bono. Summum certe bo-
num pluralitatem sui non admittit,
ut plura sint summa bona. Si enim
plura sunt summa bona, paria sunt.
Summtun ergo bonum est, quod sic
præstat aliis bonis, ut nee par ha-
beat, nec præstantius. Summum
ergo bonum unum et solum est;
non igitur sunt plures Dii, sed nnus
et solus est Deus. Sicut summum
bonum est unum et solum, sic sum-
ma substantia, vel essentia, sive na-
tura, quæ eadem ratione, qua sum-
ma, nullatenus pluraliter dici posse
probantur. Anselm. de incarnat.
Verbi C.4. [po 85. D.J And long
before him Tertullian; Duo ergo
summa magna quomodo consistent,
cum hoc sit summum magnnm par
non habere? par autem non habere,
uni competat, in duobus esse nullo
modo possit. Adv.
Iarcion. 1. I.
[c. 3.J Deum autem unum esse
oportet: quia quod summum sit,
Deus est: summum autem non erit,
nisi quod unicum fuerit. Id. adv.
Berm. [C.4.] Porro summum mag-

num unicum sit necesse est: ergo
et Deus unicus erit: non aliter
Deus, nisi summum magnum: nee
aliter summum nisi parem non
habens: nec aliter parem non ha-
bens, nisi unicus fuerit. Id. adver8.

Iarc. lib, I . [c. 3.J prius cit.
h TIov
È Kuì [UTUL ó KUT' UVTOV

BEòr, Tà TuilTU Toil J.1.ÓVOV Kuì ÙÀr;BL-
voil 7rÀ1}pOVVTO
KUTà T
V Toil OVPUVOV
Kaì '}Iij
7r
pÍÀ1}"/'LV; Athanas. Orat.
contra gentes, [6.J El
vo È
àpxij
,
q 7rÀ
íovr
uav BEOì, tfTOL iv Évì Kuì
TavTcê
uav, q l
íg. EKuuTor aVTwv.
Èv P.fV olv Évì Kaì TavTcê ElvaL olJlc

lJvvavTo, ov yàp El BEOì, ÖP.OLOt"
àÀÀ' 8n àyiv1}TOí n I(uì '}IEV'lTOL, oVX
ÓP.OLOL, - d lJÈ l
íg. ÉKáuTOU aVT
V
" -. \, ,
o VTO S', TOU TOll IWUj-LOIl 7rE7ïOL1]K(JTOS',
, '''' , , '"
aVWTf.pw TWV y
YOVOTWV Kat 7rEPL a
Ê7rolT}ui -TE Kaì lKóup.r;U
, 7rOV Ó
ËnpoS',
oi ÀOL1TOí j El '}Iàp ó p.Èv
, A,. ,> '\ B ' >
Koup.or u-pmpLKOS' a7fOTEI\EU Hr, ov-
pavov KVKÀOLr à7rOKiKÀHuTm, Ó lJi
TOV KÓUP.OV IToL1}r1;r àVWTipw TWV
'}IE'}IOVÓTWV Úrixwv t1VTÒV rfi rovrwv
7rpovoíg., rìr Ó TOV Éripov BEOV q rwv
ÀOL7rWV Tó7Tor; _\..thenag. Leg. pro
Christianis, [8.]

Of the Holg 7"'rinitg.

ART.

or is possible to be done by any po\ver. No,v it is inlpossible
there shoulll be two essentially distinct persons endowed \vith
this perfection. For, supposing t,vo such persons, what one
doth will easily be granted to be possible, in its o\vn nature,
to be done; for otherwise he could not do it: but though it
be possible in itself, )Tet is it ilnpossible for the other supposed
God to do it: for then there ,vould be two whole and perfect
causes of the sanle kind to one effect; which is a contradic-
tion: for then one ,vould be "Tholly the cause, and yet not
wholly the cause, because there is another, that is as nluch
the cause as itself. And therefore there can be no nlore than
one such person invested with this perfection of i Olnnipotence,
and so but one God. And if ,ve do suppose several Goùs of
t.he greatest po,ver ilnaginable, everyone of thenl nUlst needs
have less po\ver than all together, and by conseqnence not all
po\ver in his o\vn hands: and that being that hath not all
po\yer is no .AJI-po\verful being, and therefore no God.
But T needed not to have gone so far to have proved there
are sOlne porfections which it is Í1npossible for lnany essentially
distinct persons to bo possessed of: for indeed unity itself is
a perfection, \vhich whosoever saith more than one can have
at the saine tinle, gives hÎ1llself the lie. For if they be nlany
es
entially distinct Gods, ho\v can they all be but one
And
therefore whatsocver other perfections nlany Gods nlay have,
be sure this they must ,vant, upon that very account, because

i This argument from omnipo- esse, nisi unus, ut in eo sint omnia.
tence Lactantius long ago made use Lactant. de falsa relig. c. 3. [po 10.]
of. Quis dubitet potentissimum Nemo est quidem qui sapiat ratio-
esse regem, qui totius orbis habeat nemque secum putet qui non unum
imperium? neque immerito: cum esse intelligat, qui et condiderit om-
illius sint, qua' ubique sunt mnnia: nia, et eadem, qua condidit, virtute
cum ad eum solum omnes undique moderetur. Quid enim multis opus
copiæ congerantur. At si plures est ad m .lndi regimen sustinendum ?
partiuntur orbem: minus certe Nisi forte arbitremur, si plures sint,
opum, minus virium singuli ha- minus habere singulos nervorum
bebunt, cum intra præscriptam por- atque virium. Quod quid em fa-
tionem se quisque contineat. Eodem ciunt ii, qui esse multos volunt:
etiam modo Dii, si plures sint, mi- quia necesse est, imbecilles esse:
nus valebunt, aliis tantundem in se siquidem singuli sine auxilio reli-
habentibus. Virtutis autem per- quorum tantæ molis gubernaculum
fecta natura non potest esse nisi in sustinere non possent. Deus autem,
eo in quo totum est, non in eo in qui est æterna mens, ex omni uti que
quo pars exigua de toto est. Deus parte perfectæ consummatæque vir-
vt'ro, si perfectus est, (nam per- tutis est. Quod si verum est; unus
fectus cst,) ut elSse deLet, non potef:it sit, necesse est. Ibid. [P.9.]

I.

Of tlte Hol!! Trinity.

9

they are many: and so cannot be all perfectly Gods, because
not perfect Gods, wanting some perfection which God Dlust
have, or not be God: and therefore, I conclude even frolll
reason, that seeing in the order of causes there nlust be one,
and but one first cause; and seeing there can be no l1l0re
than one Being absolutely supreme, infinite, onlnipotent, and
one, " There is but one living and true God."
And this ,vas the doctrine which the fathers of old taught.
I shall instance but only in SODle: as first Tertullian: k" But
the Christian truth strictly saith, God, if he be not one, he is
none: for whatsoever is not as it ought to be, \ve think better
of it, if we believe it not to be. But that thou mayest kno,v
that God should be but one, inquire what God is, and thou
wilt find it cannot be otherwise. As far as the hUll1an state
can define any thing of God, I assert, what everyone's con-
science also acknowledgeth, that God is the chief and highest
Being in the ,vorId, eternal, unbegotten, unnlade, without
beginning, without end. Therefore he H1llst needs be one
only, because he is the chiefest, not having an equal, lest he
should not be the chiefest."J' And before hilll Ignatius:
1 "Therefore God and the Father is but one, not two or
three; he being one, and there is none besides hinl, the alone
true God. For, The Lord, saith he, tIt!! God is one Lord.
And again, did not one God 111ake us
have not ,ve all one
Father
" And J ustin
Iart)T tells us, that, m" According

k Sed veritas Christiana destricte
pronunciavit: Deus, si non unus
est, non est: quia dignius credimus
non esse, quodcunque non ita fuerit
ut esse debebit. Deum autem ut
scias unum esse debere, quære quid
sit Deus, et non aliter invenies.
Quantum humana conditio de Deo
definire potest, id definio, quod
et omnium conscientia agnoscet:
Deum, summum esse magnum, in
æternitate constitutum, innatum, in-
fectum, sine initio, sine fine.- Ergo
unicum sit necesse est, quod fuerit
summum magnum, par non ha-
bendo, ne non sit sumlnum mag-
num. Tertull. adv.
Iar(;ion. lib. I.
[c. 3. 1
1 E { ? e ' , , ,.
· tS- ovv EOS- Kat 1TaT1]p, Kat OV

-ÚO, Ov
È TpÚS-. Eis- ó &v, Kal OVK
lUTì 7rÀ
V aVTOV, Ó p.óvos- àÀ1)etVós-.
K ' ,"',.. e ' K '
VpLOS- 'Yap, 'fJYJue.v, 0 EOS- UOV, v-
pLOS- Eis- ÈUTt. Kaì 7rúÀw, ovx ErS- eEÒS-
EKTtUEV
p,âs-; OtiX ErS- 7raTryp 7rÚVTWV

I-LWV; Ignat. Epist. ad Philip. [Inter.
Theo!. Gr. vet. Gesner. 1559, p. 12.]
m Kaì KaT' ÈKEívovs- p.Èv TOUS- ÈK
I.-

aUKaÀ{as- eEOV, #(aì KTíu
ws- È'YVWKÓ-
,
"" ? .. e '
Tas- T1]V VLa'fJopav, HS-
UTW 0
os-,
r..r:e' lKÚT
pOV TÒV TijS- àì'
vv1]uías- TpÓ-
7rOV à'YÉVV1)TOS- cðV. e
ÒV
È q 8
ous-
" "_,, , J\,
OVT
7rpO aVTOV OVTE P.ET aVTOV EUXYJ-
KWS-, uvvat
LOv OVK ÊXWV OVTE V7rO-
, H" ""' e
KHP.EVOV OVTE aVTtKHfL
VOV, a'fJ apTOV
EXWV T
V ovuíav, Kaì àVEP.7rÓ
tUTOV
Tryv Iv{p'YELUV,
1)P.LOVP'YÒ
tJv TOV
KÓUp,OV 7raVTÓS-. Justin. l\lartyr. in
Aristot. Dogmat. e,'er
. [init. C.]

10

Of tke Holy Trrinit!l.

ART.

to those, who by learning kno,v the difference betwixt God
and a creature, there is but one God, unbegotten, according
to both the manners of unbegetting, who hath not any gods
either before or after hin1sclf, having none coeternal with hill1-
self, llone subject or opposite to hiln, having an incorruptible
nature and irresistible power, hinlself being the lllaker of the
,,,hole ,vorId." And Athenagoras to the saIne purpose: n" But
all our rliscourse is only to she,v that there is but one God,
the maker of the universe, ,vho hinlself being not nlade (for
that which is, is not made, but that ,vhich is not) he made all
things by his ,vord." St. Cyprian: 0" Therefore there is one
God, Lord of all; for his highness cannot have an equal, see-
ing hÍInself hath all power in his o,vn hand." And presently:
P "The bees have one king, the flocks one captain, and the
herds one leader, much Blore hath the ,vorId but only one
Governor, who commandeth all things with his ,vord, dis-
pcnseth all things ,vith his wisdol11, and perfecteth all things
by his power. He cannot be seen, he is more clear than sight;
nor conlprehended, he is lllore pure than touch; nor valued,
for he is beyond all sense: and therefore ,ve so ,yorthily
esteem of hinl to be God, when ,ve think hin1 inestimable."
And Ruffinus not only tells us that, but shews us how God is
said to be one: q" But that ,vhich ,ve said that the Eastern
churches delil'er, that the
ather is oUlnipotent, and only one

n 'E7rEl ðÈ ó ÀóyoS' qp.wv ËVU 8EÒV
ttYH, TÙV TOV
E TOV 7rUVTÙS- 7rOtYJT
V,
aÙTÒV J-lÈv OV YEvófLEVOV (ön TÒ tv OU
, ',,\ "\ \ \ \"' ) '
,
\
YWETUL U^I\U TO fLYJ ov 7rUVTU oE uta
TOV 7rap' aVTov Àóyov 7rE7rOLYJKÓTU.
Athenag. 7rEpì XpuTnavwv, [4.J
o Cnus igitur omnium Dominus
Deus: neque enim illa sublimitas
potest habere commrtem, cum sola
omnem teneat potestatem. Cyprian.
de idolorum vanitate, [po 14. J
p Rex uuus est apibus, et dux
nnns in gregibus, et in armrntis
rector nnus: multo magis mundi
nnus est rector, qui universa, quæ-
cunque sunt, verbo jubet. ratione
dispensat, virtute consummat. Hic
enim videri non pote
t. visu clarior
est: nee comprehenùi, tactu purim'
e
t: nee æstimari, sensu major est;
et ideo 8ic eum digne æstimamus,

dum inæstimabilem dieimus. lb. And

linutius Felix in his Octavius doth
not only use the same argulnents,
ùut the same words too. \Yhenee
we may gather, that one had not
only seen, but borrowed from the
other: anù it is probahle Cyprian
from
linutius, who was about thirty
years hi8 senior.
q Quod autem diximus orientis
eeclesia
tradere patreln omnipoten-
tem et unum Dominum, hoc modo
intelligendum est; unum non nu-
mero diei, sed universitate. Yerbi
gratia. Si quis dicit unum homi-
nem, aut nnurn equum, hie unum
pro numero posuit; potest enim et
alius homo esse, et tertius, vel equus.
Ubi autem seeundus, vel tertius non
potest jungi, nnus si dicatur, non
numeri, sed uni\rersitatis e
t nomen.

1.

Of tlte Holy Trin'ity.

11

Lord, it is to be understood after this luanneI'; one, not in
nunlbers but in universality. As for exanlple, if one should
say, one luau, or one horse, here he puts one for a nunlber,
for there nlay be a,nother Illan and a third; and so for one
horse too: but where a, second or third cannot be added, if
any thing be called one, that doth not denote number, but
universality: as for eÅalnple, if we should 8ay, one sun; that
is so called one, that a second or third cannot be added: the
sun is one. 1\1 ucb nlore \vhen God is called one, one is a ,yord,
not of HUHlber, but universality; that is, he is therefore called
one, because there is no other. And so we must think also of
our Lord, that there is one Lord .J esus Christ, by ,vhom the
J:1'ather governs all things; so tbat God is so one, as no one
besides hin1 is: he is so one God, as that there is Hot, there
cannot be another God besides hilu." And therefore saith
Tertullian also r: "The state of the one only God challengeth
this rule, no otherwise one, than because alone, nor other\vise
alone, than because there is nothing with hilll.'" Shall I
thrust in a learned rabbi amongst these reverend fathers

l\Ioses
Iain10nides speaks fully to the purpose S: "This God
is one, not two nor nlore than two; but one, whose unity is
not like that of the ones or individuals that are found in the
world; nor one by way of species containing several indivi-
duals under it; nor one, as a body is, which lllay be divided
into 8e,-eral parts or extrenlÏties; but he is so one, as that
there is no one in the \yorld so one as he is." .A,nd it is one
of the articles of the Jews' faith, t " I verily believe that the

Ut si, exempli causa, dicamus unum
solem, hic unus ita dicitur, ut alius
vel tertius addi non possit: unus e:5t
sol.
Iulto magis Deus, cum unus
dicitur, non numeri, sed universi-
tatis vocaLulo nuncupatur, id est,
qui - propterea unus dicitur, quod
alius non sit. Similiter, et de Do-
mino accipiendum est, quod unus
sit Dominus noster Jesus Christus,
per quem Deus pater Dominatum
omnium tenet. Ruffin. in expo symb.
[ad calc. Cypriani opp. p. 18. Oxon.
1682.]
r U nici Dei status hanc regulam
yindicat; non aliter unici, nisi quia

solius, nec aliter solius, nisi quia nihil
cum illo. Tertull. adv. Herm. c. 17.
s tJ'

'
Ù ':'
.n
ni1 'n
iT1 iT'

r
i::' 'n

,
tJ'
'\V In' .,11,' N"
O'

":):i1 t:J"i1
i1 jt.:) 'iT
i1"n"

",:J
'i1'1:.' j'':)J. 'n

; ''O
U'J.

'i1'O '1,n 'i1

;, i1).,i1 O"i1

'iT

11,,:rj:'" rnj:';i1,:); i'';iT

o,u.'J. U',':>J 'i1
"i1" ì'N
R.

Iosch. bar
Iaimon, de fundament.
leg. [I. 4.]
t
'niTï::' it":); t:;' iT:''::)
) ì't.:)

'':N
'\iT,t.:):J ;,,,'n' r
' ,'n'
'i1 ',:)'iV ',J.11'
iT'iT ':'iT:"
"J.7
'iT' O':!J '0''0)
.tJ',j:'::" .,tD .i1' ;'" iT'i1 Yid. et
Iaim.
in Sanh. c. 10. et Buxt. Synag. Jud.
c. I. [P.3.]

12

Of the Ifoly Tr'init!J.

AUT.

Creator, whose nalne is Blessed, is one, and there is no unity
like to his, and he alone ,vas, is, and will be our God." To
these testilllonies we 11lay add that of Lactantius also u: " Let
us come to au thors, and cite those very persons for the proof
of this truth, which they use to bring against us. It, is the
poets and philosophers Ilnean. It is necessary, that out of
these ,ye should prove there i8 but one God; not as if they
had the right knowledge of the truth, but because so great is
the power of truth, that none can be so blind as not to see
the Divine splcndour forcing itself into his eyes. The poets
therefore, though they set oüt the gods \vith verses, and extol
, their acts with the highest praises, yet they often confess, that
by one spirit and Inind all things are contained and governed."
And truly there are luany of the ancient heathen v poets,
,vhich have left this truth upon record in their writings, as
OI1)hcus, Phocylides, Sophocles, Xenophanes, Colophonius,
the Sibyls, and others, ,vhose testinlonies ,ve have thro\vn
into the luargin: by \vhich \ye may see that this truth is both
grounded upon scripture, concluded upon by reason, preached
by the Fathers, believed by the Jews, yea, and acknowledged

U Veniamus ad auctores, et eos
ipsos ad veri probationem testes ci-
temus, quibus contra nos uti so1ent ;
poetas dico et phiJosophos. Ex his
unum Deum probemus, necesse est:
non quod illi habuerint cognitam
veritateln, sed quod veritatis ipsius
tanta vis est, ut nerno possit esse
tam cæcus, qui non viderit ingeren-
tern se oculis divinam claritatem.
Poetæ igitur, quarnvis Deos carrni-
nibus ornaverint, et eorum res ges-
tas amplificaverint surnmis laudi-
bus, sæpissime tamen confitentur,
spiritu et mente una contineri regi-
que omnia. Lactant. de Falsa Re1ig.
c. 5. [po 14.]
v For this purpose is Orpheus
cited not only by this author, Lac-
tantius, but Justin
lartyr also, who
tells us, that though Orpheus was
the first author of polytheism, yet
afterwards he taught that there was
but one God, in these verses:
rþ8É")'
op.aL ofs 8ip.1S
uTl, 8úpas 5' brl-
8eu8e ßiß1]À01

n&VTes 8p.ClJs' uù 8' lfKOVE cþa.EUcþ&pOV

K")'OVE Wf}JI1]s
Movuâ1', È
EpÉCIJ ')'ò.p ò.^1]8Éa o fJ.TJôÉ ue Tà.
7rp2v
'Ev uT1}8EUU1 cþavÉvTa. cþlÀ1]s a.lwvos
ò.p.Épuy 0
Els 8
À&")'ov 8EÎov ßÀÉ1ýa.s, TO'"ftJ 7rpOU-
É8PEVE.
'I8vvwJI Kpaôl1]s VOEpÒJI KVTOS, Eð T' È7r[-
ßaLJlE
, ATpa7rtTOU, p.ouvov 5' Èuópa K&U}J.OtO
ltJlaKTa.
Efs ÈUT' aÒTo")'EJl1}S' Évòs tK')'OJla. 7r&JlTa
TÉ'TvKTat.
, Ev ô' aÒTJÎ5 aÒTòs 7rapa")'(")'vETat O oòô

T}S aÒTÒJl
Eluop&a 8V1]TWV. a.ÒTÒS õÉ ")'E 7r&JI'Tas
ðpâTat. [po 447.]

And again, [po 455.]
ETs ZEVS, ErS 'A"l"ô1]s, fl's (/HÀtos, Efs
LlLÓJlVUOSo
Efs E>EÒS Èv 7r&VTEU'U'L. T[ UOL ôExa TaUT'
ò....,opeúw ;

And Sophocles [Excerpt. e tragæd.
ed. H. Grotio, p. 149.] cited by the

I.

Of the Iloly Trinity.

13

bJ the Gentiles also, and therefore it may well be subscribed
to by us, even that there is hut one living and true God.

Ecel)'lasting.
After the unity of the Godhead asserted, here we have the
nature of that one God described; and that by those proper-
ties, which the scriptures, that he hath revealed to us, and
the reason that he hath ilnplanted in us, attribute and ascribe
unto hiln. "There by properties "ye are not to understand
several faculties, habits, or qualities, as they are in us. For
there is nothing in God but what is God: the nlercy of God
is the sanle \vith the God of mercy; the po\ver of God the
same with the God of po\ver; the love of God the san1e ,vith
the God of 10\"e; and the truth of God the sanle with the God
of truth. These properties of nlercy, po\ver, love, &c., as they f
are in us, they are accidents, and so really distinguished both
fi'onl our souls, and from one another: but as they are in
God, they are his nature and essence; and so neither distin- I
guished froll1 one another, nor from hÌIn in \"horn they are

same author, as also by Athenagoras
in legato pro Christ.
ETs Taîs àÀ7]8(dal(Ttv, EÎS lUTl E>EÒS,
"'OS oùpavòv TÉTEUXE lea2 '}'alav p.alepàv,
nÓVTOU T
xapo7ròv oiõp.a, leal àvÉp.CAJV
ßlas.
Pho
ylides", [v. 49.]
Efs E>EÓS lUTl (J'otþòs,
UVa.TÓS ')" å.p.a "0.1
7roÀúoÀßos.

Orpheus again not cited by Justin
IVlartyr, [P.457.]
ZEUS 7f'pWTOS '}'ÉVETO, ZEUS ÜUTaTOS àpXt-
"lpavvos, .
ZEUS IeECþaÀ
, ZEUS p.Éuua, AtòS 8'
"
, I
7raVTa TETVIeTat.
"'Ev Iep&.TOS, Efs
a(p.CAJv '}'ÉVETO, p.É'yas
lipxos á7rÓ.VTCAJV.

Xenophanes Colophonius, p. 36.]
ETs SEÒS
v TE eEoûn leal à,,8pw7rotu&
P.
t(TTOS
Où

Ép.as e"7]To'iU&V ðp.olios O

E vÓ7]/-la.

Horace, [1. iii. ode 4.]
Qui terram inertem, qui mare temperat
Ventosum, et urbes, regnaql1e tristia

Divosque, mortalesque turmas
Imperio regit unus æquo.
The Sibyls, [p. 3. B.]
E[s 8EÒS, ßs P.Ó:lOS ttpxElJ ð7r
pp.E')'107]
,
à'}'lJl7]Tos,
naVTOlepó.TCAJP, .àópaTos, ðpwv p,ó;,os aÕTòS
f'
a7f'aVTa'
AVTÒS
' ou ßÀÉ7rETa& OIl7]T11S Ó7rÒ uapleòs
t ,
a7rau7] S .
And again, [po 19. C.] " .
ETs eEÓS
O'T& p.óvapxos, õ.elO'cþaTos,
allMpt va(CAJv,
AÙTOCPV
S, àópaTos, ðpwv p.óvos aùTòS
8. 7f'aJIT a.

And truly these ancient poets, as
Orpheus, Sophocles, &c., and par-
ticularly the Sibyls, the Fathers in
t
p infancy of the church made great
use of to convince the Gentiles from
their own authors, that there was
but one God whom they ought to
worship. And so indeed did St.
Palù himse1f, disputing with the
Greeks, cite their own poet Aratus
against them, in those words,
Toíì '}'àp Ka2 -yÉvos
O'p.Év. Acts xvii. 28.

]4

Of the [lol!! Trinity.

....\ RT.

said to Le. Distinguished fi"Olll hill I or his essence they can-
not Le, for then he would be of hilllself ilnperfect; there being
SOllIe property or perfection which in his own nature he is
not. .And again
if the properties of God should be really
distinguished fi"oni hiulself, in theillseives they would be either
finite or infinite. Finite they could not all be; for infinitude
itself is one of his properties, yea, and in our conception a
property of all his other properties: so that his wiF:dolll,
power, justice, are all infinite, otherwise they ,vould be inl-
perfect: and therefore it is ilnpossiLle all his properties, or
indeed any of theIn, should be finite. And as they are not
finite, so neither can they be infinite, if really distinguished
fronl his essence: for then there \voulù be sOinething really
distinguished froin God infinite as well as God; and by COll-
sÜ<luence either God nlust not he infinite, and so not God; or
else there nlust be two, yea, many infinites, ,vhich is as great
an aL
urdity as the former. And therefore ,ye lllUSt needs
acknowledge, that the properties of God are not really distin-
guished froin the essence of God: but that the properties
attriLuted to his essence are really the sanle with his essence
to ,,'hich they are attributed. So that his power, wisdoln,
goodne
s, truth, and the like, are all his u essence, nature,
or substance. And as they are not distinguished frOlll his
es
ence, so neither are they distinguished fro III one another;
for then they 111ust be really distinguished frOlll his essence
too, it being inlpossible that they should be all really and
essentially distinct froln one another, and yet be all but one
and the selfsame essence. ..A.nd again, if they should be really

11 There are many expressions in et alia substantia ej us; nee alia po-
St. Augustine intimating and ex- tentia ejus, alia substantia ejus; to-
plaining this unto us, that the pro- turn quo::l est, (filius) de patre est,
perties of God are the same with his totum quod potest, de patre est:
essence. Homo aliud est, saith he, quoniam quod potest et est hoc
quod est, aliud quod potest, &c. unum est. [Ibid.8.J Si enim, quod
Deus autem cui non est alia sub- pauci inteliigunt, simplex est natura
stantia ut sit, et alia potestas ut pos- veritatis; hoc est filio (Deo) esse
sit, sed consubstantiale illi est quic- quod nosse. Ab illo ergo habet ut
quid ejus est, et quicquid est quia noverit, a quo habet ut sit: non ut
Deus est, non alio modo est, et alio prius ab illo esset, et ab illo postea
modo potest, sed esse et posse simul nosset; sed quemadmodum ilJi gi-
habet, quia velie et facere simul ha- gnendo dedit ut esset, sic gignendo
bet. Aug. [vol. III. par. II.J in Joh. dedit ut nos set : quia simplici, ut
Tract. 20. [4.J Non alia yisio ejus, dictum est, naturæ yeritatis e

e et

I.

Of the Holy Trinity.

15

distinguished fron1 one another, then God would be com-
pounded or luarle up of several distinct properties, and so not
a sinIple, and therefore not a perfect God.
But by the properties therefore of God, we are to understand
the several apprehensions that we have of hinl, according to
the several manifestations that he lnaketh of hin1self to us.
\Vhich variety of discoveries of hilnself he maketh to us
according to the variety of the objects \vhich \ve apprehend
hiln to act upon, and the variety of the circumstances that
those objects lnay lie under. God in hinIself is a nlost silnple
and pure act, and therefore, as I have shewed, cannot have
any thing in hinlself but hinlself, but \vhat is that pure and
silnple act itself. 'Vhich seeing it bringeth upon every crea-
ture what it deserves, giving vice its due punishnlents, and
virtue its just re\vards, \ve apprehend it an act of justice, and
therefore call God a just God. Seeing it doth not give sin its
punishn1ents sOlnetime so soon as \ve conceive it might, \ve
apprehend it an act of patience, and call God a patient God.
Seeing it doth still one tinle or other punish every offence,
and yet upon some other account doth often pardon the
offender, we apprehend it an act of mercy, and call God a
Inerciful God. Seeing whensoever it puts forth itself upon
doing any thing, it produceth whatsoever itself pleaseth, \ve
apprehend it an act of n1Ïght, and call God an ahnighty God.
Seeing it acting upon object.s, as possible to be kno\vn, it is
acquainted with all things, that ever were, are, shall be, or can
be, we apprehend it an act. of knowledge, and call God an all-
knowing God. Seeing it brings upon all creatures many such

nosse, non est aliud atque aliud, sed vinitas. Sicuùi vero dicitur, domini
hoc ipsum. Ibid. Tract. 40. [5.J sapientia sapientern, magnitudine
N efas autem est dicere ut subsistat magnum, divinitate deum esse, et
et subsit Deus bonitati suæ, atque alia hujusmodi, credimus non nisi
ilIa bonitas non substantia sit vel ea sapientia quæ est ipse Deus sapi-
potius essentia; neque ipse Deus sit entem esse, non nisi ea magnitudine
bonitas sua, sed sit in illo tan quam quæ est ipse deus magnum esse, non
in subjecto. Id. de Trinit. 1. 7. c.5. nisi ea æternitate quæ est ipse deus
[vol. VIII. 1. vii. 10.J And the æternum esse, non nisi ea unitate
council at Rhemes, an. 1148, in their unum quæ est ipse, non nisi ea di-
confession of faith expressly say, vinitate Deum quæ est ipse, id est
Credimus et confitemur simplicem seipso sapientem, magnum, æter-
naturam divinitatis esse Deum nec num, unum Deum. Concil. Rhem.
aliquo sensu catholico posse negari, fid. symh. [yo1. VI. par. II. p.
quin divinitas sit Deus, et Deus di- 12 99. J

16

Of the Holy Trinity.

ART.

as ,YO think good things, ,ve apprehend it all act of goodness,
and call God a good God. Seeing there are no bounds or
limits of his essence and glory, we apprehend it an act of infi-
nit.ude, and call God an infinite God. And seeing this God
ever ,vas, is, and ,viII be the same unchangeable, pure and
sin1ple act, ,ve apprehend it an act of eternity, and so call
God an eternal God. And thus are the several properties
that ,ve attribute to God but the several apprehensions that
,ve have in ourselves of hin1, according to the several disco-
veries that he mal{eth of hin1self to us: and therefore though,
as they are conceived by us, they are many, yet, as they are
in hin1, they are all but one and the sanle sinlple and pure
essence. And hence it is, that though his properties cannot
be properly predicated one of another, so as to say his justic

is his nlercy, his ,visdolll is his po,ver, his eternity is his love,
yet they lnay all be predicated of God, so as to say God is
justice, God is mercy, God is ,visdon1, power, and eternity.
N either can they only be predicated of God, but God n1ay be
predicated of thenl too, so as to say, justice in God is God,
mercy is God, power is God; for as they are in himself they
are really himself, yea, so as that if ,ve consider the properties
of God as they are in hiulself, I do not deny but they may
in some sense, though Î1nproperly, be x predicated one of
another, so as to say his justice is his mercy, his lov
is his
power; for as they are in hin1 there is no such distinction
betwixt justice and mercy, love and po,ver, as there is when
apprehended by us. But seeing the properties of God do not
so much denote ,vhat God is, as what "Te apprehend him to be
in hhnself, ,vhen the properties of God are predicated one of
another, one thing in God is not predicated of another, but

x Thus St. Augustine saith: An visus; and so one property in God of
totus ille visus et totus auditus? another. Not as if these properties
forte ita, imo non forte sed vere ita: were distinct in God, and so capable
dum tamen et ipsum ejus videre et of making the subject and predicate
ipsum ejus audire longe alio modo of a proposition; but in such pro...
quam nostrum sit; et videre et au- positions as these are, visus est au-
dire siroul in verbo est: nec aliud ditus, and auditus visus, justitia est
ibi est audire et aliud videre, sed misericordia, and misericordia est
auditus visus, et visus auditus. Aug. justitia, in these, I say, and such
[vol. III. par. II.J in Joh. Tract. Ig. like propositions we are to under-
[9.J 'Vhere we see he predicates stand both the subject and }Jredi-
visus of aurlitns, and auditus of cate as in God, but still with some

1.

0./ flip Ilúly Trill i(l/.

17

our apprehensions of the S
UllO thing are predicated one of
another. So that when I say, God's justice is his lnercy, his
power i
hiB wisdonl, I do not predicate one perfection in God
of another, for in God there are not any such distinct perfec-
tions as that one of thenl should properly lnake the subject
anù the other the predicate of a proposition, but I only pre-
dicate one apprehension that I have of the saIne Divine nature
of the other. For as they are in God, they are not reaIJy
distinct, I say, fronl one another; and therefore cannot pro-
perly be subjects and predicates to one another; and the seve-
ral denolninations of love, goodness, justice, nlercy, and the
like, are grounded Dlerely upon our several apprehensions of
the saIne thing: which several apprehensions proceed fronl
the finiteness of our understandings, \vho are not able to con-
ceive of infinitude, or an infinite nature, as it is in itself, but
only by piecenleal, as it lnanifesteth itself to us. And t.here-
fore God, whose understanding is infinite, suitable to his
nature, doth not apprehend himself under the distinct notions
of good, just, powerful, wise, &c., but only as God; though he
doth underst.and ho\v we give such denominations to hÍ1l1, ac-
cording to the several apprehensions that we have of hill1.
Thus, therefore, carrying the right notion of the properties
of (i-orl nlong with us, let us consider those properties which
in this article are attributed to hiln; and the first is eternity.
He is an erel'lasting God: which is a property, whereby we
apprehend God, as one, who was before, and will be after,
always without and above tÍIne; in whonl there is no such
thing as first and last, past and to come. And therefore
though I cannot apprehend his nlercy to Abel in the begin-
ning of the ,,"orld, and his mercy to me no\v, but as two

reference to our distinct apprehen- nify one and the same thing in God,
sions of them. For seeing they are or rather one and the same God.
really the same in him, and yet are And therefore when I say, God's
distinctly apprehended by us, we justice is his mercy, or his mercy is
may well make one of them the sub- his justice, it is as much as if I should
ject and the other the predicate of a say, that perfection which I appre-
proposition. 'Vhen I say justitia est hend in Goù to be justice is the same
misericordia, here justitia and mise- in him with his mercy, and that which
ricordia are two distinct properties in I apprehend in him as mercy is the
my apprehension, though they sig- F:ame in him with his justice.
BEVERIDGE. ('

18

Of the [Ioly Trinity.

ART.

distinct expressions of his Inercy, yet as they are in God they
are but one and the saIne act, as they are in God, I say, who
is not lueasured by titue, as our apprehensions of hin! are;
but is hilnself eternity: a centre without a CirCUl11ference,
eternity ,vithout tinle. Indeed ,vhen ,ve speak of eternity,
tinle is but as a parenthesis clasped in of both sides with it:
neither is the eternity before tinle before that eternity that
is after time; for there is but one eternity. and these \vords,
Zefora and after, Y past and to come, are solecisms in eternity,
being only fitted to express the several successions of time by.
And thus do ,ve believe that God is eternal or everlasting,
not only as angels and rational souls are, who had a begin-
ning but ,viII have no end, but as one who never had a
beginning, nor ever ,,,ill have an end: but what he was
before, he is in, and ,viII be after time, the sarno unchangeable
God; not younger at the beginning of time, nor older at the
end of time, but in every thing continually one and the same
God blessed for everInore.
And for the true proof of this we shall first consult the
scriptures: for there being none that kno\vs God so ,ven as
hinlself, there is none can better tell ,vhat properties to attri-
bute to hiIl1 than himself; and therefore his ,vord must. needs
be the best description of his essence. No,y there is no
})roperty that the scriptures attribute to God more frequently
than eternity, calling hinI, The eternal God, Deut. xxxiii.
7 ;

Y N' ec quid sit æternitas, nisi in- Et hoc vere habendum est æternum

teUigendo eonspieio. Mentis enim quod nullo tempore variatur, sieut
aspeetu omnem mutabilitatem ab in prineipio erat Verbum. Id. [voL
æternitate sejungo: et in ipsa æter- IV.] in Psal. lxxi. [8.] Atque in
nitate nulla spatia temporis cerno; æternitate nec præteritum quicquam
quia spatia temporis præteritis et est, qua
i esse desierit; nee futurum,
futuris rerum motibus constant. quasi nondum sit; sed præsens
Nihil autem præterit in æterno, et tantuIn; quia quiequid æternum
nihil futurum est: quia et quod est, semper est. Id. in Ps. ii. [6.]
præterit, desinit, et quod futurum Æternitas ipsa Dei substantia est,
est, nondum esse cæpit. Æternitas quæ nihil habet mutabile; ibi nihil
autem tantummodo est, nee fuit est præteritum, quasi jam non sit;
quasi jam non sit, nee erit quasi nihil est futurum, quasi nondum sit:
adhuc non sit. Qua propter sola sed non est ibi nisi, Est; non est
ipsa verissime dicere potuit, Ego ibi, Fuit et erit; quia et quod fuit,
sum qui sum, et de illa verissime jam non est; et quod erit, nondum
dici poterat, qui est misit me. Aug. est: sed quiequid ibi est, nonnisi
de vera reI. c. 49. fin. [vol. I. 97.] est. Id. in PS, cia Serm. 2. [10.]

I.

Of the IIol!! Trinity.

19

The King äernal, 1 Tilll. i. 17; The everlasting God, Gen. xxi.
S3, Isai. xl. 28; Tho eve-rlastÙlg Father, Isai. ix. 6; Tlte
livinp God, and an everlasting King, J ere X. 10; Yea, frout
everlasting to everlasting lw is God, Psalnl xc. !2; "rho there-
fore is to be blessed fr01n everlasting and to everlasting, Psaln1
xli. 13; JJTho is tlU] Alpha and OJnega: the beginning and the end,
'll'lticl" is,
ohick
oas, and tvltick is to come, Rev. i. 4,8. Not as
if God in his o\vn nature was, and is to come, for he always
is; but in these and the like places God speaks after the
lnanner of men, who are not able with one siluple apprehension
to conceive of eternity, but are still forced to carry our
thoughts backwards and forwards to apprehend what was
heretofore and shall be hereafter: therefore he is here said
to be He that was, viz., witltOut beginning, that is, viz.,
vithout
succession, and is to come, viz., without end. And therefore,
\vhen l\Ioses would have God to give himself a name, he calls
hilnself z I anl 'lchat I arn, and sill1ply I anz, Exod. iii. 14, viz.

z Interpreters differ much in
translatinp; of these words '''VN
T'
N
:"i1N Some translating them, Ero,
qui sum; others, Ero, qui ero;
others, Swn, qui eram; others,
Sum, qui sum: and there is none
of these interpretations but without
offering violence to grammar rules
may be put upon them. But it
being a proper name of God, im-
plying not anyone, but all of these
senses; others thought it better to
retain the Hebrew words themselves,
especially the Oriental translators,
as Onkelos i1'i1N 1'IVN
'i1N the
S yriac OL01 i r-.al 01...01 i Samar.
':í m:r Ñ-
w. fí. :( fTt:t fç. the
Persian
, ,;;.,
, Ehjeh
asher Ehjeh. Only the Arabic doth
not 80 much translate as expound
the word8, most excellently giving
us the full meaning and purport of
them, taking in all the foregoing
expositions in these words, L5!J
\
j,)=!

\
Eternus su;;' qui
non præterit. 'Vhich words shew
both what the words properly de-
note, even the eternity of God; and

wherein the nature of that eternity
consisteth, even in being always
the same, without preterition or
succession of one part after another.
And truly that these words do im-
port the eternity of God, and by
consequence not in vain made use
of under this head, we have also
abundant testimony from the Fa-
thers. Quia divinum omne neque
ab01itioni, neque exordio obnoxium
est. Et cum in nullo a se Dei desit
æternitas, digne hoc solum quod
esset ad protestationem incorruptæ
suæ æternitatis ostendit. Et ad
hanc quidem infinitatis significatio-
nem, satis fecisse sermo dicentis
videbatur, Ego sum, qui sum. Hilar.
de Trinit. 1. I. LrJ, 6.] BovÀn Kaì TÒ
,

11
, , ,#,. r
awLOV p.aUHV; aKOVCTOV TL 'f'1JCTI.V 0
MwijCT

7r
pì TOV 7raTpó
. ;p(i)T
CTa

yàp
ì ;pwTrJB
í1J 7rapà nov 'Iovòaíwv,
Tí
Ó à7r
CTTaÀKw
aÙTðv
i1J, Tí K
-
À
v
Tal. à7rOKpívaCTBm aVToî
, fíKOVCT
V,

ì7rf, ÖTI. ó &v à7r
CTTaÀKi p.
. TÒ 8f, Ó

-" -,.. I
,
wv, TOV aH HVal. CT1Jp.aVTLKOV ECTTI. Kat
""" ., , ";' ,- " ?
TOV avapxw
Hvm, Kat TOV OVTW
HvaL
Kaì KVptw
. Chrysost. in Joh. Horn.
15. tom. ii. p. 614. rO
oiK
{av iavTcp
Kaì 7rpi7rOVCTaV Tfj iavTov åïòtÓT7JTI. Iv
TqJ 7rpÒ
"'ÒV ïÒLOV (J
pá1f'OVTa Mwuia
c

!lO

Of the lIoly Trinity.

AnT.

one who lnay always say I a1n, ,,,ho always was, always is,
and always is to COlll
; ,,,ho frolu eternity was, ,vho in
eternity is, who to eternity is to come. Yea, ,,,ho is not only
frolll eternity and to eternity, but ,vho is eternity itself: and
so is he called too as some suppose, (translating the ,vord
a nctsahl" eternity, ,vhich we translate strength,) 1 Saln. xv. 9l9.
So ,veIl may he be called the Ancient of Days, Dan. vii. 9. and
his kingdoln be termed an everlasting lângdmn, Dan. iv. S.
And as scripture is express, so is reason clear in attributing
this property unto God. For first, eternity is a perfection, such
a perfection without ,vhich the great God sometilne ,,,ould not
have been, or sOluetÏ1nes ,viII not be, and therefore can never
be absolutely perfect, and so not God. And therefore all the
arglunents that prove the existence, prove also, not only the
unity, but likewise the eternity of God. For ,vhat arguluent
is an infallible proof of any truth, ever ,vas and ever ,viII be
an infallible proof of it. But no,v if God ever ,vas not, or
ever ,vollld not be, (that is, if he be not eternal,) at such a
tinle there \vould be no God; and therefore all the argulnents
that luake for the existence of a Deity ,,,ouId then signify
nothing: and so it is as certain a truth that God is eternal,
as thai he is.

XPYJp.aTI,ap.ijj 'IT'pouYJyoplall 'EfVPfll,
ðVTa faVTòV òvop.á(Ta
, 'Eyw yàp Elp.í
CÞ1JUI,1I Ó 11>11. Basil. adverso Eunom.
1. 2. [vol. I. p. 741 E.] St. Augus-
tine, in his tenth tome, hath a
peculiar treatise, De eo quod dictum
est Ego sum qui sum, where amongst
other things he saith, Quid est Ego
sum qui sum nisi æternus sum?
Quid est Ego sum qui sum nisi
Inutari non possum? Nulla crea-
tura, non cælum, non terra, non
angelus, non virtus, non sedes, non
dominationes, non potestates. Cum
ergo sit hoc nomen æternitatis, plus
est quod dignatus est habere nomen
Inisericordiæ, Ego sum Deus Abra-
ham, &c. Aug. de eo quod dictum
est Ego sum qui sum. [vo1. V. ser.
vii. 7.] Yea, and Plato himself
gathered as much from these words,
as we may see out of Justin Martyr
cited amongst the Fathers at th

end of this discourse concerning

God's eternity. V. Anat. de cons.
12 3.
a And so I find the word n

can
never be well translated otherwise
than eternity, unless it be, Isai. lxiii.
3, 6. Thren. iii. 18; but in these
places also interpreters much differ
in the translation of it, but always
agree in other places in expounding
it eternity, as Psal. xlix. 20. Isai.
xxxiv. 10. Job iv. 20, &c. and so in
this place, 1 Sam. xv. 29, it being
an epithet of God it may denote his
eternity, as well as strength: yea
indeed rather that than this; both
because it is a doubt, whether it
ever signify st1'ength or 110, and
principally because that the other
is the most usual and common sig-
nification of it, which we are not
to recede from in any place, that
will as well bear it, as well as any
other signification of it, as it win
here.

I.

Of the IIol!! Trinity.

Ql

Again, if God be not eternal he is ten1poral, that is, his
essence and actions are lneasured by the motions and succes-
sions of time, ,vhich being once granted, \vould quite take
away his diYinity: for then he ,vould not be the first cause,
and so not God; haying time before him, whereby he is lnea-
sured, the thing nleasured always presupposing that which it
is Incasured by.
And these arguments serve to prove his eternity in general,
that he both ,vas frOlll eternity and will be to eternity. I
shall now prove thel11 severally: and first, that he was froin
eternity, that is, he ever ,vas, or it could never be said, God is
not, or there is no God. For if ever God ,vas not., then he
had a beginning; if he had a beginning, he n1ust needs have
it either froIl1 hilnself or froll1 SOllle other person. Fronl
hÏIllselí he could not have it, for before he was, he could not
act any thing, nluch less give hilnself a being or beginning;
nay, it is a contradiction to say, a thing is not, and yet it is,
which notwithstanding must be a real truth, if God ever \nLS
not, and yet ,vas the author of life to hilnself. .c\,nrl that he
did not receive his being from another is as clear, for then he
would not be the first cause, and so not God; there being
another before hin1, which gave this being to hin1, and so ,vas
the cause of hin1. And that he shall be to eternity is also as
evident as that he hath been fronl eternity; that he ever
shall be, as that he ever was. For as if he ,vas not frolll
eternity he Inust have his beginning, so, if he be not to
eternity he must have his enrl, either from himself or fronl
SOlne other. FroIl1 any other he cannot; for all other persons
anll beings depend upon hÏIn, both for their existences and
actions; and so can do nothing without his pleasure and con-
currence: 11lllCh less can they ever destroy his essence who
preser"es theirs. Froln hilllself he cannot have an end, lose
his existence, or fall to nothing. For if so, it HUlst be either
because he is not able or not willing to uphold hÏInself in his
being: that he is not unable is lnanifest, for there is no nlore
power required to uphold himself to eternity than there was
to uphold hiInself froll1 eternity, which that he did we have
before proved. And that he is not unwilling to uphold
himself in his being to eternity is plain. For his will being

!2Q

Of the Hol!! Trinity.

ART.

infinitely perfect, he cannot but will the better before the
\vorsc. No\v for hÍ1n to be must needs be better than fOI.
hin1 not to be; for his essence and existence is the chiefest
good, and therefore he nlust needs ,vill, love, and choose that
before all things in the \vorld besides, much Inore before
nothing, as himself would be, if he be not, or did not uphold
hiu1self in his being. And therefore as he was as able as
,villing to support hin1self frOlll eternity, so must he needs
be granted to be as willing as able to support hilnself in his
being to eternity; and therefore reason also concludes him to
be an everlasting God.
But neither are the Fathers baclnva1'd in ascribing this
perfection to the Deity. Tertullian elegantly ù: "There is
no tinle in eternity, it.self' being all tÎ1ne. That which acts
cannot suffer. That \vanteth age, that cannot be born. God,
if he be old, he will not be; if he be Joung, he ,vas not.
Novelty testifies a beginning, age threatens an end. But God
is as far fronl beginning and end as he is frOIU tilue, the
nleasurer of beginning and ending." And again: "c For it
bclongeth to the Divine nature, ,vhatsoever it hath decreed,
to account as perfect: because with it there is no difference
of tilne, with \vhich eternity itself directs the uniform state of
tilHe." And Justin 1\la1'tyr tells us, " that Plato gathered as
lunch fronl those 'words, I ant 'what I ant: d for Plato," saith
he, "being luuch pleased with that saying of God to 1\loses, I
an
u'-hat I a11

. and receiving or understanding \vith 111uch
conten1pIation the short word expressed by a participle,
perceived how God, willing to signify his eternity to 1\10se8,

b Non habet tempus æternitas.
Gmne enim tempus ipsa est. Quod
facit, pati non potest. Caret ætate,
quod non licet nasci. Deus, si est
\retns, non erit: si est novus, non
fnit. N ovitas initium testificatur:
yetustas finem comminatur. Deus
auteln tam alienus ab initio et fine
est, quam a tempore, arbitro et
metatore initii et finis. Tertull. adv.

Iarcion.lib. I. [c. 8.]
c N am et divinitati competit,
quæcunque decreverit, ut perfecta
reputare, quia non sit apud illam

differentia temporis, apud qumn
uniforrrem statum temporis dirigit
æternitas ipsa. Ibid. lib. 3. [c. 5.]
d · Apf(]'Ofì
yàp [ó IIÀúTeùvJ TiJ
{J7rò TOV {)fOV 7rpÒ
TÒV !\1CC>VUfa fip1J-
p.fVce, lyw flp.L Ó &v, Kaì T
V ßpax.fÎav

Là T

P.fTOXij
flp1Jp.fv1JV pryULV, I-LfTà
7roÀÀ

efcc>pla

f
4I-LfVO
, lyvcc> ön
T
V (lïðLóT7]Ta aVTOV Ó efÒ
Tcê l\1eùvufì
U7]l-LryVaL {)fÀcc>V, lyw flp.L Ó !vv frþ7], T

ÓJV uvÀÀaßij
, OVX Ëva P.ÓVOII
1JÀOÚU1J
,
àÀÀcì TOV
Tpfî
TÓlJ Tf 7rapfÀ1]ÀvOÓTCI
Kllì TÒV ÈVfUTWTa Kuì TÒV P.ÉÌ\Ì\ovTa.
Justin. ad Græc. cohort. 1. [25.]

I.

Of the Holy Trinit!J.

3

said, I am z[
hat I am; the syllable arn signifying not one,
but three tÏ1nes, past, present, and to conle." (Froln whence
\ve may also observe that Plato had seen the books of
Ioses.)
And l\Iinutius Felix saith e: "Dost thou Lelieve that the
suprelne power in heaven is divided? and all the power of
that true and divine elnpire to be parted? \Vhen it is
Inanifest, that the Father of all things, God, hath neither
beginning nor end; ,vho besto,vs a nativity upon all things
else, but a perpetuity upon hiInself: \vho was before the
\vorld, being a world unto hilnseIf." And St. Augustine f:
"God only is immutable; because nothing that is past
goes frolll hinl, neither will any thing that is to COlne be
added to him: but \vhatsoever is, ,vas, or is to conle, is all
present ,vith hinI. And as we can think of nothing (in hinI)
that had a beginning, so neither can 'we think of any thing in
hinl that shall ever have an end." And elsewhere, the same
reverend Father in his heavenly nIeditations and confessions
speaks thus to God: "g But if there was no tÏ1ne before
heaven and earth, why should anyone ask, ,,,hat thou then
didst ? F or there was no tlwn where there was no tÏ1ne:
neither ,vast thou before time in tinIe; for so thou ,vouldst
not have been before all tinIe. But thou art before all time

e Tu in cælo summam potestatem
dividi credas? et scindi veri illius
ac divini imperii totam potestatem?
cum palam sit parentem omnium
nec principium habere nec termi-
num ; qui nativitatem omnibus
præstat, sibi perpetuitatem, Qui
ante mundum fuerit sibi ipse pro
mundo. l\linut. Fel. in Octavo
[xviii. 7.]
f Deus solus est immutahilis, quia
nihil præteriti ei decedit, nihil futuri
accedit: sed quicquid est vel fuit
vel _erit, totum sibi præsens adest:
et sicut non potest cogitari quod
a1iquod initium habuerit, ita quoque
non potest cogitari quod unquam
finiri possit. August. [vol. VI.] de
cognit. veræ vitæ, [Append.] c.31.
g Si autem ante cælum et terram
nullum erat tempus, cur quæritur
quid tunc faciebas? Non enim erat
tunc, u
i non erat tem,pus. X ee tu

tempore tempora præcedis, alioquin
non omnia tempora præcederes.
Sed præcedis omnia tempora præ-
terita celsitudine semper præsentis
æternitatis; et superas omnia fu-
tura, quia et illa futura sunt, et
cum venerint, præterita erunt, Tu
autem idem ipse es, et anni tui
non deficient. Anni tui nee eunt
nec veniunt: isti enim nostri et
eunt et veniunt, ut omnes veniant.
Anni tui omnes simul stant, quo-
niam stant; nee euntes à venientibus
excluduntur, quia non transeunt:
Isti autem nostri omnes erunt, cum
omnes non erunt. Anni tui dies
unus; et dies tuus non quotidie sed
hodie; quia hodiernus tuus non
cedit crastino, neque enim succedit
hesterno: Hodiernus tuus æternitas;
ideo coæternum genuisti, cui dixisti,
Ego hodie genui fe.
\.ug. [vol. I.]
Confess. 1._ xi. c. 13. [1. xi. :t5, 16.1

!!-t

Of the I/ol!! 1'rinity.

Awl'.

past, ill the height of eternity always present; and art above
all things that are to COlne, because they are to C01l1e, and
,vhen they are conle will be gone. ß'Ztt tho'u art the saIne,
ancl thy years shall have no encl,; thy years do not go and
conle, but ours go and conIe, that they nlay all COlne. Thy
years stand all together, because they ahvays stand. Neither
are they that go thrust out by them that conIe, because they
do not pass a,vay: but ours ,vill all be ,vhen they ,vill not all
be. Thy years are but one day, and thy day is not every
day, but to-day. For thy to-day doth not give place to to-
morrow: for neither did it COlne into the place of yesterday.
Thy to-day is eternity; therefore didst thou beget one co-
eternal with thyself to ,,,horn thou saidst, Tkis day have 1
bC.f/otten tltee." l\lany other testinIol1ies lllight be produced
both fi'Olll the Fathers and h others, but these arc enough
from whence to conclude as before frolll scripture and reason,
that as there is óztt one living ancl tr'lte God, so this one living
and true God is everlasting.

J'Vithout body, pln"ts, and passions.
'Vhen we poor finite creatures set ourselves to consider of
our infinite Creator, though ,ve may apprehend sOlnething of
hinl by ascribing all perfections to hiln, yet In ore by reilloving
all in1perfections frolH hinl. vV e cannot so ,yell apprehend
,vhat he is, as ,vhat he is not. 'Ve can say indeed he is
infinitely good, infinitely wise, in and of hin1self, eternal and
:JI-sufficient: but alas! ,vhen ,ve speak such word
, \ve
cannot apprehend the thing that is tsignified by thenl. Our
understandings being thenIselves finite, they cannot appre-
hend what it is to be infinite, and as they are ÌInperfect, they
cannot conceive of any perfection as it is in God. But no\v
of ilnperfections ,ve have the daily f'xperience in our8eh'e8,
and therefore know the better ho\v to abstract then1 all
from our apprehensions of the Deity: and 80 the clearest
h As the Sibyl
-, Orac. 1. 2. [po Yea, it is one of the articles of
19. C.] the Jews' faith. i1
'
!'U .. I '

t.:) ':

, AÀÀ' ., "c\ é · ,. , ,
r
UTOS aVEðElc;EV mwvos aUTOS ì"n

,
, ì'

'
H' "\Vf W i'T

W
EaVTOV, I believe perfectly, or with a perfect

'OvTa H Kaì 7Tpìv ÊovTa, àTàp 7íáÀ
faith, that he is the first and the
leal I UTÉ7íElTa. I t , or ' 1 L" h
as. .,l\ aim. in
an . C. 10. .

I.

OJ. tlw Holy T"t,ât!/.

Q5

apprehensions that we can have of hinl IS by relnovlng
iIl1perfections fi.onl hinl. I cannot conceive it, though I
verily believe it, how he is of hilnself infinitely holy, just,
and powerful; yet I can easily conceive how he is without
body, parts, and. passions; that he is not such a one as I am,
who have a body, ain conlPounrled of parts, and aIll
ubject to
passions: but ,,,hatsoever he is in himself, be sure he is
infinitely above such ÏIuperfections as these are.
First, therefore, here it is said, he is i without body, that is,
he is not Blade up of any nlaterial substance, but is a spirit.,
incorruptible, intangible, invisible, and indivisible; that
cannot be seen,' felt.. nor heard by bodily senses, nor cor-
rupted or divided by any IlleanS whatsoeyer. Of whon1
therefore "'e are not to fralne any picture or idea in our
n1Ïnds, but are still to apprehend hilll only as a God inC0111-
prehensiblc: and if ,vhilst ,ye are 111editating of hÎ1n any
bodily shape presents itself to our thoughts, we are to relDove
it froIH hi1l1 we are thinking of, and conceive of hin1 as
without body: and,
Secondly, u;-ithout parts too; that is, without all Iuixture
or cOlnposition whatsoever; whether of n1atter aud fOrIn,
as a n1an is compounded of soul and body; or of subject
and accident, as a wise Inan, of wisdolll and a Ulan; or of
act and power, as any thing that is, but IDay not be, or is
not, but nlay be; or of penus and d[tfèl'entia, as ,vhen a
specifical difference restrains a general nature to a certain
species contained under it; or lastly, of esse and essentict, as
when a thing is said to be by its essence. \Vhen G'od is said
to be without parts, all these cOlllpositions are renloved fron)
hilll, or denied to be in hilll, yea, the last anå subtlest of

i Kaì TÒ BÚ.óv cþap.fv ftvm cÌaw-
/LUTOV, oi1x õn fanv ÙawJ-LaTov'
(f7rÉ-KfLva yáp Èanv ó 8Eòf Try aVTOU
)/ t1 -, ,., ,
ovaLCf, Wa7rfp TOV awp.aTof, OVTCIJ
Kat
TOU Ùa-ClJP.áTOV, W
IKaTipov TOVTWV
tnrápxwv (J'1J-LWVpyó!>. ov()È yàp f'Tf'oíT)-
rTfV ó 8fÒ!> â aVTò!> V'Tf'ápXEL) àÀÀ'
Wa1f'Ep fÌW8U/JÆV fV Toî
nap'
p.îv
np.tCIJTipotf vÀLKoÎ.r cÌd YfpaípfLv TÒ
8fLOV, OVTCIJ
Kaì E'V Toî
òvóp.aaw. OljX
W!> TOÛ emu TOVTClJV ÔfOP.ÉJlOV, àÀÀ'

p.WV TY}JI 'Tf'fpì aVTOV fVVOtaV aVTOL

fV(JfLKVVP.Évwv. TOtJTCù o
v TW TpÓ1f'Cù
, , r.. ",L , & ,.&
oVOJ-La
op.fV aVTOV aawp.aTOV, KULTOL
fÌ
ÓTf
aVTÒV f7riKfWa v1f'ápXOVTa TOU
ùawp.áTov, &ç TOVTOV
T}l-"toVPyóll.
Justin. in Quæst. Græc. confut.
quæst. 2. [po 538. D.] \Qa(lVTCIJ
lJè
(1f'fL(J
rò I-"J7 Kp(lTfia8m V7rÒ TLVÒ

Toi) KpaTfíaem TLJ-LU
TfpÓV Èanv, ()tà
TOVTO KaÀoV/-LfV llì'T">V àaw/-LaTov.
Ibid. [po 539. B.]

26

Of the Holy Trinity.

ART.

thelll all: so that God cannot be said to be by his essence,
for then his essence \vould be one thing, and his being
another: and therefore he cannot be said to be by his
essence, but to be essence itself. And therefore \vhen ,ve
think of God, we are not to apprehend him as made up of
several parts, but as one lllost pure, simple, Divine essence,
\vithout all manner of parts \vhatsoever, yea, and
Thirdly, 'without passions too; that is, not subject to nor
capable of love, hatred, joy, grief, anger, and the like, as they
daily arise in us imperfect creatures; but he is ahvays the
same unlllovable, unchangeable, impassible God: and there-
fore in all our contemplations of the Divine essence, we are
not to conceive him as one passionately rejoicing or grieving
for any thing, as \ve do, but as a pure and perfect essence,
\vithout body, parts, and passions too; as appears from
scripture, reason, and fathers.
First, frolH scripture, \vhich clearly asserts the great God
to be ,vithout body, saying, God is a j sjJir.it, John iv. 24; and
a spirit hath not flesh and bones, as a body hath, as our
Saviour (who better kne,v the nature of a spirit than all
our sceptical philosophers, that attribute lllatter to it, ever
did, or can do) expressly tells us, Luke xxiv. 89. And to
this purpose also it is said, To 'whom tlwn
()itl you. liken God?
or
()hat likeness will ye compare unto I"Ùn? Isai. xl. 18.
'Vhereas if God had a body, \ve might easily answer the
prophet; he is of such or such a likeness or shape, for every
body luust have SOI11e shape or other. And therefore also
doth l\Ioses counsel the Israelites, that they do not Inake
any graven Ï1nage, any picture, or sin1ilitude of God \ Deut.

j Ov TOí.vVV êvvaTOV 'If'véùj-La åKOV-
UUVTa 'If'Ep
yeypafLj-LÉvr;v fþvuw lvru-
'If'wum rfj êwvoí.q. ry Tpo'lf'aîr, Kuì åÀ-

OtOO(TEULV V'lf'OKHp.ÉVr;V, ry ÖÀCð
ófLolav
Tll KTluH, àÀÀà 'If'pÒ
TÒ àVCOTCÍTCð Taî

;vvoím
xcopovvTa, vOEpàv ovuíav
ImívaYKH lvvoÚv, t:'lf'HPOV KaTà ðv-
vafLw, fLeyÉBH å'lf'EpLÓp
(TTOV, xpóvm

aìwuw å,."ÉTp1}TOV, tkþBovov
v ÊX H
KaÀwv. Basil. de Spirit. Sanct. c. 9.
-[vol. II. p. 3II. C.]

k Upon this place it is that the
Jews build the third article of
their faith, iTt>;'IV iT
'DNJ ì'DN'::> '
N

UiT ')''IV'::> ,iTU''IV' N;'
u '
'N
;
:J ì"'::>' O''IV " j'N' i. e, I verily
believe that he (God) is not a body,
neither can he be comprehended
with any bodily comprehensions,
neither is there any thing like unto
Him. V. R. Joseph Albo in .,t:D
O'''j:'
\ et
Iaim. in Sanh. cap. 10.

1.

Of the Ilo!!! Trinity.

27

iv. 1
, 15-18: which was the great sin the llolnans were
guilty of, and St. Paul reproves thelll for, ROln. i.23.
And the saine scriptures that tell us he is without body,
assure us also that he is without parts, if we understand
quantitative or extensive parts. And that he is ,vithout all
mannér of parts and cOlupositions ,vhatsoever, the name
Jehovah, which he gives unto hhnself, Gen. xv. 7, Amos ix. 6,
and which he will not suffer to be given to any other
being, plainly Í1nports, signifying essence in the 1110st pure,
silnple, and abstracted notion that possibly can be conceived,
frOll} an Hebrew root that signifies to he: and therefore the
word denotes such an essence as is of itself pure and siluplc
essence, which God could not be, had he any parts ,vhat-
soever, for then he would have his essence fronl thein, and
so ,vould not so much as be of hin1self, nUlch less essence
itself.
j\.llà therefore also we nlust conclude hiln to be without
passions too, as well as parts; for if he be such a pure
essence, yea, essence itself, it is iInpossible he should be
subject to any passions. JJut this, that he is ,vithout
passions, appears more clearly frolll these ,vords, God is not a
'Jnan, that hp should lie, nor the son of man that he snO'1.tld
'repent, NUln. xxiii. 19. But n10st clearly of all in that Paul
and Barnabas, to convince the people at LJstra that they
were not Gods, but luen, tell thenl, they were rnen of like
passions, or 1 subject to passions, as 1-cell as they,
\.cts xiv. 14.
And St. J all1es useth the s
une argutnent to prove that Elias
,vas a luau too, Jalnes v. 17. Now had God been subject to
passions as well as men, the apostles would have been luuch

I So the Syriac translates the same translation renders it
l
Greek words, Kaì
pÆÎS ófLOL01raBÚ!; ,L.

J..
foOl J..a.J
J...
'
Êa}!.EV VfLLV ;:VBPW7rOl, by

l Et Elias erat homo passionibus
,-
LQ.::II J,..a..a..,..,
f.. 1.1'") Et (1)n
xius sicut et nos. Ja
. v. 17.
nos homines SUffiUS passionibus As If he should have saId, Elias
ohnoxii sicut et vos; implying, that was a man as well as we, as we
if they were gods, to whmn such may. see in that he was subject to
worship ought to be performed, paSSIOns as well as we, which if
they would not have been subject he had been God he would not
to such passion
as men are. have been; and yet he prayed and
And so where it is said, 'HÀlas- prevailed with God, and why may
ãvBpw7ro

v ófLowlraBij

/Úv, the not we ?

8

Of the Holy Trinity.

ART.

overseen in their logics, using an argument that would make
as Hluch against thenl as for theln.
I know the Anthropomorphitæ, that fancied God to have a
body, parts, and passions like to us, pretend luuch to scrip-
ture to ground this their heresy upon; because in scripture God
is often said to have eyes, ears, feet, a luouth, bo\vels, back-
parts; as also to love, hate, mourn, rejoice, be angry, and
the like. And it is true, such things as these are frequently
attributed to God in holy scripture, but iUlproperly, by a
figure the schoolmen call Antkropopatlwia. And the reason
is because should God speak always of himself as he is in
hinlself, ,ve should not be able to understand hinl; and there-
fore he fits his expressions to our apprehensions; he speaks of
things, not so In1.lCh as they are in thel11selves, but as ,,?C are
able to conceive of them. Therefore when he ,yould lllake
kno,vn hinlself to us, he
peaks as a nurse to a child, \vho
utters not her nlind in cOlllplete sentences, but lisps it out in
broken language, fitterl to the shallo\v capacity of its tender
years. Thus, I say, doth the great God speak in broken
and iUlperfect language to us, nlaking use of the nalllCS that
we give to the several m parts of our bodies and passions of
our lninrls, to signify to us the Diyine properties ,vhich are in
hilllself, or the effects of t11el11 to us, Thus he useth the
word eye, to signify his olliniscience, because the eye is that
part of the body whereby we see any thing; the word hand,
to express his power, because it is that ,vhereby \ve do, any
thing; and thus cloth he use also the words r(jo'icing, gr;iøving,
looill[l, hedin.f!, Iy!penting, and the like, to denote s0l11cthing in
hinl which we cannot apprehend but by the dark resenl-
blanco that these passions and affections that are in us have

m Sed hæc rursum non secundum torum, vel sonum vocis pervenire ad
errorem Judæorum, vel etiam ex anres eius facit, locutus homini
nostris nonnullornm, qui cum illis Deus dicitur.. Sic et cum nota
errant: catenus dicimus, ut quoniam esse sibi indicat quæ unusquisque
humana fragilitas aliter audire de vel loquitur, vel agit, audisse se
Deo non potest, nisi ut sibi res ipsa dicit; et cum aliquid injustum geri
et vocabula nota sunt, idcirco etiam à nobis indicat, irasci se dicit: cum
luembris hæc nostris similibus et beneficiis suis ingratos nos arguit,
habitu humano Deum agere sentia- pænitere se dicit: indicans quidem
mu
. Alienum hoc est aù ecclesias- hæc his affectibus, qui hominibus in
tica fide. Sed hoc ipsum, quod vel usn sunt. Origen. in Gen. Horn. 3.
aspirat in cordr uniuscujusque sanc- [po 9. A.]

I.

Of the IIoly Trinity.

29

to it. llis lov(\ denote:5 his eternal purpose and decree to
reward virtue; his hatred and anger, his eternal purpose to
punish yice; and so repentance doth not signify any change
in his essence or de('ree, but only in his n actions n1utably
decreed fronl eternity, that is, decreed to be changed upon
such and such occasions and conditions. ..\.nd therefore,
though these things be spoken after the l11anner of men, we
are to understand thenl as becolnes the 0 majesty of God.
And what scripture herein asserts, reason also consenteth
to. For, first, that God is without body HUlst needs be
granted, for otherwise he would be finite, and so not God:
for every body hath dinlensions everyone of which is finite,
and therefore can ne,Ter 11lake up an infinite body: or suppose
,ve should fancy God to have a body infinite like hirnself, this
body 111ust be either the saIne with hÏIuself, and so he 111Ust
be nothing but a body, (it being impossible that a body and
spirit should both 111ake up but one uncoIllpounded substance,)
and so not the first, nor indeed any cause at all, a n1ere body
or l11atter being of itself incapable of action; or else it 111ust
be really distinct froIn him, and if so, then either he 111Ust
not be infinite, and so not God, or else there IllUst be two
infinites; which I have before convinced of absurdity. But
that God hath no body appeareth also in that he hath no
parts, parts necessarily accompanying every body.
And that God hath no parts, or is not P cOlnpounded, is
clear in that we cannot look upon God but as a Being in and
of himself most absolutely perfect, yea, as perfection and
essence itself; incapable of receiving perfection from any
thing, himself being the fountain, yea, perfection of all per-
fections; and therefore in Hebrew he hath called hilnself
Schaddai, Gen. xvii. 1, that is, one of hiITIself perfect and all-

n - Pænitentia Dei est ol,<ovo,..LÍa
,
i. e. dispensationis mutatio. Theo-
doret. Quæst. 50. Pænitentia Dei
non est post errorem, sed pæni-
tentia Dei dicitur rerum sub ('jus
potestate constitutarum inopinata
mutatio. Alioqui certe Deum pæ-
nitere posse negatur. I Sam. xv. 29.
August.
o This was Athanasius's golden

rule, always to be obser\Ted, when
parts or passions are attributed unto
God, TaíìTa àVep6}'rro1raeW
p.Èv Ài-
')IOVTm, eEO'trperrw

È vooíìvTm.
p" Avepoo'trot p.Èv ')Iàp ÈK P.EpWV uuy-
, '2 -", I
KHP.fVot Kat EK TOU p.TJ OVTO
')IEVOP.EVOL
UVYKEí'LEVOV EXOVUL, Kaì
WÀVÓf-LEVOV
TÒV lauToov Àó')Iov. Ó
È efÒ
èJv fUTL
Kaì où UÚVeETO
. Athanas. Gratio
contra gent. [41.]

so

Of the fIol!! Trinity.

ART.

sufficient: \vhereas if he have any parts, it is fron1 those parts,
not froln hinlself, that he receives perfection: ,vhatsoever
i
compounded receiving its perfection fronl the parts it is
compounded of, sonlC perfection fronl one part, 801ne froIH
another, and all froll1 all; and therefore wheresoever any part
is lacking, the ,,,hole cannot be perfect. So that to say God
hath parts, is as llluch as to say, he is not of hilllself perfect,
and so not God: and so also if God be cOtnpouncled of any
thing, the parts he is compounded of being necessarily before
himself that is cOlnpounded of theIn, he cannot be the first of
beings, much less the first of causes; the parts being al\Vays
in nature at least before the \vhole. Anrl again, if he have
parts, they are either finite or infinite; infinite they cannot
be, for then there \vould be 111 ore infinites than one: and
therefore if he have parts, these parts can be but finite; and
if so, himself that is cOlupounded of thorn cannot be infinite:
for many finites can never make o'ne infinite Being, neither
can any parts ever lnake the \vhole of an higher nature than
themselves are, or ho\vsoever, P so much higher as infinite is
above finite: and therefore if God hath parts, he can be but
finite, and so not God; and by consequence, if he be God, he
111USt be acknowledged to be ,vithout parts.
And that God is \vithout passions is also as clear as that.
he is without body and parts; for passion, in its proper notion
and notation, in1plies suffering, ,vhich it is impossible for God,
,vho is a most pure act, to be subject to. Again, in every
passion there is a n10tion or change in the subject ,,,herein
it is; and therefore also it is called a passion, because the
subject suffers son1e change by it, sometimes loving, then
hating, now rejoicing, then grieving, and the like; so that
there is some change in the subject from what it ,vas before.
But now it is impossible there should be any such motion or
change in God; for inconstancy and 111utability are in1per-
fections, and therefore not to be adn1itted into the notion of
a Deity. And further, if God should be 1110ved or changed,
it 111ust be either from better to \vorse, from ,vorse to better,
or from equal to equal. From better to ,vorse he cannot

p :\IS. not so much.

I.

Of tke 110ly Trin'ity.

31

Le changed, for then he would be corrupted, and \vant some
perfection after his change which he had before, and so cease
to be the chiefest good, and by consequence God; which
we have before shewed he cannot, being in and of hiu1self
eternal. From worse to better if he should change, before
his change he ,vas not God, because he \vanted son1e perfec-
tion or degree of goodness \vhich he hath after: after his
change he would not be God, because he had a beginning, and
so not eternal. Fron1 equal to equal also he cannot change,
for then too he would not be God absolutely perfect, wanting
SOlne perfection before his change which he had after, and
some perfection after his change \vhich he had before. And
lastly, if God should be moved, or changed, and by conse-
quence be in passion any ,yay, it must be either from son1e-
thing without him or from something \vithin him: from
any thing without hin1, it cannot be; for he is the First
Cause, and so the first lllover, by whonl all other things are
moved, and therefore who cannot be n10ved by any thing:
from within he cannot be llloved, for he hath not any parts
(as I have shewn) whereof one can be the thing moving
and the other the thing moved, being in and of himself a
most pure and simple act. And therefore we cannot but
conclude from reason also, that God is
vithout body, parts,
and passions.
And this \vas the doctrine of the ancient fathers. Ter-
tullian q: " Neither doth God stand in need of men1bers, or
of the offices of several parts, \vhose very tacit \vill hath all
things present and subservient to it. For ,vhy should he
desire eyes who is light itself? or why should he require feet
who is every \vhere? or why should he go in any where seeing
there is nowhere that he can go out of himself
or why should
he desire hands whose silent will effecteth all things? neither
can he want ears who knoweth th{\ very silent motions of the

q Neque sunt ei aut membra, aut sit quo extra se progredi possit? aut
membrorum officia necessaria, ad cur manus expetat, cujus ad omnia
cujus solum etiarn taciturn arbitrium, instituenrla artifex est et silens vo-
et sen'iunt, et adsunt omnia. Cur luntas ? Nee auribus eget, qui etiam
enim requirat oculos, qui lux est? tacitas novit voluntates. Tertull. de
aut cur quærat pedes, qui ubique Trinitat. [p.. 1237. B. ed. Pamelio, fo!'
est? aut cur ingredi velit, cum non Par. 1598. Est tamen Novatiani.]

32

o.r the Iloly Trinit!J.

.A..RT.

heart." And Origen: '
r For the Divine substance is sin1ph

or unmixed, neither COlll})Ounded of any n1elnbers OJ' jointF

or affections: but whatsoever is perfonned by the power of
God, that Ine11 l11ight understand it, it is either expressed by
the names of hUllUtn men1bers, or else is declared by conunon
and known affections. And after t.his D1anner is God said to
be angry, to hear, or speak." "For s God is one whole TIeing,"
saith Athanasius, " not any parts, or Il1ade up of several parts,
but hilnself is the Inaker of the compositions of all things:
behold ho\v ilnpiously they speak of God whilst they utter
such things! for if he be compounded of parts, he will appear
altogether unlike unto hilnself, and would have his perfection
fron1 things unlike to one another." And St. Augustine saith t,
"There are SOlne that presulne to say that God hÍInself is
altogether a body; thinking
that whatsoever is not a body
cannot be a substance: such, I judge, ought utterly to be
abhorred.'') And else\vhere: "u If our soul be not a body,
ho\v can G.od the creator of our soul be a body t')
And as the ancient fathers apprehended G'od \"ithout body
and parts, so without passions too. As St. Hilary: "x But
before we she,,' \"hat that 'YOI'd of anger and perturbation of
\\'rath is, it behoves l11e to adll10nish l11Y hearers and readers
that they do not believe that any changes of passions or
ll10tion of affections can happen to God. For there is no ne\v

r Simplex namque est illa sub-
stantia, et neque membris ullis,
neque compagibus, affectibusque
composita: sed quicquid divinis
virtutibus geritur, hoc, ut homines
possent intelligere, aut humanorum
membrorum appellatione profertur,
aut communibus et notis annuncia-
tur affectibus. Et hoc modo vel
irasci, vel audire, yel loqui dicitur
Dens, Orig. in Gen. Hom. 3. [po
9. B.J
s '0 yàp eEÒ
ôÀov lUTì Iwì ov
, \',
rI,.' ,
IUPTJ, Kat OVK
K vta't'OPCiJV UVVéUTrJ-
KEV, Ù^^" aÙTÒ
T

7ráVTCOV UVOTáuéCÓ

lun '1TOt1}T

. Bia yàp Ô07JV àuÉßétav
KaTà TOV Béíov TaVTa ^,fYOVTf
l
1}-
YOVVTaI.; fl yàp lK p.fpWV UVVfUTrJKf,
I ),,. - "t I rk I
7raJlTCO
aVTO
faVTOV aVOJ-lOLO
't'av1}-
, 'é ' ,
, \
UErm, Km
c; aVOJ-lOLWV éXCOV T1}V UV}J--

7r^
pwutv. Athanas. Orat. con. gent.
[ 28.J
t Sunt enim quidam, qui Deum
ipsum omnino corpus esse præsu-
munt ; putantes quicquid corpus
non est, prorsus nullam esse sub-
stantiam: istos.omni modo aversan-
dos censeo. Aug. [vol. II.] Epist.
I 12. ad Paulin. [49.J
u Porro si noster animus corpus
non est, quomodo Deus creator
animi corpus est? Id. [vol. VIL]
de civitate Dei, 1. 8. C. 5.
x At prius quam quis iste iræ
sermo, et quæ hæc indignation is per-
turbatio sit, ostendan1us, admoneri
legentes atque audientes oportet,
ne aliquas demutationes passionum,
perturbationesque motuum cadere in
Deum credant. Nihil enim in æter-

I.

OJ. the Holy Trini(lJ.

33

thing can COllle to that eternal and perfect nature; neither
can he (who is so, that as he is now he is always, lest som('-
titne he shoulll not be the saIne) be 111ade to be any thing
else than what. he alwavs is." "y That so," as St. Augustine
excellentlv, ,,' we nlay understand God, if we can, as Inuch as
01 0-
we can, good without quality, great ,vithout quantity, the
Creator without indigence, present without site, containing
all things without habit, (or C0111pass,) without place e\Tery
where wholly, eternal without tilne, Iuaking changeable things
without any change of hilllself, and suffering nothing at all."
And Athanasius in his dispute with Arius concerning GO(rS
begetting of his Son: Arius tells hiln, "he believed God was
not mutable, nor subject to passions, and therefore how could
he beget a Son
" To whom Athanasius replies z, " Neither
do we believe that the Divine nature is subject to passions;
but faithfully confess, that the Father, \\Tho is without passions,
did, \vithout passion of himself, \vho is God, beget the Son,
who is God.'" ,A.nd Athenagoras shewing that the idols of
the heathens were not gods, saith, "a But if they should say,
they are constituted only of flesh, and have blood, and seed,
and are subject to the passions of anger and desire; such
words also are to be accounted as trifles, and ridiculous: for
there is neither anger, nor lust, nor desire, nor prolific seed in
{lod." And therefore ,ve cònclude, that as there is but one
G.od, and this one God is everlasting, so is this one e\.erlast-
ing God without body, parts, and passions.

nam illam et perfectam. naturam
no\'um incirlit: neque qui ita est, ut
qualis est, talis et semper est, ne ali-
quando non idem sit, potest effici
aliquod aliud esse, quam semper est.
Hi1. Enar. in Ps. 2. [13.]
Y Ut sic intelligamus Deum, si
possumus, quantum possumus, sine
qualitãte honum, sine quantitate
magnum, sine indigentia creatorern,
sine situ præsentem, sine habitu
(vel ambitu) omnia continentem,
sine loco ubique totum, sine tem-
pore sempiternum, sine ulla sui mu-
tatione mutabilia facientem, nihilque
patientem. Aug. [\To1. YIIL] de
Trinitat. 1. 5, c. I. [2.]
REYERIDGE.

z Sed neque nos passionum con-
ditionibus divinam credimus subja-
cere naturam; sed impassibilem
patrem impassibiliter ex seipso, id
est, ex Deo, Deum, quod ipse est,
filium generasse fideli.ter confitemur,
Athanas, dispute contra Arium Lao-
dic. hab, [vol.l!. p. 637. A., where we
rearl not ex Deo Deum but de eo.]
a KuíTOL Eì uapl(oH8Ú.r J-Lóvov EA.EYOV
aVTovr I(aì atJ-La lXHV, I(aì u1T'ipJ-La, I(aì
1T'áB1] òpyij!; I(aì È-mellJ-Líar. I(aì TÓTE
lðn Àijpov, I(al yiÀCJJTor Àóyovr TOV-
Tovr VOJ-LíCHV. OVTE yàp òpyq, OVT'
> e ' '
l:. ,'s:- s:- ,
E1T'L VJ-LLa I(at OpEçL
, OVVE 1T'atV01T'OLOV
(J'1j'ipJ-La 'v T
eE
. Athenag. leg.
pro Christianis, [2 I.]
D

34

Of tlte I/ol!! Trîn1.ty.

ART.

Of infinite pO'lveI}1, wisdolU, and .{foodness.
IIA VIVG seen what God is not, we are now to consider what
he is: ,vhen ,ve speak of iluperfections, he is utterly destitute
of then1, but as for perfections they are all infinite in hilU; he
is without body, ,vithout parts, and ,vithout passions; but of
infinite power, of infinite wisdom, and of infinite goodness.
He is of infinite po,ver, so as to do ,,,,hat soever is possible to
be done: of infinite ,visdolu, so as to kno,v ,vhatsoever is possi-
ble to be kno,vn: and of infinite goodness, so as to be more
goodness in hilllself than can possibly be conceived of by us.
First, he is of infinite po,ver, so as to be able to do "rhat-
soever is possiLle to be done. I say, whatsoever is possible
to be done; for ,vhatsoever is impossible to be done, is not
\vithin the verge of any power; and so God may have all
po,ver, though he cannot do it. No,v there is nothing thus
in itself impossible, and so nothing that God cannot do, but
,vhat in itself implies a contradiction, either directly or conse-
quentially. 1st. Directly; as, for a thing to be and not to be ;
to be made, and not to be made: such ,vords as these do in
their plain sense and signification directly contradict, and so
destroy each other.
ndly. Consequentially; as, that one body
at the same tinle should be in two places, or two bodies at
the same time should be in one place: such propositions as
these are, though they do not directly and in plain ternlS
ilnply it, yet they lead one infallibly into a contradiction. So
for God to lie, to deny himself, to die, and the like, though
the ,yords be not contradictory, yet the sense is: for to say
God lies, God denies hinlself, God dies, are all in effect as
much as to say, God is not God. For these are all imperfec-
tions, and t.herefore ,vas God subjec-t to them he ,vould not
be God. And so he is onlnipotent b though he cannot do
them: nay, if he could do them he ,vould bejulpotent, not

b Si volunt invenire, quod omni- rum esse promisit. August. [vol.
potens non potest, habent prorsus, VI!.] de civit. Dei, l. 22. c. 2.5.
ego dicam, mentiri non potest. Cre- Ergo creditis Deo omç.ipotenti, qui
damus ergo quod potest, nOn cre- posse ipsius non potest invenire non
dendo quod non potesta Non itaque posse: tamen aliqua non potest, ut-
credentes quoù mentiri possit, cre- pote falii, faliere, mentiri, ignorare,
dant esse facturum quod se factu- initium et finem habere, non præ\'Ï-

.

T.

Of the /Jol!! Trin if!!.

35

onlnipotcnt, beeaus(> to do any thing that argues iUlperfection
doth not proceed froln omnipotence but iUIpotence, or want of
power to keep hiln
elf frOll1 being ÏJnperfect. \Vhereas God
lwing so potent as not to be able to be ilnperfect or ilnpotent
is a greater arguluent that he is oInnipotent, so ol1lnipotent
as that he cannot be inlpotent or inlperfect, so onlnipotent
that he cannot but be omnipotent. So that. he is so far fi'om
being illlpotent that he is the n10re c onlnipotent because he
cannot do these things. And this I look upon as the reason
why such things as Ïlnply contradictions are not possible to
be done, because that one part of a contradiction being tnle
the other 11lust needs be false, and therefore should God work
that which any ways in1plies a contradiction, he would neces-
sarily work that which is falsed and untrue, and therefore that
which is contrary, yea, contradictory to his own essence, ,,'ho
is truth itself, and so destroy hilnself: which if he be God
it is a contradiction that he should be able to do, for if he
was able to do that, he ,,,ould not be God, because capable
of llestruction. So that for God to be able to do that which
iInplies a contradiction doth itself ill1ply a contradiction.
And to ask whether God be able to do that which iU1-
plies a contradiction is the saIne as if we should ask,
whether God be able to destroy hill1self, to cease to be
God, and to beconle iInpotent, or of a finite power, which
that hp should not be able to do is not froIH any "ant, but
froln the e perfection of his power and o111nipotence: so that

dere, præterita oblivisci, præsentia
non attend ere, futura nescire, ad ul-
timum negare seipsum non potesta
Ecce quanta non potest; et tamen
omnipotens est, quam\'is superius
comprehensa non potest. Horn. I.
de symb. apost. ascript. S. Chrysost.
[Opp.. Lat. fol. Par. 1588. vol. V.
p. 614. C.]
c Deus omnipotens est, et cum sit
omnipotens mori non potest, falli
non potest, mentiri non potest, et
quod ait Apostolus mentiri seipsum
non potest; quoniam multa non
potest et omnipotens est, et ideo
omnipotens est quia ista non potest.
Aug. [vol. VI. ] de symb. ad catech.
1. I. c. I. [i. 2.'

d Hence saith St. Augustine;
Quisquis itaque dicit, Ri omnipotens
est Deus, faciat, ut quæ facta sunt,
facta non fuerint, non videt hoc se
dicere, si omnipotens est, faciat ut
quæ vera sunt, eo ipso quod vera
sunt, falsa sint, Aug. ["01. YIII.]
contra Faust. 1. 26, c. 5.
e St. Ambrose herein expresseth
my meaning very clearly. X un-
quidnam mentitur Deus? Sed non
mentitur, quia impossibile est men-
tiri Demn. Impossibile quoque
istud, nunquidnam infirmitatis est?
non utique; nmn quomodo omnia
potest, si aliquid efficere non potest?
Quid ergo ei impossibile? Son
quod virtuti arduum, sed quod na-
DQ

36

Of the 1lo1y Trinity.

ART.

he \vould be less powerful if he could do theIn, and he is 1110re
po\velful becauF;e he cannot do thetn; his doing thelu \vould
argue f in1potencp, but his not doing then1 testifies hi
g o111ni-
potence. If he was not 0111uipotent he ,,,ould be able to do
theIn, for he is therefore only unable to do theln because
h olllnipotent. Though ,ve need not have gone so far, neither
to have rescued the truth of God'!s omnipotence frolll the
scandal of Ì1npotence, because not able to do what ilnplies a
contradict.ion; for seeing every contradiction is in itself an
iInpossibility, and every impossibility is in itself a contradic-
tion to all po,ver; it is no derogation from the infiniteness of
God"'s power not to be able to do thelll; our meaning, when
,ve say God .is olnnipotent, or of infinite power, being no Inore
than to say, he is able to do whatsoever hinlself ,villeth i or
pleaseth, (but it is in1possible he should please to do what
in1plies a contradiction, for then he ,vould \vill \vhat is false,

turæ ejus contrarium. Impossibile,
inquit, est ei mentiri. Impossibile
istud non infirmitatis est, sed virtutis
et majestatis; quia veritas non reci-
pit mendacium, nee Dei virtus Ievita-
tis errorem. Ideoque sit Deus verax,
om'llis autem homo mendax. Veritas
itaque semper in eo est: fiàelis ma-
net; mutare se et negare non potesta
Si enim verum se negat, mentitur :
mentiri autem non virtutis, sed infir-
Initatis est. N ec mutare se potest,
quia natura ejus non recipit infirm i-
tatem. Hoc igitur impossibile ejus
plenitudinis est, quæ minuere se et
augere non potest; non infirmitatis,
quæ in eo quod se auget, imbeeilla
est. Ex quo colligitur impossibile
Dei potentissimum esse. Ambros.
Epist, 37. '[ ep. 50. p. 993. vol. IL]
f Postremo omnipotens est ad
facienda omnia, quæ facere voluerit.
N am ego dico quanta non possit.
Non potest mori, non potest peccare,
non potest mentiri, non potest falli.
Tanta non potest: quæ si poss-et, non
esset omnipotens. Serm. de temp.
213, ascript. August. [vol. V.]
g IIo^^à Toívvv EVp
K.af1..fv à
vvaTa
T
'1T'avTo
vváf-1Cf> eE
' à^^à TÒ fL

ðVVTJe
vaí TL TOÚTCi>V à'1T'Eípov
vváfLfCA>r,
OÙK. åuBEvELar TEK.fL
P'ov' TÒ
i )'f

vvYJB
vm, à
vvap.lar

7rOVeEV, ov

vváfLEú)r. Theodoret. dialog. 3. C.4.
[po 123. B. vol. IV.]
h N eque enim et vitam Dei et
præscientiam Dei sub necessitate
ponimus, si dicamus, necesse est
Detnn semper vivere et cuncta præ-
scire: sicut nec potestas ejus minui-
tnr, cum dicitur mori fallique non
posse. Sic enim hoc non potest, ut
potius, si posset, minoris esset uti-
que potestatis. Recte quippe omni-
potens dicitur, qui tamen mori et
falli non potesta Dicitur enim om-
nipotens faciendo quod vult, non
patiendo quod non vult: quod si ei
accideret, nequaquam esset {)mni-
potens. U nde propterea quædam
non potest, quia omnipotens est.
August. [vol. VII.] de civit. Dei,
1. 5. c. 10. [I.] Vid. de Symb. ad
Catech. 1. I. c. I.
i Qui certe non ob aliud vocatur
omnipotens nisi quod quicquid vult
potesta August. [vol. VIl.] de civ.
Dei, 1. 2 I. c. 7. [I.] Dicitur enim
omnipotens faciendo quod vult, non
patiendo quod non vult. Ibid. 1.5.
C. 10. (I.] And therefore saith Ter-
tullian, Deo nihil est impossibilf>,
nisi quod non vult. Tertul. [vol.
IlL] de carne Christi, C. 3.

I.

Of the Hol!! T'ì'init!J.

;37

which, he being truth itself, it i
a cuntradiction he should ùo,)
and whah:oeyer is in itself such as that it Illay 1>e done, and
so can be the object of any power: for that which is not
within the reach of any power is not necessary to be the
object of God"s power, without which we could not call hi III
an all-powerful God. For though he cannot do that which
no power call do, yet he can do all that any power can do,
and that is sufficient to denoluinate hinl an all-powerful God,
or one of infinite power, beyond WhOlll no power can go.
And as he is of infinite power, so is he of infinite 'lvisdo}J"&
too, so as to know ,vhatsoever is possible to be known, as
well as to do ,vhatsoever is possible to 1>e done. But when
,ve speak of the \Visdonl or knowledge, we are not to lueasure
it by our understandings and apprehensions of things, who
know nothing, but only by species or certain notions a b-
stracted froln the things thelllseives; whereas God knows all
things by his own essence, for he knew all things frolH
eternity, and therefore before there ,vas any thìng but his
own es
ence to know any thing by: which notwithstanding,
being the 1l10st pei-fect idea of aU things possible, was suffi-
cient to represent all things to hiluself, without any thing
whatsoever distinct fronl hi III self. And again, we can have
the actual knowledge only of one thing at a tilue, in whol11
the faculty, habit, and act of knowledge are three distinct
things: but in God they are all the sallie thing; who knows
all things in hilllself, being all things to hhnself; and there-
fore knows not things by succession one after another, or by
discourse of reason, as we do; but he with k one sÌ1nple and
eternal act knows all things possible to be known, that is, all
things whatsoever. And ,the reason is clear, fOJ' the know-
ledge of God is tho very eSS0nce of God, and therefore as the
essence of <Jod is but one, the knowledge of God can be but
one: so that succession is as con1petible to his essence as to

k Qui non sing-ula cog-itando as- igitur præteritum et futunlm deest.
pic-it, seù una æterna et immutabili Apud Deum autem nihil deest: nec
atque inetfahili yisione complectitur præteritwTI igitur nec futurum, sed.
nlllcta quæ novit. Aug. de Trinit. omne præsens e8t apud Deum. Id.
L 15. c. 8. ['"01. VIII. L 15. 13.] de 8J. quæst. quæst. 17. de scientia
Omne præteritnm jam non est; Dei. ['.01. YI. P.4.J
omne futurum nondmn est: OlllDe

38

Of thp. flul!} Trin'ify.

..A.HT.

his knowledge: but that there can be no such thing in his
essence as succession of parts, nor by consequence in his
knowledge as first and last, is plain, in that hi
essence (and
so his kno\\rledge) is eternal, yea, eternity itself, which ex-
cludes all possibility of succession. Again, if God should
kno\v one thing after another, what he kno,vs at one tiule he
,,"ould not actually kno\v at another; but when he hath the
actual knowledge of one thing, he ,vould have but only the
power of kno,ving other things, and so ,,,01.11<1 be COll1pounderl
of act and po,ver, and by consequence ,vould not be absolutely
silupIe, ,vhich not,vithstancling that he is, ,ve have proved be-
fore. And thus it is that 've say God is of infinite wisdorn.
Lastly, he iB of infinite goodness too, as ,veIl as of infinite
power and wisdolll: ,,,here by being of infinite goodness, ,,'e
are to understand that he is a God infinitely desirable by us,
being infinitely aluiable in hilllself: the bottonlless ocean of
all goodness in hinlself, and an overflowing fountain of good-
ness unto us. So that whatsoever good ,ve do enjoy, ,ve
receive froll1 hiul; ,vhatsoever good ,ve can desire, ,ve lnay
have in hiln. And herein consisteth the right notion of good-
ness, e,'en in the relation that it bears to us by being conve-
nient for us, and therefore desirable by us. And in this
sense is God, and God. only, said to be of infinite goodness,
that is, such a one of whose convenience to us and desirable-
ness by us there is no bounds or lin1Íts; but let hilll be as
nlllCh as Inay be desired by us, he is still 1110re desirable in
hilllself.
.A.nd for the proof of all this we shall first consult the scrip-
tures. First, that he is a God of infinite power is certain
frolH scriptl
re, for he is God Abn(qltf!l, Gen. xxxv. 11. He
is wise ,in Iwart, and
Îâght!/ in stJ'en.ljtl"t: 'wlw Itatlt k(n
dened
ltimself against lâ}J
and proslJered? Job ix. 4. Oanst t!lOll; by
seal'clting find out God? canst tlWll; find Oltt the AlnlÏgld.iJ 1tnto
l JeJ fection? chap. xi. 7. As if he should say, Canst thou find
out the bounds and lilnits of his po\ver and greatness? canst
thou tell where it will end and be pelfected? is not he infinite
in power? Yea, he can do eL"ery tlÛng,
J ob xlii.
. Yen., lu?
hath done 'whatsoever he pleas(}th
Psalnl CXY. 3. And the reason
is, lJccausc l"ith i'iod nothing
51lall be 'llll)Jossible, Luke i. 37.

I.

Of the Holy Trinity.

39

tVit/" 'l1wn tit-is is
tnpossible j lntt lcit/" God all tlângs are pos-
sible, .àlatt. xix. Q6. A nd that he is of infinite wisdonI also is
plain. For he is the onlYlf)ise God, 1 Tim. i. 17; Ronl. xyi. 27 ;
Jude 25. He lawu-et/" all things, John xxi. 17; 1 John iii. QO.
Þ{eitheJ" is there any creature tltat is not 'manifest in his sight;
for all things are nal.:ed and opened to the eyes of lti}}lJ witl"
wlWJJt we have to do, IIeb. iv. IS. For there is not a 1.vord in
'in!! tongzte, but lo, 0 Lord, thOZt knowest it altoget/ter. TV/tither
therefore shall I go frorn thy Sp'irit, or 'whither shall I flee front
thy presence? If I ascend up into heaven, thou art there: if I
'1uaÆe my bed Ï1b hell, belwld thou art there, &c. Psahn cxxxix. 4,
7, 8, &c.; and why so, but because he is of infinite wisdom, or,
as hilnselt' saith, ltis understanding is infinite, Ps. cxlyii. 5,
Lastly, for his goodness, it is called great goodness, Ps. cxlv. 7.
He is good to all, and ltis J1zercy is over all his worlcs, Yer.9.
Yea, there is none good but God, l\lark x. 18; Luke xviii. 19.
None essentially, none originally, none infinitely good but
God. Therefore cloth David cry out, whoTfil I'lave I in lleaven
but thee? neither is there any upon eartl" Imy soul desires besides
thee, Psahn lxxiii. 25. And if he be thus the centre of all our
desires, he lllust needs be the. perfection of all goodness, or, as
it is here expressed, a God of infinite goodness.
The scripture being 80 plentiful, I need not be prolix in
producing reasons to back this truth; especially itself being
so clear, that none that hath the right understanding of it
can deny subscription to it. For if I say God is God, it will
necessarily follow, that he is of infinite wisdol1I, power, and
goodness: for all these are perfections which it is ilnpossible
for us to abstract frollI the notion of a Deity. And not only
the things theillseives, but the infinitude of theln is a perfec-
tion also without which God would be hnperfect, and so not
God. Again, wisdollI, power, and goodness, being all perfec-
tions; are necessary properties in Gorl, and so the very essence
of God; it being illlpossible for God to be God, and Jet to
have any thing in hin1 which is not hinIself; and therefore his
essence being infinite, (a.s it I11Ust be if it be the essence of
God
) these his properties cannot but be infinite too.
And these reasons serve to prove in general, that all these
perfections of power, wisdoln, and goodness, are infinitely in

40

OJ'' the Hol!! Trinit!f.

AR1'.

God. \Ve shall now consider theln distinctly. And first, as
for his po,ver, reason cannot but grant hiln to be the First
Cause, or cause of all causes, and therefore must needs ac-
linowledge hi In to have all power in his hand; so that nothing
can be possible \vhich he cannot do, and therefore he HUlst
needs be able to do all things that are possible. Nay, "'0
cannot so properly say God can do any thing because it
is possible, as therefore is any thing possible because God
can do it; for the possibility of any thing's being done is
grounded merely upon God's power and ability to do it: so
that the possibility of any thing's being done, as ,veIl as the
thing itself that is thus possible to be done, must depend
upon God as the first cause; otherwise, there ,vould be SOlne-
thing in the world which he would not be the cause of. And
if to this ,ve consider what God hath or can do, ,ve shall
easily grant hin1 to be of infinite po,ver: for God can luake
any thing of m nothing, as when he made the ,vorld and all
tho creatures in it of no preexisting matter; he can make
nothing of any thing, there being no greater power required
to lnake any thing nothing, than there is to make nothing
any thing: yea, he can Inake any thing of any thing; of
stones he can raise up children to Abraham; and all this he
can do with 111eanS or ,vithout Inean8, or with contrary Ineans,
howsoever, whensoever, wheresoever hilnself pleaseth: so that
one thing is not n easier or harder to him than another; a
,,,hole arlny is no more able to resist hin1 than a silly fly; he
can as easily Inake ten thousand ,,"orlds as one, and any thing
in the ,vorld as easily as ,ve can think a thought. For he
doth but will any thing to be done, and in hill1self say fiat,
and inln1ediately ,vhatsoever his ,viII is should be dono

m El OVTWS' ËUTLJI
vÀ1J àyÉJI1]TOS'
IDS' ó efÒS', Kaì
ÚJlaTaL Ó efÒ!; fK TOV
àYEJI
TOV 1roL
uaí TL, ò
ÀOJl OOS'
ÚVaTaL
Ó efÒS' fK TOV Ú1rÀwS' fL
bVTOS'1rOLijuaí
TL. Justin. in Aristot. Ðoglnat.
evers. [po 558.J
n Sed omnipotens manus tua, cui
omnia sunt pari modo possibilia.
N" ec enim possibilius est creæ'e ver-
miculum, quam angelum; nee im-
possibilius est extendere cælum

quam folium; nee levius formare
cap ilIum, quam corpus; nee diffici-
lius fundare terram super aquas,
quam aquas super terram: sed om-
nia quæcunque yoluit fecit, in cælo
et in terra, et in mari et in omnibus
abyssis, et me inter omnia sicut vo-
luit, potuit et sci,'it. Aug. Soliloq.
animæ ad Deum, cap. 9. [\ro1. Y 1.
App. p. 89']

I.

OJ" the Jiol!! TrillÌt!l_

41

gathers up
as hi ulself
should be.
power

Neither can reason rliscover less of the infinitude of his
wisdolll th::tn power. }1'or, he being the First Cause, his
wisdolll n1ust needs be answeraùle to his power; otherwise
let his power he never so great, yet of hilnself he could do
nothing. For if he bo not as wise as powerful, what he doth
Blust either be done by chance or by the direction of another:
if by chance, then he is not the First Cause, for that is always
a necessary, never an accidental cause; if by the direction of
another, wanting wisdolll in hiulself, then he would not be the
First Cause neither, but rather an instrlullent in the other"s
hand to do what he pleaseth: so that to be the First Cause
infinite wisdo111 is required also, as well as infinite power: and
not only to be the First Cause, but to be of infinite power, it
is also necessary that he be of infinite wisdolll, it being ilnpos-
sible for hinl to do n10re than he knows: and therefore if his
wisclonl and knowledge be not, his 111ight and power cannot
be infinite; especially considering that inlpotence, or ,yant of
power to know all things, is itself a contradiction to olllnipo-
tence in doing all things; this being one thing, which onlni-
potence HUlst be able to do, or not be olnnipotence, eycn to
know all things.
Lastly, reason also is as confident in attributing goodness
as wisdolll and power, to the Deity; nay therefore because it
attributes infinite wiscloll1 and power, it cannot but attribute
infinite goodness allSo to hiIn: for he that is infinitely wise
and powerfhl in hÏInself cannot but be infinitely good;
wisdolll and power being two perfections luuch to be desired,
and therefore such things as we cannot but tCrIl1 good; the
very' nature of goodness consisting in desil'ablenes3. Again,
he that is the chiefest good nlust needs 1>e of infinite good-
ness; for otherwise, other things IlIa)' be as good as he, and
then he would not be the chiefest good. K ow that God is
the chiefcst good is certain; for otherwise he would have
SOllIe other aLoye hinl: if he be not in all thil!gs, and so in
goodncss too, snprclue, he HUlst ha vc a superior. or hO\\'80-

itself" out of nothing, or SOlue preexisting lnatter,
pleaseth, and beconles just what hiulself willed
,And what is, if this be not, to be of infinite

42

Of the Holy Trinity.

ART.

ever :1n equal, and so himself ,voldd not be the first and
prinle cause, and so not God. But I need not expatiate upon
these things, for he that is infinite in one perfection cannot
but be so in all: and therefore goodness being a perfection,
yea perfection itself, (for goodness and perfection are convert-
ible terms,) he cannot but be of infinite goodness as ,veIl as
of infinite power and wisdonl.
And if ,ve inquire of the Fathers concerning these perfec-
tions in God, Justin tells us 0, "God hath not a Ineasured
power; therefore to hinl there is nothing but what is fit to
produce ,vhatsoever he pleaseth; neither doth the cutting in
pieces nor burning of bodies hinder hiln that he cannot raise
thenl up again. F or God doth not ,,'ork by the law and
Ineasure of nature, but by the power of his own will, which
,yanteth nothing to produce ,vhat he pleaseth." And Ter-
tullian P; "They do not kno,v God aright, that do not think
that he can do what they do not think." ...\nd," q There is
nothing difficult to God: who doth not know it
And the
things that are impossible ,vith nlen are possible ,,,ith God:
,,,ho is ignorant of it? And God chose the foolish things of
this ,,"orld to confound the ,vise: all this ,ve have rea(t'" ...\nd
again, " r Truly there is nothing difficult to God; but if "'0
use this assertion so abruptly in our preslunptions, ,ve nlight
feign any thing of God, as if he hath done it because he can
do it. nut because he can do all things ,ve are not therefore
to believe that he did that also ,vhich he never did; but
,,'e HUlst inquire whether he did it or no." ...\.nd Origen;

o Co ôÈ efÒS- OUK ÉfLJ1fTpOV ÉXH T
JI
ôúvufLW. ôLà TOVTO OUÔfV aun;) ÈUTìv
, ,
, , ,..

UVf7T'LTT}UfLOV 1rpOS- 1rOLT}UW 7T'UVTClJV &v
(30ÚÀfTaL, ouôÈ KClJÀÚfTat im"ò TijS' TOfLijf>
Kaì KUÚUfCIJS' TWV (TCJJfLáTClJV TOV 1rOL
-
e ,- \', '),
(Tau at aVTClJV TT}V aVQUTUUW. ov yap
VÓfLce Kaì fLÉTPe:! 1>-ÚUH1JS' Èpyá(fTUL Ó
e \ ' ÀÀ ' , e ' ß À

,
fOS', Q av fVTLCf OV T}S' T1JS' fV
fLT}ÔfVì à7fOPOVfL i JlT}S' 1rpÒS' 1roíT}UW &v
ßOVÀfTUL 1rOLfÎV. Justin. Quæst. et
resp. ad Orthodox. [Quæst. cxi.
;\pp. I. p. 488.]
p
Iale Deum norunt, qui non
putant illum posse, quod non pu-
tanto Tertull. de resur. carnis.
[vol. III. c. 38.J

q Kihil Deo difficile. Quis hoc
nesciat? et impossibilia apud sæcu-
lurn, possibilia apud Deum quis
ignoret ? Et stulta mundi elegit
Deus, ut confundat sapientia. Le-
gimus omnia. Idem adv. Praxeam,
c. 10. [vol. II.]
r Plane nihil Deo difficile. Sed
si tam abrupte in præsumptionibus
nostris hac sententia utamur, quid\Tis
de Deo confingere poterimus, quasi
fecerit, quia facere potuerit. X on
autem quia omnia potest facere,
ideoque credendum est illum fecisse,
etiam quod non fecerit. Seù an
fecerit, inqnirendum. Ihid.

1.

OJ' tlte Ilol!! Trinity.

43

,
s According to us God can do all things, which being able to
do, he doth not therefore desist ii'olu being God, and good,
and wise." .And Dalnascen, reclioning the various n3.111eS and
properties of God, he brings in this as one; "t Power, }{nown
by no lneasure, for it is lneasured only by his own will; for
he can do whatsoever he will." ..And St. Augustine in his
Soliloquies speaks thus to the great God: "u Thy ahnight.y
hand, which is always one and the same, created angels in
heaven and worn1S npon earth: not higher in those, not lower
in these. F or as no other hand could lllake an angel, so
ncither could any other nlake a 'YOI'm: as none else could.
create heaven, so neither could anyone else create the least
leaf upon the tree: as none else could 111ake a body, so neither
can anyone else l11ake au hair black or white; Qut only thy
alnlighty hand, to which all things are alike possible. For it
is not n10re possible for hin1 to create a wornl than an angel;
nor n10re iU1possibie to
tretch out the heavens than a leaf."!'!
And concerning the wisdoll1 of God the saIne Father speaks
excellently: "x But the Spirit of God is called in scripture
J}lanijòld 'wi;5dmn, because it hath luany things in itself: but
what it hath, that it is, and hilnself alone is all these things.
For they are not Inany but one ,visdol1l, in which there arc
great and infinite treasures of intelligible things; in which
are all the invisible and unchangeable reasons of things, even

S ð:úvaTaf, KaB)
J-Lâ
7ráVTa Ó eEÒ
)
ä7rEp ðvváJ-LEVOr-, TOV eEÒ
Elvat, Kat

) B '''' ' cþ '''' )
TOV aya OS' ELvat, Kat UO O
Hvat OVI<.
i
í.unlTm. Orig. contra Cels. 1. 3.
[7 0 .]
t ßvvap.tv OÙðEVt P.ÉTPcr YVCùptCO-
p.Év1jv, p.óvcr ði TCP oìKEÍcp ßovÀ
p.an
P.ETPOVpÉVfJv. 7ráVTa yàp ôua BÉÀEL
ðvvaTm. Damasc. Orthod. fiù. 1. [.
c. 8. [init.]
u Omnipotens manus tua semper
una et. eaùem, creavit in cælo ange-
los, et in terra vermiculos: non
superior in illis, non inferior in istis.
Sicut enim nulla alia manus ange-
111m, ita nulla possit creare yermi-
culllm: sicut nulla cælum, ita nulla
p08sit creare minimum arboris fo-
lium: sieut nulla corpus, ita nulla
ullum capiUum album potest facere
aut nigrum: sed omnipotens manus

tua, cui omnia pari moùo sunt pos-
sibilia. X ec enim p08sibilius est ei
creare vermiculum, quam angelum;
nec impossibilius est extendere cæ-
lum quam folium. Aug. Soliloq.
animæ ad Deum, cap. 9. [vol. VI.
App. p. 89.]
x Ceterum dictus est in scripturis
sacris Spiritus sanctus sapientia
multiplex, eo quod multa in se ha-
beat: sed quæ habet, hæc et est, et
ea omnia unus est. l' eque enim
multce sunt, sed una sapientia, in
qua sunt immensi quidam atque in-
finiti thesauri rerum intelligibilium,
in quibus sunt orones invisibiles
atque incommutahiles rationes re-
rum, etiam visibilium et Inutabi-
lium, quæ per ipsam factæ Bunt.
Aug. de civil. Dei, [vol. YII.] 1. I I.
c. 10. [3.]

44

Of the Holy Trin'ity.

AUT.

of such things as are visible and changeable, which were n1ade
by it." And elsewhere: "Y 'Vherefore if the infinitude of
nunlbers cannot be infinite to the kno,,
ledge of God, by which
it is c0l11prehended; ,,,hat are "Te poor luen, that ,ve should
presume to set bounds to his knowledge, saying, that unless
the sallIe temporal things be repeated over again in the 8alne
circuits of tinIes, all things that God hath done he either
cannot forekno\v that he lnay do thenl, or not know theln
when he hath done theIne Whose wisdom, siinply 11lanifold
and unifornlly various, by such an incolllprehensible conlpre-
hension comprehendeth all incolnprehensible things." AntI
St.. Hilary; "z His wisdonl is innunlerable, seeing he discern-
eth all things by their n:unes and nUlllber." And as for his
goodness, Athenagoras saith, "a God being perfectly good is
always doing good." Justin l\Iartyr call
hilll, "bThe greatest
of goods, or the chiefest good." And so St. Augustine; "cThe
chiefest gOod, above ,vhich there is no good, i
God: and by
this he is the unchangeable, and therefore the truly eternal
and inlnlortal good. But all other goods are only fronl hillI,
not of hilll." And, to nanle no 11lore in so plain a case, Ter-
tullian calls him goodness itself; saying, "d Goodne
s
aid,
Let 'ltS malce rnan; Goodness fonned 111an of the dust of the
earth into such a substance of flesh endowed with so 111any
qualities out of one luatter; Goodne8s breathed into his nos-
trils the breath of life,"" &c. So that as scripture and reason

Y Quare si infinitas numerorum
t5cientiæ Dei, qua comprehenditur,
esse non potest infinita; qui tanderfi
nos sUmus homunculi, qui ejus
scientiæ limitelll fip;ere præsuma-
mus, dicentes, quod nisi eisdem
circuitibus tempormn eadelll tempo-
ralia repetantur, non potest Deus
cuncta quæ fecit vel præscire ut fa-
ciat, vel scire cum fecerit? Cujus
sapientia simpliciter multiplex et
uniformiter multiformis, tam incom-
prehensibili comprehensione omnia
incomprehensihilia comprehendit.
Ibid. 1. 12. c. 18.
z Innumerahilis sapientia ejus est,
cum uni,'ersa et nominibus discernat
et numero. Hilar. Enar. in Ps. 146.
[6.]

a '0
È eEÒ
TE^EíúJ
åyuBòç ÓJv,
åï
íû)
àyaB01roLó
lunv. Athenag.
Leg. pro Christ. [26.J
b Eì '}'àp T
JV å'}'aBcôv rò I-LÉ'}'LUTOJI Ó
eEÓ
lun, &c. J nstin. Quæst. et
Resp. ad Græcos. [quæst. I. init.J
c S11mmnm bonum quo superius
non est, Deus est: ac per hoc in-
commutabile bonuill est; et ideo
vere æternum, et vere immortale.
Cætera omnia bona non nisi ab iUo
sunt, sed non de ino. Aug. de na-
tura boni, [vol. YIII.J c. I. [init.J
d Bonitas dixit, Faciamus homi-
nem, bonitas finxit hominem de
limo, in tantam substantiam carnis
ex una materia tot qualitatibus in-
structam. Bonitas infIa,.it animam,
&c. Tert. adyers.
larc.l. 2. [C.4.J

I.

Of the Hol!! Ti'init..ll.

45

is clear, so are the Fathers confident in avouching one living
and tpu p God to be of infinite u:isdum., pou.eJ', and goodness.

The J/ake1 1 and P'J'ese1'L"er of all things both visible
nnd inrisible.

"THAT God is in hill1self he hath 111anifested hÏ1nself to be
to us, and that both in his ,,'ord and by his ,yorks. His word
we shall ha,'e occasion to treat of hereafter; his works here,
viz. those two great works, (if they 111ay be called two,) his
creation and preservation of the world; in both which he
hath discovered the truth of that part of the article ,,'hich
we have even no\v taken off our pen from. j,1'or if his power
had not been infinite, he would not have been strong enough;
if his wisdom had not been infinite, he \vould not. have been
wise enough; and if his goodness had not been infinite, he
would not have been good enough to have Inade and pre-
served such a glorious fabric as the world is we live in. Yea,
the glory of all these perfections was ,,'onderfully displayed in
his creation of the world. His infinite power appeared not
only in making all things of nothing, but also in that he n1ade
plants, herbs, and trees before he made the sun, n1oon,
and stars, without which naturally they cannot be produced.
His infinite wisdonl appeared in that he first nIade the sinlple
elements, then the Inixed bodies; and in that those things
were first created which had only a being without life, as all
inaninlate creatures; then such as had a being and life, but
without sense, as plants; then such as had a being, life, and
sense, but without reason, as the brute beasts; and th
n, last
of all, such as had a being, life, sense, and reason, as man.
And his infinite goodness also discovered itself in that he
made the habitations before he made the inhabitants, food
before thenI that ,vere to eat it, and all things that man was
to Inake use of before man that was to make use of" them.
So well Inay we say, He hath -made tIle earth by his pon"er, lw
hatk esta,blished the 'world by his u"isdom; and hath stretched out
the heavens bl/ his d1.scI 1 etiun, J er. x. l
. .A.nd thus hath he
Inanifested hinIself to be a God of infinite power, wisdolll, and
goodness, by being the Inaker al1rt preserver of all things;

46

Of the IIoly Trinit.'ll.

...\nT.

that is, in that there is nothing in the worl<1 besides hinlself
that was not Blade and is not preser\Ted by hiIllself. The
angels above us, the devils belo,v us, the world about us, the
souls within us, are all the worlnnanship of his hands.
First, he is the n1aker of all things, or he made all things,
and that not of any thing, but of nothing; so that before he
lnade it there was nothing at alln1ade. The sun, l11oon, and
stars, with the rest of their fello,v creatures, all lay in the
barren \vomb of nothing, not appearing to any, having no
being in thelllselves. This barren wOlnb of nothing did the
ahnighty ,vord of God deliver of the ,vorld and all things
therein contained; having no preexistent nor coexistent
lnatter to nlake then1 of; nor any thing but his own infinite
po"Ter to l11ake thelll by. It ,vas the opinion of sOlne ancient
philosophers, that out of nothing e nothing can be produced:
but it is the faith of all sound Christians, f that out of nothing
all things were created.
o that there is nothing bu
,,,hat
\Va8 made of nothing besides God, who was never Inade at all,
but was hilnself tlte 'Jnaker of all things besides hinlself.
And this Inust needs be the purport of the ,vords visible
and in-visihle in the article; which so in1Jnediately contradict-
ing one another, cannot but conlprehend all things possible

e nâv TÒ ywop.Évov àváYI<1J yívHrBm
. 'J
3/ .,." J ", ,
,
1J Eç OVTWV 17 EK p.1J OVTWV. 'TOV'TWV UE
'TÒ J-LÈV ÈI< p.
ÓVTWV yívEuBm àêvvaTOV

Epì yàp 'TaVT1Jr óp.oyvwP.OVOÛUL 'T
r
J:;'é'"
',-I...' A "
uOç1Jr mraVTH OL
EpL ,/-,VUEClJr. f1-
stot. Physic. [vol. II. 1. i. c. 4, 4.]
f :K emo quærat, ex quibus ista
materiis tam magna, tam mirifica
opera Deus fecerit. Omnia enim
fecit ex nihilo. Lact. de orig. err.
[c, ix. vol. I. p. 145.] Igitur in
quantum constitit materiam nullam
fuisse, ex hoc etiam quod nec talem
competat fuisse qualis inducitur, in
tantum probatur omnia a Deo ex
nihilo facta. Tertull. adv. Hermog.
[c. 4.).] Qui sua omnipotenti vir-
tute simul ab initio temporis utram-
que de nihilo condidit creaturam,
spiritualem et corporalem, angeli-
cam, viz. et mundanam. Concil.
Later. iv. Confes. fid. [\'01. VII. p.
] T \ , À ' 'é t ,
IS. 0 yap EYHV E ç V1ïOKHP.EV1J r

VÀ1JS' rà ðVTa YfYEvijuBm Kaì J-L
ÓJ-LO-
À
rf 'é ' >, " ,
OYHV on Eç OVK OV'TWV av'TU 7rap1}-
yayw Ó nôv á7TÚVTWV ê1Jp.wvpyòr T
r
iuxár1Jr 1ïapacþpOUvv1Jr &v Ei1J U1Jp.EÍOV.
Chrysost. in Gen. Horn. 2. [vol. I.
p. 7.30.] At si Olnnipotentem Deu.m
fabricatorem mundi esse concedunt
fateantllr necesse est ex nihilo eanl
fecisse quæ fecit. Aug. de fide et
symb. c. 2. [vol. VI. p. 152.J Qua-
propter rectissime credimus omnia
Delun fecisse de nihilo: quia etsi de
aliqua materia factus est mundus
eadem ipsa materia de nihilo facta
est. Ibid. OmnipotenteIn Deum
credimus qui omnia faciens factus
non est, et ideo omnipotens est quia
de nihilo fecit quæcunque fecit. Id.
de symb. ad catech. I. 2. c. 3. [vol.
VI. p. 558.] Non enim eum aliqua
materies adjuvit ex quo demonstraret
artis suæ potentiam, sed ex nihilo,
ut dixi, cuncta crea,.it. Ibid.

I.

Of the lIoly Trinity.

47

within thmnselves. The things that are seen and the things
that are not seen being all understood by them, and there-
fore the Inatter also that all things were nlade of, as ,veIl as
the things themselves that were nlade of that matter, Illust
needs be cOl1lprehended under theln. So that to say God
11lade all things of sOluething is a contradiction: for he that
saith there is something which God never Inade, but IIlade all
things of, and yet he Inade all things, doth plainly contradict
hiniself; that sonlething being also necessarily comprehended
under all things.
Neither was he the maker only, but the preserver also of all
things that \vere ever made. For when he had produced all
things out of nothing, he did not leave thelll to themselves, as
an artificer, who \vhen he hath done his work hath done
with his work; no, should God thus leave all things he hath
Inade of nothing to themselves, they would all of thenlselves
again fall down to nothing. And therefore as he at first
bestowed their beings upon then1, he is still pleased to con-
tinue their beings to them; preserving every species by pro-
creation of individuals, and every individual by nutrition
proper to itself. And so in the constant vicissitude and
orderly succession of one thing after another, there was
nothing made by hitll at the first beginning of tiule but \vhat
is preserved by him fronl time to titue. And
o he is not
only the 'Jnalcer, but also the preserVe1
of all things 'Visible and
in'visible.
And if for the proof of this we consult the scriptures, the
first words of then1 expressly tell us, that In th,e beginnin.q
God created h.earen and earth, Gen. i. 1; that is, in the first
beginning of time, before which there was nothing but eter-
nity; and in the first beginning of all things, before which
there \Yas nothing that had a beginning, did God of nothing
Inakë all things. First I say, he made all things of nothing ;
for though the \vord g barah nlay not always signify the pro-

g That N':!' doth not always signify preexistent matter; as NO":!., "N ,
"
the production of any thing out of ),', N'U' D';
i1ïr
]'\:n 1 form the
nothing, is plain, in that it is often light and create the darkness, 1 make
used in the same sense with i1'O:" peace and create evil; Isa. xlv. 7.
and '
', which denote only in general and "n''I::').''-
N "n'
' ,'nN':!. llwve
to make or fonn any thing of some created Itim, 1 have formed, yea I

48

Of tlte IIol!J Trinity.

ART.

duction of any thing out of nothing; and so we cannot raise
any convincing argul11ent frOBl the ,vord itself, 80 as to say
bccausp God barah, therefore he nlade all things of nothing;
yet it cannot possibly be taken in any other sense here than
to signify the producing of sOlnething, yea, of all things, out of
nothing. For suppose the ,vord in itself should inlport no
1110re than that he Inade all things: yet here it necessarily
inlplies that he nlade theln of nothing; because it is here
expressed that it was in the beginning that he 111ade all things,
and therefore before which there was nothing that he could
nlake any thing of. F or if there had been any thing he could
nlake any thing of, before he is here said to create heaven and
earth, he could not have been said to have created theu1 in
the beginning, there being sOlnething begun, and so a begin-
ning before that. Secondly, as froll1 these \vords it 111ay
rationally be deduced that he Inade all things of nothing, so
also that of nothing he Inade all things; I Inean, there is
nothing in the world but \vhat is cOluprehended under one of
these t,vo words ltea1)en and earth. And it is usual in the
Hebrew tongue, h having no one word to express it by, as

have made him; xliii. 7: so that
N.,:l, .,
, and :1\Vl' creating, forming,
and making, in the language of the
scripture, are the same thing. .And
therefore also whereas it is said
O'N:1 nN O';';N :1,:1' .,
", And God
formed man of the dust of the earth,
Gen. ii. 7, the Chaldee renders it
" N.,:l' and God created man: and
God himself saith elsewhere C'N'
':1N.,:l :1"n' and I created man upon
it, Isa. xlv. 12. so that creating of
man and forming of man is the
same thing: and therefore also saith
the Targum elsewhere N"::lm..q O'N

N:),
ì
:Alan that is created of the
dirt; Job xxx, 19: and ì
'r"":ln

N"

I was created of the dust; Ps.
Ixxxix.48. So that a thing may be
N":l
created of some preexistent
matter as well as nothing, and there-
fore N.,:l cannot always denote the
production of any thing out of
nothing.
h There are but two Hebrew words
that offer at it, and they are '"n and

:ln; both which, I must confess,
mostly, if not always, are translated
world: but properly they denote not
the universal, but only the habitable
world, even so much of the universe
as is inhabited. As for the first,
viz.
'n, it is made use of hut once
in all the Bible; and that is Isai.
xxx\riii. II. I shall not behold marl
more "n ':l ;V" ül' witlt the inhabit-
ants of the world, as we render it;
but the Targum N
"N ':In' tlte in-
habitants of the earth; the Arab.
l4-! l:) l(.....1' (:J
ljl_
,j \ any
of them that dwell in it, viz. in the
earth before spoken of. \Yhence we
see that the most ancient interpreters
took.'," and y.,N to be:synonymous
terms. And truly from this place
it cannot (nor by consequence from
any) be proved, that this word sig-
nifies any more than the habitable
world, the inhabitants of it being
here spoken of. But the more usual
word that is rendered world is :nn;

J.

Of the flol!! T}'inily.

4Ø

other languages have, to join these two words, Ileaven and
eartll, together, and under then1 to cOlllprehend the whole
circulllference of all created beings; which we call the UJol'ld
or
tÎt;Ü'erse. And there is no place of scripture .where they
COI11e together, but they are to be taken in that cOlnprehen-
sive sense. And in this God hilllself seel11S to be his own
interpreter, who in one place saith, in six da..ys he 'madf
heaven and ea1,tk, Exod. xxxi. 17; in another place, that in
six day
he 1}nade heaven and earth, the sea, and all that in thet17,

's, Exod. xx. 11. And St. Paul most excellently, not only
explains the phrase, but confirnls the truth, saying, that by
hin
'i.vere all things created, that are in nea'ven, and that are in
eartll, visible and invis'ible, whetlwi' they be tI
f'ones, or donânions,
or principalities, or powers: all things u'ere created by hiûz, and
for hin
, Co1. i. 16. 'Vhich place being itself so clear, plain,
and full a proof of it, I need not produce any l110re to pro,'e
that God is the 'Qlalcer of all things, visible and invisible.
Neither do the scriptures testify his creation only, but his
preservation also of all things in the ,vorld. For ,,'e did not
only at the first receiye our beings froIl1 hill1, but even no,v,
in hÙn we live, move, and have our being. i Acts xvii. 28. And

made use of very frequently, but
never to signify any more than the
habitable world neither as
'n; and
therefore is it still translated by the
Septuagint, oÌ1(OvfLÉII1}. The Chald.
Ps. ix. 9. renders it Nl
'N' Nt)

the people of the earth; the Arabic

j,._k
\ habitata, habitabilis;
the habitable part of the 'world. So
also Psal. xviii. 16. and xcviii. 7. and
elsewhere. The Syr. always retains
the Hebrew word
.&!::)fL The
Rabbins contracted the signification
of it still narrower than the habitable
world, making it to signify no more
than the land of Israel; whence R.
Salomon speaking of
:1r' saith, N':1
;"'
O:1 rÙ:1U't) N':1'\V ;N'W' r'N
:1:1':1 IlIa est terra Israelis, quæ
condita est præceptis multis, in Isa.
xxiv. 4: and these words coming
short, there is no word in Hebrew
so comprehensive as to signify the
whole world. Neither indeerl had
BEYERIDGE.

the Grecians any such word until
Pythagoras's time; who seeing the
wonderful order of all things, called
the compages of all creatures Kóu-
P.Of;. SO Plutarch, ITuBayópaf; 7rpOO-
" '_r/,,\ ,
TOf; OOVOJ-LaUE T1}V TCI>V O^CI>V TrEPLOXTJV,
KÓUJ-LOV, lK T

'v aVTOO TúgEOOf;. De
placito philos. I. 2. c&. 1. [vol. IV.
p. 379.] and from hence did the
Latins call it mundus.
i "Ell aVTci? yàp (OOJ-LEV Kaì KLVovJ-LEBa
,

,
-

K.at EUJ-LEV. Cl>U1ïEP EV uCI>fLanKce V1ïO-
ðEíYJ-Lan, Wf; àðúvaTov àyvo
uaL TÒV
" -'" ,
aEpa TraVTaxOv KEXVJ1ÆVOV, Kat ou J-La-
, '
' r, r r _ r ,
Kpav a'fJ EVOf; EKaCT'TOV 1}JlCl>V 1J1ïap-
XOVTa, fLâÀÀov ðÈ Kaì Èv
fLív ðVTa,

\ \ \ - </'\
\
OUT") VTJ Kat TOV TOOV O^ooV V1}J.LLOUPYOV

EÓV. Trap' aVTOV yúp Èunv
J-Lîv TÒ
r:.lvm, TÒ ÈVEpyEÎV, TÒ J-L
&rroÀÉuBm.
æcumen. in loco [vol. I. p. 138.]
And Theophylact, T
v 'IT'pÓVOLaV av-
T
V ÀÉYEL t.:aì T
V CTV}'KpÓTTJULV TÒ
Elvm 'trap' aVTov, TÒ ÈIIEPYEiv, TÒ p.

à1f"oÀÉuBat. [po 153.]

E

50

Of the Hol!! Trinity.

ART.

not only we, but all things in the ,vorld arc as ,veIl preserved
by hinl, as at the first they received their beings frOln hin1:
,vhat David saith of SOlne we may apply to all creatures;
These wait all upon thee; tltat thou 'Jnayest give them their 'ineat
in due season. That thou givest tltem they gatltel': thou openest
thine hand, they are filled with good. Thou hidest thy face, they
are tr.oubied: thou. tal:est away their breath, they die, and ret'ltrn
to their dust. Thou sendest forth thy spirit, the!! are created:
thou renewest the face of the earth, Psalm civ.
7-30. Psahll
cxlv. 15. It is he who coveretlt the heavens with clouds, wlto
prepareth rain for the earth, who nzalceth grass to grow 'lpon tlte
'inountains. He givetlt to tlte beast !tis food, and to the young
ravens whiclt cry, Psahn cxlvii. 8, 9. It is he 'll"lw g'iveth us
r'icltly all things to enjoy, 1 Tim. vi. 17. It is he wlw stretcll-
elh out the north over the enzpty place, and hangeth tlte earth
'ltpon nothin.q. IIe bindeth up tlte waters in hi.ç; tltick clo'ltds;
and the clo'ltd is not rent under tlten
, Job xxvi. 7, 8, &c. It is
he that 9nalceth his sun to r,ise 'ltpon the evil and upon the good,
and sendeth rain upon tlte j'ltst and upon tlte unj'ltst, 1\latt. v. 45.
'Vithout ,vholn not so much as a sparrow shall fall on the
ground. By ,vhorn the ltairs of our heads are numbered, 1\latt.
x.
9, 30. In a ,vord, it is he that upholdeth all things by the
word of his porwer k , Heb. i. 3: ,vithout ,vhorn therefore nothing
in the world could stand; but all things ,vould Ï1nlnediately
fall down into their first nothing. So closely do the scriptures
hold forth God as the 'rflaker and preserver of all tllings visible
and invisible.
And though some of the ancient naturalists have been
thought to assert the eternity of the ,vorld, as 1 Aristotle;

k Nomen filii Dei magnum et im-
mensum est, et tot us ab eo susten-
tatur orbis. Hermæ discip. Paul.
1. 3. [
. 14. p. 75.]
1 That Aristotle asserted the eter-
nity of the world is plain, in that he
states the question in the tenth chap-
ter of his first book de Cælo: AÉyCiJ-
, - , , , '"
P.EV p.ETa TaVTa '1roTEpOV aYEV1]TO
1}
\ \" ,l.,. e '" ,l.,. e \ (

i'EV1]TO
, K.at. a't' apTO!; 1] 't' apTO
0
ovpavo!;) [lib. I. c. IO.J And then
having handled the question in that,
he concludes in the beginning- of the

next bIJok, "OTI, p.;v o
v O{JTE yÉYOJJEV

- , \ " ,
' ,I.,. ()
o 1Ta!; ovpaVO!;, O
TE EVUEXETaf. 't' a-
- e ' ,1.,.' , \ ',\ '\ ·
p1]vaL, K.a a1ïEp 't'aUL TLVE!; aVTOJJ, u/\/\
lUTLJJ ET!; K.al àt
LO!;, àpX
v p.Èv K.aì
TE^EVT
V OVK. lXCJJv TOV 1TaVTÒ!; alcôvo!;,
;X6>V
; K.al 1TEpLÉ X CùJJ Èv lavTci> TÒV
å1TELpOV XPÓVOV,;K. TE T6>V ElpTJf-LÉv6>V
19EUTL }..aßEîv T
V '1i'íUTLV. [lib. 2.
c. I.] And this opinion of Ari-
stotle concerning the eternity of the
world, is both cited and refuted by
Lactantius. Aristoteles autem (saith
he) labore se et molestia liberavit,

I.

01 tlte Ilol!! Trinit!l.

lj}

and others to deny an universal providence; either holding
all things to fall out by chance, as the Epicureans, or else fronl
a fatal necessity, without the concurrent providence of a Deity,
as the Stoicks; yet we cannot thence conclude it beyond the
reach of reason to find the contrary to be true. Nay, cer-
tainly if we pass our judgnlPnt upon creation and providence
froln the certain conclusions of unbiassed reason, ,vithout hav-
ing respect to the scriptures at all, it can be no other than
that God is as really the maker and preserver of all things, as
he is God. For, first, unless he Inade all things, how can he
be tenned the First Cause, or by consequence God
unless he
be the cause of all causes, how can he be tenned the First
Cause
and unless he be the cause of all things, how can he
be the cause of all causes? And therefore if there be any
thing he is not the cause of, or which he did not make, how
is he the cause of all things? No certainly, to say he made
not all things is as much as to say he is not the First Cause,
as really as to say he is not the First Cause is as 11luch as to
say he is not God. Again, unless God Inade an things there
is sOl1lething in the ,yorld that was either Inade by itself, by
sonle other person besides God, or else it was never made at
all. To say any thing was made by itself is a contradiction;
for then it would be and not be at the same time: it would
not be, because not n1ade; it \vould be, because it could nlake
itself; it being impossible for any thing to act which doth

dicens, semper mundum fuisse: ita-
que et humanum genus, et cætera,
quæ in eo sunt, initium non habere,
sed fuisse semper, et semper fore.
Sed cum videamus singula quæque
animalia, quæ ante non fuerant, in-
cipere esse, et esse desinere: ne-
cesse est totum genus aliquando
esse cæpisse, et aliquando desitu-
I"Um esse, quia cæperit. Lactant. de
orig. error. c. [II. vol. I. p.I61.]
And besides Aristotle, Heraclitus
Ephesius also held the eternity of
the world, K.óup.ov TÒV UVTÒV å'1Táv-
T6>V OVT
Ttr (}E6>V OVTE åvBp&m6>v
È7f'oíT}U
V, åXXà
v åf"ì K.uí luTtv, apud
Clem. Alex. Strom. 1. [5. p. 711.1
And Pliny, Mundum, et hoc quod
nomine alio cælum appellare libuit

cujus circumflexu teguntur cuncta,
numen credi par est, æternum, im-
mensum, neque genitum neque in-
teriturum .unquam ; [vol. I. 1. ii. c.
I.] But Lucretius elegantly refutes
it; 1. 5. [3 2 5,]

Præterea, si nulla fuit genitalis origo
Terrarum et eæli, semperque æterna
fuere :
Cur Eupera bellum Thebanum, et fu-
nera Trojæ,
N on alias alii quoque res eecinere poetæ ?
Quo tot facta virum toties eecidere? nee
usquam
Æternis famæ monimentis insita flo-
rent?
Yerum, ut opil1or, habet novitatem
summa, recensque
Natura est mundi.
F.2

5Q

OJ tho IIoly Trinity.

ART.

not exist. If it \vas l11ade by any other person besides God,
either there nUlst be two infinites, (\vhich I have proved inl-
possible,) or else a finite po,ver must be able to nlake any
thing of nothing, ,vhich is impossible also; for upon that very
account, because it can make any thing of nothing, it is infi-
nite: for that which can make any thing of nothing, can do
any thing at all, there being nothing harder to be done than
that; because there cannot be a greater distance betwixt any
two things than there is betwixt any thing and nothing, the
one being Î111luediately contradictory to the other. And he
that can do the hardest thing that is possible to be done
cannot have any bounds or limits of his power, and therefore
nlust needs be infinite.
Thus there can be nothing in the \vorld made of itself, or
by any other person besides God: it remains therefore, that
it ,vas either never lllade at all, or else Inade by God. That
there should be any thing in the \vorld besides God never
Inade at all, is in1possible; for then God \"ould not be the
cause of all things besides himself, and so not God. Again,
if there be any thing in the world besides God that ,vas never
made, it must needs be eternal as God himself: for if it ,vas
never made, it had no beginning; if it had no beginning, it
must needs be eternal. N ow it is impossible any thing should
be eternal as God, and not be God; for absolute eternity is
a perfection, and therefore cannot but be ackno,vledged an
essential property in God, and so the very essence of God;
,vhich therefore no person can have but he that hath the
essence of God, ,vhich to say any but God can have is a con-
tradiction. This also ,vould quite destroy that old axio111,
m that every thing that is or hath any being is either the
Creator or a creature: so that unlrss it be the Creator, it
is a creature; and if it be not a creature, it is a Creator:
,vhich likewise ,vas grounded upon a certain truth, that there
must be some First Cause upon which all other causes, and

rn Kaì 7rp6>'TÓlI ì'
Tà ðllTa
LUl.p
-
. r , ", ,
O'OP.fll fVpT}UOP.
lI yap fLS' T
K.TLUTOll
K.aì åK.TLUTOll Tà 7ïállTa ðLmpovp.flla.
E ., ,) )
'I' .,. "
L TL ì'ao fUTLlI fll TOL
OVUl.lI, T} aK.TL-
,l,.J "
, J .
UTOS' 't'VULS' fCTTtll, 1] KTtCTTT}. usbn.
Expos. fid. [4. p, 422.]
ElI EUO

ì'tlIcðUK.Cðll, ðTI.
I.à TOVTO uv aUTòS' OUK.
'i' e '
1 ' ,
, , e -
n fOS Tfl VUfL, err
LOT} K.'Ttup.a fOV,
<< " , e ' '*' .,. -
IDS' n I-'-T} '!Is K.TLup.a, fOS' all '!IS' Tn
cþVUH. Athanas. contra l\lacedon.
dialog. I. [14. vol. II. p. 551.]

I.

Of the Hol!! Trinit!l.

53

so things, necessarily depend; which if there be any thing
neither the Creator nor the creature, neither the First Cause
itself nor dependent upon the First Cause, is a Inanifest un-
truth: which if granted \vould make all the logic and reason
of aU the philosophers in the world to be but dreams and
fancies. But that it is not a falsity, but a real truth, such a
truth as that the denying of it will force us into a contradic-
tion, I have proved before.
Haying proved the great God to be the ]naker of all things,
I need not heap up luany arguluents to prove he is the pre-
seJ'ì"er also of all that he hath nlade. For the principal reason

which lllay be brought for the one nlay be produced for the
other too. The great reason why God Illust be acknowledged
the nlaker of all things, is, because he cannot but be acknow-
ledged the First Cause. And if he be the First Cause, it as
necessarily follows that he preserves all things now, as that
he nlade thenl all at the first. For though he did nlake all
things, and so was the First Cause of all things; yet he can-
not be said to be the cause of all things now, unless he pre-
serves thenl as well as nlade thenl. For not only at the
beginning of the world, but even now, there are and \vill be
several causes in the \vorld, till the end of it, all which must
necessarily depend upon one another, and therefore at the
length COlne to some First Cause, that hath all other causes
depending upon it; itself depending upon nothing. No,v un-
less God hath now a hand in the preserving, as ,veIl as he
had in the Dlaking of things, no cause could depend upon hill1,
and so now he would not be the First Cause, and therefore
not God.
And if to this we consider how there is as great power
requisite for the preserving as for the making of the world,
we shall easily find, that as none but God could make it, so
there IS none but God can preserve it. Now that there is as
great power requisite for the one as for the other, is plain.
}'or preservation is comnlonly defined by SOll1e, and acknow-
ledged by all, to be but a continued creation: and they only dif-
fcr in this, that creation implies the creature to be Inade now;
preservation implies it to be made heretofore. So that creation
includes novelty, which preservation excludes; and excludes

ú4.

Of the IIoly Trinity.

ART.

precedent existency, which preservation includes: Lut in all
things else, and therefore in this also, they agree, that they
both proceed frOln the infiniteness of God"s power. Again,
either an infinite po\ver is required to preservation as well as
creation, or else a finite power can do it: but it is ilnpossible
for any finite power to preserve all things; for itself being
finite is a creature too, and therefore needs preservation itself
as llluch as the things it is supposed to preserve, and so will
all finite powers whatsoever; and therefore we must at length
COlne to an infinite po\ver that preserves all things in the
\vorld: and is itself preserved by nothing but itself, and that
is God.
But could not God make an independent creature, that
needed not the continual concourse of his power to uphold
and support it in its being? And Inay not the world be such
a thing? I answer, it is a contradiction, and therefore no
derogation from, but the perfection of God"s power, that he
cannot do it. An independent creature is as luuch as to say
an uncreated creature; for if it be created, it IUUst necessa-
rily depend upon hÌ1n that created it: yea, to say any thing
is an independent creature, is as much as to say, it is both the
Creator and the creature; for independency is an essential
property of God, and therefore he that is i11depelldent HUlst
needs Le God: . and hence it is, that \ve HUlst conclude that
all creatures, and so every thing besides God, in that they are
creatures and not God, luuSt necessarily and continually de-
pend upon God their Creator. So that as if he had not made
theln they could never have been, so if he doth not preserve
them they cannot subsist, or continue in their being. So that
it is far more impossible for a creature to n subsist \vithout

n Creatoris omnipotentia est causa
subsistendi omni creaturæ: quæ vir-
tus si ab iis, quæ condidit, regendis
aliquando cessaret, simul omnium
rerum species et natura consideret.
[Prosp. Aquit. ex] August. [sent.
277. vol. X. App. p. 241.] Qui si
non esset, nulla profecto res esset,
quæ aliquod nomen substantiamque
portaret. Arnob. contra gentes,!.
[2. p. 43.J Sic enim se Deus habet
ad res, sicut sol ad lunam, quo rece-

dente deficit lumen lunæ. Et sic,
si Deus subtraheret suam virtu-
tern a nobis, in momento deficerent
omnia. Thorn. [Aquin. Comm.] in
Coloss. i. Elect. iv. ad calc.] Co ð;
XptUTÒ
ÀfYWV, ön ó 'TraT
p I-"OV ;W

åpn Ipyá(
Tm K4yw lpyá(ol-"at, T
V
ðt1JV
Kij aVTOV 'TrpÓVOWV vp.îv 'Trapað1J-
Àoî, Kaì lpyauíav ÀfYH TÒ ðWlCpU'TÛV
-rà y
y
V1JI-"iva, Kai T
V ðwI-"ov
v av-
TOtS' xapí(
ulJm, Kaì
vwxÚv TÒV uvp.-
, ", - ,..
'TraVTa KOUI-"OV. U yap p.1J TOVTO 1JV,

I.

Of tile I/ol!! Trinity.

55

God, than for light to subsist without the sun. IIis fiat Blade
them, and his .fiat cau unlnake thenl again. Yea, he put his
everlasting arlllS under theIn, and inunediately raised thCl11
out of nothing, and holds thenl up in their being: if he should
take his everlasting arms frOln under theIn, they would lose
their beings again, and presently drop down to nothing. As
take a stone froln off the ground, so long as you hold it, it
will keep up, but let go your hold, and of itself it will fall down
to the ground again frOIH which you took it: so here, God
takes us out of nothing: so long as he 1) reserves and holds us
up, \ye subsist; but if h
let go his hold, alas! in the twink-
ling of an eye, we are where we were at first, in nothing. All
which things being seriously considered, cannot but extort the
confession fron1 any person in the world, that God is the lnakel'
and preser'cer of all things visible and inrisible.
And this hath been the Christian faith in all ages. The
Fathers all agree in it, usually joining thmn both (viz. creation
and providence) together; and therefore I shall not separate
thenl in IllY citations of theln. First Justin )1artyr: "0 But
this is the work of Providence (speaking of heaven and earth)
which Inade this universe of various parts, differing both in
their nature and use." The next is Athenagoras: "p It be-
hoves them that believe God to be 'the Creator of the universe,
to nttribute the custody and care of all things to his wisd0I11
and justice, if they will but stick to their own principles: and
seeing they hold this, there is nothing in earth or heaven that
they should think to be de
titute of this his care and pro-
vidence; but that the care of the Creator is over all things

7rcðS' âv UVVlUTt] TÓ

TÙ 7râv, p.
TijS'
<<V(JJBEV x
tpòS' KVß
pvé.Jut]r Kaì
LOt-
, \"1 f1 "
K.ovut]r KaL Ta op(JJp..
va U7rUVTa K.at TO
TcðV ùvBp6>7r(JJv yivo
; Chrysost. in
Genes. horn. 10. [vol. I. p.63']
o Tò
È 7rpovolar IUTìv lp,,/ov, TijS'
TÓ

TÒ 7râv IK
La
Óp(JJV KaT ovulav
T
Kuì xpdav p..
pcðv 7rOL1JuáfT17S'. Jus-
tin. Aristot. dogm. evers. [P.577.]
p t1 0TL
Ú TOUS' 7rOL1JT
V TÒV e
òv
TOV

TOÛ 7rUVTÒS' 7rapu

ap.ivovS', TÎJ
TOVTOV uocþíf! K.uì
LK.aLOUVV!l T
V TcðV
YfJJop.Évwv å7råvTWV cÌvaTLBivUL cþvXa-

K
V TE Kaì 7rpóvowv'
ï

Taî
l
íQl,

àpxaîS' 7rapap.ivHv fBi
OL
V' TaÛTa
È
7r
pì TOVT(J)V cþpovovvTar, p.1J
i.v
yfÎ-
UBUL P.
T
TcðV KaTà T
V yijv, P.
T

TcðV KaT' ovpavòv àV
7rLTpÓ7r
VTOV, fLt]
'
, , ''\. '\. ' ., - · r/... ' ·
ar. POVOt]TOV, a^^
7rL 7rav a'Pav
r 0-
I ''''' "
fLOL(J)S' K.at 'PULVOfL
VOV, fLLICPOV TE K.at
fLÚ'oV,
t
K.ovuav YW6>UK.HV T
V 7rapà
TOÛ 7rOL
UaJJTOS' 17rtp.
Â
Lav.
fÎTm yàp
7ráVTa Tà YEvóp.Eva TijS' 7rapà TOÛ 7rOL
-
uaVTOS 17rLp.fX
lur, ì
í(J)r
f ;K.UUTOV
8 ' ð ' cþ ""'r/...
Ka 0 7r
VKE, KaL 7rpor 0 7r6pVK.fV.
Athenag. de resur. mortuorum. [18.]

5()

0./ tlw IIoly Trinity_

AUT.

whatsoever, visible and invisible, great and little: for all
things that are want the care of their Creator, and every
thing peculiarly according to its own nature, anù the end it
,va
created for.'" And Tertullian: loCo q But that which we
worship is one God, ,vho in the glory of his lllajesty, out of
nothing brought all that bulk, ,vith every instruluent of the
clen1ents, bodies, spirits, by his ,vord cOlluuanding it., by his
wisdol11 disposing it, by his power perfecting it.'" And again:
" r The rule of truth requires that we first believe in God the
J.1'ather and Lord Ahnighty., that is, the 1110St perfect Creator
of all things; who hanged the heavens on high, and founded
the earth belo,v, diffused the seas, and replenished and adorned
all these with their proper and condign instruments and fur-
niture." N..cxt to hil11 is Clen1ens Alexandrinus: "s The doc-
trine that i
according to Christ both acknowledgeth the Cre-
ator, and that providence reacheth even to particular things."
And Arnobius: "t Is there any religion n10re true, profitable,
powerful, and just, than to kno'v God to be the chief, and to
know to supplicate this chief God, ,vho alone is the head of
all good things, and the fountain, the founder and l11aker of
perpetual things, by ,vholl1 all celestial and terrestrial things
are aninlated and irrigaterl by vital l11otion; and who if he
,vas not, truly there could not be any thing that could bear
any n
tlne or substance r' And so Athanasius: Co, u There is

q Quod nos colimus, Deus unus
est, qui totam molem istam cum
omni instrumento elementorum, cor-
porum, spirituum, verbo quo jussit,
ratione qua disposuit, virtute qua
potuit, de nihilo expressit in orna-
mento majestatis sure. Tertull. Apol.
adv. gent. [c. I7.J
r Regula exigit veritatis, ut primo
omnium credamus in Deum patrem
et dominum omnipotentem 7 id est,
rerum oInnium perfectissimum con-
ditorem, qui cælum alta sublimitate
suspenderit, terram dejecta mole so

lidaverit, maria soluto liquore dif-
fuderit, et hæc omnia propriis et
condignis instrumentis et ornata et
plena digesserit. Tertull. [N ova-
tian. ] de Trinit. [init. J

'n àKó
ovÐoS' X/JLUTcp
L
uuKa-

Àía, Kaì TÒV
T}I.uovPYòv fK6náCn, Kuì
T
V 1rpÓVOLaJl ,..""XPI. TWV KUTà J-LfPOS'
(tyn. Clem. Alex. Strom. I. [po
347.J
t An ulla est religio verior, officio-
sior, potentior, justior, quam Deum
principem nosse, scire Deo principi
supplicare, qui bonorum omnium so-
Ius capu
et fons est, perpetuarum
pariter fundator et conditor rerum,
a quo omnia terrestria cunctaque cæ- _
lestia animantur, motuque irrigan-
tur vitali; et qui si non esset, nlùla
profecto res esset, quæ aliquod no-
rnen substantiamque portaret? Ar-
nob. contra gent. 1. [2. init. J
u OùlJÉv funv n;)v ðVTCI.>V Kuì y
vo-
p.ÉvCJJV, Ô J-L
fV aÙTcþ Kuì lJl.' aVTOV Kuì
yÉyov
Kaì ;Un]K
v. Athanas. Orat.
contra gentes, [-p. vol. f. p. 41.]

1.

OJ' tlte Hol!! Trinity.

57

nothing mnde that was not nlade, and doth not subsist in and
by hilTI.'" And again: "xBut ns he is good, by his own \V ord,
which is God too, he governeth and constituteth all things,
that the creature being illustrated by the guidance, conlmand,
and disposition of his \V ord and Reason, n1ight stand firm;
forasmuch as it is adnlÏtted into the conlmunion and fellow-
ship with hinI, who truly is, and froln hinl it received po\ver
to exist, that it n1Ïght not suffer those things by the flowing
of its essence which otherwise it would have suffered; I mean,
it ,,"ould not be, unless that 'V ord preserved it, which is the
ÏInage of the invisible God, the firstborn of every creature;
because by hin1 and in hÏIn cloth every thing consist, invisible
and visible." ..And presently nfter: "y For in a 11101nent, at
the beck of the 'V ord of God, are all things alike dispensed,
and every thing hath ,,,hat is peculiar to it, nnd the same
order is perfected in all things; for at the beck and by the
power of the J)ivine and paternal 'V ord, the governor and
Inoderator of all things, heaven is turned about, the stars
11love, the sun displays his light, the nl0011 runs her course,
and the air is enlightened by it." And the saIne Father
expounding the Christian faith, begins it thus: "z '
V. e be-
lieve in one unbegotten God, the Father Alnlighty, n1aker
of all things visible and invisible, having his being of hill1self."
The next is Theodoret: "a Behold the providence of God
bending itself, and prying into every particle of the creation,

x 'A"^-À' OOS' àyaBöS' Tef laVTOU ÀóyCc>
\ , -" e - \'
'
Kat. aVTcp ovn
cp T1]V uvp:rrauav ol.a-
KVß
pvij. Kal KaBíuTTjuI.V, iva Tfj TOU
"^-óyov
y
p,ovlf!. Kal 1Tpovoíf!. Kal ðl.U-
,

' c , ß
KOUp,T}UfI. 'f'CJJTI.'l:.op,nrr} 1] KTl.UI.S',
-
ßaíCJJr
I.ap,ivfl.v
vv1]Bfj, äT

TOU
ðVTCJJS' ðVTor IK 1TaTpòr Àóyov p,
Ta-
Àap,ßúvovua Kal {:Jo1]Bovp,iv1]
I.' aVTOU

ìS' TÖ
lvUI.' p,
c1.pa 1TúBn Õ7r
p tJ.v
;1faB
Ji,
ì p,
ó Àóyor aVT
v IT
pfl.,
"^-iyCJJ ð
TÒ p,

lvUI., ör lunv
ìKWV
TOU e
OU TOU àOPÚTOV, 1TPCJJTóToKor
7ráu1]r KTlu
CJJS" õn ðl.' aVTOU Kal Iv
avTCp UVViUT1]K
Tà 1TåVTa, Tá T
ópaTà
Kal Tà àópaTa. Ibid. [41.]
y c y1Tö p,l.âr yàp FJ01Tijr v
vp,aTór
Twor TOU emu Àóyov óp,ou Tà 1TåvTa

I.UKOUP.fÎTUI., Kal Tà oìKfÍa 1fap' lKå-
UTOV yívETm, Kaì 1fapà 7TávTCJJV óp,ou

p,ía TåÉI.S' à1TOT
"^-
îTUI.. N
vp,aTt yàp
Kal Taîr ðvvúp.
ul. TOU 11Tl.uTaTovVToS'
Kal
y
p,ov
vovTor TOOV 1TÚVTCJJV BfÍov
Kal 1TaTpI.KOU Àóyov, ovpavòr P.fV 1T
pl.-
'
\
\ " - \
UTp
'f'
Tal., TU o
aUTpa Kl.VfLTal., Kat
· \ " À
' C
\ À '
o p,
v 1] toS' 'f'Ul.VfI., 1] u
U
1]V1] 1T
pl.-
À ,.. ,
." \ C, , -',.J..,. ,
'TrO fl., Kat 0 U1]P p,
v V1T aVTOV 'f'Cc>n-
'
TUI., &c. Ibid. [43, 4
. J
z nI.UT
VOp,
V
ìr lva àyiV1JTOV e
òv,
7raTipa 1TavToKpáTopa, 1TÚVTCJJV 1TOI.T}-
T
V. ópaToov T
leal àopáTCJJV, TÒV lxov-
' g ' c
\ l' Id '
Ta a
aVTOV TO HVal.. . In expos,
fide init.J
a BÀi1T
T
aVT
v TOU emu T
V 7rpÓ-
VOl.av,
I.' lKáuTOV p,opíov Tijr KTíu
CJJ

' \
' \
OLaKV1fTOVUaV, Kat 'f'aLvop.
V1]V, Kat
fþB
yYOp,fV1]V, Kaì ðl.' aVTOOV TWV 'Trpa-
yp,ÚTCJJV ßooouav. Theodoret. de pro-
vide 8erm. I. [vol. IV. p. 323.J

58

Of the IIol!! Trinit!l.

ART.

shining in then1, 80unding and even speaking in theIn." The
next is Chr)'sostolll; who upon those words of our Saviour,
1Jf!l Fatlw'p 'lvorX'eth lâthei'to, and I work, saith, " b'Vhat n1an-
ner of \york is this
He looketh over and disposeth all things
that are made. When thou seest therefore the sun rising,
the 11100n running, the lakes, and fountains, and rivers, and
8ho\vers, and the course of nature in seeds and in bodies, both
ours and beasts" and all things of ,vhich this universe con-
sisteth; learn and consider the continual \,"orking of the
Father." For as Cyril of Alexandria saith: "c 'Vithout
God and the supreme ,viII, the heavens could not \vater the
earth; neither could the earth bring forth its fruit in season."
"d Yea, it is from hiln," as CEcunlenius saith, "that ,ve re-
ceive both our being, our ability to act, and our preservation
frOlll destruction:" so ,veIl nlay the one living and true God
be terllled the )Jlalcer and preserver of all tltings visible (l/Itd
invisible.

And in the unity if tltis Godhead tllere be three l
ersons,
oj. one substa;lce, pOUJe'J., and eternity, tlte Fatlter, the
Son, and the floly Ollost.
THAT there is but one living and true God, ,vas the first
})art of thi
article; that in this unity of Godhead there be
three Persons is the last: there the Unity of the Godhead,
here the Trinity in the Godhead is expressly delivered. A
IUJstery, which though it be not too great for a divine faith
to believe, yet it is too high for our hunlan understandings to
conceive. And therefore having settled IllY faith firluly upon
it, laIn e fearful to discourse Illuch about it; being conscious

b Tí
o
V T"pÓ1TO
T1j
lpyuuíu
;
1f'povo
î Kuì (TtrYKpoT"
î T"à y
VÓPÆVU
1TáVT"u. óprov.. oívvv

I.OV àVUT"lÀ
ov-
T"U, Kuì <<
À
v'Jv T"plxov<<uv, Kuì ÀíJ-Lvu
,
Kuì 1TTJyà
, Kuì 1TOT"ap.ov
, Kuì V
T"OV
,
',.k'
, " - ,
Kat 'YVU
CJ.)
opop.ov T"OV
v T"OL
U1T
p-
p.uut, T"ÒV III ,.oî
UOOP.UUl. T"oîS'
P.
T;-
pOLS', Kuì T"oî
T"rov àÀóyCJ.)v, Kuì êfÀÀu
1TávT"u ð,,'
" T"óð
1Tâv UVVlUT"T}K
, p.áv-
Bav
T"
V ðLTJV
Kij T"OV 1TaTpò
lpyuuíav.
Chrysost. in Joh. horn. [38. vol. II.
11. 708. 20.]

C 8fOV yàp ðíXa, Kuì ßov
ij
Tij

êi.vCJ.)e
v, OUT"' tIv UVT"Ó
1TOTE T"oí
l1Tì
^ ? t', , " '''' , - ,
YT}
OVUtV 0 ovpavo
, OVT" av T} yT} T"OV
., - \ ,'.........' ,
OLK
LOV KUTU Kmpovr; u vU'Y VOl. KUp1TOV.
Cyrill. in Hos. [vol.. III. pp. 64, 65.
(54 E.)]
d nap' aVT"OV yåp lunv
p.îv TÒ

lvm, T"Ò lv
pyÛv, T"Ò p.
û1ToÀluBm.
meum. in Act. 17. [vol. I. p. 138.J
e De hac re summa et exeellen-
tissima modestia et timore agendum
est, et attentissimis ae devotis auri.

1.

VI tlte Holy Trinity.

59

to nlJsclf, how easy, and withal how dangerous a thing it is,
to mistake and elT in so great and f unspeakable a nlystery as
this is. If I think of it, how hard is it to contelnplate upon
one numerically Divine nature in more than one and the same
person; or upon three Divine persons in no lllore than one
and the S
Llne Divine nature! If I speak of it, ho\v difficult
is it to find out fit words for the explication of it! If I say,
the Father, Son, and Holy Ghost be three, and everyone
distinctly God, it is true; but if I say, they be three, and
everyone a distinct God, it is false. I may say, the Divine
persons are distinct in the Divine nature; but I cannot say,
the Divine nature is divided in those Divine. persons. I may
say, God the Father is not the Son, God the Son is not the
Father, and God the Holy Ghost is neither Father nor Son;
yet I cannot say, the Father is not the sanle God with the
Son, or the Son is not the same God \vith the Father, or the
Holy Ghost is not the sallie God with the Father and the
Son. I nlay say, in the sacred Trinity, or among the Divine
persons, there is one before another, and one greater than
another; yet I cannot say, in the sacred Deity, or in the
Divine nature, there is one greater than another, or one
g before another. I can say, God the Father is eternal, God
the Son is eternal, God the Holy Ghost is eternal; yet I

ùus audiendum, " ubi quæritur uni-
tas Trinitatis, Patris, Filii et Spiri-
tus Sancti, quia nee peric1.Ùosius ali-
eubi erratur, nee laboriosius quæri-
tur, nee fruetuosius invenitur." Aug.
de Trinit. 1. I. [vol. YIII. p. 752.J
f 'AÀÀ' If.PP''7TOV Kal ùviK
pauTov
TÒ T
r áylar TpLáðor P.VUT
pLOV. Kal
fL
fÎ:rrn r , 7roor; V7r
P yàp 7roor, fUTl
TOVTO' p."7ð
fï.7rnr, 7rolce TpÓ7rcp; &r
p
yàp . Tpórrov ó BÚor TpÓ7rO
. p."7ð
fi-
7rlJr, 7f'olcp ÀÓy
; V7r
p yàp Àóyov ó
BÚor Äóyor. Athanas. Quæst. ad
Antioch. I . [vol. II. p. 269.J And
therefore St. Dasil advises, 7rfpl1f'a-
Tpòr, Kal VLOV, Kal 7rVfvp.aTor åylov
,.,.
uvC"7Tfiv, ùÀÀ' åKTLUTOV Kal ó,.,.oov-
ULOV TpLáða p..fTà 7rapP"7ULar ÀiYfLV
leai cþpovfÎv, Kai Toir f7rfp6>TOOUL Ài-
YfLlI, ÓTL ßa7rTLCfUBat ðÚ wr 7rapfÀú-

ßOP.EV, 7rLUTfVfLV ð
oor ßfßa7rTLup.fBa.
Basil. de askesi, [vol. II. p. 383.J
g 'E7rl Tijr áYLar TpLáðor ovðfìr
7rpWTOr, Kal ovðEìr vunpor, ùÀÀ' åp.a
, rt t\ rt ......,
7rUTT}P, ap.a vwr, ap.a 7rVfvp.a ayLOV.
Kal ðLà TOVTO Kuì uvvavápxoL ,,^-iyov-
Tat, Kaì dvapXOL' ð.vapxov ð
ÀiYfTUL
TÒ 7rpÒ Tij
ùpx
r ðv. If.vapxor ÀOL7rÒV
r ", r f\" ,
o 7raTTJp, avapxor 0 vwr, uvapxov TO
7rVfvp.a TÒ ãyLOV. Kal OÙX Ó p.
JI 7rpro-
Tor, Ó ð' VUTfpO
' ùÀÀ' üp..a OL TpÛ
,
7rn.T
p. vlòr, Kal 7rJ)fvp.a åyLOV.
Là
TOVTO Kal uvvúvapXOL KaL fìuLV, Kaì
òvOp,áCOVTaL. Athanas. Quæst. 13.
tom. ii. p. [339.J Kai fV TaVTlJ Tfi
TPLáðL, ov

v 7rpOOTOV,
vunpov.
ovðiv p.ÛCov,
fÀaTTov. ùÀÀ' öÀat
aî TpÚ
v7roUTáufL
UVVðLQL6>vlCovUaL
iavTai
fìuL, Kai lUaL. Id. in symb.
[vol. II. p. 728.J

()O

Of tlte Holy Trinity.

ART.

cannot say there are three eternals. I Inay say, the Father i

one God, the Son is one God, the Holy Ghost is one God;
yet I cannot say, the Father is one God, the Son is another
God, and the Holy Ghost is a third God. Again, I may say,
the Father begot the Son, the Son ,vas begotten of the
Father, and the Holy Ghost proceeded froln the Father and
the Son; and so he that ,vas God begot hin1 that ,vas God,
and a third person, ,,,ho ,vas God too, proceeded frOln 1\"0,
each of which ,vas God; yet I cannot say, one God begot
another God, or frollI t,,,o Gods issued forth a third God.
Or thus, I Inay say, the Father begat another, ,vho was God;
yet I cannot say, he begat another h God: and fronI the
Father and the Son proceeded another, who is God; yet J
cannot say, frollI the Father and the Son proceed another
God. For all this ,,,hile, though their nature be the saIDe,
yet their persons are distinct; and though their persons be
distinct, yet their nature is the sanle. So hard a thing is it
to 'YOI'd so great a mystery aright, or to fit so high a truth
,vith expressions suitable to it, without going one way or other
a wry frOln it.
Hence it is that I shall not use luany \vords about it
lest
SOllIe or other slip from IDe unbeco1l1ing of it. In brief there-
fore, here it is said, that in the unity of the Godhead there
be three Persons; that is, though there be but one living
and true God, yet there are three Persons, who are that one
living and true God. Though the true God be but one in
substance, yet he is three in subsistence; and so three in
subsistence as still to be but one in substance. And these
three Persons, everyone of \vhich is God, and yet all three
but one God, are really related to one another: as they are
ternled in the scripture, one is a Father, the other a Son, the
other an Holy Ghost. The first is
'ather to the second; the
second is Son to the first; the third is n
ither Father nor
Son, but the issue or Spirit of both. The first \vas a Father
frOIlI eternity, as \vell as God; the second \vas God fronl eter-
nity, as well as n Son; the t.hird was both 1101y Ghost and

h Pater genuit alium, viz. filium, non autem alium Deum, sed aliam
personam. August.

I.

Of tlte Holy Trinity.

61

God ti
om eternity, as ,veIl as either of thenl. The Father is
the first person in th
Deity; not begotten, nor proceeding,
but begetting: the Son the second person; not begetting
nor proceeding, but begotten: the Holy Ghost the third; not
begotten, nor begetting, but proceeding. The first is called
the Father, because he begot the second; the second is called
the Son, because he is begotten of the Father; the third is
called the Holy Ghost, because breathed both froln the Father
and the Son.
And though these be really thus anlongst then1selves dis-
tinct froIH one another, yet are they not distinct in the Divine
nature: they be not distinct in essence, though they be dis-
tinct in the n1anner of their subsisting in it. The Father
subsists as a Father; the Son as a Son; the Holy Ghost as
a Spirit; and so have distinct subsistences, yet have all the
same numerical substance i. I say nunlerical or indi,'idual
substance; for otherwise they nlight have all the same Divine
nature, and yet not be the sanle God. As Abrahan1, Isaac,
and Jacob were three distinct persons, that had all the sanlC
hUlllan nature, yet they could not all be called one nlan;
because, though they had but one human nature, yet they
had it specifically as distinguished into several individuals;
not numerically so as to be the same individual 11lan: and
therefore, though they had but one specifical, they had several
numerical natures; by which Ineans Abraham was one mall,
Isaac another, Jacob a third. And upon the very saIne
account is it, that anlong the angels, Gabriel,
Iichael, Ra-
phael, though they have the same angelical nature, yet they
are not the saIne angel. But here the Father, Son, and
Holy Ghost have not only the sallIe Divine nature in specie,
but in numero; and so ha,'e not only one and the sanle
nature, but are also one and the sallIe God. The Father is
the selfsame individual God with the Son; the Son is the
selfsalue individual God with the Father; and the Holy
Ghost is the splfsame individual God with thenl both. I say,
individual God; for the Divine nature is not k divided into

i So ed. 1716. The
IS. has sub- tm-oUTáuHTLV
Tijr p,târ ovuíar SEÓ-
sistence. T1Jr. Athan. in Quæst. ad Antioch.
k 'Al)taípETor yàp fV TatS- TptULV 1. [vol. II. p. 268.J

6Q

01 (he Hol!! Trinity.

ART.

several Gods, as the hunlan is into several nlCIl; but only dis-
tinguished into several persons; everyone of which hath the
same undivided Divine nature, and so is the saIne individual
God. And thus it is, that in the unit!! of the Godhead there
be three persons, Father, Son, and Holy Ghost, \vhich great
Inystery, though \ve be not able to conceive of it, yet the scrip-
tures give a sufficient testill10nial to it.
Now though this mystery hath received great light by the
rising of the Sun of righteousness upon the world, yet it did
not lie altogether undiscovered before; there being sufficient
testimonies in the La\v as \vell as in the Gospel of it. I shall
make use of both, that by the mouth of t\VO infallible ".it-
nesses, (the La\v and Gospel,) this great truth may be esta-
blished. First, of the Old Testament, which will furnish us
\vith several testirrlonies of it, though not with so 111any as
conllnonly are forced frolll it. God being so frequently st}led
Elohim, and saying in the first of Genesis, k Let us
nake 'inan,
Inay denote a plurality, but cannot convince any gainsayer of
a trinity of persons in the sacred Deity. A nd the angels
crying, Hol!!, holy, holy, Lord God of hosts, Isai. vi. 3, Inay be
a stronger argument for the supereminent sanctity, than for
the sacred Trinity in the Divine nature.
But there are t\VO or three places ,,-hich seeln to be very
convincing; as, The Spirit of the Lord spolæ hy me, und Ids
'word hy 'In!! tongue,
8:1111. xxiii.
. Where \ve have Jehovah,
the Spirit of Jehovah, and the ,\7 ord of Jehovah, \vhich is his

k Tertullian makes use of this
place to prove the Trinity. Si te
adhuc numerus scandalizet Trini-
tatis, quasi non connexæ in unitate
simplici, interrogo quomodo unus
et singularis pluraliter loquitur?
Faciamus hominem ad imaginem et
similitudinem nostram; cum debu-
erat dicere, Faciam hominem ad
imaginem et similitudinem meam;
utpote unicus et singularis? Sed et
in sequentibus, Ecce Adam factus
est tanquam nnus ex nobis. Fallit
aut ludit; ut cum unus, et solus, et
singularis esset, numerose loquere-
tur: aut nunquid angelis loqueha-

tur, ut Judæi interpretantur, quia
nec ipsi Filium agnoscunt? An quia
ipse erat Pater, Filius, Spiritus, ideo
pluralem se præstans, pluraliter sibi
loqueb&tur? Imo quia jam adhære-
bat ei Filius, secunda persona, ser-
mo ipsius; et tertia, Spiritus in ser-
mone, ideo pluraliter pronunciavit,
faciamus, et, nostram, et, nobis.
Tertull. adv. Prax. cap. 12. And
Justin to the same purpose; 'AÀÀà
"'" ,,.. " " - ,
TOVTO TO T,:? OJlT'I. U'TfO TOV 'TT'aTpOr'TT'pO-
ßÀ1Je
V yivv1JI.La, 'TT'pÒ 'TT'áJlT'wV TWV
'TT'ol.1J/.I.åTWV UVV1}V TciJ 'TT'aTpl, Kal TOVT

Ó 'TT'(lT
p 'TT'pO uO/.l.l.À fL. Dialog. cum
Tryph. [62.]

I.

Of the Holy Trinity.

63

Son, as I shall shew afterwards, plainly and distinctly set down
together. So also, by tlte JVord of Jelwvah
()ere the heavens

nade, and all the host of them, hy the hreath of his l1zoutlt, Psalnl
xxxiii. 6. 'Vhere we have again Jehovah hiInself, his word,
and his breath or Spirit distinctly expressed. And again,
Belwld '1i
y servant 'U,lwJn I uphold, 'lnine elect in 'lvlwm, 'Iny soul
delighteth: I Itave put
ny Spirit 'll)Jon hi'Jn, and he sltall hring
fortlt judgment to the Gentiles, Isai. xlii. 1. 'Vhere Jehovah
the Lord is speaking of Christ his servant, there are two per-
sons; and saith, he will put his Spirit upon hinl, there is the
third.
Thus ,ve n1Íght discover this truth even in the Old Testa-
luent, but in the N e\v ,ve can scarce look over it. 'Vhere we
luay read ho\v, ,vhen Jesus was baptized, tlte heavens were
opened 'ltnto hi'n
, and he saw the Jrgpirit of God descending lilce a
dove, antllighting UpOì
hi
n. And lo a voice from heaven, say-
ing, This is my heloved San, in 1J-,h01iZ I am, 'li"elljJleasecl, l\Iatt..
iii. 16. Had we, who know nothing but by our senses, been
present at t.his tinle with Jesus at Jordan, our \rery senses
,vould have conveyed this truth to our understandings, ,vhe-
ther we would or no. Here we should have heard a voice
from heaven; whose was it but God the Father's
Here we
should have seen Jesus con1ing out of Jordan; ,vho ,vas that
but God the Son? And here \ve should have seen sonlething
else too, in the form of a dove; and who ,vas that but God
the Spirit? Thus ,vas God the Father heard speaking; God
the Son seen ascending; and God the Holy Ghost descending
upon hinl. The first was heard in the sound of a I voice; the
second was seen in the forn1 of a luan; the third was beheld
in the shape ûf a dove. 0 nlystery of lnysteries! that so high
a lllystery should be brought within the reach of sense!

1 Et ecce columba descendit su- quo mihi bene complacui. Appa-
per Dominum baptizatum; et appa- n1Ït n1anifestifsime Trinitas, Pater
ruit ibi sancta ilIa et vera Trinitas, in voce, Filius in homine, Spiritus
quæ nobis unus Deus est. Adscen- Sanctus in columba. Aug. in J oh.
dit enim Dominus ab aqua, sicut in tract. 6. [5. yol. III. pars ii.] Pater
Evangelio legimus, et ecce aperti auditur in voce; Filius manifestatur
sunt cæli, et vidi Spiritum descen- in homine; Spiritus Sanctus digno-
dentem sicut columbam, et mansit scitur in columba. Id. And another
super eum: et statim vox consecuta elegantly, in his poetical strain:
est, Tu es Filius meus dilectus, in Yoce pater, natus corpore, flamen ave.

64

Of the Holy Trinity.

ART.

Thus we read ho,v Christ, \vhen upon earth, said, when he
,vent to his Father, Ite would prray lti1ìz., and then Ite would send
tlte Spirit, John xiv. 16, 17, Q6; xv.
6; xvi. 7. }3, 14, 15:
,yhere \ve may observe the Son praying the Father, the Father
hearing the Son, and both of them sending the Holy Ghost.
Thus saith the angel to l\lary; Tlte Holy Ghost sltall corne
upon thee, and tlte power of the Highest shall overshadow thee:
therpfore also tltat Holy thing that sltall he horn of thee shall he
called tlte Jrgon of God, Luke i. 35: ,vhere God the Father
sends an angel unto l\fary; God the Son is prol11ised to be
born of her; and therefore God the Holy Ghost to over-
shado,v her. Thus it is said, God (the Father) hath sent forth
the Spirit of ltis Son into your hearrts, Gal. iv. 6. And there-
fore the apostle wishing all happiness to the Corinthians, con-
cludes his Epistle ,vith a holy prayer to all the Persons in the
sacred Trinity for them, saying, The grace of our Lord Jesus
Ckrist, the love of God, and tlte CO'ìn'}nunion of the Holy Ghost he
with you all,
Cor. xiii. 14.
There i
still behind, besides SotHe other that it n1ight be
proved fronl, one enIinent place to confirm this truth: Go ye
therrefore, and teach all nations, haJJi'izing tlterrh in tlte nàrne of tlte
Father, Son, and Holy Ghost, l\latt. xxviii. 19. As the Father,
Son, and Holy Ghost appeared together ,vhen John baptized
Christ; so must all Christians, that thenceforth shall be bap-
tized, be baptized in the nanIe of all three. 'V here \ve have
observable the Trinity in the Deity, the Deity of the Trinity,
and the order of the persons in that Divine Trinity. 1st. The
Trinity in the Deity; for here are plainly three; Father,
Son, and Holy Ghost.
ndly. The Deity of the Trinity, that
every person is God; for here Divine ,vorship is to be per-
formed to thenI all; and all that plofess the true religion
must be baptized in the nal11e of everyone as ,veIl as of any
one of thenI: and 3rdly, here is the order betwixt the sacred
persons in the Deity; first, the Father; secondly, the Son;
thirdly, the Holy Ghost.
It is clear therefore, that there are no 1110re and no fewer
persons in the sacred Deity than three; but ho\v doth it
appear that these three persons are all but one Gorl
Plainly;
For tltpre arre tltl"ee that hea'p record in heaven, the Father, the

i.

Of the Ilot!! 1'rinlty.

65

1Vord, and the IIol!J Ghost, and these three (nee one, 1 John v. 7,
that is, one God. Thuugh this place of scripture Le not
extant in luany ancient nuuulscripts, nor ind('ed in luan)'
ancient translation8; yet in the days of m Arius, the grand
oppugner of this truth, about three hundred and thirty years
after Christ., it was never so luuch as questioneù
and nI3ny
of the ancient Il fathers quote it. "Thich plainly shews that
it was then received as canonical scripture, and therefore not
to be questioned by us now.
And if we proceed to reasnn, here also, though the unity of
th0 Godhead be a truth which frOln natural principlp8 111a)
easily be dClllonstrated, yet the Trinity in the unity is a lnys-
tcry which by the light of nature could neyer be discoyered :
forasnu1Ch as uur senses cannot perceive it, our tongues can-
not express it, our experience cannot teach it, ncithpr can our
reason conlprehend it.
I t is true, Trislnegist, Plato, and others seClH by the light
of reason to have seen into this hidden luystery: but if we
weigh their ,yords and sentellces, we shall find they
peak of
three Divine essences
rather than of three distinct persons in
the sallIe essence. And the gliuullering light they had is
thought to be borrowed frolll such as had seen or heanl of

111 That it was not questioned in
the days of Arius is plain, in that if
it had, certainly Arius him
elf would
have excepted against it when it was
produced against him. For when
Athanasius and he disputed con-
cerning this truth in the Nicene
council, Athanasius brings this
amongst other places of scripture
to prove it: 1ipò!> ðÈ TOÚTOL
1iâULV,
(saith he to Ärius) 'Iwávvll
cþáUKfL,
\.
,.., " [ I II
Kat OL TpfL
TO EV fLULV. 44. vo. .
p. 229.] And Arius makes no ex..
ception at all against the authority
of the place, as we may see towards
the end of the said dispute, in the
[second] volume of Athanasius's
works; which without doubt he
would ha,'e done, if it had been then
questioned.
n Dicit Dominus ego et Pater
unum sumus, et iterum de Patre et
Filio et Spiritu Sancto
criptmn est,
RF.YERIDGF..

et tres unum sunt. Cypr. de
impl.
præl. [po 109. de unit. eccl.] Anel
Lesides the place before quoted,
Athanasius Inentions it again in his
first book, De unita Deitate Trini.
tatis ad Theophilum, in these words;
Et unitum nomen naturale clause
est declaratlllll dicente J ohanne
e,'angelista in epistola sua, Tres
sunt qui testimonium dicnnt in
cælo, Pater et Yerhum et Spiritus.
[vol. II. pp. 606, ï.] And Fulgen-
tius, In Patre ergo et Filio et Hpi-
ritu S. unitatem substantiæ acci-
pimu
personas conful1dere non
audemus. Heatus enim .J ohaI11H's
apostolns testatur dicens, Tres 8unt
qui testimonium perhihent in cælo,
.Pater, Verbum, et Spiritus, et tres
unum sunt. Fulgent. in object.
.Arian. discus. object. 10. [po I jÚ.]
V. et Hieron. in prolog. epist. canon.
["01. X. p. 1057.]
F

66

01 the Holy Trinity.

ART-

the scriptures, rather than to ha ve sprung froln their o\vn
reasons. It is true also, that reason Ina)- offer at sonle dark
reseInblances of this great 11lystery; 0 as, the sun begets beaIus,
and from the sun and beau1s together proceed light and heat;
yet one is not before another, but only in order and relation
to one another. P So in waters, there is the fountain or well-
head; then there is the spring that boils out of that fountain;
then there is the stream that proceeds from both the fountain
and the spring; and all these are but one and the same \vater.
So God the Father is the fountain of Deity; the ,Son, as the
spring, boils up out of that fountain; and the Holy Ghost,
that flo\vs from both. Hut such and the like instances n1ay
serve to illustrate this lnystery to such as do believe it, hut
are no denlonstrations of it to such as do deny it.
That which looks the most like a reason is drawn froin
God's understanding and kno\ving of himself, and so in hiIn-
self begetting the lively Ì1nage of hinlse1f
(as a man that looks
in a glass begets the inlage of his own face,) and this is the
second Person in the Trinity, called there
ore tlte express inzage
of Ids Father's person: and froln this God's looking upon him-
self, and representing himself to hiulself, cannot but proceed
delight and rejoicing in hilnself; ,vhereby the Father and the
Son delight in one another (as a man looking in a glass, if
he snliles, his Î1nage in the glass sn1Ïles too, and seems to do
\vhatsoever himself doth); and this mutual love to and joy in

o Something like to this is the
simile of Athanasius : rJ !lU1iEp ;jAw

lvt EIr, Ó Sf
Àw
lXEL àKTÎva Kat cþw
,
Kat EìUtv lv Tq>
Àíce Tpía 7rpÓUW7ra,

,
, ' cþ
,
,
utUKOr, aKn
, Kat W
. Kat utUKO

p.iv Kavxíov TOU qÀíov, àKTt
8i KaTa-
ßmvop.ivTJ
ufL1iaSocþavw
Kat KpOV-
\ \ , cþ

, ' cþ ,
ovua '1TpO
TT}V YTJv. W
VE, TO WTL-
'ov Kat fÌS' TOVS' È1itUKtwSfLS' TÓ1iOV

xwpiS' àKTívoS'. Kaì ìSov 1ipÓUW7ra fLiv
,
,
,
cþ
, '\. '
TpLa, VLUKOS', aKTLS', Kat WS', ov ^fYO-
/lfV 8i TpfÎS'
Àíov
, àÀÀ' ;va
ÀLOV,
ovSi ÀÉYOfLEV 1ipÓUW1fOV iv, åAÀà
7rpóuw7ra Tpíu' Èàv yàp ;pw7TJ8jjS', 8TL
7rÓUOL ;jAw.. Iv TciJ oùpavq>, fLiÀÀfL

E;.'TrfÍv, 8n 1fÀLO
fI
;UTLv' d õ' lpw-
TTJ8!ÎS', ón 1ipóuw1ia TOÛ
Àíov 1iÓua
lUTL, fLiÀÀfLS' Eì7rÚv ÔTL Tpía, 8íUKOS',

\ , cþ - " , , ,
aKTLS', KaL w
. OVTW
VOEt Kat 7rEpt

TOU eEOU. eÛ)
fl.Èv Er
, 7rpÓUW1ra 8È
TOU ;vö
eEOU Tpía. Athan. Quæst.
al. tom. ii. p. [336.]
P This is that which Ruffinus
seems als.) to l'esemble this mystery
by: Df> -apertioribus requiramus.
Fons quomodo ex se generat flu-
vium, quo autem spiritu rapidum
fertur fluentum? Quod quidem cum
unum et inseparabile sit et fluvius
et fons, tam en nee fons fluvius nee
fluvius fons intelligi aut appellari
potest: et tamen qui viderit fluvium,
videt et fontem? Exerce te prius in
horum explanatione, et discute
si
potes, quæ habentur in manibus, et
tunc ad horum sublimiora venia-
mu
, Ruffin. in Expos. Symboli.
[po 18.]

I.

OJ the Hol!! Trinity.

67

one another, is a third luanneI' of being or subsistence in the
Godhead, called the Holy Ghost. But these and the like are
subtle speculations rather than solid argl
ments, and have
more of a roving fancy than of convincing reason in them.
Neither did I ever read or hear of any reason brought from
natural principles for this l11ystery, but what by gainsayers
Inight easily be evaded; not because it is contrary ( to), but
because it is above reason. But ho\vsoeyer that the Son is
God, we shall prove in the next; that the Spirit is God, we
shall prove in the fifth article; and that the Father is God,
is acknowledged by all; and yet that there is but one God,
we have proved before: froln whence it will clearly follo\v, that
there are three Persons, everyone of \vhich is God, and yet
there is but one God.
And this was the ancient doctrine of the church of Christ.
q J ustin
Iartyr saith expressly: "Truly there is one God
over the whole universe, who is made kno\vn or acknowledged
in the Father, Son, and Holy Ghost. For seeing the Father
of his own substance begot the Son, and issued forth the
Spirit, there is all the reason in the ,vorld that they that
have one and the saIne essence should be acknowledged to
have one and the same Divinity." And again: r" It is fit
therefore that \ve should acknowledge and confess one God,
made known unto us in the Father
Son, and Holy Ghost: as
Father, Son, and Holy Ghost, acknowledging the several
subsistences of one Deity; but as God, understanding the
cOll1IDunion of those subsistences in the same essence. For
Unity is understood in the Trinity, and Trinity is acknowledged
in that Unity." And elsewhere: s" There is one God in the

q EfS' OÐv 'TatS' àÀT}8fLaLS' fUTtV ó 'TOOV
à1iÚVTWV efÒS', Êv '1TaTpì, Kaì v;.ciJ, Kaì
åYLCf 1iVfvp.aTt YVWpL(ÓP.fVOS'. f1ifì yàp
fK TryS' oiKEÍaS' ovuíaS' Ó 1iaT
p TÒV v;.ÒV
à1ifyÉVlIT}UfV, fK
È 'TryS' aVTijS' TÒ 1iVfV-
, ",.,.. \- ,-
p.a 1ipOT}yayfV, ELKOTWS' OV TO TT}S' aVTT}S'
Kaì p.LâS' OVULaS' P.fTÉXOVTa, TryS' aVTryS'
lCaì p.LâS' 8fÓTTJTOS'

íWVTat. Justin.
Expos. fidei de rect. confess. [2. p.
4 20 .]
r "Eva Toívvv edw 1ipoUryKEv óp.oÀo-
yEÎv fV 1iaT p ì, Kaì vLW, Kaì àyíce 'If'VfV-
1'.' "to, , ,
p.aTt YVWPL
OP.fVOV' 71 P.fV 1iaTT}p, Kat

V;'ÒS', Kaì 1iVfÛJ..La é1.YLOV r1}S' p.LâS' 8fÓ-
'T1]TOS' TàS' V1iOUTÚUfLS' yvwpí(OVTaS" n

i efÒS' TÒ KaT' ovulav K.OLVÒV TWV
V1iOUTÚUfWV VOOVVTaS'. p.ovàS' yàp Kaì
Èv TpLÚSL VoEÎTaL, Kaì TPLàS' fV P.OVÚSL
YVWpí(fTat. Ibid, [7.]
S E[S' fUTtV Ó efÒS' Tjj UVVV1iÚp
fL
nðV TpLWV 8fíwv V1iOUTÚUfWV, TWV SLaY'
cþfpOVUWV àÀÀ
Àwv, OV Tfj ovuíC}, àÀÀà
'TOtS' TryS' V1iáp
fWS'. TpÓ1iOLS'..
ðtacþopà

i TWV TijS'. V1iÚp
fWS' TpÓ1iWV ov
LaLpfÍ
TÒ
v Tfj ovuíg. Id. Qnæst. et resp.
ad Orthod. Quæst. 139. [P.502.]
F

68

Of the II oly T
"'inity.

ART

coexiRtency of three Divine persons or subsistences; which
aI'(, differenced frolll Ol1e another, not in their eF:sence, but in
111anner of subsistence. But the difference of the 11lanners
of existence doth not divide or difference \vhat is in the
essence." And so Gregory N yssen: t" In his essence he is
but one; and therefore God cOlnnlanded that they should
look but upon one N alne: but by the known properties or
subsistences, it is distinguished into the faith of the Father,
and of the Son, and of the Holy Ghost." And so Libel'ius
in his Epistle to Athallasius: u" For neither the Son nor
the Spirit is diviòed froln the essence of the Father, which
filleth heaven and earth. There is therefore, as I said before,
a Trinity in one substance, undivided, but one in essence, one
in Deity, one in po,ver, one in dOlninion, one in glory, one in
likeness, and one in Spirit, for the Spirit is not diviòed."
And Athanasius sends hinl word back again: x" And there-
fore is our faith in one God, the Father Abnighty, and in his
Son the Lord Jesus Christ, and in the Holy Ghost. For
these are of one unity, one po,ver, one substance, one essence,
one glory, one dOlninion, one kingdom, in the image of the
Trinity, consubstantial; by ,vhom all things ,vere nlaòè.'I'
And there are anlongst others three questions, ,vhich A tha-
nasius ans\vers, that make nluch to clear this 111ysterJr, as
,veIl as to shew the judgment of the Fathers upon it. }' First,
" "That is COlnnlon to the holy Trinity
')') To that he answers;
z "The essence is C0111111011; the eternity is connllon; the

t Tcê P.fV yàp VÓP.Cð Tq
OVULa
Év
)
, "II'
ßÀ '

UTt. vW Kat ELS' fV ovop.a f7rfW 0

f(T1íÓTl}
fvop.oBfTl}U
' Toî

f YVCð-
ptUTLKoîS' T6>V tJ1íoUTáUfCðV l
twp.autv,

l
1íUTpÓS' T
Kuì VLOV Kuì 1íVfvp.aTo

áYLOV '1rLUTLV SLlÍP1JTat. N yssen. con-
tra Eunom. 1. 2. [vol. II. p. 431.J
u Ov yàp P.fpí.CfTat ó víöS' fK TqS'
'1rUTptKqS' v7roUTáu
CðS', olJðÈ TÒ 1ív
vp.a
"'Ö liywv T
S' 1íÀl}pOVU1JS' TÒV olJpavòv
Kuì T
V y
v. ÊUTLV olìv, KaB6>S' 1ípofÎ-
'1rOV,
TptàS' fV p.t
v1íoUTáuH p,
P.f-
ptCOP.fIll}, Kaì Tfi olJuíCf Ëv. Kaì Tfi 8
ó-
T1JTt fV. Kuì Tfi
VJJ(íp.EL fIl' Kuì Tfi
ß À '
/ \-
l:. À ,,., \
aut fLCf fV' Kat T'!J uOÇo oYLCf fV' Kat
Tn flKóIlt fV. Kuì Tef) 1ívf'Í)paTL lv'
1íIlfVP.U yàp OI' P.
pí.CfTm. Liberii

Epist. ad Athanas. inter Athanas.
opera. tom. [II. p. 664.J
x Kaì
tà TOVTO T] 1íLUTL

fLwV
fUTLV, flS' Ëva 8fÖV 1íuTfpa 1íUVTOKpá-
Topa, Kuì
l
TÒV ví.òv UlJTOV TÖV K:úpwv

P.WIl '!l}uovv XptUTÖV, Kaì
l
TÒ ãywv
7rIl
vp.a. TavTa ðÈ f
ÉVÓTl}TOS' p.tûS',

VVáP.fCð!; p.tûS', v1íoUTáufW
p.tûS'. olJ-
(jLa
p.tûS',
O
oÀoYLa
p.tûS', KVptóTl}Tor
ptâS', ßuUtÀfí.aS' fLtâS'.
lKÓVO
T
S' TpL"
áSo
óp.oovuwv.
t) o
Tà 1íáIlTa fYf-
VfTO. Athanas. rescript. ad Liher.
[ibid. p. 665.]
Y Tí. TÒ KOWÖV T
S' áyí.aS' Tpí.USOS' ;
z Kowöv
olJuí.a. KOWÖV TÒ /{vap-
xov. KotVÖII

vvup.tS',
åyuBóTl}S',

rI,.'

/ , "I:.
uO-rLa, 1] utKaWUVII1]. 1íUIlTU yap Eç

I.

Of the I/ol!! Trinity.

69

})ower is COlllluon; the goodness is con1111on; the wisdol11,
the justice is conllllon: for the Father, Son, and IIoly Ghost
have all things comlnon, or equally, but only their distinct
properties. For it is the property of the Father to be un-
begotten; of the Son to be begotten; and of the Holy Ghost
to proceed." Secondly, a" Ho\v l11any essences dost thou
acknowledge in God? I say, there is one essence, one nature,
one forln, one kind, one glory, one dignity, one dOlllinion."
But, thirdly, b" How nlany Persons dost thou acknowledge
in God
I acknowledge three Persons, three subsistences,
three properties, three indh"iduals, three characters."
But indeed there is scarce any of the Fathers but offer
theillseives to bear witness to this truth; but I shall add only
sOlne select places out of St. A ustin that Inake for the ex-
planation, as ,veIl as confirnlation of it. c " But the Trinity,"
saith he, "is only one God, the Father, Son, and Holy Ghost:
not as if the Father ,vas the sallIe Person ,vith the Son, or
the Holy Ghost the saIne Person with the Father and Son;
seeing there is in the Holy Trinity the Father of the only
Son; the Son of the only Father; und the Holy Ghost, thf'
Spirit both of the Father and Son: but by reason of ont:'
nature, and inseparable life, the Trinity (as far as Ulan by
faith can pry into it) is understood to be our one Lord God,
or, our one Lord God is the Trinity itself; of WhOl11 it is sait!.
Thuu shalt worsltip tlte Lord, and hi}]
only sltalt thou scrce."
And presently after: d" And aH thes0 are not confusedly

"
, r , \ r t\ \,
UTOV EXEL 0 líaT1]p, KaL 0 VtoS', KaL TO
äyLOV 1íVEvp.a, 1íÀ
v TWV lSíwv aVTwv.
iSwv yàp TOV p.fv 1íaTpòS' TÒ ÙyÉVV1]TOV.
TOV
È VLOV TÒ YEVV1JTÓV' TOV
f áyíov
líVEvp.aToS' TÒ fK1íOPEVTÓV. [Athanas.
Quæst. al. vol. II. p. 339.J

' E1ít TOV Swv líóuaS' ovuLaS' óp.o-
'\.
, " À ' , rI-'
^OYE LS'; Mwv OVULav EYW, p.LaV -yVULV,
p.íav ,..wpcþ
v,
v yÉvoS', p.íav Só
av,
p.íav à
íav Kat KVpLóT1JTa. [ibid.]
b 'Y7ToUTÚUELS' Sf 1íóuaS' óp.oÀoyEÎS' ;
TpEÎS' V1íOUTÚUELS' ÓJLoÀoyw, Tpíu 1ípóa--
6>1ía, Tpía 'íðw, Tpía (hop.a, Kat TpEÍS'
xapaKTijpa
. Athanas. [ibid.J
c Sed ipsa Trinitas unus Deus
solus, Pater, Filius et Spiritu[õ: Sanc-
tus: non ut Pater sit ipse qui Filius.

vel Spiritus
anctus ipse sit qui Pa-
ter aut Filius, cum sit in illa Trini-
tate Pater solius Filii, et Filius Pa-
tris solius, Spiritus autem Sanctus
et Patris et :Filii sit Spiritus: sed
propter unam emndemque naturam
atque inseparabilem ,-itam, ipsa
Trinitas, quantum ab homine pot-
est, fide præcedente intelligitur unus
Dominus Deus noster,de quo dictum
est, Dominum Deum tuum aòorahis,
et illi soli servies. Aug. Epist. ad
:\Iaximum, [clxx. 3. yoL II. P.609.]
d Et hæc omnia nec confuse nnum
sunt, nec distincte tria snnt: sed
cum sunt unum, tria- sunt, et cum
sunt tria, unuln sunt. Ibid. [5.]

,

70

Of the Hol!J Trinit!J.

ART.

one, nor distinctly three; but they are so one as to be three,
and so three as to be one." And again: e" This Trinity is
of one and the saIne nature and substance; not less in every
one than in all, nor greater in all than in everyone: but as
much in the Father only, or in the Son only, as in the Father
and Son together; and as much in the Holy Ghost only, as it
is both in Father, Son, and Holy Ghost together." And
elsewhere: f" 'Vherefore the true God is a trinity in per-
sons, but one in nature: and by this natural or essential
unity the \vhole Father is in the Son and Holy Ghost; the
,vhole Son in the Father and the Holy Ghost; and the ,vhole
I-Ioly Ghost in the Father and Son. N one of theln ,vithout
any of the other; because none of theIll preceded the other
in eternity, exceeds in greatness, or excels in strength."
And lastly, in another place he saith; g" Plainly therefore,
and ,,,ithout all doubt, it is to be believed, that the Father,
Son, and Holy Ghost are one Ahnighty God, eternal, un-
changeable: and everyone of these is God, and all of thenl
but one God: and everyone of theul is a full and perfect
eternal substance, and altogether but one substance: for
\vhatsoever the I
ather is, as he is God, as he is substance, as
he is eternity, that is the Son, that is the Holy Ghost: and

e Hæe Trinitas unius est ejus-
demque naturæ et substantiæ; non
minor in singulis, quam in omnibus,
nee lnajor in omnibus, (]uam in sin-
gulis; sed tanta in 8010 Patre, vel
in solo Filio, quanta in Patre simul
et Filio; et tanta in solo Spiritu
Sancto, quanta simul in Patre Filio
et Spiritu Sancto, Ibid,
f Propterea ipse verus Deus in
personis Trinitas est, et in natura
unus est. Per hane unitatem natu-
ralem totus Patel' in Filio et Spiritu
Sancto est, totus Filius in Patre et
Spiritu Sane to est, totus quoque
Spiritus Sanctus in Patre et Filio.
I\ uUns hOl'mn extra quemlibet ipso-
rum est: quia nemo alium aut præ-
cedit æternitate, aut excedit magni-
tuòine, aut snperat potestate. Au-
gust. de Fide; aò Petrl1m, cap. I,
['-01. VI. Apr. pp. 19, 20.]
g Plane ergo et absque omni du-

bitatione credendum est Patrem, et
Filium, et Spiritum Sanctum unum
esse Deum omnipotentem, æternum,
incommutabilem: et singulus horum
Deus, et simul omnes unns: et sin-
gulus quisque horum plena et per-
fecta æterna substantia, et simul
omnes una substantia: quia quic-
(Juid est Pater quo Deus est, quo
substantia est, quo æternitas est, hoc
Filius, hoc Spiritus Sanctus. Ita
etiam quicql.lid est Filius in eo quod
Deus est, quo substantia est, quo
æternitas est, hoc Pater, hoc Spiritus
Sanctus. Et quicquid est Spiritus
Sanctus in eo quod Deus est, quo
substantia est, qno æternitas est, hoc
Pater est et Filius, Una ergo in
tribus I )i,-initas, una essentia, una
omnipotentia, et cJuiequid substan-
tialitel' potest rlici de Deo. Aug.
de tempore, Sprm. 38. [Alcuin. de
Trin. lib. 1. c. iii. p. 709.]

1.

Of the Holy Trinity.

71

so whatsoever the Son is, as he is God, as he is substance, as
he is eternity, that is the Father, that is the Holy Ghost:
anò whatsoever the Holy Ghost is, in that he is God, in that
he is substance, in that he is eternity, that is the Father,
that is the Son: and therefore in all three there is but one
Divinity, one essence, one omnipotence, and what else can be
spoken substantially of God."
Neither I hath this truth been affirmed by particular Fa-
thers only, but decreed also in several councils, as by the first
general council at h Constantinople, the second council at
i Carthage, the fourth council at k ArIes, the sixth at 1 Toledo,
the m Lateran council, an. Dom. 649; yea, and by an ancient
council here in n England held under archbishop Theodorus,
about the year of our Lord 670. But the fourth council at
Toledo speaks the substance of them all: 0" According to
the holy scriptures," say they, "and the doctrine which ,ve
have received from the holy Fathers, we confess the Father,
Son, and Holy Ghost to be of one Divinity and substance,
believing a Trinity in the diversity of persons, and preaching
unity in the Divine nature, we neither confound the Persons
nor separate the substances." And thus ,ve conclude that in
tlte unity of the Godhead tltere be three Persons of one sltbstance,
pouxr, and eternity, Father, Son, and Holy Ghost.

h TIfpì TOV vóp.ov T6>V SVTLKWV. Kuì
, ., " t- {:" B '
TOV
fV AVTLOXfLq. U7rfUfç;Ullf U, TOV

Ilíuv ófLoÀO}'OVVTU
7rUTpÒ
, Kuì viov
Kuì åyíov 7rVf-ÚfLUTO
BfÓTTJTU. Concil.
Constant, 1. cap. 5. [vol. I. p. 812.J
i Concil. Carthag. sec. c. 1.
k Concil. Arelat. 4. c. 1.
I Concil. Tolet. 6. c. 1.
m Concil. Lateran. c. 1.
n V. Bed. Histor. Angl. 1. 4. c.
17. [p, 160.]

o Secundum enim divinas scrip-
turas et doctrinam quam a sanctis
patribus accepimu8 Patrem et Filium
et Spiritum Sanctum unius Deita-
tis atque substantiæ confitemur, in
personarum diversÌtate Trinitatem
credentes, in Divinitate unitatem
prædicantes nec personas confun-
dimus nec substantias separamus.
Concil. Tolet. 4. c. [1. voL III. pp.
57 8 , 9']

A R '1' ] C L Ell.

o.F THE 'YOU,D, OR SON OF GOD, WHICH WAS
IADE
VERY MAN.

The Son, u,lticlt ið' the fV ord of tlte þ'atlte.}', be.CJotten front
Ct
et)"lastil1g of tIle Fatllcr, the ve'ry lind eternal God,
of one substance zoitlt the Father, took 1uan's nature in
tlte woulb oj'tlte blessed VÙ'fjin of lterr substance: so
that tu'o wltole and pe'Jfect natu1'es, tltat is to say, the
Godhead and tIle ]J[ anh,ood, werre J.oined togetlie]. in
one person, never to be dirided, 1oh,ereof is one Cll1"i
t,
t
e'JY God and vetry lnan.
I N the forlner article ,ve have proved that there is but one
God, and that this one God is three Persons, and every
one of those three Persons is one God, and yet all but one
God. In this \ve have the second Person, there spoken of
to
be considered, called the Son; because begotten of the I
ather,
not by spiritual regeneration, as other sons of God are, but
by eternal generation, as none but hilllself is. The Son, ,vho
is the a ,V ord of God, which expression is taken from those
\vords, In the beginning was the fJTord, and the TVord was with
God, and the Word was God, J Oh11 i. 1; which place being
clearly to be understood of Christ, he is therefore called the
Word; in Greek, Logos, a ,vord, or .speech; because, as a
Ulan utters his mind by the words of his mouth, so doth God
reveal his ,viII and effect his pleasure by his b Son. By the

a Kal J.L
P.OL '}'EÀoíóv TLS' vOJ.Líun TÖ
víöv EIVaL Tci> 8f4>, OV '}'àp W
1íOL'lTaì
J.LvB01íOWVULV OV
fV ßfÀTíov
Té;w àv-
Bpw7r(i)v
ELKVVVTH TOV
BfOÙ
,
1í
pì
TOV 8fOV Kuì lInT/H)!;
1ífpì TOV víov
7H:(/>POV
KaJ.LfV, àÀÀ' ÊUTLV Ó ví(}
TOV
Ðwv ÀÓyn
TOV 7raTpÒ
fV ìðÉl} Kaì

IVfpYEíg.. Athenag. leg. pro Christ.
[IO.J
b Pater rneus usque modo ope-
ratur, operatus est pater lucem, scd
dixit ut Herd lux, si dixit verbo
operatw; est, VerbmTI ejus ego
(ChrÌstus) eram, ego sum, per me

73

Of tlte IVord, UJ' Sun oj- (iod, l.
c.
\Vord of God were all thingR at the tirRt Blade; he said, Let
tlll'J'e òe light., and there
l'as light: and God said, Let tlwre he a
fiJ'JIlCl me. It., &c., ailll there u"as so. I-Ience the Apostle saith,
By the 'word of God the lteatens lcere of old, and the eaJ'tl
sta,nd-
tltg oat of tlte water and in tlte water., Q Pet. iii. 5; and, the
'{["orllls 'were framed by the word of God., Heb. xi. g; and the
l>sahnist., By tlte 'lcord of God were the heavens 1uade; and all
the Iwsts of then
by tlte breatl
of 'tis rnmttk, Psahn xxxiii. 6.
All which God is elsewhere said to do by his Son. All thinps
'lcere uzade by ki}}
; and u'ithoztt him was nothing 7nade that U)(lS
lItade, John i. 3: the wOJ'ld u'as made by hint, ver. 10, and by
hiln (speaking of Christ) 'it "ere all tllings created, that are ill
heaven, and that are in earth, &c.; all tkings ux}}'''e created
byllijj
and for Idnz. 001. i. 16. And c therefore it is that the
Son of God is callod the JVonl of God; as also, because it was
by hilll that he spake unto the Fathers, and gave thenl the
pron1Ìscs; and because, as our words are the birth and effigie

of our 111ind, so did Christ COine frolll the Father, anù is the
express Ï1nage and lively portraiture of hill1. And though
John be the only person that gives hin1 this title in the Ne\v
Testaluent, yet he was not the first that gave it hin1; but is
rather thought to have taken it out of the d Ohaldee Para-

factus est mundus, in illis operibus;
per me regitur mundus in istis ope-
ribus, Aug. in Joh. tract. 17. [15.
vol. III. par. ii. p. 429.] K either is
this the doctrine of the K ew Testa-
ment only, but of the Old also, where
in the Chaldee Paraphrase (which
the Jews had commonly read in their
synagogues,) instead of 'n''Ø:s:' ':J::

'I1
'J i1'
37 w,
, V"
, I made the
earth, and created man upon it, is
put N
.JN' Nl"N n"J
"
'
J N:N
'I1"J i1;:s:'. I by my 'word made the
eartlt, and created man upon it. Isa.
xlv. 12. And so xlviii, 13. Jer.
xxvii. 5: from which, and the like
places, I suppose it is that Philo
J udæus calls Àóyov TOV 8wv, the
,V ord of God, ðpyavov ÐEOV ð,,' o

(ó KÓap,O!;) KaTHYKEVauTat, Phil. de
Hammeo gladio. [\"01. L p. 162.J
And elsewhere he saith,
KLà ðÈ ÐEOV
Ó ÀóyO!; llVTOV ÈUTìv cp Kalhí1iEp òp-

yåvc:> 1Tpo(JXP1J(Jåp.EVO
IKo(JfL07fO[Et.
Id. Allegor, 1. [III. vol. I. p. 106.]
c This seems to be the reason
that Athenagoras gives why Christ
is called the fVord of God, when
he saith, ùÀÀ' ÊUTLV Ó v[úç TOÙ 8EOV
À ' '" \')
' \'
OrO!; TOU 7faTpO!; EV LuE
Kat EVEP-
'YEL
, 7fpÚ!; ll"ÙTOV yàp Kaì ðL' aVTOV
7fåVTa ÈyÉVETO. Athenag. leg. pro
Christ, [loco cit.].
d '-Yhere in the Hebrew text there
is i1,;" and b"i1'
in the Chaldee
Paraphrase, ",
''J'
, the TVord of
God, is often put for it, and (which
is observable) most usually where it
is taken peculiarly for God the Son,
as ,,'\!) ,;,
'i1

J "" V",
i1:JJ ':J,
For by thee will 1 run tltrollgh It
troop; by my God will I lellp over a
wall. 2 Sam. xxii. 30. For which
the Targ. hath ' )

l''J'QJ ,,

j':J,:J
:J
J:J
':-t

''J''JJ., ì"'ID'J
j's'P1, lòr by thy word I 'will mul-

74

Of the lVord, or Son of God,

ART.

phrase of tho Old Testanlent, ,vhich in our Saviour's tilHe was
much in use, where it frequently occurroth.
This Son, u,ho is the TTTord of tlte Father, is said to be
begotten of the Father. Here he is said to be the fVord of the
Father, and not the \V ord of God; because he cannot so
properly be said to be begotten of God as of the Father.
For here, as in the Trinity, ,ve Inust have a great care ho\v
\ve speak concerning the Father's begetting of the Son, and
the Son's being begotten of the Father; \ve luay say, the
Father begot the Son, and so he that was (tod begot hiln
that ,vas God; but ,ve must not say God begot God. 'Ve
may say one Divine person begot another; but we must not
say one Divine nature begot another, for that ,vould ilnply
two Divine natures, one of 'which is begotten, the other not.
But ho\y may we properly say then, the Son is begotten of
the Father
By receiving from the Father an unbegotten
essence. His person Inust be begotten of the Father, otherwise
he would not be his Son; but his essence must be unbegotten,
otherwise he \vould not be God. And that Christ was
begotten, and so begotten of the Father as to receive an
unbegotten essence frOln hiIn, is clear; but ho\v the person
of thp Father, and not his essence, did beget; and ho\v the
person of the Son, and not his essence, \vas begotten, and so
how the Son \vas begotten of the Father, is a ll1ystery ,,,hich

tiply tents, and by the word of God I
will subdue all strong towers. So
where we read 01N:1 nN t1':1;N N1:1"
't:);
:1, And God created man in his
own image, Gen. i. 27. the Hierus.
Targum hath it, 11' ", N1t:)'
N1:n
i'T'l1n.:n:l C1N, And the Word of God
created man in his likeness: and
again in the Heb. we read it, u'tnv',
in:1' ;'ì' l1N, And they heard the
voice of the Lord, Gen. iii. 8, but in
the Targ. of Onkelos it is rendered,
"1 N1y')'
;i' 11' n'Y.)w" And they
heard the voice of the word of the
Lord; and to name no more, we
read in the Reb. :1,:1':1 3:'
': ;N1'IV'
c't:);n' l1
'
n, Israel shall be saved
of the Lord with everlasting salva-
lion. !sa. xlv. 17: which being
clearly spoken of the Son of Gorl,
the Saviour of the worlù, the Chal-

dee Paraphrase renders it expressly,
N''J;
jì'1'Ð "1 N1t.:)''J:1 ì"1Ðl1' ;N1W'
Israel shall be saved, or redeemed, by
the word of the Lord with an ever-
lasting salvation, or redemption.
And hence I conceive it is that Philo
the Jew calls his ðEVT
pOIl 8
ÒII, òp-
B ' 8 .... À I , I C I
011 EOV OYOII Kat 'TrpC1JTOYOIIOII VLOII.
Phil. de Agricultura. And so Celsus
also, in his dispute with Origen,
speaking the sense of the Jews,
acknowledged that Co AóyoS' ÊUTìll
vlò!) TOÛ 8EOÛ. Orig. contra Cels. 1.
2. And as the Jews, before St.
John, called ÀÓYOII 8wû, t!íÒII 8
oû,
St. John, after them, might well call
vlòII 8EOÛ, Àóyoll 8EOÛ, and yet use
no other than their own terms nei-
ther, that in their own translation
of the Bihle, and in other authors
often occurred.

75

ll'hicl
was rnade FCef'Y lrfan.
was never revealed to us. ..A..nd therefore we are not to be
too e curious to pry and search into it, especially seeing that
it is beyond our capacities and abilities either to f express it
aright to others, or to know and apprehend it. aright in
ourselves. All the apprehensions that we can franle of it,
is only by conceiving the person of the Father to have g C0111-
Dllu1Ïcated his Divine essence to the person of the Son, and
so of hilllself begetting his other self the Son,
y COffil11Ulli-
eating his own unbegott.en essence to hin1. I say, by con1-
lUUllicating. of his essence, not of his person, for then they
would be both the saHIe person, as now they have both the
s:.t111e essence. The essence of the Father did not beget the

on by comH1unicating his person to him, but the person of

II.

e Quomodo sane Deus Pater ge-
nuerit .Filium nolo diseutias, nee te
euriosius inseras in profundi hujus
Arcanum, ne forte dum inaecessæ
lÆcis fulgorem pertinacius perseru-
taris, exiguuln ipsum qui mortalibus
divino munere concessus est perdas
aspectum. Ruffin. in expo Symbol.
[po 18.] Credendus est ergo Deus
Pater esse unici Filii Domini nostri,
non discutiendus; neque enim fas
est servo de natalibus Domini dispu-
tare. Ibid. And St. Basil excel-
lently, XPLUTOÛ ì'iVJIr]UL
,
p.f.V olKEla
Kaì 7rpWT1] Kaì l
LU aUToû Tij
eEÓT1]TO
,
ULCI)1Tfj np.áu8w' p.åÀÀov
f. Kaì Tai

lvvoíUL

p..wv p.
C1]TÚV lKEiva p.1]
È
1roÀvnpayp.ovÚv È1rLTá
CðP.EV. Ô1rOV
yàp OU x.póvo
OUK alwv lP.EUíTEVUEV,
ou TpÓ7rO
l1rLVEVÓ1]TUL, oô eEaT

7rapijv, OUX Ó
t1]YOÚP.EIIÓ
lun 1rW

cþavTauefj Ó vovS'; 1rW

È Ú7r1]PEriJUH
Tai

LUvoíaL

yÀwuua; åÀÀà 1raT
p

v, Kaì víò
lYEVV
e1f p.
Ei1rn
, 1rÓTE ;
åÀÀà 1rapá
pap.E TÒ l1rEpWT1]p.a. ,.,.

È1rtC1]T
Un
, 1rW
; à
úvaTo
yàp
Ù1rÓ-
KpLUL
. Basil. homo 25. de huma.
Christi generat. [vol. I. P.504. init.]
f ' AÀÀ ' ÖP.Cð
l1rHÒàv OVX LUT7'Jul
uov T
V 1roÀv1rpayp.ouúv1]V TWV Àoytu-
p.wv ó TOtoVTO
Àóyo
Tij
à1rOKpíUEW
;
i1rì TÒ (fPP1JTOV KaTafþEúyw Tij

Ó
1]

Kat óP.oÀoyw åVE1rtVÓ1]TOJl ElVaL ÀoytU-
p..oi
I(aì ðßaTov p
p.aUtJl àvepW7ríVOt

TÒV TpÓ1rOV Tij
eE{a
YEVV
U
W
, Ibid.
[init. J KaTaÀí1rwp.EV O
JI TOV
Àóyov

TOÙ
1r
pì Tij
àïòíov ÈKEíV1]
Kaì àpp
-

TOV 'YEVV
UEW
. lKELVO lv8vp.1]8ivTH,
ön Ó p.Èv voû
TW1/ 1rpayp.áTCðv lÀåT-
TWV, ó
i ÀÓyo
TWV voovp.ivwv 1ráÀt1/
KaTa
EiuTEpO
. Ibid. [init. ] Si quis
itaque nobis dixerit, quomodo ergo
Filius prolatus a Patre est? Dici-
mus ei, quia prolationem istam sive
generationem, si\ye nuncupationem,
sive adapertionem, aut quomodolibet
quis nomine voeaverit generationem
ejus inenarrabilem existentem nelno
novit; non hæretici omnes, neque
angeli, neque arehangeli, nee princi-
pes, neque potestates, nisi solus qui
generavit, Pater, et qui natus est, Fi-
lius. lren.1. [II. c. xxviii. 6. p. 158.]
adv. Hæres. And therefore Athana-
sius propounding the question 1rW
Ó
víò
Kaì Àóyo
TOV eEOÛ YEvvâTUL lK 1ra-
TpÒ
, begins his answer thus: 'E1rEì
Ó 8EÒ
àeEWp1]TÓ
lun, Kaì åVEPP.1]VEV-
TÒ
, OU
f. TOÛTO ÉpP.1]VEVUat
VVáP.Eea
'lI'W
yáp n
ÉpP.1]VEÛUUL
úvaTUL 8
Ou
i1rW aUTÒ
leEáuaTO
1rap' tfÀÀW1/
àK
KOE 1rW1rOTE; Athanas. quæst.
al. quæst. 14. [tom. II. pp. 339,
4 0 .]
g Sed incomprehensibiliter, ine-
narrabiliter, ante omne tempus et
secula, unigenitum ex his quæ in-
genita in se erant procreavit (pater,)
omne quod Deus est, per caritatem
atque virtutem nativitati ejus imper-
tiens, ae sie ab ingenito, perfecto,
æternoque Patre, unigcnitus, et per-
fectus, et æternus e
t Filius. Hilar.
de Trinit. 1. 3. [3.]

.

76

Of tlte rVUl'd, or Son of God,

.f\RT.

the Father begat the Son by comu1unicating his essence to
hilll: so that the person of the Son is begotten, not COllll11U-
nicated; but the essence of the Son is couullunicated, not
begotten.
And this COll1111Unication of the Divine essence of the
Father to the Divine person of the Son ,vas frOìn ecerlasting,
as the essence itself was. For eternity is an essential pro-
pelty, yea, the very essen
e of God itself: and therefore the
essence being, its eternity could not but be cOllll11unicated
to the Son; frOlH whence he 111Ust of necessity be begotten of
the Father fronl everlasting. So that as the essence of the
I-i"nther that was con1nllu1icated to the Son, had not, so
neither had the" person of the Son, ,,,hose essence ,vas so
cOluulunicated fron1 the Father, any beginning; but as the
essence coullllunicated ,vas, so was the COlll11Uluication of that
essence to the Son, fron1 all eternity.
Hence also it is here said, that the Son
's very and eter-
nal God, of one substance witlt the Father: that is, of one
essence or nature with the Father. For his essence, as we
have heard, is the selfsame individual essence that the Fa-
ther's is, conlluunicated from the Father to hilH, the saIHe
eternal, ahnighty, all-wise, infinite, unbegotten, uncreated es-
sence: and therefore he is not another, but the sa111e very
and eternal God. And so there is no difference, no nor
distinction at all betwixt the Father and the Son in their
essential, but only in their personal properties. The Son is of
the saIne substance and essence with the Father, but herein
they differ, that h the Father hath his essence of hiulself, the
Son of the Father; and so the person of the Father is not frolll

h Pater est Deus, de quo Filius
est Dens, de quo antem Pater nul-
Ius est Deus, Aug. [vol. II. ep. clxx,
7.J ad
laximum. And again, upon
those words, I knmc him, for I am
of !tim, the same Father observes,
"Ah ipso, inquit, sum, quia Filius
de Patre est; et quicqnid est Filius,
de ilIo est cujus est Filius; ideo
Dominum J esmn òicimlls de Deo;
Patreln non dicimus Deum de Deo,
sed tantum Deum; et dicimus Do-
minum J esum Lumen de Lumine,

Patrem non dicimus Lumen de Lu-
mine, sed tantum Lumen. Id. [vol.
III. par. ii.] in Joh. Tract. 31. [4.J
Pater vita est non nascendo, .Filius
vita nascendo. Pater de nullo Patre,
Filius de Deo Patre. Pater quod
est a nullo est; quod antem Pater
est propter tìlium est; Filius vero,
et quod Filius est propter Patrem est,
et qllod est a Patre est. Iò. Tract.
19. [IJ.] :Manetergo Patervitamanet
et Filius vita. Pater vita in semetipso
non a Filio, Filius vita in semetipso

II.

wldel" was made very J.1I an.

77

the person of the Son, but fronl hilllself; whereas the per
on
of the Son i
not fronI hiln
elf, but frOBI the person of the
Father. But his person is so begotten of the Father as to
be the sanle in essence with hilll, ver!l and ete'rnal God, of one
substance u
ith the Father.
This Son of God, a distinct Person, but the sanIe in sub-
stance with the Father, being the luiddle person betwixt the
Father and the Spirit, undertakes to be l\Iediator betwixt
God and lllan; by hilll the world was Blade, and by hinl
therefore it ,,-as fitting it should be redeeIned; which not

withstanding could not have been done by hiln, unle

he
becalue the Son of luan in tÍ1ne, as well as he had been the
Son of God frolll eternity. Hereupon he took 111an"s nature;
he that had the nature of God conllnunicated to hinI, hath
the nature of Ulan assullled by hinl. Not as if the Divine
nature was converted into or confounded ,yith the hunlan,
but only the Illnnan nature is assluned into the Divine, so as
to beconle perfectly nlan like unto us in all things, our sinful
illfil'luities only excepted, in time, as he had been perfectly
(}od, like to the Father in all things, his personal properties
only excepted, fronl eternity. And therefore man having two

sed a Patre." Ibid. And upon this
account it is that our Saviour saith,
Co rraT
p p.ov J.l.fl(CJJv p.ov È<TTì, John
xiv. 28, as the Fathers generally ex-
pound it; as Athanasius, 6.Là TOVTO
\ ,
, r C\ ,., t'
yap leaL aVTOS' 0 VtoS' OUIe ELPYJlefV 0
naT
p P.OV IepdTTCJJV ;<TTìv, ïva p.

/:" -" rl-.' , \ ( \ )
çEVOV TYJS' fleELVOV
V<TECJJS' aVTOV TLS'
V1T'OÀáßOL, àÀÀà P.fí.(CJJV El'TrfV, OV P.f-
yiBfL nvl, OÙ
f Xpóvc;;>, åÀÀà
Là T
V
,
aÙToû TOV IIU'tpòS' yiVVYJULV. Con-
tra Arrian. [orat. I. 58.J; and St,
Chrysostome, Ei
f ÀiyOL TlS' p.fí(ova
flvUL TÒV IIaTipa lea8ò ainoS' TOÛ viov
OÙ
f TOVTO åvnpovp.Ev, in Joh. horn.
75. [tom. II. p. 869'] So Damascen
saith some things are spoken of
Ch . t
'/:,
, - II \ t
ns , CJJS' Eç aLnov TOU aTpoS', 0
shew that the Father is tbe cause of
him, WS' TÒ, Ó rraT
p P.OU p.fí{CJJV p.ov
E'uTlv, È
aÙTOÛ yàp ÊXH TÓ TE Elvat
leal 1T'åVTa óua ÊXEL. Orthod. Fid.
t 4. c. 19. [init.J ,And St. Basil
clearly, )E7rH

yàp å'Trò TOV 'TraTpÒ!;

àrx
TciJ vlciJ, leaTà TOVTO p.El(CJJv Ó

'TraT
p, &!; a1no!; Ka
àpX
' ÔLÒ leal á
IC'VpwS' El'TrEV, Ó 'TraT
p p.ov p.Eí(CJJV p.ov
È<TTì KaBò 'TraT
p
YJÀOVÓTt. Contra
Eunom. 1. I. [po 724.] And St.
Hilary,
Iajor itaque Pater Filio est;
et plane major, cui tantum donat
esse quantus ipse est. De Trinit. 1.
9. [54.] And Gregory Kazianzen,.
6.1]).,ov ôn TÒ p.fÎ{óv E'<Tn T1]S' alría
.
De Theolog. orat. 4. [,pol. I. P.582.
A.] And so others; but St. Au

gustine expounds it of his incarna-
tion, that as he was wan his Father
was greater than he: Quid itaque
mirum, yel quid indignum,
i secun-
dum hane formam servi loquens, ait
Dei Filius, Pater major me est; et
secundum Dei formam loquens, ait
idem ipse Dei Filius, Ego et Pater
unum sumus? U num enim sunt
secundum id quod Deus erat Yer-
bum, et major est Pater secundum
id quod verbum caro factum est.
Aug. [vol. III. par. ii.J in Joh.
trart.lxx,-iii. [2.J Y.
icet. p. 233.

78

Of the Word, or Son of God,

ART.

essential constitutive parts, a soul and a body, Christ in his
assuming of the hUluan nature \vas invested with both i, )rea,
and the natural infirmities of both too; he had a soul as "ren
as we, he had a body as well as 'we, and he had his soul and
body united together as well as ,ve, and so ,vas hungry and
thirsty and weary and sorrowful, as we are.
k Tltis h'ltJnan nature he toole in the Virgin's womh of her
suhstance. As he ,vas God, he had no mother; as he ,vas
man, he had no father: as God, he had his Divine nature
from his Father; as man, he had his human nature from his
mother, whose wOlllb was as the bridechamber ,,,herein the
Inarriage knot betwixt the t\VO natures ,vas tied, never to be
divided. Neither did he only take the lunnan nature in the
Virgin's ,volnL, but of her substance, so that his human nature
was as really of the sanIe substance with his mother
fary,
as his Divine nature ,vas of the same substance with his
Father God. And as he \vas begotten of his Father without
a mother frol11 eternity, so ,vas he born of his mother ,vithout
a father in tilue. His Inother being a yirgin after he ,vas
born, as really as she was a virgin before he ,vas conceived.
I say, before he ,vas conceived; for though he ,vas not be-
gotten of the Virgin by man, yet he was conceived in her by
God, even by God the Holy Ghost Iniraculously overshadow-.
ing her. The manner of which conception is as difficult to be
understood by luen, as the truth of it is evidently avouched
by God. Only this ,ve kno,v, that he ,vas not so conceived

i IOÀÒV ó'^n UVJl1]JlwuBm cþap.ÈJI Tfj
KaB'
p.â!; åJlBpw1rÓTTJn TÒV fK e
ov

óyoJl' ov yáp 1rOV TÒ tlp.
tJlOV fV
J-Lîv,
, '..I..' ,
, .,. , é'
TOVTEun TTJV 'f' VX1]JI, OVV
JlO!; aJl 1]51,-
CðU

óyov P.ÓJllJ ðCJ)po-ÚJ-L
JlO!; Tfj uapKì.
'T7]!; f7Ttð1]p.ía!; TOV!; 1rÓJlOV!;, f7rpáTT
TO

\ '\.-
"'rl-. -, , ,
V
Kal\CJ)!; vI, ap.-pCð T1]!; OtKOJlOP.ta!; TO
"'WUT
ptOJI' 1rpOu
xp
uaTO ðÈ Ka8á1r
p
òpyáJlcp Tfj p.ÈJI lôíÇl uapKì 1rpÒ
Tà
\", " , "'-
UapKO!;
pya 'T
Kat appCðuT1]p.aTa -pV-
UtKà Kaì ôua p.wP.OV p.aKpàv, 'Ývxfi
Ôf av Tn lðíÇl 7rpÒ!; Tà åJlBpW7TLJla Kaì
åJlv7Tuína 1rá81]. Cyrilla Alex. de
reet. fide ad Theodos. [vol. V. par.
ii. p. 18.J
k Skut nonòum natus ex Vir-
gine Patrem Deum habere potuit
sine homine (
latre) æque cum de

Yirgine nasceretur potuit matrem
habere (Hominem) sine Homine
Patre, Tertullian. -Ie Carne Christi:
[cap. xviii.] Ipse \
nim Pater Deus
et origo et principium rerum quo-
niam par
ntibus caret å1ráTCðp atque
åP.
TCðp a Trismegisto ,"erissime no-
minatur, quod ex nul10 sit procrea-
tus. Idcirco etiam Filium bis nasci
oportuit, ut ipse fieret à7ráTCðp atque
àP.
TCðp. In prima enim nativitate
spiritali àP.
TCJ)p fuit, quia sine officio
matris a solo Patre generatus est.
In secunda vero carnali à7TáTCðp fnit,
quoniam sine patris officio virginali
utero procreatus est. Lactant. de
vera sapient. cap. 13. [init.]

II.

wltich was made 'Ver!! lJI an.

79

by the Spirit as to have the Spirit for his father, as he had
the ,rirgin for his lTIother; for though he ,vas conceived by
the Spirit, yet it is not said he was begotten of the Spirit:
and therefore the Spirit cannot be said to be father to him,
generation being the ground of paternal relation. But only
he was so conceived by the Spirit of God as not to need to
be begotten by n1an.
Lastly, He so took the nature of lnan, as that two u'lwle
and pêrfect natures, that is to say, the Godhead and the rulan-
hood, were Joined togetlter in one Person, whereof is one Ghrist,
very God and very }uan. So that as in the Trinity there be
three Persons and yet but one nature, so here there be two
natures and yet but one Person: so that the t,vo natures do
not either of then1 constitute a distinct Person, but both of
thell1 Inake up one and the san1e Person. And therefore we
must consider ho\v the hun1an nature had no subsistence in
itself, by which it could be a distinct Person of itself, but its
subsistence \yas only in the Divine Person: and also ho\v
as it was not a hlunan person, but the hUll1an nature that
,vas assumed, so it ,vas not the Divine nature, but a Divine
Person that did assume: and therefore this Divine Person,
though he hath received one nature fron1 his Father, and
another from his mother, yet receiving them both into the
1 unity of his Person, though he hath two absolutely dis-
tinct natures, yet he is but one and the saIne Person, very
God by his Divine, and very man by his human nature;
,vhich two natures being thus once united together, they
can never be put asunder; but as Christ ,vas God and not
man fron1 eternity, he will no\v be both God and man to
eternity.
And for the truth of all this \ve shall first consult the
scriptures. And here we have several things to be con-
firmed. 1. That the Son was begotten fron
everlasting of tlte

.

1 Confitemur unigenitum Dei Fi- rationalem ipsum corpus vere per
lium in his omnibus in quiLus Deus se et essentialiter informantem as-
Pater existit, una cum patre æter- sumpsisse ex tempore in virginali
naliter subsistentem partes nostræ thalamo ad unitatem suæ hypostasis
naturæ simul unitas, ex quibus ve- et personæ. Concil. Vien. de Sum,
rus Deus in se existens fieret "erus Trinit. et Fid. Cathol. [Hard. Cone.
homo, humanum viz. corpus pas- "01. VII. p. 1359']
sibile et animam intelleetivam seu

so

Of tlte HTOl'd, OJ. BOlt of God,

ART.

Fatker. Q. That he is 'Ver!l and eternal God, of one sub.-;tance
with tIle Fatker. 3. IIe took r;nan's nature upon ltiJn in the
wOln6 of the Virgin. 4. He so took nlan's nature upon hinl,
that he is but one and the saIne Person, having both these
natures uniterl together in himself.
First, that" the Son was begotten frol1l everlasting of the
Father." And truly this the Father himself, \vho best kno\vs
the Son himself begets, assures us of, saying of this Jesus
Christ \ve are speaking of, This is my beloved Son, in whóm I
afJ/; well pleased, 1\latt. iii. 17. And, Tho'l" art 'lny Son, this
day have I begotten thee, Psahn ii. 7. Heb. i. 5. Hence he is
called tlw Son of tlte living God, 11att. xvi. 16: yea, the only
begotten of the Fat/wl', John i. 14. And that he was begotten
from everlasting is as certain as that he was begotten at an
of the Father: for it is expressly said by Christ, m The Lord

m \Vhat we here translate the
Lord possessed me, the LXX. render
Kúpw
ÊKTLU; fLE, and this being the
translation which the Greek church
generally received, the Arians and
Eunomians, and other heretics, took
occasion to urge this place against
the eternity and divinity of the Son.
Yea, as it is in Athanasius, TOVTO ði
r} ", r ':II "
OfLCJJ!; aVTOt TO P'YjTOV avCJJ Kat KaTCJJ 7rE-
rk'
..... , 'C\
pt-yEpOVTE!; EV TCJJV KTLUfLaTCJJV TOV VWV
Elvat rAe-YOII. Athan. in Xic. syn.
cont. hær. AI'. decr. [13. vol. I. p.
219.J Yea, Arius himself, in his
dispute with Athanasius, insisteth
Inuch upon it. Yea, and Eunomius
makes use of it too in St. Basil, and
that translation being generally re-
ceived by the orthodox themselves,
as well as heretics, the Fathers were
put hard to it to find out a full an-
swer to the objection, and after other
evasions of it were still forced at
length to refer the words to the hu-
man nature, for fear lest they should
understand them of his Divine na...
tnre, they shoulù be forced to ac-
knowledge him a creature indeed:
,^f}7rT;OV OÐV, saith St. Basil, TÒ fLÈv
ly;vvf}ufv 17rì TOV 8fOV viov, TÒ ðÈ
..
, \ -, rI,,' -
'
EKTLUfV E7rt TOV T'YjV fLOP-y'YjV TOV uov-
Àov ÀaßóvTO!;: adv. Eunom. 1. 4.
[vol. I. p. 774.J And .Athanasius,
Kaì ycÌp À;ywv TÒ, ÉKTLUE, T(} elvBp&>-
1T'tVOv (TYJfLaívfL, ÓTL (fvBpw7ro
y;YOVf

Kaì ÈKTíuB'Yj. Epist. [II. J ad Serap.
[vol. I. par. ii. p. 690. J But if
they had but consulted the ori-
ginal, (which in those days was too
much neglected and but little un-
derstood,) they would have found
it there expressed in far different
terms, 'J.Jþ ;";" the Lord possessed
me, as the word always signifies; not
Kúpw!; ÊKTLU; fLf, for the word is not
so much as once taken in that sense.
.And St. Basil himself observes also
in one place against Eunomius, that
some ancient interpreters did render
the word, not ÉKTLU; fLf, but IKT
a-anJ
fLf, as ours hath it. TfWS'}'E fL't}V,
saith he, fL'YjðÈ IKEÍvo à7rapaa-
fLavTuv
KaTaÀí7rCJJfLEv, õn /fÀÀOL Tú'W IpfLf}-
v;CJJv oi KatptWTfPOV T

uf}fLauía
Téi)JJ
'EßpaïKwv KaBtKÓfLEVOL ÈKT
a-aTó fLf
àVTì TOV ÊKTLUEV IKðE
wKauw. Adv.
Eun, 1. 2. [po 735.J And then it
follows, Õ7rfp P.ÉytUTOV aVToî
IfL7rÓ-
ðwv ÉUTllL 7rpÒ
T
V ßÀaurþYJfLíav TOV
KTí(TfLaTO!;' ó yàp El7rúW IKT'YjuáfL'Yjl1
(fvBpCJJ7roV ðtà TOV BfOV ovXì KTíua

, >., ''' À ' , , rI,,'
TOV Kmv (lA a YEVV'Yjua
TaVTTJ -yutVE-
Tat XPf}uáfLEVO
TV cþW1lfj. Ibid. By
which means this place is so far
from making against the divinity of
Christ, that it maketh a1together for
it, prm"ing that for which I cited it,
even that he was begotten from eter-
nity, IKT
uaTó fLf being the samt'
with Èy;vv'Yj(T; fLf.

II.

u-lticlt 'u;as rJìad, qyery lJlan.

HI

possessed me in the beginning of lâ,
way, b(JfoJ'e his works of old.
I was set up fJ'OJn tJverlasting, or ever tlw ea
,th was. When there
were 'JUJ depths I -was brought fortl
, when there
()ere no fountains
ahmcnding u..
itl" water, before tlte 'Jnountains were settled: befor'e
the hills was I brought forth. Provo viii. Q2-25. And he that
was brought forth beforo tin1e nUlst needs be begotten fron1
eternity. Thus it is said also, In tlte beginnin[J was tlw JVord,
and the JfTord was u,itl" God, J Ohl1 i. 1. \Vhere \ve Illay see,
that in tho beginning, before the \vorld was, the \V ord was;
yea, it was by the \V ord that the world was created, vel'. 3,
\vhich could not be unless hiInself was before it: and before the
world was, there was nothing but. eternity. And therefore if he
be before the world, he HUlst needs have been froin eternity.
But what ground have we in scripture to say, The Son
was begotten of the Father by receiving an unbegotten es-
sence froin hitu? or that the Father's begetting of the Son
was by cOInn1unicating his own essence to hiln?
\Vhy, this notion I ground upon those \vords, For' as the
Father hatlt life in lti'Jìzselj, so Itatlt he n gi'ven to the Son to
h,ave life in lâJìlself, .J ohn v.
6. 0 To have life in Iâ-nu;elf is an

n The Father being here said to
have given to the Son to hove life in
himself, he is therefore by the an-
cients called causa, principium, origo,
Ions, radix Filii et Deitatis; as
Athanasius, ., !2<TTE p..ÈlI utTlÓS È<Tn
p..óvoS' ó nUT
p, Tà ðÈ uìnuTà ðúo, ó
víòs Imì TÒ 1rVEVp..U' uinos ðÈ ÀÉYETUf,
ó IIuTTjp ðLón YEVV
Kaì où YEVVÛTUL,
ÈK1rOpEVn Kaì OÙK ÈK1rOPEÚETUL, YEVVg
p..Èv TÒV víòv IK1ropEVH ðÈ Kaì TÒ 1rVfV-
, 1-' ,
\ " À ' ·
fla TO aywv, KaL uta TOVTO EYETat 0
1raT
p aiTtOs. Athanas. quæst. a1. 1 I.
[vol. II. p. 339.J Pater principium,
non de principio, Filius principium
òeprincipio',Aug. [vol. YIII. p. 716.J
contra
Iaxlm. 1. 1 I. cap. 17. [4.]
, APX
p..Èv oJlI 1rUTpÒS OÙðEp..íu, àpX

ðÈ TOV víov ó 1ruTTjp, Basil. contra
Eunom. 1. 2. [vol. I. p. 735. J · Aðu<q-
<Tn ðÈ ÓÀCù
ollðÈv TÒ wS' Iv 7r1]yfl Tcð
\ \ f' t, ,,.. , &
1rUTpL TOV vwv V1raPXHV EVVOELV' p..OVOV
yàp TÒ l
ov TÒ TijS- 1r1]yijs- Iv TOVTOLS'
ðvop..a <T1]p..UíVH. Cp'il. Alex. in Joh.
I. [vol. IV. p. 12.J In the Floren-
tine Council many of thest' titles
REYF.RIDGF..

were put togetheï; p..íuv YLVW<TKOp..ElI
TÒV 1rClTÉpa uÌTíav Imì /Jí(uv, Kuì 7r1]Y
v
Tijr BEóTT}TOr, Sese 25. [Hard. Cone.
IX, p. 379. ] Yea, and he is called
the Head too, as St. Cyril of Alex-
andria, KfcþUÀq TOV XpL<TTOV Ó eEòr
., 'é ·
, ,h' Ad R .
on fS UVTOV KUTU
V<TLV, egln,
Ep. I . [vol. V. par. ii. de recta fide,
p. 64.J all plainly intimating, that
the whole Divinity both of the Son
and Spirit was communicated from
the Father. Fons ergo et origo to-
tius divinitatis ipse est. Concil. To-
let. XI. [vol. III. p. 1020.J
o Though the Father be here said
to gi\Te to the Son to have life in
ltimself, yet seeing it is here said he
hatlt life in himself as well as the
Father, hence it is that as the an-
cients asserted the Son to have re-
ceived his Divine essence from the
Father, so they asserted also that he
hath it whony and perfectly in him-
self, and therefore do they call him
AÙTO(Cù
V, as · AváYKT} 'If'â<TU TijÇ á1rÀó-
T1]Tor óp.oÀoyovp..Év1]r aÙToCW1]lI f
aL

n

82

Of the TVord, or Son of Goo,

ART.

essential property of the Diyin(1 nature: and therefore ,,'here-
soever that is given or cOlun1unicated, the nature itself lnust
needs be given and cOlnu1unicated. N o,v here we see God
the Father communicated this his essential property, and so
his o,vn essence, to the Son; and by consequence, though h

be a distinct person froin hinI, yet he hath the saIne unbe-
gotten essence '\"ith him, and so, as tlw Father hath life in
h inlself, so hatlll the Son life in kimself, and so all the other
properties of the Divine essence, only with this personal dis-
tinction, the Father hath this having life in hiu
self, not fronl.
the Son but frOln hin1self
whereas the Son hath this lbavin.q
life in ltiJnselj, not froD1 hinlself but from the I?ather.
Secondly, that this Son of God is rver!! and eternal Gud
Inay be proved froll1 what hath been said concerning the

TÒV Àó'}'ov otEu8at: OV (wijS' J-L
Tovuíav,
Greg. Nyssen. in Catech. )laj. [vol.
III. p. 46.J "On KOLvq 1rpÓÀT}o/LS' 1râ-
CTLJJ ÓJ-LoíwS' XPLUTtavoîS' lvv7rúPXt:L
('ToíS' YE wç; àÀT}8wç; TijS- 1rpou1Jyopías-
TaVTT}s- à
íOLS-) 7rfpì TOU cþws- fLvm
TÒV v;.òv, '}'EVVT}TÒV lK TOV åYEVVT]TOV
"" '
'\. .I
' ,. r'
't"CùTOS- u7ro^afL 'I' uvTa, Kat aVTO
Cù1JV,
Kuì aÙToúya8ov fK TijS- CCù07TOLOV 7rT}-
j'ijs-, rijs- 1raTpLKij!t à'}'u8óTT}TOS' 1rpO-
EÀ8óVTa. Basil. adverso Eunomium,
1. 2. [vol. I. p. 740.J; clearly inti-
mating, that though he had his
Divine life and nature from the Fa-
ther, as the fountain of Deity, yet he
received it not by participation, but
by communication; he did not only
participate of it, but it was wholly
con1municated unto him. And there-
fore it is also, that though Athana-
sius saith in one place, Christ is fK
e .... S ' · rf-.... rf-' \.
fOV fOS-,
K UO'f1'OV UO'f1'OS-, KaL EK
ÀOYLKOV Aó'}'os-, Kaì fK IIaTpòs- v;.òs-,
contra Arrian. Orat. 5. init. [vol. I.
p. 618.J yet in another place he
. h A . rf-'
'\., ·
Salt:r VTOUO'f'LU, aVTO/\O'}'OS-, aVTO-

vvaJ-LLS', lðía TOV IIClTpós- lunv, aÙTO-
rf-.... · '\.' 8 ·
'
'f1'Cùr, nVTOa^J] fLa, UVTOULKaWUVVT},
alJToapETq, contra Gentes, Orate fin.
[vol. I. p. 46.]: that is, as I sup-
) r ,..", \
' \
pose, EV EUVTCP fXCùV TT}V UO'f1'LUV, TTJJI
(wqv, TqV
vvafLLJJ, &c. which sup-
position is both consonant to this
place of scripture, where he is said,
lv im'T
;XfLJI TqV CCù
v, and also to

the Father himself, who in this seems
to be his own interpreter; for be-
fore he tells us how Christ is thus
aÙTouocþía, aVToovvafLLs-, &c. he first
tells how he is not, saying, Kaì ôn
å'}'a8òv f
åya80v yÉvv1J/J.a, Kuì åÀT)-
()LVÒS- V;.ÒS- V1rÚpXCùlJ ovvapís- fUTL TOV
IIaTpòs-, Kaì uocþía, Kaì Aó'}'os-, où Ka-
Tà J-LfTOXqV TUVTa tJv, ovôÈ f
w8EV
È7rL'}'LVOfLivwv TOVTWV UVT
KaTà TOVS-
aVTOV J-LETixoVTas-, Kaì uOfþLCofLivovy
ÔL
aÙTov, Kaì ÔvvaTovs-, Kaì ÀO'}'LKOVS-
·
.... ,
'\. '\.
. rf- '
fV aVTcp '}'LVOfLEVOVS-, a/\/\ aVTOtTo'f1'W,
&c. where he shews, that they that
participate of strength and wisdOln
from God, are ovvU'íoì, Kaì ÀOYLKOì Èv
aÙTcð, viz. SEcð" but Christ is not sO:r
he i
not lv a
T
uofþòs- Kaì
vvaTò
,
b t . rf-' \

,
U aVTOUO'f1'LU KaL aV70ovvaj-LLS-, or
t . ..... rf-' ,
' b
no EV allTcp UO'f1'OS- Kat ovvaTOS-, ut
lv ÉaVTcp uofþía Kaì ðvvaJ-Lís-. And this
is the purport of the like expressions
in other of the Fathers, as Theodo-
ret cans him, AVTOðvvufLLV, Kaì aÙTO-
r' ,. rf-' A

w1Jv, Kat UVTOUO'f1'WV, contra na-
them. quart. Cyrilli. [vol. IV, p.
712.J Eusebius, AVTOVOVJI, Kuì aÙTo-
'\. ' ,. "" ' '>1
,
^OYOJl, Kat aVTOUO'l,Lav, KClL ft TL Of
aÙTOKaÀòv, Kuì aÙToa'}'a8òJI, Evang.
demonst.1. 4. C. 12. Origen, AVTO-
'\., ,
rf-' ,
'\.,
^oYOJl, Kat aVTOUO'f1'LUV, KaL aVToa/\T)-
8EtaV, Kuì aVTOÔLKaLOUVV1JJI. Contra
Cels. 1. 3. [41. vol. I. p. 474.J .And
so Chrysostome terms him, AVToa-
8avauíav, aÙToJ-LaKaptóTT}Ta. And Da-

II.

'Which u;as 7nade Veí
Y Jfan.

8S

connnunication of the Divint' e
sencc froßl the Father to
hinl: for if he hath the
anle nature that the Father hath,
he cannot but be the sanle God that the Father is. A n<l
the sanle ,vould further appear, if we considered ho,v the
nanl
S, properties, works, and worship, which is given to the
Father, is given to the Son too. The Father is caned Je-
ho
-ah, and so is the Son, 1&'1,. iv. 3. Hos. i. 7. The Father
is called God, so is the Son" John i. .1 : In tlw heginning 1.{'as
the fJTord, and the TJTord was u'ith God, and the nrm
d was
God. 'V"ith God as to his person, God hin1self :lS to his es-

ence; so John xx. 28. Acts x. 28. 1 Tini. iii. 16, &c. The
Father is r\lpha and Onlega. the First and the Last, Isaiah
xli. 4. xliv. 6, so is the Son, Rev. i. 8, 17. Is the Father eter-
nal'
so is the Son, Isa. ix. 6. .Apoc. i. 8. Is the J1-'ather
alnlighty? so i
the Son, Heb. i. S. Is the Father evpry-

mascen calls the whole Trinitf, and
so every Person, AVTOcþW
, aVTaya-
BÓTT}Ta, aVTo'(J)1]V, aVToovuíav, de
orth. fide 1. I. c. 8. [po 24.J where
he also explains himself what he
means by aVTò
in that composition,
aùding after aVToovlTíav, W
J.L
1Tap'
JTipov TÒ ElVat fXOVlTaV, All which,
and the like expressions amongst
the Fathers, Epiphanius seems to
.rne most clearly to explain, saying,
Co efÒ
ÀÓ')lo
lv JavTci> (XWV TrJll
1Tâuav TfÀftÓT1]Ta aVToTiÀfto
&v, au-
TóÐw
&v, aVToÔvVa}lL
, aVTovov
, av-
TOcþW
, Hæres. 77. ["01. 1. p. I029.J
plainly shewing, that aVToTiÀfto
,
aÙToôVVaJ.LL
, aUTóÐw
, is the same
with (XWV Iv ÉavTcê 1Tâuav TfÀfLÓ-
T1]Ta, ÔVVU}lLV, 8fóTT}Ta. For though
Christ hath not these perfections i

JavTov, yet he hath them Iv ÉQVTéi> ;
though he be efÒ
II<. ewv, yet he is
&ò
Iv ÉavTCð, and that is sufficient
to ùenominaLte him AVTÓÐw
. Nei-
ther is Epiphanius the only person
that calleth him so; but it is said
also in Eusebius [Ill. p. 223.J, wlTn
p.óvov TWV I
alwvo
· I77lTOVV XpLlTTÒV
TÒV
}lWV lTWTijpa leal 1TpÒ
QVTWV TCðV
i7rl ')Iij
àVWTáTW, OUX ora I<.OLJIÒV I

àvÐpcð7rwV ßalTLÀÉa YfVÓ}lf'VOV óJ.LoÀo-
yfÎlTÐat, åÀÀ' ora TOU l<.uÐóÀov eWU
'1Tu"iða ')IV
lTLOV leal aVTó8wv 1TpOUIe't I -

vfÍlTBaL, Hist. 1. IO. c. 4. In which
and the like places, AVTÓÐfO
is not
to be understood l
favTov efÒ
, but
Iv JavTcê ef(í
; or, which is the
same, aVTò
Ó efÒ
, one who is God
in himself, and so God himself. For
though he had his Deity from the
Father, vet he so had it from him,
as to h
ve it in himself; so that
though he hath his Divine nature
from the Father, yet he bath it in
himself as wen as the Fathel". AmI
therefore saith St. Augustine, Sicut
habet Pater ,"itam in semetipso, 8ic
dedit et Filio ,'itam habere in sernet...
ipso, ut hoc solum inters it inter Pa-
trern et Filium, quod Pater habet
vitam in semetipso quam nemo ei
dedit, Filius autem habet vitam in
semetipso quam Pater dedit: in Joh.
Tract. 19. [II. vol. III. par. ii.]
And hence it is, that in the beget-
ting of the Son, the Father commu-
nicated his whole essence to him;
so as to gi,"e the Son to be in hitIJ-
self whatsoever himself as God was
in himself; so that, as 81. Augus-
tine expresseth it, Genuit de se al-
termn se: ad
Iaxim. [vol. II. epist.
CLXX. .5.J .And therefore also <loth
Anastasius
inaita call the Son .ðfU-
TipwlTLV tnrolTTáufCJ)
Iv TtWTÓT1]TL cþú-
lTfW
, ...\nast. Sin. Iv óð'7yéi>.
GQ

84

Of tlte TJTord, or Son of God,

ART.

,,
here? so is the Son, l\latt. xviii.
o. Doth the Father
know all things? so doth the Son, John xxi. 17. Did the
Father lnake all things? so did the Son, John i. 3. Doth
the Father preserve and uphold all things? so doth the Son,
Heb. i. 3. Doth the Father forgive sins? so doth the Sou,
l\Iatt. ix. 6. Is the Father to be \vorshipped? so is the Son,
Heb. i. 6. Is the Father to be honoured? so is the Son,
John v.
3. No \Yonder then, if Christ, being in the fonn of
God, tkOltgltt it not robbery to be equal1L"itlt God, })hil. ii. 6: he
did not think he robbed God of any glory by saying hinlself
was equal to hhn. And thus the second thing is clear, that
Oltrist is rcery and eternal God.
Thirdly, this Son of God becalue very luau, so that he was
not nlore like to (to(l, yea, very God in his Divine, th:111 he
,,'as like to Illan, yea, very Ulan in his hUI11an nature; and as
he was begotten of the saIne substance with God the Father
fron1 eternity, so "'as he conceived of the saIne substance
with us lllen in tinlf>; and therefore is t.here nothing that
belongs to us as nlen but what he took upon hÏInself. Have
\ve a body? so had he, Heb. x. 5, 10. Have ,ve flesh and
blood? so had he, Heb. ii. 14. Have we hands and feet? so
had he, Luke xxiv. 39. Have ,ve a soul? so had he, 1\latt.
xxvi. 38. .L-\.re we hungered? so was he,
Iatt. iv. 2: and
,,"eary? so ,vas he, J ohl1 iv. 6: and hea,"y and sorro\vful? so
,vas he, l\lark xiv. 3S. Do ,ve gro\\r in stature and kuo\v-
ledge? so did he, Luke ii. 5Q. Do \ve die? so did he, he
ga ve up the ghost too, J ohl1 xix. 30. Thus was he in all
things teulpted like us, but only in sin, Heb. ii. 17. iv. 15. So
\vellluay he be called the man Cltrist Jesus, 1 Tim. ii. 5. 1 Cor.
xv. 21. and Ollrist Jesus the Son of 'J1'lan, l\latt. xxyi.2.
Fourthly, 'Ve have seen ho\" exrress the scripture is in
asserting hinl to be both God and Ulan; 110'" ,ye are to
inquire, whether he be thus God and Ulan in one Person or
in two. I nlean, ,vhether he be God in one Person and nlan
in another, or both God and lllan in the saIne Person. But
\ve need not make luuch inquiry after it, the scripture being
so plain and frequent in attributing to hinl two natures and
yet but one Person; in saying, that tlte JJTord 'was made jlesh

.J ohn i. 14. He did not take flesh unto hill1, but into hinl

II.

which U:({S illf1de cer!l .JI{I/l.

85

yea, he was J/t({c!e jleslt,; that is, he that ,vas as really a spirit
as God, becanle as really flesh as IUal1; not by p changing
hiulself into flesh, but by taking flesh into hill1self, to ll1ake
up one and the san}(
Person with hi Ins elf. Hence the saIne
Person who was in the forn
of God is said to have taken
upon hinl the fonn of a servant, Phil. ii. 6, 7. Hence also is
the Son of (1-0<1 said to be born of the 'T'irgin )1:1ry, Luke
i. 35, which could not bo unless the Son of God and the Son
of .:\1ary was the sanIe person. Hence it is also that we are
said to have but one
Iediat.or, 1 TinI. ii. :5; that is, though
our )lcdiator have t\\O natures, Jet being but one 1
er80n he
is but one )Iediator. And, to nalne no III ore, hence it is that
God is said to have purchased his Church with his own blood,
Acts xx. !28. \Vith the blood of the Divine nature? No, for
that hath no blood. 'Vith the blood of nlan, a distinct per-
son fnnu God
No, for then it could not be called God"s own
blood. .And therefore it cannot possibly be otherwise inter-
preted than to signify the blood of a Person who ,vas God
as well as n1an; who being God, and becon1Ïng luan, and
purchasing his Church with that blood hinu
elf assunl(
d with

p M1Jl)È cþavTauBfi!;
ÀÀoLwuBaL T
V
BfÓT7JTa fLfTa/3À1JBÚuav fis uápKa.
Basil. de humana Christi genera-
tione, [vol. I. p. 506.J OVK åÀÀO!;
yiYOVf rT]v uápKa Àaßwv, àÀÀ
Ó
(lVTÒ!; tJv IKaÀIJ1rTfTO TaVT[). .l\than.
cont. Arr, orat. [II. 8. vol. I. p.
476.J OVTCC> '}'àp fun p.fuíT1J!; efOV
K(lì àvBpw7rwv, efÒ!; tJv Kal åvBpw7r'o!;
\
\ \ rl-.. '
ÀÀ \
Y"YovCcJ!;, ou Tpa1ífL!; T1]V -pUULV, a a
B '
' "'rI,'
Ka fKUTfpa npo!; Ta ap.-pOTfpa ILfUL-
TfÚWV. Epiph. in .Anchor. [xliv.J

\nd there are many the like ex-
pressions to be met with in the
Fathers, intimating that his Divine
nature was not changed into the
human, but only the human taken
into the Divine: he did not lay
aside the one to assume the other,
but he assumed one to the other,
So that he was as perfectly both
God and man after, as he was God
and not man before his incarna-
tion. Semetipsum exinanivit, saith
St. Augustine, formam servi acci-
piens: non ergo formam Dei amit-

tens. Factus est ergo homo qui erat
Deus, accipiendo quod non erat, non
amittendo quoù erat. [Y 01. III. par.
ii.J in Joh. Tract. 23. [6.J Se-
me tip sum autem exinani,'it formam
sen'i accipiens: non ergo amittens
ill am seù accipiens istam. Eo modo
se exinaniens quo hic minor ap-
parebat, qui apud Patrem maneb8;t.
Forma quippe servi accessit non
forma Dei recessit. Hæc est as-
sumpta non illa consumpta. Ibid.
Tract. 78, [I.] Erat enim hu-
manæ naturæ proprietas; sed non
Dei forma jam non erat, quia per
ejus exinanitionem servi erat forma
suscepta. :K eque enim defecerit na-
tura ne esset; sed in se humilitatem
terrenæ nativitatis manens sibi Dei
natura susceperat. Hilar. de Trin.
1. 9. [51.J Tenet enim sjne defectu
proprietatem suam utraque natura.
.Et sicut formam servi Dei forma
non adimit, sic formam Dei servi
forma non minuit. Leo. epist. ad
Fla\'ian. [po ISO, 1.J

86

Of the TJTord, or Son of God,

AnT.

the hUll1an nature, luay justly be said to have purchased his
Church with his own blood. And hence it is
that to denote
his two natures in one Person he hath a nanle given hill1
,vhere they are both joined in one ,vord, IJ}l1}
anltel, Isa. vii.
14. which is truly interpreted God witl/' us,
Iatt. i.
3. In
the beginning of the word Inzmen
t, with 'US, there is the
hUlnan, at the end El, God, there is the Divine nature i1l1-
plied, and both in the saIne word, to
hew that though they
be two natures, yet one n:llue or word is sufficient to express
theul both, they both 111aking up but the sanIe Person. And
thus we see ho\v evidently it hath pleased the Inost high God
to unveil this great nlystery to us, clearly discovering, not
only that Christ ,vas begotten of hiInself, and so very God
froBl eternity; and that he ,vas born of a \VOll1an, and so
very nlan in tinle; but also that he ,vas and is both very God
and very luan in the very selfsame Person.
And ,vhat scripture affinns, reason cannot but subscribe
to: as, first, that the Son was begotten of the Father is
plain, otherwise he would not be a q Son, nor the other a
Father. Secondly, that he was begotten froln everlasting is
plain, otherwise he would not be God; God, as I have shewn,
being everlasting, both from and to eternity. But, thirdly,
that Jesus Christ is God, very God, is as plain as either of
the fonner. For as he could not be called a Son unless he
were begotten, so he could not be called Jesus unless he were
very God. For he cannot be caJled Jesus unless he brings
salvation unto men; but it is impossible for hiln to bring
salvation unto Inen unless hilnself be God. For wherein
consists the salvation which this Jesus was to procure for
us, but in bearing those punishments ,vhich were due frolH
God to us, and in perfornling that obedience \vhich is due
frolll us to God? No\v it is Ìlnpossible for one that is not
God to do these things for us.
To unveil this Inystery and the reason thereof more clearly,

q Etenim si Filius est, natus est; esset; Ibid. Tract. 22, [14.] Pater
si natus est, ab iUo est de q,uo natus autem non est.. si non habet Filium,
e:st. Aug. [vol. III. p. ii.J in Joh. et Filius non est, si non habet Pa..
Tract. 20. [R.] Seù non est de se trem. Iùiù. Tract. 29. [5.]
Filius. Si de se esset, Filius non

II.

'IJ}ldch was Jltade 'ver!! .L11att.

87

\ve nUlst consi(ler that there be two things wherein luan
standeth indebted unto God: firRt, he owes hilll obedience
to his precepts; secondly, satisfaction to his justice for his
disobedience. The first is the principal debt, the other
accessory, proceeding frOin the forfeiture, as it were, of the
bond and breach of the covenant, wherein lllan was obliged
to the l)aYIllcnt of the fonner. But man in Adam proving
bankrupt becalne non-solvent, unable to pay either; and
therefore, unles:s there be SOllIe person found out that is
willing to undertake, and is able to perfonn, tho. office of
suretyship in paying of both these debts for hi In, he can
expect no other than to be cast into prison, and not to
COllIe out thence till he hath paid the uttennost farthing,
,vhich hÏInself can never do. The principal debt of obedience
he can never pay, because he is become a sinner, one whose
actions are all rebellion and disobedience: the accessory he
can never pay, it being iInpossible for a finite creature to
nlake cOlnplete satisfaction to infinite justice.
And as Ulan hinlself cannot, so neither can any person
who is any way inferior unto God pay these debts for hini.
First, None but one that is equal to God can perfonll obe-
dience for 111an; because everyone that is any way inferior
unto God depends continually upon hinl, and therefore is
bound to do whatsoever it can do for God upon its own ac-
count; it being Ï1upossible for a creature to perfOrIll 1110re
to God than itself is bound to do. And every creature being
bound to do for itself whatsoever itself can do for God, no
creature, that is, no person any way inferior to God hÏInself
in his essence, can perform obedience for any other persons
but itself. 'Vhereas we nlust have one to undertake for us
who is bound to pay nothing for hinlself; and therefore one,
all whose obedience nlay justly be set upon our account, and
be reckoned as perforuled in our steads and upon our ac-
count. And such a per
on as this is we can nowhere find
out, unless it be al1l0ng the Persons of tho glorious Trinity;
every ono of which is perfectly God, and therefore none of
thetll i
bound to ,,10 IHore than tho other, but whatsoever he
cloth which the other <loth not Illay justly Le accounted as a
work of supererogation; and therefore, without violation of

b

vi the lV(JI'd, UI'
Ult ul God,

ART.

justice luay be inlputed to others, and others nuty be ac-
counted as obedient by it. By which Ineans such a I>erson,
and none but such a I=>erson, can perfonll that obedience,
and so pay that debt to God for us which is due fronl us
to God. And as none but one that is equal to God can
perfornl obedience for us, so neither can any but such 3
I>erson l1lake satisfaction to the justice of God for our dis-
obedience to his laws. For that satisfaction cannot be luade
otherwise than by bearing the punislllnents that are due fronl
God to luau, for the sins that are conunitted by nlan against
God: which sins, being conlnlitted against an infinite God,
cannot but deserve infinite punisllluents, ,vhich all creatures,
in that they are creatures, and so finite, are both unable and
incapable of undergoing. A nd therefore as there is none but
one that is God, coequal with the }1'ather, can perforul obe-
dience to Goers precepts for our souls, so neither can any
but one that is coequal with the Father Inake satisfaction to
Goers justice for our sins. And so if Christ be our Jesus and
Saviour, he lTIUst of necessity be God.
Fourthly, That he is nI
Ul as ,veIl as God, reason concludes
fi'Olll the sallIe prenIises upon which it builds his Godhead:
for as he could not be our Saviour and
Iediator unless he
were God, so neither could he be the Saviour of us unless
he ,vas a l11an like to us. So that he HUlst be lnan as well
as God, or Goel-Iuan, in order to hisr 11lediating betwixt Clod

r That Christ, not as God only
and not man, nor as man only and
not God, but as both God and man,
or as God-man, is our Mediator, to
satisfy and intercede for us, and so
that he must be both in order to
his being our
Iediator, the Fathers
often inculcate; Ov '}'àp fLóVOV tJ1Táp-
XWV SfÒ
'KÀ
BT} fLEUí.TT}
, 7Té;)
'}'àp
åv 'fLEUl'uVUEV
fLîv Kaì SEOO fLT}
fV
."
, " ,
" r L \
EXWV T}fLETEpOV; E7TEL OE WS' SEOS' UVV-
ij7TTat Tcê 1TaTpì T
V aVT
V fXWV '
OV-
uíav' WS'
i åvBp(.J1TOS'
fL'iv, ,

fLé;)JI
, .,'\, ß ' -
''I. ,J,. ,

yap E I\a E TT}V TOV OOVI\OV fLOP't'T}V fL-
KÓTWS' p.fulTT}r WVó/-LmTTaL, UVVá7T'TWV
'v lavTcê Tà
tE{TTOOTll, Tll ;VÓT1]Tt TOOV
,1,.' B ' '\.' " B '
'f1VUEWV EOTT}Tor I\f'}'W Kat av PW7T'O-
TT}Tor, Theodor. Dial. 2. c. 5. [vol.
IY'. p. 56.J 015Tl.> '}'àp ;UTt p.EuITT}

SEOÛ Kuì àvBpcð7Twv eEÒ
cðv Kaì llv-
B ,
, \ ,J,.'
pW7Tor '}'E'}'ovwr, ov Tpa7TEL
T7}V ,/-"v-
UtV, åÀÀà KaB' ;KáTfpa 7T'pòr Tà
å/-LcþóTEpa /-LfUtTfVWV. Epiphan. in
Anchorat. [ xliv.] Revera hOlno
salvari non potuit, si vel S118Ceptor
hominis naturaliter venlS Deus non
fuit, vel in veri Dei susceptione ali-
quid hominis defuit. Fulgent. ad
Thrasimundum, lib. I. [c. ii.] Dum
redemptionis commercium gerere-
tnr, pleno \yeroque homini plenum
verumque Deun1 decebat uniri. Ibid.
lib. Ill. [c. ii.] SEÒ
åvBpw7T'ce ;vw-
BElr 'un p.EuíT7}S' SEoiì Kaì åvBpw7T'CI,)JI,
Ó aVTòS' eEòr Kaì ð.vBpw7Tor. Athan.
[vol. II.] de Trinit. Dial. 5. [18.]
"E
Et '}'àp TÒV p.EuíT1]V eEOV TE Kaì ÙV-
OPW7TWV
tà TryS' ì
íaS' 1T'pòS' lKåTfpOV

.

II.

u:ltich u:as JJbade eel,!! Jlan.

89

and Blan. He Blust be Ulan, that he Ina)" be capable of
being bound for us; as well as God, that he Illay be able to
pay our debts, It was nlan that stood engaged in the cove-
nant, and therefore IHa11 HUlst perfonl1 the conditions of it.
Neither is it only reasonable, but absolutely necessary, that
Christ should be 111an as well as God, in order to his redeeul-
ing us frol11 prison by paying our debts for us: for as he
could neither perforlll obedience, nor satisfy justice for us,
unless he were God as well as man; so neithf'r could he do
either of these things tor us, unless he ,vas nlan as well as
God. First, If he \YaB only God, he could not perform any
righteousness for us, which by iInputation Inight be laid upon
us. For God in hiulself is the luaker of the laws, and there-
fore in himself cannot be subject to theill. Especially, not
upon the account of luan, because the laws were 1llade for
Illen; and therefore luan cannot be accounted righteous by
any other righteousness than what is perforuled by Dlan. The
fallen angels were not accounted righteou
by the righteous-
ness of Christ, because he was a luan, not an angel, that did
perfonu it: so neither could luan be accepted as righteous by
it, if he had been God only, and not Ulan. Secondly, As he
could not pay the principal, so neither the accessory debt for
us., unless he be Juan as ,veIl as God, For without shedding
of blood there is no ren1Ìssion of sins: nor, therefore, any
satisfaction to justice: sins could be pardoned, if justice might
be satisfied any other ways, the remission of sins necessarily
following upon the satisfaction of justice. "'hereas, it is

OìKHÓT1JTO

l
cþLAíav Kal ÓP.ÓVOLUV
TOV
àP.cþOTipovS" uvvayayÚv, Kaì. e
cê
p.;v 1rapaurijuaL TÒV åv8pW1rOV, àvep
-
íïOL
ð
yvwpíUaL TÒV e
óv. Iren. 1. 3.
[ ] .
' , .
'
c. 20. p. 2 I I. 0 UE fL
ULTTJ
o'Pn-
AEL àP.cþOTipotS" KOLVWVÚV Jv lUTL ,.,.
-
UíT'7
. fLEulTOV yàp TOVTO lun rò
r
" 1''''' ,
EKanpwv
XOfLEVOV wv EUTL fL
ULT'7

KOLVWVEîv. làv ð
TOV p.Èv lvòS" lX1JTaL,
TOV ðÈ lvòr à7rEUJ(OLVLUfLÉvor il OVKÉTL
fLHríTTJS" lUTí.V. d rolvvv fL
ÊX
TaL T

TOÛ 7IaTpÒ
lþvu
w
OUK ÊUTL fL
uíT1JS"
àA^' à7rEUXoíVLUTaL. Chrysost. in I
ad Timoth. horn. 7. [IV'. 2j6. 3
L]
"Av8pw1ror OUK tzv lyÉV
TO fL
uí.T1JrJ
;
fL yàp Kaì TciJ eE
ðLQ^iy
uBaL.

e
òS" OUK âv lyÉV
TO fL
ulTTJ
. ou yàp
tzv lðÉ
aVTo aUTÒV ofr lP.EUíT
VUEV.
Ibid. {277. I.J Inde et mediator
Dei et hominum, quia Deus cum
Patre, quia homo cum hominibus.
:K on mediator homo præter dei-
tatem; non mediator Deus præter
humanitatem. Ecce mediator, di-
vinitas sine humanitate non est
mediatrix; humanitas sine divini-
tate non est mediatrix: sed inter
divinitatem solam et humanitatem
solam mediatrix est humana divi-
nitas et divina humanitas Christi.
Aug. [v?l. Y.] de ovibus, c. 12.
[Sere XlVII. 20.]

HO

Of tlte JVorcl, or Son of God,

ART.

ilnpossible for one that is only God to shed blood, or bear any
punisluuent whatsoever: he cannot
he(l bluod, because he
hath none to shed; nor bear any punisluuents whatsoever,
whereby the justice of God could be satisfied for the sins of
111cn. For God is a pure Act, and by consequence ullcapable
of any suffering or passion, as I have shewed before. And
therefore if he was God only, and not luan, he could not
suffer any thing whereby to satisfy: as well as if he ,vas B)[t11
only, anù not God, he could not satisfy by his sufferings s.
Unless he ,vas a 1l1an as well as God, he could not suffer; and
unless he was God as well as lllan he could not satisfy. J f he
,vas nlan only, his satisfaction could not be sufficient for God;
if he was God only, it would not be suitable for luan. And
therefore to nlake
1Ínl capaùle of suffering for ll1en, and able
to satisfy God, hiulself must be both God and nlan. And not
only so, but,
Lastly, He nlust be both God and Jl'tan in one l
erson:
otherwise he would be as far froln being our Saviour as if he
was Ulan only and not Gud, or God only and not IUan. !\Ian
can suffer, but he cannot satisfy; God can satisfy, but he canllot
suffer: and therefore if he was God in one Person, and Ulan in
another, he luight suffer in one and satisfy in another, but both
suffer and satisfy in neither. TIut for the nlaking of his suffer-
ings for nlcn sati
factory to God, it is necessary the Person
that suffers should be the saBle with him that satisfieth: for
it is upon the union of these two natures in one Person that
the value and satisfactoriness of his sufferings depelldeth. lIe
therefore by hi
sufferings nlade satisfaction, because the sallIe
Person t.hat suffered was God as ,yell as nlan. And hence it
is that the properties of one nature are often t COlllluunicated

s cOpâS" Kal ùKovnS" TÒV avròv éJ.p..a
e
ÒV Kai dvBpcv7rov. d yàp 8EÒS" p..óvov
'" "'" -,)-
1]V, 7TCc>S' eTrmTX
; 7TCVS'
(T'TaVpOVTO';
Kai à-rrÉBvTjUKEV; åÀÀórpLa yàp Tavra
8EOV. Kai Eì d.VBpCV7TOS' p..óvov, 7TWS"
òLà 7TáBovr lví.Ka, ffTCV(EV, l(Cc>07ToLfÍ ;
Tavra v7Tip /{VB[JCV7TOV ;v, Athanas.
[vol. fl.] Orate de uno Christo, [po
5 I.] El p.óvov ãvBpcvrrnS' ó XpLurùr
I .,..
I J-.' , ,

OVK av EUCð!:.EV rov KOUp..OV. KaL H
/-LÓVOV 8EÒS" OVK (ZV Òtà 7TáBovS" fUCV-
CEV' ;Karipa ÒÈ Xpturòr Kaì 8fÒS' lIpa'

lurl Kaì lIvBpcv1ror. Id. dialog. de
S. Trinit. ]. V. [18. p. 53!).] Kal
vvv EVYVCVp..óvCc>S'. åváYKTj yàp rcê 7Tá-
Bn àvBpcv7TórT}Ta V1rOKE'ìuBat, Kai or1}S'
(cvqs- B
ó17Jra
yÚuBaL. OVTÈ oJv
lCCc>o1roín p.
&v 8fÒS', OVT; f7raUXW
· , ,.,. " B 'r/-..'
fKOVULCVS- p..YJ Cc>V av pCV7roS" ap..,/-"orfpa
òi XpLurùs-, Kai f7TaBEV Kai l(cvo-
7Toí.H. 8HìS' t{pa ÈUTi Kul d.vBpCi>7ror.
Ihid. [19.]
t Per indissolubilem nriÍtatem
Verbi et carnis omnia quæ carnis

II.

ll'kicl/i was IIlade 1:tJ/'!J JIa'ft.

91

to the other; because, though they be two natures, they be
both united in one Person. So that though we cannot say
that either the Goùhcad suffered or the 111anhood satisfied,
) et \Ye nla)' say God both suffered and satisfied, or Inau both
satisfied and suffered; because, whether \ve call hin1 God or
Ulan, still both natures are ÍUlplied; so that he that is
God is 111an as ,veIl as God, and he that is man is God
as well as 111an. Hence, I say, it is, that his sufferings, as
they were suitable for BIen, so were they sufficient for God;
for though hilS Godhead did not suffer, Jet he that was God
did
uffer; and though his luanhood did not satisfy, Jet he
that was man did. ""-hereas, if he had been God in one l>er-
son and Ulan in another, his sufferings would have been only
the sufferings of Inan, and so not satis-n
tCtory to God; and his
satisfaction would have been only the satisfaction of God,
and so not suitable for nlan. "Thich things being considered,
as we cannot, yea, dare not deny hÏ1n to be both God and nlan,
so we dare not but believe hiln to be both God and Ulan
in vne and tlte san
e Persoll: u that as the soul and Lody
united together lliake one nlan, so do the Di'Tine and lullnal1
nature luake one 9hrist and
lediator, blessed for evermore.
And this hath been the doctrine of the Church of Christ in
all ages. As, first, That the \V ord ,vas begotten of the Fa-
ther, and that froln everlasting. Justin AIartyr expressly:

sunt ascribuntur et Yerbo, quomodo
et quæ Verbi sunt prædicantur in
carne. J esum vero et Christum et
Dominum in\Tenimus sæpe ad utram-
que naturam referri; ut est illud,
Unus Dominus noster Jesus Christus,
per quem omnia. Et iterum, Si cogno-
vissent, nunquam Dominum gloriæ
crucifixissent. Origen. in Rom. 1.
1. [6. vol. IV. p. 467.] Ac per hoc
propter is tam unitatem personæ in
utraque natura intelligendam et Fi-
lius hominis dicitur descendisse de
cælis, quamvis sit ex ea quæ fuerat in
terra Virgine assumptus; et Filius
Dei dicitur crucifixus, mortuus et
sepultus; quamvis hæc non in divi-
nitate ipsa qua est unigenitus Patri
coæternus; sed in naturæ humanæ
sit infirmitate perpessus. .Aug. [vol.
VIII. p. 629.J contra serm. Arrian.
c. 8. [init.] Hanc unitatem personæ

Christi J esu Domini nostri sic ex
natura utraque constantem, divina
viz. et humana, ut quælibet earum
vocabulum etiam alteri impertiat, et
divina humanæ, et humana divinæ
beatus ostendit apostolus, &c. Ibid.
Åtà T
V àKptß
ivóT1jTa rij
U 1rpOU-
X1jcþBfíU1j
uapKò
Kal 1rpouXaßo-
,.."ÉVT}
BfÓT1}TOS" àVTtp.fBíuTaTaL Tà
òvó,.."aTa, &UTf Kul TÒ àvBp&J1rLVOJl T6>
B ' " B '" -
B '

fLOO, Kat TO fLOJI TOO aJl pOO1rtJlW KaTO-
Jlo,..,,&(fuBat. Greg
r. Nyssen: Epist.
ad Theoph. ["01. III. p. 265.] V. et
Leon. epist. ad Flavian.
11 Sicut enim unns est homo
anima rationalis et caro; t:;ic unus
est Christus Deus et homo. Aug.
[vo1. III. par. ii.] in Joh. 'fracto
7 8 . [3.] <!2U7rfp '}'àp tux
XOYtK
Kat
(]'àp
fis IUTLJI c:.JlBpCiYiTo
, oÚTwr 8(ò

KUì. t:JI(JpW7rO
fr
Ian XptaTór. .Atha-
nas. in symb. [vol. II. p. 729.]

92

OJ'the J J""'ord, OJ' Son of God,

AnT.

x .
But the \V ord of 'VisdoJlI testifies this unto IHe, he being
(}od hilliself, begotten of the Father of all things; being also
the ,V ord, and the ,visdolll, and the strength, and the glory
of hini that did beget hinl." And again, Y" '7' ou understand,
oh hearers, if you attend, that the \vord holds forth, that
this offspring "as begotten of the Father before all creatures
,vhatsoever; and that he that ,vas begotten is another in
nUlllber fron1 hinl that did beget hinl, everyone ,viII confess."
..And Athanasius begins the exposition of the Christian faith
thus z: ,,'\tV e believe in one unbegotten God, the Father AI-
luighty, Blaker of all things, visible and invisible, who hath or
hilllself ,vhat he is; and in one only-begotten ,V ord, the' Vis-
dOlll and the Son, ,vithout beginning, and frOIH everlasting,
begotten of the Father.'') And so St. Hilary: a" The Son is
frolll hilli who is the :Father. The only-begotten froBI the
unbegotten: the offspring frOlTI the parent: the living froBl
the living. As the Father hath lite in hiulself, so is it given to
the Son to have life in hiulseif. Perfect of perfect; all of all,
\vithout division or scission; because one is in the other, and
the fulness of the Godhead in the Son. Incolnprehensible of
incoluprehensible; for none kno,v their Ininds but one an-
other. Invisible of invisible; because he is the inlage of the
invisible God: and he that seetl" tIle Son seetl" t/
e Father also.
One of the other; because they are :Father and Son: not as

x I\IapTvp
an
; p,Ot Ó Xóyo
TijS"
rJ".' ., of< ?
e ' "
UO'f'LaS" aUTOS- CÙV OUTOS" 0
OS" ærro
TOV 1T'aTpbS- Té;JV 6ÀCJJV y
vVTJB
ì.S", Kaì
À ' 'rJ".' ,
, ,
OYOS', KaL UO'f'La, Kat uuvaIlLS", Kat
()ó
a TOV y
vv
(]'aVTOS- V1T'cípXCùV, J llS-
tin. Dial. cum Tryphone, [61.]
y NOÚT
, G> àKpoClTaì.,
l y; Kaì. TbV
lJOVV 1T'pouix
n, Kaì ÖTL y
Yfvvijueat
V'7rb TOV 1T'aTpbS- TOVTO TÒ yivlJ1]p.a 7rpÒ
1T'cÍVTCùV Ú7rXooS" TooV KTLup.áTCJJV Ó Xóyo

f'

ÀOU, Kaì. Tb y
VVWP.fVOV TOU y
vvoov-
TOS" àpLBp.éè ;T
pÓV ÈUTL, 7Tâ
ÔUTLUOVV
óp.oXOY
(],
IÆ. Ibid. [129.]
z nLUTfVOP.
V
ì.S" Ëva à y ivV1JTOV
e
bV, 1T'aTipa 1T'aVTOKpáTopa, 1TávTCJJV
1TOL1]T
V ópaToovTf Kaì àopáTCJJV, TÒV
" '","'
^ \ l' . ,.,
{XOVTa a'f'
aVTOV TO
tvat Kat
LS-
., - " ' rJ".""

va P.OVOY
V1] AOYOV, UO'f.WV, VLOV,
K
TOV 1T'aTpòS' àvápxwS' Kaì àïðíCùS' y
-
y
vv1]llivov. Athan. in expos. tid.
[vol. I. p. 99.]

a Est Filius ab eo qui Pater est,
unigenitus ab ingenito, progenies
a Parente, vivus a yivo. 'Gt Pater
habet vitam in semetipso, ita et Fi-
lio data est vita in semetipso. Perfec-
tus a perfecto, quia totus a toto;
non divisio aut scissio, (luia alter in
altero, et plenitudo divinitatis in
Filio est, Incomprehensibilis aù
incomprehensibili; novit enim ne-
mo nisi invicem. Invisibilis ab in-
visibili, quia imago Dei invisibilis
est, et quia qui vide! FiliUln 'l-,idet et
Patrem. Alius ab alio, quia Pater et
Filius. N on natura Divinitatis alia
et alia, quia amho unUffi. Deus a
Deo, ah uno ingenito Deo, unns
unigcnitus Deus. !\ on dii duo,
ed
HnllS ah uno; non ingeniti duo,
quia nattas est ab innato. Hilar. de
Trin. lih. II. [11.]

II.

1,./tiC/ÌJ teas 1uade very .Jla1t.

93

if the nature of the Divinity was one and another, for they are
both the 8:11ne. God of God; of on
unbegotten (}o<l; onp
only begotten God. Not two Gods, but one of one: not two
unbegottens; for one is begotten of the other unbegotten.'"
And again: b" Therefore this unbegotten God did of hinlself
before all titHe beget his Son: not of any subject lllatter
for
a11 things are by the Son; nor of nothing, because of hiu1self
he begot his Son."" .And St. Augustine: c" The ".,. ord of G-o<l
was always with the Father, and always the ",.. ord
and
because the ,,-.. ord, therefore the Son. He wa
always there-
fore the Son, and always equal; for he is not equal by growth,
but by birth. "Tho was always born of the Father, the Son
God of God, coeternal of eternal. The Father is not God
of the Son, but the Son is God of the Father; therefore did
the Father by begetting of the Son give hin1 to be God; by
begetting of hÏ1n gave hÏ1u to be coetcrnal with hilllself; by
begetting of hilll gave hinl to be equal with hilllself."'''
And as the J1'athers speak of the Son's being begotten fron1
eternity of the Father, so do they 111uch contend for his being
'(erg and etèrnal God, of one substance 1cith the FatheJ
. As
Ignatius: d" If anyone saith there is but one God, and con-
fpsscth Christ Jesus, but thinks the Lord to be a bare nlan,
and not the only-begotten God, the ,visdom and word of God,
but thinks that he consisteth only of soul and body; such a
one is a serpent, preaching deceit and erl'or to the destruc-
tion of luen." ....-\.nd Justin
Iartyr, having disputed long ,,,ith
Trypho the Jew, at the length says, e" And that Christ, who

b Hie ergo ingenitus ante omne
tempus ex se Filium genuit, non ex
aliqua subjaeente materia, quia per
Filium omnia; non ex nihilo quia
ex se Filium. Ibid, 1. III. [3.J
c Yerbum Dei semper cum Patre,
et semper 'Terbum; et quia verbum,
ideo Filius. Semper ergo Filius et
semper equalis, X on enim crescendo
sed nascendo equalis est. Qui semper
natus est de Patre Filius, de DeoDeus,
de æterno coeternus. Pater autem
non de Filio Deus, sed Filius de Patre
Deus. Ideo Pater Filio gignendo
dedit ut Deus esset; gignendo dedit
ut sibi coeternus esset; gignendo
dedit ut equalis esset. Aug. ['.01.
III. par. ii.J in Joh. Trac't. 48. [6.J

d 'Eàv TìS' ÀfYr/ p.Èv Êva 8EÒV óp.o-
Àcryñ òÈ Kuì XPLUTÒV 'I1]uovv, VLÀÒV
òÈ åv8pW7TOV EivaL vop.í.(Tj TÒV KÚpLOV
ovXì 8EÒV p.ov?rEVij, Kuì uocþí.uv, Koì
Àó')lov 8EOV àÀÀ ÈK vvxijS' Kaì u
p.a-
TOS' UVTÒV póvov ElvaL vOfLí.(Tj, Ó TOL-
- ".-1-. · , ., ' À '
OVTOS' O'f'LS' fUTLV uñaTTjV Kat 7T aV1/V
KTjPÚTTWV È7T' cÌ7TwÀdq. dv8p
7TWV, Ig-
nata Epist. ad Philadelph. [po 101.]
e Kuì õn KúpwS' t>v Ó XPLUTÒS' Kaì
8EÒS', 8EOV ví.òS' Ú7råpxwv, Kuì òl'vá-
pH cþaLvóp.EVOS' 7TpÓTEpOV WS' cÌVljp,
Kaì /fY}'fÀVS', Kuì Èv 7TVpÒS' òót!l WS'
Èv 'ljj {::Jc1Tce 7Ticþav'Tlu, Kuì È7Tì T
S'
KpÎ.UEWS' TijS' ')IE'}'EV1]P.ÉV1]S' È7Tì
óòopa
cÌ7fOÒÉÒHKTlU Èv 7TÓÀÀOLS' ToîS' dp1]p.É-
VOLS', Justin. Dial. cum Tryphone,
[128.]

94

Of the TTTord, or Son of God,

ART.

is the Lord and God, being the Son of God, and having ap-
peared before in po\ver as a man and an angel, both appeared
in the glory of fire, as in the bush, and in the judgln
nt that
fell upon Sodoln, is abundantly proved by ,vhat hath been
said." And so Tertullian f: "Neither are ,ve ashnnled of
Christ, seeing it delights us to be judged and condelnnerl for
his sake. Him ,ve have learned to be born of God, and being
born, to have been begotten, and therefore to be the Son of
God, and called God fronl the unity of his substance;" viz,
being of one essence or substance with the Father. And this
is that which Athanasius so confidently affinns through all
his,vorks: I shall produce only one place. \Ve believe Christ
to be "g OnInipotent of oll1nipotent; for ,vhatsoever the Fa-
ther rules and governs, that doth the Son rule and govern
too. Perfect of perfect; in all things like unto the Father:"
But for this ,ve have a ,vhole synod of Fathers, the first
general council that ever was, express and clear, having eleli-
vered their lnind concerning this particular in these \vol'ds :
h "\V e believe in one God Alnlighty.. l1Iaker of all things
visible and invisible; and in one Lord Jesus Christ, the Son
of God, begotten of the Father, the only begotten; that is, of
the substance of the Father. God of God, Light of Light, very
God of very Goel, begotten, not luade, of the saIne substauce
'with the Father," or of one substance \vith the Father, as the
convocation that cOlnposed these Articles expressed it. l\'"ei-
ther ,vas this council the first that used the phrase of one sub-
stance witl" tlw Fatlwr, for \ve see Tertullian using of it long
before; and Athanasius saith, that it was not i invented by the
council, but taken out of the Fathers that lived before thenl.

f Neque de Christo erubescimus
cum sub nomine ejus deputari et
damnari juvat. - H unc ex Deo
prolatum didicimus, et prolatione
generatum, et idcirco Filium Dei et
DeuIn dictum ex unitate substantiæ.
Tertul. Apol. adv. gentes [cap. xxi.J
g IIavToKpáTopa lK 1ravToKpáTOpO
'
7rávTrov yàp 6>V If.PXH Ó IIaT
p Kaì Kpa-
TÚ, åPXH Kaì. Ó viò
, Kaì. KpaTÚ' ÖXO

'é tf"\'" - ,,/ A h

ç O^OV, op.owr TCf 7TaTpL cùv. tan.
in expos. fid. [yol. I. P.99.J
h IILUT
ílOfLfV fÌ
;va S
òv 7TaTÉpa
7rUVTOKpáTOPU, 7TllvTCùv ópaTúw TE Kaì
" \'"''''
aopllTWV WOLTjTTjV, KaL EL
TOV fva

Kvpwv '!Tjuovv XPLUTÒV TÒV viòv TOV
SEOV, "Y
Vv
8fvTa lK TOV 7TUTpÒ
, P.o-
Jlo'Y
v
, TOVTÉUTLV lK T17
ovuía
TOV
\ e \'
rk- , rk
7TaTpo
,
ov EK SEOV, 'f'Cù

K 'f'ro-
TÒ
, e
òv àXTj8LVÒV lK SEOV cìXTj8L-
vov, YEvvTj8ÉVTa ov 7TOLTj8ÉvTa, óp.oov-
uwv Tcp 7TaTpl. Concil. Nicæn. in
symb. [Athan. Ep. ad Jov. 3. vol. I.
p. 781.J
i oí
f l7TíUK07TOL oVX ÉavToîr
{/-
, \ ,\' é ',\ '\ ., ,
pOVTE
Ta
^EçfL
a^^ EK 7TaTEpCùV

, , , f'/

EXOVTH TTjV p.apTtlpLaV OVTCùS' eypa-
..,- '" ",..,
",av. E7TL<TK07TOL yap apXlIWL wpo
lTÚW l'Y'Yv
7TOV ÉKUTÒV TPLáKoVTa Tijr
p.
ycÍÀTjS' (pCùp.ij
, KUì. Tij
,jp.ETÉpa

II.

which iJ'as 'made verl/ lfI an.

95

'Ve have seen how express the Fathers are in avouching
Christ to be God, and truly they are as express too in
averring hin} to be Ulan. As Ignatius k: "
Iary did there-
fore truly conceive a body, having God inhabiting in it; and
God the ,V ord was truly born of the 'Tirgin, clothed with a
body of the like pa!':siolls with us. He ,vas truly conceived in
the wonlb, who formeth all men in the ,yonlb, and Inade hÌln-
self a body of the blood of the Virgin only, without the help
of Ulan. He was carried in the womb the set tinle that we are,
and ,vas truly born as we are." ...-\nd so Athanasius 1: "Rut
on the other side, when once the "T ord '''as born of
Iary in
the fulness of tinle, to take away sin, (for so it pleased the
Father to send his Son. 1ìlade of a 'lComan, made undep tlw laiD,)
then it is written, that taking flesh he beca111e 111an, and in
that suffered for us, as Peter said; for Christ (saith he) suf-
fering for us in tl1f
flesh, that it 111ight be evident, and aU
luight believe, that being God froln eternity, and sanctifying
whom he caIne unto, and disposing all things according to thp
will of the Father, at the last he becall1e nlan for us. And the
Godhead, as the Apostle saith, dwelt in the flesh bodily, which
is all one as if ,ve should say, being God he took to himself a
body, and using that as an instrlunent becalne Illan for us.'!'1
And again: m" For the body which our Saviour had of

''\ ,/,. , " ,
1I'O^EW
, ypa-povTE
'!JTtauaVTO TOV

1I'oí1]p.a XiyovTa
TÒV víòv Kal p.
óp.o-
OVULOV TciJ 1raTpí. Athanas. in epist.
ad Africanos episcopos, [6. vol. I.
p. 89 6 .]
k ' A^1]Bw
TOí.VVV lyÉv v 1]uE Mapía
uoop.a 8EÒV lVOtKOV lxov. Kaì àX1]8w

ÈyÉVV1]8E ó 8EÒS' Xóy(}S- ÈK T
S- 7rap8;-
JlOV, uwp.u óp.oW7ra8f

p.'iv
P.cþtEUP.É-
J10
. àX1]8w
yÉYOVEV Iv P.
Tpf} ó 7ráv-
TaS' àv8pw7rou
lv P.
Tpf}
ta7rXáTTWV,
Kaì È7rOí.1]UEV ÉavTcê uwp.a ÈK TOV T
S'
wap8ivov a'íp.aTo
, 1I'X
V öuov t{VEV
r '\' 't" · ,/,.' 8 . ,
op.tMa
avupo
. EKVO-pOp1] E (C)
Kat

p.EÎ
XPÓVWV 7rEptÓ
Ot
, Kaì àX1]8w

ÈTiX81] 6>S' Ka

p.Ú
. 19nat. Epist. ad
Trallianos, [po 76.]
1 ., OTE
È ÈK Mapía
È7rE

P.1]UEV
êf.v8pw7rO
éhra
È1rì uvvTEXEí.g. TWV
alwvwv E1S' à8iT1]UtV ri}s- áp.apTíaS'.
OÜTW yàp EU)OK
uaS' Ó rraT
p l1rEILV!
TÒV ÉavTov ví.òv YEVÓP.EVOV ÈK YVVat-

KÒS-, YEVÓP.EVOJl tJ7TÒ vóp.ov, TÓTE Eip1]Tal.
ÓTt uápKa 7rpouXaßwv YEyiv1]Tm âv-
BPW1TOS', Kal Èv TavT'!J 7rÉ7rOV8EV V1TÈp

p.oov, W
EL7rEV Ó nETpÒ
, Xpí.UTOV
OÐV 7raBÓvToS' V7rÈp
P.wv uapKì, ïva

EtXBfj, Kaì 7ráVTES' 7rLUTEVUWP.EV ÕTL
cÌEì 8Eòr ctv Kaì áytá(wv 7rpÒ
o-ÙS' ÈyÉ-
VETO,
taKoup.wv TE KaTà Tò ßovXT}p.a
TOV 7raTpÒr Tà 7ráVTa, VUTEpOV Kaì OL'

p.â
yiYOVEV ãv8pw7rO
' Kal uwp.aTt-
- ",/,. . ' A ' '\ '
KWS', WS-
1]UtV 0 7rOUTO^OS-, KaTCfK1]-
UEV "ÍJ 8EÓT1]S' Èv Tfi uapKì, LUOV TciJ
cþávm, 8EÒS' <tv iðwv lUXE uÚJp.a, Kaì
TOtr; c:> xpwp.fvm' òpyáv,:> ãvBpw7roS- yÉ-
YOVE
t'
p.â
. Athanas. contra Arian.
[Orat. Ill. 31. vol. I. p. S80.]
m ' A 8 ' ",/,. , ,.
V PW7rLVOV opa
VUEt TO EI{
Mapí.aS' KaTà Tàs- 8Eí.a
ypacþà
, Kaì.
àX1]8LVÒV ;v TÒ uwp.a TOV UWT
pO
.
àX1]8LVÒV
È
v È7rEì TavTòv
v T

P.E-
, ·
'\,/,.' , ( - · l\ Jf ' ld
TEpCf. aUE^
T) yap TJp.wv 1]
apta. .
Epist, ad Epictetum, [7. p. 9 06 .]

96

Of tlte JJTm'd, OJ' SOU of God,

ART.

l\fary, according to the Divine scripture, was by nature a
hlunan and a true body. It was a true one
because it was
the saIne with ours, for
lary was our sister."
And as for the last thing, that Christ is botl" God and
11Zan in one Person, the saIne Father is clear: n" Christ is
but one Person, conlPounded of God and the hlunan nature.
as every COl1llnon l11an is of the aninlal and rational part.'"
And St. Augustine: 0" Neither because he said (by the obe-
dience) of one l11an did he separate God, because he bècalTIP
l11an; because, as I have said, and it is to be observed, he is
on
Person. For he is but one Christ, the Son of God froBl
eternity by nature, and the Son of 111an "Thich in tillle ,vas
assluued."

gain, p" Let us ackno,vledge a twofold substanc

in Christ, to wit, the Divine in which he is equal to the
Father, and the hilluan in which the :Fa ther is greater than
he. But both together, Christ is not two but one; lest God
should b
a quaternity, not a Trinity. For as the rat.ional
soul and body are one nlan,
o is God find luan one Christ."
I shall conclude this ,yith that excellent passage of St. Chr)'s-
ost0111e; q" \Vhel1 thou hearest of Christ, do not think hilll
God only or D1a.!1 only, but both together. For I kno,v Christ

n XpLUTÒ

V 1TpÓUW7TÓV
UTL uvv-
TEBÈv ÈK ÐEOV Kuì àVepW7TÓTrJTO
, 6>

1T"â
t:VBpW7TO
Ó KOLVÒ
ÈK ,c:,ov Kuì

OYLKOV. Id. de Trin. Dial. 5. [24.
vol. II. p. 536.J
o Nee quia dixit hominis separavit
Deum, quia hominem assumpsit:
quia sicut dixi, et "aIde commen-
dandum est, una persona est. Ipse
namque nnus Christus et Dei Filius
semper natura, et hominis Filius qui
in tempore assnmptus est. Aug.
[vo1. VIII. p. 629.] contra serm.
Arrianorum, c. 8.
P Agnoscamus geminam substan-
tiam Christi, divinam viz. qua æqua-
lis est Patri, et humanam, qua major
est Pater. Utrumque autem simul
non duo, sed unus est Christus. X e
sit qnaternitas non trinitas Deus.
Sicut enim unus est homo anima
rationalis et caro, sic nnus est Chri-
stus .p,e':1:S et homo. Id. [Yol. III.
par. n..J III Joh. Tract. 7 8 . [3.]

q XPLUTÓV lJ
ÓTUV àKOVU!J
p.
T<JV
ÐEÒV }..,oyíun p.óvov, p.1]lJÈ T
V Êvuap-
KOV oiKovop.íuv p.óvTJV, à}..,
à TÒ uvvup.-
'" ' , \ ...
X '
't'OTEpOV. - E7TU owu PLUTOV 7Tn-
VáUUVTU, Kuì ol
u XPLUTÒV ÈK 7TivTE
/IpTCJJV 7T
vTaKLuXL}"'íov
ãv
pa
Bpi-
'o/avTu xwpÌt.,' yvvaLKéi)JI Kuì 7TaLðíwv'
olðu XPLUTÒV lJt'''''
uavTa, Kuì olða
XPLUTÒV TÒ v
wp Ei
olvov J.l
Tußá-

OVTU. olða XPLUTÒV 7T
EÚUUJITU, Kuì
oìlJu XPLUTÒV È7Tì Téiw vðáTWV 7TEpL7TU-
T
UUVTU' olða XPLUTÒV å7TOBuvóvTa,
Kuì olðu XpLOTÒV ViKpOV

'YEípavTa,
Kuì TOV Uc:,P.UTO
aVTov TÒV vaòv
àvuuT
uavTu' ollJu XpLCTTÒV IIL}"'áTCp
7TUPECTTWTU, Kuì ollJa XPLUTÒV T
7Ta-
Tpì uVYKuB
fL
VOV' olðu XPLUTÒV V7fÒ
àyyi}"'evv 7TPOUKVVOVfLEVOV, Kuì olðll
XPLUTÒV vrrò 'Iovðuíwv
LBa'óp.
vov.
Kuì Tà p.Èv
1Tá'Yev Tll e
ÓT1]TL, Tá ÔE
TÍi åvBpc.>7TÓT1}TL'
Là yàp TOVTO uvv-
aJ-LcþóTEpOV ELPTJTaL. Chrysost. Aoy,
EÌ
TÒV Típ.LOV fTTaVpúv. [Yol. VII.
p, 5o;
.]

II.

which 'Wa.., 'Jilade Ve'i7/ lJIan.

97

was hungry, and I know that with five loaves he fed five
thousand nlen, besides \VOnlen and children. I know Christ
was thirsty, and I know Christ turned water into wine. I
know Christ was carried in a ship, and I kno,v Christ walked
upon the waters. I know Christ died, and I kno,y Christ
raised the dead. I kno,v Christ was set before Pilate, and I
know Christ sits with the Father. I know Christ. was worship-
ped by the angels, and I kno\\ Christ ,vas stoned by the J e'vs.
And truly, some of these I ascribe to the human, the other
to the Divine nature; for by reason of this is he said to be
both together."
But besides particular persons, there are ulany ancient
councils that determined this truth; but passing by r others,
I shall only cite the fourth general council gathered together
at Chalcedon, both because it was a general council consisting
of no less than 630 bishops, and also because it was called on
purpose to confinn this truth; and when assenlbled they
defined :llllongst other things that Christ S 'vas begotten of
the Father as to his Divinity before all ages, and that in tll(\
last days, for us and for our salvation, he ,vas born according
to his hunlanit.y of the Ylrgin Alary, the nlother of God, and
that he is 11lade known as one and the same Jesus Christ, the
Son, Lord, and only-begotten, in two natures, without con-
fusion, conversion, division, or separation. The difference
betwixt the two natures being no ,vays changed by their
union, but rather the propriety of both natures preserved,
and nlaking up one Person and one subsistence, not parted
or divided into two persons. And thus 've have the first part
of this article confirmed trOll1 scripture, reason, and Fathers:
the next followeth.

r Y', Concil. Hispal. 2. c. 13. rvol.
III. f . 562.] Tolet. 6. c. I. [Ibia. p.
601.
S IIpò alwvClJV p.Èv ÈK TOV 1T'aTpÒ

YEvV7]8iVTa KaTà T
V 8EóTTJTa, È1T" Èu-
X áTClJV ôÈ Té;)V
p.Epé;JV TÒV aVTòv ÔL'

p.â
Kaì
Là TÌJv
p.ETipav UCJJT1}-
plav ÈK Mapla
T

fIapBivov Kaì 8EO-
TÓKOV KaTà TÌJv àvBpCIJ1T'(5T1}Ta
;va Kal
TÒV aVTòv "I1}uovv XPLUTÒV víòv
K'Ú-
PLOV, P.OVOYEvij, Èv Ôvo cþVUEfTLV cl(1'17-
P.F.YF.RIDGE.

" 't.t'"
XVTCIJ
, aTpE1T'TCIJ
, aOLaLpETCIJ
, aXClJpL-
UTCIJ
YVClJpL(ÓP.EVOV, ovðap.ov ri}
TWV
cþúut:ClJV ÔLacþopâ
àV[Jp1}p.Év1}
ÔLà T1}V
lVClJULV, UCIJ(op.ÉVT]
ôÈ p.â}"}"ov Tij

.,
' r,,.h' , ,

LuLOTT}TO
EKaTEpa
'f"VUECIJ
Kat EL
EV
7T'pÓUClJ1T'OV Kaì p.lav V1T'ÓUTaULV UVV-
TpEXOVU1}
, OVX cð
Eì
Ôvo 7rpÓUClJ7rU
J1ÆpL(ÓfLfVOV
ÔLaLPOVJ-LEVOV. Concil.
Chalced. apud Evagr. hi
t. ecc1e
.
I. 2. [vol. III. p. 291.]

11

98

Of the Word, or Son of God,

ART.

Who ttruly sziffelJ.ed, 'U7as crucified, dead, and bu'}'ied, to
lJ.econcile ltis Fatlte'}' to us, and to be a sacrifice, not
only for otriginal guilt, but also fo'}. actual sins of
men.

That the Second Person in the sacred Trinity was begotten
of the First from eternity, and conceived by the Third in tiIne,
and that in the womb of a virgin; and so became both per-
fectly God and perfectly man, perfectly united together in the
sanle Person, we have seen in the foregoing part of this
article. And in this ,ve are to dive into the reason of this so
great a mystery, why did the Son of God thus become the
Son of man
Why did he thus take the human nature into
his Divine Person? When he canle froin heaven to earth,
what did he before he went again from earth to heaven
Ho\v
did he deport himself towards his fellow-creatures, and ho,v
did they carry themselves towards him
Did they not highly
honour and extol him, who had so honoured and extolled
them as to assume their humanity into his Divinity
No: he
was so far from being honoured amongst them, that he truly
suffered, was crucified, dead and buried. But it is strange
so great a Deity should be loaded ,vith so much ignominy.
Was it for his own sake he suffered all this
No: it ,vas to
reconcile God to our souls, and to be a propitiation for our
.
SIns.
:First, he suffered: though God be without passions, yet
God-man is not without his sufferings. 'Vhilst God and not
man, he could not. suffer if he would, neither would he suffer
if he could. But when he was man as ,veIl as God, he both
could suffer what he would, and ,voulrl suffer what he could;
and not only could and would, but did truly (and not in show
only, as the Cerdonites, Manichæans, and others, asserted)
suffer many things in his life, and most of all at his death.
For he was then crucified, ,vhich was a punishment usual
amongst the Romans till abrogated by Constantine the Great,
,vho, being the first Christian emperor, is thought to have
forbidden it out of the respect and honour he had unto hinl
\vhonl \ve have here asserted to have undergone it, and so to

-

II.

zrhic/t UYIS made roel'!! JJla/t.

99

ha\re honoured it t. He 'was ci''ltcified; that is u, there being
first a straight and erect piece of wood (which hiInself first
carried towards the place of execution) 111ade fast in tho earth,
and a transverse beam fastened to,vards the top of it, and
after that another piece of wooù fastened to and standing
out fronl that which ,vas fixed in the ground; his body being
lifted up was applied to the straight piece of \vood that stood
in the earth his hands ,vere nailed to the transverse beanl
,
that went across or athwart over the other, his head reached
above tbe transverse bean1 towards the top of that which was
fixed in the ground; and towards the bOttOlll of it were his
feet nailed, his body resting upon that other piece of wood
,vhich was fast.ened into and stood out from that which was

t Sed quia ipse honoraturus erat
fideles suos in fine hujus seculi,
prius honoravit crucem in hoc se-
culo, ut terrarum principes creden-
tes in eum prohiberent aliquem no-
centium crucifigi. Aug. [vol. v. p.
473.] de verbis Domini in Evang.
sec. Mat. Senna [LXXXVIII. 8.]
Denique modo in pænis reorum non
est apud Romanos, ubi enim Do-
mini crux honorata est, putatum est
quod et reus honoraretur si crucifi-
geretur. Aug. [vol. III. par. ii, p.
54 6 .] in Joh. 'fracto 36. [4.] Ad
illam postremo crucem non perve-
Dies, quia jam de pæna generis hu-
mani sublata est. Cum enim sub
antiquis scelerati crucifigerentur,
modo nullus crucifigitur. Hono-
rata est et finita est; finita est in
pæna, manet in gloria. Id. [vol.
IV. p. 267.] in Psa. 36. [sere ii. 4.]
llpÓTEpOV p.Èv yàp Ó uTavpò
ðvop.a
KUTa8lK1J!>
v, vvvì. 8È 'Tf'påyp.a T'LP.ijS'
Y,iYOVEV. Chrysost. EìS' TÒV uTavpóv.
LVol. V. P.567.]
u The form or figure of the cross
we may most clear]y discover out of
Justin l\lartyr, who saith, MOVOKi-
" '1:" oV).,\ '
pCl>TOS' y
p KEpaTa OV
EVOS'.... U^^OV 1[P
-
yp.aTOS' TJ UX1Jp.aTOS' EXEL uv Ttf EL'Tf'ELV
Kaì. à1f08áEaL EÌ p.
TOV nmov, tJ
TÒV
uTavpòv 8ElKVVUW' ðp6tov yàp TÒ Ëv
, l:. ',,\ ' rl-..' T. ",
EUTL S-U^OV, a'f' ou EUTL TO aVCI>T'aTOV
, ." r ,,., ,
I-LEpOS' EtS' KEpaS' V'Tf'EPllPP.fVOV, OTaV TO
tfAXo
vXOV 'Tf'pOuapp.ou6,
Kaì. IKUTi-
pCl>6fV 6>S' KipUTa T
lvì. KipaTl. 'Tf'apE-

1'. ' ,,, ,rl....' . ' , ,

Evyp.EVa Ta aKpU 'f'atV1JTat Kat TO EV
Tel> p.iuce '1f'1}YVVP.EVOV, 6>S' KipaS' Kaì
aVTÚ È
ixov ÈUTì.V, Èrþ' oil È'Tf'OXOVVTat
oi UTavpovp.EVOL. Kaì. ßXi'Tf'ETat IDS' KÉ-
paS', KUì. aVTò UVV ToîS' ltXÀOLS' KipuUL
UVVEUX1Jp.aT'Lup.ivov, Kaì. 7rE7T7Jyp.ÉVOV.
Justin. Dial. cum Tryph. J udæo.
[9 I . ] TfJ yàp pvuat å'Tf'ò pop.cþaíaS'
, ..,.. ' ,,,,,
T1JV .."VX1JV p.ov, Kat EK XELpOS' KUVOS'
rTJV P.OVOYEv1} P.OV, UClJUÓV P.E ÈK UTÓ-
p.aTOS' ÀfÓVTOS', Kaì. å'Tf'Ò KEpáTClJV P.O-
I , " r'
VOKEpCIJTCI>V T'1JV T'a'Tf'EtVClJULV p.ov, OP.OLClJS'
p.1JvvovroS' 8L' oJ '1rá60vS' lP.EÀXEV å'Tf'O-
6V
UKELV, T'OVTiUTt uTavpoûu6aL. TÒ
yàp, KEpáT'CI>V P.OVOKfpÚ>TClJV, ÔTt .,.ò
uxijp.a TOV UTavpov IUTì. P.ÓVOV 'Tf'pO.
E
1JY'7uáp.1Jv vp.îv. Ibid. [105.] From
whence we may perceive, how the
cross was not only one piece of
wood set in the ground, and another
athwart upon the top of it, as it is
usually pictured; but there was a
third piece of wood fastened about
the midst of that which stood upon
the ground, Ècþ' oJ È'Tf'OXOVvTat oi
uTavpovp.EVOL: which is the same
also that Irenæus means, when he
saith, IS' atatoria piscina quinque ha-
bE
at porticus, unde dominus para-
Iyticum sanum in suam domum ire
præcepit. Ipse habitus crucis fines
et summitates habet quinque, duos
in longitudine, et duos in latitudine
et unum in medio, ubi reqniescit
qui clayis affigitur. Iren. adv. hæ-
res. 1. ii. c. [24.4. p. ISI.]

IIQ

100

Oftke JVord, 0'. Son of God,

ART.

fixed in the earth. Upon his head \vas a cro\\'n of thorns,
above his head \vas a table fastened, on \vhich, after the
ROlnan custom, his accusation ,vas written in Hebrew, Greek,
and Latin characters, that alllnight read what it ,vas he ,vas
there nailed and crucified for. Neither was Jesus only thus
nailed and fastened to the cross, but there he hung till his
soul was forced from his body, and so he died. After \vhich,
he \vas not suffered any longer to hang there, but ,vas taken
down, and laid in a sepulchre, and so buried.
N either did he mind his own things in all this; no, it \vas
only upon their account that laid these things upon him, that
he \vas pleased to undergo theln. He suffered for us, only
that we nIight not suffer from God; he ,vas crucified here,
that we might be glorified hereafter; he died that we might
live, and was buried for a tilne, that \ve might not be danIned
to eternity; for he suffered, u'as crucified, dead and buried,
and all to reconcile God to us.
lan naturally is at odds with
God; God hates nIan's person, and man God's precepts. To
lnake up this enmity betwixt them, Christ joined both their
natures in one Person, and so shedding the blood of the hu-
man, with it he appeased the \vrath of the Divine nature, and
so reconciled It,is Father to us, not only by quenching the fire
of his anger to\vards us, but also by purchasing his love and
favour for us. And by this nleans also, laying down his life
for us, he offered himself a sacrifice to God, a sacrifice, not
only for original guilt, but also for actual sins of men; a
sin-offering, to propitiate God and obtain his pardon, not only
for the natural corruption of our sinful hearts, but also for
the actual provocations of our sinful lives. All which appears
from the light both of Scripture and reason too.
And truly that Christ suffered, v:as crucified, dead and
bur.ied, is the \vhole sun} and substance of both La,v, Pro-
phets, and Gospel; the first, foreshewing it in types; the
second, x foretelling it in prophecies; the third, relating

x Lactantius, 1. iv. de vera sap, he) sic futura fnisse, et prophetarum
c. 18. [p. 322.] doth not only pro- vocibus et Sibyllinis carminibus de-
duce the prophets, but the Sibylline nunciatum est. Apnd Isaianl ita
oracles also as foretelling that Christ scriptum invenitur, Non sum COll-
should suffer. Hæc autem (saith tumax, neque contradico.: dorsum.

II.

which was lnade veJ"!I .ill an.

101

meum posui ad flagella, et maxillas
"zeas ad palmas, &c. Sibyl1a quo-
que eadem futura monstravit ;
Eisel åJlóp.ovs x
îpas Kal Ò:7r[tTTClJJI VtTTfpOV
1)
E&,
AWtTovtT&
È ÐEr;; þa1r[tTp.aTa XfptTU' à.v4-
')'VOLS,
Kal tTTóp.atTW p.Lapoûn Tà. 1rT6tT}J.aTa cþap-
p.aKofVTa,
AwtTEL
' t:is p.atTT[')'as Ó.1rÀws à')'Jlòv TÓTE
VWTOV.
Item de silentio ejus quoù usque ad
mortem pertinaciter tenuit, Esaias
iterum sic locutus est, Sicut ovis ad
immolandum ductus est, et sicut agnus
coram tondentiblls se sine voce, sic
non aperuit os suum. Et Sibylla su-
praditta,
Kal KOÀacþL(óp.EJlOS tTL')'l]tTEL p.l]T&S
1rL')'JI

T2s Àó')'os,
1rÓ8EV 75À8EV, 1J10. cþ8Lp.lJloLtT&
Ào.À'Ý]tTp,
Kal tTTÉcþo.JlOJl cþOpftTEL TÒV åKc!v8wov-
De cibo vero et potu quem ante-
quam eum figerent illi obtu1erunt,
Da\id in Psa]mo 68. sic ait, Et de-
derunt in escam meam fel, et in siti
mea potllm mihi deder'llnt acetum.
Item hoc futurum etiam Sibylla con-
cionata est;
Eis
È TÒ ßpwp.a XOÀ
v, K' Eìs
[1/1av lS
os
t
ClJKo.V ,
T11s à.cþLÀO
EJI[1]S Ta6Tr]JI
EI
ovtT& Tp&.1rE-
(av.
Et alia Sibylla J udæam terram his
versibus increpat,
AUT
')'ò.p tTV itcþpCIJV TÒV tTÒV ÐEÒV OUK

Jlo'ÝJtTas
nal(ovT' Èv 8v1]TOûn vol]p.atTw, MÀò. ,,'
à.Kc!Jl8aLS
, EtTTpÉ1/!as tTTEcþ&.V'I' cþOßEpl]V T
XOÀ
v
IKfpatTo.s,
Of the four first of these Sibylline
verses, the two last are not read in
the Sibylline Oracles now extant;
but the two first are, in the eighth
book, p. [62.] though something
altered, thus:
Eis à.vÓf'CIJV x
îpo.s, Kal å7fltTTClJV VtTTo.TOV

!Et,
Ko.l
WtTOVtTl. ÐEr;; þo.1r[tTp.aTo. X'ptTU' à.Jlá-
')'VO&S.
The second three verses, beginning
Kaì Ko,,^-acþL'óp.EVO
, &c. are read in
the same eighth book, [ibid.] only
for the beginning of the second of

them, Tì
,,^-óyor-we ha\'e now, Tì
,
Tívo
cÒv.-The two next in the books
now extant come immediately after,
XÉpULV åváyVOLSO, in the four first here
mentioned, but something altered,
thus:
Eis
È TÒ ßpwp.o. XOÀ
v Kal 7ruîv ð
os
E
ClJKaV ,
T11s
È cþLÀO
EVí1]S Ta6T1]S T[tTOVtTL Tp&..
1rE(o.V.
The three last we have also now ex-
tant in the sixth book of the Sibyl-
line Oracles, [po 52.] but the two
first thus altered:
AUT
')'ò.p
VtTcþpWJl TÒV tTÒJl vóp.ov OUK
ÈVOf}tTo.s,
nTo.[OVTo. 8V1]TOÛn Jlo-l]p.o.uw, àÀÀ' È1r'
à.K d.v81] S .
But St. Augu
tine read them in Lac-
tantius as we now do, and translates
them, verbatim, in the same order
that Lactantius quotes them; In
manus iniquas infidelium (nobis
mendose fidelium) postea veniet, et
dabunt Deo alapas manibus incestis,
et impurato ore expuent venenatos
sputos. Dabit vero ad verbera sim-
pliciter sanctum dorsum, et colaphos
accipiens tacebit; ne quis agnoscat
quid verbum vel unde venit ut in-
feris loquatur, et corona spinea
coronetur. Ad cibum autem fel,
et ad sitim acetum dederunt, in
hospitalitate (al. inhospitalitatis) hanc
monstrabunt mensam. Ipsa enim
insipiens gens tuum Deum non
intellexisti ludentem mortalium men-
tibus; sed et spinis coronasti, et
horridum fel miscuisti. Aug. de
civit. Dei, 1. 18. c. 23. [2. vol. VII.
p. 506.] But besides these there is
another verse, the last but two of
the sixth book of these Sibylline
Oracles, wherein they foretell the
crucifixion of our Saviour, not cited
by Lactantius, but by Sozomen,
Tripart Hist. 1. 2. C. I. And it is
tbus :
Tn
úÀOV & p.o.KapLtTTÒV
cþ' ép ÐEÒS È
E-
To.v6u81].
which the same Sozomen, Hist. ec-
cles. 1. 2. C. I. [vo1. II. p. 45.] reads
thus :
Tn
vÀOJl p.aKapltTTÒV
cþ' oÔ E>eòs l

-
To.Jl60-81].

lOQ

Of the JVord, or !:ion oj' God,

AUT.

it in history. Isaac \vas a typeY, the brazen serpent z a
shadow of it. Isaiah was that prophesying evangelist, or
evangelizing prophet, that expressly related his sufferings to
come as if" they had been already past, saying, He is despised
and }
eJected by 1Jnen, a 'Jnan of sorrows, and acq uaintea 'witl"
grief: and u'e hid as it were our faces frorn hillt;" he 'lcas de-
spised, and we esteenzed lti}}
not. Isa. liii. 3. He was oppressed,
he 'was affiictea, yet he opened not his 1I110'llth, ver. 7. But should
I \vrite do\vn all the historical prophecies, or prophetical his-
tories, concerning the passions of this Ilnmanuel, God-man,
I should transcribe not only all this chapter, but the greatest
part of all the prophets. And as for the evangelists, though
there be some things \vhich only one of them relates, others
\vhich only t\VO, others which three only have recorded; yet
that he suffered, 'Was crucified, dead and buried, they all
\vith one consent left it on record, for the confirll1ation of our
faith in so great a lnystery. To pass by therefore his tender
years, which he spent in subjection to his earthly parents,
though then1selves and all the \vorld ought always to be sub-
ject unto hilll: if \ve take a turn in the garden of Gethse-
mane, or in the mount of Olives, the field, it seen1S, himself
had appointed to fight the Devil and all his angels in, here
\ve lnay behold a doleful sight, the Son of God beginning to be
sorrou)fitl, and 'Cer!/ heavy, Matt. xxvi. 36. l\lark xiv. 3
. Luke
"

y Itaque in primis Isaac cum a
patre hostia duceretur, et lignum
ipse sibi portaret, Christi exitum
jam tunc denotabat, in victimam
concessi a Patre, lignum passionis
suæ bajulantis. Tertul. adv. Judæos,
[vol. II. c. 10.] In hoc tam grandi
mystico fidei sacramento, et Abra-
ham sanctus apparuit probatus, et
filius in præsenti est liberatus in quo
est Christus prænunciatus, Aug. de
4 virtutibus charitatis. [vol. V. App.
ser. cvi, 7. p. 19 2 .]
z Kuì UVTÒ
Èv Tn Èp
p.ce ðtà TOV
MCI>uÉCI>S' TÒV Xa'ÀKOVV ðfþw ÈV
PYTJUf
y
vÉueat Kaì brì UTJp.EÏov Ë(TT7JCT
, ðt'
? ", J-. · '"," ,

ov UTJP.fWV fUCIJ!:IOVTO 01. O'YtoUTJKTOC
Kuì àvuíTtó
Ècrrtv àðtKía
. P.VCTT
pWV
yàp ðtà TOVTO, cð
wpoÉfþTJV, ÈK
pVUCTf.

ðt' olì KUTUÀ:ÚfLV JLiv T
V ÔVVUJLtV TOt)
"rl-.
" ' ß .,
O,#,fCIJS', TOV Kat TTJV Wupu aCTtv vwo
TOV ' AðàJL YfvÉu6ut ÈpYUUup.Évov, ÈK
-
pVUUf. UCI>T7Jpíuv ðÈ ToîS' 7rtUTEVOVUtV
Èwì TOVTOV TÒV ðLà TOV UTJp.fíov TOV-
TOV, TOVTÉOTL TÒV UTuvpovu6at p.ÉÀ-
AOVTU. Justin. Dial. cum Tryph.
[94.] Iòem rursus l\Ioyses post in-
terdictam omnis rei similitudinem,
cur æneum serpentem ligno imposi-
turn pendentis habitu in spectacu-
lum Israeli salutare proposuit, eo
tempore quo serpentibus post ido-
lolatriam exterminabantur? nisi
quod hie dominicam crucem inten-
tab at, qua serpl'ns diabolus publi-
catur. Tertul. ad". Jud. [vol. II.
c. 10.]

II.

whiclt u:as 'fJlade vel'!! 1rlan.

lOB

xxii. 39; presently saying to his disciples, Peter and the two
sons of Zebedee, ,vhonl he had taken with him to behold the
conlbat, .Z'I!! sozd is exceeding sorroz"ful ?U
to death, 1\Iatt. xxvi.
38. Then leaving theln he goes to his Father, pouring forth
his Inournful soul to hinl, having prostrated hilnself upon his
face before hilll, crying out, 0 in!! Fatke}', if it he possible, let
this cup pass from Ine; nevertheless, not as I v;ill, h'ut as t/tO'lt
wilt, vel'. 39; and elsewhere, J..'T'ow is m!! soul trouhled, and

L'lt(tt shalt I sa!!? Fatner, sa,ve }1M fronz t!tis !tour; hut for this
cause came I unto this hour, John xii.
7. And if \\.e view his
body, behold sweat gushing out of it, as it '/Vere great drops of
blood falling down to the ground, Luke xxii. 44. And whilst
his soul is thus surrounded ,yith sorrows, his body is com-
passed about with enenlies. Judas, his own disciple, betray-
ing hinl; the soldiers apprehending hÎ1n; the malicious Jews,
resolved against their own salvation, hailing him from one
place to another, spitting in his face, striking him with their
hands, and crying out, Cr'ucify hirn, Crucif!! hÍ1n. And at the
last, having by their inlportunity obtained his condemnation
from Pilate, who then sat in judgment upon him, away they
hurry hirD with his cross upon his shoulders, and a cro,vn of
thorns upon his head, unto the a place of execution; (himself
all this while being forced by his almighty power to uphold
them, whilst they thus abused him.) But for fear lest he
being wearied by bearing of his cross hilnself should not
a This place the ancients took to V. Epist. [LXXI. vol. II. p. 1070.]
he the same place where Adam was Kaì ôn ,.,.iv OUI( lv
I
povuaÀ
,.,. lunv
buried. Yenit ad me traditio quæ- _ Ó 7rapá6Etuo
, ,.,.apTVp
î Ó ' Aòà,.,. ó lv
dam talis, quod corpus Adæ primi TCð I(pav
íce I(fÍ""fVO
. Athanas. quest.
hominis ibi sepultum est, ubi cruci- aå AntIOch. 47. [vol. II. p. 279.]
fhus est Christus; ut sicut in Adamo And hence it is that some of them
omnes moriuntur, sic in Christo believed, that one of those that rose
omnes vivificentur; ut in loco illo from their graves at the resurrection
qui dicitur Calvariæ locus, i.e. locus of our Saviour was Adam; of which
capitis, caput humani generis resur- tradition St. Augustine saith, Et de
rectionem inveniat cum populo uni- illo quidem primo homine patre ge-
verso per resurrectionem Domini n(:Ó:
humani quod eum ibidem sol-
Salvatoris, qui ibi passus est, et re- verit, ecclesia fere tota consentit,
surrexit. Origen, in l\Iat. 27. Tract. quod earn non inaniter credidisse
35. [vol. III. p. 920.] Quam sus- credendum est, undecunque hoc tra-
cepit in Golgotha Christus, ubi Adæ ditum sit, etiamsi canonicarum scrip-
sepulchrum, ut illum mortuum in turarum hinc expressa non profera-
sua cruce resuscitaret; ubi ergo in tur autoritas. Epist. [cIxiv. 6. "01.
Adam mors omnium, ibi in Christo II. p. 575.]
omnium resurrectio. Ambros. lib.

104

Of the JVord, or Jiun oj' God,

ART.

endure so nluch pain when borne upon it, they afterward COln-
pelled one Simon, a Cyrenian, to carry it for hinJ, not frOIH
compassion to him, but design against hinl; that coming
fresh and lively to it, he might be the Dlore able to grapple
\vith the pains of death, and so they IDight have a longer tilDe
to glut their eyes ,vith that pleasing object. \Vell, having
gotten hinl to the place, they presently fasten the cross in the
ground, and hÌIn upon the cross, stretching his joints till his
sinews cracked, hanging a table over his head, wherein was
\vritten, Jesus of N azaretlt tke Idng of the Jews. And now was
his soul exceeding sorrowful 'ltnto deatlÌ1 indeed, when behold-
ing hilnself so shanlefully abused by his own, as well as his
felIo\v-creatures, he cries out, Eli, Eli, laula sahachtani, :ßIy
God,
n!/ God, wltyltast tlwu forsal.:en rile? Not intilnating any
spiritual desertion of his Father's affection to,vards him, but
only a teInporal desertion of his Father"s protection of him
against his enelDies. As if he should have said, 'Vhy hast
thon left nle to be the object of so lunch cruelty
Which
words he had no sooner spoken, but himself puts a period b to
these his sufferings by pivÙzg 'lip tlte ghost, and so dissolving
the union bet,vixt his soul and body, though bot.h his soul
and body still relnained cunited to his sacred Deity. And,
himself having breathed his soul fronl his body, Joseph of
ArÌ1nathea obtained the favour to take his body frolll the
cross, and laid it in a sepulchre, Luke xxiii. 53; and so he
that snjJèred, was cr;'>'ltc-ified, dead, ,vas also bur-ied. Thus have

b That it was himself that of his
own accord gave up the ghost, and
so laid down his life, appears from
the strong cry he uttered even at his
last gasp, Eli, Eli, lama sabachtani,
for this plainly shews that he had
sense and strength even to the last:
as St. Chrysostome observes, ßtà
yàp TOVT() Kat cþCAJvfj lKpavyau
v, '{va
ðux8fj õn KaT' È
ovulav TÒ 'Trpâyp.a
-ríVfTat. Chrysost. in Matt. horn. 88,
L vol II. p. 540.J And this others
also assent to; l' am spiritum cum
verbo sponte dimisit. Tertul. Apolog.
adv. gent. Quasi arbiter exeundi
suscipiendique corporis, emisit spi-
rituln non amisit. Am bros. [vol. I I.
p. 712.J de incarn. c. 5. [39.J De-

Jnonstravit spiritus mediatoris, quod
nulla pæna peccati usque ad mortem
carnis ejus accesserit, quia non earn
deseruit invitus; sed quia voluit,
cum voluit, et quomodo voluit. Aug.
[vol. VIII. p. 820,J de Trinit. 1. 4.
[ 16.]
C Tò P.fV uwp.a T

tvx
r ðLa'
v-
x8ijVaI., KaT' oìKovop.íav l'lT'oíT}U
V. 1j
ð
àP.fpLuTor 8EÓ'Tf}!; ã7ra
àvaKpa8Ûua
Tef> V7rOKHP.fVCP, OVT
TOV ucðp.aTO!;, OVTE
Tij!; tvxijr àVHT7ráu8T}, åÀÀà p.
v P.ETà
T
S' tvX
S' lv 'IT'apað
íucp ylV
Tat ðLà
TOV À1JUTOV Toír àv8pCAJ'lT'ívOI.!; TI]V
iuo-
ðov, ðLá ð
TOV ucðp.aToS' lv Tfj Kapðí,-!
Tijr yijr, àvatpovuo TÒV TÒ KpáTO!;
EXOVTa TOU BaváTov. Greg. Nyssen.
Epist. ad Eustath. [vol. III. p. 659.]

II.

if_'hick æas '1uade vel'!! JJI alt.

105

we seen our Saviour brought from the garden to the judg-
luent-hall, ii'Olll the judgluent-hall unto the cross, and {rom
the cross to the grave; and so he that canle down froin
heaven is now himself laid under earth.
And that it was not for himself, but for us, that this God-
Inan lived sorrowfully, and died so painfully, the scripture
is full and clear; and not only in general that it ,yas for our
sakes he did it, but in particular, it was for the reconciling his
Father to us, and to purchase the pardon of our sins for us,
expressly telling us, that he hath reconciled hoth ( J e'v and
Gentile) 1.lnto God in one hody hy the cross, having slain the
en'JJlÏty thel'ehy, Eph. ii. 16. Yea, 'when 'lce were enmnies, 'we

ce'l'e reconciled to God hy the death of 'bis Son, Rom. v.10. So
that we, who 1.cere sOJJletimes alienated a1"d enernies in our mind
hy wicked 'It.or!í:s, now natlb he reconciled ,in the hody ofltis flesh
through death, to present us lwly and unhlamahle and unrepro't-
ahle in his sight, Col. i.
1,
Q. And the reason is, because it
pleased the Father tlbat in hiln sho'uld all fllbless dwell
. and
(na'ving made peace tkrough the hlood of kis cross) hy hi'J}
to 're-
concile all things unto ltirnself; hy lbin/;, I say, u'lwtlwl' the!! he tkings
in eartl" oj' things Ùz nea?:en. ver. 19,
o. And this reconcilia-
tion of God to us he nlade by offering up hinlself a sacrifice
for us: for God sent his Son to he a propitiation for our sins,
1 John iv. 10. And he is the propitiatb.o')7) f01' O1U' sins: and not
for ours only, hut also for the sins of tlte whole
col'ld, chap. ii.
.
And therefore, when we see hinI sweating great drops of
blood under the burden of sin, ,ve 111USt not think they were
his own sins that lay so heavy upon him: no, they,vere our sins
which he had taken off from us, and laid thenI upon hiInself;
for he hore our gr'l.efs, and carried OWl' sorrows: he was 1.t'ounded
for our transgressions, he
()as hruised for O'lt'i' iniquities: the
chastisement of mtr peace 'was 'Upon lâÎÎ
, and witl" kis str'ipes 'we
are healed. Isa. liii. 4, 5. So undoubted a truth is this com-
fortable assertion, that Jesus Christ by his death and suffer-
ings reconciled his Father to us, and therefore "-as a sacri-
fice, not on'y fm'" original gu'ilt, hut like,vise for actual sins of
rilen .
Frolll scripture we lllay proceed to reason: for though
that .J CHIS Christ did truly SZtjfèi\ u.."as crucified. dead and

106

Q . ih lr"'ord. or ÒOll oJ' God,

,A,RT.

h.ll.; d, it being a matter ot fact cannot be expected to be
proved ti"om rea
on;
.et tha he
hould truly suffir, be
crl1ci.ti d. d a h ried. in order to his appea3ing hi

Father"
anger against u.... and the purcha
ing hi" favour for
U5. may eyen ii"om natural principles be clearly deduced.
For in order to hi
[reconciling his] Father to u
. we have

æn ho\y he must pay all our debts for u
. "hereof satis-
faction to his ju
tice for our tran
gre

ions of his la\y is one,
\"hich could not be paid in any other coin than by suffering;
that being the debt \ve were engaged to pay to C-:-od for our

ins against him. So that though Christ should have taken
our nature upon him. if he had not suffered in it "e
hould
have reaped no benefit b
- it. it being suffering that we o"-e to
CrOd for
in. and therefore that Chri
t must pay to God for
U8.
either must he onl
.
uffer, but
ffer to death; for it
wa
death that we had de
eITed bv sin and therefore it wa'-
death that Christ IDllit undergo for u
. I he da!J tlta tlw
eaft
tlLr o.f tholl
"h l di th d at"h,
aith the great God; and
,,-hat he
'lid then being an unchangeable God
he cannot
but alwa
-s make true; so that "-e ma)- a
"-ell expect God
Fhou1d cea:"e to be God a
not make good his ".ord, in
puni5hing our disobedience ,,-ith death. I
ay. ,,-ith death
either in our
eIYe:-: or another person., ,\-ho
e death may be
at the lea
equivalent mth all ours. So that though Chri
l
had 5uffered
.et if he had not died, the suffering
of his life
could ne,er have freed us from the pangs of death.
'Seither was it only nece

ry that he "hould -.uffer and
die, but that he should uffer thi death upon the cro

;
for not only death but a cur"e ,,-
entailed upon all tran
-
gre
"ors of the la\\": C '- d 's 't !I 01 tit t cúidÙ
ueth. 'juf i,l
,tll tlt;/2g.
,r-ldch are zrJ'iff} il th 100. of Ill' law to do tl I

Deut. x.xvü.
6. Gal. iii. 10. ..And therefore n1u;;;t Chri
t cut
off the entail of cur
' a
'\-ell a
of death, in order to his
in
tatinz u... in perfect bli ; ,,-hich he could not do any other
\\ay
than by being IIllld ("1 ru S ft N. ,villingly
ubmitting
to that death which "-3 the onlv death cursed bv God hiu1-

plr. anò that was tn rI .lff, of il c o

: 011 íl rI's e :J
II It '9 h (j .. Gal. iii. IS. Xeither ,va" he in reason
f)nl
. to hang upon the cro
-". but there to hang till dead;

II.

I icl

!I. JI ,

107

otherwise he would not have suffered he c ;: d d atlt of tit
cro
s. .\nd that being once dead he W3è hi_Tied it i" plain;
for hi
body, left by hi5 ..:oul, rnuEt need
haye "orne place or
other to lie in; and there, be it where it ,vill. it may justly
be said to be d buried.
And that he suffered the
e thingr- not for him
elf but us,
none that eyer read the history of his life and death, and set
his rea
on on work about it, but mIl easily OTant it. Xay, he
being both God and man, it i..: impo

ible he
hould EuHoer
any thing for hi nlself't himself haying nothing to suffer for.
For being G.od, though he mi
ht take our human infirmities.
he could not po(:
ibly take our lõ:inful imperfections into his
sacred person; for then he that 'was God ".ould have been a
sinner as "-ell as man; which to affinn i
downright blas-
phemy, yea, and a contradiction too. So that 'we cannot but
in rea.
l)n judge him perfect and spotl
mthout the least
tincture of sin; and therefore we cannot but in rea
on also
conclude that it ,vas not for him
elf he ..-uffered, it being im-
possible for the justice of God to inflict punishment upon any
other account than ..in; ,yhich he not ha ving in him...
lf, he
could not have any punishment for himself.. and therefore it
lllust needs be for u
he suffered. "ho
e na ture he had
aSlõ:umed. I
aJ, for U
, there being all the rea80n and justice
in the ,,"orld. that being it ,,-
our nature he
uffered in.. it
8hould be our 'Sins he
hould [
uffer] for. Especially con
ider-
ing that it W
not an)T human pero:.on in particular e, but the

d The grave is commonly distin-
guished into the artificial and natural
graye. The artificial grave i
such
a one as is digged in the earth,
hewn out of stone, or any way pre-
pareò for the body of the dead. The
natural is anv place where the body
lies: according to that of Seneca:
Omnibus natura sepulturam dedit,
naufragos idem fIuctus qui expulit,
sepelit, suffixorum corpora crucibus
in sepulturam suam defluunt; eos
qui vi\
i uruntur pæna funerat. L. 8.
Controv, 4, [yol. III. p. 495,] And
this is that which
IæceDas speaks
of, Senec. Epist. 92. [\01. II. p.
434.] saying.

XL'C tumulum cum, sepelit natura re-
lictos.
So that our Saviour might well be
said to be sep ltus, buried, howso-
eyer or where50ever hig body, yoid
of hi5 soul,,, as laid. Sepu1tus in-
telligitur (saith Phny) quoquo modo
conditus, humatus yero humo con-
tect
's.
at. Hist. 1. -;. c. 54. .And
therefore though we can only know
from scripture that Christ had an
artificial grave, yet that he had a
natural one reason it
elf may ac-
quaint u
.
e Item quæris utrum
umma ilia
veritas et summa sapientia, forma
'"erbum. per quam facta sunt omnia,

108

Of the TJ....o/.d, or Son of God,

A .HT.

]uuna.n nature in general, he asslnneù into his divine person;
so that as the whole nature sinned in Adam, so did the
whole nature suffer for f:01in in Christ. And therefore there is
none of us that take this Christ for our surety and believe
these things, but, seeing ,ve are all but particular persons
cOlnprehended under that general nature, \ve may justly
expect our fi-eedon1 frolll that punishment that ,ve have al-
ready suffered in Christ. And as ,ve lllay expect the pardon
of our sins 1'ron1 his sufferings for them, so \ve may expect the
reconciliation of God the Father to us; and the acceptance
of our persons with him, upon the account of our nature in
general being united and luade one person with the divine.
For here we lllay see ho,v both natures are agreed, and the
breach betwixt them so nlade up, as that they are both nlar-
ried together by the Spirit in the wOll1b of the blessed 'Tirgin,
and ever since did, and ever shall live together, like loving
Inates, unto all eternity: and our nature being so nearlyf
joined together unto God as to lllake but one and the sanle
!Jerson with hinI, ,ve Inay ,veIl expect and believe that he will
not refuse, but accept of any of the particular persons con-
tained under his ass1.llned nature, that by faith shall lay hold
npon him, and by repentance turn unto him; especially, this
being the great end of his first assumption of, and all his
transactions in, the hUlnan nature: so that lw suffered, 'lvas
cJ'ltcified, dead and huried, and all to reconcile the Þàtker to us,
and to he a sacrifice, not only for original guilt, hltt for actual
sins o.f 'lnen; that offering up hiulself a sacrifice for all our
sins, he n1Ïght reconcile the Father to our souls.
A nd this is the doctrine that the Fathers of the primitive
church did constantly and unanimously teach. To begin with
Ignatius g; "He truly ate and drank, ,vas crucified and died

quem filium Dei unieum sacra no-
stra prophetantur, general iter homi-
nis an etiam uniusCl
jusque nostrum
rationem contineat? Magna quæstio.
Sed mihi videtur quod ad hominem
faciendum attinet, hominis quidem
tantum, non meam vel tuam ibi esse
rationem. Aug. [vol. II. p. I8.J
Epist. [14. 4.J ad
ehridium.
f N amque est in Patre, et factus

est inter homines in hoc implet suam
intereessionem quod omnes sibi uni-
verit, et per seipsum Patri: sieut
dicit Dominus in Evangelio ad Pa-
trem verba faciens, sicut flt Pater in
me ef ego in fe, 'ilt ef ipsi unllm sint
in nobis. Greg. Nyssen. in illud
Tunc ipse filius sllnjic.ietw'. [vol. II.
p. 17, J
1/ A,. , I' ''\ 0
,
g E'f'aYE Kat. f1rtEV UI\t} coso. EO'Tav-

II.

rmlticlt was made rver!! 11/ an.

109

under Pontius Pilate: truly, I say, antI not only in inlagina-
tion, he was crucified and dead; the celestial, terrestrial,
subterrestrial creatures all beholding him." And again h :

'The Judge was judged by the false Jews and Pontius
Pilate the goyernor; he was whipt, struck with the hand,
spit upon; he ,vas crowned with thorns, and clothed with
purple; he was condeulned and crucified truly, and not only
in opinion, fancy, or deceit. He truly died, and "'as buried,
and rose agai.n fron
the dead. And elsewhere i: "There-
fore he was truly born, and truly grew up, truly ate and
drank, was truly crucified and dead, and rose again." And
St. Hilary saith k: "But that the only-begotten Son of God
\vas crucified and condemned to death, who by the nativity
he had from his eternal Father was hinlself eternal, \ve often,
yea, always preach. But this passion he is to be understood
to be subject to, not from the necessity of nature, but rather
frOnl the mystery of the salvation of mankind, and that he
rather willingly subjected himself to these sufferings than was
forced by others."
And there were some in Athanasius's tinle also, as well as
in Ignatius's, who affirmed that Christ did not, as we say,
truly suffer, but that he suffered impassibly, in fancy and
opinion only, not truly and really. Against these that re-
nowned Father is very sharp and elegant: 1" He suffered

poo81} leaL å7ri8aVEV ÈlI"L IIOVTíov IILÀå-
'TOV. à,,^-7}8w
ði leaL ov ðOIe
un lUTav-
poo87} leaL åll"i8aVE, ßÀE7rÓJ/TCJ>V ovpa-
JJ{CJ>v, leaL lll"tyEÍCJ>v, leaL leaTax8ovíCJ>V.
Ignat. Epist. ad TraIl. [po 73.]
h rylI"Ò 'Té;w VEvðoLovðaíCJ>v leaL nt-
,,^-å'TOV 'TOV
YEfLÓVO
Ó IepLT

llep í87} ,
Èp.au'TLyoo87}, lll"L IeÓp7}
Èppall"íu87}, lv-
, 8 " 8 'A,. ,
ElI"TVU 7}, aleav LVOV UTE't'avov leaL lI"Op-
cþvpovv iJ.LåTLOV lcþóp7}uE, lea'TElepí87},
ÈCT'Tavpw81} å,,^-7}8w
, ov ðOIe
UH, OV
cþav'TauíC}, OVIe àll"áry. åll"i8aVEV å"^-7}-
8w
, leaL lTåcþ7} , KaL
yip81} lK 'TWV
JJElepWV. Ibid.
p. 76.]
I ' A,,^-7}eoo
ovv lYEVvfJ , 87} à,,^-7}eé:>

'7v

87}, å,,^-7}8oo
fcþaYE KaL ÊlI"LEV, à,,^-7}-
8w
lCT'Tavpw87}, KaL àll"i8aVE, leaL àv-
iUT7}. Id. ad Philad. [p, 174.J
k Quod aut em et in crucem ac-
turn unigenitum Dei Filium, et morte
damnatum eum qui ex nativitate quæ
sihi e"{ æterno Patre est, naturalis et

æternus sit, frequenter, imo semper
prædicam us; non ex naturæ neces-
sitate potius quam ex sacramento
humanæ salutis passioni fuisse sub-
ditus intelligendus est, et voluisse
magis se passioni subjici quam co-
actum. Hilar. in Ps, 53. Enar. [12.]
1 6f E lI"a8EV àll"a8w
. "'n 'T

åðLa-
VO
TOV uocþía
,
'T

lI"aL'OVUT}
ðL-
ðaUKa,,^-ía
, oìKoðop.oVU7}
åfLa KaL Ka-
8aLpOVU7}
, ofå ÈUTLV ìðEÎv Tà 'Té:>v
,
, .r.'
8 ' II 8
lI"awCJ>v EV 't' afLJ.LOL
a vpfLaTa. ElI"a EV
å7raO..;)
' lI"pLV åKOVW 'TOV p
fLaTo
lll"L-
,,^-av8åvoJ.LaL T

u7}p.auía
'TOV fll"a8Ev'
11l"a-yófLEVOJJ yàp 'TÒ àll"aecð
, OVK lij.
8 ' 'A,.' , · ,
,
avaTOV KaL Ta't'7}V KaL avaUT1}ULV UE-
XEu8aL & 'TÒ T

J.LE'Tipa
fXH UCJ>T1}-
, A,. ,'\. ,. II 8

pLa
KE't'a^awv. EL yap ElI"a E, lI"CO

å7ra8w
; El à7ra8w
, lI"W
fll"a8E;
Athanas. lI"pÒ
'TOV
,,^-iYOJJTa
;lI"a-
8EV åll"a8w
8EÒ
,,^-óyo
. [vol. II.
p. 5 68 .]

110

Of tlte JJT01
d, or Son of God,

ART.

inlpassibly! Oh foolish wisdom, Oh jocular learning, builù-
ing up with one hand, and pulling down \vi th the other, like
childish sports in sand! He suffered impassibly! Before I
can hear this word i.mpassibly, I forget what he suffered sig-
nifies: for that \vhich is added., impassihly, takes away both
his death, burial, and resurrection, upon \vhich our salvation
depends. For if he suffered, ho\v inlpassibly
or if impas-
sibly, ho\v did he suffer r' And again: m" Wherefore ,ve
lTIUst either acknowledge that our Saviour suffered truly, or
that others also suffered inlpassibly, like to whom the Lord
is preached to have been te'lnpted.'" And again: n" 'Ve must
therefore either believe that all things were true and real too;
or, if we say that he suffered impassibly, '\ve must of necessity
say withal, that all things that are said of him are but figures,
fancies, and iluaginations. If he did not truly suffer, neither
did he at all truly rise again. If he did not truly taste of
death, neither did he pluck out the sting of death, 'tl"e are still
in our sins, death still reigneth over all; we are still kept out
from our inheritance." And presently: 0" But a'\vay with
such madness, oh vain man! for the testator is dead, the will
is settled, the inheritance is propounded to the faithful, and
punishment prepared for such reproachers."
A nd that Christ did not suffer all this for himself, but for
us, even to reconcile the Father to us, and to be a sacrifice for
our sins: p" for he had his conversation," saith Ignatius,
"'\vithout sin, and was truly crucified in the flesh, under
Pontius Pilate and Herod the tetrarch, for us, by ,yhom
also we are redeenled by his divinely blessed passions. And

m rJ nOTE
Kal TÒV uClJTqpa wnrov-
BlvaL à).."Bw
ÓfLO).OY1JTÉOV,
leal TOV

êfA.)'ov
à1raBw
wnrovBivat, øv leaf!
óp.OtóTT}Ta 'IT'E'lT'EtpafLÉvo
Ó
EU'lT'ÓTT}

K1JpvuuETat. Ibid. [P.569.]
n oJ. H o
v 'IT'áJITa à'À."B
'IT'tUTEVTÉOV,
Kal TÒ 'IT'á6o
à"A.,,6LVÒV ófLO"AOY"'TÉOV,

TOV 'IT'á6ov
à'lT'aBéð
YEYEVquBat ).EYO-
p.Évov uxijfLa àváYK'" Kal
ÓK"'UtV Kal
,I,. I I "" 'I" B 't,
'YaJITaULaV 'IT'aJITa ^oyL
EU at. Et ov
'IT'É7rovBo à"A.,,6éð
, ov
È àvÉuTT} 7ráJITCI>

à"A.,,6w
. Eì fL
ðVTCI>
IYEvuaTo BaváTov,
ov
È Tà KÉvTpa EUßEUE TOV 6aváTov,
En IUfLÈV Iv TaLS' áp.apTíaLS'
p.é:Jv. En
ßautÀEVUEL 7ráVT6>V Ó 6ávaToS" En TijS'

K"A",povofLía
à)'"AóTptOL leaBEOT
KafLEv.
Ibid. [P.569.]
o ' ÄÀ).' ð.7raYE TijS' TOtaVTT}S' 'IT'apa-
'IT')..,,EíaS' Z, ê1V6pCl>7rE, Kal Ó
ta6ÉfLEVOS'
yàp TÉBV1JKE, Kal

ta6
K'" IeEKVPCIJTat,
leal
1e"A",poJlofLía ToîS' 7rtUTEVOVULV
'IT'pÓKEtTat, leaì
nfLCI>pía ToîS' UVKO-
cþáVTat

Toíp.aO'Tat. Ibid. [P.5 6 9.]
p ITO).tTEvuáfLEVOV óuíCi)
àVE1) áfLap-
I ", IT I IT "", [ '
naS' KaL E7rt OJITLOV t^UTOV KaL
tHpc:,òov] TOV TETpápxov Ka61JÀCi)fLivov
V7T'Èp
fLé:Jv Iv uapKl å"A.,,6wS', àcþ' o

Kaì
p.fÎS' lup.;v Ù7rÒ TOV 6Eo}.LUKapí-
UTov7rá6ovS'. Ignat. Epist. ad Smyrn.
[po 110.]

II.

1I,kicl" was rnade ve'l'!!lJ:f an.

III

St. Hierolne q: "He was wounded for our iniquities, saying,
in the Psabns, Tlte!! pierced fin!! hands and 'in!! feet, that by his
wounds he 11Iight cure ours. And he was bruised and made
weak for our sins; that being made a curse for us, he might
free us frolll the curse; for cursed is the Illitn that hangeth
upon a tree; wherefore the cnastisenwnt of our peace 'u:as also
upon ItÏ1n. For that 'which we ought to have borne for our sins
hf\ underwent for us, reconciling by the blood of his cross the
things that are in earth and that are in heaven; for he is ou'j"
peace, who Itath rnade both one." And so St. Cyprian r: "And
the Son of man goeth, as it is u''I'itten of hi'ln, who was hinIself
condemned, that he might free those t.hat were condemned:
he grieved, that he might heal the 'weak: he feared, that he
luight Inake us secure: he bare reproaches, that the scoffs of
reproachers luight not move the elect.'" And this is that
which s Athanasius also avers: "For the creature cannot be
joined (nor so reconciled) to God by a creature, itself also
,vanting another to join it. N either could part of the crea-
tion become the creature"s salvation, seeing itself also \vanteth
salvation. Lest this therefore should come to pass, God sent
his own Son, and he became the Son of man, assuming cre-
ated flesh unto him, that seeing all \vere subject unto death,
he being another fronl all offered his own body to death for
all." And elsewhere t: "All things truly \vhich our Lord and

q Ille vulneratus est propter ini-
quitates nostras, dicens in Psalmo,
foderunt manus meas et pedes, ut suo
vulnere vulnera nostra curaret. Et
attritus est sive infirmatus est prop-
ter scelera nostra, ut factus pro nobis
maledictum nos liberaret a maledicto,
J{aledictus autem homo qui pendet in
ligno. U nde disciplina pacis nostræ
super eum est. Quod enim nos pro
nostris debebamus sceleribus susti-
nere, ille pro nobis passus est, paci-
ficans per sanguinem crucis suæ,
sive quæ in terra sive quæ in cælis
sunt. Ipse enim est pax nostra qui
fecit utraque unum. Hieronym. in
Isa. 53. [vol. IV. p. 616.]
r Et quidem Filius hominis sicut
scriptum est de illo vadet: qui dam-
natus est ut liberaret damnatos;
doluit ut sanaret infirmos; timuit ut
faceret securos; opprobria pertulit

ut improperia detrahentium non mo-
verent electos. Cyprian. de passione
Domini. [po 49. ad calc,]
s Ov yàp KTíuJ..I.a UVVij7rT
Tà KTí-
Up.llTa Tcp e
cp, (TJTOVV Kaì aVTò TÒV
UVvå7TToJITa. ovðÈ TÒ p.Épo
Tij
KT{"
, ""'II. , .,."
UHJ)
UCJ>Tf}pLU T1}
KTLU
CJ>
av Uf},
ð
óp.nlOv Kaì aVTò uCJ>T1}pía
' 'iva o
v
p.TJð
TOVTO yÉVTJTaI., 7TÉP.7TEt TÒV lav-
TOV v;.òv, Kaì yív
Ta" vlòs- àv8pW7TOV
TÒV KTLUT
V uåpKa Àaßwv' LV' Ê7TEtð

7TåJITES' duìv V7TEV8vvOI. Tcê 8avåTCp,
á'Ã}ln
&v Té;w 7TåJITCJ>v, aVTò
V7T
P
7TåvTCJ>V TÒ ið"ov uwp.a TID 8avåTCð
, A h L ..
7TPOU
VEYK'!J. t an. contra Arrian.
orat. [ii. 69. vol. I. p. 536.]
t náVTa p.Èv õua ó KVpLO

J-LWV,
Kaì UCJ>T
p 'If}uov
XptUTòS- 6JS' lypa-
..I. · A - n " \.
,
't'
v 0 OtIKa
, E7TOtf}KE TE Kat Eut-

l:. · \. , ,I.,. \
uaçEv ELS' T1}V f}p.ETEpav
aVEt
UCJ>T1}-
píav, ðtE7TpåEaTo. Ibid. [ad episc.
Ægyp. vol. I. p. 27o.J

112

Of tlte Word, or Son of God, &c.

ART. II.

Saviour Jesus Christ, as St. 'Luke saith, did and tauglbt, was
done only and altogether for our salvation." And therefore,
as St. Chrysostome saith, u" He died, that he might give
inllnortality unto thee; he ,vas hungry, that he nlight feed
thee with his own flesh; he \\Tas thirsty, that he might give
thee to drink of his own blood; he sat upon an ass, that he
Inight set thee above the heavens; he ,vas baptized, that he
might set thee at liberty; he travelled, that thou mightest
not be weary, and sailed that thou mightest not be fearful;
he slept, to make thee secure; he came of a woman, that he
Inight pity the sin that was conllnitted in paradise; he was
called a man, that he might call thee the son of. God; he
took our miseries, that he might give us his Inerits; and he
prayed, that he might make thee believe." So that we may
,veIl conclude with Cyril of Alexandria x; "If anyone say
that he offered himself a sacrifice for hhnself, and not rather
for us only, (for he needed no sacrifice who kne\v no sin,)
let hÍ1n be accursed." For fear of which curse, we dare not
but acknowledge that Christ trul!J suffered, was crucified, dead
and huried, to reconcile Ids Father to us, and to he a sacrJ'tifice, not
onl!! for original guilt, but also for actual sins of men.

u 'A7rÉ6avfJJ o{;v ïva uoì à6avaulav
, " r1 '\

X.aptUT}TUI.' f'1rnvau
v tva U
TT}V
av-
TOV XOPTáUll uápKa. Èðl"'T}U
V ïva uÈ
TÒ ;aVTOV alp.a 7TOTlUlf È7rì 7rW'Xov
ÈKá6tu
v ïva uÈ V7rÈp lI.VCIJ Té;)V ovpa-
vwv K.a6íUl/. Èßa7TTlu6T} ïva uÈ ÈÀ
v-
()
PWUll. ó
ot7TÓpT}U
V ïva uÈ àKáp.a-
, .., '\. " \ 1',-1.,. ß
'TOV 7TOtT}UlJ"
7rI\
VU
V tva u
ao.po ov
7TOI.
un' ÈKotP.
()T} ïva uÈ àp.Éptp.vov
7TOI.
Ul/' ÈK yvvatKÚ!; 7TpOijÀ()
V ïva
T
V 7TapáßaUI.V T
V Èv Trf 7Tapa

lu,:?
olKTnp
Ul1. ÈK'X
6T} c:.v6pCIJ'lT'O!; iva uÈ

víúv e
ov K.aÀÉun. ;Àaß
Tà
p.ÉT
pa
Kaì ;
CJ>K
V
p.ív Tà ;aVTOV' 1'Jv
aTO
ïva uÈ 'IT'I.UTÒV 'IT'OI.
Ull. Chrys.
i

TÚV Tlp.I.OV UTavpóv. [vol. VII. pp.
5 0 3, 4.)
x EI. TtS' 'XÉYH Kaì 7Tap' ;aVTOV
- '" ,-1.,.'
7TPOU
V
YKnv aVTOV TT}V 7Tpou,#-,opav,
Kaì ovxì

p.âÀÀov V7rÈp p.óvCJ>v
p.é;)v
(ov yàp &v Èð

6T} 7TpoucþopâS' Ó p.

J
\ C ' ) J ' 6 .., C " J

LuCIJS' ap.apnav ava
p.a
UTCIJ. yn .
Alex. Anath. 10. [Explan. xii. capi-
turn; vol. VI. p. 155.]

AR r_rICLE III.

OF THE GOING DO""N OF CHRIST INTO HELL.

A s Christ died for us, and U:(lS bU'1"ied; 80 also it Ù; tu
be belie'Ced t!tat he went down into hell.

T HOUGH this article be in itself as clear and certain as
any of the rest, yet men having exercised their fancies so
variously upon it, they have drawn, as it \vere, a veil over it,
and so eclipsed the light of it. And hence it is that. some do
not rightly understand it, others scruple at it, yea, and others
do in plain ternlS contradict and gainsay it. That the first
of these may be taught the truth concerning it, the second
resolved about it, and the third convinced of their error in
denying it, I shall first lay dow!} SOllIe propositions to clear
it, and then proceed to the confirlnation of it.
First, It will easily be granted that this article, as it is here
delivered, was taken out of that which we con1n10nly call the
Apostles' Creed, it following and foregoing the san1e things
here that it doth there. In the fonner article going before
this it is said, he sztffered, was crucified, dead and huried. In
this, he descended into hell. In the next imn1ediately cOluing
after it, that 1M arose again from the dead, and ascended into
heaven. And hence also that the n1eaning and purport of it
nlust needs be the saIne in both places.
Secondly, I nUlst confess that ,ve cannot prove that this
artic
e ,vas inserted in that Creed of aln1
st 400 )Tears after
Christ, the Aquileian being the firei particular church which
is known to have inserted it in theirs: according to which
a Ruffinus, being baptized into that church, fran1ed his expo-
sition of the Creed, with this article in it, but affirn1ing that
in his tin1e (which was about the fourth century after Christ)

a X os tamen illum ordinem se-
quimur quem in Aquileipnsi eccle-
BEVERIDGE.

sia, per layacri gratiam suscepimus.
Ruffin. in exposit. symboli. [po I7.J
I

114

Of tlte going down of On J-,ist
'nto IIell.

AnT.

it ,vas neither in the b R0l11an nor in the Eastern creeds; ,vhich
,vords of his SOlne bring to prove the novelty of this article l
but I think they are as great an arglunent for its antiquity
as can be produced: for in that he saith it was not in the
Ronlan nor Eastern creeds, he seenlS to lue plainly to imply
it ,vas in SOllle other creeds besides them. But suppose this
article ,vas never in any other before the Aquileian, this
derogates nothing at. all from the truth of it; for there are
other articles of our faith that were never questioned, bui
ahvays received as undoubted truths; as that of our Saviour's
death, the cOlllmunion of saints, God's being the maker of
heaven and earth, all left out of the ancient creeds expounded
by Ruffinus,
Laximus, and Chrysologus, and lllany C others.
Yea, and there is only one of them, viz. that of God's heing
the malcm'" of heaven and ear-tit;, expressed in the Constantino-
politano No,v none can say, because that these are not in-
serted in these creeds they are no articles of our faith: espe-
cially it \vould be a groundless argument against this under
hand, being though ,ve cannot produce any certain proof of its
being in the creed before the ..Aquileian church brought it in,
yet it hath ever since been received as an undoubted truth
for this 1200 years together. And I can see no reason why
,ve, at t.he length, after so lllany centuries acknowledgment of
it, should no,v bring it to the bar, and accuse it of forgery and
usurpation.
Thirdly, I IllUst confess also that the ,vords in the d Greek
and e Latin creeds, ,,,hich we translate he descended into hell,

b Sciendum sane est quod in ec-
desiæ Romanæ symbolo non habe-
tur additum, descendit ad
nferna:
sed neque in Orientis ecclesiis habe-
tur hic sermo. Ibid. [po 22.]
c As in those extant in Venantius
Fortunatus, L. 1 I. in expos. symb.
[p.1227.] In Etherius and Beatus,
785 years after Christ. And the
two Greek ones also, that of Mar-
cellus, and the other written in the
time of the English Saxons, excribed
by the bishop of Armagh, in Diat.
de eccles. Rom. symb. [po 6.J
d In the Greek the words are, KU-
TEÀeÓVTU fir f/ðov (viz. TÓ7rOV) in the
.Apo
tle
' Creerl; KaTEÀ8wv Elr TÒV

ðrJV in Athanasius's, and KaTijÀeEV
Èv
ðlJ' as it is in Horæ Beatæ l\fa-
riæ; or, as others, KUTijÀefV Eir
ðov ;
and they all amount to the same
thing; only in the ancient manu-
scripts in Bennet College library,
cited by the reverend archbishop
of Armagh, it is KUTEÀeÓVTU EÌr Tà
KUTWTUTU; and in the Confession of
Sirmium, EÌr Tà KUTUX8óVLU KUTEÀ-
eÓVTU, which more exactly answers
the Latin.
e In the Latin it is, Descendit
ad inferos; sometimes. Descendit
ad inferna; sometimes, in inferna.
Where we must look upon the in-
feri a
the inhabitants of the inferna,

115

Of the goinp d07'"Ji o.f Oltl'i.
t Ï11>to Hell.
111ay adnlit of another interpretation than what in such a
translation of thenl we put upon theln. The \yord !lades
especially, which \ve translate hell, being often used to express
the state of the dead in general, ,vithout any restriction or
linutation of happiness or lllisery. In which sense in English
we have no one ,vord to give the full nleaning or purport of it.
N either can I tell ho," to give a better periphrasis of it than
by translating of it the otlter 'world, that invisible place where
the souls that leave their bodies live, whether it be a place of
bliss or torments. And in this sense I confess it is sonle-
tiule taken fin scripture, the _\.pocrypha, Fathers, yea, and in

III.

and inferna the habitations of the
inferi, So that descendit ad illferos
and ad inferna amount to the same
thing too j for he could not descend
ad inferna, but he must descend ad
inferos; neither could he descend
ad illferos
but he must descend ad
inferna.
f Out of scripture, omitting some
other places where it cannot well
bear any other sense than this, I
shall only produce two: the one
out of the Old, the other out of the
XewTestament. That of the Old is,
t::;Q' rï'

N'" N" Ï1'il' .,:1:\ ,

"N'It' 1'"J Ht't), which the LXX,
renders, Tír IUTLV åv8pCinror Ó '
UE-
, ,
,t. 8 ' t,
TaL, IWL OVK O't'
TaL UVUTOV j PVUETUL
, .t. ' , - , ,,'t- P
TTJV 't'VXT}V UVTOV
K XELpor
WOV, s.
hxxix.49. where the Hebrew "N'It',
and Greek éIðTJr, cannot possibly
signify any more than the state of
death; or, as the Targ. il'rnuj:' r"::1,
H the house of the grave," it being
here used in as large a sense as
death it
elf. The place in the X ew
Testament is, Kul Ó 8ávo.TO
Kul ó
éJðTJr ;ðWKEV Tovr Iv UÙToí
v
Kpovr,
And death and hades gave up their
deafl, .Apoc. xx. 13. 8yr. tLæco
\\Q_.a-80 And death and sclteul,
(where we may note, by the way,
how the Septuagint in the Old Tes-
tament render scheul hy hades; and
the Syriac, On the other hand, in the
New, renders hades by sclu:ul; 80
indifferently were these two words
used for one another,) where éJ.ðT}r
again comprehends as many as 8á-
JlaTOr; and so it cannot signify here

hell; for certainly that will ne\'er
gÎ\TC up those that are in it. .And
so in the next verse it is said, Kul Ó
8ávuTor Kul ó if.ðTJr IßÀ
8TJuUV Eìr T
V
ÀíJLVTJV TOV 'lrvpòr, which certainly hell
can never be. And as for the Apo..
crvpha, there we read, to l"l
ípur TÒV
. \ , 8 ' , 'é"'t- E
VfKpOV fK UVUTOV KUL
ç
WOV, c-
elus. xhTiii. 5 j that is, as the Syriac
renders it, \\a.a..
f
CLNh,
" who reRtored the dead from sclleul
to life j" where we nlaY also observe
how the Syriac renders both 8ávuTor
and âðTJr by one word \\c...... And
so doth the .Arabic too crowd them
both into .J'
" "the gra\Te," plainly
intimating that both words signify
but one and the same thing: and in
the same sense it is also taken plainly
in other places of the Apocrypha, as
Kal ÍJ 'oo
JLOV
v uvveyyvr éJ.ðov KáTW.
Eccles. Ii. 9. .And Taxioor Àiyoov
'lrp01rip:rrELv Eir (jðT}V, 2
lacc. vi, 23.
And in this sense did the Fathers
also frequently use the word éJ.ðT}r
and inferi, as Twv "Iàp 'oo
r IUTEpTJp.i-
VooV VOOîT' tJ.v EìKóTwr Ó éJ.ðTJr oìKór TE
Kaì lvðLaí17JJJ.a. Cyril. Alex. in Gen.
1. 6. [vol. I. p. 191.] 'AÀÀà Kul "'EÀ-
}..lJ1'
r, Kul (3ápßUPOL, Kul 'lrOLT}TUl, Kul
cþI.ÀÓUOcþOL, Kul 7râv àvOpw'lrooV "IÉvor,
uVJ1.
OOVOVULV Iv TOVTOl.r ÍJJ1.îv, Eì Kul
,., 'A-,.' T ,

J1.TJ OJ1.OLoor, KUL 'fJUULV ELVaL TLva ULKU-
, , "'
'" ,f. , ,.
UTT}pLU
v
UOV, OVTOO 'fJaVEpov Kat OOP.O-
ÀOYTJJ1.ÉVOV TÒ 'lrpûYJ1.á IUTL. Chrysost.
in 2 Cor. horn. 9. [vol. III. p. 600.]
T '
\ · "'t- c",,f.'
I. UE 0
uT}r j 01. J1.
V UVTOV 'fJUUL
Xéðpov {nróYELov uKóTnvov, oí ð
T7}V
,.. --.J,.I.., - ., \'r/....' \
(l7rO TOV
JJ.'I,(lVOll
ELr TO a'fJaVEr KaL
I

11()

Of the going dou
n of Okpis! l
nto Hell.

ART..

heathenish authors too. And as for the Latin inferi, it is
often taken in the same sense, yea, and ßlostly u
ed to ex-
press ltades by.
Fourthly, Though therefore ,ve cannot but acknowledge
that the Greek word ltades (and so the Latin inferi) may
sometimes, both in scripture and other writings, signify no
more than the receptacle of souls in general, as the grave is
the receptacle of bodies; yet it cannot be denied but that it
often, if not lnostly, is used to express the receptacle of sinful
souls in particular, or that \vhich we in English call ltell, the
place of the dalnned. Especially when the Holy Ghost makes
use of it to reveal the will of the great God by in the holy
scriptures to us: and certainly it is the scriptural use of it
\vhich in the exposition of the Creed \ve are principally to
attend unto. I shall here instance but. in two or three places,
'wherein it cannot possibly be taken in any other sense; a
,
Luke xvi. QS. gAnd in ltades he lift up his e.yes, beinp in f01""

àEI.
ÈS' p.ETáuTauLV T
S' tvx
S' (j.
TJV

".... " \ \ .) ,
E''Ya(TaV, axpl. fLEV yap EV UCJ)fLaTI.
· \ r ..'a \,.",'
\ ,.. ..
EUTLV TJ 'l'VXTJ 'YaLVETaI. ut.a TOW OL-
K
ío>v lVEpynwv, fLETaUTâua
È TOV
UWfLaTOS' àEI.

S' yíVETaI., TOVTO yovv
;cþauav ElVaI. TÒV g.
TJV, Theophylact.
in Luc. c. xvi. [po 461.] Neque
nostras animas derelinquet in in-
ferno. Origen. in Matt. 27. tract.
35. [vol. III. p. 926.] Nonne in-
ferna Christo testimonium perhi-
buerunt, quando jure suo perdito
Lazarum quem dissolvendum ac-
ceperant integrum per quatriduum
reservaverunt, ut incolumem redde-
rent cum vocem Domini sui juben-
tis audirent? Aug. [vol. VIII. App.
p. 18.] Orat. contra Judæos, Paga-
nos et Arrianos, C. 17. To these we
may also add those ancient verses,
made as it is thought about the
emperor Commodus's time, called
the Sibylline Oracles, where in the
first book there is given this account
of g.
TJS"
. . . a . . 7'OÒS ô' aÓ {J7f'f:ôÉ
a7'o
Õ7]S
r, Atô7]v ô' aÓ7'
Kcll\Hrerav j7r
2 7rpWTOS p.ó-
À
V · Aôàp.
rEveráp.Evos 8avd.7'ov, 1'0.(0. ô
p.
v àP.fþE-
lCáÀv\flE
T tJ{,VEKa ô
1Táv7'H 01 bnx86zILot 1'E1'aW7'fS

, AVÉpES
ls · A"l'ôao ô6p.ovs lÉvat KaÀÉOJl-
'Tat. [po 7.J
To these we may also add the an-
cient poets themselves, who often
took the word éJ
TJS' to signify the
other world in general, even in as
large a sense as 8ávaToS', for
vhich
it seems often to be used, as Pmdar.
Isthm. Ode 6. [vol. I. p. 630.]
Tola.tertll ònaîs díxerat
· Av7'táeras à1'ôav 1'17-
pás 7'
ôÉ
aer8at 1TOÀtÒV
ð KÀEovlKOV 7ra'is. -
Sophocles in his Ajax,-
KpElererwv 1'àp
ôf!- KE'Ó8wv tJ VOlTWV p.&.-
7'av, [635.J
Homer. II. I. [init.]
nOÀÀà.s ô' lcp8lp.ovs \fIvxà.s If'Ôt 7rpot'a.\ý EV .
Theognis in his Elegies, v.4 2 5.
n&V'TWV p.
v ,.,.
cpvvat È7rtX80vlotertv åpl-
lT7'OV,
M7]ô' jertÔEW alJ1'à.s U
EOS -1]EÀíov,
<ÞVVTa. Ô' 87rwS tfJKter7'a 7rvÀas à"l'ôao 7rEpq-
(fat,
Ka.l KEÎer8at 7roÀÀ
v 1'17V l7ra""7Jer&
EVOV.
g Gr. Kaì Iv TciJ [f.
ll 17råpaS' TOVS'
òfþ8aÀfLovS' avrov v7rápXCJ)v Èv ßauá-
VOLS', which the Syriac expressl y
renrlers, \\Q.aA.
f.t:J...Jb...a
..
O,

Ill.

OJ. the going dOU..'lt of Clu'Ù;l iuto lIeU.

117

'Inents; where we lllay see how the Holy Ghost hilllself, to
sati
(r our
cruples in this particular, is his own interpreter,
p]ninly telling us that when he was in hades he was in tor-
Iuents. And in the next verse he tells Abrahaul he was to1'-
'IIlented i/
those fiaJltes. So
Iatt. xi. 23. h And thou Oaperna
tnz,
u'hich art exalted to lteaven, shalt he òrought dozen to hade.
;
where we see heaven and hades opposed to one another, the
height of happiness unto the depth of 11lisery. And here also
the I-Ioly Ghost seelllS to point at the sense he would have us
to understand the word in, saying in the next verse., It sltall
he IIZOl'e tolerahle jor the land of Sod01n in the da!l of Judgm.ent
than for thee: as if he should say, SOdOIll shall rather escape
being thrown into hell and the place of tornlents, than thou,
who hast the light but wilt not \.valk according to it. To
naIne no 11lore,
latt. xvi. 18. i The gates of hade:5 sltall not
prevail aga.inst thee; where hades cannot be taken for any
thing else than the place where the devils relnain and are
torluented: a
if he should have said k, All the devils in hell

hall never prevail against IUY church. There are sOlne other
places wherein this word occurs, but these lllay suffice to clear
this truth, that the Holy Ghost doth frequently, if not alwa)"s,
use this word hades in a bad sense, to denote the place of tor-
Inen ts and everlasting luisery. And in this sense also did the
Fathers of the prinlitive church usually take the \vord. Thus

And when he was tormented in scheul,
(and here we may also observe how
the Syriac \\a.a.., and the Ethiopic
1\t\6\, Siol, both taken from the
Hebrew
'N'It', are both used in this
pJace to denote a place of tor-
ments,) he lift up his eyes. And the
Arabic in pJain terms, when he was

...0

r-
öS"\
H J in Gehenna, in hell.
And St. Augustine notes, Inferorum
mentionem non esse factam in re-
quie pauperis sed supplicio divitis.
De Gen. ad lit. 1. 12. c. [63. vol. III.
P.3 2 1.]
. h In the Greek it is Kal uv Ka-
7rfpVaOVv
ËCAJS' TOV ovpavov Í)'\fCAJeEÎ-
ua ËCAJS' éf.
ov KaTaßLßClu8
Ulf where
both the Arabic renders éf.ðOl by

.::s.\.:;;:'-
', and the Ethiopic Ly
1U
pn Ge/lenna, which cannot
signify any thing else but hell.
i Kaì 7rúÀm äôov ov KaTLUXÚUOVULV
avñJ
' where the Arabic renders it
again by t
's\
H, Gehenlla, the
Syriac by \\
, the Ethiopic by
(bJ\C\ Siol.
k Kaì 7rúÀat

ov ov KaTLUxÝuovuLv
aVTij
, 7rLUTÒ
Ó Àå{'os- Kaì ùmÍÀfvToS-

{J1rÓUXEUL
, Kaì
EKKÀ1Ju[a à
TT1JTO
,
Kg.V Ó
ð1J
aVTòs- KLVT}8fi Kaì 0;' Èv avnê
KOUP.OKpáTO'pE
TOV UKÓTOVS'. Athanas.
orat. ÖTL fis- ÊUTL XpLUTÓ
. [vol. II.
p.. 51.] Portæ illferorll1n. Sic ,'ocat
potentiametmachinasSatanæ quibus
ecc1esiam ct petram ejus foris et intus
l'.erpetllo im pugnabit. Par. in 1.

118

Of the goiJtg dUlC/
of Christ into Hell.

.l\,ltT.

Thcodoret c0I111nends the ancient philosophers, in that they
sent the souls of thel11 that lived well and virtuously to hea-
ven 1, but such as lived otherwise to hades. And ,,,hat St. Au-
gustine"s opinion concerning the ,vord ,vas is clear fronl the
etYl11ology he giveth of it, saying, it is calleel hades m because
there is nothing s"Teet there; and therefore he 111Ust needs
account it a place of great bitterness and torlnents indeed.
And elsewhere the same Father tells us, that ninferi (which
ahvays ans\vers the Greek hades) in scripture is seldom or
never taken in a good part, to signify heaven, but always ho11.
And St. Hieronle saith 0, it is a place of punislul1ents and
tornlents.
Fifthly, Though the ,,"ord hades in itself lllay sometiulCs
signify only the other world in general, yet, as it stands in the
Creed, it cannot by any ll1cans adnlit of any other significa-
tion than what is put upon it when it is translated hell:
which anyone nlay easily perceive which considers, first, that
the \vord l11ay well bear it; secondly, that it is the most usual
signification of it in scripture, as I have shewed in SOlne placcs
already, and might with the saIne facility prove it to be so taken
in Blost of the rest. And certainly, the Creed being taken out
of the scripture, it is the scripture that is to give the exposition

I KáTCJ>
' El
ä
ov Tà
T' IvavTía
1TpOEÀOIlÉva
. Th&eod. de fine et ju-
dicio, Serm. xi. [vol. IV. p. 654.]
m U nde et in Græca lingua origo
nominis (viz. hades) quo appellantur
inferi, ex eo quod nihil suave habe-
ant resonare perhibetur. August.
de Gen. ad literam, 1. 12. c. [66.
i yol. III. p. 322.] viz. from a private
and Tj
v
, sweet, pleasant; or, as
Eustathius, the ancient scholiast on
Homer, , AÀÀ
Ù7rÒ TOU Tj
ov cþá(TI.
1TapaxeijvUI. TÒV q.
rJV K.aT
àVTífþpaul.V

Tj

TUI. Kaì XaípEt OÙ
Eì
, in Homer.
Iliad. I. [vol. I. p. 37.]
n Non enim facile alicubi scrip-
turarum inferorum nomen positum
invenitur in bono. August. de præ-
sentia Dei ad Dardanum, Cepe 187.
6. vol. II. p.679.] Quid his ergo
præstiterit qui dolores solvit inferni,
in quibus illi non fuerunt, nondum
intelligo; præsertim quia ne ipsos

quidem inferos uspiam scripturarum
locis in bono appellatos potui re-
perire. Id. epist. [ 16 4. 7. P.575.]
ad Euodium. Quanquam et illud
me nondum invenisse confiteor, in-
feros appellatos ubi justorum animæ
requiescunt. Id. de Genesi ad liter.
1. 12. c. [63. vol. III. p. 320.] Pro-
inde ut dixi nondum inveni et adhue
quæro, nee mihi oecurrit inferos ali-
cubi in bono posuisse scripturam
duntaxat canonicam. Ibid. [64.]
o Infernus locus suppliciorum at-
que cruciatuum est, in quo videtur
Dives purpuratus; ad quem de-
scendit et Dominus, ut vinctos de
carcere dimitteret. Hieron. [vol. IV.
p. 250.] in Isa. c. 14. Thus also
saith Justin
lartyr, (or whosoever
was the author of the quæst. et re-
spon. ad orthodox.) Ai
È T
V à
í-
KCùV '\þvXaì fì
TO-Ù
Iv Tcþ éJðT} TÓ7TOV
.
Qtlæ
t. 70. [p.47 0 .J

III.

Of the going down ul Ghrist illlo Ilell.

119

of the Creed: and therefore this word in particular IlIUSt need

be granted to signify the same in the Creed, which was taken
out of the scripture, as it doth in the scripture out of ,vhich
it was taken. Especially c0118idering, thirdly, that the ge-
neral acception of the ,vord, as it denotes the other ',"orld,
cannot ".ithout a great absurdity be forced upon it as it is
here used to express an article of the Creed: for it "ill easily
be granted, that in so short an Pabstract of our Christian
faith it is not likely the sanle thing should be expressed twice
oyer. \Yl1Ích notwithstanding HUlst be, if the words \vhich
,ve translate he descended into npll should signify no Inore
than he descended or went into the other world; for that
,vas sufficiently expressed before, when it was said that he
,vas dead. For though death and hades be not the same,
}et to be dead. and to be in hades are the sanle thing: for in
that sense a lllan cannot be òead but he HUlst be in hades,
neither can a n1an be in hades but he HUlst be dead. And
upon the saIne account it is that it cannot be achllitted that
this article should be the E3JUe with that of his burial, that
he descended -into hell and he {was buried should be the saIne,
interpreting the word hades of the grave. For besides that
hades is one thing, and the grave another, the grave being
the receptacle of the bodies, and hades of the q souls, here
would be the same thing expressed twice; Jea, and the lat-
ter e
pression of it ,,"ould not be r exegetical and declarati, c

P Non est verisimile irrepere po-
tuisse superfluam ejuslnodi battolo-
giam, in compendium hoc ubi sum-
matim quam fieri potest paucissimis
verbis præcipua fidei capita notan-
tur, saith Cah'in himself, concern-
ing- the absurdity of their opinion
who would make KaTE
8óvTa Eì
' å
ov
to be the Saine with TarþfvTu. CaÎvin.
Instit. 1. 2. C. 16. sect. 8. [vol. IX.
p. 13 2 .]
q eávaTos- ,.Ûv XWPLUP.Ò;; 'ftvx1js- Kui
uwp.aTos-,

TJS:
È TÓ7rOS:
p.ív àEL

s-
;;Y01)V àrþav
s- Kaì tíYVWUTOS-, Ó Tàs-
o/uXàs:
fLWJl ÈIITEv8EV ÈK
1]p.ovuas:
E-

ÓP.EVOS:. Andr. Cæsar. in Apoc.
Comment. cap. 64. [po 97.] Com-
peries aliquod es
e inferni et morti

discrilnen, quod animas infernus
òetineat, mol'S yero corpora, nam
Ïtnmortales sunt animæ. Theophyl.
1 Cor. x,.. [v. 5.5. p. 3 1 3.]
r Quantæ enim oscitantiæ fuisset
rem minime difficilem verbis expe-
ditis et claris demonstratam, obscu-
riore deinde verborll'n complexu in-
dicare magis quam declarare? X am
quoties locutiones duæ rem eandem
exprimentes simul connectuntur,
posteriorem esse prioris exege!Sin
convenit. At vero qualis erit ista
exegesis, si quis ita loquatur, quod
Christus sepultus esse dicitur, sign i-
ficat ad inferos descendisse? Calv.
In
tit. 1. 2. c. 16. sect. 8. [po 132.]

lQO

Of the going dou:n of Ckrist into Hell.

ART.

of the forlner, but the forlner would rather be exegetical and
declarative of the latter; \\Thich how absurd :1nd ridiculous it
,vould be, let any Ulan judge; especially considering that his
burial and descent into hell, as signifying two distinct things,
seenl both necessary to be inserted into the Creed, so that wo
lnight kno\v ,,,hither both his soul and his body went inune-
diately after his death and crucifixion: his body, that was
buried; and his soul, that ,vent do,vn to hell: so was he both
buried and ,vent down into hell.
But lastly, Howsoever such an interpretation Illa)' be forced
upon this article as it stands in the Apostles' Creed, yet ,ve
are sure there can be no such sense put upon it as it is here
delivered as the doctrine of the Church of England. For
though the Greek ,vord hades 111ay sOlnetilnes signify no nlore
than the other, or invisible ,vorld, where souls after separa-
tion from their bodies remain, yet our English ,vord hell ,viII
bear no such sense, it being always used by learned and igno-
rant to denote the place of misery and torments prepared for
such souJs as go from hence in their sins. And therefore the
reverend Convocation that cOluposed these Articles, rendering
the Greek hades by the English hell, (as it ,vas always used in
our English creeds,) they have put :1 period to the question;
so that ,ve nUlst eit.her acknowledge that Christ did in plain
terms descend into hell, or deny this article of our church; to
the truth ,vhereof, not,vithstanding, all that are :l;chl1itted into
benefices are bound by act of parliament to subscribe: and
certainly, if ,ve \veigh it thoroughly in the balance of unbiassed
reason, we shall find nothing in it to deter us fronl subscrib-
ing to it, and that in its literal sense and nleaning, which I
suppose is no Inore than this: that our Lord Christ, the Son
of God, having taken our hunlan natur'J upon hin1, had a real
soul as ,ve have, as well as body; ,vhich soul being breathed
from his body upon the cross did imlnediately go to hell, or
the place of tonnents, ,,,here the Devil and dalnned souls lay
in misery.: that as his body ,vent to the grave, so did his
soul go to hell. The end of hi
descent is not expressed
in these Articles, whether to triUI11ph over thl' dcvils, or to
preach to the souls of ll1en, or any othcr, .( as it was in the

III.

Of the poin!, dUlI)lt of Clu'i;.:t lido Hell.

1Ql

S Articles agreed upon in the year 1.55Q): but only in general,
that he descended into hell; which that he did,. I can see
no other but that scripture and rea'3on do both evince.
l\Iany scriptures have been brought for the proof of this
truth; SOllIe whereof were of sufficient force to convince gain-
sayers of it in ancient tiines, which are not of the saIne validity
now; as that in Peter, Being put to deatl" in the flesh, but
quickened in the Spirit, by wIdell, also he went and preaelwd unto
tlte spi'rits in prison, 1 Pet. iii. 18, 19. 'Vhich place Inany of
t the ancients interpreted of the descent. of Christ into hen, or
the place of dalnned spirits. 'Vhich interpretation was so
generally received in the prin1itive church, that they did not
for a great while seek out for any other, but took this to be
the undoubted Il1eaning of the place; so that to nan1e the
l)lace to thell1 was a sufficient proof of the thing. But another
exposition universally possessing 111en'S hearts now, the argu-
Inent is rendered no'v altogether useless and invalid for the
purpose aforesaid. Though I do confess, that ,vas a nlan 1'0-
solyed to hold it, that this place is to be understood of the
soul or spirit of Chrisfs real descent into hell, I know no rea-

ons strong enough to draw hilll frOll} his error in it. I anl

s The Articles composed an. Dom.
1552, being the fourth of king Ed-
ward VI. expressed it thus: N am
corpus usque ad resurrectioneln in
sepulrhro jacuit, spiritus ab illo
emissus cum spiritibus qui in car-
cere sive in inferno detinebantur,
fuit, illisque prædicavit, ut testatur
Petri locus, &c.
t For otherwise they would not
have held that Christ preached there,
as it is plain they did; as Origen,
K 4< \ ß ' À
'" \., \
C/-V p.T} ov T}TaL TOVTO 'jJ'apEV OTI KaL
Èv ucðfLan WV OVK òÀlyov
Ê7rEl,UEV, Kaì
TOU.OVTOV
W

Là 7rÀ
eo
TéiJV 7rfL80-
fLfVCJ)v È7rLß01JÀEv8
vm aVTóv' Kal
YVfLvfi u&>fLaTo
YEvófLEVO
"",vxfi Taî

yvpvaî
UCJ)P.áTCJ)V wfLÍÀEl. tvxaî
, È7rL-
UTpifþCJ)JI K4KEÍVCJ)V Tà!> ßovÀopÉva

7rpòs: aVTÒJI,
(1
iwpa OL' otJ
ifoEt
aVTòr Àóyov
ÈmTT}OEl.OTipar, 1. 2.
contra Celsum. [43. vol. I. p. 419.J
Cyril of Alexandria: Quod spinti-

bus in inferno prædicatl1m abierit,
et detentis in domo custodiæ appa-
ruerit Christus, et omnibus vinculis
liberaverit, in Isai. 1. 3. C. 42. [vol.
II. p. 539.] Irenæus; Ea propter
Dominum in ea quæ sunt sub terra
descendisse, evangelizantem, et illis
adventum suum remissam peccato-
rum existentem his qui credunt in
eum. Iren. adverso hæres. 1. 4. c.
[27. 2 . p. 264.J And Clemens Alex-
andrinus: Eì y' o
v Ó Kúpws:
,: OVOfJl
ËTEpOJl Eì

oov KaryÀ8Ev
olà TÒ
EvaYYfÀíuaa8m. Stromal. 1. 6. [\ri.
p. 763.] And they had no other
plare of scripture to ground this
their opinion upon, which clearly
shews that they did interpret this
place of his de8cent; V. et Job. de
incarn. Yerb, 1. 9. c. 38. [po 638.
Photii
Iyriob.]; et ilicum. [\"01.
II. p. 514.] in loco

1 Ci)L'
,..

Of the going duwn of 011-1'l:,t into IIell.

A.RT.

sure the ancient U Syriac, Arabic, and Ethiopic translations
seeln clearly to carry the sense that ,vay.
There is another place also that 8ee1118 to have been all
arguillent for this truth in the prilnitive church, that hath
lost n1uch of its virtue no,v; and that is this, Acts ii. 24,
,,,here it is said of Christ, JJThom God hath raised up, having
loosed the pains of death., because it leas not possible that he should
be holden of it: where, instead of the pains of death, S0l11e of
the x ancient Fathers read tlw pains of lwll, or hades, (,T ulgar
Latin, Ù
ferni /) and so doth the Syriac render it plainly, the
y 80rrows of scheul, or hell. And truly, ,vas I deprived of the

11 The Syriac renders the latter
cud of the 18th verse,;.
bA
O

o;.

o "And he died in the
hody, but li'Ted in the spirit;" that
is, his body indeed was dead, but
his soul or spirit was yet ali,'e.
And then in the next verse, 1
lo
_001 'tANh
..f fL\..a
!._

\\a..&...
. "And he preached to the
souls that were detained in hell;"
that is, as the words manifestly im-
port, though his body was dead, yet
his soul or spirit being alive, in that
he went and preached in hell. For
here we can by no means under-
stand his spirit of the Holy Ghost,
by which he preached in the days
of Noah; he not being said to
ba,>e preached by the spirit by
which he was quickened, but simply
he went and preached. The Arabic
Inore clearly; "He was dead in
the flesh, but lh"ed in the spirit,"

_.d>

._.J (S
_H, in which he
};etook him
elf: or went to the
spirits in prison, and preached;
plainly implying, that the spirit, in
which he lived after his body was
dead, in that he went to hell, and
preached. And tht' Ethiopic trans-
lation, though it doth render Èv ref>
7rVfvp.an by n!ro1 J.h: (þ
h:
in Spirilu Sanclo, yet it doth not
say that it was in this that he went
down to hell; hut only in general,

that he that was put to death in the
flesh and quickened in the Spirit
went to the souls shut up in hell,
and preached to them. He did not
go in the Holy Spirit, but himself
went in his own spirit. So that
these ancient translations seem
clearly to import that he did indeed
go to hell.
x The words in Syriac are 1;".0
\\o....a.! O1..&.

N "and he loosed
the sorrows, or pains of scheul;"
because he could not be detained
\\
c:t:::) "iJl hell."
Y Thus Polycarp read it: (,Ov
1jynpfv Ó 8E'bS' Àvcra
ràS' W
'iVllS' rov
éf.
ov. Or, as it is in the Latin trans-
lation, Quem resuscita,'it Deus dis-
solvens dolores inferni. Polycarp.
epist. ad Philip. [po 14.J And Ire-
næus, Quem Deus resuscitavit so-
lutis doloribus inferorum. Iren. ad\>.
hæres. 1. 3. C. 12. [2.] So that two
of the lllost ancient Christian writers
that we have, plainly read it so. And
if we descend down into after-ages
we shall find St. Augustine [vol.
II.] never quoting the place, but
still read it so too; as: In quibus
etiam hoc est quod apud inferos fuit,
solutisque eorum doloribus quibus
eurn erat impossihile detineri. Epist.
[164. 14.] Unde beatus Petrus eUln
dicit solvisse dolores inferni, in qui-
bus impossibile erat detineri eum.
Id. epist. [187. 6.J Quomdo enim
aliter accipiendum sit quod dictum

Ill.

Of the guing down of Christ into lIeU.

1
3

original Greek, and confined to a translation of the Now
Testament, I should choose the
yriac above all the rest, it
Leing (as 111a.y easily ùe c.lelnonstrated) the first tran
lation
that was ever Inade of it; and therefore, in all probability,
Inalle before th
Inalice of heretics or the negligence of tran-
scribers had brought any various readings into it. ...\.nd for illY
part, the Syriac in this place rendering the Greek word by
:scheul, I cannot but persuade luysf'lf the word in Ureek, when
this translation \yas luade, was nothing else but hades, there
being no other ,vord it renders by scheul but only that. Espe-
cially lllany of the Fathers Feeluing to haye read it so too;
Jea, St. Augustine produceth this place to prove that Christ
descended into hell; as \ve lllay see in our quotations of hin1
at the end of this article and in the Z nlargent.
But there are SOlne places which ever \vere and ever will
ùe clear proofs of this truth. As, first, Eph. iv. 9, .Á..Yozv tn,at
he asce'nded, 1[()hat is it but that he descended .first into tlte lou;er
parts of tlte eartl". He that descended is tlte sanze also that
ascended 1-'p far above all!teareìls, t!tat he llÛpht jill all things:
where tlte lO1.L
eJ" parts of tlte earth, to which Christ descended,
I cannot see how they can be otherwise interpreted than of
hell. For to say by the lower parts of the earth is 111Cant no
Inore than earth itself, to Ine it seeins but a poor evasion.
For where in scripture do we find the lower parts of earth
put for earth itself'
Or suppose it ,,-as so, yet here his ascend-
ing and his descending haye reference to one another. So

e!'t, Quem Deus suscitavit ex mor-
tuis 80lutis doloribus inferorum,
Iù. de Genesi aù literam, 1. 12. c.
33. [63. vol. III. par. i. p. 3 2 1.]
And so, wheresoeyer else he quotes
the place; and so others too, as
Epiphanius in Anchor. et hæres. 69'
Fulgent. 1. 3. ad Thrasimund.: and
hence it is, that in some Greek co-
}>Ìes, particularly in that of Stepha-
nus, printed an. 1,=j50, éJ.ðov is put
into the margent, as a different read-
ing from Bavårov, it being in some,
as wen as BavåTov in other copies.
z Et Chri
ti quidem animam ve-
nis
e usque ad ea Ioca in quibus
peccatores cruciantur, ut eos soh'c-

ret a tormentis quos esse soh'endos
occulta nobis sua justitia juùicabat,
non immerito creditur. Quomodo
enim aliter accipiendum sit quod
dictum est, Qurffi deus suscita,-it ex
mortuis solutis doloribus inferorum,
quia non poterat teneri ab iis, non
video, nisi ut quorundam dolores
apwl inferos eum solvisse accipia-
mus ea potestate qua dominus est,
cui orone genu flectitur cælestium
terrestrium et infernorum, per quam
potestatem etiam il1is doloribus quos
soh-it non potuit teneri.
\ug. de
Genesi ad literam, 1. 12. c. 33. [63.
'.01. III. par. i. pp. 320, 321.J

lQ4

o.r tlte go.ing down oj" Christ Ùdu lIell.

AHT.

that the apostle seenlS clearly to intend the descent which
innnediately preceded his ascent into heaven, ,,'hich could be
no other than his descent into hell. It ,vas Ulanv veal'S after
0/ 01
his descending to earth before his ascending to heaven; but
his ascent into heaven was not flIuch nlore than so Inany
hours after his descent into the lower parts of earth, or hell a.
N either can ,ve think that by the lower parts of earth here
\ve lllust understand his grave, for that is seldonl six foot deep
in the earth, and therefore cannot well be called the lo\ver
parts of it. But again, here \ve see not only his ascending
and his descending opposed to one another, but the lower parts
of earth to the highest parts of heayen. So that ,ve are to
look out for the t'xtrelnes that are the l110st distant frolll and
contrary to one another in heaven and earth, the highest
place in heaven and the lo\vest place in earth. The highest
place in heaven, ,,,,hat is it but the right hand of God, whither
Christ ascended? The lower parts of earth, ,vhat is it but hell,
\vhither Christ descended?
Another place upon \vhich ,ve 111ay build this truth is ROln.
x. 6. But the 'righteousness
vhiclb is of faith speaketlt on this
wise, Say not in thy lteart, TVh.o shall ascend into l
eaven? (tn,at
is, to bring C/
r,ist frol1
above:) or, Who shall descend into tlte
deep? (th,at is, to bring G/
r'ist 'Up again fro1)
tlw dead,) Tn
which words we 111ay observe, first, that Christ ,vas alnong
the dead; otherwise it could not be said, t/
at is, to bring lÛìJt
front tlte dead. Secondly, as he ,yas alnongst the dead, so it
\vas a deep place, other,vise it could not be said, rVno shall
descend into the deep? Nay, thirdly, it was such a deep as the
(
rceks call an abgss, a bottolnless pit, by ,vhich nalue hell is

a And thus doth the Ethiopic
translation seem clearly to carry
the sense, rendering the words,
<D?D1T'r: HOl1: "'0:
AWl
: p1)Tt1Vt: p1).e--C:
" :Et quid est quod ascendit, nisi
quod descend it infra terram; 'Vhen
he came from heaven to earth, he
did not descend under the earth,
but only to the top of it." So that by
these word
fID
th...: fID.e--C:

mytyhat(J, mydr, Under the earth,
we cannot probably understand any
thing but heU, the only place gene-
rally thought to be under earth.
Nay, and this was the sense of the
Fathers too upon the place. Infe-
riora autem terræ Infernns accipi-
tur, ad quem Dominus noster Sal-
vatorque descendit. Hieron. in Joe.
[vol. YII. p. 613.J Nay and Ire-
næus brings this place, amongst
others, to pro,'e that Christ conti-

III.

Of t!tp poiu9 down of' Olll'i
t into Hell.

IQ5

called, Apoc. ix. 1, Q; xi. 7; xx. 1, S. ,And I know not wher

the Greek \\ ord can well be otherwise interpreted; howsocver
Hot here, and therefore doth thc Syriac give u
the explica-
tion as well as the translation of the word, rendering it {!ip
deep, or b ah!Js.ç: . of hell. .r\nd therefore also do Inany, both
ancient and lllodern c\\Titers, expound and interpret the
words in this sense; and whosoever goes after them will
not have many rubs in his way to stop his course.
But, thirdly and lastly, the Blain foundation of this truth is
still behind, and that is, Psalnl xvi. 10. con1pared with Acts
ii, 51. Da vid tSaith, For thou wilt not leave '}/
Y soul in Itell;
neither wilt thou Sl{ffer tkine ltol!! Onp to see corruption. Thesp
words cloth St. Peter in the Acts apply to our Saviour, chap.
ii. Q7 and 31, saying, that Dayid seeing this before, spaJ:e of the
'resurrection 0.( Christ, that his soul 'was not left in ltell, neither
Ids flesh did see corruption: which to understand aright, we
nlust consider how St. Ppter is here handling the great point
of the resurrection and ascension of the Lord Christ. And
in treating of the resurrection, to satisfy all scruples that
might arise upon his delivery of 80 great a 111ystery, he tells
us from whence both the essential parts of his human nature
arose, or were raised up: his soul, that was raised out of
hell, and his body fron1 the grave: for, saith he, His sOlll1.'
a.

not left in Itell, neither did ki.
.tieslt see corruption. His soul
'vent indeed to hell, but it was not left there: his body ,,'as
carried to the grave, but it did not see corruption there. And
so there is no place can be a clearer proof of any, than this
is of this truth, that the soul of Christ, when separated fronl
hi
body, wa
in hell. For if it was not left there, but raised

TIued for a while amongst the dead,
or in hell, before his resurrection :
Nunc autem, saith he, tribus diebus
conversatus est ubi erant mortui,
quemadmodum prophetia ait de eo,
Commemoratus est Dominus sancto-
rum mortuorum suorum eorum qui
ante dormierunt in terram stipula-
tionis, et descendit ad eos extrahere
eos et sahrare eos, et ipse quidem
dominus, Quemadmodum ait Jonas
in ventre cæti tres dies et tres noctes
mansit, sic erit filius hominis in corde

terræ. Sed et apostolus ait, .Ascendit
autem quid est nisi quia et descendit
in inferiora terræ? Hoc et David in
eum prophetans dixit, Eripuisti ani-
mam me am ex inferno inferiori.
Iren. adv. hæres. 1. 5. c. ult. [c. xxxi.
pp. 33 0 , 33 1 .]
b \\o....a? þ::0O1

Q
O.
And wlw hath descended into tile
abyss of hell? Rom. x. 7. Srr.
C V. Theophyl. [p. 108.] et Bucer,
[po 416.] in loco

126

Of the goin.q down of Christ r;,do lIell.

ART.

thence at his resurrection, certainly it was there before his
resurrection; it being in1possible it should be raised thence
if it ,vas never there. It is certain therefore that the soul of
Christ ,vas in hell before his resurrection, and as certain it
.
,vas not there before his death and crucifixion. For before
that til11e his soul ,vas in his body, and both on earth; and
therefore it cannot be otherwise understood than that af
er
he ,vas crucified and dead, his body was carried to the grave,
and his soul to hell: yet so as that the one was not left in
hell, neither did the other see corruption in the grave; for
within three days after they ,vere both raised up again, the
one froln hell, and the other fron1 the gí"aye, as St. Peter
in this his sennon declares, and the ilnulediately succeeding
article asserts.
nut as there is no truth but hath been oppugned, so there
is no place of scripture but hath been eluded; yea this very
place which in itself is as clear as the lneridian sun, hath been
obscured by false glosses; SOlne labouring nluch to persuaih:\
us, that the ,yord here translated soul signifies no 1110re than
a bod!/
or his person; and the 'YOI'd translated nell, no Inore
than the grave. But let such consider, first, ,,'hether it be not
a certain rule always to be followed in the interpretation of
scripture, to expound every ,vord in its 1110st usual and C0111-
1110n signification, if the place will as well bear it, rather than
force an unusual sense upon it
I confess the word d neplwsh

d The word which the Psalmist
useth is ,\:)Ð:), that which the apostle
expressetl1 it by is 'o/vX
, and it can-
not be denied but that they both in
scripture may sometimes very pro-
perly be translated a body, yea, a
carcass, sometimes a person con-
sisting both of body and soul: as
for the first, that it sometimes sig-
nifies a body, or carcass, we may see
in those words, ':JrH,

UHJ:); -::J.,\v,
t:J:J,'\!):J.:J., You shall not make any
cutting in you'r flesh for the dead,
as we render it, Lev. xix. 28, where
the Greek also renders '\DÐ:) by,"'vX
,
,) ,
) , , '""f.. -
Kat
vTop.tua
ov 'TrOL1JU
T
ern ." VXll
Èv roo uwp.an vp.øv, i. e. as On-
kelos& hath it in his Paraphrase, or

Targum, ì':J:1T1 N; T1'Q ;
;nn,
p:JD:J.:J., et læsionem super mortuum
non facietis in carne vestra. So that
'lVÐ:) is rendered by T1''J in Onkelos,
and by T1'Q, 'i::'Ð:) in Jonathan's Tar-
gUIn. A lld so the Arabic,

"'"

" for the dead." And indêed ìhe
sense will not bear any other signifi-
cation: so N:J.'
; I1Q T1'\!)t):)
:J ;
"
G ,
" .,
- "\
r. Kat ern 7raull ."vXll T
T
^
VTT}-
Kvíq. OVK duéÀ
vu
raL, Lev. xxi. II,
that is, as onr translation hath it;
" neither shall he go in to any dead
body." And so in the first verse of the
same chapter, "Q
:J.
Q
'
, '\Dt):);.
Græc. Èv Taî
"'vxaî
où p.LaVe
UOv-
TaL Èv rcj) 'leVEL avrwv: where \!:'E:J

III.

()f {he going dOl/'Jl of Christ Ùdo lIell.

]27

in Hebrew lllay sOlnetinle;J signify no 11lore than a body with-
out a soul, sOlnetinles both
oul and body in one person; but
where there is one place where it is taken in that sense, there
n.re at the least twenty wherein it t"1ignifies no n10re than the
soul. And becaulSe it sOlnetÍlnes signifies the body, must ,ve
always translate it so
This is just as if because eberech in
SOIne few places signifies to curse, ,ve should always translate
it so. But again, grant the ,vord n1ay signify no more than
the body, here it cannot be taken in that sense, for his body
is after expressed by another word plainly signifying flesh.
His soul 'was not left in ltell, 8aith the apostle, neither did his
flesl/; see corruption. 'Vhere it is plain that the ,yord used for
his soul, and that for his body, denote two several things.
Again, we cannot take this, but we 111Ust take the other word
hades in its unusual sense too: for as nepheslt doth but rarely
signify the body, but Inost comn1only the soul; so doth hades
nlost conullonly denote the receptacle of souls, but very rarely,
if ever, the receptacle of our bodies.
\.nd ,,,hat a ridiculous
thing is it to force such far-fetched significations upon ,vords,
when the literal sense is not dissonant from, but consonant

Onkelos renders by l'1't:), " the dead;"
Jonathan by I1' '), 'i!:'
':1, " the man
that is dead :" the Syr.
l\
!
.&;2W,
"the soul that is dead," and the
Arabic also by
""'A
" the dead."
So it is taken also,
Xum. v. 2. vi. 6,
1 I. Hag. ii. 14: and it is some-
times also put for the whole man, as
i1'Y.)l"t:) N'i1i1
t:i1 i1"':J
', Gr.
È
o^o8pn)8
u
raL
tvx;' ÈKEíVTJ ÉK
rov yÉvovs- aùrijs-, Gen. xvii. 14: that
is, as Onkelos renders it, N'IV: N
N'i1i1, and Jonathan, N'i1i1 N'\V:J ':1,
" that man, or that person, shall be
cut o.ff from his people," So also
Gen. xii. .5. c. xh-i. 26. and else-
where, And this the word signifies,
either by a synecdoche partis, the
part being put for the whole, as An-
selmus Laudunensis, Lyranus, and
others think; or by a metonymy,
whereby the thing contained is put
for the thing that doth contain it;
as St. Augustine, Animæ nomine
corpus solum posse significari moòo

quodam locutionis ostenditur, quo
significatur illud quod continetur
per illud quod continet. August.
Epist. ad Optat. [190. 19. vol. II.
p. 7 0 .5.]
e That 1':1 doth sometimes sig-
nify to curse, as well as to bless, is
plain; for it is said, And Job said,
It may be my SOl1S hare sinned,
t::::1:1;:1 'O'i1;N ':J,:1\ that is, as we
render it, and cursed God in their
lleal'ts, Job i. 5. Syr. j
\J a........ o.
And the Arabic,
lH '-".:\1..,
i. e. "And cursed, reproached,
r
spoke evil against God;" Gr. KaKcì
ÈVFvÓTJuav 7rpòS' 8E6v. Chald. n
), 'N'
H '01;:', And provoked God to anger.
And it cannot but be taken so in
this place, eyen for cursing rather
than for blessing, this being a duty,
not a sin; whereas it is a sin, not a
duty, which the word is here used
to express, And in this sense also
is it used, Job i. 10. ii. 5, 9, 1 Reg.
xxi. 10, 13.

19lR

01 the going dowu 0..( Ch,risf into Hell.

AR'r.

to all the other
criptures? Uel'tainly thil' is to turn th
word
of God all into allegories,
ynecdocheH, and other tropes and
figures. Lastly, it is not unworthy our observation, that it
,vas the sanle St. Luke that ,vrotf\ the Gospel who also wrote
the Acts of the Apostles; and it is not very probable that he
,vould use the 'YOI'd hades to signify the place of tOl'lnents in
his Gospel, Luke xvi, and I know not in what sense here in
I the Acts. And they that \vould put this sense upon the
words nUlst pretend to a far greater knowledge and skill in
the interpretation of the scripture, than 1110st or all the
Fathers of the prinlitive church had, who generally trans-
lated and expounded the ,vords in a comlnon and usual sense,
That ltis soul 'lvas not left 'in hell, neither did ltis fleslt see corrup-
t'l:on. And therefore \ve cannot but acknowledge, that though
this doctrine be not verbally contained in the scripture, yet it
Inay, by necessary consequences, be deduced fronl it; and so
cannot but be received as one of those great truths which the
Inost high God hath been pleased to nlake kno,vn to us in his
holy scriptures.

From scripture, if we proceed to reason, we 111ay argue
thus. The soul of Christ, after its separation from the body,
and before his resurrection froBl the dead, ,vas either in hea-
ven or in hell; but it ,vas not in heaven, therefore it nlust
needs have been in hell. First, that it \vas in one of these
t,vo places I take for granted, being no,v reasoning against
such as rightly deny all third places whatsoever appointed for
the reception of souls when forced froln their bodies, distinct
froln those two. And as for li1nhu,s patr
/;]n, purgatory, and
the like, we shall prove hereafter that they are human fancies,
rather than divine truths. But the great question here to
be agitated is, ,vhether Christ's soul, ,vhen breathed from his
body, ,vent to heaven or no? For certainly, if it did not go to
heaven, ,ve need no Inore arguments to prove it ,vent to hell"
there being no other place it could go to. Therefore, second-
ly, that the soul of Christ \vhen separated fronI his body
did not inllnediately go up to heaven, I think will easily be
granted by such as do but seriously, and ,vithout prejudice,
consider these things: First, that the Lord Christ, both
while living and when dying, wns still accounted as a sinner;

lIt.

OJ,llte gQiJlg down oj
Chì'l.sl Ùdu IIell.

]
9

though he had no sin inherent in hint, or cOllunitted by hitn,
let he had sin ilnpnted to hitn, and laid upon hinl; yea, 80
far, as that he is in plain tel'l11S said to be l/iaJe sin fur u.
, :1S
well :1S we are '1nade the 'righteousness of God in /dm. And
hence it is, that bearing the weight (though not doing the
work) he received tIle 'wages of sin, death. And he thus dying
as a sinner cannot in reason be thought to go whither saints,
but whither sinners go when dead. His body, that was laid
where the bodies of sinners are, in the grave; and so his
soul, it is fitting that should go whither the souls of sinners
go, to hell; and that he that died for sin
hould go to the
sanle place whither such go as die in it. Not to be tormented
there as sinners are, because he had not cOlnnlitted sins here a

sinners had; but only he having taken our nature upon hiln,
and satisfied for our sins in his death and passion; and it
being three days before his soul and body, when once sepa-
rated, were to be united together again, he suffered his body
to be laid so long under the earth; in the lueanwhile his
soul, that went down to hell, and there renlained all that
tinle, not to be tonnented, for he had already suffered for us
whatsoeyer the law of God could exact of us; but, first,
that he ulight undergo the state and condition of a dead, as
,yell as of a living f sinner; and so, secondly, that he Inight
give us security for our pardon and redeulption fronl hell.
For, seeing he was even in the Devirs UIOlIth, yet that roar-
ing lion could not prey upon hill1; seeing he was in hell
itself, yet could be kept there no longer than just as hill1se]f
plea:;ed; we Inay be assured ho had conquered and overCOlne

f Impleta est scriptura, quæ dicit,
Et cum iniquis reputatus est, qued
et altius intelligi potest, ùicente de
semetipso Domino, reputatus smll
cum descendentibus in lacum" factus
stun sicut homo sine adjutorio inter
Inortuos liber, vere enim reputatus
est inter peccatores et iniquos ut de-
scenderit aù infernum. l-Jieron. in
lsa. liii. 12. [\'01. l\? p. 624.] And
this is one of the reasons that Ful-
gentius gh"es of his descent, even
that he might go where sinner8 after
death used to go, anù so be in the
HEYERIDt
E.

condition of a dead, as well as living
sinner. Restabat ad plenum nostræ
redemption is efte\. turn, ut illue us-
que homo sine peccato a Deo sus-
eeptus descenderet, quousque homo
separatus a Deo peceati merito ceci-
(1Ïsset, i. e. ad infernum, ubi solebat
peccatoris anima torqueri, et ad se-
pulchrum ubi eonsueverat peccatorÌs
car
corrumpi; sic tamen, ut nec
Christi earo in sepu1chro corrum-
peretur, nee inferni doloribus anima
torqueretur. Fulgent. ad Thrasi-
mund. 1. 3. [e. xxx.]
K

ISO

Oj
the gOÎnp dou"n of Olu'ist into [-lell.

A R'1 .

the Deyil for hiluself, and in hilnself for us, \vho are but as so
nuuIY Jlll'lUbers of hilllfoielf; and thus by his descending thither
he hath gfreed us for ever conling thither, or reInaiuiHg
there. JJut, thinUy, his sout I suppose
did principaHy go to
hell, and rClnained there whilst his body waSt in the grave,
that so it nlÏght he in a state of IUlllliliation, as ,veIl and
as long as his body. I-lis body was brought to the lowest
place it could possiLly be brought to, oyen to the grave; and
so ,vas his soul brought too to the lo,vest place it could possiLly
be brought unto, even to hell.
And this leads 111e to the second reason why we are not to
think thut the soul of Christ went not to heaven but tu hell ;
because, if his soul. had ascended to heaven, as his body
descended into the grave, then one part of his lnnnan nature
had been exalted, whilst the other had been debased. For
his soul, that ,yottld ha,ye been shining in the highest heavens,
,,,hilst his body ,vas l

ing under a piece of earth; and so this
".ould have been in a state of hUlllÎliation, whilst the other
,vas in its state of exaltation. By which llleans, at that tÌiue
he would have beon wholly in neither state, but partly in
both. And so nlost of the systenls of divinity that ever
,,,ere nlade, tf'aching only a double state of Christ, t.he one of
his IUlluiliation, the other of his exaltation, 111ust be changed,
and a third state added, partly of exaltation, partly of IUllui-
liation. But that needs not, for certainly Christ ,vas never

g Hoc autem ideo factum est, ut
per morientem corporaliter carnem
justi, donaretur vita æterna carni, et
per descendentem ad infcrnurn ani-
roam justi, dolores solverentur in-
ferni. Fulgent. [Ibid. J ad Thrasi-
mund. 1. 3. náuXCùv yàp avrò

J.tâ

ùviÀaßE, Kal 7rHV(;W avrò

p.â
;rpE-
'" ", r1
ß " -
'PE, Kat H
rov q.VT}V Kara aLVCùV T}J.ta

àvicþEpE. Athanas. [vol. I. p. 104.J
fl
rò 7rávra J.toì 7rapaðóBT}, &c. Quia
ideo ille pervenit usque ad infernum
ne nos remaneremus in inferno.
Aug. in Psa. lxxxv. [17. vol. IV. p.
912.J And how he can be said to
free us from hell, or remaining there,
who never were there, the same Fa-
ther, in the same place tells us.
Quemadmodnm si medicus videat
tihi imminentem él'gritu(linem, forte

ex aliquo labore, et dicit, parce tibi,
sic te tracta, requiesce, hisce cibis
utere, nam si non feceris ægrotabis;
tu autem si feceris sa1\ r us eris, recte
dicis medico liberasti me ab ægritu-
dine, non in qua jam eras, sed in
qua futurus eras. N escio quis ha-
bens causam molestam, mittendus
erat in carcerem, ,.enit alius, defen-
dit eum, gratias agens quid dicit?
Eruisti animam meam de carcere;
suspendendus erat debitor, solutuln
est pro eo, liberatus dicitnr de sus-
pendio. In his omnibus non erant;

ed quia talibus meritis agebantur
ut nisi subventum esset ibi essent:
inde se recte dicunt liberari, quo per
liberatores non sunt permissi per-
duci. Ibid. [18. p. 913.J

lIT.

OJ- tlt" PQl/ifT dOll_'n (!f Chri.
f into Hell.

ISl

in lnore than one state at one tin1e: when h
was in a I'1tate
of lunniliation he was in a state of 11l1111iliation, not of exal-
tation; when in a state of exaltation he was in a state of
exaltation, not of Innniliatioll. In one of which estates he
purchased salyation for us, in the other he applies it to us.
A nd therefore there can be no need of luaking a Inixed
estate, unless it be to build the error upon it, that Christ
,yent not to hell, but heayen. And therefore, until it can be
proyed that there is IHore neces
ity than that of holding a
n1Ïxed estatf\ of Chri
t, wherein part of hin1 for a tilne \\as
f'xalterl, and part of hinl debased, (which I belieye can ne, er
be,) ,ve cannot but Inaintain that the soul was in a state of
]nnniliation, as well and as long as the body, and so not in
heaven when this was npon earth, but under earth in hell.
whil!':t hiR body was under earth in the grave. And when one
rose they both rose; the soul being fetcht frOll1 hell to be
united again to its body. Rut in fe,v ,,"orc.ls, to put this
question out of question, that the soul of Chri
t was not in
heaven, (but therefore in hell,) in the third place, our Saviour
hinlself, who best know
when he first ascended up to henxen,
tells us plainly, the third day after his death, being the day of
resurrection, that he was not then a
epn(led up to heaYf\u,
saying to 1\lar)', TOllCl" me not, fOi. I ant not '!Jet ascended to JJl}/
1!-Yather, John xx. 17. \Yhich certainly cannot be llleant ollly
of his body, but of his
oul also, or rather both
oul and Lo.Jy
together. :For if either of then), espeeially if his soul had
Leen as.cended to his Father, I cannot see ho,,' he could haye
said, I (Ult not yet ascended to hi!! Fafhö', for the soul is thp
})}'incipal part whence the whole is denon1Ïnated; and so,
what
oever the soul doth, the whole person is looked upon as
doing: a
when our souls go to heaven, we are said to go
thither. ..A.nd therefore 111Íght Christ, if his soul had been
then - in heaven, better have said, 1
tln now descended fronl
my Father, than I au" not !Jet a.
cended to nzy Fatnn'; for he
had :1f.:cenrled and COll1e down again. But we cannot, we dare
not, but believe, that Christ l11eant really as he spake, that he
then was not ascended to his Father, that the IUllnan nature
which he as:slllued upon earth W:1
not as Jet gone up to
hpa\ren, but one part of it had been in hell, tlu:) other in the
KQ

]

Ql t/w going dúu:n oj" C/tJ'ist luto Ilell.

AR'r.

gra ve; and being both joined together again, the whole
hunu1n nature appeared vi
ibly to l\Iary after his resurrection,
as it had done before his passion. Whence we cannot but
judge, that if we weigh things in the equal balance of Ull-
biassed reason, \ve lllust needs believe that the soul of Christ,
,,,hen breathed froln his body upon his cross on earth, went
not up to his crown in heaven, but stayed in hell until the
tinle that it \vas to be tied to its body again, that as both had
been all along together in a state of humiliation upon earth,
so both nlight go together to his estate of exaltation in
heaven.
And if fronl producing argull1ellts for this truth we go on
to consider such as have been produced against it, we shall
not find any thing very luateriaL Indeed there is scarce any
thing that looks like an argull1ent against it: only there are
t\, 0 scriptures, and but two only, that they 1l1ake use of to
batter it; and they are, first, the words of our Saviour to the
thief, J 7 er-ily I say unto thee, To-day shalt thou be 'lCitl
me
in paradise, Luke xxiii. 43. But surely they were luuch busied
that had not leisure to consider ,vhat it is to be with Christ
in paradise, and so, what our Saviour ll1eant when he pro-
lnised the thief he should be that day with hin1 in paradise;
certainly he did not pron1Ïse hiln that he should be with his
soul, or with his body, but with his Deityh. It is that that

h Est autem sensus multo expedi-
tior et ab his omnibus ambiguitati-
bus Iiber, si non secundum id quod
homo erat, sed secundum id quod
Deus erat dixisse accipiatur, lwdie
mecum eris in paradiso. Homo
quippe Christus illo die secundum
carnem in sepulchro, secundum ani-
Inam in inferno fllturus erat; Deus
vero idem ipse, Christus ubi que

emper est. Aug. epist. [ 18 7. 7.
vol. I I. p. 680.] ad Dardan. de præ-
sentia Dei. Sicut ergo potuit recte
dici Dominus gIoriæ crucifix us, cum
aù solaIn carneln illa passio pertine-
ret; ita recte dici potuit, 'lOdie me-
cum eris in paradiso, cum juxta
humanam humilitatem per carnem
in sepulchro, per animam in inferno
illo die futurus esset, juxta di,'inam

vero immutabilitatem nunquam de
paradiso, q llia ubique est sem per,
recessisset. Ibid. [9.J Qui enÍln
homini pænaliter pendenti et salu-
briter confitenti ait: Hodie mecmn
eris in paradiso, secundum id q nod
homo erat, anima ejus ipso die fu-
tura fuerat in inferno, caro in sepnI-
chro; secunduln autem id quod
deus erat, uti que et in paradiso erat.
Et ideo latronis anima a pristinis
fascinorihus absoluta et illius mu-
nere jam beata, quamvis ubi que
sicut ille esse non poterat, tamen
etiam ipso die cum illo in paradiso
poterat, unde ille qui ubique semper
est non recesserat. Id. in Job. tract.
III. [2. vol. III. par. ii. pp. 780,
7 8 1.J

III.

Of the goiit.q dúu'n 0.( Christ Ù
to Hell.

133

luaketh paradise to be' paradi
e; and if the thief had been
that day with his soul, "ithout his Godhead, or the enjoy-
lllent of the Divine nature, he could not be said to be in para-
dise. So that to be with Christ in paradise is plainly no n10re
than to be in heaven; for he that is in heayen luust needs be
with Christ in paradise, and he that is with Christ in paradise
Blust needs be in heaven. And so I believe was Abrahanl,
Isaac, and Jacob wit.h Christ in paradise before his birth and
incarnation; and so nlight the thief be immediately after his
death and paRsion. For though his hunutn nature wal::; not
there, Jet his Divine nature was; and 80 the very same person
that was at that time with the thief upon the cross was there,
though the nature he had assluned into that person was not;
and that certainly was all our Saviour did; more than which
he could not promise to the thief when he said, that that day
he should he witl
'l.,irn in paradlse.
The other place is that of St. Luke, ,vhere our Saviour, as
he was giving up the ghost, crieth out, Fatlwr, into tll.,y hands
I comrllend 'Jny spirit, Luke xxiii. 46. Fronl hence they argue,
that the spirit of Christ being c0l11111itted into the hands of
God, it must needs go to heayen. nut I wonder whether the
hands of God could not reach into hell as well as heaven: If
I 'Jnake 'Jny hed in hell, saith David, heltOld, tho'lt art there, Psahu
cxxxix. 8. And why Inight not thp spirit of Christ be eonl....
Inended into the hands of God, though it should go to hell
as
well as if it should have gone to heaven

Iay we not C0I11-
nlit our bodies into the hands of God, which perhaps nlay lie
luany years rotting in their graves, as well as our souls, that
go in1111ediately to hi111
Nay, certainly, seeing Christ went
to hell, he may well be thought to have Inore need to COlll-
nlcnd hi
spirit into the hands of God, that he lllight protect
and defend it in the lllidst of so 111an)' deyils and hellish fiends.
So that when our Saviour Christ ::5aith, FatheJ', into th!J hands
I cOJJuueJld my spirit, what i
it 1110re than this
Father, seeing
lll)' spirit is now going fron1 earth to hell, I conllnend it into
thy hand
, that thou lnaye
t pre
erve it in hen aR thou hast
on earth
And so thosc wordR, iur--tead of fighting against us.

('('nl to he clearly on our side; and these two } )laces failino'
ð'

134

Of tlte goiJ
.q down ul Cltrist i,ttu IIell.

AHT.

I know not of any other that can be brought to enervate this
truth, that Cltrist descended into hell.
Neither is this a truth of yesterday"ls growth, but ahllo
t all
the ,[1"'athers of the prilnitive church have acknowledged and
reeeived it as an article of their fitith. Though they Hluch
differ about the end of his going, yet that he did go thither
they all agree. SOlne said he went to preach, others to loose
,,,hOlll hinlself thought fit, others to trilUllph over his con-
quered enenlY the Devil, but all affirIn that he did go to hell.
But pa
sing by luany others, I shall only pack one jury of
thell1 that bring in their verdict for this truth.
And the foreluan is Ignatius i , ,vho saith expressly, "lIe
dC8cended into hell alone, but ascended ,vith a nuIltitude."
The next is CleInens Alexanrlrinus, whose opinion ,vas not
only that he descended, but that he descended on purpose to
preach to the spirits there detained, saying, k" The Lord
therefore descended for no other end, but only to preach the
gospel, either to all, or else to the Jews only;" and adds},
,,, That at that tÏU1C things were so ordered in hell, that
all the soul:s that there heard the preaching, lnight either
lnanifest their repentance, or acknowledge their punishnlent
to be just, because they did not believe."
The next is Tertullian, .who saith m, "The God Christ,
being also a nlan, and dying according to the scriptures, and
being buried also according to the saIne, he satisfied this la\v
also undergoing the luanneI' of an IUllnan death in hell."
The fourth is fanIOUS Athanasius ll , who tells us, "Christ
,vas buried; his soul, that ,vent to hell, but seeing it could not
i Kaì ICUTijÀBfll fÌ
f/.ðrJV JJ.óvo
, ÀOY
UCJ)UL. Ibid. [po 7 6 5.]
åvijÀBf ðf P.fTà TrÀ
Bov
. Ignat. m Christus Deus quia et homo
Epist. ad Trallianos, [po 74.] mortuus secundum scripturas, et
k Ei -y' o/jv Ó KúpLO
ðL' OVðfV ËT
- sepultus secus easdem, huic quoque
pOV fÌ
[f.ðov KaTijÀBfv,
ðLà TÒ fV- legi satisfecit forma humanæ mortis
aYYfÀíuauBm, &UTrfp KaTijÀBfv rjToL apud inferos functus. Tertul. de
TráVTa
dJaYYfÀíuauBm,
p.óvov
cEß_ anima, c. 55,
paíov
. Clem. Alex. Strom. I. 6. [6. n Táfþn 7rapfðóBT}, -YfYOVfV q tvx

11P. 7 6 3, 4.J KaTà TÒV f/.ðT}v, KaL KpaTT}BijvaL p.
ðv-
1 OVX L KaL fV f/.ðov q aVT
Yf-YOVfV vT}BfÎua TráÀLV åTrfðóBT} 'Trf uwp.aTl.,
vìKollop.ía, iva KcìKEî 7râUUL ai tvxaì KaL yÉYOVEV
àvá(J"Ta(J"L
. Athanas.
ÙKOÚU(lUm TOV K1]pú'Yp.aTo
T
V P.fTå- de duabus in Christo naturis, [vol.
·
't .,., ''\.
II 6 ]
J/OLaV ('VUfLçCIJVTUL, T) T1]V KOI\ClCTLV UL- . p. 5 7.
lCaíav fivm ðL' !':'v OVK fTrífTTfVCTaV óp.o-

III.

Of tit g()in!' d()u:n of Chl'i
t iuto Hell.

1
5

Le held there, it was restored to his Lody, and 80 he ro
e

. "
agaIn.
The fifth is St. HiJaryo, whu 8aith, " It is the law of Inunan
necessity that thcir Lodie
being buried, their :souls should
descend to hen; which descent the Lord dirl not refÍ1se for
the consull1Ination of :1 real Ulan, yiz. that he n1Îght do for
luan what
oe"er HUl.n was bound of necesF:ity to do."
The
ixth is St. Alllbrose P; "Though the soul of Christ
was in the abyss of hen, yet now it is not, because it is "Tit-
tell, Thou wilt not leave
ny soul in hell."
The se,'enth is St. Basil, who upon those word.s, But God
'll'ill redeeln my soul front the power of the grave, (or frolll the
hand of hell, as this Father translates it,) for he shall receive
'1ne, saith q, " He clearly foretelleth the descent of the Lord
into hell; ,,,ho t5hall redeem this prophet's soul ,vith others
that it may not relnain there."
The eighth is St. Hierolne, ,vho saith r, " Hell is a place of
punislul1ents and of tornlent::;, where the rich n1an that was
used to be clothed in purple ,vas seen: whither also the Lord
descended, that he n1Ïght loose those frOB} prison that were
bound there." And again s: "For none is deliverpd fron1
hell but only by the grace of Christ, and therefore did Christ
descend thither after his death. As t.he angel descended into
the furnace at Babylon to delh'er the three chilrlren. so did
Christ descend into the fUl'nacé of hell, where the souls of the
just were shut up." ,

o H nmanæ ista lex necessitatis
est, ut sepultis corporibus ad inferos
animæ descendant, quam descensio-
nem Dominus ad consummationem
,'eri hominis non recusavit. llilar.
Enar. in Psal. cxxxviii. [22. P.5I4.]
P Ipsa anima Christi et
i fuit in
abys
m, jmn non est, quia scriptum
est, non derel
nqlles animam meant ill
inferno. Ambros. de incarn. c. 5.
[4 2 . \'01. II. p. 713.J
q n:X
v ó eEÒ
:XvrpWfTfTaL Tl}V tv-
x
v }.Lov ;K XELpÒÇ
ðov, ôTav Ì\uJ-Lßáv!J
p.
.
ucþwç 7TpOr/JTJTfVfL T
V 'rOV Kv-
piov KcÍ.8oðov T
V flç éj.lJov. bç fLETà TWV
tíÀÌ\CõV Kuì UVTOV Ì\VTPWfTETaL TOV npo-

TOV T
V "'VX
v cJ
fL
lvmT'op.fÍvaL

It<.fÏ. Basil. in P
al. xh.iii. al. xlix.
[vol. I. p. 247.]
r Infernus locus snppliciorum at-
que cruciatuum est, in ljuo videtur
Dives purpuratus, ad quem de
cen-
dit et Dominus, ut vinctos de car-
cere dimitteret. Hieron. in Isa.
c. xiv. [vol. IY. p. 250.J
s N emo enim ab inferni sedihus
liberatur, nisi per ('hristi gratiam.
Eo igitur post mortem Christus de-
scrndit. lIt anaelus in caminum
Bahylonis ad tre
pueros liberandos
descendit, ita Christus ad fornacem
de
cendit infcrni, in qno c1ausæ jus-
l-ormn anima' tencbantur. Iù. in
Ecde
iast.

136

Of tlte going down of Oltrist into Hell.

ART.

The ninth is l\Iacarius, who lived before thp- five last cited;
and in his disputation in the first general council of Nice
affinned t, "After death ,ve are carried into hell. This al
o
did he (Ohrist) take upon hin1self, and descended willingly into
it. tIe ,vas not detained there as ,ve are, but he descended."
The tenth is Fulgentiu8, ,vho thus delivereth his opinion in
this particular u: '" But the humanity of the Son of God ,vas
neither ,vholly in the grave nor wholly in hell, but as to his
real flesh, Christ being dead lay in the grave, but in his soul
Christ descended into hell, and in the saIne soul returned
fi'OIl1 hell again to the flesh he had left in the grave."
The eleventh is Anastasius Sinaita x, who avers the self:'
saIne thing with hinl: ,,, The grave truly received his body
only, but hell his soul only.")'
The t,yelfth and last is St. Augustine, ,vho, though in titHe
he ,vas before the t \Yo last nalned, shall bring in his verdict
after theI11: and his opinion is Y, " That if those \vords, Tllis
day sltalt tlwlt be
()ith rne in paradise, be spoken of the hu..
Inanity ,vhich the 'V ord of God assluned, paradise is not there
to be thought to be in heaven. For the 111an Christ ,vas
not that day to be in heaven, but in hell as to his soul, and
in the grave as to his body." And again z: "And that the

t KaT

pÓ

ea

Tà TÒV eávaTOV

\ r,o:. ·
'é \
\

tr TOV gðTJv. aV
Ufc;aTO Kat TOVTO, Kat
KaT
ÀeEV ÉKovuíCJJr fir aVTóv. ov KaTTJ-
vÉXBTJ KaBáTrEp ÝJ
EÎr, àÀÀà KaT
ÀeEV.
l\Iacar. Hier. apud Gelas, Cyzicen.
in Act. conc. Xicæn.l. i. [po 157.]
u H umanitas vero Filii Dei nec
tota in sepulchro fuit, nec tota in
inferno; sed in sepulchro, secundum
veram carnem Christus mortuus ja-
cuit, et secundum animam ad infer-
num Christus descendit, et secun-
dum eandem anim:nn ab inferno ad
carnem quam in sepulchro relique-
rat, rediit. Fulgent. ad Thrasimund.
1. 3. [po 14 0 .]
x '0
fV Tlí
or aUTOV (J'w
a
óvov
,
't .1, \
\ , , l'1

V1TEUEc;aTO, '#'VX'7V Uf J.J.OV1JV 0 gUTJr.
Anastas. Sinait. apud Euthym.
Panopl.
Y Si ergo secundum hominem
quem Verhum Deus suscepit, pu-
tamus dictum esse, hodie mecum eris

in paradiso, non ex his verbis in cælo
existimandus est esse paradisus.
N eque enim ipso die in cælo futurus
erat homo Christ us ; sed in inferno
secundum an imam, in sepulchro
autem secundum carnem. Aug.
Epist. ad Dardanum, [187. 5. vol.
II. p. 679.]
z Et Dominum quidem carne
mortificatum advenisse in infernum
satis constat; neque enim contradici
potest vel prophetiæ quæ dixit, Quo...
niam non derelinques animam meam
in inferno, quod ne aliter quisquam
sapere auderet, in Actihus Aposto-
lorum idem Petrus exponit, vel
ejnsdem Petri illis verbis quibus
enm asserit solvisse inferni dolores
in f)llibus impossihile erat ell'ln teneri.
Quis ergo nisi infidelis negaverit
fnisse apud infcros Christum. Id.
Epist. ad Euodium, [ 16 4. 3. p.
574.]

III.

131

OJ' the going down oj" Ch,.;:;t l,do Hell.
Lord bcing put to death in the flesh catne to hell is clear; for
none can contradict either that prophecy that saith, Thúu
?cilt not lea ve 1ny soul in hell, which lest an)7 one should under-
stand otherwise, the salne Peter expoundeth in the Acts of
the Apostles; nor those ,,'ords of the saIne Peter, whereby
he asserteth, that he loosed the pains of hell, of which it was
Ì1npossible he should be held. 'Vho therefore but an infidel
can deny that Christ was in hell (''' And that it ought to be
recei ved as one of the principal articles of our faith, the saIne
Father teacheth us, saying, a" 'Vherefore let us hold finuly
what faith hath received upon the surest grounds, that Christ
died, according to the scriptures, and was buried, and rose
again the third day, according to the saIne; and the other
things that are written of hiIn, the truth being witness; of
which also this is one, that he was in hell, having loosed the
pains thereof, whereby it was iUIPossible he should be held.
Seeing therefore that scripture is so clear for it, seeing
reason also sub
cribeth to it., seeing so little or nothing can
be brought against it, seeing a whole jury of Fathers, besides
others, give in their verdict for it, we cannot but conclude,
that as Christ died for us, and was bltried, so also it is to 66
believed tltat lte u/
ent down into hell.

a Quamobrem teneamus firmis- ras, et cætera quæ de il10 testante
sime quod fides habet fundatissima veritate conscripta sunt. In quibus
autoritate firmata, quia Christus etiam hoc est, quod apud inferos
mortuus est secundum scripturas, fuit, solutis eorum doloribus quibus
et quia sepultus est, et quia resur- eum erat impossibile teneri. Ibid.
l'exit tertia die secundum scriptu- [14. p. 578.]

AR TICI
E IV.

OF THE RESURRECTION OF CHRIST.

CII1.ist did truly rrise again J,?Y)JJl deatll, aud look a.qaill
!tis body,
vitll flesh, bones, and all tllings appertainiJlg
to tIle pe'}fection qf Ulan's natu'}.e.

W HEN the Son of God had aS
luned our lllullan nature
into his Vivine Person, our nature so asslllued did not
alwaJs relnain in one and the saIne condition: but there was
a double state we are to believe it to have been in; the one
of lnuniliation, the other of exaltation: in both of which like-
\vise there were several degrees. In his state of 11luniliation
he ,vas debased, 1, as 10,v as death itself, yea, the death of
the cross. Nay, Q, lo\\:er than that, eyen to the grave. Nay,
S, lo,ver still than either of theIn, even unto hell itself. .A.nd
so also in his state of exaltation there are the saIne steps;
for he ,vas exalted, 1, so high, as to rise froln the dead. Kay,

, higher than that, to ascend up to heaven. Nay, 3, highest
of all, to sit at the right hand of God. His estate of hlllni-
liation, with its several degrees, we have already considered;
having in the second article she,vn ho,v he ,vas c'rucijied, dead
and hur.ied; and in the third, how he descended 'into hell. In
this ,ye have the three degrees of his exaltation, his resur-
rection, ascension, and sitting at the right hand of God. Of
which in their order, as they are. here placed. And first there-
fore of his resurrection: Christ did truly rise fi'OIll death.
As he did truly suffer, ,yas truly crucified, truly dead, truly
huried, and did truly descenrl into hell; so did he also truly
rise again frolH death. The
oul of Uhrist, being breathed
froIll his body, went down to hen; the body of Ohrist, being
deprived of its sou], wa,
carried to the grave. And here they

ART. 1 Y'.

OJ the IfesllJ'J'cctiull oj' Christ.

1
9

Loth continued, the one in the grave, and the other in hen,
until the third day after the divorce Wa
luadc: at which titHe
the soul, that went frOIH the body down to hell, COlnes up again
ti'Olll hell unto the body. .A,nd, as it left the body upon the
cro
s, it no,\ find
it in the graye; eyen the selfsallie body
that three days before was nailed to the cros
; not any way
broken, beluangled, or corrupted, but in the saBle condition
the soul had left it in. This selfsanle body, ,vhich the soul
before was forced. froln, is it now again united to. After
which union of the soul to the body, iUlluerliately follows the
return, or resurrection both of soul and body fron1 the state
of death. The sel)al'ation of the soul fronl the body had
brought (though not the soul, yet) the IUlll1an nature into a
state of death; the union of the soul to the body brings it
Lack again into a state of life. So that Christ after his resur-
rection, as well as before his passion, had all things apper-
taining to the 11l1111an nature; haying the sanIe soul and the
s:une abody, the same flesh and the sanle bones that he had
before, and the sanle of eyery thing that belongeth to the per-
fection of 111an"s nature. So that whatsoe'
er is e

ential to
the constitution of the lllunan nature, \\'ithout which he could
not be Ulan as well as God, that ,vas the Lord Christ invested
,yith after his resurrection, as well as before his passion.
Christ frolu his birth to his death, fi'Oll1 the first IllOluent
wherein he was conceived by the Holy Ghost until the last
wherein hilnself gaxe up the ghost, was a real living 111an;
haying not only a soul and body as we have, but a soul united
to his body as ours are. But when his soul \vas separated
fronl his body, for the titne he ,vas not a living but a dead
luan, the union of the two essential parts being as necessary
to the luaking up of a living lHan, as the parts thenIselves ar{\
to the making up of a n1an. "Thereas, though the soul and
body of Christ retained their personal union to the Son of
God after his death and before his resurrection, as ,veIl as

lfter his birth and before his pas:-:ion. yet in the nleanwhile

a Caro enim Christi, quamvis a
sUlnpta est de
I aria. Ipse enim
gloria resurrectiouis fuerit magnifi- est qui conceptns et genitus, atque
cata, et potenter super OlIllle
cælos a mortuis sU
l'itatu
est. per gloriam
ascen
ione glorificata, eadem tamen Patris. Aug. [YO 1. Y 1.
\ pp. p. 25 I.]
earn is mansit et manet natura qua'
l'lm. de as
umpt. )lariæ ,'irg.

140

Of the ReSMrrect'ion of Christ.

ART.

they were separat.ed fron1 one another: one of theln was not
united to the other, though they were both united to the
Divine Person. And therefore as we, \\ hen our souls are in
heaven or hell, and our bodies in the grave, are not for the
present living n1en, so neither was Christ. He had indeed
at that tin1e both parts of the lUllnan nature united to hiln,
but yet he had thenl not united together, but one in one
place, and the other in another; but no\v, when the tinle
appointed COlnes, these the parts of the human nature, which
for a while had been divorced, are joined together again, and
so do constitute a perfect living nlan as they had done before:
and being the saIne parts, they cannot but lllake the saIne
lllan too, And this is that which ,ve are to understand when
we say Christ rose froin the dead, even that the soul and
body which Ohrist assumed being separated fronl one another,
the third day after, they were united again. And so the 111an
Christ is no,v alive, who before ,vas dead; so alive as to ,valli
up and do,vn the earth, and to discourse with his disciples as
he had done before: and that he did thus rise again froll1
death, scripture is express and reason clear.
And in producing of scriptures for this great fundanlental
truth, I shall first confinll it fr01l1 the prophecies of the Old,
and then froll1 the histories of the New Testament. The Law
foretold the J\Iessiah should, the Gospel relates how Christ did
really rise fronl death. First, from the Old TestanIent. And
verily had we all the scriptures our Saviour hilnself Inade use
of, ,vhen heginning at JJIoses and all the prophets, he expounded
unto the}J
in all tlte script'ltres tlte tltings concerning hhnself, Luke
xxiv. 9l7, or those whereby St. Paul persuaded his hearers,
hoth out of tlte law of lJIoses, and out of tlte propltets, frOJn ïnorn-
ing till even'ing, Acts xxviii.
3, certainly \Ve should be richly
furnished with convincing arguments for this truth. But in
the llleal1'while let these two or three convince us of it, and
cOllfirm us in it. As, first, lJIIy flesh also sltall rest ,in Iwpe. For
tlzo'lt 1eilt not lea.ve 1ny soul in hell". neither u"ilt tho'lt suffè/' tlâne
Holy One to see corruption, Psahn xvi. 9, 10. That these words
,yere Rpoken prophetically of Christ is clear, because the R:.une
Spirit that here
peaks theu1 in the Psahllist David, applies
them to Christ by the apostlp Peter, Acts ii. 31. And if the

I'T.

OJ'the Resurrection of CllJ'i..,t.

141

soul of Christ HUlst not be left in hell, nor his flesh see cor-
rupt.ion, they HUlst of necessity ri
e again; for otherwise the
one could not but be left in hell, nor the other but see corrup-
tion in the grave. Another place is that, TV/ten thou shalt
'Jnake ltis soul an ofFering for sin, he shall see Ids seed, he shall
prolong Ids days, I
a. liii. 10. 'Yhere the first words plainly
Ï1nply his offering up hilnself a sacrifice upon the cross for
sin, and the latter his rising frolH the dead, without which it
would be inlpossible for hin1 after that to prolong his days.
TIllIS it is said also, that of the iJlcrease ofltis government tltere
shall be no end, Isaiah ix. 7; which notwithstanding, if he
should not rise again, would be detel'll1ined in his death,
Aud what was foretold in the Old concerning the
Iessiah;
is recorded in the New Testan1ent concerning this Jesus, that
he was indeed raised fron1 the dead, telling us, that tlwugh he
u'as crucified tltJ'ou.qh 1L'eakness, yet he lÚ;eth by the lJouJ"er of God,

Cor. xiii. 4. And again, For to tlÛs end Clbrist botlt died, and
rose, and re-v.i-ved, that lte 1night be Lord both of dead and living,
Ron1. xiv. 9, linowing that Chl'ist being raised front the dead 1
dieth no
nore, ch. vi. 9. But besides these and the like places,
that expressly assert this truth, ,ve have in the gospel the
testimonies of several eye,vitl1esses recorded, that saw hÏ1n as
really alive after his death as they had done before. As,
1.
Iary l\Iagdalene saw hÏ1n at the sepulchre, presently after
he ,vas risen,
Iark xvi. 9. John xx. 14.
. Cleopas and an-
other of the disciples enjoyed his cOlllpany and his discourse
as they were going to EUlnlaus, Luke xxiv. 13, 14; l\Iark
xvi. lQ. And again, 3. All the eleven disciples being nIet
the saIne day, (Thon1as excepted, who then was absent,) saw
hill} standing :ul1ongst them, heard hinl speaking unto thelll,
and breathing the Spirit npon them, John xx, ] 9. And,
4. above five hundred brethren had the happiness to behold
hinl 'at the san1e time, 1 Cor. xv. 6. And, 5, after that, J an1es
saw hinl by hilnself, vel". 7. 6. After that, he was seen of all
the apostles, Tholnas being present with theIn, John xx.
6 ;
1 Cor. xv. 7; at which titne ThonuLs, having not seen hinl
before, luistrusteò and doubted whether it was he or no,
which our Saviour knowing presently convinced hiIn of his

14

o.l tJ,p Rf..(l,llJ'J'"d;on of O/n'ist.

ART.

error, saying to hin1, b Reach hither t/I.,y finger, and behold rny
hands; and rear/I., hither thy hand, and thrust it into JIlY side:
and be not faithless, but believing, John xx.
7; ,,,hich Thouuts
doing was forced iuul1ediately to cry out, J.1Iy Lord Clnd my

b Our Saviour bidding Thomas
here to behold his hands and side,
and Luke xxiv. 39. his feet, several
of the Fathers thence gathered, that
the prints, scars, and marks of the
wounds he received upon the cross,
remained after his resurrection;
these being all the places wherein
the wounds were made. His hands
and feet were pierced through with
the nails that fastened hitn to the
cross, and his side with a spear by
one of the soldiers; whence St. Au-
gustine, Clavi enim manus fixerant,
lancea latus ejus apernerat, ubi ad
dubitantium corda servanda yul-
nerum sunt servata vestigia. In
J oh. tract. 12 I. [4. vol. III. par. ii.
p. 808.] Sciat sane qui has pro-
posuit quæstiones, Christum post
resurrection em cicatrices non vul-
nera demonstrasse dnbitantibus;
propter quos etiam cibum et potum
sumere voluit, non semel sed sæpius
ne illud non corpus sed Spiritum
esse arbitrarentur: et sibi non so-
lide sed imaginaliter apparere, Tunc
autem illæ falsæ cicatrices fuissent
si nulla vulnera præcessissent, et
tamen nec ipsæ essent si eas esse
noluisset.. V oluit autem certæ dis-
pensationis gratia, ut eis quos ædifi-
cabat in fide non ficta non aliud pro
alio, sed hoc quod crucifixum vide-
rant, resurrexisse monstraret. Id.
Epist. ad Deo gratias, [102. 7. vol.
II. p. 275.] 'Terruerunt eos vul-
nera firmaverunt cicatrices. Posset
DOlninus Jesus Christus sine ulla
cicatrice resurgere. Quid enim illi
potestati magnum erat ad tantam
integritatem compagem corporis re-
vocaTe, ut nullum omnino ,restigium
præteriti vulneris appareret? - I-Ia-
behat potestatem ut illud etiam sine
cicatrice sanaret; sed hahere voluit
unde nutantes columnas firmaret.
Id. in Ps.lxxiv. [7. "01. IV. p. 7 8 7.J

Si ergo DOlninus legem mortuorum
servavit, ut fieret primogenitus a
mortuis, et commoratu8 usque ad
tertiam diem in inferioribus terra',
post deinde surgens in carne ut
etiatn figuras cIa vorUln ostenderrt
discipulis sic ascendit ad patrem.
Iren. adverso hæres, 1. 5. c. [31. 2.
p. 331.J Et quadraginta ùiebus in
terra conversatus, et visus est sæpe
et locutus cum apostolis, et mandu-
ca,'it et bibit, et vulnera quæ ad
dubietatem eorum tollendam in cor-
pore reservarat, et videnda et pal-
panda exposuit. Cyprian. de ascens.
D. Christi, init. [po 55.J
v ðÈ 8T<lV
ï()lJ
à7Tt.uTovvTa TÒV J.WB1]T
V fVVÓ1]ffOV
TOV ðfff7TÓTOV T
V cþt.ÀavBpw7Tíav, '1TéiJ

Kaì V7TÈp P.t.âf; "'vX

()fíKVVULJ! favTùv
Tpavp.aTa fxovTa, Chrysost. in Joh.
horn. 87 . [vol. II. p. 923.J .ð.t.à
TOÛTO àVÉffT1] fXWV Tà ff1]p.fÎa TOV
uTavpovo Ibid. [po 924.J "'QU7TfP
"f J \ -, """"
ovv f7Tt. TCJJV Kvp.aTCJJV 7Tfpt'1TaTOVVTa
BfWPOVVTH '1TpÒ TOV uTavpov, OV ÀÉ-
YOP.fV ãÀÀ1J
cþVfffW
TÒ ffwp.a fKfÎvo
åÀÀà T

p.fTÉpa
' OVTCJJ P.fTà T
V
àváuTaULJ! aVTòv ÓpWVTf
TOVf; TV7TOV

.1/
, - ),
B '
fXOVTa, OVK fPOVP.fV aVTOV 'fJ apTOV
flvat. ÀOt7TÓV o ðtà yàp TÒV p.aB1]T1ìv
TaVTa fVfðfíKVVTO. Ibid.
v ðÈ/' Apnf,
'1TÓBfV TÒ ßÀáucþ1]p.ov fðt()áXB1]
; 7TÓ-
B

B '" x , '.1.
fV fp.a f
a K1]pVTTft
; ptffTOV f'l' 1]-
Àácþ1]ua
W
fYW (8wp.â
); T
V xfÎpa
7TPOff
vfYKa
; Toì}
TV7TOV

pfVv1]Ua
;
Id. fìf; TÒV ãywv 8wp.âv, vol. V.
p, 488. .ð.tà TOVTO Kaì T1J1TOVf; f()fíKVV
'1TÀ1]Ywv' Cyril. Alex. de Trinit. c.
17. [vol. VI. ad fin. p. 23.J But
St. Ambrose goeth higher, and
saith, " He did not only arise with
them, but ascend with theln too."
N ain quomodo non corpus in quo
manebant insignia vulnerum, ,res-
tigia cicatricum, quæ Dominus pal-
panda obtulit, in quo non solum
fidem firmat, sed etiam de,'otionem
acuit. Quod vulnera susl.:epta pro

I'T.

Of the 11 'slll'rection of Oh,-ist.

143

God, vel'.
8. After he had. touched hiIn, he perceived hin1
to be the S3111e Inan, and, by consequence, c God too. lIe
believed hin1 to bp the saIne 111an, because he could touch
hin1; and God, because that body which he touched was raised
fronl the dead. And so Thomas's forn1er unbelief maketh
Illuch for the cOllfirn1ation of our faith d. But, 7. after this
the disciples saw hiIn again at the sea of Tiberias, John xxi.
I,
, &c. 8. They sa\v hinI again immediately before his
ascension, Luke xxiv. 36; l\.cts i. 9. ...\nd at this tiIlle it is
observable, the disciples had clear evidences of the reality,
not only of his body, but his soul too; for he e ate and drank
with theIll, and so Illanifested his vegetative soul, Luke xxiv.
43; he discoursed with then1, which he could not do unless
he heard thelll speaking unto hinl, and so by that he mani-
fested his sensitive soul; and he reasoned also \vith theIn,
saying unto theIn, These are tlte
vords 10ltich I said unto YOlt
'whilst I twas !let with you., tltat all tlânps 1JUJSt be fitljilled w/
ich
a're written in the law of 111oses, and in the Prophets, and in tlte
Psalms, concerning 1ne. And again, Thus 1.t is written, and
tInts it helwved Christ to su.f!èr, and to
"ise froììt the dead the

nobis cælo inferre maluit, abolere
noluit, ut Deo Patri nostræ pretia
libertatis ostenderet. Ambros. in
Luc. xxiv. [lib. X. 170. vol. I. p.
1540.] V. et Gregor.
lagn. in
evangel. horn. 29. [vol. I. p. 1568.]
C Videbat tangebatque hominem,
et confitehatur Deum, quem non
videbat neque tangebat. Sed per
hoc quod videbat atque tangebat,
illud jam remota dubitatione cre-
debate Aug. in Joh. tract. 12I.
[5. vol. III. par. ii. p. 809.]: and
therefore doth St. ChrysoEtome also
bring in St. Thomas, saying, 'E

-
'lr^Wua P.ETà TWV
aKT-Ú^WV, Kaì TÒ Tij

tVXl}
ðp.p.a, Kaì
-úo ^OL7f'ÒV ÈVEfYYELWV
'[JuBóp.l}v. ÈKpáTOVV ÈÓJpwv, Kaì T!Î p.Èv
XELpì uwp.a KaTE'ixov, Tfj
È ","uxii
8EÒV KaTEVOO-ÛV. Chrysost. in St.
Thorn. vol. Y. [po 488.]
d Xon enim propter se tan turn
hoc operatus est beatus apostolus,
8ed quod sibi gessit cunctis pro-
ficit. CUIIl 8uam enim exercuit so-
licitudinem fidem omnium confir-

mavit. Serm. de tempore, [162.
yol. V. App. p. 287.] Ille enirn
dubitando vulnerurn cicatrices tetigit
et de nostro pectore dubitationis
vulnus amputavit. Greg.
Iag. in
evang. horn. 29. 'i'Hv
È ê1pa Kaì
TOVTO Tij
BEía
oì.Kovop.ía
P.V(TT
pLOV
TÒ p.lì 7f'apEÎvaL TÒV 8wp.âv TÓTE, Ei yàp
7f'apijv, OVK ð.v
P.çþLUß
Tl}UEV. El
È p.q
àp.cþi(3u^EV, OVK &v '","1JAlZcþl}UEV. El
È
, ',t.'" rI,. ,.",." ,
OVK E'I'1J^a'f'1JuEv, OVK av OVTW
E7rI.-
UTEVUEV. El
È p.
OVTÚ)
È7ríUTEUUEV,
, ." t
,., "
/
é
OUK av 1Jp.a
OtJTW 7rLUTEVELV EULUUçEV.
&UTE Kaì
à7rLUTLa TOV p.aBl}TOv Tij

ljp.ET;pa
7f'LUTiw
P.
Tl}P yeyiill}Tat.
Chrys. ElS' TÒV äyLOv ÙmJUTOAOV 8w-
p.âz J . Yo!. Y. p. 837-
t: llaBtbv ó KVpLO
Kuì Bavwv Kaì
TaçþEì
à7rETLVá
aTo TryV cþBopàv Kaè
Tà Tij
cþBopâ
.-El
È Kaì p.Enì TqV
, , ..' "'rI,. ,,,,,, 7
avaUTUULV 0 KVpLOS' E'f'aYEV, a^^a KaT
olKovop.íav TOVTO 7rE'lroíl}KE' TO'i
lôíOL

7f'apLUTWV p.aBl}Taí
W
aVTÒ

v àva-
UTÒS Ó 7f'pÓTEpOV &v P.ET' aVTwv. Cyril.
Alex. de Trinit. c. 17, [ad fin.
yol. YI. p. 23.]

Of tlte Re,.;u}'/
ectioìl of Clu'ist.
th-ird day, vel'. 44, 46; and this ,vas a clear discovery of his
rational soul too. And last of all he was seen of Paul also,
a,ç one horn out of due t-ime, 1 Cor. xv. 8. And these are the
witnesses chosen before of God, ,vhich he she\ved hÎInself openly
unto, Acts x. 40, 41; and of these men it was that Peter saith,
One must be ordained to be a witness with tIle apostles of his
'resurrection, chap. i.

. But these were all the friends of
Christ, and so their testinlony may not be thought perhaps
so valid in this case. And therefore, to take a,vay aU ob-
jections, St. l\latthe,v relates ho,y the very f adversaries of
Christ attested this truth; for SOine of the u'atch carne 'into the
city, and shewed unto tlte chief priests all that
t'ere done,
Matt. xxviii. 11. And that the things they told thel11 was,
that he whon1 they had crucified the day before the passover
,vas now risen again from the dead, is clear, from the issue of
their consultation about the matter, for they gave lar!Je
none
y

tnto the soldiers, saying, Say ye, His disciples carne by night,
and stole hin
away while UJe slept, vel'. l
, IS. If the soldiers
had not told then1 he was risen of himself, what need had
they to have bribed theu1 to say he ,vas stolen a\vay by his
disciples
And thus have ,ve this great truth, that Christ
rose frOn1 the dead, attested both by his fi'iends and enenlies;
both by those that believed in hinl, and also by those that
scoffed at him.

144

f ÅLà TOVTOV
TO-Ú
fTTpaTLWTa
Ó
",.. " rf .) \
(J'ELfTp.o
EKEWO!) EYEVETO, WfTTE aVTOV!)
'K7rÀ

aL, Kuì 1f'ap' aVTWV yÉvEfTBm
T
V p.apTvpíav. rt 0 1f'Ep ODv Kaì fTvvÉ(3r]"
Kaì yàp åvV1f'01f'TOS'
LÌ1f'aYYEÀía OVTWS'
ÈyÉVETO 1f'apà TWV cþVÀáKWV '1rpOcþEpO-
P.ÉV1]" TWV yàp U1]p.Eíwv rà p.Èv KOWjj
Tfj olKovp.ÉVn Tà ôÈ ìôíCJ. Toî
ÈKEî 1f'a-
POUfTW ÈÔEÍKVVTO' KOWfj p.Èv Tfi OìKOV-
p.ÉV!J TO UKÓTO
' lôíl!- ôÈ TÒ TOU åyyÉ-
Àov Kaì TOU fTELfTp.ou' È1f'fì o{;v
^8ov
Kaì à7T
yYELÀav (
yàp åÀ'Íj8ELa 1f'apà
TWV ÈvavTíwv åVaK1]pVTTOP.ÉV1] ÔLaÀáp.-
1f'H) ÈôwKav 7ráÀw åpy-úpw' Chry-
80st. in Mat. Horn. 90. init. [vol.
II. p. .149.] And that the watch
did see Chri
t rising from the grave,
Pilate certified Tiberius in his epistle
which (it is thought) he wrote unto
him; telling him, alnongst other

AR,t".

things concerning Chnst, Crucifix-
erunt igitur illum, et sepulchro quo
conditus erat custodes adhibuerunt,
inter quos etiam ex meis militibus
nonnulli erant qui tertio die ipsum a
mortuis resurgentem viderunt. Pont.
Pilat. Epist. ad Tiber. Neron. Imp.
extat in monum. patrum, p. 2. [vol.
Led. Grynæo.] And Nicodemus,
in the Gospel attributed to him,
saith, that
ome of the watch said in
the synagogue, Quia nohis custo-
dientibus monumentum J esu facta
est terræmotio, et vidimus angelum
Dei quomodo revolvit monun1enti
lapidem et sedebat super eum, et
aspectus ejus erat sicut fuIgu!" et
ve:.stimentum ejus sicut nix. Et præ
timore effecti sumus velut mortui.
Et audivimus angelum dicentem

JV'.

o.r tlte ReS1u'/'ection of Christ.

145

And the scripture having left on record the testilllony of
80 many witnesses for the confinnation of this t.ruth, there is
nothing left for reai'lon to do in the case, (it being a Inatter of
fact,) but, first, to sho\v that the Lody that those witnesses
sa,v Christ have, after his resurrection, ,vas the selfsalne body
that he had before his passioll; and, secondly, to exan1Ïne
the plea that the high-priest and elders invcnted to cloak
and palliate the business withal.
\.s for the first, that the
body which Christ appeared in after, was the same that he
had before he was crucified, is clear. First, frOlll l\Iary"s
knowing him by his voice: Jesus sait/
unto herr, .ßI ary: she
turneth herself, and saitlt unto hÙn, Rabboni, John xx. 16. He
had no sooner called her by her naBle, but she kne,v hilll
by his voice; which is a plain argunlent that the organs of
his body, whereby he
pake, were the saIne no,v that they
were before, and so his body the saIne; the distinction of
our voices proceeding fronl the difference there is in the
organs or instrulnents of our bodies that we speak by; so
t.hat where the organs of our bodies are different, the voice
cannot be the same; and where the voice is the saIne, the
organs cannot be different. 8econdly, as it appears frolll
!vlary:S knowing hilll by his voice, so also frolll the apostles'
knowing of hinl by his visage, John xx.
O. xxi. 1Q; for this
shews that not only the organs or instrlunents of speech, but
the whole shape of his body, and all the linealnents of his face,
were the sanle now that they were before; these being the
several marks whereby one nlan is always known froln an-
other. Lastly, to nanle no gmore, this clearly a.ppears fron1

mulieribus ad sepulchrllm J esu, K 0-
lite timere, scio quod Jesum quæ-
ritis crucifixnm, hic surrexit sicut
prædixit. Venite et ,'idete locum
ubi positus erat; et cito euntes di-
cite discipulis ejus quia surrexit a
mortuis et præcedet ,'os in Gali-
Iæam, ibi eum videbitis sicut dixit
vobis. Nicod. Evang. de Pass. et
Resur. [Ibid. vol. I. p. 649.J
g Another proof of the identity
of our Saviour's body after, with
that it was before his resurrection,
might be brought from the words
of our Saviour to Thomafi, BpllOld
REYF.RJnnF..

my hands, and my feet, and my side;
from whence the Fathers, as I be-
fore ha,'e shewed, conclude that the
print and footsteps of the wounds
our Saviour had in his hands and
feet and side remained aIsù after
his i"csurrection; by which St. Tho-
mas could no longer doubt whether
it was the same body or no. l\'Iany
testimonies of the Fathers I have
before cited, to which we may add
that also of St. Chrysostome, where
he brings in Christ saying to Tho-
mas, · lls- Ên V1J7rLÚ(WV, 'v Tuîs- Êp.aîs-
XEpCTìv ftvå'jlvwBL Y
'jIp(lP.P.fv(l T'à TOV
L

Of the Resurrection o..f Gln
ist.
the ,yords of the angels to the \VOll1en, TVh.y seek ye tlte living
among the dead? Ite is not here, bul is risen, Luke xxiv. 5, 6;
as also froln what the soldiers told the elders, that the body
that they \vatched, being the same body that ,vas nailed to
the cross the day before the passover, ,vas now risen out of
the place where it was laid. So that the selfsame body that
was laid there the day before the passover, the selfsame body
was raised thence the day after.
But let us no,v, in the second place, set upon the examina-
tion of what the soldiers, being bribed by the elders, reported
among the J e'vs, to hide this so great a mystery from them,
that so it might not have any effectual work upon them.
Christ, whilst living amongst thenl, had frequently forewarned
them of his resurrection, that he must rise again the third
day, l\Iark viii. 3
; and, Destroy this temple, and in three daysh
I 'lv
ll raise -it up, John ii. 19; which and the like expressions
stuck foully in the J e\vs' stolnachs after he was dead. And
therefore the ckief pr.iests and scribes caIne together unto Pilatf',
saying, Sir, u'e rerìle1nber that that decei1-,er said, wltile he was
yet living, After tltree days I'lvill rise again. Gom'lJzand there-
fore that the sepulchre he uzade surpe until tlte third day, lest ltis
disciples come by night, and steal ltim away, and say ztnto the
people, He is risen from the dead: so the last error shall be lI'orse
than the first.
Iatt. xxvii. 6
, 63. Pilate said unto tltØJn, You,

14G

lKovuíov p.ov 7rá8ovr rpU'úp.aTa. 7ra-
paTí8T}p.í uot. 'lráVTa p.ov rð. P.EAT} 'lrpòr
;pfvvav. OÙK aìaxúvop.m TOV U6>p.aTór
p.ov Tovr p.w}..CA>'lraS'. OÙK aì
ovp.m rijS'
, "

uapKOS' p.ov Ta Tpavp.aTa a1TEp KaTf-

{:.,
" c , ,
oEc;ap.T}V ota ra vp.ETfpa rpavp.ara.
Chrysost. fir ròv éJ:ywv å1rour. SCA>-
p.âv, vol. V. p. 839.
h In three days, or after three
days, i. e. the third from the day
wherein it is destroyed, according
to the expression immediately fore-
going, he must rise again the third
day, counting the day wherein he
suffered to be the first. And in this
sense also he calls the space he was
to continue in the state of death
three days and three nights, Matt.
xii. 40, though it was hut one whole
day and two pieces; and herein he

ART.

spake according to the dialect of the
Jews themselves, to whom he spake.
For both the Talmuds, disputing
about the three days that the Is-
raelites were not to come at their
wives before the giving of the law,
Exod. xix. 15, say; but R. Eliezer
Ben Azariah saith, inn' Ï1
'" 0"
Ï1J,r Ïi,,:J:J ÏiJn' n
jìY.)', "A- day
and a night make a Ï1J,r; and a
part of a Ï1J,r is accounterl as a
whole iTJU'." Schab. per. 9, So
here a day and a night make one
natural day, and two parts of days
are accounted as two whole days.
And thus it was that the Fathers
loosed this knot. N am et ipsulTI
triduum quo Dominus mortuus est
et resurrexit, nisi isto loquendi
modo quo a parte totum dici solet,

IV.

nltllf' Re
7"Tect'iolt of Okrist.

141

have a u
atch
. go yowl' 'll.ay, male it as sure as .o/Olt can, ver. 65.
And so, they having gotten leave of Pilate, they presently
,vent and lliade the
epulchre sure, sealing the stone, and set-
ting a 1l"atch, Yer. 66. The watch being Bet, did faithfully
discharge the trust committed to them, watching all night at
the sepulchre, that none Inight steal a'way the body that lay
there. ]
ut notwithstanding all their care and watchfulness,-
in the lllorning they found the body gone; and that for all
that they could do, it did fall out as he had foretold; for he
was indeed risen fronI the dead. U pOD this they haste to the
chief priests and Pharisees, from whom they had received
their conll11and, and acquaint then1 ,,'ith the business, which
caused theln immediately to call a couDcil to consult what
to do in this case, who, after sonle debate about the nlatter,
resolved to corrupt th
soldiers with large tSUnlS of J110ney,
that they 111ight not tell the truth of the business, but to
report it about that the disciples stole kÙn awal/ while they slept.

Iatt. xxviii. 12, 13. The soldiers, preferring the DIone)", it
seems, before their credit, noise it abroad accordingly, that
the disciples of Christ stole hinI away while they slept: which
how unlikely and incredible a thing it is that they should
do, let anyone judge that doth but consider these follo\\'ing
particulars.
First, Is it probable that the disciples, a conlpallY of fear-
ful icowards, that had all run away froln their master when

recte intelligi non potest. Aug. [vol.
III. par. ii. p. 135.J De consensu
Evang. 1. 3. [66.] Ipsum autem
triduum non totum et plenum fuisse
ipsa scriptnra testis est; sed primus
dies a parte extrema totus annume-
ratus est; dies vero tertius a parte
prima et ipse totus; medius autem
inter eos, id est, secundus dies ab-
solute totus \"iginti quatuor horis
suis, duodecim nocturnis et duo de-
cim diurnis. Id. de Ti-init. 1. 4. [10.
\'01. VIII. p. 815.] Hoc solum quæ-
rimus, Quomodo tres dies et tres
noctes fllerit in corde terræ. Qui-
dam 7rapaUKEv
v quando sole fugi-
ente ab hora sexta usque ad horam
nonam nox successit diei, in duas
die!': (>t noctes dividunt, et appo-

nentes sabbatum tres dies et tres
noctes æstimant supputandas: nos
yero UVVEK
oXtKw
totum intelliga-
mus a parte, ut ex eo quod Èv 7rapa-
UKEVfi mortuus est, unam diem sup-
putemus et noctem et sabbati alte-
ram; tertiam vero noctem, quæ diei
et domini.cæ nuncupatur, referamus
ad exordium diei alterius. X am et
in Genesi nox præcedentis diei non
est, sf'd sequentis, id est, principium
futuri non finis præteriti. Hieron.
in Jon. ii. 2. [vol. YI. p. 405.1
i IIwS' -yàp lK}...E7rTOV,
l7rÉ P.Ot, oí
paBrrraì åvBpw7rOt 'ZrTwxoì Kaì lðtwTat,
Kaì ovði cþavijvat TO
P.(;)VTES'; p.
yàp
· ? '" \. , Ch
OVK 1]V u'fIpaytS' E7rtKEL}.LEV1]; ry-
sost. in Mat. Horn. 90. [vol. II. p.
- - ] ,., 0
\ \

\ ? J
'
.");)0. TL uf Kat OfL^OL 1]uav, EOTJ-
L

148

Of tlte ReS
trrection of Okl"ist.

AR'r.

apprehended, should dare to COlne to steal hilll away when
crucified; especially ,,'hen the guard, picked and culled out,
it is likely, for the present service, was set to ,vatch, and to
watch upon that very aecount, that his disciples 1l1ight not
steal his body a,vay? Or if they had intended to conle at all,
,vhy not the night k before, ,vhen the ,vatch ,vas not yet set?
I t is said, tlte next day that followed tlte day of the prepara-
tion, the chief priests and Plla
'isees ca
ne together to l
ilate,
&c. lVlatt. xxvii. 69l. And so there ,vas one night ,vherein
there was no guard set to ,vatch it. Is it credible that they
should let slip such an opportunity, wherein they might have
conveyed away the body ,vithout any opposition at all, and
venture to atten1pt it when so strong a ,vatch ,vas set to
oppose and apprehend thenl? But, secondly, suppose the diR-
ciples should have put on courage to enterprise such a busi-
ness, is it likely that they could steal a\vay his body ,vhile the
watch slept, and awake none of then1 at all? There ,vas a
I great stone to be rolled away, so big, it. seenlS, that the two
women that ,vent to anoint the body ,vere consulting by the
way ho,v to get it relnoved fron1 the n10uth of the sepulchre,
Mark xvi. 3. And could such a stone be rolled a,vay, unless
it ,vas by the hand of an angel, and not a,vake the sleeping
watch that sat hard by? Thirdly, suppose the disciples should
have rolled away the stone, the watch still snorting on, is it
credible that they could have leisure to have laid his \vind-

À6)U
Tà 'lp.npouBfv )'E)'EVYJJ-tÉVU' ón
yovv fLÔOV UVTÒV UVVELÀYJJ-tJ-tÉvov éi7TUV-
T
S' à7rf7T
ðTJuuv. fì Toí VVV TÓTE oùðÈ
UT
VaL ITóÀp.YJuav (wvTa ÓPWVTfS', 'IT'W

, B I , of, ',f,. {j I B
a7rO UVOVTO
OVK av E"t'O YJ YJuav TO-
UOVTWV uTpanwTwv 'IT'À
eo
; Ibid.
li E /'^ · t- I "',f,. \ \
TL
WVTa LuOVTE
E'f'V'}'OV, KaL J-tETa
T
V TEÀEVT
V tJ7rÈp aVTov 7TapPYJuLá-
CfuBaL 'lfLEÀÀOV El p.
àVÉUTYJ; Id.
Ao'}'. Eì
T
V Tap
v, &c. vol. V. p.
9 1 3.
k El yàp l{jovÀovTo TOVTO 7rOLijUaL,
J.LTJSÉ7r6) pVÀaTTop.ÉvrJ
T

B
KYJ
È'lT'oí-
.,., ) þo' \
1 I
7Juav (tv EV Tn 'IT'pCùTrJ VVKTL, OTE aKLV-
l)vvov Kaì àupaÀ

v' Tcð '}'àp uaß-
ß I ÀB '
I
\
aTf::> 7fpOUE OVTES' YJTYJuaVTO 7Tapa
... À " ,
\ ',f,.'
TOV IIL UTOV TYJV KOVUTCùULUV, KaL E'f'V-
'AuTrov' T
V ðÈ 'IT'pWTTJV VÚKTU OVðEìs-
TOVT(J}'V Tef> Tápf::> 'IT'apijv. Id. in Mat.

Horn: 90. vol. II. p. 55 0 . [24.J
1 AíBo
È'lT'ÉKELTO p.É)'a
7roÀÀwv
ðEÓfLfVO
XELPWV, Chrysost. in Mat.
Horn. 90. [Ibid. p. 550. 15.J This
stone the Jews call ;;u; and there-
fore R. Ben Maimon saith, ;
1)
O'nt)Ï1 n 'û:J' "iV
'HJ:Ji1 N'Ï1,
" Golal is the covering wherewith
they cover the dead," in Ohol. c. 2.
[fo!. ,
i'. J And that it was a great
stone, Obadias de Bartenora ex-
pressly, i1:lT'" i1",:\ j:l
;";1 iT
pW;Y.) i1;
Y.:>;y') ,:li'Ï1 'Ð i1:l tJ'Y.:>n,ow
p
Ï1 n
,;;:n, "Golal is a great
and wide stone wherewith they cover
the mouth of the sepulchre, upon
the top of it, f1'o'11 that place of scrip-
ture, Tiley rolled away the stone,"
Gen. xxix. 3.

IV.

Of tlte Resurrection of CltJ"ist.

149

ing sheet decently wrapped up in one place, and the napkin,
or ]{erchief, that \vas upon his head, in another place by itself,
as \ve read they were, John xx. 6, 7? Certainly, at such a
time, they must needs have been in more haste than t.o spend
their tinle in such needless curiosities as they \vere; espe-
cially, considering that he was wound up in a linen cloth, with
beaten nl)Trh, and cassia, and other spices, which ,vere of a
clarnnlY and rn sticking nature, and 80 would require much
time and pains too to strip hilll of, John xix. 40. Fourthly,
suppose the body ,vas indeed gone, yea, stolen away by sOlne
that had courage and leisure to do the feat, yet how did they
]{now it was the disciples that did it
They profess thenlselves
that they were asleep, and how could they then n know who it
was that so surprised thenl ,,,hile they slept? Fifthly, sup-
pose fhrther, that it was the disciples that indeed stole him
away, is it credible that they durst go and say they did it
whilst they slept? 'Vhen Peter ,vas nlÍraculously delivered
out of prison by an angel, the keepers that \Vere set to watch
him being' exalnined and found guilty , (though alas! they
,vere as far from being guilty of letting Peter go out of pri-
son as these were of letting Christ'ls body be stolen by his
disciples,) I say, being though upon unjust and false grou1Í.ds

m ðLà yàp TOVTO 1ïpoÀa{3wv Ó
'IwávvTjS' cþTjuìv õn ap.vpvl] UUVETácþTj
7ro"^Àjj,
p.o).,vßðou ovx
TTOV uuy-
KO>..ÀiJ. Tef.) uwp.an Tà ÒeÓVLU. LV' ÕTUV
åKOVU!J
ón Tà uouðápta EKHTO lðíf!-,
p.
dváuX!l rwv AEYÓVTl.ùV OTt ÈK>"á7Trr
au yàp OVTW
dVÓTjTO

v Ó KÀÉ7rTWV,
WS' 7rE'pì 7Tpâyp.a 7rE'ptTTÒV ToUaVTTjv
àva)"íuKEtV U7rouð
v. Chrysost. in
Joh. ).,oy. 7rE. yol. II. p. 916. Má-
).,tuTa ðÈ ón up..vpva
v, cþápp.Ulwv
OVTW KoÀÀwðn Tcþ uwp.an KUì. TOí'S'
lp.aTíot
7rpOa7rE7rTjYò
, ÖBEV OUK EiJKO-
).,ov
v å7rOU7TÛUm Tà lp.ána TOV uw-
p.aTOS', - àì\>"à 7TOÀ).,OV Xpóvov ol TOVTO
7rOWVVTH iðÉoVTO. Chrys. in
Iat.
Horn. 90, [Ibid. p. 55 0 . 30.J
n Ecce falsi testes et contra re.
8urgentem. Quanta autem cæcitas
in falsis testihus, quanta cæcitas
fratres
Solent hoc enim pati falsi
testes, ut excæcentur et contra Re
dicant nescientes, unde appareat

quod falsi sunt testes. Quid enitn.
illi contra se dixerunt? Cum dormi-
remus 'Cenerunt discipuli ejus, et ab-
stulerunt eUnt. Quid est hoc? Quis
est qui dixit testimonium? Qui dor-
miebat. Talihus ego narrantibus
non çrederem; nee si somnia sua
mihi indicarent. Stulta insania si
vigilabas quare permisisti? Si dor...
miebas unde scisti ? August. in Psa.
36. [ser. ii. 17. vol. IV. p. 274.]
Acceperunt pecuniam ut mentiren-
tur; dixerunt cum dormiremus ye-
nerunt discipuli ejus et abstulerunt
eum. Tales autem cæci erant J udæi
ut c
ederent dicto omnino incredi-
bili. Crediderunt testibus dormi-
entibus, aut falsuln erat quod dor-
mierant, et mendacibus credere non
debuerunt; aut verum erat quod
dormierunt et quod factum est ne-
sciernnt. I(l. in Psal. 55. r 9, Tb.
p. 5 2 ;1']

}.50

OJ' tlte Re.
ltJ'J"ec"ion of Okr.ist.

ART.

found guilty, they were presently conunanded to be put to
death, Acts xii. 19. And what could these expect, who ,vere
guilty of the like c
"in1e, but to be served the salllC sauce'

And it is probable they feared no less, if they should but
report such a thing abroad, that the body 'vas stolen ,yhile
they slept, fron1 the Pharisees' words to theIn, A nd if tlds
caIne to the governor's ears, we will persuade kirn
and secure !/O'Zt,

Iatt. xxviii. 14: ,vhich plainly implies, that if the governor
should come to hear of it that the ,vatch slept, and suffered
the body to be stolen, he would presently call then1 to an
account for it. And is it credible, that they should thus
prove their own accusers and haz
rd their lives, yea COnde111n
theIl1se!ves out of their o,vn 1110uths
But ,ve find the con-
trary here, for they tell everyone they nleet, that whilst sleep
kept all their senses locked up, there C0111e tho disciples and
steal the body a,vay they were set to \\?atch; and yet none
calls then1 into question about it, nor inflicts any punishlnent
upon then1 for it. 'Vhich clearly she,vs, that there was
daubing in the business; and that, let the soldiers say ,vhat
they ,viII, he was not stolen au'a!! jJri'vately 'lvkile they slept, but
,vas raised up insensibly ,vhilst they ,vatched. Sixthly, if the
disciples had stole hiln a\vay by night, is it likely that they
,vould go up and do\vn the ,vorld, and preach obedience to
him that had promised indeed to rise again the third day, but
before that day came they were forced to take hin1 up, other-
,vise he had not been raised at all? Certainly it 'Yas the mys-
tery of his oresurrection that enlboldened then1 to proclain1
his nalne over all the ,vorld; \vhich had it not been a real
thing, they who ,vere so ,vise, as appears frOIH their actions,
as to put all the learned J e,vs to it, to call council upon
council to suppress them, would never have been so sottish
as to have spent their time in persuading 111011 to believe in a
crucified Christ, ,vho still lay in the ja,ys of death, contrary

o napaYYf)"ía
O
JI ÀaßÓJlTf
, Kaì
7T À7'JpocþOPTJBÉJlTf

tà ri}
ùJlauTáufCt>S'
TOV Kvpíov
/-,WJl 'ITJuov XptuTOV, Kaì
'1rtUTCt>BÉJlTf
Tei> ).,óY'f> TOV 8fOV, /-,ETà
7TÀ7'Jpocþop{a
7TJlru/-,aTo
åyíov, È
ijÀ-
eOJl ftJaì'YfÀtCÓ/-,fJlOt T
JI (3autÀElaJl
TOV 8EOV p.ÉÀÀEtJl ;PXE , uBat Clem.

Rom. Epist. ad Cor. p. 54. r'OBEJI
ðijÀoJl ón Eì p.
EiðoJl àJlaUTåJlTa Kaì
rij
ðtJJláp.ECt>
aVTov P.fY{<TTTJJI fÀa(3oJl
, ,

'
- ".r..
a7roUEtçtJl, OVK aJl TOUOVTOJI aJlEpP"."aJl
Kv(30Jl, Chrys. in I Cor. Horn. 4.
[vol. III. p. 26-1. 3-1,]

IV.

Of the Resurrection of Ch.rist.

151

to the promi
e that he Inade thenl, that he \voulrl rise again
to life. .But seventhly, though they lnight be so Inuch over-
seen as to extol and preach obedience to his name a while, is
it probable that they would aU venture their very lives for
him who still lay dead aillongst thelll? Ecclesiastical history P
assures us, that there was not one of the apostles, except
John, but suffered luartyrdoln for the sake of Christ. J alnes
had the sword of king Herod sheathed in his bowels, and 80
his blood let out for Christ who shed his blood for him, Åcts
xii. 1,
. Peter \vas crucified with his heels upwards, looking
upon hilnself as unworthy to be crucified like his Lord Christ.
l\latthew was run through with a sword, or, as others think,
he ,vas fastened to the ground with nails or spears. Andrew
was crucifi
d by Egeas, king of Ede
sa. Philip \\y:tS stoned to
death at Hierapolis in Phrygia. Bartholome,v was beaten
down with clubs as he "yas preaching in Annenia, his skin
being afterwards fIead off. Thon1as ,vas slain with a dart at
Calamina, in India. The other J allies ,vas cast headlong frolll
the telnple, as some think. Lebbeus ,vas slain by Agbarus'l
king of Edessa. Simon the Canaanit e ,vas crucified in Egypt,
or, as others think, he and Jude were slain in a popular
tumult.
latthias ,vas first stoned, and then beheaded: and
John hin1self, though he did not suffer death for Christ, yet
he ,vas cast into burning oil, as it is thought, by Nero at
Ronle, as some, at Ephesus as others suppose, and suffered no
harm thereby; and afterwards he was banished by Don1Ïtian
into the isle of Patn10s. No,v is it likely that all these should
suffer such deaths and tortures for one, ,,,ho their o\vn con-
sciences could not but tell them still remained under the
power of death, and none of them bewray the nlatter before
they die, but all of then} lay down their lives for hinl
Could
grÏIn death himself, in his most ghastly posture, wrest nothing
from then1? "
hat! live and die too in the saD1e faith, that
he that was crucified by lnen wa
raised up by God? "rho
could think that they, of any men in the world, should have
had any hand in such a thing? Certainly they n1ight have

P Hist, Eccles.
Iagd. [vol. I.] ptorum Ecclesiasticorum. (Hieron.
Cent. I. 1. 2. c. 10. de vitis docto- vol. II. p. 80g.]
rum; et Hieron. in Catalogo scri-

152

OJ'the Resttrrectioli oj' Olu'isf.

...t\ HT.

filthered their lie and forgery upon anyone rather than these,
who so unanÏInously sealed it with their o\vn blood, that it
\vas God himself that raised him froln the grave. Lastly,
suppose after all this, that Jet it \vas the disciples that stole
his body a\vay ,vhile the ,vatch slept. Yet how came he to
live again? Though they Inight take his body fi'oln the grave,
could they put life into his body too ? 'V e have read that
there ,yere luany hundreds that sa,v hinl after he 'vas cruci-
fied, as really alive as he ,,,as before. And this lnay put the
matter quite out of doubt, that it was a lnere fable, a do\vn-
right lie, that "Tas fallled abroad, that his disciples stole hilu
a\yay while the ,vatch slept; and that it is a real truth, that
he alone who could call back his soul again into his body, 'vas
the person who raised up his body frolll the grave; and so
that Christ did truly arise fron1 the dead.
And this, the foundation of our Christian religion, the
Fathers do fi'equcntly insist upon, and give their assent to.
To begin ,vith Cleillens, bishop of ROIne, who ,vas contelnpo-
rary \\Tith St. l)aul hiinself. q " Let us consider with our-

elves, beloyed," (saith he,) "ho,v the Lord continually
sheweth that the resurrection is to COIne, the firstfruits
whereof he hath llIade the Lord Jesus Christ, having raised
him froln the dead."" The next to hiIll is Tgnatius, ,,,ho doth
frequently press the belief of this Article; but there is one
place in his Epistle to the church of Sinyrna Inore renlarkable
than any of the rest; ,vhere he saith, r" But I (do not only
kno\v by his nativity and crucifixion, that he was really
incarnate, but) after his resurrection saw him in the flesh

and believe that he is so still. And when he Call1e to those
that were ,,,ith Peter, and said to theIn, Take and Itanclle 'ìne,
and see that I an
not an incorporeal spirit, .for a sp'irit hath
not flesh and bones, as !lo
/; see me h(H
e."" \Vhere, I confess,

q, Kæravo
u(r)p.EV, àymr7JTOì J 7rW
Ó

U7rÓT7J
È1T'L
Eí.KvvTm
L1}VEKéð

p.îv
T
JJ p.ÉÀÀovuav åváuTaULJI EUEUBaL,

T
V à7f'Upx
v È1T'OL
UaTO TÒV KVpLOV
'I7JuovV XPLUTÒV ÈK VfKpWV àvauT
-
ua
. Clem. Epist. ad Corinth. pp.
33, 34-
r 'Eyw

(OVK Èv TCP YfvvûuBaL Kaì
tJTuupovuBm YLJlCÓUKO> aUTòv Èv uwpan

, , ' À '" ' ) , "
')IEYOVEVUL P.OVOV, a ^a Kat p.fTa T1}V
àváuTaULJI Èv uapKì UVTÒV ol
a, Kaì
", ,
, , ,
7rLUTEV(r) OVTa' Kat OTf 7f'pO
TOV
7f'fpL
nETpÒV
ÀeEV, lçþ'1} aÙToî
. AáßfTf,
..I. À "," ,.,
., ,
"Y1} a'J-'1}uaTE lJÆ Kat WETE, OTt OVK
elp.ì
mpóvLOV àuwp.aTOV, 1f'Vfvp.a -yàp
uápKa Kaì ÒUTÉa nUK EXn, KaeW
Ip.;
BEWpEÎTE ÊXOVTa. Ignat. Epist. ad
Smyrnenses, [po 112.]

.

I'T.

OJ'the Resurrection of Clu'ist.

153

what I translate, " 1 saw hinl in the flesh,"" S others expound,
.
J know he wa
in the fle
h ;" and I lllust also acknowledge
that St. Chrysostonle
aith, that he neither sa\v Christ nor
enjoyed any conver:-;e with hiul t. "But St. Hierolne (and so
hi
interpreter
ophronius) expressly renders the words of
Ignatius, u " But I al::;o, after his resurrection, saw him in the
fle8h.'" .J.-\nd Nicephorus saith, x" Ignatius, .when a child, was
one of those little children that our Saviour tOOH up in his
arnlS, when he said, Unless ye becon
e like one of these littlo
ckildren, YOlt cannot elder into tlte lcingdoJ}
of heaven."
Frolll Ignatius we shall go to J u8tin
IartJr, \vho tells us,
that ." the y Lord renlained upon the cross alnlost until the
evening, and about evening they buried him; but afterwards
he rose again the third day." ..A.nd elsewhere, z" But upon
Sunday ,,'e COll1l1l0nly all llleet together, because that 'vas the
first day, wherein God turning over the darkness and Inatter,
Inade the world; and Jesus Christ our Saviour upon that day
arose fronl the dead. For the day before Saturday they
crucified hÌll1
and the day after Saturday, which is Sunday,
appearing to his apostles and disciples, he taught thenl those
things which we, for your understanding, deliver unto you.""
..A.nd that Christ rose ii'OIll the dead, Tertullian also ex-

IS So Ruffinus, Ego autem post
resurrectionem quoque in carne eum
scio fuisse et credo. .And Grotins, Si
quis locum Ignatii cum cura ins pi-
ciat, \"idebit rectam esse lectionem
ol
a; neque de visus sensu ibi agi,
sed de fide, quam non suo
ed ali-
orum testimonio confirmat,
t 'E1f'EL
àv
È ÈnÀEÚT1]UE, f-L
f-Lóvov
ITÉTpOV Kaì IIavAov àAAà Kaì'Iyvånov
TÒV où
È ÉCi>paKÓTa aVTòv, ovðÈ å1f'OAE-
ÀavKóTa aÙTOÛ n]S" UvvovuLaS". Chry-

ost, EiS" TÒV äyLOV íEpofLápTvpa 'Iyvá-
nov, y 01. V. p. 503.
u Ego vero et post resurrectionem
eum in carne ,'idi. Hieron. in Catal.
Script. Eccles. 'Eycð ôÈ Kaì f-LETà
v
ùváuTauw (V uWf-Lun aÙTòv El
ov.
Sophron. Interp. Hieron. [\"01. I I.
p. 8.4- 2 .J
x 1\IETà
; TOÛTOV, TÒV ðVTCi>S" {}fÓ-
"\ \ f) rl,.' " f) ' I '
^1]7T'TOV TOV fO.pOpOV En EL yvaTLOv.
ÔV Ën V
1f'LOV ÕVTU, cðS" Ú7rAOÛV Kuì

åKÉpawv ÈV
ELKVVfLEVOS", Ei fL
È7ríU1]S"
ÈKELVCP yÉVOWTO,
Lf
EíKVV, TfKLuTa
ÉÀfYE T
r K1]pVTTOfLÉV1]S" ßaULÀEí.a

È7rLTVXEÎ.V. Niceph. Hist. Eccles.
1. 2. c. 3.3. [vol. 1. p. 192.J
Y Kaì yàp Ó KVpLOS" UXf
ÒV fLÉXPLr
ÉU1f'Épar EfLELVEV È1f'ì TOÛ
VAOV, Kaì
,
, " {} .,.. " l' ,
7rpoS" EU7rEpaV E a",av aVTOV. fLTa av-
ÉUT1] Tn TplTJ}
fLÉpq.. Justin. Dial.
cum Tryph. [97- p. 193.J
,z T
v ?È TOÛ
Aí.ov
f-LÉpav, KOLvfJ
7raVTfS" T1]V UVVE ÀfVUW 7rOLOVf-Lf{}a'
È7rEL

7rpWT1] ÈUTìv r,f-LÉpa Èv lÍ ó 8fÒS"
\ , \, ri A '. I. '
TO UKOTOS" KaL T1]V V 1]V TpE '" as" KOUf-LOV
È7rOí1]Uf, Kaì 'I1]uoûS" XPLUTÒS" ó
f-LÉTE-
poS" UWT
p Tjj avry
fLÉpa ÈK VfKpWV
" . ... \ \..... .....
aVEUTTJ Tn yap 7rpO T1]S" KpOVLK1]S"
2' '\ \... \,
EUTaVpCi>Uav aVTOV, KaL Tll f-LfTa TTJV
, ,., '\ < A '
, rl,.
KPOVtK1]V, 1]TLS" EUTLV 1] LOV TJfLfpa, 'Pa-
VfìS" TOts" å7TOUTÓÀOLS" aÙTOÛ Kaì f-Laf)'1-

,
,
/:. - <f ,), .1.
Tats" futuaçf TaVTa a1f'fp ELS" E7rLUKf",LV
Kuì Vf-LLV àVf
ooKaf-Lfv. Id. pro Christ.
.Apol. [I. 67. p. 84.]

}3,t

OJ. the llu5lu'recti()/iJ of Cfkrist.

ART.

presseth, though obscurely and paradoxically, :yet very
acutely and elegantly: "a The Son of God ,vas born: I anI
not ashamed of it, because it is a thing to be ashamed of.
The Son of God died: this is altogether credible, because it
is absurd. And after he ,vas buried he arose again: it is cer-
tain, because it is ilnpossible." And A thanasius doth not only
assert the truth of his resurrection, but gives the reason also
why he rose no sooner, and why he la:y no longer than three
days, saying, " But b he suffered not the telnple of his body to
relnain long (in the grave); but having shewn only that it
was dead, by its conflict ,,,ith death, upon the third day he
presently arose, bringing with hilll his trophies and victories
over death, even incorruptibility and impassibility in his body.
He could indeed presently after death have raised up his
body, and have she,vn it alive again; but our Saviour, ,veIl
foreseeing the issue, ,vould not do it. For t.hen SOllie lllight
have said he was not truly dead, or not fully struck \vith
death, if he had imnlediately after death manifested his
resurrection: and perhaps also, if there had been no interval
betwixt his death and resurrection, the glory of his incorrupt-
ibility would not have been so manifest. \Vherefore, that his
body lllight clearly appear to be dead, the ,V ord tarried one
Iniddle day (in the grave); and upon the third day shewed

a N atus est Dei Filius, non pudet
quia pudendum est. Et mortuus
est Dei Filius, prorsus credibile est
quia ineptuln est. Et sepultus re-
surrexit, certum est quia irnpossibile
est. Tertul. de carne Christi, [cap.
Y.J
b Tòv ðÈ faVTOV vaòv uwp.a OVK f7rì
woÀ:ù P.fVftV ùvauxóp.fvO
, àÀÀà J.Lóvov
ðEí
a
VEKpÒV rfi TOV 6aváTov 7rpÒ

aVTò UVP.7rXOKfj, TptTaLov àVfUT1JUEV
Ev6v
, TpÓ7rata Kaì víKa
KaTà TOV
6 ' "'" " - ,
aVaT01J 'f"fpWV TrJV EV Te:> uwp.an
, , "" 6 ' \' ' 8
"tfVOP.fVT}V a'f" apUtaV KaL awa Etav'
1JðVVaTo p.Èv yàp Kaì 7rap' aVTà TOV
6aváT01J TÒ uwp.a
tfYEípaL, Kaì 7ráÀtv
ðfÍ
at C:-- -,. àÀÀà Kaì TOVTO KaÀw

7rpoïðwv UCIJT
p OV Wfwoí1JKfV' fT7rE
yàp ilv Tì
p.1JðóÀw
aVTò TE6v1J KfVaL ,

p.1JðÈ TfÀEOV aVTov TÒV 6ávaTov
'.'.. '
J', \
,

'f'aVKfvat, Et wap avra T1JV avafTra-

? ,
'/:' '
\ \'"
UtV 1]V E7rtoEtça
. Taxa OE Kat EV tucp
TOÛ ðLauT
p.aTO
ðIlTO
TOVTE 6avåT01J
Kaì Tij
àvaUTáuEW
, âðTJÀov fylvETO
TÒ 7rEpì Tij
à
6apULa
KÀÉO
' Ö6EV
ïlla ðEtx8ý VEKpÒV TÒ uwp.a Kaì p.lav
trTrfp.EtVE P.fU1J1I Ó ÀÓyo
, Kaì TptTaíov

-
,
/:.
/"" 8 ,.,
TOVTO 7TaUtll fOftçfll a'f" apTOIl' fV
Ka
P.fV O
V TOV ðftx6ijllat TÒV 6állaTOll fV
Trf> uw, aTI. TptTaíov àllfU77JUE TOVTO'
Lila ði p.
l7rì 7roÀv ðtap.EÍlIav Kaì
"" 8 \ ' À " "
'f" apEV TE EOV VUTfpOV allaUT1Jua

à7rtu77J6ñ, cðS' OVK aVTò àÀX' ;T
pOV
- "" ' C ", À '" ,,, \
lTwp.a 'f"fpWII fP.f ^E yap all Tt
Kat

,,\ , , --""
ota av'T'OV XPOVOV a7rtUTftV Te:> 'f"awo-
P.fVcp Kaì lWtÀall6ávEu6at TWV YEVOP.;-
VWII) ðLà TOVTO ov 7rÀELW TWV Tpt6JV

P.fpWV
lIfUXfTO, ovðÈ fwi woXv TOV

àKovuallTa
aVToÎ; 7rfpì Tij
àllaUTáuEW

7rapEÍÀKVfTEII. Athanas. de incarn.
Yerbi, [26. vol. I. p. 69.J

IV.

OJ- tlte Res'ul"J'ectioil, <if Ghrist.

155

it incorruptible unto all. That therefore he nlight manifest
death in his l)ody, he arose the third day. Neither would he
suffer his body to be longer detained there and corrupted, lest
at the last, when he did rise, he should not be believed to
have the sallIe, but another body. (For then it 111ight come
to pass, that by reason of the length of the tin1e, they ,vould
not believe when he did appear, and that the things that ,vere
done should be forgotten.) And for that he \vould not
relllain longer than three days; neither would he keep those
that had heard hin1 foretelling his resurrection any longer in
suspense. "
Next to A thanasius COBles St. Cyril of HierusaleuI; for
this was an article of his faith too, that Christ arose from the
dead: "I believe c" ( saith he) "that Christ was raised fronl
the dead. For, for this I have many witnesses, both out of
the Divine scriptures, and frolll the testÍIuony and operation
unto this day of him that rose again." And St. ChrysostoIne,

, But d that they IDa)' learn, that whilst he ,vas living, what
he suffered he suffered willingly; behold the seal, and stone,
and custody, and \vatch, all could not detain hinl that ,\ras
dead, but that one thing fell out alone, that even from thence
his resurrection ,vas published ab
oad." Yea, so that 81. Au-
gustine tells us, " that the resurrection e of Christ, and his
ascent into heaven with that body wherewith he arose, is now
preached and believed over the whole ,vorld; and if it be
incredible, how conIes it to be believed in all the earth
"
But these, you will say, are all Christians; and therefore it
is no wonder if they avouch all this and 1110re of Christ; but
where is there a Jew that ,vill say as much? Yes, there is
Josephus by naIne, a Jew by nation and religion too, yet

c III.UTf1JCI> ÓTI. Kaì XpI.UTÒ
lK
VEKpWV lyrryfpTm, 7roÀÀà
yàp ;x.CI>
Tà
7rEpì TOVTOV J.Lap'TVpta
;K TE TooV
6ELWlJ ypacþoov, Kaì lK Tij
J.LÉXPI. u
-
J.LEpOV TOV àlJaUTálJTO
J.Lap'TVp{a
Kat

lJffY'tf{a
. Cyril. Hieros. Cateches.
14. 19. p. 197.]
d · AÀ'X' iva J.Lá{}wuw ôn KaL (oov
iKWlJ ;7ra{}flJ éí7rfp f7ra6flJ, l
ov Kaì
ucþpayì
, KaL ÀL{}O
, Kaì KOvuTw
La,
-caL 7râua cþv'XaK
, Kaì OVK LO"xvuav

TÒlJ VEKpÒV KaTauxEÍv. àXX' tv YLlJETat
J.LÓVOlJ TÒ ðTJJ.LOUI.EVIJijlJaL IVTEû6Ev T
V
, · Ch t " A-.. '
alJaUTauw. rysos . Et
TTJV Ta'flTJV,
[vol. Y. p. 9 1 4. 29.]
e Resurrectio certe Christi et in
cælum cum carne in qua resurrexit
ascensio toto jam mundo prædi-
catur et creditur. Si credibilis non
est, uncle toto terrarum orbe jam
credita est? Aug. de civitate Dei,
1. 22. C. 5. [vol. YII. p. 659.]

156

Of the Resurrection of Chl'ist.

,A.RT.

speaketh as Illuch concerning this particular as any Christian
hath or can speak: for he, speaking of Christ by the bye,
gives us this short but full and true relation of him. "But f
about this tiule lived one J eStIs, a ,yise 111an, if it be la,vful to
call hiIn a man, for he did Inany strange and adll1irable
,yorks, and ,vas the teacher of such as ,villingly received the
truth; and he dre\v unto hiln many of the J e\Ys, and In any
of the Greeks too, to be his followers. This \vas the Christ :
and hinl did the chief men among us accuse. And after
Pilate had crucified hiln, they that loved hinl before did not
yet forsake hin1: for he appeared unto them the third day
alive again, the divine prophets having spoken these, and a
thousand such \vonderful things before of hiln. And unto
this n1olnent, the race of the Christians, called so frOIl1 him,
hath never ceased." Thus ,ve see both scripture, reason, and
}1-'athers asserting the truth of this ...\rticle; yea, and the
very enenlies of Christ forced into the ackno,vledgnlent of it :
so that he must be ,,,orse than a J e\V that ,vill not subscribe
unto it, that Christ did tr'lt(1j rise again from death, and took
again ltis bod!!, 'with jlesh, bones, and all tl
ings appertaining to
the perfection oj' lI
an's nature,

JVhereu;ith Ite ascended into Ilea'l"en, and tltere sittetlt,
uutil he Ireturn to judge all uzen at tlte last day.
THE selfsame person that ,vas betrayed by Judas, appre-
hended by the officers, accused by the Jews, condeluned by
Pilate, and crucified by the soldiers, being restored again to
life, after he had remained three days in the state of death:
did as really appear to and converse with his apostles and
disciples after this his resurrection, as he had done before his

f I'LIIETat SÈ KaTà TOVTOIl TÒIl XPÓIlOIl
, - rk'" '1 '1
",
I77UOVS', UO'f"OS' aVTJp, aYE allupa aVTOV
ÀÉYfLlI XpÍJ.
V yàp 'TrapaSó
CJ>v fPYCJ>1I
'Tí'OL77rf;S', (jL(JáuKaÀoS' åIl8pW'TrCJ>1I TooV

(JOlln T' åÀ778
SfXOP.fllCJ>lI. Kaì 7roÀ-
ÀovS' p.Èv 'IovSaLovS', 7roÀÀovS' (JÈ Knì
'EÀÀf}VLKOVS' f'Tí'l'}yáYfTO. '0 XPLUTÒS'
OVTOS'
1I. Kaì aVTòll fllSfí
fL TWII
'TrpWTCJ>1I ållSpwv 'Trap'
p.ív, uTavpi>
f7rI.Tfnp.t}KóToS' TILÀáTOV, OVK È7rav-

uallTO oX Yf 'TrpWTOIl åya'Tr
UavTfS'.
'Ecþáv1J yàp aVToîS' TpíT7711 fXCJ>1I
p.fpav
7rcÍÀw (oov. Tooll 8fLCJ>1I '1TpOcþ1JTWII TavTa
Kaì &ÀÀa P.VPLU 8avp.áuLa 'TrEpì aVTov
flp1JKÓTCJ>II. EtS' Tf IIVII TooV XptunallwlI
å'Trò TOV(JE wvop.aup.fllCJ>1I OVK È7rfÀL'Tí'E
, ,l,.
À ' · \ \ " ,
TO 'f"V 011' KaL V'Tí'O TOVS' aVTOVS' XPO-
IIOVS'. Joseph. Antiq. Judaic. 1. 18.
c. 4. [3. p. 79 8 .]

J\r.

Of tIle Resurrection of Oltri..;f.

157

pa
sion. lIe did not iuuuediately ascend to heaven so soon
as raised frOll1 the grave.. but stiH continued SOllie thue upon
the face of earth, the 1110re to gcOnfirnl his disciples in this
great Ju)'stery of his resurrection, and other articles of the
faith he had before instructed thenl in. In which space of
tilne, (to wit forty days,) as he appeared to none but his
disciples h , so neither did he appear to thell1 icontinually, but
only now and then, that so he lnight by degrees wean theDl
froDl his bodily presence, which withiD few days they were no
longer to enjoy: and raise up their luinds to the conteDl-
plation of the greater Dlysteries of the gospel he had revealed
unto theIU.
But as he did not ascend to heaven so soon as rai
ed froll1 the
grave, so neither was it long after he was raised froDl the grave
before he ascended up to heaven; for it. was but forty days;
and so the salue tinle that he had ren1ained in the wilderness,
before his teIllptatioll by Satan, the
alne tilue he now relnains
upon earth before hi::) a
cension to God; which time being

g ÅLá Tot TOVTO KCLì aVTÒ
THTaapá-
KOIlTa
p.Épa
fP.fLllf P.ETà T
1I àlláaTa-
(TLII, fÀfYXOIl SLSOV
ill Tef p.aKPcê
, '1.1. -",
\ "....k'
XpollCf O
fCl)S' TT)
OLKfta
, LIla p.T} 'j-'all-
Taap.a Elllat 1I0p.íaCl)aL TÒ ÓPWfLEIIOIl.
Chrysost. in Acta apost. horn. I.
[vol. IV. p. 61 I. 19.J Ad hoc ne-
cessaria fuit hujus temporis mora,
ut recollectis quos in fugam timor
impegerat, quos suppliciulll cnlCis
terruerat, in multis argumentis ap-
parens mentes quæ diffidentia titu-
baverant solidaret: nec esse phantas-
ticum, sed verum corpus quod sur-
rexerat tam c01nessationibus quam
contrectationibus probaret. Ad hoc
dilata est ascensionis gloria, ut sub
hoc dierum interstitio præcedens
doctrina affectibus firmaretur. Cy-
prian.. Senna de ascens. Christ. [ad
fin. op. Cypr. p. 55.] 3J'E8EI fLfll OÐv
uVllá7rTfa()m Tjj àllaaráaft rov awrij

po
T
1I t{1I0S0V, KaL TÒIl TOV éJ.SOV IILK.T}-
, ' () ' , , , ..
'é ()
TT}II, EV V
TOll ovpalloll V7rOOEçaU at"
ùÀÀ' Lila p.
TÒ TáxoS' Tooll YLllop.iIlCl)V
KÀito T
1I aia8TJaLv, 7Tayijllat TcjJ
XPÓIIC{J {30VÀfTat TotS' à7ToaróÀot
SLà
rijS' 8fCl)píaS' Tà 8avp.aTa, Kaì rfj aVII-
EXft Tooll ÒP.P.ÚTCI)II rrpoa-{3oÀfj, 'T'fi tvxfi

7rapa1fÉp.o/-m T
1I 7ríanll. AthanaR.
in assump. Domini nostri Jesu
Christi [5. vol. II. p. 4 6 5.J
h Et resurgens apparuit discipulis
suis: non apparuit inimicis suis, sed
discipulis suis. Crucifixus apparuit
omnibus, resurgens fidelibus; ut
etiam postea qui vellet crederet, et
credenti resurrectio promitteretur.
August. in Psal. 65. [6. vol. IY.
6 J T '
, '" .,

p. 45. LlIO
of fllfKfll OVXL 7raULV
.'\ '\ '
, '''\ ',I,. , ",1,. ,
al\l\a TOtS' a7rouTol\OL
f'j-'allT} ; on 'j-'UII-
Taup.a ttll fSO
fll flllm TOtS' 7rOÀÀOLS'
OVK fìSóUL TÒ Cì7rÓpPT}TOIl TOV P.VUTTJ-
plov. fì yàp Kaì aVToL 0: fLa()T}Taì

7ríaTOVII n}lI àpX
1I Kaì f()OPV(30VVTO,
Kaì ácþijS' iSf
()T}aall ñ}
Stà XftpÒ
,
Kaì Tpa1fi(T}S', T1 TOVS' 7roÀÀov
flKÒ

7ra()ELII
1I; Chrysost. in Acta apost.
horn. I. [vol. IV. p. 611. 5.]
i Ov yàp Wa7rfp 1fpÒ rij
àllaaTá-
't, ",... ';" f"/ \,
afCl)S' aft fLET aVTCI)II TJII OVTW KaL TOTf'
ov yàp fi7rE TfauapáKovra
p.ipaS',
."\ "\'
. <
, ',1,. ,
al\l\a oL T}P.fP(C)1I TfuuapaKollTu. f'j-'t-
, ,. ,I,. , ''\ '
aTUTO yap KaL a'j-'taTaTO 1fal\LlI' n
S
1fOTf; àlláYCl)II aVTwlI TàS' SWlIolaç
Kuì OVK fn avyxCI)poov óp.oí.CI)S' 1fpÒ

aVTòlI SLaKELa()m WaTrfp KaL ffL1fpo-
a()fll' Ibid. [po 610. 43.]

158

Of the Resurrection of Christ.

ART.

expired, he is now carried up to heaven to be glorified by
God, as he was then carried into the wilderness to be telnpted
by the Devil. Not as if Christ, as God, thus k ascended fronl
earth to heaven, for as God he never ,vas so in heaven as not
to be upon earth, nor so on earth as not to be in heaven at
. the san1e tinle: as God he is included in no place, nor ex-
cluded out of any, and so is incapable of descending from an
higher place to a lower, or ascending frOin a lower place to a
higher. But though not as God, yet he that ,vas God as well
as man, in that. nature wherein he was n1an as ,veIl as God,
,vas truly and locally translated from these lower parts of
the world where ,ve live, unto those higher regions where
the angels and glorified saints reside. So that the body of
Christ (was not, according to that wild opinion of some of
I the heretics of old, left in the sun, but it) was by a true and
real local Illotion conveyed frolll earth to heaven, so as to be
as really and substantially afterwards in heaven, and not on
earth, as it was really and substantially before on earth, and
not in heaven.
N either did the human nature of Christ thus ascend froln
earth to heaven presently to descend again fronl heaven to
earth, but thither it ascended, and there it hath remained
for above this sixteen hundred years together; and there it
no,v, even at this very mOlllent, sitteth at the right hand of
God, and there it will sit until his second coming to judg-
ment. I say, and there he sitteth at the right hand of God;
,vhich words though they be not expressed here, they are in
the Creed; yea, and in the scriptures it is said, He 'was re-
ceived UjJ into hea
'en, and sat at the right hand of God,
1\1ark xvi. 19
which ,vas no Blore than ,,,hat David had long

k Ascendit ergo ad cælos, non ubi
verbum Deus ante non fuerat, quippe
qui erat semper in cælis et manebat
in patre, sed ubi verbum caro factum
non sedebat, Ruffin. in expos. symh.
[po 25.J
1 Of this absurd opinion were the
Manicheans of old, according to
Gregory N azianzen: lIoil yàp TÒ
uwp.a vilv
ì p.
p.
Tà Toil 7rpouÀa(jóv-
'TO
; ov yàp

KUTà TOV
Mavl.xaícov
Àhpov
Tei>
Àílf Èva7rOTf8ELTm, ïva

TLp.TJ8

Là Tij
àTLp.ía
. Epist. I. ad
Cledonium, [vol. I. p. 739.] And
the Seleucians and Hermians also,
of whom St. Augustine; Negant
salvatorem in carne sedere ad dex-
tram patris, sed ea se exuisse per-
hibent, eamque in sole posuisse,
accipientes occasionem de psalmo,
I n sole posuit tabernaculum suum.
August. Hæres. 59. [\'01 VI n.
p. 20.]

OJ' the Rf'f;U1'J'()ctio/
of Clt'ì"ist.
ago foretold of hilu, saying, m The Lord ,
aid unto 'In!! Lord, Sit
tltou at my 'rigltt hand, until I'lnaJæ tltine enemies thy footstool,
IIeb. i. 13. In which and the like places, by the right hand
of God we HUlst not understand it as if God had any right or
left hand, as the words signify amongst us; tor God, as I
have shewn, is a Spirit, having no body or parts, nor by con-
sequence any right or left hand; but by Christ"s sitting at the
right hand of God ,ve are to understand (with the n Fathers)

IV.

m This place of scripture some of
the Jews themselves expound of the
Messiah; .n:> N Nt.:) n 11."17 J p" II.,
M'Wt.:)r1 1;t.:) :l'W,t.:) N:l; "r1:li'r1 "n
;
'
't.:)'; :lW '
'N; " ON
"
'W '
't.:)';,
i. e. R. J oden said in the name of
R. Hmnah, "That in time to come the
Blessed One will set king )'lessiah
at his right hand, because it is said,
The Lord said unto my Lord, Sit
thou at my right hand." l\1idr. Til.
Ps. IS, [foI. l' v.] Indeed it seems
that the Jews in our Saviour's time
did generally acknowledge it to be
spoken of the l\lessiah, otherwise
some of them surely would have
gainsayed it when our Saviour put
this gloss upon it, Luke xx. 42;
their silence seems to argue their
consent to that interpretation. And
the place being so clearly to be
understood of Christ, therefore
doth the Syriac entitle this Psalm,
(.&.JO! f! OL
LQ
\\.
....o..

iL
o

.&Ñ .\\.
o

J;.

h JL
1o
.. ....VI

,
1. e. 'A psalm of DavId concerning
the sitting of the Lord, and con-
cerning his glorious power, and a
prophecy concerning the l\:Iessiah,
and his victory over the enemy."
n ó.

Làv ði ÙKOVC1)11 TOV 8fOV, J.L

Tó1rovS- Ka
UX
J.LaTa ÔÓ
f}s- 7rfpLypácþn'
13f
Là ÿàp Kaì àpLUT
pà 'Tr
pLypacþoJ.LÉ-
IIC1)V IUTLV. Ó ôÈ 8fÒS- ti.'TrÀauTos- Kaì
àÓPLUTOS- #caì ÙUX7JJ.LáTLUTOS- Ka
Ù7r
pL-
YPU'TrTÓS' ÈUTL' ÔfgLàll 13È TOV 8fOV öTall
àKOVUn
T
1I ðó
all Kaì T
V TLJ.L
1I Toii
8
ov fillm IIÓfL. Athanas in dict.
et interpr. parab. S. Script. Quæst.
45. [\'01. II. p. 3IB.J Tò yàp 13fgLòll

159

Ot; T
1I #CáTCð x&'pall
f}Àoî (6)S' Ó TOVTCùIl
ÀóyoS') åÀÀà T
II 7T'pÒS'TÒ '{uov UXfUW,
Ot; UC1)J.LaTL#cwS- TOV 13

tov ÀaJ.LBavo-
, ( l'/ \'1 \ " ,
J.Lf:1I0V OVTC1) yap all Tt" #Cat U#Cutoll errt
TOV 8EOV f'{7J) åÀÀ' I#c TÖJII TLJ.LLCJJII rijS'
7T'pof13pLas- ÒVOJ.LáTC1)II, TÒ J.LEYUÀ01rpE1rfS'
TijS' 1rEp
TÒII v1.ÒII TLJ.LijS' 7T'apurrÖJIIToS'
TOV Àóyov, Basil. de Spiritu Sancto
[cap. vi. vol. II. p. 302.] Quæ est
autem Patris dextera nisi paterna
illa ineffabilisque felicitas, quo per-
venit Filius hominis et jam carnis
immortalitate percepta. Aug. de
Trinitate et Unitate Dei, c. 8. [vol.
VIII. p. 632.J 'AÀÀ' &U'Trfp fl1ròw
,
l:
,. , "' ÀÀ '
fV OfSL
OVK EUX7JJ.LaTLUEV aVTOV, a u
\ C,
,
é \ \ \
TO OJ.LOTLJ.LOII fOELSf TO 1rpOS- TOV 'Tru-
TÉpa. Chrysost. in Epist. ad He-
bræos, horn. 2. [vol. IV. p. 439. 5.J
Secundum consuetudinem nostram
illi consessus offertur, qui aliquo
opere perfecto, honoris gratia pro-
meretur ut sedeat. Ita ergo et homo
Jesus Christus passione sua dia-
bolum superans, resurrectione sua
inferna reserans, tan quam perfecto
opere ad cælos victor adveniens
audit a Deo Patre, Sede ad deæteram
meam. Maxim. Taurin. de Pente-
coste, horn. I. [Hept. præsul. p.
222. ] Dextera autem Patris, ad
quam idem Filius sedere creditur,
non est corporea (quod nefas est de
Deo sentire. ) Sed dextera Patris

st, beatitudo perpetua quæ sanctis
In resurrectione promittitur, id est,
sanctæ ecclesiæ quæ est corpus
Christi: sicut et sinistra ejus recte
intelligitur miseria et pæna per-
petua quæ impiis dabitur. Isidor.
Hispal. de Eccles. Offic. 1. I. c.
[3 2 . p. 591.]

]60

Of tlte Resu,},J'ection of Ghrist.

ART.

that glory, happine
s, and honour which was conferred upon
Christ when ascended up to heaven. Though it was in the
human nature that he ascended, yet that nature was there-
exalted above all other creatures \vhatsoever; and therefore-
may \vell be said to sit at the right hand of God; that being
the place which aillongst us, \vho have right and left hands, is
accounted the highest. Thither it \vas that Christ at the
first ascended; there it is that he hath ever since renlained;
there it is that he no\v sitteth \vhilst I am speaking of hiln,
and there it is that he will sit until the tilne that both quick
and dead shall be asselnbled before him to receÎ\re their doonl
and final sentence froln him.
And if ,ve search the scriptures for their testinlony unto
this great truth, the ascension of Christ into ltea.ve1t, \ve shall
find thenl both typIcally representing and prophetically fore-
telling in the Old, and also positively asserting and histori-
cally relating of it in the N e\v Testaulent. l:;"irst, in the Old
Testalnent ,ve have it typically represented, and propheti-
cally foretold. First, typically represented 0 both in ]
noch's
translation and in Elijah's ascension into heaven; but nlore
fully in the high-priest's entering into the holy of holies. }1'or
the high-priest under the la\v, being to luake atoneluent for
the sins of the people, was appointed once, and but once..
every year to enter into the holy of holies. F'or the Lord said
unto 1Jloses, Speak unto Aaron thy brother, that he corne not at
all tÙnes into the lwly place within the vail, before tlte 'Jnercy seat,
'whicl
is lljJOn the ark; that he die not, Lev. x\Ti. 2. And Aaron
shall Jllake an atonel1zent upon the lwrns of the altar once in a
.year
()itl
the blood o.f the sin-o.flèrings of atonements, Exod.
xxx. 10. This doth the apostle apply to Christ: But Christ
being conte an high priest of .qood thtng.... to come, by a greater and
'JìL01'e perfect tabernacle, not 'Jnade 'witlt hands, that
.s to say, not
of this building,. neither b.'11 the blood of .qoats and cah-es, but bl.lf
kis own blood, he entered in once into the hol!1 place, having

o Sicut autem Joseph a fratribus lias suble\'atus ascensionem domini-
venditus venditionem redemptoris cam uterque designavit. Gregor.
nostri figuravit; sic Enoch trans-
Iag, in Evang. horn. 28, [6. vol. I.
latus, atque ad cælum aereum He- P.I5i2.]

JY.

OJ' the Resurrection of Christ,

161

obtained efpì'Jlaf redemptiú'l fur us, Heb. ix. 11, l
, The
ptabernacle, that did signify the world below, the holy of
holies, the heavens above. Now as the high priest did once,
and but once, every year pass with the blood of the sacrifice
through thp tabernacle into the holy of holies; so did Christ,
having offered up hinl
elf n sacrifice for sin, and with his
own blood passed through this world below, he entered into
the highest heavens. ...-\nd this is that which we call his
a.
cellSLOn.
And as this lllystery was typically r
presented, so was it
also prophetically foretold in the Old Testaluent; as in that
of David, Lift up your lwads, 0 !/e .qates, and he ye lift up, !Ie
everlasting doors, and the King of Glory shall co
ne in, Psalm
xxiv. 7. "rhich words, though they may have another literal,
yet this is the luystical and prophetical sense the q Fathers
put upon them, even to denote the ascension of Christ, the
f(ing of Glory, into the highest hea,'ens. But the clearest
prophecy of this so great a ]llJstery is delivered in those
wprds, Thou hast ascended on h(qh; thÚlt hast led captivity
captive; tholt Itast 'received gifts for rnen, yea, for the rebelliouf:
also, that tlw Lord God 'Jltlpht d,,'ell alnúngst then'l1, Psalnl
lxviii. 18. \\Thich place, that it Ìs to be understood of Christ,
the same Spirit that dictated it to David certifies us by

P rijS' P.fV IlLp.Tjp.a Kaì TWV Èv Tll Yll,
TÚ TijS' UKTjVÎJS' 7rpÓUW7rOV 8
wpovp.wov.
Tà Sf TijS' UKTjVijS' fVSOTipw SWTfLXLuaS'
7rapa7r
Táup.aTt, (ìv8pwrrotS' KaTaÀ
l"'aS'
à8ÉaTov ovpavov Ttvà Tá
tlJ, TW p.

'" " '}-
'\. À ' &,.,
'fJatvof'ÆvCf P.Epft xapL

Tat' a^ OtlTWS'
ovpavov Kaì yijS' SuÌ TOOV UXr/P.áTCiW
vop.o8erf]uaS' T7}V f4LP.TjUtlJ, Tà Iv àSVTcp
t:ßaTa 7råÀtlJ àv8pwrrotS'
lvut 8EÀ
uaS',
p.óvce Tf; åpXL
paTEvOVTt, TWV àrroppf]-
TWV åVOLYfL T
V
iuoSov, TijS' ElS' ovpa-
Vúv àvó
ov TÌ}v TOU TÓT
åpxt
pÉw

70'0-

ov TVirtKWS' Ipya(óp.
voS'. Athanas. in
assumptione D. nostri Jesu Christi,
vol. II. [4. p. 4 6 4.]
q Kvpl.OS' o-lv TWV
VVáP.EWV ÔTt OVK
;unv ó
aÀop.wv àrr08É8
tKTat, àÀÀ
Ó

P.ÉTEpOS' XptUTÚS' ÕTE II< VEKpWV àviu'T7J
Kal àvißatVEV
lS' TÒV ovpavúv, KEÀEV-
OVTCU Ot fV ToíS' oi/pavoLS' Tax8ivTES'
inrú TOV SEOV C:PXOVTfS', àVOL
at TCìS'
1rÚ}..uS' TWV ovpavwv, Lva ELUÉÀ8n O-(,TOS'
HEYERTT>GE.

., J ß À ' -
'/:' '
' ß
oS'
UTt aut
tlS' TTjS' UOçTjS', Kat ava as'
Ka(){Ull Èv
E
t
TOV rráTpoS'. Just.
Dial. cum Tryph. Jud. [3 6 . p. 134.]
T
JI'
f
lS' ovpavovr dv080v ó807rotwV
àVEKaLvt(E ÀÉywv 7råÀtlJ, l1paTf 7rvÀaS'
oi d.PX.OVT
S' vp.wv Kal È7ráp8TjTE mÀUL
alwvtot. Athan. de incarn. Yerbi,
[2.5' vol. I. p. 69.] Et introibit Rex
Gloriæ, ut ad dexteram Patris inter-
pellet pro nobis. Aug. in loc, [vol.
IV. p. 105.] Denique quia no,'us
iste ingressus portarum cæli ædituis
et principibus videbatur, videntes
naturam earn is cælorum secreta pe-
netrantem, dicunt ad invicenl, sic-
ut David plenus Spiritu enunciat,
Tollite portas principes, &c. Quæ
vox uti que non propter divinitatis
potentiam, sed propter novitatem
carnis ascendentis ad rlexteram Dei
ferebatur. Ruffin. in expos. symb.
[po 2.5.]

I

16

Of the ResurrectioJl of Ghrist.

.

ART.

St. Paul, who, speaking of Christ, tells us, lrrherefo'J'"e he sa itk,
'lchen he ascended 'Up on high, he led captivit!/ captive, and gave
gifts 'l/;nto men, Eph. iv. 8. It was Christ who, rising frOln
earth to heaven, Bent down his gifts from heaven to earth.
It was here that he bought them for us; hut it is from thence
that he poureth them forth upon us. And this place must
needs be understood (as after St. Paul the Fathers r generally
interpret it) of the ascension of the J\Iessiah, there being no
other person that ever did so ascend on high, as to lead cap-
tivity captive and to give gifts to lnen, but he who, ascending
up to heaven, trilllllphed over all our spiritual enemies, capti-
vating sin, Satan, and death, that used to capti\Tate us; and
after his ascending up to the right hand of God sent such
gifts to the sons of lllen as we shall presently see he did.
'Ve have seen the typical representations and the pro-
phetical predictions of this in the Old, \ve no,v come to
consider the positive assertions and historical relations of it
in the New Testalnent. A s for the first, Christ before his
ascension asserted that he would ascend: Jeslls saitliJ 'Unto her,
Touch me not; for I al1
not yet ascended to 'Iny Fatlwr: but go
to rny brethren, and say (unto them, I ascend unto 'iny Father,
and you,r Fatlwr; and to 'In.1J God, and YOltr God. John xx. 17.
And \vhat our Saviour fo:aid he \voldd do, St. Paul asserts he
did, saying, that H(j tltat descended is the same also that
ascended (ltJ? far above all heavens, tltat he 'Jnipht .fill all tkings..
Eph. iv. 10. As it ,vas Christ that descended, so ,vas it
Christ that ascended. But it is the historical relation of this
grand mystery that giveth both the greatest light and testi-

r "'On f7rE'npoCÞhTEVTO TOVTO J.LtÀ.-
Ànv yívEuBm V7r
aVTOV J.LETà T
V El

ovpavòv åVfÀEV<TLV aVTov, EI7rOV J.LfV
7jðTJ Kaì 7ráÀtv ÀfY(J). EI7rEV oJv,

' {3
f'/.f.
À ' .

aVE TJ Et
V.."O
, TJXJ.La (J)TEVUEJI mXJ.La-
À(J)uíav, &c. Just. Dial. cum Tryph.
[87. J Consummatis etenim his quæ
in terra gerebantur et animabus de
inferni captivitate revocatis, ascen-
dere memoratur ad cælos, sicut
propheta prædixerat, Ascendens in
altum coptivam duxit captivitatem.
Ruffin. in expos. symb. [po 25.J
Christo ergo sine dubitatione dictum
est, Ascendisti in altum, ca}Jtivasti

captivitatem, Aug. in loco [vol. IV.
p. 679.J Quia enim ascensionis ejus
mysterium J udæam non intelligere
conspexit, de infiùelitate ejus per
figuram beatus Job sententiam pro-
tulit, dicens, Semitam ignoravit avis,
&c. De hac solennitate iterum dicit,
Ascendens in altum, coptivam duxit
captiritatem. Greg. in evang. horn.
29. [10. vol. I. p. 1573.J And
though the Chaldee Paraphrase doth
interpret it of
loses, l"jì" NT1jì;O
NrH:;N NT1':l

T1':l\t' N':lJ :1i!:'t.:>
N
"'N 't.:>:mE:, i. e. "Thou hast
ascended up to hea,'en, thou prophet

1 \",

0.1' the 1Ie
lu'I'ectiolil oj' Christ.

163

ßlony to it. And that we n1Ïght be throughly confinl1ed in
it, it is no less than three tiDIes recorded to us; first by
St.
Iark, who briefly relates it thus: So tlteJ
, after the Lm'd
had :poA'en to tlteJn, Ite teas receÏ1:ed up into ltea'Cen, and sat on
the right hand 0.( God,
Iark xvi. 19. SOll1ething nlore fully
by St. Luke in his Gospel, .And he led thent out as far as
to Betltang, and he lift up Ids eges and hlessed therJ
. ,And it
came to pass 'lL,hile lte blessed tlimn, Iw
cas paj.ted j'ron
the}1
, aJ
d
carried up to heaven, Luk
xxiv. 50. But fullest of all by the
sallIe St. Luke in his history of the Acts of the Apostles,
where it is left on record, that this Christ shewed himself
aliye to his apostles after his passion, and that he was seen of
thell1 forty days, at the end whereof he had assembled thenl
together, instructing thelll in the things pertaining to the
kingdoll1 of God; And wlwn lte Itad spoken tlwse things, u'hile
tney beheld, he 'was taA'en up; and a cloud trecei'Ced hÙn out of
their sight. ....4nd ?chile they looked steadjèlstly tou-ard heaven
as he went up, be/wld, two men stood by them in u,hite apparel;
'wkich al
o said, l"é }lien of Galilee, wh!} stand ye gazing up -into
heaven? tltis sante Jesus, u'hich is talceJ
'ltjJ fron
YOlt into Iwaven,
shall so COllie in lilce
nanne1' as ye Ila'Ce seen him go into heaven,
Acts i. 9-11. In which words we have these things observ-
able. First, that Christ did really ascend: he was really
taken away frolll the apostles he was conversing withal, and
that upwards, for they saw that he that was talking with
thenI before is taken up froll1 thelll no\v. Secondly, that it
was into heayen that he ascended; \\Thich that we ll1ight be
assured of, the inhabitants of that glorious place, the citizens
of that New Jerusalem, come down to acquaint us. The apo-
stles .saw he was taken up, but whither he went they could
not see; their eyes could reach no further than the cloud

1\loses, thou hast led captiyity cap- of
Ioses, who is never read to have
ti\'e, thou hast taught the precepts ascended thither. And besides this,
of the law;" [Ps. lxviii. 19.J yet ü,,,,
is an expression attributed to
his own translation is a sufficient none but God; and therefore by this
argument against that interpretation, very paraphrast is it rendered ''=>

rendering the Hebrew O"Q; by
'=>"Q, H the highest heavens," the
l"'v';: for if 0"'=>; i'1';1", H Thou seat of God alone, Psalm lxxi. 19.
hast ascended on high," be the same xciii. 4: so that none can be said to
with l"'i'"
ni';D, H Thou hast as- ascend O"Q" but only he who is
cended to heaven," (as certainly it truly God.
is,) it cannot possibly be understood

MQ

Of the Rfsurrectlon of O/, ri;:t.
he rode in: what afterwards becalne of hinl they could not
tell. But to resolve theIn, the great God, as Christ ascended
up to heaven, caused two angels to descend do\vn to earth, to
Sassure thenl of the place he was carried to, saying to then1,
This same Jeszts that is taken fro'fl1J !!OU into nea1)en; and so
shewing them that it was indeed into heaven that he was
taken, and t comforting them also in this their seeming loss
of so good a friend, by telling t.hem that he shall so C01ne in
like manner as the!! saw Itim go into hea1)en. Though he was
gone, he would come again; though they \vere for the present
deprived of his company, yet it \vas not long but they should
enjoy it again, beholding him conle do\vn again fron1 heaven
to earth, as they no\v saw hinl go up from earth to heaven.
Thirdly, it is here observable that the apostles sa\y him
ascend u: they did not see him when he rose from earth, but
they sa\v hilll \vhen he ascended to heaven.
\nd indeed there

164

S E1S' TÒV oupuvòv àvuÀUp..ßÚVfTaL.
'1T"óÀv
È TÒ
LÚUT1]p..U
v, lCaì OUK TfpKH

ÚVUp..LS' TijS'
p..fTÉpUS' ðo/f(vS' uwp..u
àvuÀup..ßUVÓP.fVOV l
fÎv p..ÉXPL TWV OV-
puvwv. àÀÀà KuBú'1T"fp '1T"fTHVÒV fÌS'
<'1.1..
, f'f -II
<'1.1..
v."OS' L'1T"TUp..fVOV, OU,:?'1T"fp UV HS' V."OS'
àVfÂBll' TOUOÚTC:? p..âÀÀov à'1T"OKpÚ'1T"Tf-

\

, ".1.. rf
\
TUL U'lro T1]S' 1]p..fTfpUS' O."fCilS'. OVTCiI U1]
, \ - ,.,..
"',.
KaL TO UCilp..U fKHVO OUCiI'1T"fp UV fLS'
".1.. " ,
'\ À & , ,
V." OS' UV[JfL, TOUOVTCf p..U^ OV fKpV'1T"Tf-
TO, OUIC àpKOÚU1]S' TijS' àuBfVfíuS' TWV
ò
BuÀp..wv '1T"UpuKoÀovBijUaL Tef p..
KfL
TOiJ
LUUrÝ;p..UTOS"
Là TOVTO '1T"UPfL-
UT
KfLUUV oi d.YYfÀOL
L
ÚUKOVTfS' rT;v
liS' TÒV oupuvòv ãvo
ov. Chrysost.
horn. de ascens. Domini, [vol. V.
p. 600. 28.] 'E'1T"fL
àv OUK àPKOiJULV

, "' B '\ ,

i:. \ f'/. I.. '
\
OL 0'fJ' U^p..OL UfLc;UL TO V."OS', OVUf '1T"UL-

fiJUaL '1T"ÓTfPOV fìS' TÒV OupUVÒV àv1jÀ-
BfV,
6>S' fìS' TÒV oupuvòv, 8pu TL yíVf-
TUL; ôn p..Èv UUTÓS' lunv Ó , 11] uo iJS',

ô 't....
,\' \' \
II fUUV fc; CilV ULf^EYfTO '1T"poS' UVTOVS'
('1T"óppCilBfV yàp OUK lvijv l
ÓVTUS' yvw-
VaL) 6n
È EÌS' TÒV ovpuvòv àvuÀup..ßá-
VfTaL, uUToì ÀOL'1T"ÒV l
íÔUUKOV oi &y-
YfÀOL. Id. in Act. Apost. hOln. 2.
vol. iv. p. 618. [27.]
t O
TOS' yàp,
1]uìv, Ó '11]uoiJS' Ó
, À "' 8 ' , ",'"

\ , \
UVU 1]'fJ' fLS' U'fJ' vp..WV fLS' TOV OvpUVOV
f'/ ',\' , ,\' ""
OVTWS' f^fVUfTaL. 1]^Y1]UUTf, 'fJ'1]ULV,
,., , ,\' "' 8
'\ '\ \ ",\

on UVf^1]'fJ' 1] ; U^^U p..1]KEn U^YfLTf'
Kuì yàp ÈÀfVCTfTaL 7TáÀLII. ïvu yàp p..

..ART.

7TOL
UCilULV, &U'1T"fp 17Toí1]UfV Ó
EÀLU-
uuîoS' l
ÒJv TÒV
L
áuKUÀOV àvuÀup..ßu-
, ' ô 't. \ ,
VOp..fVOV, KaL LUPP1]c;US' TOV XLTCJJVLUKOV
(ou
È yàp fix; TLIIU 7TUPfUTWTU lCuì
À ' r",\ rf i:. ' '\' ) f'f 'i'
fYOVTU on 7TU^LV 1]c;fL H^LUS' LIIU ovv
p..
TOiJTO 7TOL
UCJJULV O'ÛTOL,
Là ToiJTO
oi &YYfÀOL 7TUpfLUT
KfLUUV 7TUPUp..V-
80Úp..fVOL T
V à8vp..íuv. Id. horn. de
ascensione Domini, [pag. cit.] Cum
ergo eum discipuli tanto lumine
perculsi non viderent, et curiosos
oculos jubar rubidum coruscis icti-
bus evitaret, confestim ex victoribus
angeli directi duo, metu et dolore
prostratos apostolos verbis talibus
consolantur, Viri Galilæi quid statis?
&c. Serm. [iv. in ascen. Dom.
clxxix. I. Aug. vol. V. App. p.
3 0 4.]
U BÀf7TÓVTWV p..Èv yàp OUK àVÉUT1] ,
ßÀf7TÓVTCJJV
È 17T
pB1]. brfL
àv ou
È
,
B · ".1.. \
" K '
fVTUV U 1] O."LI; TO 7TUV LUXVUf. UL
yàp TijS' àVUUTÚUfCJJS' TÒ p..Èv TÉÀOS'
fiôov, T
V
È ùpX
V OUK fTL. Kuì TijS'
àVUÀ
o/fCJJS' T
V p..Èv àpX
v fiôov, TÒ

È TÉÀOS' OUKÉn' 7TUpÚÀKf yàp IKfÎvo
TÒ T
V àpX
v lÔfÎv, uurov TOV TuiJTU

8eyyop..Évov 7TUPÓVTOS', Kuì TOV p..v
-
p..UTOS'
1]ÀOiJVTOS', 8TL OVK funv ÈKÚ.
àÀÀà TÒ p..f7:à TOÛTO ÀÓyc:> f
fL p..u8fÎv.
Chrysost. In Acta Apo
t. horn. 2.
vol. IV. p. 6[8.

IV.

Of the Re:;urrection of Christ.

165

was no need of their seeing him rising, because they were to
see hiIn when risen: but there ,vas need they should see hiln
when ascending, because they "ere to see him no tHOre as yet
when once ascended.
\nd therefore it is that he was not
immediately f'natcht out of their sight, but ascended x by
degrees; for it is said, And u'ltile tlwy looked stedfastl!!
tou..Ylrds heave,,, as he went up, implying that they saw him
going farther and farther frolll theIn, until he ,vas gone quite
out of their sight; and then had messengers presently sent
froll1 heaven to acquaint them with his arrival there.
Lastly, it i
ob
erYable fronl these words, that Christ did
not only ascend to heaven then, but remaineth there now,
and there tshall renlain until his second coming. For it is
here Raid, that when he conles from thence he shall descend
as he ascended, visibly and apparently to others. K ow it is
certain, that he did never yet descend so as he then ascended,
and therefore HUlst needs be there still, sitting at the right
hand of God until his eneJ7tÍes he r}lade his footstool. Other
proofs fronl scripture n1ight be brought for it, but these may
suffice to shew that the saIne body ,,'herein Christ arose from
the grave he afterwards ascended up to hea,'en in, ,yhere he
Rittf1th until he descend to earth again at the last day.
And truly there was much reason that Christ should thus
ascend to heaven after his resuITection from the grave. For
Christ haying undertaken to be a
Iediator betwixt God and
lnan, there was a threefold office he took upon himself, as so
many palis of his
lediatorship, a Priestly, Prophetical, and
Kingly office; the first respecting God, the other man. As
for the two last, his l{ingly and Prophetical office, though he
did begin thenl both, he could finish neither of thenl upon
earth. His Prophetical office could not any other way be
perfectly perfornled for us than by pouring forth of his Spirit
upon U8; it being part of his Prophetical office to make us
to understand his Father's will, as well as to reyeal it to us ;
even not only to explain it to us, but to instruct us in it. Now
the only way whereby our understandings are thus enlight-
enerl by hinl, is by receiving his Spirit fron1 hinl: which
À Vi dent hoc præsentes apostoli tollentem. Serm. [in ascen. Dom.
et paulatim
emetipsum ad superna loco cit.J

1(j6

Of the ResztJ'rectiú,1tJ oj' Cltrist.

AR"r.

Spirit, himself tells us, was not to be given to us until hill1self
,vas taken froIH us: For if I go not a
()a!l, saith he, the CO'lftJ-
forter w-ill not CO'ìl2e unto YOll
' hut if I dqJart, I u,ill se1tJll ltim
to YO'lt, John xvi. 7. So that the Person of Christ was first
to ascend from us to God, before the Spirit of Christ was to
descend fronl God to us. Ând therefore had Christ never
ascended to heaven, \ve had never been instructed upon earth:
and so Christ could not have been faithful in discharging his
Prophetical office for us, unless he had ascended unto God.
No, nor his J(ingly office; it being the principal part of his
Kingly office to triun1ph over all his conquered enelnies, to
gather together his scattered friends, to govern them when
gathered, to defend then1 from their enemies, and to apply
those privileges to then1 which by his o\vn blood he hath
purchased for then1: all \vhich he could not do till first
ascended from then1.
vVe have seen the necessity of Christ"s ascension in order
to the discharging of his Prophetical and Kingly office; and
indeed it ,vas as necessary in regard of his Priestly office too.
For the office of the high priest under the la\v ,vas not only
to expiate the sins of the people, but also with the blood of
the sin-offering to go into the holy of holies, and there to
intercede for thenl too. And so was Christ (the substance
of that shadow) not only to nlake satisfaction to Goers justice
for our sins, but also to make intercession to his n1ercy for
our souls. '''Thich part of his Priestly office was only to be
performed within the veil in the holy of holies, even in heaven:
,vhither had not Christ ascended, the apostles could never
have said, }J?'"e have an Advocate with tlte Father, 1 John ii. 1 :
it being only in the court of heaven that this our Advocate
'vas to plead our cause, as before hf' had shed his blood for
us. And hence it is, that supposing Christ to be our l\Ieòia-
tor, and so our Prophet, Priest, and l(ing, (which no Christ-
ian but will grant,) we lllust needs confess, that he who rose
from death ascended up to heaven, and that Y he hath the

Y Hic (Jesus) sequester Dei at- semetipso, arrhabonem summæ to-
que hominum appellatus ex utrius- tius. Quemadmodum enim nobis
que partis deposito sibi commisso, arrhabonem Spiritus reliquit, ita et
carnis {Juoque depositum servat in a nobis arrhabonem earn IS aecepit,

OJ the ReSltrrectiolt of Christ.
pledge of our flesh there, as we have the pledge of his Spirit
here.
But no,v to convinc
an infidel, Jew or heathen, of this
great truth, we n1ust produce our argulnents fronl the nliracles
which were wrought for the confinnation of it. For as it
was by nliracles that the gospel was first established by our
Saviour in his life, so was it by nliracles also that it was pro-
pagated by his apostles after his death. It was because he
had heard of his nliracles that Agbarus z, king of Edessa,

ent to Christ for the cure of his sickness. And it was be-
cause of the Iniracles that were perfonned that so Inany kings
and kingdolus have since believed in him for the pardon of
their sins. l\liracles, I say, wrought by his apostles after, as
well as by Christ hin1self before his passion: as, that 111en
that understood no more than 011e or two languages at the
most should iInlnediately understand and speak all nlanner
of languages whatsoever, Acts ii. 4-6: that a Dlan lame
from his 1110ther's wonlb should in the nalue of Christ be
raised up to perfect health and strength by theIn, .Aots iii. 2'}
6, 7, 8: that all sick folks, and such as were vexed with un-
clean spirits, 'Should conle to theIn, and be healed by them,
Acts v. 16; so that by tlte hands of tlte apostles u;ere man!! signs
and wonders done anlOll.fJ the people, vel'. 12, which were so
convincing to thf' beholders, that tlw!! brou.qht jòrth the sick
into the streets, and laid thenh on beds and couches, that at the

IV.

et vexit in cælum pignus totius 8um-
mæ iHuc quoque redigendæ. Ter-
tull. de resur. carnis, c. 51. [vol.
III.]
z This Agbarus's letter to Jesus,
as also Jesus's answer to him, was
found in the place appointed for the
keeping- of public writings, in Edes-
sa, a city of .Arabia; which coming
to the. \'iew of Eusebius, he hath left
them on record for us to read; and
that it was the miracles of Christ
that made way for the entertainment
of the gospel, we may see in this
letter to our Sa\'iour, "Ayßapor
T01rápXTj
'EôÉuuTjr 'IJ]uoû UCJJT
P'
àyaBlf, &c. "HKOl.JUTal P.OL Tà 7rfpl
0-01..1 Kaì Té;w uwv ìap.åTCJJv, W
tf.Vfl.J

app.áKCJJJI Kaì {3oTaJl(;w íJ1rò UOV YLJIO-

167

, · ''\. I rJ,.'\."
P.fVCJJV' c..>S' yap ^O'}'OS' TV,/-,^Ol.JS' ava-
ßÀÉ1rfLV 1rOLElS', xc..>ÀovS' 1rfpL1fUnLJI Kal
Àf7rpOV
KaBapl(fLS', leaì àKáBapTa
, ,
' , ß ''\. '\. ,
7rV
l.Jp.
Ta Kat vaLfL
var fK a^^fLS': Kat
TOl.Jr
JI p.alefX1VOULq. ßaUaJlL(op.EJlOVr
BEpa7rfVEL
, Kaì VEKpovr ÈYEípfLr, Kaì
TaVTa 7ráVTa ÙKOV<Tar 'TrEpì uoû, KaTà
VOÛV UNp.Tjv TÒ ËTfpOJl TWV ÔVO.
órt
uv El ó eEòr Kaì KaTaßàS' à1rò TOÛ
oùpavoû 7rOLEÎr TaVTa,
1.JÍ.òr El TOÛ
eEOÚ 7rOLWV TaÛTa. 6Là TOÛTO ToíJll.JJI
ypátaS' iÔE
BTjv uoû <TKl.JÀ
vm 7rpór
P.E, Kaì TÒ 7ráBor 8 Êxw BEpa1rEÛum.
Kaì yàp r[KOl.JUa ÕTL Kaì 'Iol.JôaLoL KUTa-
YOYYÚ(Ol.J<Tí uov, leaì ßoúÀovTm leaKW-
ual Uf' 7rÓÀL
ôÈ P.tKpOTáTT} p.ot ÈUTI.,
Kal UfP.JI
, finr i
.apKfL (Ìp.rþoTÉeOL
.
EU!'òeh. hist. eccles. 1. I. c. 13. L "01.
I. p. 80.J

16R

OJ" tlte ResuJ'J'ectiun oj' Oltrist.

AnT.

lea:it tlte .'ihado1l 1 l
l Pder jJa..
..
ing by nzipht overshudolfJ' SOUle oj'
theM" v, ] 5. So that a none can deny but that there ,vere
111any miracles wrought for the confirlnation of this great. fun-
damental truth, and so for the propagation of the gospel that
,vas built upon it. And truly we cannot but grant that the
gospel was propagated by lniracles
for if it had been propa-
gated without 111iracles, that would have Lecn the greatest
lniracle of b all, That it was propagated none can deny, so
Inany, not only persons, but whole kingdonls and countries,
believing in it and adhering to it. _\nd whether it ,vere pro-
pagated with nliracles or without lnil'acles, be sure it was a
great miracle that it \vas eyer propagated at all; especially
considering, first., it ,vas a C new doctrine, and a new religion
never heard of before; yea, à religion contrary to all other
religions whatsoeyer: which being once brought in, all other
religions must be thrown out. The J e\Vs nlust do\vn with
their typical priests, their altars, their '3acrifices, and their
cereInonies; down with their sabbaths and ne\v luoons and
passover. The Gentiles lllust cease worshipping the sun,
1noon, and stars, believing all their forn1er gods to be no gods,
but idols; and that one Christ that was crucified at Hierusa-
leu1 ,vas the only true God. Secondly, it \vas a strange doc-
trine, beyond the reach of hllll1an reason to cOlnprehend, or
indeed to conceive: as, that in the Trinity there should be
three Persons, and yet but one nature; in Christ two natures,
and Jet but one Person. That a yirgin should bring forth
a son, and yet relnain a vi)
gin still: that he that 111ade the
virgin should be n1ade of her: and he becolne a Ulan in time

a N am facta esse multa miracula
quæ attestarentur illi uni grandi
salubrique miraculo, quo Christus
in cælum cum carne in qua resur-
rexit, ascendit, negare non possu-
mus. Aug. de civit. Dei, 1. 22. c. 8.
[I. vol. VII. p.663.]
b Si ergo per apostolos Christi
ut eis crederetur resurrectionem
atque ascensionem prædicantibus
Christi, etiam ista miracula facta
esse non credant; hoc nobis unum
grande miraculum sufficit, quod ea
terrarum orbis sine ullis miraculi

credidit,. Ibid. c. 5. [p.660.]

C AVTÒ p..Èv o
v J.láÀLuTa TÒ 8avp..a-
U7'ÓV p..OL À:YELf, ÓTL
L7rÀij
KatvOTO-
p..ía, Kat TÒ Toùr 6VTar Ka8mpEÎv, Kaì
TÒV ÈUTavpoop..:vov ùvayy:ÀÀEW' 7rÓ8EV
yàp aVToír È1rijÀ8E TOLUûTa KTJPVTTEW;
7rÓ8EV ÍJ7rÈp TOÛ TEÂOVS' aVTWV 8apPEív ;
Tívar Té:.W 7rpÒ aVTWV TOWVTÓV TL Ka-
Toop8ooKóTar E1xov ì
EÍv; OV 7råVTn

al,..wvar 7rPOUEKVVOVV; OV 7råVTn Tà

' 8 ' ,
',.I,. ,.
UTOLXELa E E07rOWVV; ou ULa'jJOpoS' TJV
Tijr ùUE(3Eíar Ó TpÓ7rOr; àÀÀ' bp..OOf Tà
7ráVTa È7rijÀ8ov, Kaì KaTÉÀvuav TaûTa,
Kaì È7rÉ
pap.ov Èv ßpaxEÎ KaLpcë T
V
OlKOVJ.l:vrJV fí7rauav. Chrys. in I Cor.
horn. 4. [vol. III. p. 26,'). 20.]

IV".

Of tlu! Resltn'ectiol
of Cltï'ist.

169

who had Leen God from eternity. That this Christ should
COlne into the world to save it, and yet was hinlself condemned
by it, and that his being condelnned by it \vas the way where-
by to save it. That he tnat finds his life shall lose it, a1td he
that loseth his life sltall filtd it, even such a life wherein he
expects to labour continually, and yet hopes to rest unto all
eternity. Nay, thirdly, it was not only a doctrine above
reason, but contrary to flesh and blood; a doctrine that none
can truly elnbrace, but he must forsake all his former sins,
:1nd COllunence holy. The covetous nlust become liberal; the
drunkard sober; the glutton telnperate; the inlpatient thank-
ful; the rebellious obedient
the lnalicious loving, not only
to his friends, but his very enenlies: this, this is the religion
that was propagated. And by whom 'vas it propagated? .
Even by a company of silly fishennen, d who had neither
uuthority to command, eloquence to persuade, nor power to
con'}train anyone into the embracenlent and profession of it.
So that whether we will or no, the preulises considered, we
UIUst be forced to conclude that there was something more
than ordinary in the business; even that Christ, which they
had so nluch success in the preaching of, was faithful to the
proInise he had made then}, ,,,hen anlongst them, to be with
tltenz unto the end of the 'lCorld; though not in his Person, yet
by his Spirit, which being ascended up to his Father in
heaven, he sent down to his apostles upon earth, to furnish
thenl \yith all graces whatsoeyer requisite for that ,vork they
were to be engaged in; and not only thus to enable them to
preach the gospel to the \vorld, but also to prepare the \yorld
to receive the gospel frolll thenl. .A.ll which none certainly
can think the apostles could do 011 earth, had they not had
continual hupplies of grace fronl Christ in heayen. "Thich
things arp e a clear argument, both that Chril"lt is risen and

d lneruditos liberalibus discipli-
nis, et ornnino -quantum ad istorum
doctrinas attinet impolitos, non peri-
t08 grammatica, non armatos dia-
lectica, non rhetorica inflatos, pisca-
tores Christus cum retibus fidei ad
mare hujus seculi paucissimos misit,
atque ita ex omni genere tam multo:-,

pisces, et tanto mirabiliores quanto
rariores ipsos philosophos cepit.
Aug. de civitate Dei, 1. 22, C, 5.
Yid. et Chrys. in I Cor. homo 4.
e MEyíUT1] yàp ÖVTClJS àvauTáu
CIJ'
, ,
l:. \, A-.. ' X '
U1TOOHC;;L
, KaL TOV u'PayevTa . PLUTOV
TOUUVTTJV P.ETà 8ávaTov È1TLð
í
a(T8aL
l>íJVO/-uv, wS TO-V!) {wVTas (Ìv8pw7T"oVS

170

Of tlte Reslti'i'ection of Christ.

ART.

ascended into heaven, and that he there sitteth, governing,
protecting, and prospering his church on earth still, as he
f enabled his apostles to propagate it at first.
And indeed this is so necessary a truth to be believed, that
none can be a Christian and not believe it: and therefore is
there scarce any of the Fathers but luake mention of it, and
give their assent unto it. Let these few speak for all the
rest. First, Justin l\Iartyr, who speaks fully both to his
ascending into heaven at the first, and his sitting there still.
g " But that God the Father of all ,vas to bring Christ after
his resurrection fi'om the dead to heaven, and to detain hin1
there until he had destroyed the devils that '''ere enemies
against hilu, and that the nUluber of the good and virtuous
people that ,vere foreknown to hin1 ,vas acconlplished, for'
whose sakes also he hath not yet finished his decree, (for the
consulumation of all things,) hear the words of the prophet
David, which are on this wise; Tlte Lord said 'unto my Lord,
Sit thou at JJlY 'J'igkt hand, 'ltnt-il I Jlzalce tltine eneJnies tlty foot-
stool.'" And before him Ignatius said h, "That Christ rose
the third Jay, the Father raising him up, and conversed with
his disciples forty days, and afterwards ,vas taken up to his
Father, and sitteth at his right hand, expecting till his
enemies be put under his feet." And St. Augustine excel-
lently to the purpose i; "For as to his majesty, as to his

7TÚUUl., Kuì 7rUTpí
o
, Kaì oìKíar, Kuì
fþLÀÔW, Kaì UVYYEVc.JV, Kuì ulJTijr Ú7rEP-
(
EÎv Tijr (CcJijr V7rÈp Tijr Eìr UlJTÒV óp.o-
Xoyíur, Kuì p.áuTLyar, Kaì KLv
vvollr,
Kuì BávUTOV àVTì TWV 7rapóvTCcJv

iCcJv
ÉÀiuBUL" TU
TU yàp ovxì VEKpOÛ TLvor,
, t- ' " - I r/-' '''' X '
OUUE f7rL TCP TU't'Cf P.ELVUVTO
, u^
ùvauTávTor Kaì (wvTor
v Tà KUTOP-
BWP.UTU. Chrysost. horn. in Ignat.
[vol. V. p. 503. 29.]
f E1x ov yàp TOVTCcJV Ú7rá V TCcJV p.fí-
'ovu uvp.p.aXíuv T
V TOV uTuvproBiv-
Tor Kuì ùvuuTávTOS-
vvap.Lv. Id. in
I Cor. horn. 4. [29. loco cit.J
g "'On
È ÙYUYEív TÒV XPLUTÒV Eì

TÒV ovpavòv Ó 7raT
p TWV 7råVTCcJV 8EÒS-
\ " - ) ,..."
pÆTU TO aVUUTTJVUL EK VEKpæv aVTOV

/ '" '" ' , t'f '" I l:.

J-Lf^^E.. KaL KUTEXfLV EÚ>
UV 7rUTar:;?J
TOVS' ÈXBpulvoVTar aÙTcp
uíJ-Lovur Kat
(TllVT
XEUB5 Ó åpLBp.òS' T<ÔV 1íPOfY"CcJ-

up.ivCcJV UVTcp åyuBc.JV Yl.voJ-Livú>v Kui
ÈvapÉTCcJV,
L' of,r Kuì p.TJ
i7rCcJ T
V È7rL-
KVProULV 7rE7roíTJTUL' È7raKOVUUTE TOOV
, I t-' A ' ß
- r/-'
ELPTJP.EVCcJV ULU U LV TOll 7rpO't'TJTOll,
ÊUTL
È TaVTU, EI7rEV Ó Kúpwr TCP
K ' ' 8 ' t- l:. - t'f
vpup J-LOV, KU OV EK UEçLroV P.OV Eror
âv Bc.J TOV
Èx8povr uov Ú7r07rÓðLOV TWV
7ro
i;v uov. Justin. pro Christ. apol.
[I. 45. p. 7 0 .]
h Kuì åviuTTJ
Là TPLÔJV
P.EpOOV,
ÈYEípUVTO
UVTÒV TOÛ 7rUTpÒr, Kuì TEU-
uapáKovTU
p.Épur uvvôLaTpí'o/ar Toír
, ' x ' '" I r/- 8 ' ,
U7rOUTO OLr, UVE^TJ't' TJ 7rpO
TOV 7ra-
I " ' 8 ' t- l:. - ,

TEpa, KUL EKU LUEV EK UEr:;LWV UUTOV
7rEPLP.ÉVCcJV Ëror ð.v TE8wULV oì ÈXBPOL
UVTOV Ú7rÒ Tovr 7ró
ar UVTOV. Ignat.
epist. ad "fral. [po 74.]
i N am secundum majestatem
u-
am, secundum Providentiam, secun-
dum ineffabilem et visibilem gratiam

IV.

OJ. the Resurrection of CIU'l:5t.

171

providence, as to his unspeakable and visible grace, it is ful-
filled what was said by him, Behold I am always wit}" you
unto tIle end of the z'orld. But as to the flesh which the "r ord
aS8ulned, a,
to that whereby he was born of the Ylrgin, as to
that whereby he was apPl'ehenderl by the J ew
, whereby he
wa
fastened to the wood, whereby he was taken froln the
cross, whereby he was wrapped in linen, whereby he was laid
in the
epulchre, whereLy he was lnanifested in the re
ur-
rection, you shall not always have Ine with you. "Vhy?
13ecause he cOl1yersed as to his bodily presence forty days
with his disciple8; and they acconlpanying hinl, by Leholding,
not by foHowillg, he a
cended into heaven, and is not here,
for he there sitteth at the right hand of the Father, and here
he is." i\nd St, Cyprian to the
anle purpose saith, " That
after he had
pent forty days with his disciples, k he was
then taken up into heaven, a cloud being spread about him,
that the hUlnan nature which he loved, which he assumed,
which he protected from death, he nlight triumphantly carry
to his Father." ..A.nd St. Gregory 1; "J3ut our Redeeluer, be-
cause he did not put off his death he conquered it, and de-
stroyed it by rising again; and lnanifested the glory of his
resurrection by tlscending up to heaven." And not long
after hÏIn Isidorus Hispalenf'i
said m, n The solelunity of the

impletur quod ab eo dictum est,
Bcce ego vobiscwn Slim omnibus die-
bus usque ad consllmmationem sæculi.
Secundum carnem vero quam Ver-
bum assumpsit, secundum id quod
de Yirgine natus est, secundum id
quod a Judæis cornprehensus est,
quod ligno confixus, quod de cruce
depositus, quod linteis involutus,
quod in sepulcluo conditus, quod in
resurrectione manife
tatus, non
semper. habebitis me vobiscum.
QUdre? Quoniam con"ersatus est
secundum corporis præsentiam qua-
draginta diebus cum discipulis suis,
et eis deducentibus \'idendo non se.
quendo ascenùit in crelum. et non
est hic; ibi enim sedet ad ùextram
Patris; et hic est. .August. in J 0-
han. tract. 50. [13. "01. II 1. par. ii.
p. 634.]
k Tunc- in cælum circnmfusa nnbc

bublatus est, ut hominem quem di-
lexit, quem induit, quem a morte
protexit, ad Patrern victor irnponeret.
Cyprian. de idolor. vanitate, tract. 4.
[po 16.J
I Redemptor autem noster quia
non distulit (mortem) superavit:
eamque resurgendo consumpsit, et
resurrectionis suæ gloriam ascen-
dendo declara,'it. Greg. in e\rangel.
horn. 29. ["01. I. p. 1572.J
m
\.scensionis dominicæ solen-
nitas ideo celebratur, quia in eodem
die, po
t llllmdi victoriam, post in-
ferni regressum, Christus ascendisse
memoratur ad cælos, sicut dixit
Ascendit in altum, captivam duxit
copti-âtatern, dedit dona homÏ1zibus.
Quæ festi,"itas ideo per revolutum
circllium annorum celebratur, ut
humanitas assumptæ carnis ascen-
dentis ad dcxteram patris in me-

17'Q

OJ" the Resurrection oj9 Ckr.zst.

ART. IV.

ascension of our Lord is therefore celebrated, because upon
that day, after his victory over the \vorld, after his return
frOIn hell, Christ is recorded to have ascended into heaven, as
it is ,vritten, He ascended on '
igh, he led captivity captive, he
gave gifts to Jnen. '
Vhich festivity is therefore celebrated
every year, that the humanity of the assumed flesh, which
ascended to the right hand of the Father, might be remenl-
bered; whose body is believed to be now in heaven, as it ,vas
\vhen it ascended." And hence \ye dare not but believe with
St. Basil n, " That Christ, after he had risen from the dead
the third day, according to the scriptures, he \vas seen of his
holy disciples and the rest, as it is \vritten, and he ascended
into heaven, and sitteth at the right l
and of the Father, from
'whence he will cOJne at tl
e end of the world to raise up all
nen,
and to give to everyone according to his works." And so that
Oh'l..ist did truly 'p.ise from death, and toole again his body, with
.flesl
, bones, and all things appertaining to the perfection of man's
natu1'"e
' wherewith he ascended into heaven, and there sitteth, until
he return to judge all men at the last day.

moriam revocetur, cujus corpus ita
in cælo esse creditur ut erat quando
ascendit. Isidor. Hispal. de eccles.
offic. lib. I. cap. [3 2 . p. 59 I.]
n Kaì Tll TpíTlJ
fLÉpf!- ÈYEpBc:ìr ÈK.
VEK.pOOV K.aTà Tàr ypafþà
, tJfþB'l Toîr
åyíoLr aVTOV fLa8'lTaî
K.aì Toîs- ÀOL1T'oîs'

ror yÉypæTT'TUL' àvÉß'l TE Eìr ovpavovr
\ ' 8

é -... ''' 0
K.at K.a 1JTat EV VEçLq, TOV 1T'aTpOr, 0 Ell
fpXETaL È1T'ì UUVTEÀElf!- TOV aìéiJvor TOV-
TOU àVauTijum 1T'áVTar K.aì à1T'O
OÛVUL
ÉK.áUTce K.aTà T
V npãEw aVTov. Basil.
de vera fide. [vol. II. p. 389.]

ART I C L E 'T.

OF THE HOLY GHOST.

TIle Ho{y Ghost, proceeding ..fro,}Jl tlte Father and the
8011, is of one substance, 'Jllajesly, and glory u.ith tlte
Father and tlte l
onJ very and eternal God.
O F the three Persons in the
acred Trinity, everyone of
\vhich is God, and yet all but one God, the t\VO first
have been already considered. I say the two first a , not in
nature or tinIe, but order; for as to their nature one is not
better or nlore God than another, neither as to time is one
Lefore another, none of them being nleasured by tinle, all of
thenl and everyone of thenl being eternity itself. But though
not in nature or tinIe, yet in orner one lnust needs be before
another. For the Father is of hinIself, receiving his essence
neither frolll the Son nor the Spirit, and therefore lllust needs
be in order before both Son and Spirit; the Son received his
essence iroln the Father but not fr0l11 the Spirit, and there-
fore lnust needs be in order before the Spirit, as well as after
the Father; but the Spirit received his essence both fronl the
Father and the Son, and therefore HUlst needs be in order
after both Father and Son. Hence it is that the Father is
called the first, the Son the second, the 1101y Ghost the third
Person in the Holy Trinity. "Thich order i8 ob
erved by
.. 01 ..
St. John; There be tllree that beæp record in heave,-t, tlte Father,
thp 1TT.ord, and tlte Holy Ghost
1 John Y. 7. And by our

a rn ' .., , t. ,
,
.uS' yap 0 VLOS'. TaçfL p,fV VfVTfpOS'
TOV 1TaTpòS'. ÖTt å-rr' fKELlIOV' Kat à
LCð-
t1 ., \ , '), _ "i' ,
p.an, on apXTJ Kat atTW TOV EWaL UV-
TOV Ó 1T'a7"i]p, Kaì ön ðt' aVTOV
1TpÓ-
oðoS' Kaì 1Tpouaywy.,j 1T'pòr TÒV (}fÒll Kaì
1T'aTipa' <þVUfL ð; OÙKÉn ðEVTfpOS',
ðtón
(}fÓTl]r iv fKUTiptp p,La' OVTW

ðTJ^ovón Kaì TÒ 1TVEvp,a TÒ éí)'LOV, EÌ
\. ß ' ß 'r'
't. \
Kat V1T'O f TJKE TOll VLOV TnTE TaçEL Kat
Trp à
twp.an (ïv' ÕÀWS' Kaì UV),XWP
-
) , ".,. " ..'\ '\
UWP.fV OVKfT av fLKOTWS', WS' a^^o-
, .., A-.. ' B O l ..1
TptaS' VTrapXOll -pVUfWS'. aSl . aUv.
Eunom. 1. 3. [,rol. I. p. 7.1) I.J

174

o.f the IIuly Glwst.

ART.

Saviour hin1self, Go ye tltere.fore and teach all natiolts, baptizing
theJ}
in the nanM of tlte Father, SO'll" and Holy Ghost, l\Iatt.
xxviii. 19. And of these three, the two first in order being
considered in the four preceding articles, the third is set
down in this: of WhOlll it is here said, that he, proceeding
frorn tlte Father and the Son, is of one sltbstance and gloi'!l 'witlt
the Father and tlte Son.
The Holy Ghost proceedi,l,fI frmn tlte Fa tIle']" and tlte Son:
\"hich last words, (and the Son,) as they were inserted into
the Constantinopolitan Creed by our ancestors in these' \r est-
ern churches, (which b was the occasion of the \.ast schisln
betwixt them and the Eastern,) so are they here inserted
into the articles of our faith, both to she,,' the constancy of
our church in k50 great a truth, and to keep her chilpren
till
constant and faithful to it. And though this the Spirit"ls
procession froB1 the Son be not expressly delivered in the
scriptures as the procession frolH the Father is, John xv. 5!ü,
yet i
the substance and purport of it virtually contained in
the scriptures, and Inay clearly be deduced frolH then1; for
as he is called tlte Spirit o..f tlte Father,
Iatt. x. 20, so is he

b The first general council assem-
bled at :Kice, an. D0111. 325, having
composed an excellent creed, or rule
of faith, (which in the eighth Article,
God willing, we shall treat of,) and
having said no more in it concerning
the Holy Ghost, than Kuì
ir rÒ'lrllEV-
fLa rò ä)'LOlI, and (we believe) in the
Holy Ghost, there being another ge-
neral council about fifty years aftèr,
held at Constantinople, they thought
good, for the hetter suppressing of
the heresy of
Iacedonius, who de-
nied the Divinity of the Holy Ghost,
to confirm the same creed, with this
addition amongst others to it, Kaì
lr
rò 'lrllEvfLa rò ä)'WlI, rò K"ÚpLOlI
rò Cwo-
, " - " ,
7rOLOlI, ro EK TOV 'lrurpor
"'lrOPfVOfLElIOll.
\Vhich creed, with this addition, the
next general council at Ephesus} an.
Dom. 431, not only continued. but
also denounced an anathema against
all such as should make any more
additions to it. Yet notwithstand-
ing the controversy being started in
t1w 'Yestern churches, "Thether the

Spirit proceed frOln the Son or no,
as wen as from the Father, the
eighth council at Toledo in Spain, 1
an. Dom. 6,=)3, deLating the question,
and carrying it in the affirmati,ye,
they. after those words in the Con-
stantinopolitan Creed, ÈK rov ITurpòr,
put in Kaì víov, and so lnade it run
in Latin, CredÍlnus et in Spiritum
Sanctum, dominum, ,"ivificatorem,
ex Patre Filioque procedentem; and
not only so, but they caused this
Creed, so enlarged and altered by
theIr., to be put into their public
liturgies, and so sung continually in
their churches, the French joining
with them, and afterwards the En-
glish too, as we lnay see in our
public Liturgy. But in the council
held at .Akens, in Germany, the
nlatter was after debate referred to
pope Leo the Third, but he was so
far from allowing of that addition,
that he desired it might by degrees
be quite left out of the Creed. For
the legates heing come from the

Y' .

OJ'thl} llul!! Olwst.

175

.called t.he Spirit of the

UII, Ual. iv, 6, and the
jJiJ'-it of ChJ"i,
t,
ROlli. yiii. 9. 1 Pet. i. 11, and tlte Spiìoit 0.( J(SUS Oluoist, Phil.
i. 19. Now why i
he called the Spirit of tlte Father, but
becau:5e he proceerlcth frolH the Father
And how therefore
could he be called tILe Spi"it of the Son, unless he proceeded
fron1 the Son al
o
II ence also it is that as the Father is
said to '3end the Spirit, John xiv. !26, so is the Son also said
to send the Spirit, chap. xv.
6. xvi. 7. The Father is said
to fSend thf' Spirit, because the Spirit proceeds from the
Father; for the right of the Father"s n1Î

ion of the Spirit is
grounded upon his cOllllnunication of his essence to hin1.
And by consequence, the Father sending the Spirit, therefore
because the Spirit proceeds frOll1 the Father, the Spirit n1ust
needs proceed fronl the Son abo, because the Son also is said
to send the Spirit; for if the Son also did not con1111unicate
his essence to hÏIn, and so he proceed fron1 the Son, the Son
would have no relation at all to hiIn, nluch less any right of
Iuission over hin1.

council to him, we find in the Acts
of the said council one of them say-
ing to him, Ergo ut video il1ud a
vestra paternitate decernitur, ut pri-
mo illud, de quo quæstio agitur, de
sæpe fa to symbolo tollatur: et tunc
demum a quolibet licite et libere,
sive cantando, sive tradendo, dis-
catur et doceatur: to whom Leo
answers, Ita proculdubio a nostra
parte decernitur; ita quoque ut a
vestra assentiatur, a nobis omnibus
Inodis suadetur. ['"01. IV. p. 973.]
Anù that a true copy of the said
Creer!, without any such addition to
it., might be recorded and perpetu-
ated, h8 caused it to be gra,'en in
Greek and Latin upon sih'er plates,
and placed in the church for every
one to. read. So Lombard: Leo
tertius (symbo1i illius) transcriptum
in tabula argentea post altare beati
Pauli posita po
teris reliquit, pro
anlOre, ut ipse ai
, et cautela fidei
orthodoxæ. In quo quidem SYll1-
bolo in processione Spiritu
Sancti
solus commemoratur Pater his ver-
bis, et in Spiritum Sanctum Domi-
'111m}, l'Ïl'ijicrdorl'11t, ex Potre proce-

den tern. Sent. 1. I. dist. I I. [po 2j.J
But afterwards these tables were
neglected, and pope Xicholas the
First caused this clause, Filioque,
to be added again to the Creed, and
so to be read in all the churches
under his power. But Photius,
patriarch of Constantinople, con-
demned him for it: and in the
council of Constantinople, an. Dom.
8j9, it was declared that the ad-
dition should be quite taken away
again; and after that Cerularius,
Theophylact, and the Grecians ge-
nerally, inveighed against it. For
which the popes of Rome branded
them, and so all the Greek churches,
with heresy. .And so the quarrel
betwixt the Greek and Latin, or
Eastern and 'Yes tern churches, be-
gan 3fìd hath been continued: the
Eastern churches condemning the
\Yestern for inserting the clause
Filioque into the Creed of a general
council without the consent of the
like authority; the 'Y estern church
s,
on the other hand, condemning the
Eastern for keeping it out.

176

01 {he Holy Glws .

ART.

And iurl
ed I cannot see in reason as well as scripture how
the Spirit can be denied to proceed fron1 the Son as ,veIl as
froll1 the Father. For the .Father in begetting of the Son
communicated his whole essence and nature to him, so that
whatsoever the Father is or hath, as God, that hath the Son
also: only ,,,ith this personal distinction, that the Father
hath all things not only in hin1self, but of hiu1self also, ,vhere-
as t.he Son hat.h all things though in himself, yet not of
hinlself, but only by cOlnulunication fron1 the Father. Now
the Son receiving frolll the Father whatsoever the Father is
in himself
and being every way the sallle God ,,,,ith the
Father, he nlust needs issue forth the Spirit frolll hilllself, as
well as the Father doth froln hilnself. For the Spirit doth
not proceed from the Father as he is a Father, (for then he
,"ould be a Son too as ,veIl as the \V ord,) but only as he is
God. And therefore the Son being God as well as the
Father, (though not a father,) the Spirit nlust needs proceed
frolll hinl as well as from the Father: only with this dis-
tinction, that the Father hath the Spirit proceeding fron1 hinl
of hinlself, but the Son hath the Spirit proceeding frolll hinl
of the c Father, ,vho cOlnnUUlicating his own individual es-
sence, and so whatsoever he is, (his paternal relation to hilu
excepted,) to the Son, could not but comnluuicate this to hint
also, even to have the Spirit proceeding frolll hilll, as he hath
it proceeding fron1 hinlself. So that as whatsoever else the
Father hath originally in hilllself, the Son hath also by conl-
munication froln the Father, so hath the Son like,vise this, the
Spirit's proceeding fronlhinl, bycollullunicationfronl the Father,
as the Father hath the Spirit proceeding fronl hinl originally in
himself. Neither is our church singular in this assertion, that
the Spirit proceeds from the Son as ,vell as from the Father;
for the ancient Fathers of the church of Christ did generally

C Si enilll quicquid habet, de de Filio Spiritus Sanctus procedere
Patre habet Filius; de Patre utique reperitur. Sed hoc quoque illi Pater
habet ut de illo procederet Spiritus dedit, non jam existenti et non dum
Sanctus. Aug. de Trin. 1. 15. c. 26. habenti, sed quicquid unigenito Yer-
[47. vol. VIII. p. 1000.J Xec de bo dedit, gignendo dedit. Sic ergo
quo genitum est Verbum, nec de eum genuit, ut etiam de illo donulll

uo procedit principaliter Spiritus commune procederet, et Spiritus
Sanctus, nisi Deus Pater. Ideo Sanctus Spiritus esset amborum.
autem addidi principaliter, quia et Ibid. c. 17. [29. p. 988.J

,
.

l
l the Huly r;ho
t.

177

teach the saIne: the Latin d Fathers expressl)' avouching it,
that the Spirit rlid in plain tern1S proceed both frOlH the
Father and Son. And the e Greek Fathers, though they do

d Spiritus autem Sanctus vere
Spiritus est procedens quidem a
Patre et Filio, sed non est ipse
Filius, quia non generatur, neque
Pater quia procedit ab utroque.
Ambros. de symb. c. 3. ["01. II.
App. p. 322.] Filius autem de Patre
natus est, et Spiritus Sanctus de
Patre principaliter, et ipso sine ullo
temporis intervallo dante, commu-
niter de utroque procedit. Aug. de
Trinit. 1. IS. c.26. [47.] Spiritus
autem Sanctus non de Patre proce-
dit ad Filium, et de Filio procedit
ad sanctificandam creaturam, sed
simul de utroque procedit: quamvis
hoc Pater Filio dederit, ut quemad-
modum de se ita de illo quoque
procedat. Ibid. c. 27. [48.]
-et in servos cælestia dona profuc1h,
Spiritum ab unigena Sanctum et Patre
procedentem.
Paulin. in nat. 9. S. Felic. [Bibl.
Iax.
Patr. vol. YI. p. 287.] Cum enim
constat quia Paracletus Spiritus a
Patre semper procedit et Filio, cur se
Filius Iecessurum dicit ut ille veniat
qui a Filio nunquam recedit? Gre-
gor. Dialog. 1. 2. c. 38. [vol. II. p.
276.] Patrem quoque confiteri inge-
nitum, Filium genitum, Spiritum
autem Sanctum nec genitum nec
ingenitum, sed ex Patre Filioque
procedentem. Isidor. Hispal. Eccles.
offic.l. 2. c. [23. yo1.1. p.61I.J Audi
manifestius, proprium Patris esse
genuisse, et proprium Filii natum
fuisse, proprium vero Spiritus Sancti
procedere, de Patre Filioque. Yigi1.
contra Eut. 1. I. [Bibl. )Iax. Patr.
voL YIII. p. 724.] Proprium est
Spiritus Sancti quod nec ingenitus,
nec genitus est, sed a Patre et Filio
æqualiter procedens. Alcuin. de
Deo. [po 761.] Nec alius est qui
genuit, alius qui genitus est, alius
9ui de utroque processit..,. Leo Ep
s
.
LXV. vol. I. p. 450.J
eque Spln-
turn S. accipimus ut aut Pater sit
aut Filius, sed ingenitum Patrem, et
de Patre genitum Filium, et de Patre
et Filio procedentem Spiritum Sanc-
BEVERIDGE.

turn, unius credimus esse substantiæ
et e!'sentiæ. Eugen. de cathol. fid.
[Bibl. )lax. Patr. vol. YIII. p. 68 3.]
Qui Iloster Dominus, qui tuns unicus
Spirat de patrio corde Paracletum.
Prudent. Hymn. 5. [Cathemer. 159.
yo1. I. p. 41.] De Spiritu autem S.
nec tacere oportet nec loqui necesse
est; sed sileri a nobis, eorum causa
qui nesciunt, non potest. Loqui
autem de eo non necesse est, quia de
Patre et Filio autoribus confitendus
est, Hilar. de Trin.1.2. [29.P.802.]
Spiritum cum Deo Patre et Filio
esse credo, Deum unius substantiæ,
unius quoque naturæ, nec tamen
genitum vel creatum, sed a Patre
Filioque procedentem amborum esse
Spiritum. Pelegrin. in symb. [vol.
XYII. p. 456. Bibl.
lax. Patr.)
Spiritum vero sanctum nec creatum,
nec genitum, sed procedentem ex
Patre et Filio profiternur. Concil.
Tolet. IV. C. 1. [vol. III. p, 579.]
Spiritum quoque Sanctum, qui est
tertia in Trinitate persona, unum et
æqu
llem cum Deo Patre et Filio cre-
dimus esse Deum, unius substantiæ
unius quoque naturæ: non tamen
genitum yel creatum, sed ab utris-
que procedentem, ambornm esse
spiritum. Concil. Tolet. XI. Expos,
fid. [Ibid. p. 1020.] Et quos sus-
ceperunt suscipimus, glorificantes
Deum Pat rem, sine initio, et Filium
ejus unigenitum ex Patre generatum
ante secula, et Spiritum Sanctum
procedentem ex Patre et Filio inenar-
rabiliter sicut prædicaverunt hi quos
memoravimus supradicti sancti apo.
stoli et prophetæ et doctores. Synod.
.Anglic. apud Bed. Hist. Eccles. 1. 4.
C. 17. [po 161.J V. et Acta concil.
Forojul. an. 791. [vol. IV. p.847.]
Fideli ac devota professione fatemur
quod Spiritus Sanctus eternaliter ex
Patre et Filio, non tanquam ex duo-
bus principiis sed tanquam ex uno,
non duabus spirationibus,sed una spi-
ratione procedit. Concil. Lugdun. II.
[gen. J in decretal. ['.01. Y II. p. 7 0 ,=J. ]
e I confess in the creed attributed
x

178

01 tlw Iloly G/wst.

ART.

not expre

ly deliver that he pruceed
froBI the Son, (Lccau
(

the scriptures do not expressly assert it,) yet they say that he
f receivet.h fronl the Son, that he is g the Spirit of the Son,
h the 'V ord of the Son, yea, i God of the Son; plainly
iU1plying that ,vhat he hath is conullunicated frolll the Son
as ,veIl as frolll the Father, which is the sanle thing that

to Athanasiu8, it is expressly said in
the Latin, (for in the Greek there is
no such thing,) Spiritus Sanctns a
Patre et Filio non factus nec creatus
nec genitus est sed procedens, But
we cannot deduce any certain argu-
ment from thence, that Athanasius
was of that opinion, because it is
doubted by some whether he was
the author of that creed or no; or if
he was, it is probable that clause
might be inserted by others into this,
as it was into the Constantinopolitan
creed. And that he was not of that
judgment, we may perceive from his
never mentioning it in any other
place.. though he disputes so often
about the Deity, and procession of
the Spirit. Especially it is probable
he would have mentioned it (if he
had held it) in the rule of his faith
which he deli,'ered in the council of
:Kice, or, he sure, in some place or
other of his writings; but though
he speaks often of the procession of
the Spirit from the Father, he never
mentions any procession frOlTI the
Son. But of this more hereafter.
f Tö åywv 7rv
vfLa, 7rvEvfLa äywv,
7rvr/ij/-ta 8wv àd uvv IIaTpì Kaì Yicþ,
OVK àÀÀÓTPWV 8EOV, Ù7rÖ ði HEOV ðv,
à7rò IIaTpò
ÈK7rOPEVÓfLEVOV, Kuì TOV
Yiov ÀafLß(lVoV. Epiphan. in Ancor.
c. 6. [vol. II. p. IL] ð OV yàp TpÓ7rOV
oV
Eì
Ëyvw TÒV 7raripa Eì fLTJ Ó viò
,
ovðÈ TÒV viòv EÌ fLTJ Ó 7faT
p, OVTW
TOÀj.tW ÀiYELV ön ovðÈ TÒ 7rvEvfLa El fL

Ó llaTTJp, Kuì ó Yiò
, 7rap' OD ÈK7rO-
PEVETUL, 7rap' oD ÀafL!:JávH. Ibid. c.
67 . [,rid. c. I J. Ibid. vol. II. p. 16.
6 ] C' E ' \
,

et c. 7. p. 7 I. vo
yap OVTO
'TOV
VLOV TOV 'WVTO
Àóyov, fLíav dVaL ðÚ
'TEÀfíav Kaì 7rÀ
P1J T
V áytaunK
v Kaì

,
\ "i' , , ,
,/-"WTtUTtK'7V
w1JV, ovuav EVE/)Y
tav av-
'TOV Kaì ðWPEÙV, ifTt
y
b:, 7raTpÒ

"'A[YETm ÈK7rOpEVEUBm, È7rHS
7rapà TOV
ÀÓyov TOV ÈK 7raTpl)r ófLoÀOYOVP.fVOV

ÈKÀtÍfL7rH, kaì à7rOUTEÂÀ
TaL, Kaì ðíßo-
Tal. Atban. ad Serap. de Spiro S.
["01. I. p. 669.] where the interpreter
translates ÈKÀáfL7rH deslImit.; whence
we may conjecture for it he read
ÈKÀafLßávn. And that accipere anù
p1'ocede1'e signify the same thing in
the procession of the Holy Ghost,
St. Hilary expressly: Omnia quæ-
cunque habet Pater mea sunt, prop-
terea dixi, De meo accipiet et anmm-
ciabit vobis. A Filio igitur accipit
qui et ab eo mittitur et a Patre pro-
cedit: et interrogo utrmn id ipsum
si1;..a Filio accipere quod a Patre pro-
cedere. Quod si nihil differre cre-
ditur inter accipere a Filio et a Patre
procedere, certe id ipsum atque unum
esse existimabitur a Filio accipere
quod sit accipere a Patre. Ipse enim
Dominus ait Quoniam de meo acci-
piet, &c. Hilar. de Trinit. 1. 8. [20.
p. 959.]
g "Ovop.a ßÈ av'Tov 7rJlEvp.a áywv,
7rvEvfLa àÀ1JBEía
, 7rvEvfLa TOV 8wv,.
7rvfvfLa Kvpíov, 7rv
vfLa 'TOV IIaTpò
,
7rvEvfLa TOV viov, 'H'vEvfLa XptuTOV.
Chrys. de Spiritu S., vol. VI. p. 730.
h 6.tà TOVTO Kaì 8mv pÈv i\óyo
Ó
v1ò
, p
fLa ðÈ VWV TÒ 7T1IEvfLa. Basil.
contra Eunom. 1. 5. [vol. I. p. 787.]
i " Apa 8EÒ
ÈK naTpò
Kal Yiov TÒ
7rvEvfLa cP i'\þEvuavTo oi. Ù7TÒ TOV TtfL
-
fLaTO
voucþtuáfLEVOt. Epiphan. in
Ancor. C. 9. [vol. II. p. 14.] El ði
XptUTòr ÈK TOV IIaTpò
'1ftUTfVETUl
8
ò
ÈK emv, Kaì TÒ 7rvEvfLa ÈK 'TOV
XptUTOV
7rap' àfLcþOTÉpWV, W
1>1Juìv
Ó XptUTÒ
, Ó 7rapà TOV naTpò
ÈK7rO-
PEVETat Kaì oDTor ÈK TOV Èp.ov À
'\þETmr
Ibid. c. 67. [po 7o.J 'Vhere we may
obsenre, he doth not only assert the
Spirit to be God, of the Son and the
Father, as the Son is God of the-
Father only, hut also grounds this
his assertion upon that scripture, he
shall receive of mine.

V'.

Of the I/Q!Y Ghost.

179

thp others nn(k'r
tood by his procpeding tì'0111 thp Fathpr aUti
Son.
Thi
Holy ll-host, thus p,'oceeding froll
tlte Father and thø
Son, is of one substance, 1ìlaJesty, and glory lI'itlt tlte Father and
tlte Son; 80 that :.18 the SOIl ùoth
o receive his Divine essencp
froln the Father, as to be the sclfsalne individual God with
the Fath(\l'; so doth the Spirit receive his essence froln the
Father and Son, as to be of one substance and glory with
the Father and Son. The Father did not conlll1unicate
another, but his own nU1l1erica] or indh-idual nature to the
Son, and 80 both Father and Son being of one nature betwixt
thelnselves conllnunicate that their nature to the Spirit; by
which Ineans though he proceed fronl both, and so is :.1 dis-
tinct Person fron1 both, yet he hath the san1e nature and
substance with both, and so is as truly that one God which
we worship and adore, as either or both of thel11. Insonulch
that as though the Father be the root, origin. and fountain of
Deity to the Son, and yet the SOil hath as 111lwh of thp
Divine nature in hiu1 as the Father; so here though it be
frOUI the Father and the Son that the Spirit doth proceed,
yet hp hath the Divine nature in hitn as perfectly as eith(\r of
then1, and so is truly and eternally God, that one God blessed
for everInore, which angels and ]11e11 are bound continually to
\vorship and adore.
And that the Holy Ghost is thus ver..1/ and eternal God is
frequently asserted by hiulself in the holy scriptures which
hinu
elf indited. Indeed his inditing of the scriptures is a
clear argulnent of his Deity, as ,veIl as the scriptures which
were indited by hÎln. 'Vhat 111an, what creature, who but
God, could COlllpose such articles of faith, and enjoin such
divine precepts as are in the scriptures expre
sed? X either
doth his inditing of the scriptures only, but the scriptures that
were
ndited by hÌIu also give a full testilllony unto this truth.
Nay, the scriptures do therefore testify that. the Spirit is
(-;-od, because they do testify that theluselves were written by
that God who is a Spirit; and that it was the Lord Jehovah
that spake by the prophets, and other writers of the 'V ord of
(}od; hiu1sclf saying, Ileal' nou' '}}
!J 'words: I.l theJ g e be a pro-
phft alJ}onp.
t YOl
, I tlte Lord (JelwlYlh) will rnal.:e myselj' known
x2

180

Of the Holy Ghost.

ART.

unto hi1n in a 'Vis'l.on, and will speak unto 'ti-ln in a drea]}t, Num.
xii. 6. And hence it is that the prophets so frequently cry
out, Thus saith the Lord of Hosts, to wit, because ,vhat they
speak frolll the Lord of Hosts, the Lord of Hosts had first
spoken unto them. N ow who ,vas this Lord of Hosts that
thus spake by the prophets, and instructed the penmen of the
scriptures ,vhat to ,vrite ? Was it God the Father or God
the Son
No, but it ,vas God the Holy Ghost: For the pro-
phecy ca1ne not in old tirne by the will of man: but holy men of
God spake as they were moved by the Holy Glu
st,
Pet. i.
1.
It was the Holy Ghost that spake by the prophets, and there-
fore it nlust needs be he the prophets lllean when they say,
Thus saitlb the Lord of Hosts. So that he that bade thenl say,
TItus saitlt the Lord of Hosts in the Old Testament, hath also
discovered who is the Lord of Hosts in the New, even it is
the Spirit of God that was this Lord of Hosts, and being the
Lord of Hosts he must needs be God; there being no person
that is or can be called the Lord of Hosts but he that is the
very and eternal God.
This truth is also unveiled to us in these words, Know ye
not that !Ie are the temple of God, and tltat the Spirit of God
dwelleth in !Iou? ] Cor. iii. 16. None can be the temple of
God but he in whom God himself dwells; for it is God's
dwelling in a place that makes that place the tenlple of God;
and whosoever else dwells in it, unless God hinlself dwells in
it, it is no temple. Now we are here said to be the temple of
God, and that because tlte Sph'it of God dwelletk in us; we
kno,v we are the temple of God if God d welleth in us, and
that God dwelleth in us if we be the telnple of God, and the
God that dwelleth in us, and so makes us the temple of God,
is here said to be the Spir'it of God. As also in these \vords,
What, know ye not that your hody is the teJnple of tlte Holy
Ghost which is in you? 1 Cor. vi. 19. And k therefore the
Spirit of God must needs himself be God; none can have

k llov yàp En ()Eoì Iwì vaoì 8EOV
" \, rJ...'
" Þo
EUfLEV K.aTa Tas- ypa't"as- uta TO 1TVEvfLa
,,
,.. " -1' 8 '
TO EV 7Jf-Ltv; TO yap TOL TOV ELVaL
OS'
TfJT6>f-LEVOV, 1TWS' av ÈV()ELn TÒ xpijf-La
ÉTipOl,ç; åÀÀà f-L
V ËUf-LEV vaoì K.aì

()Eoí. llPOUEK.Tiov ði ovn 'lrOV Toîs-
'lrE1TÀaVT}f-LivOLS" ovx ÉTEPOVULOV C:pa
1TpÒS' 8EÒV TÒ llllEVf-La aVTov. Cyril.
Alex. de S. Trinit. Dial. 7 . [vol. V.
par. i. p. 640.]

v.

Of the Holy Ghost.

181

a temple but God, but the Holy Ghost hath a tenlplc, and
therefore the Iloly Ghost is God.
But one of the clearest discoverie::; of this great truth is
Inade in the story of Ananias and Sapphira, recorded Acts v.
where Peter propounds this question to Ananias, TVhy hath
Satan filled thy heart I to lie to the Holy Ghost? and tells him in
the next verse, ThOlt hast not lied to men, lntt God; by which
words the apostle plainly shews that Ananias lied, and that
he lied not to men only but to the Holy Ghost, and that
in lying to the Iloly Ghost he lied not to any creature, but
to God hilnself, and so that the Holy Ghost to wholn he
lied is the very and eternal God, otherwise, though he had lied
to hiln, he would not have lied to God.
But beside such places of scripture wherein it hath pleased
the Holy Ghost expressly to call hilllself God, there are
several other scriptures ,vhich reason ,viII gather this truth
from; all, or the most of which we l11ay crowd together into
this or the like syllogism: He that is the san1e in essence
that the Father or Son is, hath the same worship that the
}1-'ather or Son hath, and doth the same ,vorks as the Father
or.. Son as God doth, is himself the very and eternal God as
well as either Father or Son. But the Holy Ghost is the
same in essence that the Father or Son is, hath the same
worship due to him as the Father or Son hath, and doth the
same works that the Father or Son as God doth: therefore
the Holy Ghost is the very and eternal God. The first of

1 Though the original now hath it
..I.' e ' , n - ,.,
'Y fvuau at Uf TO vEvp.a TO ayr.ov,
yet there is no reason to condemn
our translation for rendering it to
lie to the Holy Ghost. For the da-
tive and accusative cases are here
used promiscuously, for we may see
the like in Psal. lxvi. 3; where, for
the Heb. ]; -\'Ivn:)' i. e. they shall
lie unto thee, the Septuagint hath
VEVUOVTUí Ufo And truly he that
condemneth ours, Inust with it con-
demn all the most ancient transla-
tions of the i\" ew Testament, which
carry the sense the same way, as if
for TÒ ITvEvp.a they had read Eir TÒ
ITvEvp.a TÒ åyr.ov, as it is in some co-
pies. Thus the Syriac plainly, \\
L?

J.,a.?OO!
o
, ut mentireris in
Spiritum Sanctum: the Arabic
l1'"'
iH (:,.;-1 4.;-'
(:) \, i. e. ut
mentireris in Spiritum Sanctum:
and so the Ethiopic, too, hw:
T 11"\1'1 ßJ: 1\ CJÐj J.h : <I>
h : ,
11t mentireris Spiritui Sancto. 'Vhere
we st:e the Syriac using
, the Ara-
bic \, the Ethiopic 0, to express fis:
by, which seems by that to have
been in the copies they made their
translations by. Or howsoever they
read the words, be sure they render
them as we do, to lie to the Hol!1
Ghost.

18

Of tlte Holy Ghost.

ART.

these propositions is unquestionable, and the last is unde...
niable, and therefore it is the
econd only that requires proof,
to wit, that the Holy Ghost is, hath, and doth, ,vhatsoever
the Father or Son is, hath, or doth. First, the Holy Ghost is
in essence the same that the Father and Son is. For the
essence and the properties of God are not at all distinguished,
so that as whosoever hath the essence cannot but have the
properties, so whosoever hath the properties cannot but have
the essence of God: no,v the sanle essential properties that
are attributed to the Father and Son are ascribed also to the
Spirit in the holy scriptures. Is the Father and Son holy
so
is the Spirit; ,vho therefore is so frequently called the Holy
Ghost; holy not as creatures are, secondarily, derivatively,
finitely holy, but so as none but God hÎ1nself is, essentially,
originally, infinitely holy; so that ,ve n1ay conclude the Holy
Ghost to be God upon that very account, because he is the
m Holy Ghost. Again, is the Father and Son eternal
so is
the Spirit: for Christ through the eternal Spirit offered hirnself
.witltOut spot to God, Heb. ix. ] 4. Is God the Father and the
Son everywhere
so is the Spirit; for, whither sltall I go from
thy Spirit, or wltitlwr sltall I flee fron
thy presence? Ps. cxxxix.
7. Is God the Father and Son a wise, understanding, power-
ful and kno,ving God
so is the Spirit too; he is the SlJirit of
wisdom and understanding, the spirit of cou,nsel and rnigltt, the

pirit of knowledge, and of tlte fear of tM Lord, Isa. xi.
. Se-
condly, as the saIne properties are ascribed, so is the saIne
,vorship to be perforlned to the Spirit that is to be perforll1ed
to the :Father and Son as God. As ,ve are to pray to the
Father and pray to the Son, so are we to pray to the Spirit
also; as ,ve are baptized in the name of the Father and in
the name of the Son, so are ,ve baptized in the nal1le of the
Spirit also; for thus saith our Saviour, Go ye and teacll. all
nations, baptizing tlwJ7'6 i'ì/' the na'1ne of the Father, of the Son,
and of the IIoly Ghost,
1:att. xxviii. 19. And so in baptisln,
as ,vo are not baptized only in the name of the Father and of

m Si enim Spiritus sanctus est, Spiritus sanctificatione vcnerunt, sed
(]uomodo creatura et:;t? Xon enim ipt:;e naturaliter semper sanctus e
t,
sic sanctus est ut cæteri qui aù ita ut alios sanctificet. Faustin. de
sattcti vocabulum tide et Deo placita fide, contra Arian. c. 7. [Bibl. l\iax.
con,'ersatione, atque ipsius Sancti Patr. vol. Y. p. 650.]

V".

Of tlte IIol!! Ghost.

183

the Son, but al
o of the Holy Ghost; so in baptislll we
dedicate ourselves to the worship of the Holy Gho
t, as well
as of either the Father or Son. .And hence it is that we luay
sin against the Holy Gho:st as well as against Father or Son;
nay, the sin against this Person only is accounted by our
Saviour hÏInself as a sin never to be pardoned,
latt. xii. 31,
32. \Ve may sin against God the Father, and our sin luay
be :pardoned; we lllay sin against God the Son, and our sin
lllay be pardoned; but if we sin against God the Holy U host,
that our sin shall never be })[trdoned. nut if the fIol)' Ghost
be not God, how can we ßin again
t hinl? ur how COllICS our
sin against hilll to be unpardonable unless he be God
I know
it is not therefore unpartlollable because he is God, for then
the
in against the Father and Son ,voldd be unpardonable
too, the)' being both God as weII as he: but though this sin
is not therefore unpardonable because he is God, yet it could
not be unpardonable unless he was God. F or supposing hin1
not to be God, and yet the sin against hilll to be unpardon-
able, then the sin against the creature (as everyone is that is
not Go<1) would be unpardonable, when the sins against God
hiulself are pardoned; which to say would itself conIC near, I
think, to the sin against the Holy Ghost. nut, thirdly.. as
the sanle properties and worship which are attributed to the
Father and Son are ascribed also to the Spirit, so are the
sanle works likcwise perfonncd by the Spirit that are per-
fonned either by Father or Son as (lod. I t ,vas he that
'JJtUved ujJOii- tlw face of tlte n 'leaters, Gen. i. 2. and so had a
hand in the creation of the world. It \Vas ùy his Spirit that
God garnished the heavens, Job xxvi. 13. It is the Spirit
that scattcreth his gifts, and distributeth his graces aillongst
the children of nlen, 1 Cor. xii. 4. I t was the Spirit that
instructed the prophets, 2 Pet. i.
l. and ordained the apo-
stles, Acts xiii. Q. and appointeth overseers in the church of
Christ.. ..lets xx.
8. Yea, it was by th(
Spirit of God that
Christ cast out devils,
latt. xii. !28. It was the Spirit that
11 Hie Spiritus Sanetus ab ipso mentum dahat congruum motllm et
mundi initio aquis legitur super- limitem prætinitum. Cyprian. ùe
fu
us, non materialibu
aquis quasi Spiritu S. [ad calc. edit. Oxon. p.
vehiculo egens, quas potiu=.; ip
e 6
. ]
fereLat et com plectentihu.; firma-

184

OJ' tlu3 Holy Ghust.

AUT.

wrought n1Ïracles then by casting devils out of possessed
bodies, and it is he that wOl'keth luiracles still by casting sin
out of corrupted souls; for it is he that throweth the old luan
out of us, and maketh all things to becolne 0 new within us

Tit. iii. 5. All which being throughly considered, the Spirit,
that proceedeth fronl the Father and the Son, cannot but be
acknowledged to be the one very and eternal God as well as
either Father or Son; and that though he proceed fronl both,
yet as God he is inferior to neither; nay, that he so proceed-
eth fro1l1 thenl both as to be the saIne individual God with
thCIll both,
And this hath been the constant doctrine of the church of
Christ in all ages. To begin with Athenagoras P, ,,,ho saith,
" The Holy Ghost also, that acted those that spake propheti-
cally, \ye say is a procession or effiuxion frOIll God, flowing
froll1 hin1 and reflected to hinl, as a bealH of the sun. 'Vho
therefore doth not wonder to hear us called atheists, that
profess and preach God the Father., God the Son, and Holy
Ghost, teaching their po\ver in unity and distinction in order t'
viz. that in power, and all other essential properties, they are
but one and the sanle God, but distinguished in their order
anrl relation to one another. And Justin to the saIHe pur-
pose q: "But \ve have the sanIe notion also concerning the
Holy GhoRt; for as the Son is of the Father, so is the Spirit
too, but only that they differ in the manner of their subsist-
ing. For he (the Son) is Light of Light, shining by way of

o Tò ê
T
V KTíULV àvaKULvovv, Kuì
T
V cþ80pàv
l
àcþ8apuíav f'ÆTaßáÀ-
Àov, TÒ KULVlìv
p.â
KTíULV à7r
pyaCó-
fl
VOV êwp.;vovuav
l
aiwva, Tí
à7rO-
(J'
UH TOV ê1}P.LOVPYOV 8
ov Kaì Yiov ;
7TW
TÒ Tij
8
ÓT1]TO
'KTÒ
T
V Tij

(}
ÓT1}TO
KT{ULV àvauwCH KULV
V Kaì
cìcþ8apTòv à7r
pyaCóp.
vov; Basil. adv.
Eunom. 1. 5. [vol. l. p. 7 8 5. J
P Kaí TOL Kuì aVTò TÒ 'v
pyovv Toí

IKcþCðvovur. 7rpOcþf}TLK.EJ
é1.YLOV nv
vp.a,
Ù7rÓPPOWV
ìvaL cþaJlÈv TOV 8
ov, à7rop-
, " ,.J...' f ,,..
p
OV, Kat
7rava't'
pop.
VOv -6>r aKTLva

Àíov. Tí
O
V OVK &v à7rop
Uat, À;yov-
Ta
8EÒV naT;pa, Kaì Yíòv 8EÒV, Kaì
nv
vp.a élyLOv, ê
íKvvvTa
aVTWv Kuì
T
V Iv Tfj ;VWU
L
vvap.LV, Kuì T
V 'v Tfj

, é.
, " ' 8 \
TaçEL ULULpEULV, UKOVUU
a
ov
Ka-
ÀOvp.;vov
; Athenag. np
uß. 7r
pì.
XpLUT. [10. p. 287.J
q T
v aVT
v ê; YVWULV Kuì 7r
pì TOV
áyíov nv
vp.aTo
KaTÉxop.
V, ÖTL éðu7r
p
Ó Yíò
'K TOV naTpò
, OVT6) Kuì TÒ
nv
vp.a' 7rÀ
v y
ê
Tcf TpÓ7rcp rij

v7ráp

6)
êLOíUH. .0 p.;v yàp cþcð

) rl-. \
'é.' À .,.. \
\

K 't'6)TO
Y
VV1}T6)
Eç
ap.'f'
' TO U

,.,...- \ J rI...' \
\
,
't'6)
p.
v
K 't'6)TO
Kat aVTO, OV p.1}V
y
VV1}TW
ùÀÀ' 'K7rOp
VTW
7rpoijÀ8
v.
OVT6)
uvvatêLOv Tcê IIaTpì, O{)T6)
rY]v
ovuíav TavTòv, OVT6)
à7ru8w
'KÛ8
v
'K7rOPEV8Év' OVT6)
'v Tfi TpLáêL T
V
Jlováêa VOnVJlEV, Kaì ,v Tfi p.ováêL TTJV
TpLáêa YV6)píCop.
v. Just. expos. fid.
[9' p. .p6.]

V'.

OJ' the Holy VltO;;t.

185

generation. But this (the Spirit) is hiulself also Light of
Light, but not flowing as one begotten but as one proceeding,
and so coeternal with the },1'ather, and so the
allle in essence
with hiln, so impas
ibly proceeding froBl hÏIu; and so it is
that we understand an Unity in Trinity, and acknowledge a
Trinity in Unity." And St. Basil r clearly; "Seeing those
things that are comluon to the creatures are not communi-
cable to the Holy Uhost, a.nd those things that are proper
to the Holy Ghost are not cOlnnlunicable to the creatures, it
is hence gathered that the Spirit is not a. creature. Seeing
what is conunon to th
Father and Son is common also to
the Spirit; seeing by the saIne things that God the Father
and the Son are char
cteri8ed and described in scripture, by
the san1e things is the Holy Ghost characterised and de-
scribed; it is hence gathered that the Spirit is of the same
Deity with the Father. Seeing that whatsoever is in the
Father as God only and not as a father, and whatsoever is in
the Son as God only and not as a son, the same is also in the
Holy Ghost, but not in any creature, as HaInes and things
incomnulnicable to the creatures, C0l11mOn only to the Trinity,
it is hence gathered that the Trinity is of' one substance and
glory." And so Gregory Nyssen S saith, " The Holy Ghost
hath, in common with the Son and the Father, an uncreated
and eternal nature, and is distinguished fronl thenl only by
his own proper notions or personal properties." And St.
Chrysostome, speaking of the Son and the Spirit, saith t,
H There is one nature of the Son and Spirit, one power, one

r rf On Tà KOLVà Tij
KTíu
w
åKOLVW-
V7JTa T
å-yí
ITvE1Jp.an, Kaì Tà i
ta
TOV TIv
vp.aTo
åKOLl/6>V1]Ta -rfj KTíun,
È
Jv UVVáYETaL p.

lvaL KTíup.a TÒ
TIvEvp.a. ,., OTL Tà KOLl/à T4J ITuTpl Kaì
T
Yí
TaVTa KOLl/à T
TIvEvp.an' ön
Êv or
xapaKT7Jpi'
TaL e
ò
Ó TIaT
p
Kaì Ó Yíò
Èv Ti} -ypacþfi Iv aVToî
x a -
pUKTT}pí'ETUL TÒ ITv
vp.a TÒ å)'wv, Ê

cðV uvvá-yer'UL Tij
avrij
eEÓT1]TO
TÒ
TIv
vl-'a Ttfj ITaTpí. rf On Tà p.óv

7rpOUÓVTa T
ITuTpì cð
eE
Kaì OVX
ws TIaTpì, KClì T
Yl
w
eE
Kaì OVX
ð>
Yicê, TaVTa p.óvce 1rpÓUf(]'TL T

ITvEvp.an, OVKÉTL ôÈ Kaì Tfi KTíU
L, cð

Tà åKOLVwV1]Ta lJvóp.aTa Kaì 7rpú-yp.aTu
Tfi KTíUH p.óvn KOLVà TÎI TpLá
L, Ê
Jv
UVVál'!TaL ÓP.OOvULO

TpLá
. Basil.
adv. Eunom. 1. 5. [vol. 1. p, 777.]
s Tò
È ITv
vp.a TÒ å-ywv ;v TOO
., I _ ","' \ I"
aKTLUTce T7J
'YVUEW
TTJv KOLv6WLav
lÀ!'v 7rpÒ
Yíòv Kaì TIaTÉpa, Toí
ìôíOL

71"ÚÀLl/ -yvwpíup.auLl/ å1r' aVTOOv
LaKpí-
V
TaL. Greg-.
Y8sen. eontr. Eunom.
1. I. [vol. II. p. 342.]
t Mia
VUL
Yíov Kaì TIvrofLaTo
,
p.ía
vvap.t
, p.ia ÙÀ
e
tu, fLla '6>
, p.ía
uocþía. Chrysostom. de Spiritu Sane.
[vol. YI. p. 735. 18.]

186

Of the Holy Ghost.

ART.

truth, one life, one \visdonl." And St. A ugustine shews also
ho\v the Spirit is so of one nature and substance with the
Father and Son, that they are all but one God; u "" For so
the Father is God, and the Son God, and the IIoly Ghost
God, and altogether one God; and yet it is not in vain that
in this Trinity none of then1 is called the 'V ord of God but
the Son, nor the gift of God but the Holy Ghost." And
l\Iaxentius x to the saIne purpose: '" The Father is G-od, the
Son, and Holy Ghost is God; not three but one God, one
substance or nature, one wisdoIn, one po,ver, one dOlninion,
one kingdonl, one Ollluipotence, onp glory, and yet three sub-
sistences or 1:>ersons." I shall conclude this ,,,ith that of Euge-
nius Y: "Let us therefore luake a rehearsal of what hath been
said: If the IIoly Ghost proccedeth fi
onl the Father, if he
sets at liberty, if he be the Lord and sallctifieth
if he crcateth
\vith the Father and the Son and quickens, if he hath the
sallIe dignity with the Father and the Son
if ho be every-
\vhere and filleth all things, if he dwelleth in the elect, if he
convinceth the world, if he judgeth, if he be good and upright,
if it be said of hiln, Tltlls sait/t the [lol!! Ghost, if he appoints
prophets and sends apostles, if he prefers bishops, if he be a.
cOlnforter, if he orders all things as hiluself pIeaseth, if he
washeth and justifieth, if he kills those that tUlnpt hiln, if he

u Sic enim et Pater Deus, et Fi-
lius Deus, et Spiritus Sanctus Deus,
et simul omnes un us Deus. Et ta-
men non frustra in hac Trinitate
non dicitur verbum Dei nisi Filius,
nee donum Dei nisi Spiritus San-
ctus. Aug. de Trinit. 1. 15. [28, 29.
vol. YIII. P.988.]
x Est Deus Pater, Filius, Deus
etiam Spiritus Sanctus, non tres sed
unns Deus, una suhstantia sive na-
tura, una sapientia, una virtus, una
don1Înatio, unum regnum, una om-
nipotentia, una gloria, tres tamen
suL
istentiæ sive personæ.
laxent.
fide confes. [Biblioth. l\lax. Patr.
vol. IX. p. 537.J
Y Faciamus ergo rceapitulationem
dictorum nostronnn. Si de Patre
procedit Spiritws Sanctu
, si Ii he-
rat, si Dominus est. et sanctificat,

si creat cum Patre et Filio, et vivifi-
cat, si præstantiam habet cum Patre
et Filio, si ubique est et implet
omnia, si habitat in electi8, si arguit
mundum, si judicat, 8i bonu
et
rectus est, si de eo clamatur hæc
dicit Spiritus Sanetus, si prophetas
constituit, si apostolos mittit, si epi-
scopos præficit, si con8olator est, si
cuncta dispensat prout vult, si abluit
et justiticat, et tentatores suos inter-
ficit, si is qui ell1n blasplæmaverit,
non lwbet remissionem neque in hoc
seeulo neque in futuro, quod utique
Deo proprium est; hæc cum ita sint,
cur de eo dubitatur quod Deus sit?
Cum eum operum magnitudo quod
est ipse manifestat. Engen. de catho!.
fide, [Biblioth. :\Iax. Patr. \'01. YIII.
p. 6
7.J

.

v.

Of tlte Ilol!! Ghost.

187

that blasphenleth against hhn shall have no forgi'teness, neitheì

in thi
ll'oJ'ld nor Ù" that u:hich is to come, which is also proper
to God; seeing these things are so, why should it be doubted
whether he be God; sceing the greatnes8 of his ,yorks nlani..
fest hiIll what he is f' even that he tlte Holy Gho:5!, pì'oceedi'llg
fruJlt the Father and the Son, is of one s'ltbstance, '{ìlajesf!l, and
gloì;J, u"ith tlw Father and the SOIl, 'Vcr!! and eternal God.

A R rr I C LEVI.

OF THE SUFFICIENCY OF THE HOLY SCRIPTURES FOR
SA LV ATION.

Holy sC1'iptu1'e con taineth all tltiu.fJs /leCessa1"y f01" salva-
tion, so that 'loltatsoeVe1" is not 1'ead the1'ein, n01" 1JJlay
he p1'01,ed the1.ehy, z
s not to be required of any Ulan
tlull it should be believed as an a'rticle of faitlt, or be
thougltt 'requisite, 01. necessary to sal1
ati011.

r ] 'JIE eternal God, having by the ,vord of his po\ver COlli-
Inanded the stately fabric of the \vorld out of the wonlb
of nothing, and having furnished the upper part of it, heaven,
,vith understanding spirits, and the lower part of it, earth,
with inanimate, vegetative, and sensitive bodies, was pleased
after all to make one creature that might participate of both
natures, a perfect microcosm, or little ,vorld, made up of
heaven and earth together, having both a rational spirit like
to the angels above, and an earthly body like to the creatures
below. This person, being inferior to angels because a body
as well as spirit, and superior to all other creatures because
a spirit as ,veIl as body, God ,vas pleased to set under the one
and a over the other, as his deputy, or vicegerent, to rule or
govern the other creatures he made upon earth, uncapable of

a .6.<<:íKVVTUt. yàp IK TWlI <<:lp1JJLÉvoov nem Dei, in quo irrationalibus ani-
ÓTL ,
àpxijr Kuì IK 7ipOOl.p..íoov à7i1Jp- mantibus antecellit, capax videlicet
TLUJLÉlI1JZ' <<:IXE T
V àpX
v Ó ð.v8poo7ioS' rationis conditus per quam et creata
T7jv KUTà TroV 81Jpíoov. Chrys. in Gen. quæque in mundo recte gubemare,
born. 9. [vol. I. p. 53. 24.J Ad hoc et ejus qui cuncta creavit possit ag-
facti sumus ut creaturis cæteris domi- nitione frui: in quo bonore positus,
naremur: sed per peccatum in primo si non intelIexerit ut hene agat, eis-
homine lapsi sumus, et in mortis dem animantibus insensatis quibus
hæreditatem omnes devenimus. Aug. prælatus est comparabitur. sicut
de symb. ad catechum. c. I. [2. vol. Psalmista testatur, Junil. comment.
VI. p. 547.J Quia nimirum in hoc in Gen. [Biblioth. patr. 1575, vol.
maxime factus est homo ad imagi- VI. p. 38.J

ART. \TI. Of thp Sufficiency of the Holy Scriptures
'c. 189
ruling or governing of then1selves. And. that he might behave
hÍInself aright both towards God his master, and th
creatures
his servants, he was throughly instructed with the whole will
and pleasure of his .:\Iaster; neither had he only wisdoll1 to
know what he ought constantly to do, but also grace to do
what he did so perfectly know. And though by sinning after-
wards against God he forfeited the grace he had received
from him, and t;0 becan1e unable to do his will, yet ,vas God
of his infinite wisdonl pleased still to instruct. hin1 with the
knowledge of his will, that so though he could not do what he
knew, yet he lllight kno\v what he ought to do. This his will
God was pleased in the infancy of the ,,"orld to write only
upon the table of their hearts, for then Inen living sonle hun-
dreds, yea, ahnost a thousand years upon eart,h, had opportu-
nities and tin1e enough to hand this the will of their God
from one to another, that the children n1Íght be throughly
instructed by their fathers before the fathers were taken fronl
their children; but afterwards the most high God having
appointed Ulan a shorter abode here, it pleased him to write
his ,vill upon two tables of stone, that ,ve might not only
kno\v his will by hearing it reported by others, but by seeing
it recorded by God hinlself. Of these t\VO tables the one
contained our duty to\vards God, the other our duty towards
man; but because the knowledge a
well as holiness of luan
was much ÍIllpaired by his fall fron1 God, and though he couhl
read, he n1ight not perfectly understand his duty, it pleased
his sacred Deity to interpret and explain his o\vn will by
several histories of things past and prophecies of things to
come, and other holy writings, as hil11self thought fit; all which
,ve call the holy scriptures; which are c0111n10nly divided into
two parts, the Old and the Ne\v Testament.
The Old Testan1ent he caused long ago to be written in
the .Hebrew tongue, a language peculiar to his own people
that he had chosen out of the I
st of the world, to ll1ake
known his will in a n10re especial Inanner to: amongst whon1
he was pleased 'for a long tinle to raise up prophets one after
another, and to inspire then1 with his Holy Spirit, the better
to preserve this his will amongst thelnselves, and to explain it
*
IS. intrust.

190

Of tlte Þ'::1ltfficienclJ of the

ART.

unto others. But intending to \vithrlraw this his prophetical
Spirit frol11 theIn, presently after their return frolH thp Baby-
lonian captivity, he caused Ezra, who ,vas also caned, aA SOllIe
think \ IVlalachi, and other prophets and holy n1en as
elnbled
in a c council, called by the J e\vs the Great Synagogue, besides

b This we read in the Targum it-
self upon the prophecy of Malachi,
'
N;
"J ;N1\v' ;):' ", N
;mÐ ;tC

N1!:ü N11):' i1'
\V '1þl1", The bur-
den of the 'lCord of the Lord by the
hand of lJ;lalacltÏ, who is called Ezra
the Scribe, Mal. i. I. Targ. And Ab.
Ezra, in his preface to his book [?J
called Masoreth Hammasoreth, saith,
'
N;
N'i1 N'l37 i1;37, Ezra ascended,
which is 1Ýlalachi. From whence
St. Hierome observ
th, Malachi au-
tern Hebræi Ezram existimant sacer-
dotem. Hieronym. in Malach. [vol.
VI. p. 939.J
C 'Vhen the Jews were returned
from their Babylonish captivity, for
the restoring their law and religion
to its former glory and lustre, Ezra
and other prophets and holy men
met together in a general council,
called of themselves i1;",i1 110:J
,
i. e. "The great assembly, or syna-
gogue," to consult about it. The
names of such as met, Abarbinel
gives us this account of: Catalogus
virorurn synagogæ magnæ sunt
Haggai propheta, Zacharias pro-
pheta, Malachias propheta, Zoro-
babel filius Shealtiel, Mordechai Bil-
shan, Ezra sacerdos et scriba, J 0-
shua filius J ozedek sacerdotis, Se-
raia, Realia, Mispar Bigvæus, Ra-
chum Baana, Nehemiah filius Cha-
chiliæ. Hi sunt duodecirn princi-
pales norninibus suis notati, qui ex
Babylone Hierosolymam ascende-
runt in principio templi secundi,
quibus præterea sapientes alii ex
principalioribus .populi Israel ad...
juncti fuere, usque ad nurnerum
centum et viginti virorum, qui vo-
cati sunt viri synagogæ lnagnæ, et
appellati sunt sic quia congregati
fuerunt ad ordinandas constitutiones
bonas, ad recte dirigendum populum,
i11'11i1 þ1J l1N þ'lni1;' et ad restau-
rand as rupturas legis. Aharb. in

præf. ad r":n
:1,;n:J. [fol.,. et vid.
Buxt. Tiber. p. 95.J: and so R.
Abraham Ben David in L. Kab.
Historicæ. But besides these here
particularly named, they say that
Simeon Justus was also of the
said council: N11'):' ;\v ,:J" l1'J
iJ;",i1 110J
'\vJN D'N1þ:Ji1 Oi1
i1J1i1' ",:n '
N;
' i1'1
1 ',i1 Oi1'
t:J'1\vl'" i1N'.:) D';\vl1 0i1r.>):' o

n
þ',):'i1 ìU
'.:)\V N'i1 Oi1'.:> 1nN' t:J':JjH
O'1\Vl'" nN
i1 ;;

i1'i1 N'i1';
i. e. "The house of the council of
Ezra they were of who are called
the men of the great synagogue, and
they were Haggai, Zachariah, Ma-
lachi, &c. and many other wise men
with them, to the cOlnpleting the
number of one hundred and twenty;
and last of all Simeon the Just, he
was also of the nlunber of the hun-
dred and twenty." R. Mos. Ben
Maim. præf. ad lib. ". [vol. I. fol.
). J These being all met together
determined the number of canonical
books, distinguished the scripture
into verses, examining the several
copies they had of the original, and
comparing them together, declared
what words were read but not writ-
ten, or written but not read, whence
arose the Keri and Chetib: and they
numbered every word, letter, and
verse of every book, set down which
was the middle verse or middle word
of the 'fJook, and how oft such or
such words were used. All which
they called the Masora, that is, tra-
dition; because, as they say, iJ \!''.:)
r\v'i1'; i11ütJ' ':J'O':) i11U, I])i'
'O'NJ:J; 0' :Jþ1' O':Jþl; l"\V'i1',
i1;",i1 l1O:J
'\v)N; i1'10
O'NJJ',
[Abarb. Ibid. fol:J. vers.] i. e. Moses
accepit legem de Sinai et tradidit
earn J oshuæ, Joshua senibus, senes
prophetis, prophetæ tradiderunt eam
viris synagogæ mag-næ. Apophtheg.
Patr. c. I. And from this were the}'

VI.

lIo'g Sc,'iptl(}"e,
fiJI' Sa'vation.

191

other things, t.o nUlnùf'1' not only the books, but tho verses,
wordR, and lettor
also of this his will, and to leave then1 on
record to posterity, that so, though the Rpirit of prophocy was
tal
en fron1 then1, the whole will of God Blight bo exactly an<1
COllRtalltIyd preserved
ullongst thell1; which work the .J ews,
and fronl thOll1 tho Christians too, call the 1\la80ra, whereb)
it is inlpossiùlc that a ,'orso, word, or tittle should be altered
in the JIebrew text, hut it would presently be discoyered;
and
o \\'0 11lay be
ure that that IT ebrew text which we no"
have, is the self:-s:llne text. that Ezra and tho other pl'ophct

used so long ùefore our Saviour's tilue. After whose cOluing
the great 0-0<1 conln1anded other ùool{s to be written in thp
(}reek language, and to be annexed to the forillor written in
the H('brew; and these are they which we tern1 the New Tes-
Üunent, which together with the Old are called the holy
scripture.
This holy scripture thus written in Hebrew and Greek, in
those languages wherein it was written, containeth nothing
but the will of God, and the whole will of God; so that there
is nothing necessary to be believed concerning God, nor done
in obedience unto God b
' us, but what is here revealed to us;

of this council afterwards called
l\Iasorethæ. This is that which St.
Chrysostome seems to ha,'e reference
to, when he saith, l"vvì ði ovði ÖTL
rI" \ ."", , \
ï'pa--raL HULV Lo-aUL TLVES', KULTOL TO
ITvEvfLa TÒ liywv TouaVTa cfKOVÓfLT}UEV,
&UTE aVTàS' cþvÀUX8ijVUL. Kuì ÓpâTE
" 8 .. ' 8
e
, "r#,.
tlVCù EV LVa flU TlTE TOV EOV T1]V tl'f'a-
r#,. À 8 ' · ,

TOV 'f'L (IV pCù1rLav. EVE1f'VEVUE Tcp fLa-
KupíCJJ MCùvuEÎ, .,-às- 1fÀáKUS- ÈKóÀmYE.
,& , \ , r'
KanUXEV aVTOV TEUCTapaKovra T}J.tEpUS'
È1fì TOV ðpovs-, Kaì 7ráÀLV TouavTus-
ÉTÉpas- WUTE ðOVVaL TÒV vóp.ov. fLETà
ðè TUVTa 1f'POcþ1jTUS- Ê7rEfL-o/E p.vpía 1fa-
6óvras- ðELVú. È1rijÀ8E 7rÓÀEP.OS-, àVEíÀov
7rávras-
KaTÉKmyav, ÈVE7fpTJu81]uav ai.
ßíj3ÀOL. ÉTÉpcp 1fáÀLV àv
pì 8avp.uu T cê
ÈVÉ1rVEVUEV, wun uVTàS' fK8
u8aL Tei>
"
"\' , · , À ..'..'
Euè5pg ^E)'Cù, Kat a1fO EL..,avCùv UVV-
TE8ijvat È1f'OíT}UE. Chrysost, in epist.
ad Heb. homo 8. ["01. IV. P.4j8.
22.]
d This the Jews themselves ac-
knowledge, 'i!:
,'It'
ì1

Dì1 'n

n
;E::: 'IV ,;r t H "N n"
ü:1 ':n':J
;:r.'1 i
OH:".'1 "::'IV U
r"i1 ;,E:'1t'
";1' nD
o::n; N;' N'ì''Ji1 "t

n"n; )''0 n"'OD, i. e. Post opus
illud quod
Iasorethæ præstiterunt

impossibile est quod inciderit aut
incidere possit ulla varietas aut rou-
tatio in posterum in ullis libris scrip-
turæ: nec frustra dixerunt rahhini
nostri Inemoriæ benedictæ :\Iasora
est sepes legis. Elias Lev, orat. 3.
lib. Hammasoreth. [po D. J And so
Ab. Ezra, nÙu'D; 'JiV ID' 'J liDN:-T
n,c,n "D''It'J 'Di1ï:' n,,::ün ';:\".'1
iTH1' n"n iT'ü
O'UJ,'.'1 'J ":t'i1
';.'l on::,:mD ;1" 'Oij:'i1 "ÐD'Y
n
')D' nE:D,n, i. e. Certe enim est
merces operibus autorum ::\Iasoreth,
qui sunt ut custodes murorum civi-
tatis: propter eos enim permanet
lex Domini et libri sancti in sua for-
ma absque ulla additione vel detrac..
tione. Ab. Ezr. in 1. N"D "0".
[c. I. init.J

19

Of the tJufficienr.'i/ o.f flip

ART.

and therefore all traditions of Inen which are contrary to this
\vord of God are necessarily to be abhorred, and all traditions
of men not recorded in this \vord of God are not necessarily
to be believed. 'Vhat is here \vritten ,ve are bound to belie\'e
because it is written; and \vhat is not here \vritten we are
not bound to believe because it is not written. I say we are
not bound to believe it, but I cannot say \ve are bound not to
believe it; for there be many truths \vhich "Te 111ay believe,
nay, are bound to believe, because truth, \"hich not\vithstand-
ing are not recorded in the word of God. But though there
be nIany things \"e 111ay believe, yet is there nothing we need
believe in order to our everlasting happiness \vhich is not here
\vritten; so that if \ve believe all that is here spoken, and do
all that is here comnlanded, \ve shall certainly be saved,
though we do not belie\'e \"hat is not here spoken, nor do
,,,hat is not here comlnanded.
And indeed the scripture itself is its own witness in this
caf:e: which if it \vas not, all the arguments in the world
could never nlake this article to be a truth; for that the
scripture containetl/; all things necessary to salvation is a truth,
the belief of which is itself necessary to sahTation; and there-
fore should the scripture contain all other necessary truths,
and not contain this one necessary truth, even that it cloth
contain all necessary truths, it ,yould not contain all thingF;
necessary to salvation. But ,,,hat truth l110re frequently
inculcated and nlore expressly contained in scripture than
this
vVhat \vords can express any thing more fully than
those of St. Paul cloth this, \vhen he saith, All scripture is
given by inspiration of God, and is profitable for d doctr.ine, f01'1
reproof, for correct-ion, for instrztetion in rightemtsness: that the
man of God may be perfect, tkro
tghl!l furnished unto all good
u'orlts, 2 Tim. iii. 16, 1 7 ? Here \ve see the scriptures are

d rrpò
ðLôaUleaÀíav'
iTL p.a8
îv
Ein à'YVO
UUL xpJ}, llefÎe
1I
ìuóp.
ea'
Eì
ÂÉ'Y
UL Tà t
vô
leal TOUTO lKá-
e
v.
ì bravopeCiJ8
vaL, leal UCiJcþPOVL-
u8
va'" 7T'PÒ
7iapúIeÀ1JUW, 7ipÒ
1f'a-
8 ' cþ \ \. , 8
pap.v LUll, 1JUL, 1f'pO

1f'aIlOp CiJULV.
TOU,.' lUTLII
1 TL À
í1f'n leal XP
1f'pOU-
,.
8
VUL' ïva t:.pTLO
ii Ó TOU e
oiJ t:.v-
ep(ù1f'O
. ChrysT in 2 Tim. horn. 9.

[vol. IV. p. 370. 26.] The Ethi-
opic translation for 1f'pÒ
ôLôauKa-
Àíav hath ßlth-: TP'>'dCT:
bacuil tymyhrt, in all doctrine, it is
not only profitable for some doctrine,
but. for all that is necessary to be
known,

""I.

Ho'y Sc)';ptuJ'e,
1m' Sal
'atioll.

193

sufficient to lnake a nlan, yea a Ulan of (}od, a ß1inister, 1 Tit11.
vi. 11, one whose duty it is to declare all the counsel of G'od,
Acts xx. 27; yet the scriptures are sufficient to n1ake such a
luau perfect, furnishing hilll with whatsoever he need acy,uaint
his people with, or his people need to be confirilled in. And
in the foregoing verse he tell
Tilllothy, the scriptures a'l"e ahle
to make him, '1()i,
e to s({l
'ation, 2 Tiln. iii. 15. lJut ho\v Càn
that be, unless they contain all things necessary to
alvation !
"""hat is it to be wise unto salvation, but to know \vhatsoever
is necessary to be known in order to salvation
If the :Sl(rip-
tures do not therefore contain all things necessary to bp
known, how can they nlake us wise unto salvation?
To this purpose also ß1ake those places that forbid an)
addition to or detraction frolH the word of God; as, You
shall not add unto the word that I comrnand you, neither shall
you dÙninisk au.ght fr01n it, Deut. iv. 2; and, JVkatsoever I
cOJ/uiland you, ohserve to clo it: tho'l(; shalt not add tlwreto, 1W}'
dÙnin.zsh from it, Deut. xii. SQ. _\.nd that this 111ay not be
thought to have reference to the Pentateuch or Old Testa-
Inent only, we have it again repeated in the Ne\,", with a curse
annexed to it: Fol' I testify 'Mnto evel'Y Illan that heareta the
'lV01
ds of the pl
ophecll of this boole, If any 1nan shall add unit}
these things, God shall add unto him the plagues 'u'lticlb are
'll:ritten in this 600K: and if any 1nan shall take azcay ji'onl the
u'ords of the hook of this prophecy, God sltall take au'ay his part
out of the hook of life, and O1tt of tlte holy city, and front t!it'
{kings
t'hic/
are 'Written in this hook, Rey. xxii. 18, 19. Ill; lItis
hook, that is, this book of the Revelations in particular, or the
e whole book of th
holy scriptures in general, of which this is

e Johannes apostolus sub unius
libri appellatione de tota utriusGue
testamenti serie contestatus est, di-
censJ. Si quis, inquit, apposuerit ad
hæc, apponet Deus omnes playas
scriptas in libro lwc. Paulinus in
concilio Forojuliens. [yo1.IV. p.854.]
6tap.aprÚp
Tm vp.îv TOtS' àK.ovov(Tt P.
T

'Trpou8Úvaí Tt P.
T
àlþ
ÀÚv, àÀÀà Tà
ì'palþtKà lSt&Jp.aTa, Té;)v 'A TT(.Ké;) v uvv-
Tá

CI)v, lCaì Té;)V ðtaÀ
KTtK.é;)v uvÀÀo-
ì'tup.wv
i'
îuBm à
W7rI,(TTÓnpa, Kaì
ufp.vóTfpa. Andreas Cæsar. in loco
BEYERJlJGF.

[po I 12. ] Docet igitur nos præsen-
tis series lectionis, neque detrahere
aliquid divinis debere mandatis, ne-
que addere. Xam si Johannes hoc
judicavit de suis scriptis, Si quis ap-
posuerit, inquit, ad hæc, adjiciet ÙI
illum plagas quæ scriptæ sunt ill
libro isto, et qui dempserit de rerbis
his prophetiæ lwjus, delebit Deus
partem illius de libro vitæ..' quanto
nihil di,'inis mandatis est detrahen-
dum? Ambros. de parad. c. 12,
[56. vol. I.]
o

lU4

01 lIte S'lfdÏc.ienc!f of th"

ART.

the last book, and these ahnost the last ,,"ords. N ow in
these and the like places it being so expressly forbidden to
add any thing to or to take any thing froll1 the holy scrip-
tures, it follo,vs that the holy scriptures do in then1selves con-
tain all things necessary to salvation. For other\vise, if there
should be any thing necessary to salvation, and yet not con-
tained in the scriptures, certainly it can be no sin, but rather
a duty to add it to the scriptures, or to the articles of faith
delivered in the scriptures, this being the end and scope of
the scriptures, to shew us all things that belong to our eternal
salvation. And so if there be any article of faith \"hich God
requires assent to froll1 us, that hill1self hath not revealed in
the holy scriptures to us, that article of faith Inust either be
added to the holy scriptures, or ,ve can never be saved; }?es, to
look after salvation God hath cOllul1anded us, but to add any
thing to the scriptures he hath forbidden us; and therefore
all things requisite to salvation 111USt needs be contained in
the scriptures, to \vhich we need to add nothing as an article
of faith in order to our salvation.
And hence it is that the apostle saith, But tno1tgh we or al

anpel fr01n lwaren preaclt any otlter gospel unto you, tItan that
'which we have preacltecl unto YOlt, let kiln be acc'ltrsecl, Gal. i. 8 ;
that is, as the f Fathers interpret it, "\Thosoever it is that
preacheth any thing as gospel which is not written in the
gospel, or would thrust any thing upon you as an article of
faith which is not revealed as so in the holy scriptures, let
hill1 be accursed. 'Vhatsoever articles of faith St. Paul deli-
vered to others "by preaching, he hath dplivered unto us in
,vriting; and as. the Galatians \vere not to receive any thing
as an article of faith but ,,,hat St. Paul had preached to theIn,
so are we to receive nothing as an article of faith but what is
,vritten for us; and therefore \vhosof'ver preacheth or believeth

f Proinde sive de Christo, sive de
ejus ecclesia, sive de quacunque alia
re quæ pertinet ad fidem, vitam que
nostram, non dicam nos nequaquam
comparandi ei qui dixit, Licet nos,
sed omnino quod secutus adjecit, Si
ongelus de cælo vobis annllnciaverit
IJræterqllG'Jn quod in scripturis lega-
liLus et evangelicis accepistis ana-

thema sit. Aug. contra literas Peti-
lian. 1. 3. [7. vol. IX. p. 3 01 J Co
È
llavÀoS' (ôrav
; llavÀov H1í'CJJ ròv
XPUTTÒV '1råÀLV À'yCJJ, aVTòS' yàp
v Ó

,
,
,.. ' ) " ',\
KI.VCJJV aVTOV r1Jv 't'VX1JV Kat aYYE" ^CJJV
'/:.'
Q' , , (
E"ç OvpaVOV Kura/JaLVovrCJJv avraS' ypa-
rl-' ) ' 8 ",\" ,
't'a
'IT'pOO'TL TjUt' Kat p.a^a E"tKor&>S'.
oi yàp t{YYE"ÀOL Kð.v llE"yåÀoc. åÀÀà
oiJ.
AOL Kaì ÀHrovpyoì (yp. V1í'ovpyoì) TVY.

\TJ.

I/ol!! ScriptuJ'es lor ;':Jiah'atiou.

195

any thing to be necessary to salvation which is not written in
the holy scriptures, instead of getting salvation by it, he will
find the curse here denounced to be entailed upon it.
And lastly, to nalne no 1110re, that we are to stick to the
'YOI'd of God, and not look all10ng the traditions of luen for
the articles of our faith, or the behayiour of our life, Christ
himself teacheth us in these ,yords, But in vain do tltey 'Wor-
ship 'JJle, teaching jòr doctrines the cOllzmandrnents cif 'men,
Iatt.
xv. 9. So that whatsoever worship we perforlll to Goel, unless
it be of God's c0111manding, it win never be of God's accept-
ing; it will be but a vain worship. Nay, it will be so far
froln God's accepting, that it will be of his rejecting; for it
is so far fron1 being a duty, th
t it is in plain ternlS a sin;
rOLe so saith our Sasionr, TT-rh!/ do you also transpress the cOJn-
'fJl((.ndlnents if God by !jour tradition? vel'. g; and, Thus havp 21 0M
'Jnade the commandínents of God of none effect by your traditions,
ver. 6. So that to obtrude traditions of men for articles of
faith, or to adll1it then1 for parts of divine worship necessary
to salvation, is so far froll1 having any countenance from the
scriptures, that it is expressly forbidden in then1. And there-
fore that it should be necessary to believe any thing lnerel)"
upon tradition is itself a lnere tradition.
And as this truth is grounded upon scripture, 80 is it agree-
able to reason too. So that not only scripture itself saith
that all things necessary to be known are contained in itself,
but rea.son saith the same too. For if there be any thing not
contained in scripture and yet necessary to be known, then
there is something necessary to be known, which, notwith-
standing, we can have no certainty of. "i'-hat I see \vritten
JaIn certain of, because I see it written; but how can I be
cErtain of any thing which is not written? ::\Iust I therefore
belie\Te it because others do
Or can I therefore be certain
of it becausp others are? ' Then I must believe and be certain
of ,,;hatsoever others believe or are certain of, and so that

, ., t
, A..''''

)(avovcTl.v OVT

. at u
ì'pa'flat 1í'aO'at ov
7rapà
ovXcvv, òXXù 7rapù TOU TéiJV ûXcvv
efOÛ
f(T7rÓTOV ì'palþEÎum È1rÉp.cþBTJ-
(Tav. SLà TOUTÓ CÞTJUf.V, ;áv Tf,S' vp.â

Eì,aYYfXíuTJTat 7rap' &
vTJyy
Xf.(]'áp.f8a
vfLív. ChrYEost. in epi
t. ad Gal.

horn. J. [Yo1. III. p. 718. 23.J Kaì
, ,. J," ',\ "\.
OVK H7ffV fav
vavna lCaTaì'ì'EI\I\CVUf.V,

àllaTpÉ7rCVUf. Tò 1Tâv, àXXù Kâv ftll<.PÓV
Tf.
vaì"y
Xí'cvvTat 7Tap
&
vaì"y
ÀLCTá-
p.fBa, Kåv TÒ TV)(ÒV 7rapaKlll
UCV(nV,
àváBfp.a ;(TTCVuav. [Ibid.]
02

196

Of the Suffic'ienc!J of the

AH1'.

lnust be a necessary article of D1Y faith \vhich is an article of
any lnan
s faith; and so, unless I believe \vhat everyone be-
lieves, I can never be saved. But \vhat reason have I to
believe one man more than another
Are they not all Inen?
No; the pope is more than a luan, acted with an infallible
spirit; and therefore in believing hinl I do not believe a mere
man, but God hinlself speaking by him. But \vhat ground
can I have to believe this? Is it \vritten in the scriptures
that the pope is infallible? No, but that all men are liars.
And so that the pope is infallible I have no certain ground
to believe it, and therefore no certain ground to believe any
thing he saith to be true.
But again, I would here ask any gainsayer, for what end
\vere the scriptures \vritten
Were they not therefore wr,itten
that lee fnl/Ígltt believe that Jesus is the Ghrist, tl
e Son of God;
and tl
at believing we 'Jì'/;igl
t ltave life tkrougl
lu.s name? John
xx. 31. 'Vere they not written that \ve 111ight know tlte things
that belong to our everlasting peace before they be ltid frorn our
eyes? 'Vere they not \vritten that in theln \ve 111ight have
life eternal? John v. 39. Yea, were they not \vritten on pur-
pose that we nlight have surer footing for our faith than Inere
tradition? But ho\v can the scripture attain these ends,
unless it be perfect and sufficient of itself to she\v us our way
to heaven, and to acquaint us with all necessary truths with-
out the help of human traditions
If tradition \vould have
served the turn still to ground our faith upon, as it ,vas in
the beginning of the world, certainly the scriptures were writ-
ten in vain, and to no purpose. So that if it doth not contain
all things, what need was there of its containing any thing
that is necessary to salvation
For all the articles of our
faith might as \vell have been delhTcred to us by tradition as
some of them.
But such as- say there is any thing that is neither contained
in the scriptures, nor l11ay be proved by them, \vhich not\vith-
standing is requisite and necessary to salvation, let thenl tell
me what these things are; or how canle they first into the
catalogue of the articles of the Christian faith. Is there any
nation in the \vorld that hath not some traditions peculiar
to itself? Yea, and are there not many tradition
that cr08F;

V"I.

IIQ1!l 8criptlli'lS fop Salrati()ll.

197

and contradict each other? Now which of all th('
e aJU I
bound to believ
in order to Ill}'
alvation? Or who shall be
the judge betwixt traditions that dissent fi'Oll1 one anothf'r!
Y speak not uf such traditions (neither cloth this article intend
them) that concern only rites and ceren10nie
left to the dis-
position of the church, which, not being of divine but only
VOf'itivc and human right, may and do aIter in every nation,
and are acknowledged Ly none to be either necessary articles
of our faith, or essential parts of (i-ocr's worship; but of such
traditions as are required of us as articles of faith, without
which we can never be saved.; for eyen these do often oppose
and thwart each other, yea, and thell1selves too. There is
scarce an age but makes some a1t
ration in everyone of the
popish traditions, as about the infallibility of the pope, purga-
tory, and the like, there are new notions continually coining
about th
n1; all of ,yhich certainly cannot be necessary to
salvation, because luan)' of them are contrary to one another.
Or which of them is or is not to be believed, how must it be
detennined but by the scriptures? Surely such as are con-
trary to the scriptures are therefore to
e rejected, because
contrary to the scriptures; such as agree with the scriptures
:1re therefore to be believed, because they agree with the
scriptures. And if there be any such that are neither con-
trary to the scriptures, nor can be proved by them, such
certainly it is not necessary to reject or believe: it is not
nccessary we should reject them, because no ,vay contrary
to the scriptures; nor is it necessary to believe theln as
articles of our faith, because not contained in the scripture$.
And so, though there be many things we lnay believe, yet
thore i::; nothing \ve must believe or not be saved, unless it
be expressly asserted ii\. the scriptures, or Iuay be clearly
deduced frOln then1.
N either is our church singular in this assertion, but we
have all or 1110st of the Fathers'l hands for it. Let these few
witness for the rest. First, Hippolytusg the martyr, who

g U nus Deus est quem non ali- seculi exercere, non aliter hoc con-
unde, fratres, agnoscimus quam ex sequi poterit, nisi dogmata philo-

anctis scripturis. Quemadmodum sophorum legato Sic quicunque
enim si quis yellet sapientiam hujus yolnmus llietatem in Deum exer-

198

Of the Sufficiency of (he

ART.

tells us "there is one God, \vhonl \ve do not other\vise
ackno\vledge (brethren) but out of the holy scriptures. For
as he that would profess the wisdolll of this world cannot
otherwise attain to it than by reading the opinions of the
philosophers; so whosoever of us "Tould exercise piety towards
God, \ve cannot otherwise learn it than out of the holy scrip-
tures.'" And h Clelnens Alexandrinus plainly; "Let us not
si1npIy attend to the "Tord8 or Dlen, \vhich it is as lawful for
us also to gainsay: but if it be not enough only to say what
\ve think, but what is said ought to be believed, let us not
look for testiIllony frolll nlen, but let us COnfirIl1 ,,,,hat is
questioned by the ,yord of God, ,vhich is the certain est of all
denlonstrations, nay, is itself the only deIllonstrat.Ïon.')') And
Tertullian i; "llut ,,,hethel' all things \vere made of any
subject luatter, I never yet read. Let HertI1ogenes's shop
sho,v \vhere it is written. If it be not written, let hinl fear
that \voe that is appointed to those that put any thing to or
take any thing frolll the \vord of God.'"
Cyril of Hierusalelll speaks Inuch so to the purpose k :
" For there ought nothing at all to be delivered concerning
the divine and holy 111ysteries of faith \vithollt the holy scrip-
tures, nor ought we to be moved at all with probabilities
and prepared orations or cOlllpositions of speech. Neither do
thou believe 11le that say these things, unless thou takest the
delnonstrations of the things ,,'hich are said out of the holy
scriptures.')' And Athanasius tells us I, "The holy and di'Tinely

cere, non aliunde discemus quam
ex scripturis divinis. Hippo!. horn.
contra X oet. f Bibl. lVlax. patr.
vol. III. p. 263.
h Ov '}'àp á7T"ÀOO
à7T"ocþatVOp';VOL

àvBpw7T"ol,
7T"poUÉ X Ol,P.EV, or
Kaì àvra-
rh' B ' l:. ./ .., é ,
"
7T"O't'atVEU at Eç La7J
EçEunv' H U OVK
àpKE'i p.óvov á7T"Àw
El7T"Eîv TÒ
ó
av
àÀÀà 7rLUTEVUauBm
Eî TÒ A.EXBÈv, ov
T
V U; àvBpw7T"OOV àvap.ÉvOOf1ÆV p.apTv-
plav,àÀÀà Tfi TOV Kvplov cþOOVjì 7rLUTOV-
luBa TÒ (fJTOVP.EVOV,
7rauOOv à7T"O
El-

EWV 'XEyyvOOTÉpa, p.ûÀ}...ov
È
P.ÓV1)
à7T"Ó
H
I,S' oúuu rvyxávn. Clem. Alex.
Strom. 1. 7. [po 891.]
i An autelTI de aliqua subjacente
lTIateria facta sunt omnia, nusqnam
adhuc legi. Scriptum esse doceat

Hermogenis officina. Si non est
scriptum, timeat væ illud adjicienti-
bus et detrahentibus destinatum.
1.'ertuU. adv. Hermog. c. 22. [\"01.
11.]
k LlEi '}'àp 'lrEpì TOOV BEfooV Kaì å'}'íooV
TijS' 7T"lUTEOOS' P.VUTT}plooV, p.1}a; TÒ ruxov
åVEV TOOV BEí.Ci>V 7T"apa
í
ouem '}'pacþOOv.
p.1}
; Ú7T"ÀooS' 'lrLBavÓT1}UI, Kaì ÀÓ'}'Ci>V
KaTaUKEvatS' 'lrapacþÉpEuBat" 1-'1J
È Ip.oì
T4> TavTa ÀÉ'}'ovn Ú'lrÀooS' 'lrl,UTEVU!lS',
làv T
V à7T"Ó
H
LV TOO V KaTaYYEÀÀop.ÉVCi>V
å7T"Ò TWV BEíwv p.
ÀáßnS' '}'pacþoov. Cy-
ril. Hieros. Catech, 4, [12. p. 56.]
I AVTápKHS' fLÈV '}'àp fluìv ai å'}'LaI.
, B ' rh'" A
Kat f07T"VfVUTOL '}'pa't'at 'lrpOS' TT}V TTJS'
å}...TjBEÍaS' cl'lra'}"}'fÀlav. Athan. Orat.
contra gentes. [init. vol. 1.]

Y1.

IIoly Scripturcs for Sa h'ation.

199

inspired scripture
are of thelnselvcs sufficient for the discovery
of the truth." _\nd St. Augustine m , that" when our Lord
Christ had done Inany things, all of then1 were not \\ ritten, as
the same holy evangelist testifies, that the Lord Christ had
said and done n1any things that were not ,vritten; but those
things were chosen out that they Inight be "Titten, which
seelued sufficient for the
alvation of believers." And therefore
n St. Basil saith, ". That every word and action ought to be
confinned by the testilllony of the divinely inspired scriptures,
to the full confirnlation of the good, and confusion of the evil.'"
And that "it is an 0 eyident falling fron1 the faith, and an
arglunent of pride, either to take away any thing froBl those
things that are written, or to introduce any thing of those
things which are not written." And Origcn P; "But if there
reulaineth any thing which the holy scriptures cloth not
deterlnine, no other third scripture ought to be received for
the confirnuLtion of knowledge."

.\.nd this is the touchstone that 8t, Cyprian exaluines tra-
ditions bv: q" Fr01l1 whence," saith he, " is that tradition!
..
Does it descend from divine and evangelical authority
or
doth it COllle fronl the cOlInuands of the apostles, or their
epistles
For that those things ought to be done which are
\\Titten, God himself. testifies and propounds, saying to Jesus
Nave or Joshua, Let not the hook of tkis law depart jrOin thy
'l1tollth, hut thou s/talt rneditate in it nigld and day, and thozfJ
shalt ohserve all the tllings that are wJ'itten in them, to do then".

m Cum multa fecisset dominus
Jesus non omnia scripta sunt, si
ut
idem ipse sanctus evangelista testa-
tur: multa dominum Christum et
dixisse et fecisse quæ scripta non
sunt. Electa sunt autem quæ scribe-
rentur quæ saluti credentium suffi-
,cere videbantur. _\.ug. in Joh. Tract.
49. '[ 1. vol. III. par. ii.]
n <YOn
EÎ 7râv pqp.a leaì 7rpâ}'fLa
7rl,uTovu8al, Tn fLapTVpí.f!. 'Tq!;' 8E07rVf.V-
UTOV l'pacþij
f.l!ò 7rXT}pocþopí.av p.Èv 'Té;)v
àyaBé;)v, 'VTp07r
V
; 'TWV 7rOV11Pé;)v.
Basil. ["01. II.]
Ioral. reg. 26.
o 4.>avf.pà ;K7r'TCVCTI,
7riCTTECV
lCaì
v7rf.pT}cþaví.a!;' KaTT}yopía
à8fHív n
Té;)V Yf. YPUfLfLivcvv,
È7rf.Luá)'f.LV TÓW
/-L
'Yf.YPU/-Lp.Évcvv. ld. de fide. [yo1.
II. p. 386.]

P Si quid autem superfuerit quod
non divinascripturadecernat, nullam
aliam debere tertiam scripturam ad
autoritatem scientiæ suscipi. Ori-
gen. in Lev. horn. 5. [9, "01. IL]
q U nde est ista traditio? rtrumne
de dominica et evangelica autoritate
descendens? an de apostolorum man-
datis atque epistolis veniens? Ea
ehÍm facienda quæ scripta sunt Deus
testatur et proponit, ad J esum Nave
dicens, ATon recedet liber legis huJus
ex ore tuo, sed medilaberis in ea die
et nocle, ut obserresfacere omnia quæ
scripta SUllt. Item Dominus apo-
stolos suos mittens, mandat bapti':(Iri
gentes et doceri 7.l1 obsen'ellt omnia
f}llæCllllf}lle ille præcepit. f'ypr.
Epist. 74. [init. ]

oo

Of the SlfJJz' 'wnc!! oj' tl e

ART.

And the Lord also, sending the apostles, connuands that all
nations should be baptized and tallgld, that the!J slwnld obse"ì'e
'whatsoever he cO'l}l'inandecl." And St. Cyril of Alexandria rtoo,
saying, "That ,vhich the holy
cripture hath not said, how
can \ve receive it and put it into the catalogue of those things
that be t.rue r' This was also St. Hier0l11e'S opinion in the
caseS. "As ,ve do not deny those things \vhich are written,
so "ye refuse those that are not \vritten. That God ,vas born
of a Virgin, we believe it, because \ve read it; but that l\Iary
,vas luarried after she ,vas delivered we do not belie'Te, because
,ve do not read it." So careful ,vere these Fathers to receive
nothing as an article of faith but what is grounded upon the
scriptures.
To these \ve lllay add Theophilus Alexandrinus, who tells
us expressly, t" It is an instinct of the Devil to follo,v the
sophisms of hUlnan minds, and to think any thing divine
,vithout the authority of the scriptures." And Cyril of the
BaUIe place before Inentioned: u" All things that are delivered
to us by the La,v, Prophets, and .i\.postIes, ,ye receive and
know and acknowledge, looking for nothing 11101'e than these.
For it is ill1possible \ve should speak, or so lnnch as think any
thing of God, besides those things which are divinely told us
by the diyine oracles both of the Old and New Testalnent."
And to conclude, Constantine the Great, in his e:x.cellent
oration to the council of Nice, he nIinds thelll ho,v the
x evangelical and al)ostolical books, and the divine oracles of
the ancient prophets do clearly teach whatsoe,'er ,ve are to

rtlo yàp OVK
ïPTJK
V
e
ía ypa<þ

,
\,
l:.' e "
rUIa UTJ rpo1T'OV 1T'apau
c;oJ1,E a, Kat
v
ToîS' à}...1}BooS'
xov(n KæraÀoYLOVP.
ea;
Cyril. Alex. Glaphyr. in Gen. 1. 2.
[vol. I. p. 29.]
S Ut hæc quæ scripta sunt non
negamus, ita ea quæ non sunt scripta
renuimus. N atum Deum esse de
virgine credimus, quia legimus.
Mariam nupsisse post partum non
credimus, quia non legimus. Hie-
ron. contra Helvid. [19' vol. II.]
t Dæmoniaci spiritus est instinctus
sophismata humanarum mentium
sequi, et aliquid extra scripturarum
autoritatem putare divinum. Theoph.
Alex. Pasch. 2. [Bibl.
Iax. patr.
yol. V. p. 850.J

u návra Tà 7Tllpa

ðop.Éva
p.ív
Lá
, , rh - " ''It.
T
vop.ov Kat 1T'pO
TJTCJJV Kat. a1T'OO'TO^CJJV,

Xóp'
ea, Kaì Yl.VévO'KOP.
V, Kaì óP.oÀo-
YOVp.
v, ov
Èv 'IT'
pmTÉpCJJ TOVTCJJV 11T't.-
(TJTOVVTES. å
vvaTOV yàp 'IT'apà T"à
B
t.CJJ
OOS' V'lT'Ò TOOV B
í6JV ÀoyíCJJV TijS' T

'IT'aÀmâS' Kaì KmvijS'
Lae
KT}S'
p.îv

ìpTJp.fva
ì1T'Eîv TL 'IT'
pì 8EOV
bÀ6JS'
lvvoijum. Cyril. de Trin. et pers.
Christi. ["01. VI. init.]
x Evayy
ÀLKaì yàp ßí.ßÀot. Kaì å7ro-
UTo}...t.Kal. Kaì TOOV 1T'a}...mOOv 1T'pOcþT}TOOV
Tà B
CT1T'í(Tp.aTa ua<:þÚJS' ÝJp.âS' é17r
P XP

1T'Epì TOV BEí.OV cþpovfiv IK7rat.
Evovut..
Constant. Grat. aò syn. Nic. apud
Theodoret. Hist. 1. I. c. [6. vol.
IlL]

V"I.

IIuly Ó'criptill'eS jür f:)alcat lOll.

QOl

believe concerning God, and therefore in the conclusion saith,
" ) Let us take the solution of tho
(' things that are questioned
out of the divinely inspired oracles or holy scriptures." Cer-
tainly accounting nothing as an article of faith but what Iua)"
be proved from thence. And thus we, having scripture for
our ground, reason for our guide, and the Fathers for our
cOlnpanions in it, we may well acknowledge and subscribe to
it, That the holy scripture containeth all tkings necessary to
salt-ation, 6:c.

Of the .A.Va17ZeS and Nl(}ube-rs of Canonical B()oks.
Genesis. The first Book of Chronicles,
Exodus. The second Book of Chronicles.
Leviticus. The first Book of Esdras.
Xumbers. The second Book of Esdras.
Deuteronomy. The Book of Hester.
Joshua. The Book of Job.
Judges. The Psalms.
Ruth. The Proverbs.
The first Book of Samuel. Ecclesiastes, or the Preacher.
The second Book of Samuel. Cantica, or Songs of Solomon.
The first Book of Kings. Four Prophets the greater.
The second Book of Kings. Twelve Prophets the lesser.
.A.ud the other books (as Hieroille saith) the church cloth
read for exanlple of life and instruction of nlanners, but yet
cloth it not apply then] to establish any doctrine: such are
these following:
The third Book of Esdras.
The fourth Book of Esdras.
The Book of Tobias.
The Book of J udeth.
The rest of the Books of Hester.
The Book of '''Ïsdom.
Jesus the Son of Syrach.

Baruch the Prophet.
The Song of the Three Chilùren.
The Story of Susanna.
Of Bell and the Dragon.
The Prayer of
Ianasses.
The first Book of )Iaccabees.
The second Book of )Iaccabees.

All tIle Books of the J.Veu' TestaJnent, as fIllY are
C()}71J/lonly 'receired, we do 'receive theJJl, and account
thenl caJlonical.
After Israers return frOIU Babylon, z Ezra. with other pro-

y tEl( T6>V (}
o7rv
íJ(rrCIJv XÓYClJV Xå-
ßClJP.fV Té:JV ('7Tovp.ivClJV T
V XVULV. Ibid.

z That it was Ezra or Esdras that
gathered together the books of the

QO

Of the Slf1licienc!/ of tho

ART.

phets and holy men, being met in the great council, (of which
in the foregoing part of this article,) after they had gathered
together the several books that \vere written by the inspiration
of God, seeing the spirit of prophecy \vas now to cease, and
so no nlore books after to be added to the canon of the scrip-
tures; they determined the nunlber of them, dividing thenl
into three general parts,
loses, the Prophets, and the Hagio-
grapha or Holy \V ritings, \vhich division our Saviour hilnself
cloth afterwards take notice of, saying to his disciples, That
all things mttst be fulfilled u'ltich UJere v:ritten in the Law of
lJIoses, and in the Prophets, and in the Psalms, Luke xxiv. 44,
\vhere the Psabns, being part of the holy \vritings, are put for
theln all. These three general parts \vere afterwards sub-
divided into several books. The Law of
Ioses into five
books: Genesis, Exodus, Leviticus, Nunlbers, Deuteronoluy.
The Prophets b , as \ve find in the Tahnud, were diyided into

Old Testament after the capti,'ity
had scattered them abroad, the
Fathers frequently inculcate: Quem-
admodum et Hierosolymis Baby-
lonica expugnatione dele tis omne
instrumentum J udaicæ literaturæ
per Esdram constat restauratum.
Tertul. de habit. mule [vol. III. c.
iii.J Et post deinde temporibus Ar-
taxerxis Persarum regis, inspiravit
Ilesdræ sacerdoti tribus Levi, pro-
phetaruln omnes rememorare ser-
mones et restituere populo earn legem
quæ data esset per l\föysem. Iren.
adv. hæres. 1. 3. c. [2 I. 2. J l\bTà

TavTa 7rpocþqTa
É7rEJ..LVrE J..Lvpía
'1f'a8ÓVTa

Hvá. 17r
ÀeE 7rÓXE"LO
, àvÚ-
'It.' , .r. · , 8
^OV 7raVTa
, KaTEKO't'av, EVE7rp1JCT TJCTav
a1 ßíßÀOL. ;Tipe:? 7ráÀLV àv
pì 8aVJ..LaCTTéj}
Ivi7rVEVCTEV, &JUTE aVTà
IK8iCT8m, TOO

E
'It.' , . ''It. .r.' L
CTVpq. ^E'}'w, Kat a7rO ^EL't'avwv uvv-
TE8
vm 17roíTJCTE. Chrysost. in epist.
ad Heb. horn. 8. [vol. IV. p. 478.
26.J Quo tempore Esdras Dei
sacerdos combustam a Chaldæis in
archivis templirestituitlegem; nempe
qui eodem spiritu qui in scriptura
fuerat plenus fuit. Aug. [vo1. III.
par. ii. App. J de mirabil. S. Script.
1. 2. c. 33.
a So Elias Levita, "'::J;"1 PiT
"
::J
''iV:l,'' O":1n ûiT' ,n' o":nn
t:P,E;ù
û' J '
::J' O'
' J:J iT"11 '0' j:; n ") 0 iT
,

i. e. For all the four and twenty
books were not bound together, but
they (viz. Ezra and the men of the
great synagogue) bound them toge-
ther, and made of them three parts,
the Law, the Prophets, and the
Hagiographa. Elias Levita, Præf. ad
1.
Iasoreth. [po
'J. This division is
frequently to be met withal also in
the Talmud, as iT,';' ':J':JÐ; '
'JiT
: ,n
:> 'O'j:J"
'0':1,;,:>, 'O

'J:J
i. e. They brought before us the
Law, the Prophets, and the Hagio-
grapha, bound up together, Bava
Bathra. [c. I.J f. 13.2. And in the
Targum too, iT l' J'
n 1" W
' J P '037'

J '
:>, iT
, J:J '
) n Ð'
"."
, 1" Ð 0,
i. e. And he exercised hilllself in the
twenty-four books of the Law, the
Prophets, and the
Hagiographa.
Cant. Y. 10. edit. Yen. [1547.J
b For thus we find in Bava
Bathra, 'O'
'J:J ;w 11'0 j:J, ':In
iT'
" 'O':>;
' ;
'
W 'O'l:Ð'W' :!:'W'iT

'W:!:' O':JW' iT':!:''iV
;
j:1n", i. e. our
Rabbins have taught us that the order
of the Prophets is, Joshua, Judges,
Samuel, Kings, Jeremiah, Ezechiel,
Isaiah, and the twekelesser Prophets.
But 'O';iTn 'E:JO
" 'O'J'l1:> ;W ì"o
iT
"N 'O
"WiT "'iV
;ni' ';'IV'.:) J1'N
O'
':1 ',J, N111.' '110
n;':m ;N'
'J
i. e. The orders of the Hagiographa 2

V"I.

Hol!! Scriptures for Salvation.

!03

ight parts: Joshua, Judges, Sanuwl, Kings, Jeremiah,
Ezechiel, Isaiah, and the twelve lesser Prophets, ,vhich all
Inade up but onp part. The Holy "r ritings they divided into
eleyen parts: Ruth, the Book of Psahns, Job, Proverbs,
Ecclesiastes, Canticles, Lanl(
ntations, Daniel, IIester, Ezra,
and Chronicles. And so in all they reckoned four and twenty
books. But afterwards Ruth being added to Judges and the
L:lluentations of J erelniah to the Prophecy of J eren1iah their
\\Titer, the number ,Y:lS brought back to two and twentyC,
the exact nUluber of the Hebrew letters, and thus reckoned:
]. Genesis.
. Exodus. 3. Leyiticus. 4. X ulubers. 5. Deu-
terOn01l1Y. 6. Joshua. 7. Judges and Ruth. 8. The first and
second 1300ks of Samuel. 9. The first and second Books of
I(ings. ] o. The first and second Books of Chronicles. ] 1. The
first and second Books of Esdras. l
. The Book of Hester.
13. The Book of Job. 14. The Psahus. 15. Proverbs.
16. Ecclesia
tes. 17. The Soti g of Solonlon. 18. Isaiah.
19. J ereIniah and Laluentations.
o. Ezechiel.
l. Daniel.

Q. The twelve lesser Prophets.

Ruth, the Book of Psalms, Job,
Proverbs, Ecclesiastes, the Song of
Songs, Lamentations, Daniel, the
Book of Esther, Ezra, Chronicles.
Ba\"a ßathra, c. 1. f. 14. [2.1
c That the twenty-four were re-
ðueed to twenty-two appears from
Josephus: ov p..Vptá
f
ßtß">..íwv fìCTì
?Tap' Jlp.îv ÙCTV/-LcþÓ>vwv Kaì p..a)(op.ivwv,

vo
f p..óva ?Tpòr Toîr fiKOCTL (:JLß">..{a
TOV 7TnvTòr f)(OVTa Xpóvov T
V åvaypa-
cþ
v, Tà DLlca{wr 7rf7rLCTTfvp.iva. Joseph.
contra Apion. 1. 1. [8.] And Origen
cited by Eusebius, OÙK åYVOVT}Tiov

lvm. Tàr ÈV
Lae
KOVr ß{ß">..ovr, 6>r
"E(:Jpaîot 7rapa
L
óaCTLv,
vo Iwì ftKOa-LV
ôCTor ó àpLeP.òr Té;w 7rap' aÙToÎ.r O'TOL-
Xf{WV ÈCTTiv. Euseb. Hist. eccl. 1. 6.
c. 25. And that they numbered these
two and twenty by putting Ruth to
Judges, and Lamentations to J ere-
miah, appeareth irom the said Origen,
who, giving both the Greek and
Hebrew names of all the two and
twenty, saith of Judges and Ruth,
K '. p ' e

>
\ 'Ii:' '"
pLTaL ov 7rap aVTOLç' fV fVL ..:-W,
f-
Tip.: and concerning the Lamenta-
tions he saith, 'IEpEp.ia
uùv 8pÍ}lJf'tr

Kaì TIÎ 17rLCTToÀfi Iv lvì flfpfp..íq., Ibid.
As also from St. Hilary, who giveth
us the number and order of the
twenty-two books thus: Et ea causa
est ut in viginti duos libros lex Tes-
tamenti Veteris deputetur, ut cum
literanlm numero conveniret. Qui
ita secundum traditiones vetermn
deputantur, ut
Iosi sint libri quin-
que J esu K aye sextus, J udicum et
Ruth septimus, primus et secundus
Regnorum in octavum, tertius et
quartus in nonum, Paralipomenon
duo in decimum sint, Sermones
dierum Esdræ in undecimum,liber
P!:ialmorum in duodccimum, Salo-
monis proverbia, Ecclesiastes, Canti-
cum canticorum in tertium decimum,
quartum decimum et q uintum deci-
mum, duodecim autem prophetæ in
sextum decimum, Esaias deinde, et
Hieremias cum Lamentatione et
Epistola (al. cum Lamentationibus)
sed et Daniel, et Ezechiel, et Job,
et Hester, \Oiginti et duum lihrorum
numerum consumment. Hilar, in
Prol. in Psalm. [1.5.] f'oneil. Laod.
c.60.

04

Of tlte Sufficiency of the

AUT.

No,v, besides these here luentioned, there are other writ-
ings which pretend to the saIne authority, and are received
by sonle into the canon of the scriptures as well as they.
Such are, 1. The third and fourth Books of Esdras.
. The
Book of Tobias. 3. The Book of Judith. 4. The rest of the
Book of Hester, viz. whatsoever is added to the ten chapters
of Hester c0I111nonly received both by J e,vs and Christians, as
a continuation of the history therein contained. 5. The Book
of \Visdom, ascribed indeed to SolonIon by SOllIe, but by
others to Philo rl the Jew, that lived in the apostles' tilnes.
6. The Book of Jesus the Son of Syrach, or Ecclesiasticus.
7. Baruch the Prophet. 8. The four additions to the })ro-
phecy of Daniel: 1. The Song of the Three Children; Q. The
Story of Susanna; S. Of Bell and the Dragon; 4. The Prayer
of
Ianas:seh or Azarias. Lastly, The first and
econd Books
of l\Iaccabees. N O'V these books, though they do contain
nlany excellent things in thenl, and therefore may be read for
the instruction of people in their duty, and the stirring of
thenI to piety by the exanIples of persons and histories therein
recorded, yet they are not of the saIne authority ,vith the
others before Inentioned, and so no certain and sure founda-
tion t
ground any truth upon. So that whatsoever doctrine
hath no nIore Divine authority to establish it than ,,,hat it
picks out of any of these books, is not looked upon as a
scripture or Divine truth. And though \ve be bound to.
believe whatsoever the scripture saith, ,,-hether ,ve be able to
conlprehend it by reason or no, yet to,vards the belief of any
thing that is revealed in any of these books ,ve are not bound

d Tempore Apostolorum surrexit de Valentia in præf. ad Cant. [foI.
(}uidam sapientissimus A.thenis nu- 389.J Licet Philo disertissimus J u-
tritus, et in lingua Græea et Chal- dæorum hunc librum Græce scrip-
daiea peritissimus vocatus Philon, qui serit ut communiter dicunt doctores
Inulta dicta alia Salomonis reperit, et historiographi, tamen ipsum com-
per diversa loca dispersa, et in pilavit ex sententiis Salomonis. Lyr.
lingua Græea scripta, prout diversi in Sap. [vol. 111.] c. I. Quia et ipse
sapientes audierant a Salomone, et stylus Græcam eloquentiam redolet,
in suis bibliothecis loeposuerant: quæ et nonnulli scriptorum veterum hunc
(}t1Ìdem dicta ipse Philo sub uno esse J udæi Philonis affirmant. IIie-
vulumine omnia redegit et congre- ron. in lib. Salome [vol. IX. p. 1293.]
gavit, et redolenti eloquentia Græca Of this book Rupertus saith, Hæc
conscripsit, quem librum Sapientiam scriptura neque de canone est. Ru-
Salomon is appellavit. Jacob [Parez] pert. in Gen. 1. 3. c. [31.]

'TI.

IIoly SCI'iptlu'es for 8ab'atiQn.

05

to go any further, or rather we fire bound to go no further,
than reason guides us.
J3ut though these books last nlentioned be not of the saIne
authority with the other, yet there be SOlne that be, vÍz. cer-
tain books written since the Son of God's becollling 111an; :1n(l
they are, I. The history of the Doctrine, Life, Death, Re-
surrection, :tnd Ascension of the Son of God lllade ßel":h,
written by four several persons, )Iatthew, )Iark, Luke, and
John. II. The history of the ..Acts of the Apostles written
by St. Luke. III. Several Epistles written; (1.) by St. Paul
14; viz. these following, 1. To the ROlnans, one. 2. To the
Corinthians, two. 3. To the Galatians, one. 4. To the Ephe-
sians, one. 5. To the Philippians, one. 6. To the Colossians,
one. 7. To the Thessalonian
, two. 8. To Tiulothy, two.
9. To Titus, one. 10. To Philemon, one. 11. To the lIe-
brews, one. (2.) By St. Janles, one. (3.) By St. Peter, two.
(4,) By St. .J ohn, three. (5,) By St. Jude, one. All which
Epistles are called General or Catholic Epistles, because not
written to particular churches or persons, as St. Paul's are,
but to the catholic church, or to the professors of Christ-
ianity in general. 1'"1'. The Revelations of St. J obn. .And all
these being written by the sanle Spirit that the Books of the
Old Testanlent before named were, we account then1 to have
the saIne authority that they ha,.e. A nd though SOlne would
obtrude upon us Hernles his Pastor, and Clemens"s Epistle to
the Corinthians, as part of the New T estanlent, as they do
the other before Inentioned as part of the Old; yet what we
said of thenl we say of these, that though they have good
instructions in theIn, and so nuty be read, yet they have not
the stalnp of Divine authority upon thenl, and therefore IlIa)"
not be received as parts of the holy scripture:,:. Neither
indeed have these additions to the New so nlany abettors as
the apocryphal additions to the Old have. Xeither are they
n1entioned in these Articles, and therefore I need take no
notice of thenl. Rut the great and only question here is
about the nUlllber of the books of the Old Testalnent, viz,
whether the apocryphal, as the first and second Books of
Esdras, the Rook of Tobias, and the rest, be of the sanle
:luthority with those two anrl twenty which Ezra gathered

206

,.

Of tlte Sufficiency of tho

ART.

together fiS canonical scripture. And it is here deterillined
in the negative, that they are not; that though they may be
read for the instruction of the people, yet they cannot be
applied for the confirnlation of any doctrine; ,vhich appears
both fron1 scripture, reason, and Fathers.
First, from the scripture, even froln such places ,,,herein
the most high God is pleased to acquaint us ,,,ith ,vhat kind
of persons he made use of as his anlanuenses or scribes to
write down his will and pleasure, even such as himself calls
prophets. I t was by the prophets that Gud at sundry til1ws and
in divers manners spake in tÚnes past to the Fathers, Heb. i. 1.
Knowing tltis first, that n? prophecy of the script1tre is of any
J)}'.ivate inteJ1Jretation, for the prophecy call
e not in old time
h!J the will of man,
Pet. i.
O,
l; and the apostle Paul tells
the Ephesians, they are hu,ilt 'Upon the foltndat1.on of the apostles
and prophets, Ephes. ii. 20; all intÎIllating to us (what thee
Jews thelTIselves ackno'wledge) that all that ,vrote in old tin18
"'ere prophets, even endo,ved ,,'ith a prophetical spirit, and so
their writings prophecies. But now it is certain, and granted
on all hands, that fl\Ialachi ,vas the last of the prophets, and

e ri A ' ..
',1.. ,
TE pT}TE TOV v7roì'pa-pELv aVTE-
l:. ' -" , ,.
çOVULOV 7raULV OVTor, PT}TE nvor EV

' "
,1..'
TOL
ì'pa-popEvoLr EvovuTJr VLa-pCiwwr'
òÀÀà póvcvv T(}W 7rpOfþT}Té:JV Tà piv
àV(C)TáT(C) Kaì 7raÀmóTaTa KaTà T
V
l7rí7rVOWV T
V à7rò TOV 8EOV paBóv-
TCVV, Tà ði Kae lavTovr cðr 'Y'VETO
uapé:Jr uvyypa
óvT(C)v. Joseph. con-
tra Apion. lib. 1. [7.]
f Moses legislator primus divina
responsa nobis perscripta reliquit.
Divus vero Malachias post omnes
qui prophetiam scripserunt divina
oracula scriptis mandavit. Theodor.
in Malach. [vol. II.] Indeed the
Tahnudists themselves acknowledge
this, that the spirit of prophecy was
not in the second temple as it had
been in the first, and by consequence
not after l\tJalachi. For speaking of
the defect of i1 at the end of , J:J
,
Hag. i. 8. they say it was "::Mi1
U."PQ j'J "i1'\!.' 0")' i1'IVy')M ,;

,"
1:1 ,;,
, ,
w W'i'Y.); ìnv
,
"", i1
':J'IV' 'IV
O'J ,,:J, z-"UJ:J'
: Q''O,z-" O"'
' '(t}'Pi1 i. e. because
there were five things that were in

the first sanctuary or temple want-
ing in the second telnple, and they
were the ark with the mercy-seat
and cherubims, the heavenly fire,
the divine presence, and the Holy
Spirit, and the U rim and Thummim.
[Talm. Bab. vol. 111.] Joma c. 1. [ad
fin.]. 'Yhere by the Holy Spirit
was certainly meant the spirit of
prophecy; and therefore Aruch
reckons up the five things thus,
'
'IV i1
':J'IV 'n
J,,:J, M,HJ:J' P'

'ID';'IV ;,
n

'i1\I) W'Pi1 M"
1'0 'lVN 'X":l, O'Y.)'z-" O"'
'
: ''IV''OM O'Y.>'lVi1 i. e. the ark with
the mercy-seat and cherubims one;
the Divine presence the second; the
spirit of hoÏiness, which is the spirit
of prophecy, the third; the U rim
and Thummim the fourth; the fire
from heaven the fifth. Aruch, in
, J:J. But \\'ere not
1alachi, Haggai,
and Zachariah all prophets in the
second temple? To this R, Bechai
answers, that the Divine presence
and prophecy was indeed there N;

z-,'JJ 'Y.):J ,',z-, ,J i1z-"w
t,.1Z)

'TI.

I/o!!! Sc)';'ptures fOl. ffalrat-iQn,.

207

that after his tinlè the spirit of prophecy ceased alnong thø
Jews, and RO that no IJook or Look
that were written after
that tilue were written by a prophetical spirit, nor therefore
can be of Divine authority. And it is as certain that these
ApOCI] phal Looks were written all after that titue. For if
they had been written before, and that by the "pirit of þro-
phecy, certainly Ezra would have received thmn with the
other into the canon of the 8criptures
which it is plain, frolll
what hath been shewn, that he did not. .r\nd again, who
knoweth not that the lIistory of the
laccabees was long
after that tinlC, ul1Ips
the histor) of then1 would have been
lnade before thcIlISE'lves: which if it had, it would have been
a prophecy, not a histor)" as really as it is now a history,
and not a prophecy. .r\.nd so for the other books, besides
that there is son1ething ahnost in everyone of then1 which
betrays their noyelty in respect of the antiquity of the ancient
prophets: for if they had been written when the other pro-
phets wrote, they would haye been written in the :sante lan-
guage that. the other prophets wrote in, especially they would
never have written in Greek, (as it is plain they did,) when the
Greek language then was, like the people, accounted profane,
aUtI the Hebre\v language thelllseives used, of all the lan-
guages in the world, was only accounted holy, and ther
fore
only fit to write such holy things in. .
And if fron1 scripture ,ye pass to reason, one might think
this is reason enough to reject the Divine authority of these
books, because not delivered to us in the san1e language that
the other are. As it \yas the Hebrew language that disco-
Yered God's people froln all other people, so certainly it is the
IIebrew language that may discover God's scripture from all
other scriptures. But again, if these Apocry"phal writings be
any part of the word of God, they are either part of the Old
or
ew Testalnent; one of then1 they lllUst needs be, because
these two Testaments contain the whole word of God. But

: ì'

" i. e. but it was not there ðÈ t ApTa
fp
ov p.fXpt TOU KaO
,.,.â

always as it was in the first house. XPÓJlOV yÉypæffTat 'JfJl fKmrra o 'If'í-
R. Bechai in Pentat. [fol. !:-'.] im- UTfCùS" ð t ovx ó,.,.ola

íCùTaL ToiS' 'If'pÒ
plying that though it was there iavTwJI
c.à TÒ fL
YfJlHT8m T7]1I TWJI
a while so long as those prophets 1rpOfþTJTWJI àKPLßij
ta
oX
JI. Joseph.
lived, yet after that it ceased. Hence contra Apion. Lib. I. [8.]
it is that Josephus himself saith, à1rò

08

Of the Sufficienry of the

AUT.

first, they are no part of the New Testaluent, for then they
\vonid' discover sOlnething of the birth, or life, or death, or
doctrine of Christ the Son of God, which it is plain they do
not. Neither, secondly, are they any part of the Old rresta-
ment, for then the J e\ys \vould have used thel11 before our
Saviour"s cOIning, as \vell as any Christians have done since:
gbut I dare challenge anyone \vhatsoever to she\v me any on

place in either of the Talmuds, in any of the Targunls, or
indeed in any of the J e\vish writers, \vhere they lnake n1ention
of any of these books. If they had been any part of the Old
Testament, \vhy \vas there not also a 111asora n1ade upon then1
as ,yell as upon the other books? How caIne it to pass that
they were left out and others taken into the nUlnber of
canonical books by Ezra î 'Vas not he a prophet? Did not
he write canonical books hilnself? And how then should not
he be able to discern betwixt canonical and apocryphal books?
Neither \vere the Jews only unacquainted \vith the books so
long ago, but to this day ask any of them, and they will tell
you there is nothing scripture, nothing the ""ord of God,
nothing of Diyine authority, but \vhat is ordinarily read in
their synagogues, \vhich I am sure these books never yet were.
But because the judgment of the primitive church may be
of the greatest ,,'eight in this case, I shall endeavour, in the
next place, to discover, that our church doth here, as in all
other things, tread exactly in th
steps of the ancient Fa-
thers. And in shewing the judgment of the prÌ1nitive church,
I might first produce the canons of the apostles (so called)
then1selves, which, though it be no convincing argument in
itself, yet it is to the adversaries unto this truth, \vho do so

g That the Jews received not any prehenditur, ita viginti duo volumina
of these books into the canon of the supputantur quibus quasi literis et
scripture I ha'"e before shewed, in e
ordiis in Dei literis tenera adhuc
discovering the number of canonical et lactens virijusti erudiatur infantia.
books which they reckoned upon to Hieron. in Prol. [Sam. vo1. IX. p.
be but twenty-two, or at most twen- 455.] Hebræi vetus Testamentum
ty-fouI:. Thére we may see the Tal- Esdra autore juxta numerum litera-
mud, Josephus, and some Fathers' film suarum viginti duobus libris
testimonies for it, to which we may accipiunt, dividentes eos in tres or-
add these: Quomodo igitur viginti dines, Legis videlicet et Prophetarum
duo elementa sunt per quæ scribi- et Hagiographorum Isidor. Orig.
fiUS Hebraice omne quod loquimur, l. 6. c. I.
et em'urn initiis ,.ox humana com-

''''1.

lIoly ScriplulYJs jòr Solcation.

Q09

confidently affinn the apo
tle8 thenlf.;clvcs to be tho authors of
theln. For these very canons do nUluLer the Looks of the
Old Test:unent .after the t-:.an1C manner that we do, differing in
nothing but the three Books of the l\IaccaLoes, and leaving
out Ezra. Rut for all the other books which fo'OlllC would
now bring in as canonical, they left out as apocryphal. llut
throwing thc
e into h the nlargent, let us inquire into the
!wÍ1nitive church; and if we here cast our eyes upon EuseLius,
in hinl we shall find
Ielito \vriting to OnesÍnlus, who had
often desired hÍ1n to acqun.int hin1 with the nUlllber anù order
of the books of the Old Testanlont, and satisfying his desire
after this 111anner i : "Going therefore," saith he, "into the
East, and being in the place where these things were preached
and donÐ, and diligently learning the books of the Old Testa-
lllcnt, I have here sent thell1 unrlerwrittcn to you; the n:Ul1CS
whercof are those: the fh'e books of
Ioses, Genesis, Exodus,

h
EO"TCð 7rÛCTLV vp.ív I\.ÀTJpl,Ko'i
Kal

aïKoî
ßI,ßÀÎ.a uf{3áup.ta Kaì éiYLa,
'rà p.
v 7raÀmû
ðl,aB
KTJ
l\1c:,uE'cù

'TrfVTE', rfllfUl,
, "E
oðo
, ..\fvïnKòll,
'ApLBp.ol, ÅE'VTE'POVÓP.l,Ov' 'ITJuov Vtov
Nau
fll' KPl,Té;)V fll. .PovB fll. Baul,-

fI,(;)V Tfuuapa' napaÀH7rop.fVCùV ri}

ßíßÀov Té;)V ljP.fpéi.W ðúo. 'EUT
p fll.
MaKaßaïKé;)1I TpÎ.a' 'Iw{3 fV. 'ÝaÀT
pwll
;11. 1:0ÀOP.é;)VTO
TpÎ.a, IIapOl,}lÎ.m, 'EK-
ICÀTJUt..aUT

, ., AI,up.a 4u}láTCùV. IIpocþ1J-
rré;)11
EKa
vo'
II' Huaíov. .IfpE'}lÎ.ov fll'
"IE{fKI,
À fV. ÅavI,
À fV. Canon. A-
post, [8.=).. p. 56. vol. I. Synodic.
Deveregii. ]
i 'AvE'ÀBwv o
v El
Ti}v àvaToÀ
v Kaì
;CIJ
TOV TÓ7rOV YfVÓ}lEVO
fllBa iKT}-
pvXBT} Kal frrpúxBTJ Kal (ìKpL{3(;)
}la-
t)wv Tà TijS- 7raÀmû
ðwB
KTJ!> ßI,{3Àía

7roTLí
a
Ê1fEP.o/Ú UOt.
v ;un Tà
ùvóp.llTa. l\ICùufCIJ
7rfVTE', r;VfUl,
,
.E
o
o
, Afvï'nKòv, · Apl,Bp.oì, ÅEVTE-
povóp.wv' 'ITJuov
Navij, KpLTaì, .pove.
Haul,Ànwv TÉuuapa, IIapaÀEL1fop.iIlCùv
ðvo, 'ÝaÀp.wv Åa
ì
,
oÀop.éi.wo
na-
I · 'It:" rf.,." À \ 'I'
pOl,p.Lm, TJ
O't't..a, EKK TJuc.auT11
, .AI,-
up.a gUJLáTCùV, 'Iw{3, trpOcþTJT6W, 'H-
uáïov, .Ifpfp.-Íov, TWV ðW()fKa Èv p.ovo-
ßífJÀft>, Âavu]À, 'If{fKulÀ, .Eu()pa
.
'Eu
t:'b. llist. Eccles. l. 4. c, 26. Lat.
25.
othing can he ohjected again
t
this catalogue, but that after
oÀo-
mn'EHIDGE.

p.wvoS' '1rapOl,J1.íat he adds
uocþía,
which some would persuade us de-
notes the Book of 'Yisdom, com-
monly called A pocryphal. But
RutTInus gi,'es us another exposition
of the words, translating them Salo-
monis Proverbia, quæ et Sllpielltia,
and so making 1Visdom here to be
but the same with Proverbs, two
names of one thing; and truly it
seems; for
cJ"ocþía in some copies is
read q Kaì uocþÎ.a; and therefore is it
that in the margent to mine
Kai
uoc:þía is put in as another reading;
and therefore also in Kicephorus
are the same words translated Sa/o-
monis Proverbia sive Sapientia, so
tbat he plainly read it
oÀop.(;)voç
7rapol,p.Î.aL
uoc:þía. .And tnlly it was
an easy mistake afterwards to write

for 1í, and thus we find the Proyerbs
often called the 'Yisdom of Solo-
mon: Où p.óvo
ði OVTOS (saith Eu
e-
bios,) àÀÀù Kal ElpTJvaîo
Kal 7râ
' Ó
rWv
,Jxal6Jv xopö
7raVápEToV uocþínv
Tà

UÀOIl(;)vO
frapotp.ía
EKáÀovv.
Euseb. Hist. Eccl. I. 4. c. 22. (;r.
21. Lat. Thus doth Gregory Xa-
zianzen call it Ó P.fJl ði 8EÍ.()
1:oÀo-
p.wv Èv T?Î 7rmðùYClJYI,Kll uocþíg., nlÎ

7rapOl,p.ícu
ÀiyCù, in laud. Gorg. so..
roris. [yo1. I. p. 180.]
p

210

Oftlte Sufficienc!J of the

ART.

Leviticus, NUlnbers, Deuteronolny ; Jesus Nave, Judges, Ruth,
four books of the l{ings, t\VO of the Chronicles, the Psalms of
David, the Proverbs of Solomon or Wisdom, Ecclesiaste
, the
Song of Songs, Job, the Prophets Isaiah, J erelniah, and the
twelve lesser Prophets contained in one book, Daniel, Eze-
chiel, Ezra." 'Vhich enumeration of books \ve exactly in this
article follo\v, only separating Laluentations from Jeremiah,
and Esther fronl Ezra, \vhich he here joins together.
And thus cloth Gregory Nazianzen give us also the cata-
logue of the canonical books. First, saith he k, " The historical
books are, first, Genesis, then Exodus and Leviticus, then
NUlnbers, then Deuteronolny, then Joshua and Judges, Ruth
is the eighth, the ninth and the tenth books are the Acts of
the Kings and the Chronicles, and in the last place thou hast
Esdras or Ezra. The poetical books are five; "Thereof the
first is Job, then David, then the three books of Solomon,
Ecclesiastes, the Canticles and Proverbs. And the books
written by a prophetical spirit are also five. The twelve
lesser Prophets nlake one book; Hosea, and AU10S, and
lVIicah, the third; then Joel, then Jonas, and Abdiah, and
Nahunl, and Habakuk, and Sophoniah, and Haggai; and then
Zachariah and l\1:alachi, and these are one book. The second
is Isaiah, then J erenliah, then Ezechiel, and Daniel." And
these are the only books he saith that are canonical, all the
rest apocryphal.
And Epiphanius neither takes one more in, nor leaves one
Inore out of the canon than we dol. "Thus," saith he, "are the

k 'lcr'ToptKal p,
v l&.crt ßlßÀot
voKal-

Ka 7râcraL
T1js å.pxaLO'TÉp1}S 'EßpaïK7JS crocþ(as.
npcfJ'T71 rÉJI
crtS,
h-' "E
o
os, ^
Vï'TLK
W,
"E7rfL'T' "ApL8p,oì, EÌ7"a AE-V'TEpOS Nóp,os.
"E7rE't'T' 'I1}O"oíìs Kal Kpt'Tal, 'Pov8 ò"}'M1}.
'H

ÈV&.T71
EK&.'T1} 'TE ßíßÀOL 7rpc4fLS
BacrLÀl}wv,
Kal na.paÀEL7rÓp,eVaL, tcrxa'TOJl "Ecr
paJl
lX Ets .
Ai

cr'TtX71pal 7rlJl'TE,
v 7rpW'TOS "lcfJß.
"E7rEt'Ta Aaß1
, El'Ta 'TpEîs
OÀop,&vTfLat,
'EKKÀ1}crta(1''T
s, ... ALcrp,a, teal napoLp,lat.
Kal 7rÉv8' òp.oíws 7rvE6p.a'TOf 7rpo4>1}'T&Koíì.
Mlav p,
v
icrlJl
;s 7pacþ
JI oi
cfJ

Ka,
'ntT71
, K' AfJ.
s, teal Mtxa(as ð 'TpÍ7"os.
"E7rH'T' 'Iw
À, EÎT' 'Iwvâs, 'Al3alas,
Nao-vp. 'T
:t 'Ap,ßateo-vp. 'Te Kal
O(þov(as,

'Arraîos, e1Ta Zaxaplas, Kal MaÀaxlas,
M{a p.
JI 01
E.
Eln-
pa
È- 'Hcratas
W'E7rfL8' ð KÀ718

s 'l
pEp,las ÈK ßpicþovs.
"E7rft'T' 'IE(EKt
À, Kal Aavt7JÀos Xcl.PLS.
'Apxalas p.ÈJI É81]ICE
vw teal E>[KOtTt ßí.
ß)wvs
Toîs 'Twv'Eßpalwv 7p&.p.fJ.acrtJl àv7"t8É'Tovs.
Greg. Naz. p. 98. edit. Paris. Gr.
Lat. [vol. II.]
1 ,., '?' , ß ' ß '
, OVTCJ>S' 1 OVJI
I.JYKnvTat, aL , L 1\01.

v 'Tr
VTaTfVXOLS' T
TapUL, Kat

VOVULV
ð.A.")..at
VO VUTEPOVUUt, IDS' flJlUL TàS'
IV
LUBfTovS' ßíßÀOVS' OVTCc)S', 'TrfVTf JLiv
, r ' " E t
\ .. \
VOP.LKUS'
V
ULJI, çOUOV,

VLnKOJl,
"ApLBp.ovS', ð..
vT
poVÓfLLOV. uVT7J
7r'fV-
TáT
VXOS' Kuì q vOfLoB
uía. ITfJITE yùp
,
-" Q Q' ß ' ... \
UTLX'7pnS', '7 TOV IWrJ tJL I\OS', H'TU TO

\TI..

Holy Scripturps for Salvation.
(canonical) books contained in four Pentateuchs, other two
renlaining behind. So that the canonical books are thus: fivp
lcgislative books, Gene
is, Exodus, Leviticus, Ntnnbers, Deu-
terononlY; that is, the Pentateuch and the giving of the La w.
And five poetical books; the Book of Job, then the Psalter,
the Proyerhs of 8010111011, Eccle
iastes, and the Song of
Songs. Then another Pentateuch, which is called the JVritings,
and by SOlne tlte Holy Jrritings or Hagiograpka; which are
thus: the nook of Joshua the son of Nun, of .J udges with
Ruth, the first of the Chronicles with the second, the first of
the Kings with the second, and the third of the Kings with
the fourth; that is the third Pentateuch. Another Penta-
teuch is, the twelve lesser Prophets, I
aiah, Jeremiah, Eze-
chiel, and Daniel; and that is the prophetical Pentateuch.
But there renlain two more; one is Ezra, which is also
reckoned, and another book called Hester: and so the t,vo
and twenty books are conlpleted." And this is the number of
canonical books which Anlphilochius also gives us m, as we
may see in the margent.
But these you will say were particular persons; but was
there ever any councilor synod before that of ours which
ever deternlined the number of canonical books as ours did?
Yes, the Laodicæan council itself, assenlbled in the third cen-

'l!a>"T
pI.OV, fIapol.p.ial.
o"Aop.é;)þ'ro
,
'EKK'AT}a-l.aCT'T'1]
. Y AI.a-p.a ga-P.áTCJ)II.
iTa
l'iA.>...TJ 7TEVTáTfvxo
Tà Ka"Aovp.Eva ì'pa-
cþEÎa, 7Tapá nul. ði åì'l.óì'pacþa 'AEì'ó-
p.
va, åTl.llá la-Tl.v OVTCC)
, 'ITJa-ov 'TOV
Navij ßíß"Ao
, KPI.Té;)V P.ETà rij
rpov8,
napa"AEL7Top.fVCJJV 7TpW'TT} P.ETà ri}

EV-
Tfpa
, Baa-I."AHcîJII 7TpW'TT} P.ETà Tij
ðEV-
Tfpa
, Baa-I."Anwll 'Tpí'TT} P.ETà rij
'T
-
'TápT7J
. Av'TT} Tpí.TTJ P.fll 7TfllTáTruXO
.
M>"'TJ 1r
VTáTEVXO
TÒ ðCJJðEKa 7rpÓc:þTjTOJ/,
'Huata
, rIEpEp.t.a
, 'EC
Kt
'A, t::.avt
À,
, " C """ ,
Kat av,T7J T} 1rp O 't'TJTl.KTJ 7TElITanVXo
.
lp.El.vav
È dÀ,,^-rn ôvo, aïTl.Vf

lul. TOV
-Ea-
pa p.ia, Kaì aVTT} 'AoytCOP.fVTJ, Kaì
åÀ>...T} ßíß>"'o

Tij
'Eurqp KaÀEÎTm.
11r"ATJpw6T}a-av oúv aí
iKOa-1. ðvo ßíß>...ol..
Epiphan. de ponderibus et mensuris.
[vol. II. p. 162.]
m Tà 'T1js 1I'a^aLàs 1I"pw-ra òLa8fJK'1S lpw.
rH 1I"
vTáTEVXOS, 'Tl}v KTlerUl, ELT' "E
oòov,
^EvïT(K
)Jf òÈ 'T1}1I J.A.Écrrw lXEL ßlIÞ..olI.

211

P.E(f fjll 'ApL8p.ovs, EÎTa IlEVTEPOVÓP.LOV.
'To,"oLs'I7Jerovv 1I"poerTl8EL, lea} TOVS KpLTàs,
"E7rELTa 'T
II 'Pov8, BaerL
ELWII TE TÉerera.pas
ßlß
ovs. fIa.paÀuJrOJ.A.ivWII öÉ 'YE
VJI"'píòa.
"Eeròpas '7r' awais 7rpWTOS, Ei8' ð ÒdYTEpOS.

-ijs ernX1Jpàs 7rÉVTE erOL ßlI3Aovs 'pw.
erTE(þ8fvTos
8
OLS 7rOLKíÀ"'1I 1I"a8wII 'Iwl3,
'Va.ÀP.WII 'TE ßlß
ov, ËP.P.FÀH 1fvxwv lfleos,
TPEîs ò' aõ
OÀOP.WVTOS TOV cro4>ov, na-
pOLp.la.s,
'EKK
7JertaerTl}lI""ALerp.a. Ò' a.ÕTWII 4erp.áT"'II.
Ta.v.ra.LS 7rpo4>fJ'Ta.s 1I"poer7l8EL 'TOÙS ÒcfJåEIea.
'!ler'1
1I"PWTOV, EÌ'T' 'Ap.ws 'TÒIl òE{,npoJ/,
Ie. T,
.
ME8' ojjs 1I"pofþ1]'Tas p.&.1I8avE 'TOÙS 'TÉerera.pa.s
na.p/hlerLa.(T'dW 'TÒV p.É'Yav 'Hera.tav,
rlfpEp.(av 'TE, ervIJ.7ra81j, Ka.l p.vernKòv
'lE'fK(l}
J tcrxa'Tov òÈ 1la.IIL'Ý1À,
'TÒV a.Ù'TÒV
P'YOLS Kal
Ó'YOLS CTOtþcfJTa.TOV,
'TO{,TOLS 1I"poue)'KplvoVCTL '7"l}v .Eu8
p nvÚ.
Ámphil. apud Greg. Xaz. [vol. II.
p. 194.] in Iamb. ad Seleucum: et
apud Balsam, in can. p. 1083.
p

Ql

01 the Sufficiency of the

ART.

tury. after our Saviour's tinIe, and afterwards approycd by the
sixth Constantinopolitan synod, \vhich also ,vas confÎrnled. by
pope Adrian; and 80 the Laodicæan council, confil'lued by
him too, I say this Laodicæan council, gathered together fronl
the several provinces of Asia, did then decree the number of
canonical books in the third century, as our Convocation,
collected out of the t\VO provinces of England, deternlinerl
th81u in the fifteenth century after our Saviour; taking in
never a book that is here left out, nor leaving out any book
that is here taken in of the Old Testalnent, nor indeed of the
N e\v, but only the Revelations. For this is the whole cata-
]ogue of books \vhich they ackno\vledge to be canonical;
sayingn, "TIut the books \vhich ought to be read of the Old
Testament are, 1. Genesis;
. Exodus; 3. Leviticus; 4. Nlun-
bers; 5. DeuterononlY; 6. Joshua; 7. Judges and Ruth;
8. Esther; 9. The first and second of the Kings (\vhich \ve
call the first and second of Sall1uel); 10. The third and fourth
of Kings, (which ,ve call the first and second of I(ings;)
11. The first and second of Chronicles; 1
. The first and
second of Ezra; 13. The Book of ] 50 Psahns; 14. The
Proverbs of SolonIon; 15. Ecclesiastes; 16. The Song of
Songs; 17. .Iob; 18. The t\velve lesser Prophets; 19. Isaiah;

O. Jeremiah and the Lan1entations ;
1. Ezechiel;

. Daniel.

n "Oua

î ßLßÀia àvaYLvÓ>UK
O'em
ri}
7raÀmâ

La6
KTJr, á riV
O'Lr KÓU-
p.ov, ß'
E
o
or AlYtJ7fTOV, -ý A
vïrl-
KÒV,
" ApL6p.o), l t1
VT
POVÓP.LOV, "
'Il}O"ovS' Navij, " KpLraì,
pove, r/
'Eu6
p, (J BautÀHcðv á {3', ,,' BaUL-
'\. - 't!.' ' n '\., ' ß'
^
tCc)V 'Y U, La apa^
L7Top.fva a ,
eß' "/EO'
paS' a' {3', r.-ý ßíßÀoS' 'ÝaÀ-
p.cðv pv', Lð' TIapOl}-'íat
oÀofLovvroS',
l
' 'EIeKÀl}ULUUr1]S', L'-'" ALup.a 4up.á-
'TCc)V, Lr 'Iwß, LTJ'
ó>8fKa ITpo4>ijrat,
,,(J 'Huatar, Ie'
I
p
p.íaS' leaì Bapovx,
ÐpijVOL, leaì 'E1rLUToÀaì, Ká 'I
'fKL
À,
Kß' t1avL
À. Tà
È TijS' KatVijS'
La6
Kl}S'
,-avra, Eva'YY
ÀLa rÉuuapa, Karà Mar-
6aiov, learà Mápleov, learà AOVKâv,
, ' I ' n ' I: '

Kara wavV1Jv. paç
Ls ærrOUTOI\CJÞV,
'E1rLUroÀaì Ka8oAl.Kaì l1fTa, ovrCl)S',
'IaKwßov p.ía, ITirpov
vo, 'ICc)ávvov
'-pfÍs, 'Iov
a J-tía o l7fLUToÀaì nav-
Àov
uaricruap
r, 7rptJs fPwp.aíovr
p.ía, 1rptJr KopwBíovr
vo, 7fptJS' ra-

'\' , 't' E "'-' ,
l\aTar P.LU, 'lrpoS' · 'P
ULOVS' P.La

1rptJS' fþLÀL7f7fíovS' p.ía, 7fpòr KoÀou-
UáfLS' p.ía, 7fpòr e
uuaÀovLKfÍr
vo,
'lrptJS' rEßpaíovS' p.ia, 1rptJs TLp.ó6fOV
ð-úo, 7rptJr TíTOV p.ía, 1rptJr fþLÀ
p.ova
p.ia. Concil. Laodic. Canon. 60.
[Synodic. Beveregii, vol. I. p. 481..]
Where for fI
p
}-'íaS' Kaì Bapovx, 8pij-
VOl. leaì 'E7fLUToÀal, Mercator hath
only Jeremias, they all signifying
but one and the same thing, and
therefore do they all make up but
one, viz. the twentieth book, re-
ceived by this ancient synod into
the canon of the scriptures; and
therefore is it also that I have trans-
lated them likewise but by two
words, Jeremiah and Lamentations,
adding Lamentations distinctly, be-
cause so used by us, though fre-
quently accounted but part of J ere-
miah by the Fathers.

'TI.

lIol!! ScrqJtltJ'iS fOI" Salvation.

213

JJut the nooks of the Xew Te
taillent are these: four Go
pels;
3ccording to St.
Iatthew', according to
t.
lark, according
to St. Luke, and according to St. John: the Acts of the
Apostles: the seven Genera] Epistles; of St. J an1es one, of
St. Peter two, of St. John three, of St. Jude one. The
Epistles of St. Paul the A postle fourteen: to the RonHllls one,
to the Corinthian
t\\ 0, to the Galatians one, to the Ephe-
sians one, to the Philippians one, to the ColoH!:;ians one, to
the Thessalonians two, to Tinlothy two, to Titus one, to
}>hiIenlon one, to the llebrews one."
Thus \ve see hO'w careful the Fathers an"} to bring the
canonical boo]{s into the scriptures; and truly they are as
careful to keep the apocryphal out. They acknowledge
thmn indeed lawful to be read, as we do, but not of the
saulO authority with the fOrIuer. So A thanasius o : "nut
1)c8ides these, there are other books of the Old Testall1eut not
received into the canon of the scriptures, but only read to
the catechunIcns, or such as arc to be instructed in the
Christian religion; as, the 'Visdolll of' SolouIon," and the rcst,
\\ hich he n
llnes in order. And Epiphanius P saith: "They
are useful and profitable indeed, but are not brought into the
JHlnlber of canonical books." And St. flierolne q saith: "As
therefore the church reads indeed Judith and Tobit and the
Looks of the .:\laccabees, but doth not receive them aillongst
canonical scriptures; so thcse two books (viz. the nook of
'Visdol11 and Jesus the son of Syrach) the church lua)" read
for the edification and instruction of the people, but not to
confirnl the authority of ecclesiastical doctrines.'" 'Vhich I
supposC' is the placo intended in this Article, \vhere St. Hie-
ron10 is quoted. So Lyra r: "nut whatsoever is without

o
EKròS'
È roúrCJJv
ìuì 7TáÀw ;r
ptl,
ßtßÀía TijS' aÌJTÎ]S' 7TaÀmûS'
tae
KTJS' oÌJ
KaVOVt(óJ-LfVU J-LÈv, àvaì'WCJJuKÓJ-L
va
È
P.ÓVOV ToîS' KaTTJxoup.ivOLS', ravTu"
o-
fþíCL
oÀoJ-LwvoS' ol;
àpXry rrûua uocþiu
'lTapà Kupíou, &c. Athanas. Synops.
S. Scripturæ. init. [vol. II. p. 128.]
P Kaì aÌJraì XP
UtJ-LOL J-LfJl duì Kat

A.. ' À ' )., '" · · · e ' r - ·
(a)'f'E tJ-LOL, a I\. fLS' apt J-LOV Pt}TClJV OUK
àVCLcþipo.VTm. Epiph. de eonder, et
mensun
. [vol. II. p. 162. J
q Ricut ergo Judith et Tohiæ ct

l\lachabæorum libros legit quidem
ecclesia, sed eos inter canonicas
scripturas non recipit: sic et hæc
duo volumina legat ad ædificationem
plebis, non ad autoritatem eccle-
siasticorum dogmatmn confirman-
dam. Hieron. Proleg. in lihros
Salomonis. [vol. IX. p. 1296.]
r Quicquid autem extra hos est
(de veteri Testamento loquor) ut
dicit Hieronymus inter .\pocrypha
est })onendum. I
ti sunt lihri qui

214

Of the Suj/icienc!l of the

ART.

these, (I speak of the Old Testament,) as St. Hierome saith,
is to be put among the Apocrypha; these are the Looks that
are not in the canon, which notwithstanding the church
admits as good and useful books, but not as canonical:
anlongst ,vhich are some of greater authority, others of less:
for Tobias, Judith, and the books of the
faccabees, the
Book of 'Visdom and Ecclesiasticus, are much approved of
by al1." And presently, s" But Baruch, and the third and
fourth book of Esdras, are of less authority." I shall conclude
this ,vith that excellent passage in Ruffinus, who, having num-
bered the canonical books both of the Old and Ne\v Testa-
ment every \vay as they are here detenuined, neither taking
in one book that is here in this article left out, nor leaving
out one book that is here taken in, he adds, t" These are they
,vhich the Fathers concluded \vithin the canon, out of \vhich
they would have the assertions of our faith to consist. But
,ve must know that there are other books \yhich are not
called canonical but ecclesiastical by the ancients, as the
'Yisdom of Solomon, and another \Yisdonl which is caIled
the 'Visdom of the son of Syrach, ,,,hich book amongst the
Latins is called by the general name Ecclesiasticus, by ,vhich
,vord not the author of the book but the quality of the
writing is surnamed. Of the saIne order is the Book of Tobit,
and Judith, and the books of the l\Iaccabees. But in the
New Testanlent a little book called the Pastor or Hennas,
,vhich is nanled The Two Ways, or the Judgment according

non sunt in canone, quos tamen ec-
clesia ut bonos et utiles libros ad-
mittit, non ut canonicos: inter quos
sunt aliqui majoris autoritatis, alii
minoris. Nam Tobias, et Judith,
et
Iachabæorum libri, Sapientia
quoque atque Ecclesiastes valde ab
omnibus probantur. Lrran. proleg.
primo post enUln. can. L vol. I.]
s
linoris autem autoritatis sunt
Baruch et tertius et quartus Esdræ.
Ibid.
t Hæc sunt quæ Patres intra ca-
nonem concluserunt, ex quibus fidei
nostræ assertiones constare volu-
erunt. Sciendum tamen est quod
et alii libri sunt qui non canonici
sed ecclesiastici a majoribus appel-

lantur. Ut est Sapientia Salomonis,
et alia Sapientia quæ dicitur filii Sy-
rach, qui liber apud Latinos hoc
ipso generali vocabulo Ecclesiasticus
appellatur: quo vocabulo non autor
libelli sed scripturæ qualitas cogno-
mihata est. Ejusdem ordinis est
libellus Tobiæ, et Judith, et
lacha-
bæorum libri. In novo vero Testa-
mento libellus qui dicitur Pastoris
sive Hermatis, qui appellatur Duæ
viæ, vel Judicium secundum Pe-
trum: quæ OInnia legi quid em in
ecclesiis voluerunt, non tamen pro-
ferri ad autoritatem ex his fidei
confirmandam. Ruffin.Expos.[ symb.
ad calc. Cypriani, p.26.]

VI.

IIol!! Scriptures fOI' Sa!catioJl.

215

to Peter. All which they \vould have read indectl in the
churches, but not produced to confirtu the authority of our
faith out of them." And thus we see ho\v clear and expre
s
the Fathers are, not only in detennining the same number of
canonical books that is in this article determined, but also in
passing their judgment upon the apocryphal books as this
article doth; even that though the church reads theln 101"
exa mp!e of life, and instruct'ion of ri
anners, yet it cloth not
apply the'J11J to establish any doctrine.

AltrrICLE VII.

OF THE OLD TESTA1\'IENT.

The Old T esta1JJzent is not contra1Y to the New ; f01' botlt
in tlte Old and New Testalflent everlasting life is ojferred
to 'J71ankind by Clt1'ist, wllo is the only 'JJlediato/p be-
tween God and '}nan, being both God and 1Jlan. JVIlere-
fore tlley a1'e not to be heaipd, w/tick feign tllot the old
Fathers did look only for t1J'ansitory Jypomises.
T HE several books of the holy scripture Bpokcn of in tho
foregoing article, though \vritten at several times, by
several persons, in several places, and after several nutnners,
yet do not deliver several, but one and the saIne doctrine;
yea, the Old Testament, that was \vritten so long before the
N e\v, doth not deliver any other doctrine than \vhat the N e\v
doth, that \vas \vritten so long after the Old; neither doth
the New Testalnent deliver any other doctrine than \vhat the
Old doth, that was written so long before it; Christ being the
sum and substance of both; Christ, in prophecy, the stun of
the La\v; Christ, in history, the sum of the Gospel. And
truly the prophecies of the one and the histories of the other
do so exactly agree, that the prophecies of the Old Testanlent
seem to be nothing but the histories of the New foretold in
prophecy; neither do the histories of' the Nc\v Testanlcnt
seem any thing else than the prophecies of the Old recorded
in history: so that howsoever they 11la)" differ in CirCUll1stanccs,
be sure theya agree in the substance.

a Kal cð
fLÈJI '1rpÖ
T
JI p.úB'lUtV Tl
È TÖ EÌJayyÉ
tov; vóp.o
7rE7r}..t}P6J-
où
Èv
tÉUT'Y}KE Tà EvayyÉ
ta TOÛ vó- p.Évor. Quæst. et Resp. ad Ortho-
p.ov. cðr ðÈ 7rpÖ
T
V È7raYYE
íaJl leal dox. Justino ascript. Quæst. 101,
c17róðoutV ðtÉrrTt}KE. Tl yLÍp 'unv ó Quid cst enim (]uod dicitur Testa-
VÓI.w
; EI)QyyÉ
wv 7rpOKaT1}YYf
P.{VOV. mentum V ctus ni
i occultatio Novi?

,.(\UT. ''''11.

Of the Old TestalllfJnt.

Q17

That there be SOlllC circunIstances in which they differ, it
cannot ùe .lenied; for th(' Old and New Tc
tanlcnts differ,
first, in cxtcrnal f'Jlnbols and S:1Cranlents. Though tho grace
sealc.l by the different sacraluents be the sanIC, yet the sacra...
Illcnts that scal that
anle grace arc differcnt; the sacra-
111C11t8 of the Old Tcstaulent being CircuUlCision and the
Paschal Lalnb; the sacralnents of the New, BaptislD and the
Lor,l"s Supper. Secondly, they differ in the external rites
and cercillonics anncxed to these 8aoranlents: for the sacra..
IUCl1ts of the Old, in that they are Circul1lcision and the
Paschal Lanlb, and not ßaptislll and the Lord"s Supper,
lllust needs differ in cerenlonies fronl the New: for if the
substance differ, the cereIuoni
s cannot be the same, though
the cerellIonies may differ, and yet the substance be the same"
Thirdly, they differ in facility and difficulty of using. It is an
ew
icr thing to be baptized under the Gospel, than it \vas to
be circull1cised under the La\v; and it \vas a hardel' thing to
eat the Paschal Lanlb undel' the Law, than it is to eat the
Lord's Supper under the Gospel. Fourthly, They differ in
the 111anner of signification. Though the thing signified was
the saIne, yet the nlanner of its signification differed. The
Old Testaluent signified Christ to conle hereafter; the Kew
signifies the same Christ, but as come already. The La\v
prolllises only what the Gospel relates, but the Gospel relates
also what the La,v prou1Ïses. And so they under the La\v
sa w the Sun of Righteousness drawing towards thenI, but
t.hey under the Gospel saw the Sun of Righteousness risen
upon them. And therefore though the S:l111e light shone in
the Old that shines in the New Testaulent, Jet there it was
but as the twilight, b here as the noonday. Fifthly, They
diffcr also in the extent of their objects. c The Old Testa..
1nent took in the Jews oniy, and not the Gentilès; the Ne\v

et quid est aliud quod dicitur X ovum
nisi Veteris revelatio. Aug. de civit.
Dei, l. 16. c. 26. [2. vol. VI!.]
b E '
"" rl-.. ^ ,.. ,
L TJ 7rUAaLa, 't'W
, n TJ KaLVTJ
(
LClO
KTJ), lvea TOUUVTa àV
7rfTáuO'7 ;
ÊvOa rOUOVTÓV Èun TÒ fLÉuov, ÓUOV fl
Toî
ov
Èv 7r
Éov rij
yij

U3óUL ròv
>>,
'/:' " ,
ot/paVOlJ TL
UVOLCþf'Lf, Kat 7rUVTll 7T'UL1}-

UOL KaT07T'TfÎJum. Chrys. in 2 Tim.
horn. 8. [vol. IV. p. 368.]
C Co yàp 'v XCJ)p
ß 1ra
aLÒ
7j13'}
vóp.o
Kal vfLooV ('Iov
aíCJ)v) p.óvov, Ó
(JÈ 7ráVTCJ)JI å7T
Wf;. VÓfLo
(JÈ KaTà JlÓ-
fLOV nefLS- TÒV 7T'pÒ UVTOÎJ l7rfLVUf.
Just. Dial. cum Tryph. [I I.]

18

Of the Old Testament.

ART.

Testalnent takes in the Gentiles also as ,veIl as Jews. Lastly,
They differ likewise in their duration. The Old Testament
was but to continue till Chrisfs first coming; the New to his
second. The Old lasted no longer than Christ's descending
froIn heaven, for himself to be judged by the sons of Inen;
but the New is to last till his descending from heaven, to have
the sons of men judged by himself. In a ,vord, the Law ,vas
to last no longer than to the beginning of the Gospel; the
Gospel is to last to the end of the world.
And thus \ve see in how many circulnstances the Old and
New Testalnent differ, yet not\vithstanding they exactly agree
in the substance. So that the one is not contrary to the
other; \vhat the one asserts, the other doth not deny; and
\vhat the one denies, the other doth not assert. And though
the one only prolnises that Christ shall come, and the other
assures us he is come; yet they both promise salvation only
upon his account. So thaat the Fathers of the Old Testalnent
\vere saved only by Christ, who was born after they were dead,
as \vell as the children of the New Testament are saved by
the same Christ, who was dead before they were born. And
therefore they are not to be heard, or if they be heard, they are
not to be believed, that feign that the old Fathers did look onl!!
for transitory promises; which is a clear inference from the
premises. For if the overtures of grace and life \vere made
in Christ to them under the Law, as well as to us under the
Gospel; it must needs follo,v, that the same promises that
,ve have made to us under the Gospel were also made to
thelll under the La,v: and therefore the promises that we
look for being spiritual, and not transitory, the promises that
they looked for likewise ,vere not only transitory, but also
spiritual. The sum of all is this: Evprlasting life and happi-
ness was offered in Christ under the Old as well as under the
Ne\v Testament. So that the old Fathers did not go one way
to heaven and we another, but the same way that ,ve go no\v
they went then; and they had the same prolnises then that
\ve have now. The truth whereof appearcth from scripture I
reason, and Fathers.
And in producing of scripture for this, we n1ay first take
notice of the da,vning of the gospel light to our first parents

VII.

Of tlte Old Testanlent.

Q19

in that gracIous promise; It shall lJr
âse tit!! head, and thou.;
:;Ilalt bruJise Ids neeld, Gen, iii. 15. Where, after the Devirs
conquest over man, n1an is in1mediately promised a greater
conquest over hÎIn. And. therefore, whether by the seed of
the woman the person of Christ in particular, or the posterity
of Adam in general is intended, be sure e Christ is promised;
for in that it is a pronlise it must needs be made in hin}, in
u;hoJJ
all the promises are !lea and amen,
Cor. i. 20; and see-
ing the prolnise was Inade in him, he could not but be implied
in the pronlise. As it \\yas in the first Adam that the Devil
conquered us, so it is only by the second Adam that we can
conquer him. 'Vhich second Adam is here first promised to
the first, that so we might all receive the promise of life in
hhn, as \ve all fell into the threatened death by him. And
that this was the promise of life, and so a spiritual promise,
is clear, in that it is a pron1ise of conquest over the father of

N 'ì1 d The Hebrew words here, N1i1
... J-4-1 4. ,'C:'N' lÐ'
', being rendered by the
,./r d. vulgar Latin, Ipsa conteret caput
tuum, the papists make use of this
place to ground their MapLOÀaTp
ía
upon, as if the promise was to be
understood concerning her, that she,
viz. l\Iarr, should bruise the ser-
pent's head. And, to evade the
force of the pronoun N' i1, they
would persuade us, that before the
punctuation of the Bible or Hebrew
text it was N'i1. But I would have
them consider, I. that t he v erb is ip
the masculine gender, as well as the
pronoun lÐ'
' N'i1, and therefore
if they turn N,i1 into N'iT, they must
turn l ÐHv ' into lÐHDI1 too, or else
make a false construction. 2. That
all the Oriental translations read it
N'i1, not N' i1. For the Samaritan,
both text and version, reads it,
h-
=1, N'i1: the Chaldee, 'it' NH',
j''C'i''c i1'; I1'::r
' in:) 1; ":n,
Ipse recordabitur tibi quæ ei fecisti
in principio. And so the Syriac,

j
O..-1 001, Ipsurn concul-
cabit, vel, . contundet caput tuum.
And so the Arabic also renders it,
t

" He shall break or

bruise; and though the Latin trans-
lation of the Arabic render it by
ltæc, it is not because the pronoun
is feminine in the Arabic, but be-
cause the noun is feminine in the
Latin wherewith it doth agree, viz.
stirps. To this we might add, that
the Persian also renders it by "
and the Greek by aVTò
, which cer-
tainly they would not have done
had they read N' i1 and not N' i1.
So that the right translation of the
words cannot be as the Latin, Ipsa
conteret caput tuum, but rather as
our English hath it, It (\'iz. the
seed) shall bruise thy head.
e Deus omnipotens et clemens
statim ut nos diabolica malignitas
veneno suæ mortificavit in\idiæ,
prædestinata renovandis mortalibus
suæ pietatis remedia inter ipsa mun-
di primordia præsignavit, denunci-
ans serpenti futurum semen mulie-
ris, quod noxii capitis elationem sua
virtute contereret, Christum viz. in
carne venturum, qui natus ex vir-
gine violatorem humanæ propaginis
incorrupta nativitate damnaret. Leo
Serm. 2. de nativitate.

o

Of the Old Testalnent.

ART.

death, the Devil. And that Christ is also proluised in these
\vords, appears in that it is he alone of all the seed of tho
\V01l1an that bruised the serpent"'s head. Indeed, Christ is so
clearly prolllised in these \vords, that not only Christians,
but the Jews themselves in their f Targulll acknowledge and
avouch it. And this was the only prolnise that \ve read of
that the old \vorld and many generations after had to live
upon, and the only gospel to believe in, \vhich, notwithstand-
ing, was enough, yea as HIuch as we have no\v for substance.
For the same Christ was prolnised to thelu that is given to
lIS, and they had as nluch cause to believe he \vould COlne, as
,ve have to believe he is conlee The reason \vhy we so believe
Christ is come, is because God hath tolrl us he is so; and
they had as nIuch reason to believe he \vould come, seeing
the saine God had told thenl he \vould do so. And certainly
their believing in hÏIn that was to COlue \vas as effectual to the
justification of their persons, as our Lelieving in hiIll that is
COlne; for it is not he as to conle hereafter, or as COlne
already, but as God-Iuan, that is the l\lediator betwixt God
and lnan.
And this prolllise or abstract of the Gospel being made to
Adanl, the head of nlankind, allll1ankind \vere interested in
it, so that none of them that should act faith upon it but
Inight receive life and salvation fron1 it. And thus it con-
tinued for above t\VO thousand years together, viz. from
Adam to the flood, and frolll the flood to Abrahalll; at which
tillle the lllost high God, seeing mankind in general faithless
and unbelieving, was pleased to pick out frolll alllongst thenl

f So we find in the Hierusalem Nn''IV
N

' "
") N'
" in fine
Targum, Et erit, quando filii mu- extremitatis dierum in diebus regis
lieris operam dabunt legi et fecerint Messiæ. Gen. iii. IS. Targ. Bier.
manùata, studebunt tibi conterere And Jonathan's Targ. j'.J'N i','n3."
caput et occident tee Quando vero N:l r ".:> '':>'') N)ì"
) Nn"Ð'IV ')l"
;
relinquent filii mulieris legis præ- Nn' '\V
. Quia illi futuri sunt adhi..
cepta nee servabunt mandata, tu bere medicinatn calcaneo in diehus
operam dabis ut mordeas eos in regis Messiæ. Ibid. Jonath.-ßoth
calcaneis ipsorllm, et ita noceas eis. intimating that this promise hath
Verum erit remedium filiis mulie- reference to the
Iessiah, and that
ris, tibi autem serpenti nullum erit the
onquest that is here promised,
remedium; quandoquidem futurum the seed of the woman, shall only be
est ut ipsi alii aliis incolmnitatem by him.
præstent in calcaneo )i'3.' "pD:1

YII.

()fthf} Old Tlstamcnt.

fl21

one person to 11lanitcst his love n10rc graciously, and his pro-
luisc or gospel n10re clearly to; and that was Abraham;
,,-ho believing in the fonner prolllise or go
pel Il1ade to Adalu,
and delivered down fr0111 ...\druu unto him, this his faith was
nccounted unto hinl for righteou
ness; and being not !/f- t cir...
cU11wised, the apostle tells us, it was ree/wned to hi}}/; not in
circuJïtcision, but ,in UnCil"ClUìlCision, ROin. iv. 10.. nut being
first accounted righteous by the righteousness of the prolnise(l
seed by faith npplied by hinl
and through grace ilnputed to
hilu, (-tod "YfiS pleased to rene\v his covenant he had Inade in
Ad::un "ith hin1, and to give hinl thp seal of this the right-
eonsness he had by faith, even circluncision, as the apo
tle
infornls us, saying, ..Lind he received the sipn of ci)"cu
ncision, a
seal of tlte ri[ihteousness of the faith wldch he had !let heing
'ltncircumcised, Ronl. iv.. 1]. So that circunlcision was not
ÏInputed to hin1 for righteousness; but it ,vas only g the seal
of that righteousness of faith \vhich ,vas before in1puted to
hinl. He bcing accounted righteous by God, because be-
lieving in the pron1Ïsed l\Iessiah, God gives hin1 a sacraillent
or seal to confirn1 this his faith, even circtuncision, which ,vas
as real and effectual a sacr:Ullent to hhn h as bal)tis1l1 is to us..
For as baptislll seals the righteousness of Christ to us, so did

g Kaì yàp avrór ó 'Aßpaàp. Iv
àKpoßvuríq. &v 1JLà T7]v 'lríUTLV
v l'lrí-
CTrEVUE r4> 8E4> '
LKmwB1], Kaì EVÀO-
' f) .. ,.J,. , , ,
\
j'l} l}, wr T} ypa-pT} UT}fLaLVH' rT}v uE
7TEpLrofLT}V Eir UT}fLEîov, àÀÀ' OÙK Elf
ðLKaLOuVVT}V lÀ.aßEv. Just. Dial. cum
Tryph. [23.] 'E'lrEL

fir uT}p.Eiov
v

f.1Jop.ÉVT}, àÀÀ' OÙK Eir 1JLKaW7T'pa
íar
Épyov. Ibid. fuà rovro Kaì Ó p.aKå-
pwr llavÀor UTjfLEiov avrò KaÀf.L ÀÉywv,
Kaì UTJfLÛoV ;
WKE 1TEpLrofLAr, ucþpa-
j'í1Ja. ÖTL yàp 'lrpòr T7]V 1JI.KaW(rÚvr}V
ov1Jiv aVrT] UVvrf.Àf.Î. l1Joù Kaì avròr
Ó 1JíKaw
P.1]1JÉ1TW rAr 1Tf.pLrOfL
f VOfLO-
I)f.TTjBfíUTjr 1TpÒ
rouavTT}v Ê
BauEv
åpf.rryv' Kaì rí ÀÉyw; aVTòr Ó 'lrarpl.-
ópXl}r 'Aßpaàp. 1Tpìv
T
V 1TfpLrofL
v

É
au(}aL, à'lrò rijr 1TíUTEWS fL6V1'}s 11JL-
l<aLwBTJ. Chrysost. in Gen. horn. 27.
["01. I. p. 207.]
h Ex quo enim instituta est cir-
cumcisio in populo Dei, quod erat
tunc signaculum justitiæ fidei, ad
significationem purgationis valebat

et in par"tllis originalis yeterisque
peccati, sicut et baptismus ex ilIa
,'alere cæpit, ad innovationem homi-
nis ex quo est institutus. Aug. de
nuptiis et concupisc. ad Valer, 1. 2.
[24. vol. X. p. 313.] llLUTf.ÚUar yàp
, Aßpaàp. ÊÀaßf. rf;V 1TEPLTofLryv, Ul}fLf.Îov
olJuav rí}r 1JLà TOV ßmrríufLaror àva-
j'f.VV
uEwr. Athan. de sab, et cir-
cumcis. [vol. II. p. 58.] Quod "era
apud nos yalet aqua baptismatis,
hoc egit apud veteres vel pro parvu-
lis sola fides, vel pro majoribus vir..
tus sacrificii, vel pro his qui ex
Abrahæ stirpe prodierant mysterium
circurncisionis. Gregor.
Iag.
Ioral.
1. 4. [præfat.] c. 3. Quis nesciat et
alia præter baptisrnum contra origi..
nale peccatuIIl remedia antiquis non
defuisse temporibus? Abrahæ qui-
dem et sernini ejus circumcisionis
sacramentum in hoc ipsum di\'initus
traditum est. Bernard. Epist. 77.
[vol. II. p. 100.]

fZQ

Of the Old 'l'estament.

ART.

circumcision seal the saIne righteousness of the same Christ
to thenl; only \vith this difference, that circun1cision sealed
to hÏ111 and his posterity the righteousness of Christ, as to
COllle hereafter; baptisin seals to us the same righteousness
of Christ, but as come already. From whence it clearlyap-
pears, that Abraham had the saIne righteousness that \ve
have, and so the same promises that \ve have, and that it was
in Christ that everlasting life ,vas offered to hhn, as \vell as
it is in Christ that everlasting life is promised to us.
And thus the covenant of grace continued with no more
than one seal annexed to it for above four hundred years
together, viz. from Abrahanl till l\loses, by \vhom God was
pleased, for the further discovery of his love, and the con-
firmation of the righteousness of faith to Israel his people,
the seed of Abraham, to institute another sacrament, viz. the
paschal LaIllb, Exod. xii., the more to confirln their faith in
Christ, the Lamb of God that slwuld take away the sins of t1be
world, John i.
9, i whom the paschal lalnb signified and
represented to theIn, ,vho ,vas also the Larnb slain fro1ì'& the
foundation of the (world, Rev. xiii. 8, being the substance of
Abel's sacrifice as well as Moses"s. So that all the beasts
that were sacrificed froln the beginning of the world till
Christ"s cOIning, \vere but as so many types of that sacrifice
which he should offer for us, even hilnself. That blood should
be sh
d it \vas necessary, beeause that without shedding of
blood there is no rmnission of sins, Heb. x. 4; and therefore was
all the blood that was shed before our Saviour"s but as so
many types and representations of his. For seeing that of
the blood of bulls and goats, and the like, \vas made sin-
offerings under the la\v, sanctified to the purification of the

i Tò p,lJuTÝJPI.OV O
V 'TOÛ 7rpoßá'TolJ, & vol. V. p. 557. Et quemadmodum
TÒ 7ráuxu (JÚELV ÈV'Ti'TuÀ'Tat. Ó eEÒ
, pascha, quod a Judæis celebratur in
TV7rO
qv 'TOÛ Xpt.U'TOV, of, rc:> uïp.u'Tt. occisione agni, prænunciabat Do-
Ica'Tà 'TÒV Àóyov 'Tij
El
UV'TÒV 7ríU'TECJ)
mini passionem et transitum de hoc
xplOJlTaL TOÙ
otKOVS- ÉavTwv, TovrÉuTI.V IIlundo ad Patrem, et ipsum tamen
lavrov
, 01 7r.,.UT
VOIITE
El
aVTóll. pascha, quod erat in eadem prænun-
Justin. Dial. cum Tryph. [40.] Kuì ciatione, idem Dominus cum disci-
-yàp .,.{J1ro

v 'Kfîvo
Ó àp.vò
i'Tipov pulis suis celebravit. Aug. contra
åp,voû 7rVEVP.U'TLKOV Kuì 7rpóßU'TOV 7rpO- liter as Petil. 1. 2. [87. vol. IX.] v, et
ßá'Tov, Kuì 'TÒ p,iv
v uKt.à, 'TÒ
i å

- Cyprian. de resur. Christi ; [ad
8na. Chrysost. de prodit. Judæ, calc.]

Of thp Old TestaJllent.
flesh, Heb. ix. IS, and yet t.he 1100d of goats could not expiate
sin of itself, it follows, that the force and efficacy of all these
sacrifices depended upon the relation they had to Christ: for
it 'ya
not thenlselves, that typified the sacrifice of Christ, but
it wa
the sacrifice of Christ, that was typified by theIn, that
thus expiated the sins of the priests and people. And seeing
there hath been such typifying sacrifices slain ever since the
proluise ,vas first Inade to AdaIn, Christ is therefore said t.o
be th-e La1nh slain from the fO'ltndation of the world, viz. in all
the sacrifices that were slain k as types of hÍln. And froln
hence it is, that before our Saviour"s cOIning, there ,vas no
nation under the sun but had their sacrifices. .A.nd the
reason ,vas, because the prolnise being Inade to Adanl first,
and in Adaln to all nlankind, mankind in general hath had
some glinllllerings of it, and so sonle confused notions of a
s:1crifice that Ulust be offered for their sins. And though they
perhaps looked no further than the sacrifices themselves
offered, yet certainly there is none of their sacrifices but had
at first their rise frotn, and ahvays after, reference and rela-
tion to t.his only expiatory sacrifice of the LaInb of God thus
slain froln the foundation of the world.
But besides these two sacraments of the Old Testalnent,
circunlcision and the paschal laulb, the J e,vs had also other
types of the sacranlents uncleI' the New Testanlent: for they
u'ere baptized unto 1Jloses in the cloud and in (he sea J " which was
a type of baptism: and they ate of the bread that came down fro11't
heave'lt, and drank of the l.IJater of the rock; which was a clear
type of the Lord'ls Supper. This the apostle himself observes,
saying, l1Ioreovej', bj'ethren, I would not have you ignol
a'l
t, how
that aU our fathers were undeJ" a cloud, and all J)assed thl'ougl

the sea; and 'lcere all haptized unto ]Ioses in the cloud and in the
sea; and did all eat tIle same spiritual 'Ineat; and did all drink

'TII.

QQ3

k In illis enim carnalibus victim is sanctorum, cum hoc unum per multa
figuratio fuit carnis Christi, quam Gguraretur, tan quam verbis multis
pro peccatis nostris ipse sine peccato res una diceretur, ut sine fastidio
fuerit oblaturus, et sanguinis quem multum commendaretur. Huic sum-
erat diffusurus. Aug. de fide ad mo veroque sacrificio cuncta sacri-
Pet. diac, [62. vol. YI. Append.] ficia falsa cesserunt. Id. [vol. VII.]
Hujus veri sacrificii multiplicia va- de civit. Dei, 1. 10. c. 20. '
ria que signa erant sacrificia prisca

OJ the Old Testamfnt.
tIle same spiritual drink: for they drank of that 8piritual Rock
that followed thmn: and that Rock was Ghrist, 1 Cor. x. 1-4.
1 So that what baptislu is to us, the cloud and Red sea ,vas a
type of to thelu: and mas ,ve eat the bread that came down
frOlll heaven, and drink the blood of Christ in the Lord"g
Supper; so did they eat the same spiritual 111 eat, and drink
the same spiritual drink too; for they drank of the Rock, a'nd
that Rock was Ollrist. Which is a clear proof, that the sanIe
Christ that is given unto us ,vas also offered to them; a.nd if
Christ was offered to theIn, everlasting life nlust needs be
offered in him, this being the only reason that ,ve have the
overture of hhn, even that ,ve Inight enjoy everlasting life by
him. So clear is the scripture in discovering to us, that even
to the old Fathers, or Fathers of the Old Testall1ent, ever-
lasting life was offered, and that it was offered in Christ to
theln as well as to us, seeing that they had the knowledge of
Christ as well as ,ve; and therefore that they were not only
transitory, but spiritual proluises, which they did or ought to
have looked after.
From express scripture if ,ve proceed to reason, it will also
discover this truth to us. For, first, that the Old and N e\V
Testalnent are not contrary to one another is clear, in that
they ,vere both written n by the saIne Spirit, tl
e Spir'it of

Q4

1 That manna, and water out of th

rock, typified our sacraments, the
Fathers clear]y teach. Tlvo
ËVEKEV
- "\ ' .. 51<'1:. rt .,
'raVTa I\EYEL; Lva VELc:;ll on CùU7rEP
I' '" , , .
EKELVOV
OVK WlITJUE TO .,..ouaVTTJ
G7rO-
).aVUat 8CùpEâ
, OVTCù
o-ùðÈ ""OVTOV
""Ò
ßa7r.,..lup.aTO
TVXE'iV Kaì p.vUTTJplwv
'lrVEvp.aTLKéiJv å7roÀavuat, Ei p.1ì p.iÀ-
'\ "1:. ..., I 51<' 0
^OLEV ac:;LOV TTJ
xapLTO
E7rWELKVVU at
ßlov, ðLÒ Kaì TOV
TOV ßa7rTlup.aTO

lCaì TOV
TWV p.vUTTJplcvv 1rapáYEL TV-
'lrOVS'. Chrys. in I Corinth. horn. 23.
Lvol. III. P.389.] And then, speak-
Ing of the people's being baptized
into Moses, saith, Kal TOV.,..O p.Èv .,..OV
).VTPOV uvp..ßo>...ov, .,..à
È P.ETà Tav.,..a
'1'ij
if'pâ
Tpa7ri'TJ
' Ibid. Hæc dicit
spiritualia quia non mundi lege pa-
rata sunt, sed Dei virtute sine ele-
Inentorum cOInmixtione ad tempus
creata, habentia in se figuram futuri

ART,

mysterii, quod nunc sumimus in
commemorationem Christi Domini.
Ambros. in loco [App. vol. II. p.
143.] Et adjungit, Et omnes eundem
potum spiritalem biberunt. Aliud
illi, aliud nos, sed specie visibili
quod tamen hoc idem significaret
virtute spiritali. Aug. in Joh. Tract.
26. [12. vol. III. par. ii.]
m K L1' [ ' " ,. I 6 '
aUa7rEp yap (TV .,..0 uwp.a EU LEL

.,..ò ðEfT1TOTLKÒV OVTW
ÈKEîvOL TÒ p.ávva.
t1 ] " '"i' , 1'/ .J'"
CùU7rEP uv TO atp.a 7rLVEL
OVTCV
EKct..
VOL vðcvp ÈK 7rÉ""pa
. Ei yàp Kal
aiu61JTà
v Tà ywójLEva à>...>...à 1TvEvp.a-
,. , I 'A,.'
TLKCV
7rapELXETO, ov KaTa 'fJVUECù

åKo>...ov6íav, ù>...>...à KaTà ðCVpEâ
Xápw'
, \ - 1 " ... '
Kat p.ETa TOV uCùp.aTO
Kat TTJV ." VXTJV

/ A,. ., I , CI
ETpE'fJEV ELS' 7rLUTLV EvaYOVTa. uy.
sost. in I Corinth. horn. 23. [ibid. J
n TOVTO ði ;ivw6EV Kai 7rpÒ 1TO>"'
WV
X'póvcvv ó Aaßìð qv EipTJKW
Ö1TEp Ó

'''"II.

OJ the OlcZ Testa1nent.

5

truth, which it is impossible should ever contradict itself.

dly, That they looked for the saine prolnises that we do is
clear, 1. in that they were in the same covenant that we are,
viz. in the coycnant of grace, which was first lllade with Adanl,
and in hinl with all Inankind that should lay hold upon it;
and being in the same covenant, they could not but haye the
saIne spiritual pronJises which were all nutde in that covenant.
fl. That they had the same prollli:ses lllade to them that are
offered to us is clear, in that the same duties that are com-
manded us were also enjoined thein, even to be holy in aU
manner of conversation, which holiness, the apostle tells us,
hath the pronu'se both of this life, and also of that 'U'hich is to
conw, 1 Tinl. iv. 8; and therefore to deny that they had
spiritual as well as tell1poral prolnises, is to as
ert that none
of thenl were holy; for if they were holy, they could not but
have spiritual as well as telllporal prolnises, all spiritual duties
having spiritual pronlises annexed to thenl. 3. That they had
not only transitory but spiritual promises appears froln the
promises themselves, which were spiritual as well as transitory.
'Vhat nlore spiritual and excellent prolnise can we desire
from God, or God make to us, than to be our God
Yet,
besides nlany others, they had this proIllise under the Old as
well as under the New Testament: for it was first luade to
Abrahanl and his seed, And I will establish 'my co-venant be-
tween 'lne and thee and thy seed after thee in their generations for
an everlasting covenant, to be a God to thee, a.nd to thy seed after
thee, Gen. xvii. 7. And afterwards, the more to confirm our
faith in it, he promises the saIne thing again; And I will he
their God, and they shall he 'ny people, J ere xxxi. 33. 'Vhat
can we expect more from God, yea, to speak it with rever-
ence, what can the great God hÌ1nself promise more to us than
this
'Vhat if the kingdom of heaven be not expressly Tnen-
tiqned in the Old Testament, is it not there said, I will be
their God? And what is, if this be not, the kingdonl of
.

TIavÀor 71"ap
yaYf vvv, ÔT}Àwv 8n TOV
nVFúfLaroS'
xáptr
atJ7'q Kaì Èv ÈK-
I , ,..... J C'".. , "" I
ELlIce TOTE' Kat VtJV EV TJfLLlI "C'1JV rTJr 71"(,-
UTEClJS' Èppí.(CIJ(H ðvvap.tv' &UTE lÌ\.EYE'
rò a-vrò 7rvEvfLa Tijr 71"íurfCIJr, Kaì Èv
IKfí.vce XaXijuav, Kaì Èv
fLi.v ÈV
P}'T/UE'
BEVERIDGE.

7rOV vvv Eluìv oí T
V 1raXmdV ðtaßáX-
XovTEr Kaì TÒ uWfLa rijr ypacþijr ðta-
U'lT'WVrEr, Kaì rfj Katvfì fLÈv (tXXov Ërf-
pov ðè Tfj 1raÀat
8fÒV à7TOvÉfLOvTE'r;
Chrysost. E'lr rò,
EXOVTE'S' ðè TÒ avrò
TIvEvfLa, '.01. V. p. 376.
Q

26

Of {he Old Testa1Jwnf.

ART.

heaven
Cert.ainly, shoulrl God have said, I win give thenl
crowns and sceptres, hea yen and happiness, such words ,,,ould
have conle short of ,,,hat is prolnised in these fe,v ,yords, I
will be their God. So that. should all the angels in heaven,
and lnen on earth, study to eternity to find out a greater
prolnise than this is, it ,,,ould be inlpossible. Nay, indeed it
is ÏInpossible that God hinlself should find out any thing nlore
than hinlself to pron1Ïse to his people. And yet even this
the 0 head of all prolnises, conlprehending an good things
,vhatsoever, was Inade to theln of the Old, as ,veIl as to us of
the Ne,v Testament; and therefore, had they never another
pronlÏse besides this, they could not but have all spiritual as
,yen as transitory pronlises in this one.
And as the enjoyment of God, and so everlasting happiness,
,vas promised in the Old as ,veIl as in the N e\v Testalnent, so
,vas it prol1lised then too, as well as no'v, only in J esns Christ;
there being no other
ledia tor to reconcile God to us, and us
to God, because none but he ever ,vas or ever 'v ill be both
God and Inan. And whosoever is God only and not nlan, or
Inan only and not God, can never P Inediate betwixt God and
111an. For he that is God only cannot suffer for 11lan; and
he that is luan only cannot luake satisfaction to God: and
therefore to nlake a person capable of suffering for nlan and
able to satisfy God, and so to Inediate bet,vixt God and man,
by suffering for the sins of the one and satisfying the justice
of the other, it is necessary that hinlself participate of both
natures, \vhich being joined together in one Person luight so
be reconciled to one another. N o,v seeing there neyer ,ya

1101' ever ,,,ill be any such person in the ,vorld besides Christ,
and seeing Christ ,vas exactly such 3 person, perfect God and
perfect 111an, it necessarily follo'v
, that it was he, and he
alone, that could be the :\Iediator betwixt God and Ulan In

o
/n 'i" e ',.t.... \

l,UT
HVat (]'ov EOS' 'IJT}UL, Kat
TOV (],7rÉpJ1-aTÓ
(]'ov J1-ETà (]'É. TOVTO
yáp CTOL EUTaL TÒ KEcþáÀawv TWV àya-
Bwv, CToí :E Kaì Tef) U7rÉpfLaTí CTOV.
Chrysost. In Gen. homo 39. [vol. I.
p. 3 20 . J ó yàp T
S' oIKovp..Év1}S' á7Tá-
CT1}S' eEÒS-, Ó TWV óÀCJ)v ()YJfLWVPYÒS-, ó
oupavov Kaì yqS' 7Tot1}T
Ç CÞYJUtJI, 'Eyw
fIp..t ó eEÓS- (TOV. fLÉya
ó ðYKOS- TijS-

Tlp
S' 'TijS' fìS' TÒV ()íKawv. Ibid. [po
3I8.J V. et Carthus. in loco
P " Av8pW1TOS- OUK âv lyÉvETo fLEUí-
T1}
, E()n yàp Tcf) eEcf) ()ta}...É Y Eu8ac
efÒS' OUK åv ÈyÉVETO fLE UíT1} S', OU
, 0/1. ,
' é " "F' 1
yap av EUEçaVTO aVTOV OtS- EfLtutTEVUEV.
Chrysost. in I Tim. horn. 7 . [vol. IV.
p. 277.J

,yo] I.

Of the Old TeslaJ/leni.

QQ7

the Old as well ns in the 8'ew Teshullcllt: and so that what-

oeYer pro111ises ur oYertul'e
were nl[lde to the old Fathers
were I)}[l(le only in hinl, without WhOIH they coul(l have en-
joyed no Illcrcy, nor have partakcd any happiness, either in
this world or that \\ hich is to conlC.
A nd this WfiS also the judgulent of thp prin1Ïtive Church.
q St. Chrysostolue tells us, "There is no difference but of
HaInes in the two Testanlellts, no opposition or contraricty;
for the Old is called Old fi'oul the New; but that is not
fron1 any opposition or contrariety, but tho difference of the
nalne only." And St. AInbrose; r" But there is one G-od in
Wh0111 the doctrinp of the Old and Ne\" TcsÜnnent ngreeth."
And elsewhere; S', For our f
tith fil'iseth frOln the two Testa-
lnents; neither cloth he wrong either that saith there is the
like Iueasuro of perfect faith in both. when the Lord hinlsE'lf
saith, If YOlt heliered lIIoses, you
vould believe rne also, who was
the Lord that spake also in )10ses."
And before these Ignatius taught tho srune doctrine: t" For
as the false prophets and falso apostles recei\Ted one and the
saIne evil, deceitful, and seducing spirit, so did the prophets
and apostles receive one and the s
unc hol
T, good, leading,
true, and teaching Spirit of God. For there is ono God of
the Old and Kew Testan1ent, and one l\Iediator betwixt. f}od
and l11an, for the worlunanship of the sensitive find iuteHigiblp

q "n
A.. ' , , \ j

LUTE uta'Popa p.ovov EUTLV ovo-
P.áTCiW
V TaîS' ðLa(}
KmS', ou p..úXYJ ou8i
'vavTíCA>utS" TÒ yàp 'lraÀatòv fK TOV
Kutvov yíVETat 7raÀUtòv TOVTO ði ou
/-LáXYJ
, ou8i fVaVTL&>ufCA>
, àÀÀà 8ta-
cþopâ
òvóp..aToS' p.óvYJS', Chrysost.
ÛS' TÒ .JfEXOVTES' ði TÒ aUTò fIVEvJ.La,
vol. Y. p. 377.
r Sed unus Deus in quo et
,ovi
et Yeteris Testamenti doctrina con-
cordat. .Ambros. in l..uc. 20. [,ToL
I. p. 1504.]
s Duobus enilu Testamentis fides
nostra consurgit, nee injuriam facit,
qui parem dixerit in utroque per-
fectæ fidei mensuram: cum dicat
ipse Dominus, Si crederetis Jluysi
crederefis et mild, qui et in
loyse
Dominus est locutns. Id. in Luc.
15. [Ibid. p. Lt;j6.]

t 'n , · .1. ':\ A.. ^ \ C

LS' yap Ot 'Y fvðO'lrpO'P1JTat Kat Ot
.1.
' À .. \, " " À
'Y fVUU7rOUTO 01. EV Kat TO UVTO fL KV-
uav 7rOVr;pÒV Kal Ù7rUTr;ÀÒV Kuì Àao-
À ' " t'/ \. A..-
'lr UVOV 'lrVfvp.a' OVTCA> Kat Ot 7rpO'PYJTUI.
Kaì oi cÌ7rÓCTTOÀOt
V Kaì. TÒ aUTò'" A ywv
ITvfvp.a, /tyaBov, Kaì
Yfp.ovtKùv, àÀ1J-
BÉS' TE Kaì ðtðauKaÀLKòv ÊÀafJov 7rapà
8fOV ðt<Ì 'Ir;uov XPUTTOV fuBiS' 'lrllfÎiJ.La,
ElS' yàp ó BfÒS' 'lraÀauîS' Kul KULVijS' ðLa-
B
KYJS" fl
ó P.fUí.TYJS' BfOU Kaì. àvBp&>-
'lrCA>V, ftS' TE (jr;p.wvpyíav IIOtJTWII Kal
ulfTB'lTWV Kal 7rpÓVOLUII 7rpÓUcþÚpOIl Kuì
KaTáÀÀYJÀov. fiS' ði Kal Ó 'lrUpáKÀYJTO

ó fVfpy
UU
/v l\ICA>uÚ Kal 'lrpocþq-
TUtS' Kaì à7rOUTÓÀOtS'. mÍvTfS' OÚv oi
äYWL 'v XpLUTcê È(]'w(}r;(]'av, '"}..:rrí.-
"'t, "" ,
uaVTfS' EL
at/TOV, Kat aVTOIl aVllJ.LHIIUV-
nS'. Ignat. Epist. ad Philadelph. [po
100.]

Q2

8

Of the Old Testalllent.

ART.

creatures, and for the profitable and accoIlul1odate Providence
over all things, and one COlnforter ,vorking in :\1ose8 and the
prophets and apostles. All the saints therefore were saved
in Christ, trusting in him, and expecting of hinl." So that it
,vas in Christ that the Fathers of the Old Testalnent re-
ceived the Spirit of God, and salvation froln him, as well as
they of the Ne,v. So Irenæns also: u" The la\v did not for-
Lid then1 to believe in the Son of God, but adlnoni
hed thenl,
saying, that nlen could not any other ways be saved frolll the
,vound of the old serpent, unless they believed in hÏ1ll, who,
according to the likeness of sinful flesh, is upon the "'ood of
Inartyrdonl lifted up froln the earth, and draws all things to
hilnself, and quickens the dead."
Lactantius hath also delivered his opinion very clearly in
this point: x" But all the scripture," saith he, "is divided
into t\VO Testanlents. That ,vhich ,vas before the con1Ïng and
passion of our Lord, to wit, the La \v and Prophets, is called
the Old; but those things that were written after his resur-
rection are called the New Testanlent. The Jews use the
Old, ,ve the N e\v: but Jet they are not diverse, because the
New is the fulfilling of the 0 leI, and in both Christ is the saIne
testator, or the saIne Christ is testator."
St. Augustine hath also set down his judgolent in this
case: y" But the Old Testalnent, to them that rightly under-
stand it, is a prophecy of the New Testanlel1t. ...\.lld there-

u Non enim prohibebat (lex) eos
credere in Filium Dei, sed adhorta-
batnr, dicens, non aliter sal\"ari ho-
mines ab antiqua serpentis plaga,
nisi credant in eum, qui secundum
similitudinem carnis peccati, in ligno
martyrii exaltatur a terra, et omnia
trahit ad se et vivificat mortuos.
Iren. 1. 4. [c. 2.7.]
x Yerum scriptura omnis in duo
Testamenta divisa est. IUud quod
adventum Domini passionemque an-
tecessit, id est, Lex et Prophetæ,
Vetus dicitur. Ea vero quæ post
resurrectionem
jus scripta sunt,
Novum Testamentum nominantur.
Judæi Veteri utuntur, nos Novo.
Sed tamen di,'er8a non sunt, quia
l' ovum Veteris adimpletio est, et in

utroque idem testator est Christus.
Lactant. de vera sap. [lib. IV. c. 20.J
Y Yetus autem Testamentum recte
intelligentibus prophetia est :K o,'i
Testamenti. ltaque et in illo primo
populo sancti patriarchæ et pro-
phÜæ qui intelligebant quid agt-
bant, vel quod per eos agebatur, in
r\ ovo Testamento habebant jaIn spem
salutis æternæ, Ad illud enim per-
tinebat quod inteUigehant et dilige-
bant: quod etsi nondum revelaba-
tur, jam tamen figurabatur. Ad
Vetus autem illi pertinehant qui non
illic amplius quam promissa tempo-
ralia cogitata concupiscebant., in qui-
bus æterna figurata et prophetata
non intelligebant. Aug. contra Faust.
1. 15. c. 2 . [vol. V II I. J

''''11.

Of the Old Testament.

2Q9

fore in that first people, the holy patriarchs and prophets,
who understood what they did. or what ,vas done by theIn,
had then the hope of eternal salvation in the Xew Testall1ent:
for what they understood and loved belonged unto that, which
though it was not yet revealed, eyen then it ,vas foretold and
typified. nut those belonged to the Old Testalllent who
desired no more than the tenlporal promises there thought
of, but did not understand the eternal pron1Íses that were
typified and foretold in them." So that it was this renowned
Father's opinion, that though there were Inany teinporal
pron1ise
Il1ade in the Old TestanIent, yet even under thenl
spiritual bles
ings were prolllised, which they that untlerstood
the scriptures aright were throughl)T acquainted with, and
therefore looked not for transitory prolnises only, but also
spiritual, yea, for eternal salvation in Christ, prol11ised in the
Old, though reyealed only in the :New Testall1ent. .And
therefore he saith elsewhere, z"
Ioses ate nIanna, and Aaron
ate lllanna, and Phineas ate l11anna, and luany that plpased
God ate there, and are not dead (spiritually). 'Vhy? Be-
cause they understood the visible bread spiritually, hungered
spiritually, tasted it spiritually, that so they Blight be satisfied
spiritually. "
And that it was only by Christ that the old Fathers were
jUl-itified and sayed, Cyril of Alexandria hath a large discourse
upon it, which he begins thus a: "But that the lllystery of
justification by faith had a nlore ancient original than circunl-
cis ion in the law; and that it was foretold to Israel in types
and figures, that they could not be saved any other ,,'ay than
by Christ only, that justifieth the ungodly and pardoneth

z :\Ianducavit manna et
Ioses,
manducavit manna et Aaron, man-
ducavit manna et Phinees, mandu-
caverunt ibi multi qui Domino pla-
cuêrunt et mortui non sunt. Quare?
Quia visibilem cibum spiritualiter in-
tellexenmt, spiritualiter esurierunt,
spiritualiter gustayerunt, ut spiritu-
aliter satiarentur. Aug. in Joh. tract.
26. [II. yol. III. par. ii.]
a "'On ðÈ 'T

Iv 1fíUTfL ðLKaLOUÚV1]

TÒ P.V(TT
pLOV T

Iv VÓfLw 7rfpLTOfL

7rPffT{3l/Tf/JaV lÀ fl T
V 1T'poavápp1]uw,

Kal ÓTL 7rpoKaTfypá
ETo Toí
Iflupa
^
Ó TÚ1fO
TOU fL
åv ÉTÉpW

úvaUeaL
(Tcve
vaí 7rOTE. 7r À
v ÕTL ðLà P.ÓJlOV
XPlUTOV TOV
LKaLOuvTo
'TÒV àUE(3ij
leal àvíEVTO
IYKÀ
fLaTa. Kal 7rpÓ
'}'E
ò
ToúTOt
ón 8EOU KÀTJpoVÓfLOL, Kal
Iv Toî
ón p.áÀtuTa ,},V1Juíot
KaTa-
TfTá
oJlTat TiKVOL
, oi lie rij
È7ray-
'}'fÀía
rij
Iv 'IuaàK '}'E'}'fVT}fLiv1J
7rpÒ

TÒV fLaKápwv ' A(3paàfL,
ÉpE

ÀÉ'}'w-
P.EV. Cyril. Alexandrin. Glaphyr. in
Gen. 1..3. [in it.]

QjO

(
f the Ohl TL -:tUJJlCJlt.

ART.

8iB
; t\lHI al:-,u that they arc the ht
irs of C
od, and are
reckoned aInong
t hi
Ino
t I('gitilnatE1 ehilth'('n, who ar
or
the prolnisf' luatÌc in I
aae to ble

ed .A,Lrahanl; go on, let
us now' :-:pcal,-." ... \nd so he Lrings tunny arguBlcnts for" hai
hiul
elf
a ith) and \\ t' ha "f' IH'o\"l\d frolH 8l'riptlll'c, rcason, and
l
athers, (,\'(\11 that in Old T'staJJlult is not conti'ar!! to tn
J..'Tl>U", and that Loth in tlH'
e\\ and. Old Tcstnulcnt eternal
sah'atiou .is o.l!L'J'{'d to 1JulnX:ind only by Christ.. &c.

Ll1thou'y n thc Laic fJit' JJl jj'OJJl God
lJ .J[os >.'\ as IOIlChÎJl..f1
cerc/Jlolli 'S alld rifl)ð, do 1101 bind Christian JJIC71, /lor
ili" cÏl'it prCCt)pts thl>rcnj' olt,qh t rif 7lccc....sity to he 1")-
ccircd in any C07Jl/lloJlu'calth ; ..llcf Jlulirith8{([}JdiJl.q, no
Ch risl ian ?JJaJ/ lchalsucl"l>}" is jj.cc ,(roln th) obcdi )/lC >>
oj'the COJJlJJlllndJJlCJlts u.:hicn arc call)d .J.1[oral.
A'3 c\'('ry In ,y whatsocycr is either Diyiu{' or Illunan, and
evcry Divine la\\ eithpr puLlishpd in seripture or inlplanted in
nature
so every law that is published in tiCl'iptllre is either
cerl'lllonial jlldieial or nlo1'al: whieh distinction
l'elllS to be
intiluated in thcst' word::;; b -,-'-YOOIC thes) are the ronzmandnwnts,
stat llftJ
, and th) jU(
7fn(,1lts, wh len. tntl LOJ'd COJJlJìUl Jldëd to t(((ch,
!/ou, ])eut. YÎ. 1 : "here b
COJUJJla ndJJlcnts \YC Inay understand
the 11101'a1 hy statutt.
s the rcrcll10nial and by judpmëJlts the
judicial la ". of God. K oW' what we ought to believe con..
ecrnin fr thl\Sl' thrce la.,,-s is here 8l\t down in this l )art of

the article.

b The Hebrews ha,'e an obsenoa- word ='ji1 ì
to be taken too in the-
tion, that when ìHl and :::::\:"J come lith 'gerse of this chapter, viz. Dent.
tocrether, the first signifies the cere- yi., where it is
aid, P'":;:';1 ""J\:
In
nial. the other the judicial law; "j:'rn ":\"
' Q:J'n;N n, n' rn
":) :1 N
and 80 they seem to 'signify here, 1'
,;:'
, Cllsfodielldo cllstodietis
t='::!:;:'''J
' t='ji1:1 n'
"J;-Y I'1Nn, prO'cepfa Domilli Dei ('estri et testi-
" these are the cOlmnands, the cere- 11lollia eills ef sfafllfa ejlls qlltr prtr-
lnonie
, and tbe judgment
or ju- cepit fibi; wlwre
'j'i1" statuta the
dieial laws." So the nllgar Latin Srriac renders again .by
.cc ...\.... "
exprcssly. Hæc sun! p,"æcepta et JlOP.OL, the ,'ulgar Latm e
pr('s
ly
ceremo71iæ a/que judicia: and so the cerel1lonias. The Septuagint there
Syriac translation seen1S to imply, and elsewhere u8ualh' renders it by
!L!

.cc

L;..o
E)

0'1. ðLKaLwf-Lura. which pr.oper1r signifies
Here sllnt l)).tr{'{'lJfa et leges afqup p,"{C'cepta, or. mandata Dei de e,l':-
judicia, where
.cc

, J'Ó1;OL, de- lerlli,
ceremo/lii,
, anò so is alway:)
notes the ceremonial. and JL!, }u- distinguished from (JlroXaì. præcepta
dicia, the judicial laws.
\nd 80 the 71loralia.

''''11.

OJ' 'ht f Old Tt.'
'alllf nt.

231

l
ir
t l'OIH"l'rnin o ' t hn l'('n'111011 ia I la" , it i
hl'rc :)a id,

1Ithull!l1 th law [1i').l1 jj'olll 'fuJ b!1 Jlu
(
, as tUlichinp {', J'('-
",ulli(s <lnd rit(,s
dQ "vt 'Jind Chri,.,t;an /Ilt 11, i111pl}il1o'
that that
1:1\\ i
now of no fOJ'lt" al1\1 ,iJ'tuo in obli
'in
u:-; to ()h('di('ll
("
as it dill the J e\\
: wheru \\ e 1ll;'1 Y hriel1y l'oJl
idt'r, tir
t wha t
this law ".1::--; N'eontlly, how it appears to L' now ùi
a.nllulk'tl.
A
for tho (iJ'
t "hat thi
la\\ \\as, it i:-- plain that it, was
that la" whereL) God wa
plca
l'(l to dt'h'nnilll' th,' outwar,11
l"irl"ll1n"1tantT
of hi
,." n wor
hip, :ulli the lHlt\\a1'll IU'I"-
f(H'In:\l1"l'
of hi
pt'oplc\
lin'
('outaining t
e'\l'ral pre 't'pi-", :
1
t COIll'l'ruin o ' t heir
:H'J'a Int'nt
, ,'iz. l'intll111l'i
i()1J. :11lll t ht'
,

eating of th ' pa::;chal I:nnL
to which 111a) Lu atltl,.d al
() the
l'a tin o ' of t Ill' t'lww-brl'.1tI
a ntl their l >lll'i titt;1Í ion ii'Olll 1"-' '\"('I"a I
t)
1I11l'h'aUIH'

L'
:I
\\hen an.' onl' wa
a Il'}H'1'
had touelH',I a
,leaù Lody, or the like.
..!dly, Concerning their ,..:;teriliec:->;
whether I"ill-otft'rin!!

or h":1\ e-oif"J"iJ)g:-.
or LUl'lIt-uU'cringx

whether o t\'l'l"('t 1 h) tht' high prit'
t onl
, h) tIlt' ol',lilla.')
pric
t, Lyall thc people, 01' printt ' perSOllS
H
:llso ",heth 'I'
tlwy werc of Ii, ing l'reatl1re
, a:-. goai
or kith:, 1'anl
or 1:\1111,
..
lwitl'r::; 01' l'atH'
, ,10\"('s or tllrtk
; or in:\nil11at(', a
In'l'ad OJ'
"iut' 01' oil.
tlly, Conee.rlling their hot) thiu,g
: as, fir
t,
thl'il' holy placÛ:4; ;1::-- the taLcrn..lel.. anti tL'lllpll', tIlt' one
l'arrietl up :\litl ,10wn, tho other ii
l'd, ,ii, i,It.d into thr('\'
part
; the hol) of holie
, wllt,I" tho high pripsL onl) caHill,
nnd that Llit ,)lICe :1 year
the ,..anctuar\\ "herl' tIlt' ordinary
.. 01 .
prin
t
"l'llt l'ontinual1y; antI tht, o(ltw;II',l court "]H'l'e tho
r('oplt'
tood.:
ecolltlIy, 1101) tilHCS
as their
a bLath
, llf'W
11lOOll
, pa
öo' 'I', pentecost, ft'a8t of taLcl'naltlc&
the' fl'ill't of
in-gathcl'i 11 0", the f('a
t of trIll 11 IH.'t 1':) thp (lay of atOllt'llll'l1t,
Ll'v. xxiii.; thn
abbatieal }L':ll' :tI
o, :11itl the Je
ll' of juLil 'c.
'HIlly, Concerning outwar,1 OLS'l'Y:UICCS ill pJ'it,
tx OJ' peo!,I..;
:1
, not to cat :,uch il I1tI
uch Hl':--h, not t u "ear :-;1I('h and fo\lwh
("It?thl'

not to plough with an o'X :tlHI an a

t()
ether, and
:-:uch likt'. Thu'5 we sec what tlu.'
" cerl'llloni,'s anti ritt.s" erc.
Xow, sCCOlltlI), that th('y al'c
ot oùlio'atury unto 11
, a
thl')
were to the Je"
, appt'ars froln the d('Ít'l"lnination of that
eal1onit'al :-:.'"no<l lI01(1('n h) the :Ipo
tll'''' thl'nlseh('
at J lil'J"1I
t-:al('ln, .A ets "\x. wlll're thi
c lup:-:tioll [Icing' ,I( .ha te'1. \\"1 1('th('I'
('ircunlCi
i()n, anti :-.0 t h(' ot h('I' t'l'l"t'lIlOllic'l' pf the Ia w,
11()111( I

g

Of the Old Testa'n
ent.

ART.

be enjoined the Gentiles, they deterlnined it In the negative,
that the Gentiles which \vere turned to G'od should not be
troubled with these things. Hence it is that we read St. Paul,
\vriting to the Colossians, Let no rltan tlterefore judge you e-itl"er
in 'lneat or drink, or in respect of a holy day, new r;noon, or sab-
bath da
ys, Col. ii. 16; and to the Galatians, If you be cirCUln-
cised, Christ profiteth you notlling, Gal. v.
. And he acquaints
the Hebrews with the reason of it; For., tlte priesthood being
changed, there is 'lnade of necessity a change also of tlte law, lleb.
vii. 1
, viz. the ceren10nial la\v, which being at the first in-
stituted and inlposed only until the tin
e of refonnation, Heb.
ix. 10, even until the c01l1ing of Christ, who ,vas the substance
of those shadows and the truth of those types, there was no
need of them when once hÏ1nself ,vas COllie, nor indeed any law
for theln. For seeing the law enjoined them for no longer a
time than till Christ was come, and the time in his coming
being expired, the law enforcing them must needs be disan-
nulled. So that now we are no ways bound to use any of the
aforesaid cerenlonies, they being no furtherances now, as they
were under the law, but rather C hinderances of our faith in
Christ the 'substance: but they are to us Christians as if
they had never been imposed at all upon the Jews, even
without any binding or obligatory force at all in then1 d, as
the Fathers taught of old.

C Cecidit Hierusalem, cecidit tem-
pluln, altare sublatum est, &c. Ratio
autem qua hæc cuncta desinerent
illa est, ut omne os obstruatur, et
subditus fiat omnis mundus Deo,
ne qui forte ex incredulo populo
occasiones suæ in6delitatis accipe-
rent, et habentes umbras antiquitus
sibi traditas, vel templi vel altaris
vel pontificii vel sacerdotii, vide-
rentur sibi permanente antiqui cul-
tus statu prævaricari religionis or-
dinem, si transiret ad fidem. Prop-
terea ergo auferri hæc omnia, quæ
in terris dudum fuerant adumbrata,
divina providentia dispensayit, ut
viam quodammodo accipiant requi-
rendæ veritatis cessantihus typis,
Orig. in J es. N' ave, horn. 17. L vol.
II. p. 437.]

d El yàp npö TOV ' Aßpaàp. 01)#< qJl
XPf:ía 7TEpLTop.ijr, ov
È. 7TpÒ MCc>i.iuÉCc>

uaßßaTtup.ov Ka1 ÉOpTOOV Ka1 7rpoucþo-
poov, ov
È vvv P.ETà TÒV KaTà T
V ßov-
À
v TOV 8f:ov,
íxa ållapTíar Tijr Ù7TÒ
yÉvovr TOV' Aßpaàp. 7TapBÉvov ì'fVVYJ-
BÉvTa Yíòv 8EOV 'IYJuovv XPLUTÒV,
óp.oíCc>
'uT1 xpfía. Just. Dial. cum
Tryph. [23.J cnr o
v å7rò 'Aßpaàp.
" é " ,
M '
TJPçaTO 7rfPLTOIlYJ, Kal. a7TO CJ)UfCc>

' ßß \ B ' \ '" \
ua aTOV Kal. vutal. Kat 7rpou'fJopal.
\r \ \'
' B
\' À
Kat EOPTat, Kat a7rf:UfLX YJ uta TO UK YJ-
pOK.áp
wv TOV Àaov vp.oov TaVTa
I.a-
TfTáxBm, OÜTCc>
7raúuauBm ;
fL KaTà
n}v TOV naTpò
ßovÀ
v El
TÒV
I.à
Tij
Ù7rÒ TOV ì'Évov
Tov'Aßpaàll Kaì
cþvÀijr 'Ioú
a Ka1 Âaß1
7rapBÉvov Yf:V-
vYJBÉvTa Yíòv TOV 8fOV XptUTÓV. Ibid.
[43.J Kaì TOVTO 7ráuXn napà rò
åyvofÍv, ÓTL
uCc>llaTI.K
TOV vóp.ou

'TII.

Of the Old Testalnent.

33

Secondly, Of the judicial law it. is here said, nOlO the civil
precepts thereof o'ltght of necessity to he received in any
common'll.ealtk: civil precepts; that i8, whatsoever precepts
we find in the la"
of
Ioses concerning state-polity, or
the civil government of the Jewish nations; as concerning
their n1agi
trates, contracts, distribution of inheritance
, wit-
nesses, severa] punishnlents of blasphelny, perjury, and the
like. These laws, though they could not without sin have
been neglected by the Jews, yet it is here said there is no
necessity of their being received into other cOll1illonwealths;
which certainly there is not. For though these la',"8 were
ll1ade by God, and so 'vere certainly the best that ever \Yere
or can be luade, yet seeing they were Inade only for that

7"
p1}(n
, Èn! ..ñ È1rl,ST)p.íq. "ov XPUT"OV
Ka..
py1}..m, ..wv ..tJ7TWV ÀOl,1rÒV p.E..a-
ÀT)cþ8iv..wv EÌ
..
v àÀ
BELuv' àpyoûuI,
yàp oi À-úXVOI, ..fì 7"OV
Àíov 1rapovuíg:
Kaì. UXO
á'H Ó VÚJ;o
" Ka! o,l1rp
cþ
..m
Ka..U(nya(ov..m "1}
aÀT)BEta
avacþa-
VEíU1}
. Basil. de S. Spiritu, [vol. II.]
C. 21. And St. Chrysostome proyes
it excellently out of the law itself,
that its ceremonies were to cease in
Christ: "&1ì '7TOV 7"OÛ7"O (vóp.o
) El1rE,
cþ1}uìv, on Èv XpLU..riJ Ku..apyEÍ..m;
OÙK El1rf. p.óvov, àÀÀà Ka!
I,à 1rpayp.á.
7"WV E
Etgf.' Ka! 7rpilJ..ov p.Èv nð Tà

e ' \ \ r , rf Co

lIULU
Kat T1}V aYLUTELaV U7TaUaV EV
;V! KaTaKÀEÍum TÓ7rCf ..4> va4>, Kaì
aù..òv tJU"EPOV KuBfÀEîv' El yàp p.Tj
È{30-ÚÀE"O a-ù..à
1ravuauBm, Ka! ..ÒV
1rEpì ..ov..wv VÓP.OV ä1rav7"a, Svoîv Bá-
7"EpOV âv È7rOíT)UEV,
OÙK tr.V KuBáÀE
7"ÒV vaòv,
KaBf.À(,.w OÙK &V à1rT)Yó-
PEVUEV åÀÀaxoû B-ÚEUBat" V-VV
È T
V
olKovp.iV1}v är.auav Ka! a-ÙT
V Si n)v

IEpovuaÀ
p. tI{3a..ov ..aís- "OI.a-ÚTm

Ka..iuTT)UEV i.EpOllp}'ím
' P.ÓVOV
È ..òv
vaòv aù..aî
åVEì
Kuì à7T'OTága
, Ei..a
aV7"ÒV "OÛTOV tJU"EPOV KaBEÀWV, Ka! Eìs-
'" "J'
é
\
, ,
7"f. ^O
f.UHSE uta ..WV 1rpayp.a"(J)v all-
Té:JV, ön 1rÉ1rav..m 7"à ..OV vóp.ov Stà
XPl,UTOV' Ka! yàp TÒV vaòv KaBáÀEV Ó
XptU7"ÓS'. Chrysost. in 2 Cor. horn.
7. vol. III. p. 587. St. Austin
also and St. Hierome both acknow-
ledged this truth, but yet had. some
difference about it; the one, S1. Au-
stin, holding that now it is lawful
not to observe the ceremonial law,

but it is not sinful to observe it; so
that it is not binding to any, neither
is any bound to omit the obseryation
of it, the things not being in them-
selves sinful, but indifferent; Qua-
propter non ideo Petnun emendavit
(Paulus) quod paternas traditiones
ohservaret, quod si facere yellet, nee
mendaciter nee incongrue faceret:
quamvis enim jam superflua, tamen
solita non nocerent. Aug. Epist.
[40. 5. vol. IL] ad beatum Hierony.
mum. But St. Hierome held it was
now utterly unlawful to use any of
them, and therefore writes back
again to St. Augustine, and amongst
other things in his epistle tells him,
Ego e contrario loquar, et recla-
mante lnundo libera voce pronun-
dem, ceremonias J udæorum et per-
niciosas esse et mortiferas Christi-
anis. Et quicunque eas observaverit
sire ex Judæis sive ex gentibus, eum
in barathrum diaboli de\Tolutum.
Hieron. Epist. ad Augustinum.
[Ibid. 75. 14.J And certainly to
use them now under the same no-
tion as they were used before Christ's
[ùming, we cannot but acknowledge
with St. Hierome, it is altogether
sinful. But to use some of them
without any respect at all to the law
that commandf'rl them, the things
not being in themseh'es sinful, it
Inust needs be acknowledged with
St. Augustine to be lawful.

34

Of the Old Testa11'teld.

ART,

nation, other nations are not also bound to observe theIn,
especially considering that the teinper and condition of other
nations Iuay be luuch different from that; and therefore,
though they ,,-ere the best that could be conceived for theIn,
)Tet Inay better be found out for others; better I say, not
sinlply, but by reason of the circumstances of tinle, place, and
conditions, ,,,hich the other nations 111ay lie under. And
further, had God intended these laws for other nations as ,veIl
as for the J e,,'s, there ,,"ould have been 80lne particular COIn-
Inand in scripture to bind other nations to their observance;
,,,hich be sure there is not: but we are rather conullanùed to
obey other laws, as St. Paul ,,,rites to the RODlans, to he
subject to the higlwst pOicers, ROin. xiv. 1; wherein, but in obeying
their lawful cOllullands, ,vhich certainly ,\Tere much difl.erent
from the laws established by
loses
.And the great God, by
St. Peter, conlnlands us to subntit to every ordinance of rflan
fop the Lord's sake, 1 Pet. ii. 13; in "rhich Epistle St. Peter
doth not write to any particular city or people or person,
but it is a general epistle directed to all Christians what-
soever: so that ,yheresoever they be, they arc still bound, not
to the civil precepts of !Ioses, but the lawful commands of
their present superiors, even to eve,,!! ordinance of '}}ban, and
tha t for the Lord's sal'e.
But the principal thing here to be treated of is the third,
to wit, the n10ral la"7, of which it is here said, that although
the cereillonial and judicial laws of
Ioses aforesaid do not
bind Christian nlen or magistrates, yet notwithst(tnding,
no Ohristian man wltatsoevel' is free froJìl the obedience of the
cOJnmandJJlents 'icltick are called lJIoral; that is, of those
C01l1nlanchnents that enjoin us our duty towards God and
our neighbours, contained in the Decalogue, or Ten Conl-
Inan(hllents, and repeated and exp]ained in other places of
the Bible. "Thich c01l1Inands were first \\Titten upon the
fleshly tables of our heart.s; but e
because nlan becanle a

e Quandoquidem manu formatoris quibus lex non esset data. Sed ne
nostri in ipsis cordibus nostris yeri- sibi homines aliquid defuisse quere-
tas scripsit, Quod tibi non vis fieri rentur, scriptum est et in tabulis
ne facias alteri: hoc et antequaIn quod in cordibus non legebant. Non
lex daretur nemo ignorare permissus enim et scriptum non habebant, sed
est, ut esset unde judicarentur et legere nolebant. Oppositull1 est

VII.

Of tlte Old Testaiìlc/tt.

QS5

f:trangcr to hiulsclf, scarce knowing what he knew, God was
pleascd SOIClllllly to publish and prollutlge thcnl in the cars of
nIl his people, Deut. v.
Q. And herein they had the preellli-
nence before the cerCluonial and civil precepts which God
gave to
Ioscs by hi1l1self, ver. 31: neither was he pleased
only to publish theIn, but he wrote thenI also afterwards upon I'
two tables of stone, the better to keep theI11 in their memory,
Exod. xxxii. 15, 16. And in this also they had the preenli...
nence above the others, in that these 1110ral comluands were
written by J ehovah hinH
elf, the other froln hiIn indeed, but
not hy hint, but only by 1\loses his servant, Exod. xxiv. 4.
And therefore though the other laws ,vere conul1anderl by the
s
une G-od that these are, and therefore were as obligatory to
the Jews for the present; yet seeing these had so nluch pre-
en1Ínence before the others in their promulgation, they nlay
well be thought to have as nuwh in their obligation. So that
though the others have lost their virtue, these still retain
their force upon the conscience, so as to bind and oblige not
on I) Jews but Christians, yea, all the ,vorld, to obey and act
according unto thenl. Insollluch that no Ulan "Thatsoever,
high or low, rich or poor, is free frOlll perfornling obedience
unto theul
but be he what he will, he sins unless he obey
thelll. Though a l11an nuty oll1it the observation of the othel O
laws and Hot sin, yet he cannot but siu if he oUlit the obser-
vation of these: so that not one person in the world is free
froll1 giving obedience to the 1110ral, though all the persons in
the worhl arc free fronl the observation of the cerClllonial and
judicial laws.
.A.nd this appears, first, fronl scripture. And indeed ,vas
there never a place of scripture to prove this truth, yet Beeing
there is never a place of scripture to prove the contrary, that
\vollld be a sufficient proof of it. For that this Inoral law
,nts once establishe(l by God, as well as the cerelllonial and

oculis eorum quod in conscientia ea quæ foris sunt, etiam a seipsis
videre cogerentur, et quasi forinsecus exules facti sunt, data est etiam
admota voce Dei ad interiora sua conscripta lex, non quia in coròibus
homo compulsus est, dicente scrip- scripta non erat, sell {Juia tll fugi...
tura, In cogitationihus enim impii, tints eras c0rdis tui. ...\ug-. in P:sal.
interrogatio est; ubi interrogatio ibi h'ii. [1. "01. IY.J
lex. Sed quia homines appetentes

..

36

Of tlte Old Testament.

ART.

judicial, it cannot be deni
d : and what law is once established
by God must needs stand in force until repealed by the sanle
authority that established it; and therefore until God hath
repealed this, as he hath done the other laws, it must needs
still remain in full force and virtue. And therefore t.o say the
scripture is not against this truth, is as llluch as to say the
scripture is for it; for if the scripture do nowhere express
the abrogation and abolislllllent of this, as it doth of the other
la,vs, it necessarily follows that this law is not abrogated as
the others be, but still binds the conscience as the others
do not.
But besides that there is no express scripture against this
truth, there be many express scriptures for it; yea, our
Lord Christ himself, the Blaker of all the laws, tells us of this
the 1110ralla\y, he did not conle to destroy it; Think not that
I a1n con
e, saith he, to destroy tl
e Law, or tlte ProjJhets: I
arn not cOJne to destroy, but to fulfil f, l\Iatt. v. 17. He did not
COlne to take any force fronl it, but rather to give nlore unto
it; and therefore ,,,hen one canle unto hiln, saying, Good
lJIaster, what good thing sl
all I do, that I lnayl
ave eternal life ?
he ans\vered him, If tlw'u wilt enter into life, keep the cOlIlJnand-
'lnents. He sa.itl

nto ltim, Tl7ticlì? Christ answered, ThozfJ
slìalt do no 1n

rder, Tlw"lt sltalt not conunit adultery, Thou shalt
not steal, Tlwu sltalt not bear fals{'
['itness, Ifonollr thy fatlter
and thy '}nother: and, Tlto'lt shalt love thy neigltbour as thyself,
l\Iatt. xix. ] 6-19. "There \ye Illay see ho\" the S::Ulle Christ
that requireth faith in his person cOllll11andeth obedience to
his precepts; "Thereby, though he doth not confirl11 but repeal
the cerenlonial and judicial, he doth not repeal but confirnl
the 111 oral la,vs: for in cOllll11anding obedience to thel11 in
the N e,v Testalnent, he both continues and confinns the
obligatory power he had put into thelll in the Old: so that ,va

f "'On OVK ;À8ov KUTuÀvCTm, åÀÀà
'IT'Àr;pWCTUC TOVTO ðè OUK 'Iovôuíwv
'rf...' \' "

""''PpUTTEL Tr;V UVUlCTxvvnuv flovov,
åÀÀà Kul TWV uip
nKiòv å7roppá'lT'TH
Tà CTTÓfluTU, TWV ÈK TOV ðtaßóÀov À
-
YÓVTC.òV
lvat T
V 7raÀmáv. El yàp
KUTuÀ-VCTm TTJV ÈK
ívov Tvpuvvíðu 'IT'UP-

yiVETo Ó XpLCTTÒ
, 'IT'W
TUVT1]JJ OU

flÓVOV OU KUTaÀVEL, àÀÀà Kul 'IT'Àr;poí;
ou yàp ,..,.ÓVOV
ïpr;K
V, ön OU KUTaÀvw
( ",
) '''' À \.., \ '"
KULTOL r;pKfL TOVTO a/\ U on KUt 'IT'/\r;-
pw' Ö'lT'fp OU flóVOV OUK Èvuvnovp.Évov
;v, åÀÀà Kal CTVYKPOTO-VVTO
UUT
V.
Chrysost. in :\lat. horn. 16. ["01. II.
p. 10 7.J

'1"11.

Of tlte Old Testarnent.

QS7

are no,'" so far from being free from them, that ,ve are more
bound than before to perfonH obedience to thenl. As Peter
is said to be bound u'itlt tlL"O chains, Acts xii. 6; so are we no'v
bound to the obligation of the law as it ,yere with a double
cord; the one luade by God our
Iaker, the other by U-od-
IHan our ßlediator. llence it is that the apostle saith, Do v:e .
tkí1
l}ualæ toid the law through faith? God forbid: yea, 'lee
establish the law, ROlli. iii. 31. So that the law is so far fron1
being abolished, that it is established by gfaith, even by that
faith that justifies a sinner, which the law without faith could
nc,'er do; nnd therefore it is establi
hed by its attaining that
end for which it was at the first enacted, eyen the justification
of such as were subject to it. Nay, and further, the la,v
through Christ is also established, by having perfect obedi-
ence perfonned to it, which without hiln it could never have
had: all other persons in the world that were made under the
law were transgressors of it, but only he who was perfectly
obedient unto it. .And so he did not teach us by precept only,
but by exanIple also, to obey the 111 oral law.
"rhich things being considered, though we cannot deny
but that we are redeenwd by GllJ"ist fi'OíJ
the cu.rse of the lale,
Gal. iii. 13, from being justified only by the law, and from the
rigour of the law, that it would accept of no obedience but
what wash every way perfect and cOll1plete; I say, though we
Jnay be said to be thus free froln the la,v, yet we are not free
fronl perfonning obedience unto it. So that we Christians,
that believe in a crucified Jesus, are bound to keep the lnoral
law, as well as the Jews that expect a promised )lessiah.

g K \
.# rI,.' , , ?

at 7TCc>S' ECTT1JCTf, 't'1}CTL; TL 1JV TOV
VÓJLov TÒ ;Pyov; Kaì TLVO
;VEKEV
(1lfaVTa ËlfpaTnV; WCTn
Ll<.atOv 1rOL
-
CTat TÒV ãv8pCc>lfov. ùÀÀ' ÈKÚVOS' JLÈv
...",,, , \ rf...'
TOVTO OVI<. LCTXVCTf, 1raVTH yap, 't'1JCTLV,
TffLapTov'
lfLCTTLS'
È lÀBotJCTa UtJTÒ
KUTWpBCc>CTEV. óJLov yàp rìs- È1fLCTTfVCTE,
Kaì ÈðLKatwBrr OtJKOtJV ËCTT1}CTE TOtJ VÓ-
J-Lov TÒ BÉÀ1JJLu, Kuì
L' 8 7rávra Ë7rPUT-
TEV ÈKÚVOS-, TOtJTO cWT
Eìs- TÉÀOS'
7fYUYEV. OVK åpu atJTòv KUT?]Pyr}CTEV
âÀÀ' Ù1r
pTLCTE. Chrysost. in Roman,
horn. 7. rvol. III. p.4 8 .1
h St. èhrysostome sheweth ex-
cellently, how the law required obe-

dience in the most exact and rigor-
ous manner; so that if a man fail
but in one thing, he is guilty of the
breach of all. ßLÒ I<.aì 1roÀÀà ÈcþiÀ-
KETaL I<.aì
Là ri}s- JLLâs- ÈVTOÀ
S' Ó VÓJLos-.
tJ.v TOLVVV 1rEPLTJL1}Bfis-, JL
Iv Tfj òyðó17
lJÈ
f1-ÉpCJ:
Iv Tfj òyðó!l f1-Èv, J-L
O{JCT1J

f>i BVCTLaS" BVCTLa

È oi1CT1}S' f1-
Èv 7"4>
6>PLCTJLÉVOO f>è 7"pÓ7roo. f1-
7"à Vf.1JOJLLCT-
,
,c... \ & , , \
f1-Eva UE. 1J 7"U VEVOJLLCTJLWU I-I.EV, JL1J
KaBapòS' f>è úSv.
KuBapòr JLÈv &v ov
Toîs- 1rfJOCTryKovCTL
È BECTp.oîs- KaBapBfì
,
7ráVTa OiXETaL ÈKÚVU, Chrysost. in
GaL c. 5. [vol. III. p. 75 0 .]

S8

Of the Old Testament.

J\.RT.

But after scripture, reason itsolf nIay plead in this case.
For, 1, the nloral la,v is that eternal, unchangeable rule of
justice and equity, that is infinitely and incolnprehensibly in
God. Yea, the eternal ,,,ill of God itself is the fountain of
this la,v, as well as this h-t'V is to be the rule of our lives. Nay,
the 1110ral la,v is indeed nothing else but the unchangeable
\vill of God, revealed for the instruction and direction of l11aB :
so that to say the 1110ral la,v is abolished, is as Illl1Ch as to
say the ,viII of God is changed, which is inlPossible it should
ever do. Q. The nloral h-t'V ,vas established before Christ was
prol11ised; nay, Christ ,vas not proluised before that la,v ,vas
transgressed; nay, therefore, because the la,v was trans-
gressed, therefore I say ,vas Christ pronlisod. So that the
reason of Christ"s being proluised, and the end of his being
incarnate, 'vas not that he luight break and disannul, but
that he Inight bind and confinll the la,v. Again, the co1'oluo-
Dial la,vs and judicial also began in 1\108es, and therefore
tnight ,veIl end in Christ: but the luoral la,v \vas ÎInplanted i
in the soul as soon as the soul ,vas breathed into the body,
\vhich our Saviour intilnates ,vhen he saith, 1J.foses suiJèred !JO'U
to put au

ay your
()i ves: but frmn the beginning it
cas not so,
l\fatt. xix. 8; inlplying that the 11loralla\v ,vas before 1\lose8,
even fronl the beginning; and if it ,vas fronl the beginning, it
\vill certainly be till the end of the ,vorld. F or seeing it \vas
froln the beginning, it Blust needs be planted in the soul by
the finger of God hÎInself; and that \vhich God the Father
planted, be sure God the Son never plucked up. Espocially
considering, 3, that the l110ral ht'v ,vas not nlade only for one
particular time or people, as the cerenlonial and judicial \vere,
which ,vere nIade only for the nation of the Jews, and to last
no longer than the cOIning of the prolnised l\lessiah; but the'

ie, rl-,.' .. , ,
H yap 'Yvcnr V7T'ayopEvH Tovr
, .,
'é"
I À '
JJop.ov
' owapÆv Eç EaVTCðV n Ka OV
Kaì Tí 7T'ov1]p6v' lB1]KEV Ó 8Eúr v6p.ov Iv

rl-,.'
/"'" 'rl-,. 'f*.
T'[J 'YVC:TEL uypa'l'ov, TOV 'YCðTL
ovTa

p.ÖJV Tà

LUvoía
' }-L1]oEÌr ÀEyÉTCð O-VK
àVÉyVCðV v6p.ov, O-tJK oi
a Tà TOU v6f-Lov.
làv yàp àpv
Ull TÚV KOWÚV V6f-LOV,
l'AÉYXEL erE Ó T

fþ-úcTECð
v6p.or' BÉ'AELfi
p.aBÛv 8n Èv Tn fþVUEL ;7ï1]
EV Ó 8fòr
TOur V6P.Otl
TOU

LaKpívoVTar Tí Ka"Aòv

Kaì Tí 7T'oVT)p6v; Chrysost. 7T'Epì '1rí...
UTECð
Kaì Eìr TÚV 7T'Epì cjrVUECðr v6p.ov,
VoL VI. p. 839. Quod ergo tibi
non vis fieri noli alteri facere. J u-
dicas enim malum esse in eo quod
pati non vis: et hoc te cogit nosse
lex intima, in ipso tuo corde con-
scripta. Aug. in Ps. lvii. [1. vol.
IV.]

''''11.

OJ the Old TestaUleuf.

239

n10ral was Inade for fi standing law to all nations, and that to
the end of the world. And thcl'pfore it is that they that
never heard of the law of !\loses preached and eXplained to
thmn, have thi
law written and engraven in them; so that,
,,"ill they nill they, their own consciences will force th('1n to
acknowledge that God ought to be worshipped, and their
neighbours righted; which is the stun of this Illoral law;
in
olllllCh that we neod not produce any 1110re argulnents to
convince anyone that they ought to obey this law; for every
one hath an unanswerable argulnent in his own breast, every
l11all"s cOl1
cience forcing hin1 to confess what this Article
asserts, that he is not free froll1 the obedience of the la" s
which are called n10ral.
To scripture and reason we l11ight in the next place add
the Fathers. But seeing it is a truth so generally received by
all n1en, though not in their lives, yet in their consciences, I
shall pick out son1e few of thmn to speak for the rest, not
only of the Fathers, but of their fellow-creatures. First,
ClelllenS ROll1anUS, who having shewed ho,v it is only by faith
in Christ that we are justified before God, lest anyone should
take occasion frOlll thence to think obedience to the la\v
superfluous, presently adds, k" 'Yhat therefore
hall we do,
brethren? Shall we cease frOlll doing good, and for
ake cha-
rity
The Lord by no means will suffer that to be done by lIS.
Let us ha:ste with diligence and alacrity to perfect every good
,york." And afterwards, 1" "r e see ho,v all just persons are
adorned with good ,vorks, and the Lord hin1self rejoiceth to
adorn hi111self with ,yorks. I-Iavil1g therefore this exanlple,
let us diligently obey his will, and with all our strength work
the work of righteousness.'" 'Vhere we Inay observe, 1, ho".
such as are just do not therefore lay aside good works because
justified by Christ; but Lecause justified by Christ they
therefore adorn thell1selves with good works: and,
, that
God hinlself adorns hiuIF'elf with good works, alld therefore

k T ' 'i' , ,
À r#,.' ,
L OtJV 1rOL1}UCJJP.EV aUE 'POL; ap-
yáUCJJP.EV à1rò Tij
àyaBo1rOLîa
Kaì
ÈYKUTUÀEL7rCJJP.EV T
V åyá1T"1}v; p.1}Sa-
p.w
TOtJTO ÈáuaL Ó ðEU7rÓT1}
Ècþ' ryp.îv
j'EYEV1} BijvaL . àÀÀà (]"1T"EÚUCJJP.fV P.ET'
IKTEVEi(l
Kaì 7rpoBtJp.La
1râv fPYOV
àyuBúv È7rLTEÀEÍV. Clem. Epist. ad
Corinth. [po 41.]

1 "ISCðp.EV ÖTt TÒ Iv fPYOL
àyaeoî

1ráVTE
IKoup.TjB1}uav oi ôLKaLOL. Kaì
a
TÒ
O
V, Ó Kú,f..LO
fPYOl
latJ7:..òv KO
-
p.1}ua
Exap1}. EXOVTH OtJV TOtJTOV TOV
V1f(!'J'pap.p.òv àÓKVCJJ
7rpOUÉÀBCJJP.fV T'i'
BEÀ1}p.aTL aÙTotJ, È
öÀ1}
ìuxúo
rypwv
IpyaU6>p.EBa fPYOV SLKaLOuúv1}
. Ibid.
[P.43.J

40

Of the Old Testa1nent.

ART.

certainly ,ve cannot be free from then1, who are bound to be
like him, 1 Pet. i. 15.
St. Basil also shews ho\v the same things are commanded
in the New Testament that ,vere commanded in the Old,
m" That the Lord both in the Old and New Testament hath
the same end in his con1mands, even to meet \vith the effects
of sin, and to cut \vickedness off in the very first beginning.
For as the old law said, Thou shalt not cO'ìn11
it adulte'J7I; but
the Lord Christ, Thou shalt not co'vet: and that, ThOll; shalt not
steal [kill] ; but he, comn1anding perfecter things, Tltou slzalt not
he angry: so here, the la,v is content with swearing aright, but
he cutteth off the very occasion of perjury." So that the
san1e la,v is not only no,v in force that it was before, but that
also in a stricter sense; and therefore he saith elsewhere,
" That Oltrist n cænw not to destroy the La
() and the Prophet.ç, hut
to f
tlfil tltem, and to add luore perfect things to then1."
And so the same Father again in another place speaks fully
to our purpose. "But obecause of those things that are in use
\vith us, some are delivered by the comnland of God in the
holy scripture, others passed by in silence: concerning these
things that are \\Titten, there is no po,ver given to anyone
,,'hatsoever, either to do any thing that is forbidden, or to
leave undone any thing that is con1manded."
Irenæus also speaking of our Saviour's exposition of the
law, l\latt. v., saith, P" For all these things do not contain
any contrariety or dissolution of the ancient moral la\vs, as
they that hold ,,,ith l\Iarcion talk, but their fulness and

m "'On '1raVTaxOv TOV a-VTOV UK07rOV
ÉXETUL Ó KVpLO
, 7ípoÀap,ßávwv áp.ap-
TTJp,ÚTWV Tà Ù7rOTEÀÉu,."aTa, leaì ÈK Tij

7TpWT1J
ùpxij
lKTÉp,VWV T
V 7rovTJpíav.
W
yàp ó P.EV 7raÀattJ

ÂeYE vó,."o
OV
pOLXE-ÚUEL
, ó
È K-ÚpLO
OV
E È'TrLBv-
, ,,... \, cþ ' t
p'TJUH
' Kg.KHVO
p,EV OU OVEVU
L
, 0

È Tà TEÀHóTEpa VOp,OBET(;W o-ùôÈ òp-
YLuBryurJ' OVTW

Kaì ÈVTaûBa Ó ,.,,
v
ÙPKÚTUL Tñ EVOpK{g., ó
È Tij
È7rLOpKía

T
V ùcþop,."Tjv
LUKÓ1rTn. Basil. in Psa.
14. [po 133. vol. I.]
n "'On ou
Eí vo,."íCnvl1rì KaTuÀvun
TOV vó,."ov Kaì T(;W 1rpOcþTJT;;JlI TtJV
KVpLOV ÈÀTJÀV8ÉVUL, ùÀÀ' È1rì 1rÀT}pWUH
leaì 7rpouBryKn T6JV TEÀHÓTEPCI>V. Id.
Moral. reg. 42. [vol. 11.]
o ) E1rfLÒ
òÈ T(;W I'll
,."ív UTPfcþOP.'-

VWV 1rPUY,."ÚTWJI Tà ,."Év ÈUTLV V1rÒ TijS-
lVTOÀij
TOV 8EOV Èv Tñ áyíg. ypacþfj

LEUTuÀ,."Éva, Tà

UEULW7rTJpÉvu. 7rEpl
p,Èv TWV YFypUp,p,ÉV(J)v oV
fJ1ía È
ovuía

É
OTUL KaBóÀov o-ù
Evì, OVTE 7rOLijual
Tl. TWV KfKWÀVp,Évwv, OVT
7rupaÀEÍtal
Tl. TWV 7rPOUTETuYP.Évwv. Id, Reg.
brevior. interrog, I. [vol. 11.]
P Omnia enim hæc non contrarie-
tatem et dissolutionem præteritorum
continent, sicut qui a
1arcione sunt
vociferantur; sed plenitudinem et
extensionem, sicut ipse ait, Nisi
abundaverit justitia vestra plusquam
Scribarum et Pharisæorum, non in-
trabitis in regnum cælorum. [Iren.
adv. hæres. 1. IV. c. 13. 1.]

\rII.

01 tlte old Ttstrl1nenl.

41

extension, as hinvself saith, Unless your J
i'ghteo2l$ness exct3cd t!
(J
,.ig!deou8ness of the Scribes and /J!tariRees, you shall ?lot enter
into the l-lngdollb of heaven."
] shaH trouble no n10re of the Fathers in so clear and
un<loubtcd a truth, but only St. ..Augustine: "For if we
q distinguish betwixt the two Testalnents, the Old and the
New, the sacranlcnts are not the saIne, nor the prolllises the
fo;al11e, but the precepts are for the n1o
t part the sanle. For,
ThoM shalt not lil', Tlwu shalt not comm it adultery, TlwZb
shalt not steal, IIonour tlty father and tIt!! 'Jíwtlter, Do not hear
false 'll"itness, Do not covet tlt!/ neigltbour's goods, Ðu not covet
thy neigltbour's u,i/è, are cOlluuands which are laid also upon
us, and whosoe'
er cloth not observe theu1 crreth." And
Gregorius N eocæsariensis, or ThaUluaturgus, who tells us,
.'" (}od the Lord and beholder of all things is to be feared ill
the first place, and his c0l111nands are to be ob
erved; and
let everyone be fully persuaded that all things must hereafter
be brought to judgnlent, and everyone shall receive according
to the nlcrit of their ,yorks, whether they be good or evil.'I'I
Concluding this as Olynlpiodorus doth his COlunlent upon
Ecclesiastes: "But now S we being so well tanght by the
Preacher, let u!': fear God and keep his cOllnnan(hnents with
all our diligence and study: for all our salvation is laid up
in the luercies of the Lord, and the cleluency of the J urlge,
90ith
ohom, and by 'U"ltOrn, to God the Father and IIol!! Spirit, h(J
9'01'!J now and for e1:erntore. AnIen."

q Si enim discernimùs duo Testa-
tnenta, vetus et novum, non sunt
eadem sacramenta, nee eadeln pro-
Inissa, eadem tamen pleraque præ-
eepta. X am, non Decides, non
mæchaberis, non furaberis, honora
patrem et matrem, non falsum testi-
roo.nillm dixeri
, non concupisces
rem proximi tui, non concupisces
Uxorem proximi tui, et nobis præ..
ceptum est: et quisquis ea non
observa,"erit de\'iat. Aug. in Psa.
73. [2. vol. IY.]
r Timendus ante omnia Deus om-
nium Dominus simul et in
pector:
oln:;enoanda item mandata ipsins, et
persuasum haùeat unusquisque om-
HEYERIOHE.

nia pösthæc judicanda, et singulos
juxta merita operum sive bona shoe
mala retributionem accepturos. Gre..
gor. N eocæs. in Eccles. [apud Bibl.

Iax. Patr. p. 326. vol. III.]
III Nos autem bene jam per Ecde...
siasten edocti timeamus Deum, et
illius mandata custodiamus, omni
nostra contentione et studio: summa
enim salutis nostræ in misericordii

Domini ac benignitate judicis re.
posita est; cum quo et per quem Deo
Patri est gloria, Sanctoque Spiritui
et nunc et in secula seculorum.
Amen. Olympiodor. in Eccles. fin.
[Ibid. p. 519. yol. XVIII.]

H

A R l' I C L E VIII.

OF THE THREE CREEDS.

Tlte TltTee CrJ'eeds, J.Vice C(reed, A tltanasius's C')oeed, and
that wlticlt is C01JU1Zonly called the Apostles' Cf}'ecd,
ollglti tll/Joollgltly to be 'J'cceived and believed; fo'r tltey
'lnay be pr;oo'l'ed by lllost certain wa'JOf}-ants of ltoly
sc'riptu'Joe.
O UR Saviour immediately before his ascension commanded
baptism to be administered in the naJí
e of the Father,
Son, and Holy Ghost, Matt. xxviii. 19 ; his church a hath there-
fore in all ages required the profession of faith in these three
Persons of all that \vere to be baptized: and therefore, to
prepare her catechumeni for baptism, she hath still instructed
them in ,vhat they ought to believe concerning each Person,
which when they had learned, ackno\vledged, and professed,
either by themselves or their sureties, they \vere presently
received by baptisnl into the church of Christ.
Now for the better understanding of ,vhat they \vere bound
thus to ackno"Tledge, the church used still to give theIn, in
plain and falniliar terms, a brief but full explication and

a That the ancients made this
place the ground of their creeds, we
may see in Eusebius, who, having
presented his creed to the council
of Nice, after he had rehearsed it,
adds, KaBcðS" leal Ó Kvpwr
p.ÖJv à-rro-
UTÉ'XÀCJJV dr TÒ Khpvyp.a Tour ÉaVTOV
paBTJTàr
l7r
'1rop
vBÉVTH p.aB1]T
VCTaT

7ráVTa Tà ;OvT}, &c. Socrat, Rist.
Eccl. 1. I. KEfþ. [1]. p. 23. vol. II.]
And so Arins and Euzoius having
delivered their creed to Constantine,
they add, TaVTTJv ðÈ T
V 1ríunv 1rap-
H'XhcþapEv lK TÔW áyíCI1V EvaYYEÀíCJJV,

').ÉYOVTor TOV Kvpíov Toîr ÉaVTOV p.a-
B1]TaîS", 7ropEvBivT
r paB1]TEVUaT
, &c.
Ibid. K
cþ. K
. Gr. c. 19. Lat, And so
St. Basil, after he had set down his
confession of faith or creed, adds,
.., '"
\./ ß '
OVTCJJr "PPOVOvp.
v, Kat OVTCJJr a7rTL-
'op
v
lS" Tptáða ÓPOOVCTWV KaTà T
V
ÈVTOÀryV aVTOV TOV Kvpíov
p.ÖJV 'IT}UOV
XptUTOV d7rÓVTOS', 7rOp
VBÉVTH p.aB1]-
TEVCTaT
7ráVTa Tà ;Bv1], ßa7rTí'oVT
r
aVTour dr TÒ ðvop.a TOV IIaTpòr, Kaì
TOV Yíov, Kal TOV (Ayíov IIvEvp.aToS'.
Basil. de vera fiùe. [po 390. vol.
11.]

AUT. 'TIll.

Oj
the Tltree Creeds.

4S

de
cription of every Person in whose nanlCS they were to be
baptized; which explication or description of the Persons in
the IToly Trinity Wtl$ afterwardR called the b symbol, creed, or
'i'll.!,} of faith, ùccau
e it contained whatsoevcr was necessary to
be believcd and acknowledged in ord.er to baptisnl. .Now the
church of Christ bcin
scattered abro
ul into several nations
and. countries nUlCh (listant one fronl another, and )'(.t each
particular church still retaining the sanle way of fitting her
catechllJlwni and c c01llpeteJltes for baptisln, though they all
agreed in setting down the three Persons thmuselves in their
Creeds, yet they differed sOlnething in the explication of
thCl11; S0111e giying it in more, others in fewer terms, but
still retaining the same order, first setting down the }1'ather,
then the Son, and then the Holy Ghost. And hence it is
that there have been so Inany creeds composed since our
Saviour's tilne, all differing in SOIHe circtunstances, though all
agreeing in the substance, viz. TVe believe
.n tlte Father, Son,
and I/ol!! Ghost, which is the stun and substance of theln all.

b So called, as some of old thought,
from the Greek word signifying a
collation: Quod enim Græce sym-
bolum dicitur Latine collatio nomi-
nature Serm. de temp. [241. Aug.
P.395. _\.ppend. vol. V.]
Yl11bolum
Gnpce collatio, hoc est quod plures
in unum conferunt. Rab.
Iaur. de
instit. cler. 1. 2. c.56. [vol. VI.] v.
et Eucher. de symb. homil. I. But
these, and others, it seemed, not so
well skilled in the Greek language,
confounded (J'úp.ßoÀov with (J'tJp.ßoÀ
.
For it is (J'vp.ßoÀ
, not (J'úp.ßoÀov, that
signifies-a collation. So Athenæus
saith, (J'vp.BoÀ
v 'T
V
ì!ò 'Tà (J'lJp.7ro(J'ía
· ,- ,
r1,. , C
V7rO 'TCVV 7rLVOV'TCVV EL(J''t'
POP.EV1]V. on-
vi\'. Soph. 1. 8. [68. vol. IILJ But
(J'úp.ßoÀov signifies tessera, signacu-
. lUll'!-; and so other of the Fathers
expounded it, and that most rightly;
Symbolum tessera est et signaculum,
quo inter fideles perfidosque secerni-
tur.
Iax. Taurin. de trade symb.
[po 239. Hept. præs.J Symbolum
cordis l:iignaculum, et nostræ militiæ
sacramentum. .Ambros. de veland.
virgo 1. 3. [4, 20.] 'This Petrus
Chrysologus hath also respect to,

when he saith, Accepturi ergo sym-
holum, hoc est pactum vitæ, salutis
placitum, et inter vos et Deum fidei
insoluhile vinculum, pectora parate
non chartam, Chrysol. Serm. 58.
[Hert. Præs.]
c Post catechumenos secundus
competentium gradus est. Com-
petentes autem sunt qui jam post
doctrinam fidei ad g-ratiam Christi
percipiendam festinant. Ideoque ap-
pellantur competentes, i. e. gratiam
Christi petentes. N am catechumeni
tantum audiunt nec dum petul1t.
Sunt enim quasi hospites et vicini
fidelium de foris audiunt mysteria,
audiunt gratiam, sed adhuc non ap-
pellantur fideles. Competentes au-
tern jam petunt, jam accipiunt, jam
catechizantur
id est imbuuntur in-

tructione sacramentorum: i
tis
enim quasi salutare symbolum tra-
ditur, quasi communicatorium fidei,
et sanctæ confessionil:i indicium, quo
instructi agnoscant quales jam ad
gratiam Christi exhihere se dehent.
Isidor, Hispal. Eccles. offic. 1. 2. c.
[21.J

R2

Q44

Of tlte. Three Creeds.

ART.

Now of all the creeds that were ever lllade, those that haye
been of the 1110st esteenl and greatest authority in the church
of Christ are the Nicene Creed, Athanasius's Creed, and the
creed which is COllll110nly called the ApostIes
Creed; of which
three creeds this article treats, and asserts them to be all
agreeable to the ,,"ord of God, and may be proyed froln it.
And each of these creeds, by the assistance of the Holy
Trinity they speak of, I shall endeavour to give SOllIe light
unto. And I think I need not do any thing more to prove
thenl agreeable to the ,,,"ord of God, than to di
cover what
they are; for he that doth but kno\v that cannot but ac-
knowledge the other. Of everyone of thelll therefore in
their order.
And first of the Nice or Nicene Creed: which that \ve lnay
rightly understand, \ve HUlSt kno\v that in the fourth century
after our Saviour's incarnation, in the year of our Lord g
5,.
there arising a contention in the church concerning the keep-
ing of Easter, as also concerning the divinity of Christ, which
Arius the heretic did nlost blasphenlously oppose; other
lneans failing, it pleased the BlOSt high God to put it into the
heart of that pious and renowned enlperor Constantine the
Great, for the cOlnposing the contention about Easter, and
the suppressing the heresy of Arius, by letters to call together
all the bishops of the Christian \vorld to llleet at Nice, a city
of Bithynia; \vhich ,vas the first general, and therefore the
lllOSt fanlous council that ever ,vas celebrated since the apo-
stles' tillle; for the eluperor's letters ,vere no sooner divulged,
but the bishops and l11inisters of the church of Christ froin
ò all places of the \vorld do \vith joye and triulllph llleet
together in the place appointed, to the nUlllber of S18.
Being 111et, amongst other things they consulted about the
settling of one rule of faith over the whole ,vorld. For though

d Toov '}'OVV ÈKKÀ'7UI,ÚW á7rauoov at
T
V EÙPW1r1JV ð:rrauav AI,ß-tJ1]v TE Kat
T
V' Auíav È7rÀ
pOVV ópov UVVijKTO TooV
'TOV 8EOV ÀELTOVPYooV Tà ÙKpoBíVLa.
Euseb. de vita Constant. 1. 3. c. 7.
Henee Athanasius, speaking of the
Christian faith, saith, T Hv ó piv
XpI,UTÒ
'xapí.uaTo, oi ðÈ Ù7rÓUTOÀOI.
" é ,(,
t\'
(K7]pVçaV j Kat OL 7ranpH 7rapaUEUW-

KaUl,V Ot Èv TiJ N u<aíçz. UVVEÀBóVTfS
Ù7rÒ 7ráU1)
Tij
KaB'
p.â
OlKOVpiv1]r.
Athanas. Epist. ad episcop. Afrie.
[po 89 I. vol. I.]
e '!2
oúv È
oíTa 7raVTaxOû Tb
'TrUpáY'}'EÀp.a orú TI,JIO
Ù1fÒ v-tJUU1]
0;:
7ráVTH ;OWV UÙV 'TrpoBvpíCf 7ráu!J.
Euseb. de vita çonst. 1. 3. c. 6.

,rIll.

Of tlw Three Cì'eed.
.

245

they all (s0l11e heretics excepted) agreed in the fundru11entals
of religion, and in the substance of the Creed, believing in the
}i""ather, Son, and IIoly Uhost., yet con1Ïng frollI such 1'el11ote
places froIlI one another, they differed in the explications
thereof, some having received fewer or n10re explications into
their creeds than others; and as Illany as thought fit pre-
sented tho creeds thell1sclvos ,yere baptized into to the con-

illcration of the councit to be Bottled and confinued by it.
Amongst the rest Paluphilus Eusebiu
, bishop of Cæ
area
Palestina, presents his; which was this:
" "T c believer in one God, the Father ...\hnighty, !\Iakcr of
all things, yisible and invisible: and in one IJortl J C
U8 Christ,
the '\T ord of God, God of God, Light of Light, Life of Life,
the only-begotten Son, the first begotten of cyery creature,
before all worlds begotten of God the Father, by ",holn also
all things were n1ade; ,yho for our salvation was incarnate,
and cOllyersed aillongst nlen, and suffered, and rose again
the third day, and ascended to the Father, and ,vill conle
again to judge both the quick and dead: and we believe in
one Iloly Ghost: and everyone of these to be and exist, the
Father truly a Father, the Son truly a Son, the IIo1y Ghost
truly an Holy Ghost."
This creed Eusebius presented to the council with this
preanlble; "The faith expoundedg by us, and as we have re-
ceived froln the bishops that were before us in our first

f IIuJ'T
úofL
v
ì
;va e
ÚV IIaTÉpa
1raVTOKpúTopa, TÒV TWV ú7TávTC.OV ópa-
TWVU Kaì àopåTWV 7TOLT}TÍJV. Kaì
ì

;va KÚPLOV 'I1]<TOÛV XpL<TTÒV TÒV TOV
e
oû ÀÓ'}'ov, e
ÒV IK e
oû, çþw
IK çþw-
TÒ
, 'w
v IK 'w

, víòv fLovoy
vij, 7TpW-
TÓTOKOV 7TÚCTT}
KTí<T
W
, 7TpÒ 7révnJ)v
TWV alwvwv IK TOV e
oû IIaTpò
y
y
v-
VTJ11:ivov' ð,' o
Kal Iyiv
TO Tà 7TåvTa.
TÒV ðLà T
V
1L
Tipav <TwT1]píav <Tap-
e ' ,., e ' À '
ICW
VTa ,Kal.
v, av pW
OL,
7TO
T
tJ<Ta:
IL
VOV Kat 7TaeOVTa, Ka, aVa<TTUVTa T'fI
TpíT[J
fLipCf Kaì àV
ÀeÓVTa
l
TÒV
naTÉpa Kal
EovTa 7TáÀl.v KpívUL '(')vTa

, , , ,
tIt
Kat" V
KpOU
. 7TL<TT
VOIL
V Kal.
L

v
IIv
ûlLa rJ AyLOV. TOVTWV ;KU<TTOV
lvaL
lCaì V7ráPX
LV 1f'L<TT
ÚOVT

, IIaTipa
àÀ1Jew
7TuTipa, lCal Yíòv àÀ1]ew
ULÒV,

Kal IIv
ûlLa" A YLOV àÀT}Bw
éi'}'LOV 1f'V
Û-
fla. Socrat, Hist. eccles. 1. I. c. [8.J
Theodorit also records it too with
no variation but only Iv ðóE17 be-
tween 7TáÀLV and Kpîva, and for åÀ1]-
Bw
, ÙÀ1JeLVW!ò. Theodorit. Hist. l.
I. c. I I. [po 5.=53. vol. III. J
g ( H · rh' · - · e - ,
V-y 1JfLWV
KT
H<Ta 7TL<TTl

Kal KuBw
7Tap
Àá{3olL
v 7Tapà TCðV 7rpÒ

IJ.CÔV 17TL<TKÓ7TWV Iv ry 7rpcðT[J KaTr}-
X
<TH, Kal ÕT
Kal TÒ ÀOUTPÒV IÀa/-L-
ßåvolL
V, KaBwr å7TÒ TCðV B
íwv '}'pa
(;)v
}L
lLae
KalL
v, Kal 6>
Iv aun:! Tcþ 7Tp
<T-
ßtJT
píce Kal Iv Tll aUTll 17r'<TlCorrfJ È7T'-
<TT
ÚOflÉv T
lCal Èð'
Ú<TKOfL
V, oun>> ,wì
vûv 7rl<TU
OVTH T
;:
1L
T
pa"., 1rírrTlv
rrpO<TavaçþEpo}LfV'
<TTl ð
aun7" 7r'-
<TUÚOfLfV
ì
;va e
òv, &c. Ibid,

246

Of the Three Oreeds.

ART.

catechising, and when we received baptislu, as we have learned
fronl the holy scriptures, as we helieved and taught in our
presbytery, yea, and in our episcopacy too, and believing the
saUIe now, ,,ye nULke known our faith unto you. And this is
it, TVe lJeliøve in one God, &c." From whence we I11ay see
that this creed or sYIubol, and so every part of it, was
anciently receivcd in the church before, and therefore that
the Nicene council ,vas not the first that called [ Christ] "God
of God," and" h Light of Light.'')
Eusebius having presented this creed to the council, the
enlperor,i being present, ,vas luuch pleased with it, and as-
sented to it, and required the saIne fronl the council too.
And therefore they made it the ground work of the creed
they intended to confirm. But besides sonle other alterations
that they luade in it not so considerable, seeing one end of
their llleeting \vas to suppress the Arian heresy that denied
the divinity of Christ, they therefore inserted into the creed
that the Son ,vas homoousios, or of the Sttlne substance with
the Father; (which was not a word ne,v coined by them-
selves, but had been used in the like case by the Fathers long
before that tinlc:) and so they luade up their creed after
this Illanner :

h Nay and longer, before Euse-
bius too, Justin Martyr calls the Son
<þoo
'K <þWTÒ
, Ó pill yàp (YíòS') <þw

'K
WTÒS' y
IIV1]TWS' '
iÀaJ.L"'E. Justin.
Expos. fid. de recto confess. [9.J
, ' A ......' , , ,... e rf,....'
1 AA aVTOS' T
7rpOOTO
0
O"PLA
-
UTaTOS'
poov ßa(nÀ
v
ÒpeÓTaTa 7r
pL-
iXHV au",v 'J1-apTúp1](UV, OVTOO T
Kaì
ÉavTòlI cþpovfÎv uvvwpoÀóY1](u. Kaì
TavTlJ TOÙ
7ráVTa
uVYKaTaTí8
Ueat,
· , r/, ,..
, ,
V7roypa"PHv T
TOLS' voypauL Kat Uvp-

pov
îv TOVTOLS' Q'UToí
7rap
K
À
Ú
TO.
Theodoret. Hist. Eccles. [Ibid. p.
554. ]
j 'E1Tì Kaì TWV 7rUÀatOOIl TLlIà
Ào-
, "rk'" J, ,
YLOV
KaL E7rL't'aVH
f1TLUK07rOV
KaL
uvyypacþia
;yvwp.
v '7rì Tij
TOU IIa-
TpÒS' Kaì Yíou e
oÀo"Yía
Tcê TOU óJ1-oov-
uíov uVYXP1]uap.ivovS' òvópaTL. Eu-
seb. apud Socrat. Hist. eccles. I. I.
c.[R] etTheodor. tIist.I. I. c. [II.]
01 ôi '7ríUK07rOL oUX lavToíS'
VpÓVTf

\ ...' é .... ...' , ,,,, ,
Tfl
A
çH
aAI\.
K 7rflTEpWV
X()JIT

T1]11

, r! "/ .,_ 5'
papTVptaV OVTOO
fypa."av'
7rLUK07rO('
, .,,.. \ 't_ " ""
yap apxmOL 7rpO ETWV
yYV

KaTOIl
TPLáKOVTa rijS' p
yáÀ1]S' .PWp1]S' Kal Tij

.' '... ' r/, "
1JP
T
paS' '1T'OA
W
ypa"POVTf
1]TLauav-
TO TOVS' 7roí1]fla ÀiYOVTa
TÒV Yíòv Kaì
p
ÓP.OOVULOII TCð IIaTpl. Athanas.
Epist. ad episc.& Afric. [6. p. 896.
vol. I.J And then presently he saith,
that Eusebius himself acknowledg-
eth as much, citing the words of
Euse1)ius we quoted before him, only
reading e
ÓT1]TO
instead of e
oÀoyía
.
And one of those whom they intend,
that lived 130 years before them, I
suppose was TertuHian, who lived
near 130 year
before this council;
for the council was not till an. 325,
and he lived 3.n. 200, and asserted
the Son to be Filium Dei et Deum
dictum ex unitate substantiæ. A pol.
adv. Gentes. .And certainly unius
subsfantiæ is the same in Latin that
ópoovuto
is in Greek.

V"TII.

Of the TltrL
Oreeds.

47

Th,e l.'Ticene C'J.ecd.
" \\T e believe k in one God the Father Ahnighty, the
lakcr
of all things, visible and inyisible: and in one Lord J estiS
Christ, the Son of God, begotten of the Father, the only
begotten, that is, of the sulnstance of the Father; God of
God; Light of Light; very God of very God; begotten not
11lade, ùeing of one substance with the Father, by ",honl all
things ,vere Inade, both that are in heaven and that are upon
earth: who for us nlen and for our t5al\'ation descended, was
luade flesh, and becaIne IlIan: he suffered, and ros
again tho
third day, and ascended into heaven, and will COlne again to
judge both tho quick and the dead: and in the I-Ioly Ghost."
After the creed they iInluediatcly added an anatheIua,
which ran thus: l'
13ut such as say there was a tilne when
he was not, and Lefore he was begotten he was not, and that
hp was 111ade of nothing: or such as say the Son of God is of
another substance or essence, or convertible, or changeable,
such the catholic and apostolic church pronounceth accursed."
This creed, with the anathelna annexed to it, the whole
council approved and subscribed to, even all the 318 m per
ons

k nt(rr
vofLfv
l
Ëva e
ÒV ITaTÉpa
wavToKpáTopa, WÚVT6>V ópaTwvu Kal
àOplíTWV 1TOLr;T
V. Kaì
l
TÒV Ëva Kúpwv
'Ir;uoÌiv XPLUTÒV, TÒV Yìòv TOV e
oû,
y
VVYJBfVTU ;K TOV naTpò
fLovoy
vij,
TOVTfUTLV IK ri}ç ovuía
TOV ITaTpó
.
e \ · e
,J,.- · ,J,. \ \

ov
K
ov, -r6>

K -rWTO
, eEOV
ùÀr;Bwòv ÈK e
OV ÙÀ1jBLVOÛ, y
vvr;BivTa
OÙ 1TOLr;BivTa, óp.ooúuwv Te{> ITaTpì, ô,'
oii Tà 7ráVTa I'YÉV
TO, TáT
Iv T
ov-
pave{> Kaì Tà È7rl ri1
ì'

' TÒV ð,'
p.â

TOÙ
àvBpW1TOV
Kaì fJLà T
V
/.lÆTipav
uWTr;píav KauÀBóVTU Kaì uapKcpBivTa
Kaì IvavBpW1T
uaVTa, 7raBÓVTa Kaì àva-
UTávTa Tll TpíT'[J
p.Épg, Kal àJl
ÀeVVTa

TOV
oùpavoù
, IpXÓfLfVOV KpLvm
'WVTU
Kaì V
KpOÚ
' Kal
l
TÒ nv
ûfLa
TÒ rJAywv. Symù. Nicæn. apud A-
thanas. Epist. ad Jovian. de fide
[3. J Socrat. Hist. 1. I. c. [8. J Theo-
doret. 1. I. c. [I I. J Cassiodor. Tri-
partit. hist. 1. [2.J c. [9.J But in
that copy of this creed which St.
Ba
il [1'. 89. vol. III.J sent in his
el)istle to the church of Antiochia,

e
ÒV IK e
ov and 7rUBÓVTa are want-
ing, and after KaT
ÀeÓvTa there is IK
rwv ovpuvwv put in. 'Yhether these
alterations were from the scribe or
printer, or from any other cause, I
cannot tell. Certainly 'IT'aBÓVTa is a
necessary word, without which the
sense doth not well cohere. Ând
all of them, be
ides Athanasius, for
Iwì T

'Y

have ;v Tfj Y9.
1 Toù
ðÈ ÀÉYOVTas;
V WÓT
ÖU OVK

V, Kal 7rpìv y
vvr;B
vm OÙK
V, I(aì ÖTt
I
OVK ÔVTWV Iyiv
TO.
I
iTipa
V7rO-
, """ rk' "j'.,.,
UTaU
6>
r; OVULa
-rauKovTa
HVat, YJ
Tp
1TTÒV,
ÙÀÌ\OLWTÒV TÒV Yìòv TOV
e
OV, TOVTOV
ùvaB
p.aTí'H
ImBoÀ.tK

Kaì à1TOUTOÀLK
ÈKKÀ't}ULa. Ibid. [po
90.] Only Athanasius hath
KTL-
UTÒV before
Tp
1TTÒV, which the
other have not.
m TavT1}v T
V wí(J'TLJJ TPWKOUWt
7rpÒ
TOL
ð
KUOKTW ;'yvwuáv T
Kaì

, é \',J,.'" E 1 ''.;1

UT
pç;av' KaL W
-rr;ULV 0 VUffJW

ófLofþ6>V
UaVT

Kaì ófLo8o

uaVT

fypacþov' 1TÉJlT
ðÈ P.ÓVOL oÚ 7rpOU
ðf"

48

Of the Three Oreeds.

ART.

in it, only Bye of th
j\rian heretics that excepted against the
,vord cons'ltbstantial. And so ,ve see this creed, \\ hen first
coufirnled by this council, ".ent no further than the Holy
Ghost. But six and fifty years after, viz. anno DOln.
381,
Theodosius the enlperor n , for the further confirnlation of the
Nicene faith, the ordination of a bishop of Constantinople,
and for the suppression of the l\'lacedonian heresy that 'vas
then broached, denying the divinity of the IIoly Ghost; I
say, for these reasons, the clllperor caused another general
council to be held at Constantinople, where they being nlet
did unaninlously confinu the Kicene Creed, but ,vith several
other explications inserted into it. For besides other things,
,vhereas the Nicene Creed ended at these ,vords, " And in
the Holy Ghost,"" the creed confirmed by this council runs
thus, "And in the Holy Ghost 0, the Lord and Giver of life,
proceeding from the Father, who with the Father and the
Son together is ,vorshipped and glorified, \vho spake by the
prophets: and in one catholic and apostolic church: 've
acknowledge one baptism for the relnission of sins: we look
for the resurrection of the dead, and the life everlasting."
'Vith these additions at the end, and other explications
(which ,ve shall see presently) inserted into the body of it,
did the Constantinopolitan council confirm the Nicene Creed;
not as if this council first put these explications into it; for
before this council sat, Cyril of Hierusalem, as one ,veIl
observes, in his explication of the Creed, doth not end ,vhere
the Nicene cloth, at the Holy Ghost, but as the Creed con-
firmed by this council doth, even at P eternal life. And we

.. ""/:' ... · , I
çaVTO TTJ
l\
ç
6)
TOV OPOOVULOV f1rt-

aßóp.EVOI.. EvuÉßI.ó
TE Ó Tij
N LKO-
p.TJôEíar È7ríUK07rO
, Kaì e
ÓYVL
N L-
I(aía
, MápL
XaXKT}ÔÓVO
, e
wvâ

Þ/lappapLKij
,

KOVVÔO
IIToÀ
púïôo
.
Socrat. Hist. 1. I. c. [8.J vide et
Theodoret. Hist. eccles 1. I. c. [I I.J
n
Ev TÚXEL ôÈ Kat. UVVOÔOV 17rL-
UKÓ7rCùV óp.oôóg6)V aVTcjj UVVEKÚÀEUE,
ß
ßatÔ77JTÓ
TE ËJÆK
V TooV ;V N LKaíg.
ÔogÚVTWV, Kaì X
LpOTovía
TOV p.ÉÀ-
XOVTOS' È7rlUK07rÚV TÒV KWVUT(WTLVOV-
7róÀ
CI)
8póvov, tJ1roÀußoov TE ôvvuu8at
uvvútm Tfi Ka()óÀov ÈKKÀT}uíf! TOV

Ka).ovp.Évov
MaKEðov,avovS'. Sozom.
Hist. 1. 7. c. 7. et Socrat. 1. 5. c. 8.
o KClt.
l
TÒ IIv
vp.a TÒ '" AyLOV, TÒ
KVPLOV Kaì (W01roLÒV, TÒ ÈK TOV IIaTpò

ÈK7rOpEVÓp
vov, TÒ uVV IIaTpì Kaì Yí.ci>
UVV7rpOUKVVOVP.
vov Kaì uvvôOgU(ÓpE-
vov, TÒ ÀaÀijuav ôLà T6)V 7rpO
TJTooV.
Elr p.íav áyíav Ku8oÀI.KfjJJ Kaì Ù7rO-
UTOÀLK
V IKKÀT}u{av. ópoÀoyovp.
v iv
ßá-rrTuTpa ELS' ãçþ
ul.v ÚPUPTL6)v. 7rpOU-
ôOKrop
V ÙVÚUTUULV v
Kprov, Kaì (w
v
TOV pÉÀÀOVTOS' alwvo
. [vid. Epiph.
Anchor. cxx.]
p This we may easily see from

'T I I I.

Oftnl' Three Oreeds.

Q49

find Epiphanius also, who wrote his Anchorate six or seven
)'ears before this council, hath in that set down this creed
\\ ith the same insertions into it wherewith the Constantino-
politan council did afterwards confirnl it, and saith, it is the
faithq delivered by the apostles and the 3]8 bishops in the
:r\icellc council. 'Vhich gives nle ground to think, that though
the Nicene council did at the first confirrn the Creed with no
lllore in it than we have set down, yet that afterwards they
did conclude upon other explications of it, which nlight be
inserted into it. And that" hich confirnls nle the lnore in it
i
, because I find r Athanasius hilnself saying, that the writings
or acts of the Nicene synod assert, that "the Son is of the
s:une substance with the Father," and that" the Holy Ghost
is to be glorified together with the Father and the Son;'"
which words are part of the additions that were in the Nicene
Creed when the Constantinopolital1 council confirnled it.
'Vhich nlakes me think, that were not the Acts of that synod
(which he and Gregorius Cæsariensis s speak of) lost, we lnight
find nlost, if not all of the other additions concluded upon
then, but not inserted into the Creed, because that there ,vas
enough already contained in it to oppose all the heresies that
were then abetted.
But ho,ysoever, whether the Nicene Fathers concluded upon

Cyril himself, who, having- expound-
ed the Creed, adds, TuûB'
p.ív TÙJJ

lea
7rEpl Tij
uìwvíov (wijr Etp'f)Tm uvp.-
fLÉTpW
, rjTl.
.ÊUTI. T(;YV l7rUYYEÀÀOP.Úwv
'v Tll 7rí.UTEL TÒ TEÀEVTULOV
í.
uyp.u
leul T;ÀO
. Cyril. Hier. Catech. 18.
[13.] So that even at that time
when he expounded the Creed,
which was above twenty years be.
fore the Constantinopolitan council,
yet even then, I say, did the Creed
end as it did afterwards.
- q AVT'f) p.Èv
7ríuTtr 7rUpE
Ó{)'f) à7rò
TÚJV áylwv à7TOUTÓÀWV Kullv lKKÀ'f)uíf!-
Tfj åyíC} 7TÓÀEL å7TÒ 7råVTWV óp.ov T&JV
åylwv È7rtUKÓ7rWV iJ1rip TpWKOU{WV

ÉKa TÒV àpt{)p.óv. Epiph. in Anchorat,
[('xx.]
r TUVTU yàp Kal TÒ Tij
p.rtÚ^'f)

uvvó
ov Tij
iv r\tKa{C} ypáp.p.a ßov-
AfTUI. Óp..OOVULOV (lvaL rei> ITarpl TÒV

YMv. Kul TÒ llVEÛP.U T
lluTpl, Kul Trfi
YlciJ uvV
O
á(EU{)at. Athanas. Epist.
ad fratres orthodoxos. [po 30. vol.
II.] And elsewhere, speaking of
the Xicene council, he saith,
AÀÀ

ov
È å7T'f)ÀÀOTplwuuv TÒ llVEÛP.U TÒ
., Aytov à7rò TOV rrUTpÒ
KU
TOV Yíov,

ÀÀ '
À '"
' é .,-
U U P.U I\.OV CTVVEVOçUUUV aUTO Tlf
llUTpl Kul T4J Yí4J lv Tfj fLt
T7j
á)'{u

Tptáðo
'TriUTU. Id. Epist. ad Jo-
vinian. [4.]
s T
v TOV BE{OV ðJITw
uvp.ßóÀov
7ráun ulpETl.Kfj KaKOvoif!- T
V 7rUpEÍu-

À ' cþ , ß'
uLUtV U7TOK EtoVTE
uvvu UtVOUUtv EK-
{)EUtV,
L) ;KÚUTOV P'f)TOV, TÒ 7TUP' ;Ká-
uT1J
aípÉcnwS" àVTlKEí.P.EVOV, KaTapy
-
uaVTE
cþpóv'f)p.u. W
7râut'V EV
'f)ÀOV fK
Ti]
iv Tcê 7To.ÀaTicp TWV 7Tp a X{)ÉVTWV Tn
CTvvóðc:> i
1]Y
(TEW
. Greg, Cæ8ar.
de J I 8 patri bus -Xicen. orat. apud
metaphr. Jul. 10, [po 557.]

Q50

Of tlu! Three Oreeds.

ART.

these explications whilst sitting in council, or ,,,he the l' any of
them ,yhen the council ,vas disl11issed inserted theln into the
Creed out of what had been spoken and confÌnued before in
the synod, or ,vhether sonle others did after,vards gather
these several explications together out of other creeds and
put thel11 into this; I say, ,vhich ,vay soever of these it was
that these insertions came into the Creed, be sure the Con-
stantinopolitan t 'vas the first general council that confÌnned
the Creed with them in it, and upon that account may ,veIl
be asserted to have added these explications to it; there
being no other æcumenical council, or indeed any other
eouncil at all before that, that approved and confirnled the
Creed ,vith these explications inserterl into it. For though
the Nicene council itself should be thought to have approved
and confirmed the truth of every explication with their au-
thority, yet it is manifest they did not insert theul into their
Creed, so nlany several persons, sonle "'hereof ,yere present
there, having recorded the Creed as established by that coun-
cil ,yithout anyone of these explications in it. And there Leing
no other general council bet,vixt the Nicene and Constantino-
politan, nor any council at all that we read of ,vhich confinned
that Creed ,vith these explications in it before the Constanti-
nopolitan; and seeing the Constantinopolitan did take these
several explications, and add thenl to that Creed ,vhich ,vas
before confirnled by the Nicene council ,vi thout thel11; their

t Constantinopoli synodus cele-
brata l\ïceno addidit concilio, quod
manifestum est per fidei editionem
synodi utriusque. Etenim trecen-
torum decem et octo Patrum editio
nec ea quæ dicta sunt nuper habet,
nec quod Spiritus Dominus sit et
Deus aut vivificans, aut quod ex
Patre procedat cumque illo adoretur,
et conglorificetur, quoniam quæ
Constantinopoli peracta est synodus
hoc addidit. Hugo Eterian. de hæres.
[Bibl. 1\lax. Patr, vol. xxii.] 1. 3. c.
6 " B 'JI.'é ' >,
I . T1Jv op OUOçllV 'TrLU"TLV
Kparvvuv
(Ot rijS' KwvU"ruvTLvov'TróÀ
wS' 'Trur:p
S')
Kuì e
ÒV ùÀ1JBwòv, Kuì óp.oovU"WV rcj>
, "r, II - " é
IIurpL, Kat ro Aywv v
vpu
K1JpVçUV'
'TrpoU"BivnS' r4> 7rpo
Kr
BivTL lv N LKaíg
rijS' 1ríU"r
wS' U"vp(3úÀc:.> Kuì ravra. Kaì

ElS' rò IIv
upu TÒ .., Aywv, TÒ K-úpwv,
TÒ (W01rowuv, rò lK TOV IIaTpòS' lK'TrO-
p
vóp.
vov, &c. Photo Tyr. in concil.
Synopsi. Nay, and the fourth ge-
neral council itself at Chalcedon
acknowledged that these explications
into the l\ïcene Creed were put in
by the 150 Fathers in the Cons tan-
tinopolitan council, hut adding, OVX
&S' TL ÀÚ7rOV TOtS' 7rpoÀu(3OûU"tV l7rfLUá-
'}'OVTES' cÌÀÀà 'Tr
pì TOU CAyíov rrv
vpu-
TOS' uvroov fVVOLUV, Kurà roov T
V aùrov
ð
U"7rOT
íuv àB
r
îv 'TrfLPWP.fVWV ypu-
fþLKUîS' pupTvpíULS' rpuvwuuvnS'.
E,ragr. Hist. ecdEs. 1. 2. c. 4. v, et
Paulin. Aquil. in synod. Forojul.
[Concil. vol. IY.] et
larc. Ephes.
in synod. Ferrar. [Ibid. vol. IX.]

'
III.

Of tlte Tkree Oreeds.

fl51

insertion into the Creed l11ay upon good grounds be principally
ascribed to that council. And though Lefore this council the
Nicone Creed diù 1110Stly run as we have before de
cribed, yet
after this council it always ran tlUts:
The lVic(!Jle C'l'ced enla'l:qed by tlte council rif
COJl.
' tantÙ2ojJle.
" \\T 0 believe u in one God the Father Ahllighty, l\laker of
heaven and earth, and of all things visible and invisible: and in
one Lor(l J osus Christ, th
only-begotten Son of God, begot-
ten of the Father before all worlds, that is, of the substance
of the Father, God of God, Light of Light, very God of very
God, begotten not nlade, being of one substance with the
Father, by whom all things were made; ,vho for us men and
for our salvation came down froln heaven, and was incarnate
by the Holy Ghost of the 'Tirgin 1\lary, and ,vas 11lade l11an,
and was crucified also for us under Pontius Pilate: he suffered,
.and was buried, and the third day he rose again, according
to the scriptures, and ascended into heaven, and sitteth on
the right hand of the Father, and he shall conle again with
glory to judge both the quick and dead, whose kingdom shall
have no end. And ( we believe) in the Holy Ghost, the Lord
and Gh'er of life, who proceedeth from the Father, who with
the Father and the Son together is ,vorshipped and glorified,
who spake by the prophets. And (,ye believe) one catholic

u nLUTfÚOP.fV fì
;va efÒV naTtpa
'JrUVTOlCpáTopa, 1TOLT}T
V oùpavov Tf lCaì
T

y

, ópaTwv Tf 7ráVTooV lCaì ùopá-
TooV. Kaì El
;va IC'ÚPWV )IT}uO'vv
XPLUTÒV TÒV Yíòv TOV efOV TÒV fLovo-
YfV
, TÒV flC TOV IIaTpò
YfvvT}BfvTa
'Jrpò 7råVTWV TWV alwvwv, TO VTfUTL V,
llC Tij
oùula
TOV IIaTpò
, efÒV IIC
e
,/-,. ^ ) cþ \ e \
À B \
EOV, 't'W
flC WTO
, EOV a T} LVOV
11C' efOV ÙÀT}BLVOÛ, YEvvT}BÉVTa où 7rOLT}-
BivTa, óP.OOÚUWV Tci5 IIaTpì, ðL) O-Ú Tà
'JráVTU lyivETo Tá Tf lv Toî
ovpavoí

lCaì Tà iv Tjj '('ii" TÒV ðL)
P.âf; TOV

ùvBpw7rOV
, lCat ðLà T
V
p.Hipav uoo-
TT}píav lCaTfÀBóVTU IIC TWV oùpavwv,
lCaì uaplCwBivTa ilC ITvEúp.aTof; · A yíov
Kaì M(lpíu
T

7rupBÉvov lCaì Ivuv6pw-
7r
U(lVnl, uTavpwO:V'Ta Tf V7rÈp
p.wv
l7r'ì. llovrlov IIL
c.ÍTov, lCaì 7raBÓVTa,

\,.J..' " , ,..,
lCaL Ta-yEvTa, KaL allaUTaVTa Tfl TpLT!J
., \ \ cþ \ \
ÀB I
T}P.fP9- lCaTa Taf; ypa a
, lCat aVf OVTa
fÌ
TOV
oùpavoù
, lCaì lCaBE(óp.EVOV lv
ðE
té.i TOV IIaTpò
, Kaì 7ráÀLV Ipxóp.EVOV
fLETà ðÓ
T}
ICpLvaL (WVTa
lCaì VflCpOV
,
ot ri]
ßacnÀfÍaf; OÙIC ;(J"Tat TfÀO
.
Kaì flf; TÒ IIvfûp.a TÒ'" AyLOV, TÒ ICVPLOV
lCaì (W07rOLÒV, TÒ llC TOV IIaTpò
fK.'Jro-
PfVÓP.fVOV, TÒ uùv IIaTpì lCaì Yl4>
UVV7rPOUICVVOÚP.fVOV lCaì uvv8o
a(úp.f-
:'OV, TÒ À(lÀ
uav ðLà TWV 7rPOcþT}TWV.
fì
fLlav åyíav lCaBoÀLIC
V lCaì Ù7TO-
UTOÀLIC
V lICKÀT}ulav. óp.oÀOYOVP.fV
v
ß '
" cþ ·

U7r'TLup.a EL
(l fULV ap.apTLWV. 7rpOU-
ðOKWfLEV ùváuTauLv VElCpWV, Kaì (w
v
TOV P.fÀ
OVTO
aìwvo
. Symhol. Con-
stantinop. v. Epiphan. in Anchor.
[\'01. II. p. [22.J

Q52

Of the Three Creeds.

ART.

and apostolic Church; ,ve acknowledge one baptis1l1 for the
relnission of sins; and \ve look for the resurrection of the
dead, and the life of the \vorld to conlee .Anlen."
This Creed thus confirllled no,v by the second, as it had
been before by the first general council, it is presently dis-
pers('d and carried about ii'onl Constantinople to n)ost Christ-
ian churches in the ".orld. JJeing Lrought as to others, so in
particular to the "r estern churches, it was presently put (it
is thought first by pope x Datuasu'3) into their liturgics, e\.en
in the :-::une luanneI' a
'ye ha'.e no" set it do\\ n. llut there
arising afterwards a controversy aUlongst theIn, \vhether tho
Spirit procecded frOll1 the Father only, or froIH the Father
and Son both, the Eastern churches generally held, that he
proceeded frOIl1 tho Father only, not froll) the Son, tho
"r estern, that he procoedeth both frolll the J.1-'ather and the
Son. Upon \vhich thcy had Yseveral disputes about it; but
nt length the 'Vestern or Latin church caused it to be insert-
ed into their Creed. For whereas the Constantinopolitan
council had said no 11101'0 than "who proceedeth fi'Olll the
l
ather,''1 they Illade it, 1.1. who proceedeth fron1 the Father and
the Son :" which being done \vithout the consent of the Greek
or Eastern church, proved one of the causes of the vast schislll
betwixt the Eastern and "T estern churches; ,vhieh though it
,,,as often attelllpted, yet it could nover be throughly luade

x l\landavit ipse (Damasus) ut in
principio celebrationis quam missmn
yocant confesRio diceretur ut hodie
fit. Platina in Dalnas. [po 43.1
Y One dispute they had about it
at Gentilly. 80 _\do Viennen. Facta
est tunc temporis synodus Gentilia-
censis, anno incarnationis 767, et
quæstio yentilata inter Græcos et
Homanos de Trinitate, et utrum

piritus Bicut procedit a Patre ita
procedat a Filio. Ado in Chronic.
[Bibl.
Iax. Patr. vol. XVI. P.805.]
'.. et Reg. Abat. Prum. 1. [2. vol. I.]
ad eund. annum. Another contest
ahout it they had at ...\ken: 8yno-
dus Inagna Grani aquis congregatur
anno incarnat. Domini R09. in CJua
synodo de processione 8piritus 8.
quæstio agitatur, utnnn sicut pro-
cedit a Patre ita proceùat a Filio.

Ilanc quæstionem Johannes l\Iona-
chus Hierosolymitanus moverat.
Ibid. [po 808.] Imperator Arduenna
Aquisgranum reversus mense Octo-
bri concilium habuit de processione
Spiritus Sancti. Qumn quæstionem
Johannes quidmn monachus Hiero-
solymis primo concitavit. Cujus
definiendæ causa, Bernarius episco-
pus 'Vonnatiensis, atque Jesse
episcopus, et Adelhardus abbas mo-
nasterii Corbeiæ Romam ad Leonelli
Paparo, Inissi
unt. Annal. Franc.
an 809. [apud llist. Franc. Script.
stud. Du Chesne, vol. II. p. 255.]
et Baron. ad eund. an. [\.01. IX. p.
5,1')1.] V. et )Ionach. Egolism. in
,'ita Caroli magni. \Yhat enter-
tainment they had at ROlne frOIli
pope Leo we Inay see artie. V.
init.

'
III.

Of tlte TkJ'{!(} (Yre(,ll
.

Q.j3

up, until the v('ry taking of Con
tantinople Ly the Turks, nil.
DOIU. 1453, nor indeed is it to this ùay perfectly eOIHpo
cJ.
Tho Spanish and French churches were the zfirst that
inscrtl'd thi
into th('ir Creec1, anc1 not long after thcln the
English too; and so hath the Creeù continuo(} e\'C'r
inc(' in
our IHlblic liturgics with this truth inserted into it; anù
o
it reIllailll'th to this day; :\1'1 anyone Inay
c(' that plcas('th to
cast his eyes upon this Creed as it stand
in tho or(ll'l" tor the
ac.hllinistration of th" Lord"s Supper.
..And this I 8Upp08t' is tht' (1reed intended in tltie;;; :1rtide,
called Ly tlH' BatHe of thl--
Ice, or
icl'll(, (1ro('c.1; Lel'a1l
e
though there be several explicatioI1H in it that were Hot in-
t5erted by the Xicene council, yet there \Va c;; nothing inserted
by tlH' r\icene but what is cxprc
sly containl'c.l in thi
;
neither is there any thing in
ertcd into thi
but what iR
yirtu:111y contained in that. And the Kicene council, that
first confÌrnwd this Creed, being of greater authority and.
JUOl'e renown than any others that afterwards onlargerl it, it
hath a therefore still retained tho naUle (aR well it nlÌght)
of the Nicene Creed, not only aIllongst us, but b others too.

z The first church of all that we
find to have put this clause into the
Constantinopolitan Creed was the
Spanish, who in the eighth council
at Toledo an. 6:>3. made the Creed
run expressly, Credimus et in Spiri-
turn S. yivificatorem ex Patre et
Filio procedentem. Concil. Tolet.
VIII. cap. I. [Concil. vol. III. p.
957.J
a 1\1 ultis profecto fortissimis con-
stat argumentis, duo illa priora sym-
bola ab omnibus conciliis generalibus
pro uno suscepta fuisse, præsertim
a tertio, utpote quod prius cæteris
conciliis utrumque vidit atque pro-
bavit. Et quamyis toto terrarUIll
orbe siroul ambo celebrarentur, de
primo tamen bymbolo tertium cæte-
raque concilia mentionem fecere,
cum pro ipsius primi concilii auto-
ritate et existimatione quod majore
Pat rum numero celehratum fuit,
quodque veluti cæterorum concilio-
rum fundamentum haberetur: turn
etiam quod ipso
iceno symbolo
Christianorum plures, tp1Ïque denuo

hapt.izahantur, frequentius uterentur.

farc. Eph. in syn. Ferrar. seSe V.
[Conf. Concil, vol. IX. p. 55.J
b So Isidorus I1ispalensis, speak-
ing of this Creed, saith, Hym holum
autem quod tempore sacrificii po..
pulo prædicatur, sanctorum Patrum
trecent.orum decem octo collatione
apud synod urn Nicænam est editum.
De eccles. offic. 1. I. c. [16.J Tria
sunt symbola, primum apostolorum,
secundum Patrum .:\'icænorum quod
canitur in missa, tertium Athana
ii ;
Alexand. de Ales, part. Ill. (lml.
t.
()9. [membr. V.J lllud est symbo-
lum quod in mi

a cantatur editmn
in concilio Xicæno.
J agist.
en-
tpnt. 1. I. dist. I I. \Yhereas it is
the Constantinopolitan Creed that is
always sung there. Indeed this
Creed, with these insertions into it,
Epiphanim; himself calls the Xicene
Creed, whose words we ha,'e quoted
before. ..\nd 80 it is called to this
day, not the Constantinopolitan, but
the Xicene Creed, in aU places whe\.e
it is used.

Of tlte Three Oreeds.
Of this Creed it is here said, (a
of the others,) that it
ought throughly to be received and believed, and that it 11lay
be proved by sufficient ,varrant frolll scripture; which truly
Inight easily be she,vn, was it not proved in other }!laces.
But there is scarce any thing in it but what is expressed in
other places in these Articles, and there shewn to be conso-
nant, not only to the scriptures, but also to reason and the
Fathers too: and therefore I shall not take it into pieces
he-re, but only she\v in general ,vhat esteem the Fathers of
old hDd of this Creed.
And here I might first she\v (but that I have spoken of it
before) how there ,vere above 300 Fathers at one tinle in the
council of Nice, that then did unaninIously subscribe unto it :
alnongst the ,,,honl Athanasius hiulself ,vas one, ,vho hath
likewise left his o\vn judgnlent in particular upon it, in his
\vritings, saying, anlongst other things, c" Let the things that
\vere confessed by the Nicene council prevail; for they are
right, and sufficient to overturn all the most wicked heresies,
but especially the Arian, that blasphelncth the 'V ord of God,
and so necessarily speaketh evil of the Holy Ghost also."
After this, the next general council confirlned the saIne faith
too; for Sozomen tells us, that "afterwards d Nectarius and
the other priests, meeting together in the Constantinopolitan
council, deterulined that the faith of the council should relnajn
firnl, and that every heresy should be abolished." Rut this
council, as I have she\vn before, did not only confirn1 the
Nicene Creed itself, but the other explication
also of it that
are inserted into it. And afterwards the next general coun-
cil held at Ephesus confirmed what ,vas done by both. For
in this council, as Evagrius e saith, "the holy Creed of the

Q54

ART.

C KpaTfíTw yàp Tà Iv N LKaíg 7f'apà
7f'aTÉpwv óp.oÀoy1]BivTa. òpBà yàp
f<TTì Kuì
Kavà 7f'â<TUV å<Tfßf<TTáT1]V
rf
".,
""" .
atpf<TtV UVUTpf'l'at, Kat P.UAt<TTU T1]V

ApfLUVryv TryV fìso TÒV Aóyov efOV

rf.. - "/:'
, ..,
UV<T'f'1]P.OV<TUV Kat fç UVUYK1JSO fLS' TO
nVfVP.U aVTOV TÒ If AytOv ðVU<TfßOVUUV.
Athanas. de divinit. Christi orate ad
l\1ax. [vol. I. p. 920.] v. et Epist. ad
episcopos Africanos.
d l\lfTà ðÈ TavTa <TvvfÀBóVTfS' av-

TÓS- Tf N fKTáptOS' Kuì o
dÀÀOt
fpfîs-
ft1JrþíuuVTo TijSO Iv N LKaíg uvvóÔov
ßfßaíuv p.ivftv TryV 7f'í<TTtV, Kuì 7f'â<Tav
Uipf<TtV å7f'OKfK1]pvXBm. SOZOlll. Hist.
eccles.1. 7. c. 9. V. et Niceph. 1. 12.
c. 13. Socrat. 1. 5. c. 8.
e Kaì fLfTà TUVTa åvayvwuBivTOS'
TOV Iv N tKuíg áyíov <Tvp.ßóÀov Kaì
7f'pÓSO Yf TOV öpov T(;JV fKUTOV 7f'fVT'ÝJ-
KOlJTU áyí(i)V 7f'UTÉpWV (fV Tll KWV<TTaV-
'"" ) "
,?
TtVOV1f'OAft f7f'1]yayov, 1]pKfl, P.fV OVV

VIII.

OJ tIle Tltre( Creeds.

Q5.3

council of Nice being read, anù the detertl1ination also of the
hundred and fifty Fathers, (at Constantinople,) thcy added,
This wise and excellcnt sYlubol of the Divine grace is sufficient
for the perfect knowledge find (lstablishu1el1t of piety." Nay,
and the fourth general council at Chalcedon t:;ubscribed to the
saIne Creed too, as the saIne Evagrius relates. 'Vhence the
Fathers say in the Constantinopolitan council, ann. 518, "The
holy Creed or sYlubol f in which we are all baptized, the synod
lllet together by the Holy Spirit at Nice declared, the convent
of the holy Fathers at Constantinople established, the holy
synod at Ephesus strengthened, and the great and holy synod
at Chalcedon al
o confinued."" The gsanle was also acknow-
ledged by an ancient council here in England, ann. 673.
Indeed this Creed, thus established by the first general
councils, hath been received by all Christian churches in the
world; so that not only \ve European, but the African
Christians also profess and acknowledge it: as we nlay see in
that confession of faith Blade by Glaudius, king of Æthiopia,
an. Dom. 1555, \vhere he saith, h" But we walk in the royal,

fl
fVTfÀij T1]
d)UfßEla
f7T'í:YV6>UÎ.v Tf
Kaì ßEßaÎ.6>(J'tv TÒ uofþòv Kaì (J'6>TrypWV
TOiJTO T1]
efía
XáptTO
crop.ßoÀov.
Evagr. Hist. eccles. 1. 2. C. 4. V. et
c. 18. where we may see the Fathers
of the fourth general council at
Chalcedon confirming the same too.
This Creed was also confirmed by
the council at Sardica. v. Zonar. in
concil. Constant. I. can. V. [apud
Bever. Synodic. vol. I. p. 92.J
f Tò äywv u-vp.ßoÀov Iv có 7T'áVTf

'r.I ' e 'é rI-.' I , N
EfJa7fTtU 1]J.LfV fç f 'f"6>V1]UfV 1] fV t-
KaíC} uvv'Aylce IIvE-vp.an u-vvo
o
, Kaì
IK-vp6>ufV
Iv K6>VUTaVTLVOtJ7fÓÀfL TCÔV
áyl6>v 7T'aT{p6>V UVVÉÀftJUL
, Kaì fßf-
ß ' "''/'" ., ,

aL6>(J'fV 1] fV E-pfUce ayta UtJVooo
,
\' rI-.' ., "' XÀ
Kat f1rfU'f"paytUfv op.Ot6>
1] fV . a -
K1]
ÓVt p.fyáÀ1] áyía a-úvo
o
. Act. V.
concil. Constantinop. sub :r..Ienna.
[Concil. vol. II. p. 1340.] v. et
Concil. Emerit. can. I. [vol. III. p.
999.] .
g Suscepimus sanctas et umver-
sales quinque synodos b
atorum et
Deo acceptabilium Patrum, id est
qui in Nicæa congregati fuerunt

318. contra Arrium impiissimum et
ejusdem dogmata; et in Constanti-
nopoli ISO contra vesaniam
Iace-
donii et Eudoxii et eorum dogmata;
et in Epheso primo 200 contra ne-
quissimum X estorium et ejusdem
dogmata; et in Chalcedone 630. con-
tra Eutychen et :K estorium et eorum
dogmata; et iterum in Constantino-
poli quinto congregati sunt concilio
in tempore J ustiniani junioris contra
Theodorum et Theodoritum, et eo-
rum dogmata contra Cyrillum. Con-
cil. _-\.nglican. apud Bed. hist. Angl.
1. 4. c. 17.
h 1ih.....: ""'arc: n

1fT: 1'tMJ:

ih: 1\0fJ
IìCC : IDA 1ì
11: AI\PC11J
1: IDAI\O:JJ11>: I\J11>Tpt)
'dCT: t\ncc..: I <D B in1>
CPT: Q)
artr'h: ðw6\tll\:

n4): <D C' <D B I\C
i\T:

256

01 the Tltree Oreeds.

ART.

plain, and true ,vay, and do not turn aside either to the right
hand or to the left fronl the true doctrine of our Fathers, the
twelve apostles, and of Paul the fountain of ,yisdoln, and of
the seventy-t,vo disciples, and of the 318 orthodox (Fathers)
that ,"ere gathered together at Nice, and of the 150 at Con-
stantinople, and the
OO at Ephesus." So that if there be
any, this doctrine contained in this Creed nlust needs be the
ca tholic doctrine of the church of Christ.
And hence it is that Epiphanius, speaking of this Creed,
saith, i" Do not ye cease, 0 faithful and orthodox nlen, to
preserve this the holy faith of the catholic church, as the holy
and only virgin of God (the church) hath received it frOll1 the
holy apostles of the Lord, and so to bring your catechuluens
for the future to the holy baptislu." "Tith this agrees that
of St. Basil; k" Both such as have been prepossessed ,vith
another confession of faith, and now are ,villing to be brought
over to the unity of the orthodox, and such also as desire now
to Le instructed in the word of truth, it is necessary they
should be taught the faith that w'as ,vritten by the holy Fa-
thers in the council that ,vas gathered together at Nice.'')
And hence it is also, that about an. Dom. 512, I" Tinlothy,
patriarch of Constantinople, being desired by his friends, (as
Theodorus Lector relates,) took care that the Nicene Creed
should be read every tÎ1ne that the Lord's Supper ,vas adnIÏn-

<D r P I <D:I: C
o.": lJ ßClf}
'IT: H"':J
lr: n
<ÞJ':
<D P: <D lJ: n1>'-h'\'1
1J':
<D B: P n

"'1 : : Claud.
reg. Æthiop. Confes. fidei.
i M

LuÀfl1rT}Tf oi 7TLuTol Kul òp-
L\'5;!. i:. ' ,
, , -
UOUOçOL TUVTT}V TT}V UYLUV 7TUFTLV TT)

KuBoÀLKÎJ
fKKÀT}uíu
, cð
7TapfÀußfV q
åyíu Kul fLÓIIT} 7TupBÉvo
TOV efOV Ù7TÒ
TOOV åyíCJ)V Ù1rOUTÓÀWV TOV Kvpíov,
"' À ' ,., N -
'PV UTTfW, KaL OVTCJ)
fKaUTOV TCJ)V
KaTT}xovfL fVWV TCÔV fLfÀÀÓVTWV Tcê åyírp
ÀOVTPcê 7rpouLÉvm. Epiphan. in An-
chorat. [119.]
k 'of.. "\. ,.I.,. B ' t" ,
Tov
1J 7TPO^1J'fJ EVTU
fTEpq. 7TL-
UTfCù
ófLoÀoylq. Kaì fLfTuTí8fUBat 7TpÒ

T
V TcðV òpBcôv uvvácþfLav ßovÀofLÉvov
,

<<,..... - J".. ,

1J Kat vvv 7TPWTOV fV Tn KUTT}XT}UfL TOV
Àóyov rij
àÀ1JBfíu
17TLBvfLOVVTU
YL"
vfuBm, lJt
áuKfUBat XP
T
V V1rÒ TOOV
fLuKuplwv 7TUTÉpWV fV Tfj KUTà N íKmav
7TOTÈ UVYKpOTT}BfíUll (}'Vvó
cp ypu
fÎ-
UUV 7TluTLv. Basil. Epist. 78. [\'01.
IlL]
1 AlT"JBE1
fK TCÔV u1rOV
aUTcôv av..
TOV TLfLóBw
TÒ TCÔV TPLUKouíwv lJÉKa
", , -, ,
Kat OKTW 7TUTEPCJ)V TT)
7TLUTfW
Uvp.

ßoÀOV KuB' ÉKáuTT}V (}'{}J)U
LV ÀÉYfuBm
1rapfUKEvUUfV, f7Tì
LaßoÀfì
ijBfV !\fa..
Kf
ovíov, cð
UVTOV p.

ExofLfVOV TÒ
uVfLßoÀoV, ä1ru
TOV -;TOV
ÀfYÓP.fVOV
7TpÓTfpOV fV Tfì åyíq. 7TupauKfvlÎ TOV
()fíov 7TáBov
T
KULpcê TOOv YlvofLÉVCAJV

, -" ,
V7TO TOV f7TLUK07rOV KUTT}X1}UfWV.
Theod. Lect. collect. 2. [31, 3 2 . \'0].
III. Scriptt. hist. eccl.]

'T I I I.

OJ. tlte Three O
e
ds.

57

}ninistered, for the reproof of
Iacedonius that did not receive
this synlbol; which before was read only once a year, upon
the holy eve of the Lord's pas
ion, at the tÏ1ne when the bishop
catechisec.l." And ever since that time hath that, and the
other Greek churches in the East, as well a
our Latin oncs in
tho 'Vest, used still to read this Creed at the Comnlunion or
Lor{rs Supper; so that ours is not the first nor the only church
that hath cODl1nanded it to 'Le read at that tinle.
And what I have spoken of this Nicene Creed nlay be
applied also to both the other, there being nothing in either
of theIl1 but what is virtually if not expressly contained in
this; so that they that receive this cannot deny thenl. And
theret()l
e, having spoken so much to this, I need speak but
little concerning the other, besides the discovery of what those
other creeds are, that this article saith ought to be received.
And the next in order is Athanasius"s Creed, so called froIH
one A thanasius, once bishop of Alexandria, so famous for his
opposing the Arian heresy in the time of the Nicene council,
who was the supposed author of this Creed.

Athanasius's C'J"eed.
m" \Vhosoever will be saved, before all things it is neces-
sary that he hold the catholic faith. \Vhich faith except every

m Quicunque vult salvus esse,
ante omnia opus est ut teneat ca-
tholicam fidem; quam nisi quisque
integram inviolatamque servaverit
absque dubio in æternum peribit.
Fides autem catholic a hæc est, ut
unum Deum in Trinitate, et Trini-
tatem in Unitate veneremur, neque
confundentes personas, neque sub-
stantiam separantes. Alia enim est
persona Patris, alia Filii, alia Spiri-
tus Sancti: sed Patris Filii et Spi-
ritus S. una est divinitas, æqualis
gloria, et coæterna majestas. Qua-
lis Pater talis Filius, talis Spiritus
Sanctus. Increatus Pater, increatus
Filius, increatus Spiritus Sanctus;
immensus Pater, immensus Filius,
immensus Spiritus Sanctus. .lEter-
nus Pater, æternU8 Filius, æternns
Spiritus S. Et tamen non tres æ-
BEVERIDGE.

tf'rni sed unus æternus: sicut nec
tres increati, nee tres immensi, sed
unus increatus, unus immensus. Si-
militer omnipotens Pater, omnipo-
tens Filius, omnipotens Spiritus
Sanctus; et tamen non tres omni-
potentes sed unus omnipotens. Ita
Deus Pater, Deus Filius, Deus Spi-
ritus Sanctns; et tamen non tres
Dii, sed unus est Deus. Ita Domi-
nus Pater, Dominus Filius, Domi-
nus Spiritus Sanctus; et tamen non
tres Domini sed unus est Dominus.
Quia sicut singillatim unamquam-
que personam Deum aut Dominum
confiteri Christiana veri tate compel-
limur, ita tres Deos aut Dominos
dicere catholica religione prohibe-
rour. Pater a nullo factus, nec cre-
atus nec genitus est. Filius a Patre
solo est, non factus, nec creatus, sed
s

58

Of lIte Th,'ee C,'eeds.
one do ke
p wholly and undefiled, without doubt he shall
perish everlastingly. And the catholic faith is this, That \ve
\vorship one God in Trinity, and Trinity in Unity; neither
confounding the Persons nor dividing the substance. For
there is one Person of the Father, another of the Son, and
another of t.he Holy Ghost. But the Godhead of the Father,
of the Son, and of the Holy Ghost is all one, the glory equal,
the majesty coeternal. Such as the Father is, such is the Son,
such is the Holy Ghost. The Father uncreate, the Son Ull-
create, the Holy Ghost uncreate. The Father incolnprehen-
sible, the Son incolnprehensible, and the Holy Ghost incoln-
prehensible. The Father eternal, the Son eternal, and the
Holy Ghost eternal. And yet they are not three eternals but
one eternal. As also there are not three incomprehensib]es,
nor three uncreated, but one uncreat.ed, and one incoll1pre-
hensible. So likewise the Father is Almighty, the Son AI-
Inighty, and the IIoly Ghost Ahnighty; and yet they are not
three Ahnighties but one Almighty. So the Father is God,
the Son is God, and the Holy Ghost is God; and yet they
are not three Gods but one God. So likewise the Father is
Lord, the Son is Lord, and the Holy Ghost is Lord; and yet
they are not three Lords but one Lord. For like as we are

AUT..

"

genitus. Spiritus Sanctus a Patre perfectus Deus, perfectus homo, ex
et Filio, non factus, nee creatus, nec anima rationali et humana carne sub-
genitus est, sed procedens. Dnus sistens. Æqualis Patri secundum
ergo Pater non tres Patres, un us divinitatem, minor Patre secundum
Filius non tres Filii, unus Spiritus humanitatem. Qui licet Deus sit et
Sanctus non tres Spiritus Sancti. homo, non duo tamen sed unus est
Et in hac Trinitate nihil prius aut Christus. D nus autem non conver-
posterius, nihil majus aut minus, sione divinitatis in carnem, sed as-
sed totæ tres personæ coæternæ sibi sumptione humanitatis in Deum.
sunt et coæquales. Ita ut per omnia, Unus omnino non confusione sub-
sicut jam supra dictum est, et uni- stantiæ, sed unitate personæ. Nam
tas in Trinitate et Trinitas in unitate sicut anima rationalis et carD unus
veneranda sit. Qui vult ergo sah'us est homo, ita Deus et homo unus
esse ita de Trinitate sentiat. Sed est Christus. Qui passus est pro sa-
necessarium est ad æternam salutem lute nostra; descendit a.d inferos:
ut incarnationem quoque Domini tertia die resurrexit a mortuis: as-
nostri J esu Christi fideliter credat, cendit ad cælos; sedet ad dexteram
Est ergo fides recta ut credamus et Dei Patris omnipotentis; inde ven-
confiteamur quia Dominus noster turus est judicare vi\'os et mortuos;
Jesus Christus Dei Filius, Deus et ad cujus adventum orones homines
homo est. Deus est ex substantia resurgent cum corporibus suis, et
Patris ante sæcula genitus, homo ex reddituri sunt de factis propriis ra-
suLstantia matris in
æculo natus; tionem; et qui bona egerunt ibunt

VII1.

OJ'tlte Tltrce Cret-ds.

5g

cOlnpellcd by Christian yerity to acknowledge every Pcr
oll
by hinlsclf tu be God and Lorù; so are we forùi<lùell b) the
...-atholic Þ religion to t;ay there Le three GoJ$ or three Lords.
The Father is luado of none, neither created nor Legotten.
The Son is of the Father alone, not luade, nor created, Lut
Legotten. The IIoly Ghost ib of the Father and the Son,
neither lu:ulc, nor created, nor begotten, but proceeding. So
that there is one Father llot three l?athcr
, one Son not
three
ons, one Holy Ghost not three Holy Ghosts. And in
this Trinity none is afore or after another, none i
greater or
less than another; but the \, hole three l>or80n8 are coetcrnal
together and coequal So that in all things, as is aforesaid,
the Unity in Trinity and the Trinity in U l1ity i:s to be wor-
shipped. He therefore that will be saved Illust thus think of
the Trinity. Furthernlore it is necessary to everlasting sal-
vation that he ah-o believe rightly the incarnation of our Lord
Jesus Christ. For the right faith is, that we believe and con-
fess that our Lord Jesus Christ, the Son of God, is God and
Ulan; God of the substance of the Father begotten before
the worlds; and IHan of the substance of his lllother Lorn in
the world; perfect God and perfect n1an, of an luunan soul
and flesh suL
isting; equal to the Father as touching his
Godhead, inferior to the Father as touching his Inanhood;

in vitam æternam, qui vero mala in from one another, so frmn the Latin
ignem æternum. Hæc est fides too in having no more than cÌ7rÒ TOV
catholica, quam nisi quis fiùeIiter naTpòs-, when the Latin hath A
firmeque crediderit salvus esse non Patre et Filio. And the Greek co-
poterit. Symbol. Athan. [vol. II. pies thus differing from one another,
p. 728.] This Creed I have here and the Latin still remaining the
set down in Latin, because the same, it may give us some ground
Greek copies of it differ much from to think that it was first made in
one another, but all agree with the Latin, and the Greek copies various-
Latin, but only in the article of the Iy translated from that. And this
procession of the Spirit. For where- we find was the opinion of Gregory
as it is here said, Spiritus Sanctus the Ninth's à7rOlCptlTLåpLOL, or legates,
a Patre et Filio non factus, nee cre- that he sent to Constantinople, to
atus, nee genitus est, sed procedens, reconcile the Greeks to the Latin
,
I have one Greek copy hath it, TÒ an. [I 233.J, ,'iz. Harmo Rodolphus,
n"f'vp.a TÒ r.t A'}'LOV à7rò TOV naTpó
Petrus and Hugo, who then said,
;UTLV ov 7rOL'lTÒV, OV KTLlTTÒV, OV '}'fV- U nde sanctus Athanasius dum in
Vr;TÒV, à

' ;K7rOp
VTÓV; another, TÒ partibus occidentalibus exulabat, in
IIvfiì,ua TÒ'" A'}'LOV Ù7rÒ TOV IIaTpòS' ov expositione fidei quam Latinis ver-
1ff7rOL'7P.ÉVOV, OVT

E
r;p.LOVPY'7p.ÉVov, his reddidit, sic ait, Pater a nullo
OVT( ')'f'}'fVV'7P.Évov, cÌ

' fK7rOPEtJTÓV. est factus, &c. Abrah. BZO\T. Eccles.
So tbat alii they both differ in Greek annal. t0111. XIII. ad an. [ 12 33.]
82

2üO

Of lIte Tkree O'l'eeds.

ART.

\vho though he be God and n1an yet he is not two but one
Christ; one not by conversion of the Godhead into flesh,
but by taking of the lnanhood into God; one altogether, not
by confusion of substance but by unity of Person: for as the
reasonable soul and flesh is one man, so God and man is one
Christ; ,vho suffered for our salvation, descended into hell,
rose again the third day frolll the dead. He ascended into
heaven; he sitteth on the right of the :Father God Aln1ighty,
froln \vhence he shall come to judge both the quick and
the dead. At whose coming all men shall rise 'again \vith
their bodies, and shall give account for their o,vn works: and
they that have done good shall go into life everlasting; and
they that have done evil into everlasting fire. This is the
catholic faith, which except a man believe faithfully he can
never be saved."
This incoll1parable Creed, some think Anastasius o , others
Eusebius Vercellensis P, others that SOlne learned Frenchlnan q
luade it; but the n10st and the ancientest ascribe it to A tha-
nasius. And truly though ,ve cannot produce any certain
arguinent froin ,,'hence to prove it, yet this \ve kno\v, there is
nothing in it (especially in the Greek copies) but what is
consonant to his other ,vorks; and that it hath been received
in the church for above this four hundred r , six hundreds, yea,
for above this eight hundred years together. For Hinc1l1arus,
that lived an. DOlu. 850, cOlnlnands his presbyters, t" That
everyone would cOlnlllit to his lllemory the \vords of Atha-

o Licet plerique eum Anastasium
esse falso arbitrantur. J ohan. Beleth.
Sum. divino offic. c. [40.]
P Symbolum illud cui nomen
Quicunque vult, ab .Athanasio ut
nonnulli arbitrantur conscriptum,
ut alii ab Eusebio Vercellensi. J uel.
adv. Harding. par. 2'. c. 1.
q l\Iagni Athanasii symbolum,
quamvis Treveris, ut plerique tradi-
derunt, id est in Gallia, a theologo
tamen inter i1los doctissimo acutis-
simoque scriptum. Pithæus de
Proces. Spirit. S. [po 25.J
r Secundum symbolum Quicunque
vult salvus esse, &c. ab Athanasio
patriarcha in civitate Treveri compo-
situm. Gul. Duranti episcopus l\li-

nacensis in Rational. divino 1. 4.
c. 25.
s For so we find ALbo Floria-
censis monasterii abbas, that lived
an. Dom. 970, saying, Alii enim di-
cunt, ut arbitror secundum Athana-
sium, Spiritus Sanctus a Patre et
Filio non factus, nee creatus, sed
procedens. Apol. ad Reg. Franc.
t Ut sermonem Athanasii de fide,
cujus initium est, Quicunque vult
salvus esse, memoriæ quisque com-
mendet, et sensum illius intelligat,
et verbis communibus enunciare
queat. Hincmar. Archiep. Rhe-
mens. in tom. III. Concil. a Sir-
mond. edit. in append. [po 618.]

VIII.

Of the ThrefJ Creeds.

261

nasius concerning faith, the beginning whereof is, "Vhoso-
ever will be saved,') and understand the sense of it, and so be
a1Ie to pronounce it in common ,vords."
But howsoever, whether Athanasius be the author of it or
no" be sure the Creed before rehearsed is the Creed that goes
under his name, and by consequence that which we are to un-
derstand in this article by Athanasius's Creed, it going under
that name as in others, so in our liturgy in particular. And
it containing nothing but what is somewhere or other in these
Articles proved from scripture, reason, and Fathers, the doc-
trine of it must needs be received as true, and consonant to
the word of God.
The next is that which is commonly called" The ...\.postles'
Creed," which, as everyone knows, runs thus:

The Apostles' C'J.eed.
"I believe in God u the Father Almighty,
Iaker of heaven
and earth: and in Jesus Christ his only Son our Lord, who
was conceived by the Holy Ghost, born of the ,rirgin l\Iary,
suffered under Pontius Pilate, was crucified, dead, and buried:
he descended into hell; the third day he rose again fron1 the
dead, and ascended into heaven, and sitteth at the right hant!
of God the Father Ahnighty: from thence he shall come to
judge both the quick and the dead. I believe in the Holy
Ghost, the holy catholic church, the conullunion of saints, the
forgiveness of sins, the resurrection of the flesh, and the life
everlasting. Alnen.
Of this Creed it is here said that it is cOlumonly called
" the Apostles' Creed;'') and so indeed it is; and that not only
at this tÏ1UG and in this place, but it was so called by several
of the Fathers then1solves, \Vh., avouched the apostles theln-
sehTes for its composers. For so saith St. Anlbrose; "For

_ II 'S , e ' ,
u LCTTfVú) fLS' TOV fOV IIaTEpa
7T'UVTOKpáTopa 7T'OL1jT7]V ovpavoû Kaì
yijs-, Kaì 'I1jlTOÛV XpLlTTÒV Yí.òv aVTOV
TÒV fLOVOYfVT] TÒV KVPLOV
fLé;)JJ' TÒV
uvXX1j
BivTa ;K IIvf-vfLaToS' rAyíov,
Yfllll?BillTC
fK Ma,!laS' Tij
1rapBivov,
7T'aBOVTa fi7rL IIOVTLOV IILÀaTov, UTau-
B ' B ' 'rl,,'
pei) fVTa, aVOVTa, KaL Ta'l,fJITa, Ka-
TfX8óVTa
ìS' éJ.ðov, Tjj TpíT[J
fLipC!

ÒVUUTÚVTa cÌ-7rÒ TOOV VfKpWV, åVfXBóVTU
, " , B
, ,
l:.

fLS' TOVS' ovpavovS', Ka f
OfLfVOV fV OfçLq.
efOÛ IIuTpòS' 7T'UVTO
VVÚJ.LOV, fKÚBfV
fPXófLfVOV KpLVaL (WVTUS- Kuì VfKPOVS'.
IILUTf-vCl> fìs- TÒ llVfÛfLu TÒ åyLOv,
áyíav KaBoXLK
V fKKXr;lTíav, áyíCJ)V KOL-
, '/

- "
VCJ)VLUV, a'f'HJ'LV afLapTLCI>V, UUpKOS' av-
ÚOTUUUV, 'CI>
V UiWVLOV. · AfL
V, Symb.
Apostol.

6Q

Of the Three Oreals.

AnT.

the holy faith x is conceived in the Creed of the twelve apo-
stles, \vho like wise \VOrknlen being met together, by their
council they forged a key. For I Inay call the Creed itself a
certain }{ey, whereby the darkness of the Devil is opened, and
the light of Christ COllIes in." And Ruffinus gives us it at
large, saying, Y" Our ancestors delivered by tradition or report,
that after the ascension of th
Lord, when by the conling of
the Holy Spirit the fiery tongues sat upon all the apostles,
that they could speak diverse and various languages, \\Thereby
no remote nation, no barbarous language, seenled inaccessible
to them, and in the \vay there being a c0111mand given thell1
fronl the Lord, that they should go and preach the ,vord of
God to every nation; being therefore to depart from one an-
other, they appoint one rule of preaching in common amongst
then1, lest \vhen taken from one another they might expound
and deliver diverse things to them that 'vere turned to the
faith of Christ. Being therefore all together, and filled \vith
the Holy Ghost, they drew up this short form of their future
preaching, as ,ye said, everyone giving in \vhat hÏ111self
thought; and then they appoint that this should be given as
the rule of faith to all believers. And this they \vould have
called the SYll1bol for lllany and just causes." And what
Ruffinus here delivers is delivered also by z Isidorus Hispa-
lensis, a ,r enantius H onorius Clelnentianus, yea, and in the

x Duodeciln enim apostolorum
symholo fides sancta concepta est,
qui velut periti artifices in unum
convenientes clavem suo consilio
conflaverunt. Clavem enim quan-
dam ipsum symbolum dixerim per
quod reserantur diaboli tenebræ ut
lux Christi adveniat. Ambros. de
jejunio Eliæ. [po 546. vol. I. ed. fol.
Par. 1614.]
Y Tradunt majores nostri quod
post ascensionem Domini, cum per
adventum Sancti Spiritus super sin-
gulos quos que apostolos igneæ lin-
guæ sedissent, ut loquelis diversis
variisque loquerentl1r, per quod eis
nulla gens extera, nul1æ linguæ bar-
bm'æ inaccessæ virlerentur, et in via
præceptum eis a Domino datuln ob
prædican(hnn Dei verbum ad singu-
las quasque proficisci nationes; òis-

cessuri itaque ab invicem norm am
prædicationis in commune consti-
tuunt, ne forte alius ab alio abducti
diversum aliquid his qui ad fidem
Christi mutabantur exponerent. Om-
nes ergo in uno positi et Spiritu
Sancto repleti breve illurl futuræ
8ibi, ut diximus, prædicationis indi-
cium, conferendo in unum quod
sentiebat unusquisque, componunt,
atque hanc credentibus dandam esse
regulam statuunt. Sym bolum au-
tern hoc multis et justissimis ex
causis appellare voluerunt. Ruffin.
Exp. symb. [init.]
z Isidor. Hispa1. Eccles. offic.
I. 2. c. 23,
a Venant. Honor. præf. ad Expos.
symb. apost. [Bib!. l\'lax. Patr.
\'01. X. p. 592.]

'
J I I.

Ofth Tltref3 Oreeds.

263

18Ist sermon bDe Telllpore, ascribed to St. Austin: in all
,vhich, not only the saIne t5cn
e is expr
ssed'l Lut rrhn0Rt by
tbe sanle words too, as if not only the
aUlC forn1 of faith had
been received by tradition, but also the same fornl of trarli-
tion had itself been received by tradition too.
Of this synlbol it is also that Leo l\Iagnus saith, c" The
short and perfect confession of this catholic 8Jl11bol, which is
111arle np of the twelve sentences of so nlany apostles, is so
furnished with heavenly nlunition, that they with their own
sword are able to beat all the opinions of the heretics.'" And
St. IIieronle saith, d" That the symbol of our faith and hope
which was delivered by the apostles is not written in paper or
ink, but in the fleshly t..'lbles of the heart."
But in the sermons De Telnpore there is set down also
the particular articles that everyone of the apostles put in.
e" Peter 8aid, I believe in God the Father Almighty; John
said, The Iuaker of heaven and earth; J aines said, I believe
in Jesus Christ his only-begotten Son our Lord; Andrew
said, 'Vho ,vas conceived by the Holy Ghost, born of the
Virgin l\Iary; Philip said, He suffered under Pontius Pilate,
was crucified, dead, and buried; Tholnas said, He descended
into hell, the third day he rose again froln the dead; Bar-
thololliew said, tIe ascended into beaven, and
itteth at the
right hand of God the Father Ablligbty; l\latthew said,

b [ Aliis editt. dict. Sermo de

ymbolo; vol. YI. App. p. 27i. init.]
c Ipsius catholici (symboli) brevis
et perfecta confessio, quæ duodecim
apostolorum totidem est signata sen-
tentiis, tam instructa sit in muni-
tione cælesti, ut orones hæreticorum
opiniones solo possint gladio de-
truncari. Leo Epist. [27. vol. I.] aù
Pulcher.
d Sym boluro fidei et spei nostræ
quod ab apostolis traditum non scri-
bitur in charta aut atramento, sed
in tabulis cordis carnalihus. Hieron.
epist. 61. ad Pammachium. [vol. II.
p. 435.J
e Petrus dixit, Credo in Deum
Patrem omnipotentem; Johannes
dixit, Creatorem cæli et terra>; Ja..
coLus dixit, Credo et in Jesum

Christum Filium ejus unicum, Do-
minum nostrum; Andreas dixit, Qui
conceptus est de Spiritu Sancto,
natus ex Yirgine :\laria; Philippus
ait, Passus sub Pontio Pilato, cruci-
fixus, mortuus, et sepultus; Thomas
ait, Descendit ad inferna, tertia die
resurrexit a mortuis; Bartholomæus
dixit, Ascendit ad cælos, sedet ad
dexteram Dei Patris omnipotentis;

Iatthæus dixit, Inde venturus judi-
care vivos et mortuos; Jacobus Al-
phæi, Credo et in Sviritum Sanc-
tum, sanctam ecclesiam catholic am ;
Simon Zelotes, Sanctorum commu-
nionem, remissionem peccatorum;
Judas J acoLi, Carnis resurrectio-
nem;
Jatthias comvlevit, Yitam æ-
ternam. Serm. rle Tempore, [ccxli.
\'01. Y. ..\pp.]

264

Of the Three Oreeds.

ART. V'III.

Fron1 thence he ,viII come to judge both the quick and the
dead; J alnes, the son of Alphæus, I believe also in the Holy
Ghost, the holy catholic church; Simon Zelotes, The com-
munion of saints, the relnission of sins; Judas, the brother of
J alnes, The resurrection of the flesh; Matthias added, The
life everlasting."
And thus ,ve see ho\v commonly this Creed was of old
called the Apostles' Creed: every part \vhereof is somewhere
or other in these Articles proved (as the other are) conso-
nant both to scripture, reason, and Fathers. And therefore
,ye conclude that the three Creeds, Nice Creed, AthanaS'ius'g
Creed, and that wIden is com'ìnonly called the .Apostles' Creed,
ought tltrougldy to be received a'nd believed.

ARTICLE IX.

OF ORIGINAL OR BIRTH SIN.

O'Joigillal Sin standetlt not 'in the follou7in.'l of A daln, (as
th,e Pelagians do vainly talk,) but is the fault and
co'rruption of the nalu're of eve1-Y man, that naturally
is engende'red of the o.ffsp:ring of Ada1Jl, whe'reby rnan
is ve'}-y fa'J. gone fr01Jl original 'righteousness, and is of
his own natu'J.e inclined to et
il, so tllat the flesh Zustetll
all/Jays cont'J"a'Joy to the spÙ.it; and tllerejo're in eve'ry
pej.son born into tltis loo'rld it deserveth God's 'lo'Joatll
and da 'JJl1l a tio Jt. And this infection of natu'}.e do tIt
'j.elllaiu, yea in thenl that are '}.egene'J"ated, whereby the
lust of the flesh, called 'in G'}.eek ppóJ)
p.a uapKò
,
'lohicn S01ne do e'z'jJollnd the \visdom, S01ne the sen-
suality, sonze the affection, sonze the desire of the
flesh, is not subject to the lau' of God. And althouglt
thel).e is no condenlnation 10'1. the,}}l that heliece and
a'J.e baptized, yet the apostle dotll confess, that conCll-
piscence and lust hath of itself the natlll.e nf sin.

T HOUGH there be no such \vords as original sin to be
found in the scripture, Jet that there is such a thing as
or,iginal sin to be found in our own hearts, we have all too
\voful experience of-it. And therefore snppo
ing the thing so
sadly experienced by us all, here we have it described, and
that both negatively and positively, both what it is not, and
what it is. I?irst, '* it is here shewed what it is not, or wherein
it doth not consist; viz. it doth not consist in the following
* it here sheu:eth
ISo

66

Of Original or Bil'tl1. Sin.
of Adam, as the Pelagians a of old held. But, secondly and
positively, it is here said to be both the fault and corruption
of man's natu,re: it is the fault, and therefore we are guilty
of it; it is the corruption also, and therefore ,ye are defiled
\vith it. N either is it the fault and corruption of 80n1e, but b
all; all that naturally, or according to the conunon course of
nature, proceed from Adaln; all have this fountain of sin in
their hearts, and all issue forth the 8trean1S of sin in their
lives; whereby man is verl/ far gone from original righteousness,
and ,is of his own natu,re 'inclined to evil. He ,vas nlade full of
righteousness, but that he lost; he ,vas made en1pty of sin,
but that he found: so that he is not only en1ptied of the
righteousness he was berore filled \vith, but also filled with
the sin he ,vas before elnpty of. So that he that before did
not only not hate God but love him, no,v doth not only not
love hÍ1n but hate hiIn; and he that before did not only
not love sin but hate it, no,v doth not only not hate sin but
love it; his nature being no\v averse froin good and inclined
to evil, as it was before averse to evil and inclined to good;

ART.

a So called from one Pelagius, a
'Yelshman, and therefore termed
Pelagius Brito. So St. Augustine,
Pelagium quem credimus (ut ab alio
òistingueretur qui Pelagius Tarenti
òicitur) Britonem fuisse cognomi-
natum. Aug. Epist. [186. vol. II.]
ad Paulinum, r-fhis person lived
an. Dom. 410. and was the broacher
and abettor of many dangerous
opinions. Amongst the rest, he held
that we are not born sinners, and
that Adam's sin was not imputed
to us, nor did it hurt anyone but
himself. But in the Diospolitan
synod in Palestina, for fear of the
sentence that should have been
passed upon him, he renounced that
opinion, and acknowledged that
Adam's sin was prejudicial to his
posterity also, and anathematized all
such as thought otherwise. But the
synod being dissolved, though he
would still seem to hold what he
there acknowledged, even that Adam
by bis sin did his posterity hurt, as
well as himself, yet then he eXplained
more funy what he meant, ,'iz. that
* by them 1\IS. to them ed. 1716.

he did hurt his posterity indeed by
his sin, but not. by propagation of
his sin to them, but by giving them
so bad an example; as if his sin
was not propagated * to them, but
they imitated his sin. Hence St.
Austin; Quid enim ad rem de qua
nunc agimus pertinet, quod disci-
pulis suis respondet? Ideo se ob-
jecta damnasse, quia et ipse dicit
non tantum primo homini, sed etiam
humano generi primum illud ob-
fuisse peccatum non propagine sed
exemplo; id est, non quod ex illo
traxerint aliquod vitium qui ex illo
propagati sunt, sed quod eum pri-
mum peccantem imitati sunt omnes
qui postea peccaverunt. Aug. contra
Pelag. et Celeste de peccato origi-
nali. [1. ii. 16. vol. X.]
b ) AVClfLápTT}TO
fLÈV ùvBpúJ1rwv ov-
ðE'ì
7rápE'
TOV ì'LVOfLÉvoV ðt'
fLâs àv-
Bpw7rov. Clem. Constitut. 2. c. 18. [1"
6 II] ) , )
, t ,
22 . vo.. E1T'E'L1T'E'p OVVE'L
w
TU
"\ ' ,.I.. , B ' , , t, U .
1\0)'La -pT}CTL, KCl apo
a1T'O PV1rOV. 10-
nys. .Areop. Eccles. hier. c. 7. [p..p 4.
"01. I.] Yid. .Art. X\r.

IX.

01 Original or Birtl" Sin.

267

so that the flesh lustelk contrary to the Spirit, and therefore in
every pfJrson horn into tlds world it d,'seívetlt /wrath and damna-
tion. For in that it is a fault, it lnust needs transgress God's
precepts; and in that it tral1sgresI'eth his precepts, it must
needs incen
e his person, and so deserve wrath and danlna-
tion, and therefore damnation because wrath. For it is the
\\ rath of God that is the danlna tion and torment of a soul in
hell; as his loye is the salvation and glory of a saint in
heaven. ...lnd tltis infection of nature doth remain, yea in them
that ape regenerated. So that though grace in this life may
take away the strength, it cannot take away the life of sin.
But though a saint nlar not live in sin, still sin ,vill live in
hilU. His strong sins nlay every day gro,v ,,-eaker and
,ycaker, and his w'eak graces may every day grow stronger
and stronger; but his weaI{ graces will never be perfectly
strengthened c, nor his strong sins perfectly \veakened, so long
as he is in this life. So that though there shall be no con-
rlCJnnation to then1 hereafter, yet there are corruptions in
thenl here; the apostle himself confessing lust and concu-
piscence to be a sin, which no saint but ,,-ill himself confess
to be in hinl. The SUlll of all which is this: Adaln's sin is
Í1nputed to us, and we are infected with it, and that not only
before, but after we are born again, even so long as in this
life. All which I shall briefly prove fronl scripture, reason,
and Fathers.
First, the scriptures do plainly shew that Adam's sin is our
guilt as ,veIl as his, and that \ve did as really sin in hiln a

we proceed fronl hÌ1n. For
o saith the apostle; nrherefore j
as by one man sin entered into the
corld, and death by sin; and
so deall" passed upon all 'Jnen, for tltat all have sinned. ROln. v.
1
. 'Vhere we see the apostle .saying, All ha:ce sinned before
all were born, which could not be unless they had before
sinned in hinl fronl wholn they were born. And so lnany
render the ,yords, d Iit zehOJn [Ill have sinned; and therefore

c Charitas in aliis major, in aliis
minor, in aliis nulla est; plenissima,
quæ jam non potest augeri, quam-
diu hie homo vivit, est in nemine.
Augm
t. E11ist. [167. ]5. "01. II.] ad
Hieronym.

d In the Greek it is,
E
) cé 1íåVTES-
iíf-LllPTOV. Yulg. In quo omnes pee-
caver1mt. 'Yhenee St. Austin, De
illis quoque apostolicis ,'erbis in
quihus impudentia mirabili imo de-
mentia resistitis fundatissimæ fidei,

Of Original or Birth Sin.
the same apostle tells us, In Adaln all died, 1 Cor. xv.
fl.
Now ho\v could all die in hiIn, unless all sinned in him? For
death is the \vages of sin only, as ,veIl as the only ,vages of
sin. And that ,ve are not only guilty of this sin, but also
defiled with it, the Psalmist is plain, saying, e Behold I was
shape'll in iniquity, and in sin did 'In!! rnotlwr conceive me,
Psahn Ii. 5. So that sin ,vas in his heart ,vhilst he ,vas in
his mother's \vomb; for seeing he ,vas conceived in sin, sin
ll1Ust needs be conceived in him: and the apostle, that (we
were by nature tlte cldldren of wrath, even as others, Eph. ii. 3 ;
and how can \ve be the children of ,vra th, unless ,ve be first
the parents of sin
Certainly there can be no other ,yay that
\ve can be by nature subject to ,vrath, the ,vages of sin, but
because ,ve are by nature subject to those sins that deserve
this ,vrath. And so our Saviour tells us, that u
ltich is born of
the .flesh is flesh, John iii. 6: that \"hich is born of flesh cor-
rupted \vith sin must needs be itself flesh corrupted ,vith sin.
And that this infection rell1ains even after regeneration the
apostle asserts in saying, If we sa!! we have no sin, we deceive
oZtrselves, and tIle tr
tth is not in 'lts, 1 John i. 8. So that for
any man to say he hath no sin, he cOl1units sin in saying so,
for in plain tenllS he lies. And therefore David saith, Enter

268

ubi ait, per unum hominem peccat'llm
intravit in mundum, et per peccatum
mors, et ita in omnes homines per-
transiit in quo omnes peccaver1tnt,
frostra sensum alium novum atque
distortum et a vero abhorrentem
moliris exculpere; affirmans ea 10-
cutione dictum esse in quo omnes
peccaverunt, ac si diceretur propter
quod omnes peccaverunt; sicut dic-
tum est in quo corrigit junior vitam
suarn,' ut yiz. non in uno homine
omnes homines peccasse intelligan-
tur originaliter, &c. N on ergo huic
sensui convenit illa locutio, ita dic-
tum esse in quo velut dictum esset
propter quod. Aug. contra Julian.
Pelage 1. 6. [75. vol. X.] And the
Ethiopic translation gives us the clear
exposition of the words, For as by the
iniquity of one man sin entered into
the tvorld, and by that sin death came

ART.

upon all men;
hOÐ: 1\01\:

: h41^: =t
"
T:
ß^i::
m..: t,....:: Because
that sin is imputed to e\'ery man;
80 that this sin of Adam is imputed
to us, and therefore it is that death
came upon us.
e Suscepit personam generis hu-
mani David, et attendit omniunl
vincul
, propaginem mortis consi-
deravit, originem iniquitatis advertit,
et ait, ecce enim in iniquitatibus con-
ceptus sum. N unquid David de
adultero natus erat? De Jesse viro
justo et conjuge ipsius. Quid est
quod se dicit in iniquitate concep-
tum, nisi quia trahitur iniquitas ex
Adam? Etiam ipsum vinculum
mortis cum ipsa iniquitate concre-
turn. Aug. in loco [Ps. 1. 7. p. 4 6 7-
vol. IV.]

IX.

Of Original or Birth Sin.

269

not into judguzent with tit!! servant, for in th!! sight shall no man
living he justified, P:sahn cxliii.
. And certainly there is none
perfectly fi'ced fronl sin, when St. Paul hiInself saith, Sin
du'elletlt in rne, Ronl. vii. 17: and, I delight in the law of God
aftùl' the inuxl}'(l l/la-n: hut I see another law in 'in!! 'lueTJlhel"s,
'lJ"arring against the law of hlY rmind, an(l bringing 'me into cap-
tivity to the law of sin which is in IItY men hers, vel'. 23. ..And
hence it is that the lust of the flesh is /lot suhject to the la'lv of
God, 1{01l1. viii. 7; and this yery lust of the flesh, or concupi-
scence, is not of the Fatker, hut of the 'lL"orld, 1 John ii. lü ;
nay, and it is expre:s
ly forbidden in the tenth cOllilnandment,
Tholl shalt not covet, or lust, \vhich the apostle takes notice of,
saying, I had not knozën lust, 'lcnless the law had said, TholfJ
shalt not covet, Rom. vii. 7. And therefore this lust being
itself a f sin, and the saints thmnselves being subject to it, sin
U1USt needs renlain in them even after they are converted
frOlll it.
And if we proceed to reason for its detennination of these
things, we may briefly argue thus: first, that Adanl's sin is
our guilt is plain, in that ,ve were in his loins when he COln-
n1ittet.l it. As Leyi paid tithes in Abrahanl's loins to
Iel-
chiseùeck, Heb. "ii. 9, 10, so did ,ve cOlluuit sin in Adam's
loins against God. Though hinlself was a particular person,
)'et ,vas the g whole lnunan nature not only represented by
hilll, but contained in hin1; and therefore was he called not
by any particular or proper name, but Adam, that is, ll1an in

f And so some of the Fathers
themselves called the lust of the
flesh, or concupiscence, a sin.
Bonus ergo rector malos equos re-
stringit, et revocat, bon08 incitat.
Boni equi ðunt quatuor, prudentia,
temperantia, fortitudo, justitia: ma1i
equi iracundia, concupiscentia, timor,
iniquitas. Ambros. apud
\ugust.
contra Julian. Pelage l. 2. [12. vol.
X.J To which St. Augustine him-
self saith, Catholice istos equos in-
telIigimus vitia nostra quæ legi
mentis ex lege peccati resistunt.
Ibid. Istam vero legem peccati,

cujus manentis reatus in sacro fonte
remissus est, propterea voca,'it ini-
quitatem, quia iniquum est lIt caro
concupiscat ad,'ersum spiritum. lb.
Ita concupiscentia adversus quam
concupiscit spiritus et peccatum est.
Ibid. [lib. 5. 8.J
g Adam et Eva natura humani
gcneris erant, quare in illis un is
omnes eramus. Aug. contra Pela-
gian. Hyp. 1. 2. [po 10. App. vol.
X.] Adam factus est absque pec-
cato natura; cum vero peccayit
homo datura peccavit, et facta est
jam natura peccatrix. Ibid.

270

Of Original U1'O B il.th Sin.

A R'l'.

general. And allll1ankind thus being in hÏ1n, \vhatsoever he
did all mankind could not but do \vith hÍ1n. If he had stood,
all mankind had stood 'with hÏIn; and so he falling, all 11lttn-
kind fell in him. And, secondly, that it is our corruption or
infection as \vell as guilt is plain upon the same ground too.
For as ,ve being in him, he sinning ,ve could not but sin in
him; so he becoming a sinner, we could not but become sin-
ners in hiln too: especially considering that this Adam begat
Seth, and so all his posterity, in his own likeness, Gen. v. 3 ;
and if in his own likeness, then h sinners like hilnself. As a
wolf begets wolves, not lambs; so he a sinner begat sinners,
not saints. If he had begotten his posterity when a saint, he
had begotten saints; but begetting then1 when a sinner, he
could not but beget sinners. And hence i a child is a sinner
as soon as born, yea as soon as conceived, before it hath any
sin conllnitted by it, it hath sin conceived in it.. And there-
fore it was that under the law children were commanded to
be circulncised the eighth day, and under the Gospel to bp
baptized k whilst infants, to shew that even \vhilst infants
they contracted a natural guilt by coming through their
parents' loins, which cannot be washed away but by the blood
of Christ. And lastly, that this infection remains, even when

h Homo peccator genuit hominem
sine dubio peccatorem: quia de na-
tura vitiata non nisi natura nascitur
vitiosa, id est peccatrix. Ibid.
i Quis mihi commemoret peccata
infantiæ meæ? Quia nemo mundus
a peccato coram te, nee infans cujus
unius diei vita super terram. ....
Quid ergo tunc peccabam? an quia
uberius inhiabam plorans? ....
An pro tempore etiam ilIa bona
erant, flendo petere etiam quod
Doxie daretur, indignari acriter his a
quibus genitus est, .... feriendo
niti nocere quantum potest? ....
IlIa imbecillitas membrorum infan-
tilium innocens est, non animus in-
fantium. Aug. Confes. 1. 1. [11.
vol. L]
k Addi his etiam illud potest, ut
requiratur quid causæ sit cum bap-

tisma ecclesiæ in remissionem pecca-
torum detur, secundum eccle8iæ
observantiam etiam parvuJis baptis-
mum dari, cum utique si nihil esset
in parvulis quod ad remissionem
deberet et indulgentiam pertinere,
gratia baptismi superflua videretur.
Orig. in Lev. horn. 8. [3. vol. 11.]
Parvuli baptizantur in remissionem
peccatorum; quorum peccatorum?
Vel quo tempore peccaverunt? Aut
quomodo potest ilia in parvulis la-
vacri ratio subsistere nisi juxta illum
sensum de quo paulo ante diximus,
Nullus mundus a sorde nee s.i un-ius
diei quidem fuerit v-ita ejus super
terram? Et quia per baptismi sa-
cramentum nativitatis sordes depo-
nuntur, propterea baptizantur et
parvuJi. Id. in Luc. horn. 14. [vol.
IlL]

IX.

Of Original Qr Birth Sin.

271

the person is Lorn again, so long aF: in this life, is plain, in t.hat
otherwise heaven would be brought down to earth, and earth
turned into heaven. For to have sin perfectly subdued under
us, and grace perfectly confinued in us, is certainly the crown
of the crown of glory, the very heaven of heaven, which I can-
not see how anyone can in reason eXl'cct, so long as hin1sdf
is upon earth. But I need not speak any Inore to this, which
is so sadly experienced by all Christians. None that have
any grace \\ ill say they have no sin; and he that saith he
hath no sin, it is an argurnent to n1e that he hath nu grace.
He that doth not find sin warring against his graces, surely
hath no grace to \yar against his sins. And so to heap up
argun1cnts to prove this, ,,,ould be to spend tÏ1ne to prove
that which nobody can deny, nay that which if anyone doth
deny it, his very denying it is a proof of it.
And this hath been the doctrine of the catholic church in
all ages. St. Cyprian tells us I, " There were before Christ
also fan10us n1en, prophets and priests; but being conceived
and Lorn in sin, they wanted neither original nor personal
guilt." And elsewhere, m "I
ut if the forgiveness of sins is
granted to the greatest offenders, and such as sinned very
llUlCh against God, when they have believed, and no one is
kept back fronl baptislll and grace, ho,v n1uch more ought an
infant not to be forbidden it, ,vho being newly born hath
comlnitted no sin, but that it being after a carnal lnanner
born of Adam, it hath contracted the contagion of the o]d
death in its first nativity
'Vho cometh easier to receive
rmnission of sins, in that not its own but another's sins are
pardoned to it; that is, not the sins committed in its own
person, but only that which was cOlnn1itted by Adanl."

1 Fuerant et ante Christum viri
insignes, prophetæ, et sacerdotes.
Sed' in peccatis concepti et nati, nec
originali nec personali caruere de-
licto. Cyprian. de jejunio et tentat.
[po 35.]
m Porro autem si etiam gravissi-
mis delictoribus et in Deum multum
ante peccantibus, cum postea cre-
diderint, remissa peccatorum datur,
et a baptismo atque gratia nemo

prohibetur, quanto magis prohiberi
non debet infans, qui recens natus
nil peccavit, nisi quod secundum
A.jam carnaliter natus contagium
mortis antiquæ prima nativitate con-
traxit? Qui ad remissam peccato-
rum accipiendam hoc ipso facilius
accedit, quod illi remittuntur non
propria sed aliena peccata. Id.
Epist. ad Fidum. [po 161.]

72

OJ' Original or Birtlt Sin.

..A,RT.

And Athanasius s3.ith 11, "That as Adan1 sinning, the SIn
descended to all l11en; 80 the Lord conquering, that his
conquest at last conles to us." And Origen 0, "Everyone
that cOl11eth into this world is said to be affected \vith :1
certain pollution: and therefore the scripture saith, There is
none clean frmn filth, thougl" he he lut one day old. Upon this
very account therefore, because a man is placed in his mother's
\vonlb, and receiveth the 11laterials of his body from his father"s
seed, he 11lay therefore be said to be defiled both in his father
and mother." And hence is that of St. Basil, P" Here is
l11ercy \vithout judglnent, for he did not come to judge the
\vorld, but to save t.he world: but there ,viII not be judgnlent
\vithout mercy, because there cannot be a man found that is
clear fron1 filth, though it be his birthday."
St. Al11brose expresseth it elegantly; q "'\Vho is he that
lends out sin but the devil
from whom Eve ha\ying borrowed
sin, by the usury of obnoxious succession she lent it out again
to all mankind."
But who can speak fuUer to this purpose than St. Augustine,
\vho hath written luany books in the defence of this truth

And he, amongst many other things I Inight quote, saith
expressly, r" For as infants do not imitate Christ, because
they cannot, and yet may belong to his spiritual [grace]; so
,vithout the iUlitation of the first man, yet they are bound
\vith the infection of being begotten carnally of him."

n rJ f),U7rEP yàp TOU ' Aôà}L 7rupußáv-
TOS' ElS' 7ráVTUS' TOUS' àv8pw7rovS'
Ù7ráT1]

tÉß1]. OVTW TOU Kvpíov luxúo"C VTOS- q
TOLaVT1] luxuS' ÀOL7rÒV EìS'
JLâS' ÔLEß
-
(TaTO. Athanas. contra Arrian. orat.
[I. 51.J
o Omnis qui ingreditur hune
mundurn in quadam eontarninatione
effici dicitur: Propter quod et serip-
tura dicit, Nemo mundus a sorde, nee
si unius diei fuerit vita ejus. Hoc
ipso ergo quod in vulva rnatris est
positus, et quod materiam corporis
ab origine paterni seminis surnit, in
patre et matre contaminatus dici pot-
est. Origen. in Lev. horn. 12. [4.J
P 'EvTaiJ8a JLfV O
v ÉÀEÓS- tun xwpìs-
Kpí(TEWS', OV yàp
À8E ïvu KpíVll TÒV
KÓU}LOV, cÌÀÀ' Lva UOOUll TÒV KÓUJLOV.

IKÛ Ôf OVK E(TTt KpíutS' xwpì.S' IÀÉovs
ôtà TÒ }L
ôvvau8at êlv8pCJJ7rOV Ka8apòv
EVPE8ijvat Ù7rÒ PV7rOV JL1]Ôf tàv JLía
l}p.Épa ii TijS' YEVÉUfWS' aVTou. Basil. in
Psa, xxxii. Lp. 174. vol. I. J
q Quis iste peccati est fænerator
nisi diabolus? A quo Eva rnutuata
peccaturn obnoxiæ successionis usu-
ris defæneravit omne genus huma-
num. Ambros. in Tob. c. 9.
r N mn sicut non imitantur Chris

turn pan'uli quia non possunt, et
tmnen ad ejus gratiam spiritualern
pertinere possunt; ita sine imitatione
prirni horninis, contagione tamen ex
ipso carnalis generationis obstricti
sunt. Aug. contra Jul. Pelage 1. 6.
[79. vol. X.] V. et de Peecat. merit.
et remissione, 1. I. e. 9.

IX.

OJ' Oripilla l (Jj' I-li ,.tlt Sill.

73

..\.nd that thi
infection renlains also after LaptisIu, the
sanie Father is express: t'
Let it not be thought that \\e
should say that (lust or concupiscence) is sanctified, with
which the regenerate thelnselves ure forced to conflict, in a
certain intestine war as with an enen1)", and to de:-:ire find
pray to be healed frOIH that plague."
\.nd elsewhere, u
, So
long as thou livest here, sin will necessarily be in thy n1enlLers;
but howsoever, let the dOininion of it be taken away, let it
not be obeyed in what it comlnands."" And again; x ,,' Is all
iniquity blotted out (in baptislll)! Doth no infirmity reInain ?
If no infirlnity remain, we might live without sin. But who
can say this, unless he be proud? unless unworthy of the
Inercy of the Redeenler? unless he will deceive himself, and
be one in whom there is no truth t'l And elsewhere; Y" Though
in that \ve are born of God we cannot commit sin; yet there
is still that in us that we were born of Adam."" I shall con-
clude this with that of },1'ulgentius z ; "For the saints thelU-
selves see that though through grace they are free froll1 the
contagion of evil works, yet that they are held captive by the
variety of thoughts. For who can glory that he hath a chaste
heart
or who can glory that he is quite cleansed fronl sin?
Let us consider who and ho\v just a person it was that said,
In Ulan!! tIÛng...; we ojJènd all."" And thus we see the Fathers
too asserting that original sin standeth ,lOt in the follou:ing
of Adaut, &c.

t Absit ut dicamus sanctiticari
(concupiscentiam) cum qua necesse
babent regenerati, si non in vacuum
Dei gratiarn susceperunt, intestino
quodarn bello tanquarn cum hoste
confligere, et ab ea peste desiderare
at que optare sanari. Aug. contra
Jul. Pelage 1. 6. [31.J
u Quamdiu vÍ\-is, peccaturn ne-
cess,e est esse in membris tuis; sal-
tern illi regnurn auferatur, non fiat
9uod jubet. Id. in Job. Tract. 4I.
L I 2. vol. I II. par. ii. ]
x Xunquid quia deleta est tota
iniquitas? :Kulla remansit infirmitas ?
Si non remansisset, sine peccato hic
viveremus. Quis autem audeat hoc
dicere, nisi superhus? Xisi miseri-
corelia liberatoris indignu
? Xisi
HF.YERIDfTE.

qui
eipsum vult decipere? et in
quo veritas non est? Ibid. [10.]
Y Quamvis enirn in quantum ex
Deo nati sumus non peccernus, inest
tamen adhuc etiarn quod ex Adam
nati sumus. Id. contra Epist. Par-
men.!. 2. [14. vol. IX.J
z Yident enim (anirnæ justifica-
torurn) quia licet sint gratiæ dono
ab operuIIl malorum contagione li-
beræ, teneantur tarnen cogitationum
variètate captivæ. Quis enirn glo-
riabitur castum se habere cor? Quis
gloriabitur rnundum se esse a pec-
catis? Attendamus qualis quantusque
justus dixerit, In multis etiam 0.0(:11-
dimus omnes. Fulgent. Epist. 3.
[34.] ad Probam de virginit. et
hmmlit.
T

ART I C LEX.

OF FREE\VILL.

The condition of 17zan after the ..fall ojt Ada17l is such,
tllat he cannot tUI}'t}l and prepal}'te ltÙnselj, by ltis own
natural st1'tengtlt a d .good 1vo f rks, to faith, and callin.fJ
upon God: whefreJo'Joe we have no powe'J' to do good
wOl}oks pleasant and acceptable unto God, 'loithout the
.91'ace qf Christ preventing us, tllat we 'Jnay ltave (l
.good will, and wO'J'king u,ith, us, u,hen we have th,at
good 'lcill.

W HEN man fell from God, great ,vas his fall indeed;
for he fell froBl the Creator to the creature; he fell
from heaven to earth; he fell froln the height of happiness to
the depth of misery, for he fell frolH holiness into sin. And
ever since man firs
fell from holiness to sin, he hath been
unable to rise again from sin to holiness. Ever since he first
chose the evil before the good, he hath been unable to choose
the good before the evil. I kno\v that as he was acreated at
the first ,vith freedom of ,viII, he had po,ver so to choose the
goorl as to refuse the evil, and so to refuse the evil as to
choose the good. And I kno,v also, that when he fell froln
God he did b not quite lose that freedol11 of his ,viII, for he is

K '''' · l:. ' t - , ,
a at on aVTEçOVCTWVS' 1]11.aS' Hpya-
CTaTO Ó TWV Ù7TÚVTWV ð1]11.wvpyöS', Kat
_,,_ , _ r ,
'IT'aVTaxOV a7ro TT}S' YVWJ.L1]S' TrJS' 1]11.fTf-

,

- Ch
paS' 1] KaTaKpLlJft 1] CTTf
avOt. ry-
sost. in Gen. horn. 20. [init. vol. I.]
, - \,:) t.' r,..
.ó.LU TOt TOVTO Kat TO aVTfçOVCTWV 1]11.LV
ðfðwp1]Tat Kat Èv Tn cþVCTft Kat Iv TciJ
ufvEtðón
11.WV lva7rfBfTo Tryv YVWCTtlJ
'TryS' KaKíaS' Kat .,.ryS' àpfT
S'. Ibid. horn.
[ ] "', "
2-3. p. 17 I. TovS' aYYf /\OVS' Kat 'TOVS'

· B ' · l:. ' , ' ..,
av pW7rOVS' aVTEçOVCTWVS' /\fYW V7rO
8EOV YEYEvryCTBat ùÀÀ' OV 7raVTE
OV-
uíovS'. Orig. dial. 3. contra
farcion,
[po 838. vol. I.] Et ne quid deesset
bonis ejus etiarn liberuIn arbitrium
ei indulsit, ut bonum
jus esset \'0-
luntariuIn non coactum. Bern. de
pug. spiro I. [P.544.]
b Quis autem nostrum dicat quod
primi hominis peccato perierit libe-

ART. X.

Of Freeu"ill,

75

tin a rctlsonaLle creature, and c whflreSOf1Vel' th('ro is reason
in the 1l1l4.lt.rstandinO" there i
freedolll ill the \\ ill. Hut I know
b
withal, that this fl'eCtlOlll of will i
ll11lCh corrupted an (I dege-
nerated now sill(Jc the fall, frolH what it was before the fall.
Then it wa
free to ehou
... the good [1 S wen a
the evil; now
it is ii'ce to choo
e the {\dl but not the good: then it ,,,as
free ti'OI11 sin to holincss; now it is free frOIH holine
s to sin:
then it could
u refu
e the é\'il as to choose the good, and }:()
choose the good as to refu
e the evil; but now it can only so
refuse the good as to choose the evil, and S
) choose th(' evil
ns to refuse the good.
o that though the fall did not clestroy
it, Jet it corrupted it; though the win be
till dfree, yet not
to God, not to grace, not to piety, but only to the world, to
fò;in
and to iniquity. And therefore it is, that as luan will-
ingly fell into sin at first, so he willingly lies in it still; and
the onl)" reason why he doth not rise again to holiness is,
e Lecau
e he will not: nay, he so will not, that of hil11self he
cannot will it. For his will being itself corrupted, it cannot
but choose and delight in corruption; and so it lllust neces-
sarily refw;;e what i
good and hone.
t: which nece::,sity \.loth

rum arbitrium de humano genere?
Libertas quidem periit per peccatum,
sed ilIa quæ in paradiso fuit habendi
cum plena immortalitate justitiam,
propter quod natura humana divina
indiget gratia, dicente Domino, si
vos Filius liberaverit, tunc vere liberi
eritis, uti que liberi ad bene jnsteque
agendum.
am liberum arbitrium
nS'lue adeo in peccatore non periit,
ut per illud peccent maxime omnes
qui cum delectatione peccant et
am ore peccati; hoc eis placet q nod
eis libet: Unde et apostolus, cum
essetis, inquit, servi peccati, &c.
Aug. contra dnas epist. Pelag. 1. I.
[5. vol. X.]
_c Libertas arbitrii cun
tis pariter
ratione utentibus convenit. llernard.
òe grato et Ii b. arbitrio. [po I 184,]
4>áf'EV Toivvv Ev8iwr Ti> ÀOYLK
uvv-
HUÉpXfu8aL TÒ aVTf
OÚuLOV. Damasc.
de orthodox. fit!. 1. 2. c. 27. El
òÈ TOtTo È
åvåYK1}S' 7rClpvcþiuTaTaL Tcê
ÀOYLKcê TÒ avn
oúuLOv'
yàp OVI(
ÊUTaL }..OYLI(ÒV,
}..OYLKÒV ôv KVPLOV
ËuruL 7rpÚgfWV. Kaì aVTfgoúuLOv, Ö8fV

\ \"1,\ )
\ '/:.'
KaL TU uJ\.oya OliK ELULlJ allTE'i)ollULU'
dYOVTaL yàp p.âÀÀov tJ7rò Tijr cþvufwr
fí7UP dYOVUL. Ibid.
d l
x quo enim primus homo na-
turam suam voluntarie vitia\'it, at-
que oppressit infirmitas, nisi divinæ
gratiæ medicamento præventum in
unoquoque homine sanetur atque
adjuvetur liberum inde
inentur arbi-
trium. Est quidern liberum non
tamen bonum; est liberum non ta-
men sanum; est liberum non tamen
justum. Et quanto magis a honitate,
rectitudine, sanitate. justitiaque libe-
rum, tanto magi
malitiæ, perversi-
tatis, infirrnitatls atque iniquitatis
mortifera 8ervitute captivum. Ful-
gent. de incarn, et grato Christi,
[38.] V, et Cassiodor. in Psal. cx,.ji.
e Sam quod surgere anima per se
jam non potest quæ per se cadere
potuit, \'oluntas in cansa est, qnæ
corrupti corporis vitiato et ,'itioso
amore languescens, et jacens, amo-
rem pari tel' jn
titiæ non admittit.
Bernard. super Cantica, senn. 8 I,

T2

76

Oj
Freewill.

AnT.

not excuse the will, as the will doth not exclude the necessity;
for indeed it is a willing necessity. As the angels necessarily
love God, and yet they love him willingly; so luan willingly
loves sin, and yet he loves it necessarily, not from any exter-
nal but an internal necessity, not forced by others, but allured
by himself; his o,vn will being so taken ,vith sin that he
cannot but take delight in it, and so averse from holiness that
he cannot turn to it.
And this is that ,vhich is here said, The condition of Juan
after the fall of A da1n is such, that he cannot t
lrn and prepare
hÙnselj, by his own natural strength and good works, to faith, and
calling upon God,. he cannot repent, he cannot believe, he
cannot turn to God, nay, he cannot so nluch as prepare hiln-
self for it; and \vhy cannot he, but because he will not? And
certainly if he will not, he cannot; it being inlpossible he
should act any such thing contrary to his will: and therefore
if he cannot will it, he cannot do it.
JVherifore we ha-ve no power to do good 'lCorl.:s pleasant and
acceptable to God, without the grace of God by Okrist f [J're-
'Venting us, that we 'lnay have a good will, and
f)orking with
ttS, when we have it. In order to the doing of good it is
not only necessary the grace of God should turn our wills
to it, but assist our ,vilIs in it; it is not only necessary that

f Of God's preventing- us with his
grace the Fathers often speak. Qui
prævenit nolentem ut velit, subse-
quitur ,'olentem ne frustra velit.
Aug. Quis nostrum dicit consentire
proprium esse voluntatis, hoc est, ex
propriis viribus? Non hoc dicimus,
sed consentire ad voluntatem per-
tin ere docemus, postquam præventa
est a Domino et sic accepit consen-
tiendi potestatem. Id. de grat, et
lib. arbit. c. I I. Ipsum inquit velIe
credere aut converti non potest homo
habere, nisi per gratiam prævenien-
tern acceperit ut posset, Ibid. c. 15.
Bonum propositum quidem adjuvat
subsequens gratia, sed nec ipsum
esset nisi præcederet gratia. J d.
contra duas epist. Pelage 1. 2. [22.
vol. X.] Ad has (sacras scripturas)

i hnmili
et lnitis accesseris, ibi
profecto inw'nies et præ,'enienteln

gratiam qua potest elisus surgere, et
comitantem qua viam recti queat
itineris currere, et 8ubsequentem qua
vale at ad regni cælestis beatitudinem
pervenire. Fulgent. Epist. [YI. 12.]
ad Theodor. de con,rersione. Præ-
venit igitur gratia impium ut fiat
justus; subsequitur justum ne fiat
impius: prævenit cæcum ut lumen
quod non invenit donet; subsequi-
tur \ identem ut lumen quod contu-
lit servet: prævenit elisum ut sur-
gat; subsequitur elevatum ne cadat:
prævenit donans homini bonam vo-
luntatem; subsequitur benevolen-
tern operando in illo boni operis
facultatem. Hoc igitur ista miseri-
cordia Dei in homine subsequitur
quod præ,'eniens ipsa largitur. Id.
de prædestinatione, ad l\tIonimum,
1. J. [c. J I. ]

x.

o..r l?ree u.: ill.

77

hinlself sets us on work, but that hilllself also worketh with
us. 'Yithout hinI we cannot begin a good work, without him
we cannot carry it on, and without hÏ1n too we cannot perfect
it. And this is a conclusion that nccessarily follows upon the
premises. For if we cannot turn ourselves to God, we cannot
do any thing that is good without the a,
si"'tance of God hi In-
self, for we cannot do any thing that is good until we are first
turned unto God. But of that hereafter. In the meanwhile
here it Iuay Fuffice to consider, whether it be true indeed that
a Illan cannot turn hinlself to God, and prepare hilnself for
God, unless he receive grace and power from hiln.
And truly if it hath pleased In)' glorious
Iaker to entrust
l11e with any understanding of his holy scriptures, this Inust
needs be the purport and Ineaning of then1: for what else
can we understand by these words, .1''To
ilan can COJlìe to 1Jle,
e.tcept the Father 'Wh [eh hath sent me draw lÛJfl, John vi. 44

None can COlne by faith to God the Son, but he that is
drawn by the grace of God the Father. Though God doth
not dri,-e us to Christ, yet he draws us to him g. He doth
not drive us against our wills, but he draws us with our wills,
luaking us a willing people in the day of Ii is pou"er, Paaln1 cx. g;
and until w
be thus made willing by the Father we can
never COllIe unto the Son, for no man can come to /JW except the
Ji'athe ' }' draw him,. And certainly this was S1. Paul's opinion
al
o, when he said, J\Tot that u'e are sufficient of ourseb:es to
think any thing as of ourselves, but our s'l{fficiencJI is of God,
Q Cor. iii. 5. ]f we be not sufficient of oursely
s to think a
good thought, ho\\ can we be able without God to act true
faith
Our sufficiency, 8aith he, is of God
' if we be able to do
any thing, it is he that nlakes us able; if we have any suffi-

g Quid hie dicimus fratre:s? Si
trahimur ad Christum ergo inviti
cr.edimus? ergo yiolentia adhibe-
tur? non "oll1ntas exeitatur? In-
trare quisquam ecclesiam potest no-
lens, aeeedere ad altare potest no-
lens, accipere potest f;acramentum
nolens, credere non potest nisi
,'olens. Aug. in Joh. tract. 26. [2.
"01. Ill. p. ii. J 1\:" oli te cogitare
in,"itum trahi, trahitur animus et
amore. I bid. [4. ] J\'émo potest t"e-
llire ad me, nÙ;i Pater qui lIlisif me

traxerit eum; non enim ait dux-erit,
ut illic a1iquo modo intelligamus
præcedere voluntatem. Id. contra
rluas epist. Pelag. 1. I. [37. vol. X. J
E ".>of '" ,#." ,
L yap nS'
PXETUL 7T'pO
aUTOV, 't'YJUL,
Tí l)EÏ TijS- ;À
fW
; ToiìTO l)È OV TÒ lfþ'

p.Î.v åVULpÚ, åÀÀà SEíKVVULV
p.â
ß07}-
BEtaS' SfOP.ÉJlOVS'. Kat aì.vlTTfTUL ;JlT'av8a
où TÒV ã'WJlTa ÈPXÓP.EJlOJl åÀÀà TÒJl
7roÀÀijr å7roÀaVOJlTa uvp.p.axlar. Chry-
80S1. in Joh. horn. 46. [\'01. II. p.
744. .31.J

Q78

Of Freewill.

ART.

ciency, it is he that gives it. And therefore also it is that
our Saviour saith, He that abideth in 'lne, and I Ù'b kirn, the
sante bringetlt fort//; muc/t fruit: /01" without lite !lOtt can do
nothing, John xv. 5. h IIf' doth not say, there are some
things you cannot do \vithout lne, or there are many things
:rou cannot do \yithout Ine, but, without 'lne you can do nothing,
nothing good, nothing pleasing and acceptable unto God:
\vhereas if \ye could either prepare ourselves [to turn,] or turn
ourselves when prepared, \vithout hiln, ,ve should do llluch.
And to put it out of doubt, the same Spirit tells us elsewhere,
For it is God tltat
vorketh in '!IOU both to will and to do of his
good jJleas
tre i, Philipp. ii. 13. It is he that first enables us to
\vill what \ve ought to do, and then to do \vhat we will. Both
the grace \ve desire, and k our desire of grace, proceeds frOll}
him. 'Vithout hin1 we could not have any grace ,ve would,
and without hill) \ve could not ,viII to have any grace at all.
So that I alll not only bound to thank hilll for his besto\ving
grace upon HIe, but also for D1Y desiring grace of hinI: for
it is he that worketh in 111e both to will and to do, both to
\vill and desire, and also to act and exercise grace; or, as it

h N e qUlsquam putaret salteln cum a Domino gressus viri dirigun-
parvum aliquem fructum posse a tur? at per hoc desiderare auxilium
semetipso valmitem ferre, CUIn hæc gratiæ initium est gratiæ. Aug. de
dixisset, hic fert fructum multum, corrept. et grato [2, vol. X.] Homi-
non ait quod sine me parum potes- nis autelll propositurn bonu.m adju-
tis facere, sed nihil potestis facere: vat quidem subsequens gratia, sed
sive ergo parum sive rnultum, sine nec ipsum esset nisi præcederet
illo fieri non potest, sine quo nihil gratia. Studium quoque hominis
fieri pote
t. Aug. in Joh. tract. 81. quod dicitur bonum quamvis cum
[3. vol. III. p. ii.] esse cæperit adjuvetur gratia, non
i Thus the Syriac translation plain- tamen incipit sine gratia. Aug. con-
ly renders the words 00'1 f
tra duas epist. Pelag. 1. 2. [22. yol.

1 ' X. ] Quis istam etsi parvam dare
J
,

'-B
i-&
cæpe:it charitatem, nisi ille qui præ-
, )o
001
w.n
ei

parat voluntatem, et cooperando per-
J. 1. . ficit quod operando incipit? Quo-
,-OL\.Jt

1. e. For God hzmself niam ipse ut velimus operatur inci-
stirs up in YOll both to will, and also piens, qui volentibus cooperatur per-
to do what YO'll will. As it is he that ficiens; propter quod ait apostolus,
enables our hearts to will what to Certlls sinn qlloniam qui operatur in
act, so it is he that enables our vobis opus bonum perficiet usque in
hands to act what we will. diem Christi Jesll. Ut ergo velimus
k That the very first beginnings sine nobis operatur; cum autem \'0-
and desires of grace are from God, hunus, et sic volumus 11t faciamus,
the fathers oft inculcate. Ex lege si nobi
cllm cooperatur. 'ramen sine
ea legitime utamur confugimus ad illo vel operante ut velimus vel co-
gratiam; quis autem confugit nisi operante cum ,'olumus, ad bona pie-

x.

OJ'ji'J'eelcilt.

9179

is here expressed in this article, it i
he that pl'ecents 'its that
we nzay have a .good will, and it is he that u:orlcetlt with us
uJnen 1ve have that good will. ....lnd therefore certainly without
him we can neither prepare ourselves for conversion, nor con-
vert ourselves after preparation, unlC'ss we can prepare our-
:-:elvcs without having a good win, or convert ourselves without
acting of it: for it is he alone that giveth this good will to
lIb, and it is he that acteth this good will in us, without
WhOID we couhl not de:-;ire it before \\ e have it, nor act it
when we have it.
Neither indeed can I in reason see ho\", Inan 8hould be
able to turn hin1self frOln sin to holiness, froIll evil to good, as
considering how he is not of hiInself able to discern betwixt
good and evil, but still takes good for evil, and evil for good,
Isa. v. 20, his understanding being so darkened that he can
see nothing of God in God, nothing of holiness in holiness,
nothing of good in good, nothing of evil in evil, 'lor any thing
of sinfulness in sin.
ay, it is so darkened, that he fancies
hÎ111self to see good in evil, and evil in good, happiness in sin,
and II1Ïsery in holiness. And therefore the apostle tells U'3, 1 The

tatis opera nihil valeamus. Id. de
grat, et lib. arb. [33. J H ujus gra-
tiæ adjutorium semper est nobis a
Deo poscendum, sed ne ipsurn quod
poscirnus nostris viribus assigne-
Inus: neque enirn haberi potest ipse
saltern orationis affectus nisi divi-
nitus fuerit attributus. "Gt ergo de-
siderernus adjutoriurn gratiæ, hoc
ipsurn quoque opus est gratiæ. Ipsa
namque incipit infunrli ut incipiat
posci; ipsa quoque amplius infundi-
tur cum poscentihus òatur. Ful-
gent. Epist, [6. 10.] ad Theodor.
X on enim dicat meum esse velIe cre-
dere, Dei autem gratiæ est adju\'are,
sed dicat gratiæ Dei est adjuvare
ut sit meum velIe credere. Iù. de
incarnat. et grato D. N'. J esu Christi.
(Epist. 17. J,=).J
1 <I DU7rE p yùp Toir ùcþBaÀp.oiS' TOV-
TOLS' ovSEìr âv Tà EV Toi
ovpavoiS'
' 8 ,., · s:- ' .f. ' ,
IWTap.a Ot. OVTWS' OVuE 'ý'VXYJ J.1.0VYJ
Tà TOU 7rVf'úp.aTor. Kaì Ti Àiyro Tà
EV ToiS' ovpalloîS'; ovSi TÙ Èv Tll ì'ñ
årruvTu. Kaì yàp ÓPWVTES' 1rÚPYov

7róppwBw TETpáywvov UTPOYYVÀOV El-
Val vOP.i(OP.EV. "Eun SÈ òcþ8uÀp.wJI
cìrráT1] Tà TryS' TOmúT1]S' íJ1TOÀ
o/EWS"
OÜTW Toivvv Kaì öTav Tà 7rÓppWBEV

p.wv 7rpáyp.aTu. SLÙ Try
SLuvoíar p.ó-
1I1]
ðOKLpá(n nS' yiÀwS' 7roÀvS' ;o/ETat"
OU yàp P.ÓlIOV orá 7rEp fUTìv aUTà OÙIC

/. f. '''\ À ' , ,. '... ·
O'ý'ETaL, u/\ a KaL Ta EvallTLa wv HTTLV

y
UfTaL, SLÓ7rt-p Err
yaYE, p.wpía yàp
aÙTW lun. Chrysost. in I Corinth.
hOl
. j . [vol. III. p. 28-4-. 24.J "On
OVIC olSEv ÖTL 7rVEvp.unKwS' ållaKpivE-
Tat" TOVTÉunv ÖTL 7rí.UTEWS' SfÍTat Tà
Àfyóp.flla' Kaì ÀÓYOLS' aUTÙ KUTaÀa-
fjfÎv OUK fVt" v7rEpßaivfL yàp aÙTWV
TÒ p.ÉYf8or EK 7roÀÀOV TOÛ 7rEpLÓVTOS'
TryS'
pETipu
SLUlIoíur nìv fùTiÀELav.
!biù. Hence St. ...\.ugustine saith,
l\lentibus non Ininus necessariam
esse illuminationis gratiarn quam
oClllis lumen, imo ocul08 ipsi aperi-
mus ad cernendam lucem: mentis
autem oculi nisi a Domino aperian-
tur c1ausi manent. Aug. de peccat.
mer. et remis. 1. 2.

280

Of l?reewill.

ART.

naturallllan 'l'ecei'oetlt nut tlte tllings oj' the SpÙ"it of God: for
tkey are foolishne.
s to 'tÙn: neitltel'" can he kno'w tltem" because
lIte!! are spiritually discer'ned, 1 Cor. ii. 14. He is so far from
looking upon the ,visdom of G-od as ,visdolll, that he looks
upon it as foolishness. .}.'eitlter can Ite know tlwm, because they
are spir'itually discm'ned. They are above his reach. So that
a lnan may as we}l read the letter of the scripture ,vithout
eyes, as receive the lllysteries of tho scriptures without grace.
No,,, considering that the will always acteth according to the
ultill1ate dictate of the practical understanding, so as to refuse
whatsoever the practical understanding brings before it under
the ugly dress of evil; and to choose whatsoever it presents to
it under the notion of true good; and seeing that the natural
understanding presents the will ,vith evil instead. of good, and
good instead of evil; it lllUst needs follow, that the will of
itself cannot refuse but choose ,vhat is truly evil, nor choose
but refuse ,yhat is truly good, unless it should cross the
course of nature in choosing ,vhat the understanding saith is
evil, and refusing "That the understanding dictate
as good.
And therefore so long as a Ulan is in his natural estate, it is
inlpossible that of hinu;elf he should so n1uch as look after
any other, seeing he accounts his own present sinful condition
to be the best, and that if he should. change, he should but
change for the worse.
Nay further, suppose the understanding should be so ftu'
enlightened as to discern the evil from the good, yet, for all
that, it "Tould be impossible for the ,vill of itself to prefer the
good before the evil. For though it be a constant rule in
natural things for the ,viII to follow the last conclusive sen-
tence of the practical understanding, yet it is not so in spi-
rituals. For though the understanding do present God as
the chiefest good, and sin as the greatest evil, yet the ,vill
cannot of itself embrace the former nor refuse the latter as it
ought to do, and that because itself is corrupted as "Tell as the
understanding. And therefore should the understanding per-
forln its office aright, it doth not follow the will should be able
to perform its aright too; for then an the fault would be in
t.he understanding, and the will remain as l)crfect after its
corruption as it 'wa
in its first creation. But f"!eeing it cannot

x.

Of Freewill.

281

be denied but that the m will is vitiated and depraved as well
as the understanding, it Inust needs be granted that the ,vill
is unable to do its duty as well as the understanding, And
hence it is that we find in ourselves, that though God is
pleased often so far to enlighten our dark understanding as to
di
cover the beauty of holilles
and sinfulness of sin to us, yet
we cannot but hate and refuse the fonner, we cannot but
receive and love the latter. This is that which St. Paul had
the wofnl experience of: Fur that u:ltich I do I allow not: for
that if'ltiel" I u'ou1d do, tltat do I not; hut u"ltat I hate, tltat do I.
ROin. vii. 15. And if it be so after, how 111uch nlore is it so
before conversion! And therefore it is requisite, in order to
our conver8ion, that the understanding be not only:so enlight-
ened as to discern the evil fro111 the good, but that our wills
be so rectified as to prefer the good before the evil. By
,,,hich rectifying, or bringing of the will into its right order
ngain, its liberty is not destroyed n but healed; so that it is

m Hæc voluntas (animalis) vaga,
incerta, instabilis, imperita, infirma
ad efficiendum, facilis ad audiendum,
in cupiditatibus cæca, in honoribus
tumida, curis anxia, suspicionibus in-
quieta, gloriæ quam virtu turn a\'idior,
famæ quam conscientiæ diligentior,
et per omnem suam experientiam
miserior fruendo iis quæ concupive-
rit quam carendo, nihil in suis habet
viribus nisi periculi facilitatem, quo-
niam voluntas mutahilis quæ non
ab incommutabili voluntate regitur,
tanto citius propinquat iniquitati,
quanto acrius intenditur actioni.
Prosper (al. Ambros.) de vocat. gent.
1. I. c, [6.] Licet insit homini bo-
num nolle, tamen nisi donaturn non
habet bonum velle. Et illud con-
traxit natura per culpam hoc reci-
pit natura per gratiam. Ibid. c. [25.]
And, in his poetical strain, 1. de in-
gratis, c. 27. [po 563.] the same Fa-
ther sings thus:
- Hinc arùitrium per de\"ia lap
um
Claudicat, etcæsis conatibus inque ligatis
)lotu5 inest, non error abest: manet
ergo voluntas

('mper amans aliquid quo se f('rat, l't
Jahyrintho

Fallitur, ambages dubiarum ingressa ,i-
arum
Yana cupit, vanis tumet et timet, omni-
modaque
l\lobilitate Tuens in vulnera \ ulnere
surgit.
n Qua gratia humanum non au-
fertur sed sanatur, non adimitur sed
corrigitur, non removetur sed illumi-
natur, non evacuatur sed adju\'a-
tur atque servatur arbitrium, ut in
quo infirmitatem homo habuit, in eo
habere incipiat sanitatem; quo erra-
bat eodem in vi am redeat; in quo
cæCliS fuit, in eo accipiat lumen; et
ubi fuit iniquus, serviens Ímrnun-
ditiæ et iniquitati ad iniquitatem,
ibi gratia præventus atque adjutus
ser\riat justitiæ in sanctificationem.
Fulgent. de incar. et grat. Christ.
[Ep. 17. 4 I.] Ac per hoc sicut lex
non evacuatur sed statuitur per fi-
dem, quia fiùes impetrat gTatiam qua
lex irnpleatur; ita liberum arbitrium
non e\'acnatur per gratiam sed sta-
tuitur, quia gratia sanat voluntatem
qua justitia libere diligatur. Aug.
de spiritu et lit. ad
Iarcellin. [.52.
vol. X. p. 114.]

Q8

Of Freewill.

ART.

free after as ,veIl as before conversion; yea, free to God and
holiness, as it was before free only to sin and \vickedness.
And this \vas the doctrine of the prinlitive church. St. Au-
gustine (in 'whose days oI>elagius first rose up against this
truth) hath writ several volulnes to this purpose, out of ,,,hich
I shall pick out only SOlne fe,v sentences for the confirlnation
of this truth. p" Neither," saith he, "doth a man begin to
be converted or changed frOnI evil to good by the beginnings
of faith, unless the free and undeserved mercy of God work it
in hin1." And presently, q " So therefore let the grace of God
be accounted of, that frolll the beginning of his good conversion
to the end of his perfection, he that glorieth should glory
in the Lord. Because as none can begin a good work without
the Lord, so none can perfect it \vithout the Lord."
And elsewhere the saine Father saith, r" That the grace of
G'od by Jesus Christ our Lord (,yhich the true faith and ca-
tholic church always holds) translates or converts both slllalJ
and great fron1 the death of the first man unto the life of the
second, not only by blotting out their sins, but also by helping
such as can use the liberty of the \vill not to sin, but to live
holily; so as that unless he do help, \ve can have no piety or
righteousness in \vord nor in \viII; for it 'l's God that
vorlæth
in 'us hotl" to will and to do of Ids ou'n good pleasure. For \vho

o Quis unquam ante profanum
ilium Pelagium tantam virtutem li-
beri præsumpsi.t arbitrii, nt ad hoc
in bonis rebus per actus singulos
adjuvandum necessariam Dei gra-
tiam non putaret. Vincent. Lyrin.
adv. hæres. 1. I. c. 34. [po 108.]
P N ec omnino incipit homo ex
malo in bonum per initium fidei
commutari, nisi hoc in illo agat in-
de bita et gratuita misericordia Dei.
Aug. contra duas epist. Pelage 1. 2.
[23. vol. X.]
q Sic itaque Dei gratia cogitetur, ut
ab initio honæ lnutationis
;uæ usque
in finem consummationis qui glo-
riatur in Domino glorietur. Quia
sicut nemo potest bonum inchoare
sine Domino, sic nemo perficere sine
Domino. Ibid.
r Quod gratia Dei per J esum
Christum Dominum no:strum (quod

fides vera et catholica tenet semper
ecclesia) pusillos cum magnis a
morte primi hominis ad vitam se-
cundi hominis transfert, non solum
peccata delendo verum etiam ad non
peccandum recteque vivendum eos,
qui jam uti possunt voluntatis arbi-
trio, sic adjuvando, ut nisi adju\ret,
nihil pietatis atque justitiæ sive in
opere sive etiam in ipsa voluntate
habere possimns: Deus enim operatur
in nobis et velie et operari pro bona
voluntate, Nam quis nisi qui venit
quærere et salvare quod perierat ah
illa perditionis massa et contentione
discernit? Unde apostolus inter-
rogat dicens, Quis enim te discenzit?
Ubi si dixerit homo, Fides mea, vo-
luntas mea, bonulll opus meum, re-
spondetur ei, Quid enim habes quod
non accepisti? Au
. Epist. ad Pau-
linum. [186.3. vol. ILl .

x.

Of F,'eewUl.

283

but he that caIne to seek and to save that which was lost,
can lllake anyone differ fro;n that nlW5t5 of perdition? 'Vhere-
fore the apostle asketh the qUf'stion, saying, For wlw made
thee to differ? \Vhere if anyone say, )ly faith, nIY will, my
good work; it is ftnswereù him, For u.ltat hast thou tkat thou
hast not received ?" I\nd agaill; s"J?or it is certain \\e 111ay
keep the conuuandments of God if we will; but because the
"ill i.!S prepared by the Lord, (it
eems not by ourselves,) we
llHlst u
k of hinl that we nlay" ill as llluch as is sufficient,
that willing we nlÏght do. It is certain that \ve do will when
we will, but it. is he that nlakes u
that we will what is good."
And presently, t" It is certain that we act when ,ve act, but
it is he that lllaketh us to act, affording most effectual
strength unto the will."
And thus l\Iaxentius tells us, u" \Y' e believe that the
natural freewill is able to do no l110re than to discern and
desire carnal or worldly things; which not with God, yet per-
haps alnongst n1en lllay seenl glorious: but those things which
belong to eternal life, it can neither think, nor will, nor desire,
nor perforlu, but only by the infusion and inward working of
the IIoly Ghost, which i
also the Spirit of Christ,"
x"'ulgentius hath also many things to this purpose, that it
is God that both prepares our hearts for grace, and increft
cth
that grace in our hearts. x" Frolll whence we know," saith
he, "it is froIlI God that we are willing to do good, and that
we are able to do good." ....--\.nd el
ewhere, y" "r e haye not

s Certum est enim nos servare
mandata l:Si volumus: sed quia præ-
paratur voluntas a Domino ab illo
petendum est ut tantum velimus
quantum sufficit, ut volendo, facia-
mU8. Certum est nos velIe cum
,'olumus, sed ille faeit ut velimus
bonum. Id. de gratia et libero ar-
bitrio; ad Yalentinum, [32. \"01. X.J
t Certmn est nus faeere cum faei-
mus, sed ille facit ut faciamns præ-
bendo vires efficacissimas voluntati.
Ibiù.
11 Liberum naturale arhitrium ad
nihil aliud valere credimns nisi ad
discernenda tantum et desideranda
carnalia si,'e secularia; quæ non

apud Deum sed apud homines }JOS-
sunt fortassis videri glori08a: ad ea
vero quæ ad vitam æternam perti-
nent nee cogitare, nee velIe, nee de-
siderare, nee perficere posse, nisi
per infusionem et inoperationem in-
trinsecus Spiritus Sancti, qui est
etiam Spiritus Christi. 1\J axent.
Sonfess. fidei. [Bib1.
Iax. Patr.
vol. IX. p. 537.J
x Cnde cognoscimus Dei esse ut
bonum facere velimus, et ut bonum
facere ,raleamus. Fulg. de prædest.
ad
Ionim. 1. I. [cap. ix.J
y
on ergo Spiritum Sanctum
quia ('redimus bed ut crederemus
accepimus. Forma enim præcessit

84

Of }i'reewill.

ART.

therefore received the Spirit of God because we do believe,
but that we Inay believe. For the sanle manner went before
in the flesh of Christ, that we should spiritually acknowledge
in our faith. F or Christ the Son of God was according to
the flesh conceived by the Holy Ghost and born; but that
flesh the Virgin could neither conceive nor ever bring forth,
unless the Holy Ghost had ,vrought the rising of the t:;ame
flesh. And so in the heart of lllan faith can neither be con-
ceived nor increased, unless the Holy Ghost doth both pour it
in and nourish it." And therefore he tells us in another
place, z" He delivers us not by finding faith in any man, but
by giving it." And presently, a" JJut it is clear because, that a
Inan should begin to believe in God, he receiveth from God
repentance unto life; so that he could not believe at all unless
he receiveth repentance by the gift of the ll1erciful God. But
,,,hat is lnan's repentance but the changing of the will? God
therefore that giveth ll1an repentance doth also change his
,viII. "
The second council of Orange, an. Dom. 5
9, determined
Il1any things to thiB purpose; amongst the rest they say,
b "Co If any man say that ll1ercy is conferred by God upon us
believing, ,villing, desiring, endeavouring, labouring, ,vatching,
studying, asking, seeking, knocking, ,vithout the grace of God,

in carne Christi quam in nostra fide
spiritualiteragnoscamus. N am Chris-
tus }1'1ilius Dei secundum carnem de
Spiritu Sancto conceptus et natus
est; carnem autem illam nec conci-
pere virgo possit aliquando nee pa-
rere, nisi ejusdem carnis Spiritus
Sanctus operaretur exortum. Sic
ergo in hominis corde nec concipi
fides poterit nec augeri, nisi earn
Spiritus S. effundat et nutriat. Id.
de incarn. et grato Christi; [ ep.
xyii. 40.J
z Liberavit autem non in quolibet
homine fidem inveniendo sed dando.
Ibid. [34.]
a Claret tamen quia ut homo in
Deum credere incipiat a Deo accipit
pænitentiam ad vitam, ita ut omnino
credere non possit nisi pænitentiam
dono Dei miserantis acceperit, Quæ
est autem pænitentia hominis nisi

mutatio voluntatis? Deus ergo qui
homini pænitentiam dat, ipse mutat
hOlninis voluntatem. Ibid.
b Si quis sine gratia Dei credenti-
bus, volentibus, desiderantibus, co-
nantibus, laborantibus, vigilantibus,
studentibus, petentibus, quærenti-
bus, pulsantibus, nobis misericor-
diam dicit conferri divinitus, non
aut em ut credamus, velimus, vel
hæc omnia sicut oportet agere va-
leamus per infusionem et inspira-
tionem Spiritus S. in nobis fieri
confitetur, et aut humilitati aut obe-
dientiæ humanæ subjungit gratiæ
adjutorium, nec ut obedientes et
humiles simus ipsius gratiæ donum
esse consensit, resistit Apostolo di-
centi, Quid habes quod non accepisti?
Etgratia Dei sum id quod sum. Con-
cil. Arausic. II. Can. yi. [vol. II.
p. 10 99.]

x.

OJ. þ'reewill.

285

but doth not confess that it is only by the infusion and inspi-
ration of the Holy Ghost into us that we believe, will, and
are able to do all these things as we ought to do, and rnaketh
the help of grace to follow after either man's hunlility or obe-
dience, nor will grant that it is the gift of grace itself that we
are obedient and ]llunble, he resisteth the apostle, saJing,
JVhat hast tholl that tlw
t hast not received? and, By the grace
o.f God I an
l,"ltat I a lit."
And so the ..African council too: c" 'Ve deternlinp that
the sentence against Pelagius and Cælestius, uttered by the
reverond bishop Innocent fronl the see of the blessed apostle,
do renlain until they acknowledge by open confession, that
the grace of God by Jesus Christ our Lord doth help us by
single acts, not only to know, but also to do righteousness;
so that without it we can neither have, think, speak, nor do
any true and holy piety." So that we may well conclude this
with that of ,..\lcuinus; d" I could defile myself, but I cannot
cleanse lllyself, unless thou, 0 Lord J esu, by the sprinkling
of thy blood, clost Inake rue clean:" or that of Anlbrosius
Ansbertus; e" It is by God's preventing grace that we are
saved, and it is by his subsequent grace that we are justified ;'"
so that Zt"e cannot t1t'ì'n or prepa'i"e o
trselves, hy our own
strength, to faith and calling 'Upon God: whe1
efore we have no
p01i"er to do good n.o'J'ks pleasant and acceptable to Goil, witkoZtt
the grace of Ckrist preventing us, that
L.e 1nay have a good u,ill,
and 'Working witlt us
i'hen zee have .it.

C Constituimus in Pelagium et
Cælestium per venerandum epi-
scopum lnnocentium de beatissimi
Apostoli sede prolatam manere sen-
tentiam, donee apertissima confes-
sione fateantur gratiam Dei per
J esum Christum Dominum nos-
trum, non solum ad cognoscendam
verum etiam ad faciendam justi-
tiam nos per actus singulos adjuvare;
ita ut sine illa nihil veræ sanctæ-
que pietatis habere, cogitare, dicere,

agere valeamus. Concil. African.
apud Prosper. contra Collatorern.
[p.89 0 .]
d Sordidare me potui sed emun-
dare nequeo, nisi tu Domine J esu
sancti sanguinis tni aspersione mun-
dum me facias.
\.1cuin. in Ps. 50.
enar. [p.66.]
e Præveniente gratia salvamur
ubsequente justificamur. ...\.mbros.
Ansbert. in Apoc. 1. [ult. vol. X.
p. 44 1 .]

ART I C L E XI.

OF THE .JUSTIFICATION OF l\IAN.

TTTe a1re accounted 1-1gltteous hefo1-e God oldy fOlr the
1ne1-it of our Lord and SaViOll1- Jeslls Cllrist
lJ
faith, and not fO?" our Oll'JZ good u70rks or deservings:
uihe1'tefore, that 7JJe a1"e justified by faitlt only is a
1nost wholesorne doct1.1
ne, and very full if CO 1nfolrt,
as 'JJlo'J"e large{lJ is e
rpressed in the llomi
y of Jus-
tification.

O RIGINAL sin (as ,ve saw in the eighth article) being
both t.he fault and corruption of the hun1an nature, and
so all of us not only defiled \vith it, but al:so guilty of it, nlan
,vas thereby plunged into such a gulf of ll1isery, that it is
impossible for hin1 in his o\vn strength ever to recover hinlself
froln it. That he is not able to wash a\vay that filth of sin
that is inherent in hilll hath been proyed in the foregoing
article: that he is not able of hinlself to blot out that guilt
of sin that lies upon hinl is asserted in this. There we see
,ve could not be lllade righteous but by God's grace in1plantecl
in us; here "'e see ,ve cannot be accounted righteous but by
Christ's 111erits iU1puted to us. 'Vhere we Inay likewise ob-
serve, ho\v whatsoever ,ve lost in the first we gained in the
second Adan1. Are \ve accounted sinners by Adalu's sin
ilnputed to us? ,ve are accounted righteous by Christ's
righteousness laid upon us. ..ATe \ve nlade sinners also by
Adam's sin inherent in us? ,ve are I11acle righteous also by
Christ's righteousness imparted to us; his Spirit being ours
for the sanctification, as well as Adaln's sin was ours for the
corruption of our natures; and his 111erit ours for the justifi-

ART. XI.

()fth" .rll.
fiJiraf;{)ìl oj. Jlan.

87

cation, a
well as .AdanÙ;; tran
grf':;::-:ion is our:-: for th(' eOIl-
denlnation of our persoll
.
lly this lnerit it i:3 that 'H' are accounte(l rightl'ou
before
U-od
whf'l"e we Inay take notice ùy the way, how our being
justified i
here expressed by our being accounted righteous,
:lnd not by our being lIlLL(h:} righteous: for it i
not by in-
he:-:ion of grace in us, but by the iluputatioll of righteousnes

to us that we are justified; as it is not by the ilnputation of
righteousne
8 to us, but by the inhesion of grace in us that
we are sanctified. Thus we find the apostle,
peaking of the
justification of
'\.brah:l1n, saying, Abraham belie1:ed God, a and

a KallÀoy lu8 1J a'ÙTCp fl

LKaLOUVV1JV,
Rom, iv. 3. which we translate, And
it zeas cOllided, or imputed, to him
for righteousness; which exposition
of the words though it hath been
much opposed, yet certainly this is
both the most ancient and the truest
notion of theln. For so the Syriac,
C
?
01.
l\
.AAofL1c, Et repu-
tatum est ei in justitiam, and pre-
sently, O1L
01 01
þ.a.AofL\

o.J

, Reputatur fides ei ad jus-
titiam. 'Yhere we may observe how
this translation renders the Greek
Àoyí(op.m by C-&Aof: and 80 doth
the .Arabic also render it by &...v.N
,
:n::n, in both places. So that what
is the right notion of :1 'On in the
Old, may well be admitted as the
best interpretation of Àoyl(oJ-LaL in
the New Testament, Kow though
:1 co n do sometimes signify simply
cogitavit, putavit, yet we know how
in the Hebrew language, where
there is no composition of verbs,
the compound is always implied in
the
imple, and therefore the simple
still used to express the compound:
e. g. Nn, that signifies simply venit,
signifies m.soadvenit,pen'enit, erenit,
con'vellit, &c. And so here :: COil,
that signifies simply cogitavit, pu-
fatit, signifies also imputal'it, repu-
tavit, computacit, sllppllfavit. As
N':"1:"1 CO'N; :1-.:.'n' 0'. Et imputabitllr
ei sanguis, Le\yit. x,-ii. 4. as the
Latin translation hath it. Jonathan
expresses it clearly, t,''::i' !:::nN

1;'NJ :"1'; ':"1r\1 N1:"1:"1 N':11; :1 0;:: nl1 ,
'ïrN 'NJl
'N; "The blood of homi-
cide shall be imputed to him, and it
shall be to him as if he had shed
innocent blood." So that J"cn here
signifies such an imputation as
makes a man accounted as if he
had shed innocent blood, when in
himself he was not guilty of it. And
what :1 'en
here signifies, Àoyí(op.at
in Greek must needs signify. For as
in the' i\ ew Testament the Oriental
translations render the Greek Àoyl-
(op.m by :1 ;:"i1, so here the Greek
translation renders :1 t:'n by Àoyl-
(op.m, Kaì ÀOYLuB
UfTcLL Tcp àv8poo7rce
fKflvce aip.a. So X urn. x,'iii. 27. :1 'C n J 1
O:J;; Syr. '-

C-aAof':Io,)O; Sa-
maritan,
w"Nm"{; Arabic,

MI.::s::\:;; i. e. as the V ulg. ren-
ders it, Et 'j.eputetur vobis, (whence
by the ,,'ay I cannot but something
wonder why those that oppose the
words implltat.it, reputavit, &c. do
not consider how their O\
n vulgar
translation makes use of them, yea,
to express the Hebrew :1 'i:'n, and so
the Greek Àoyí(oJJm by:) and as all
the Oriental translations, as we see,
still use the same word with the
Hebrew, ,.iz. :1 ï:.'il, so the Greek
render
it by Àoyl(op.m here too,
Kaì ÀOYLu8
(TfTm VpLV. And 80 I
might easily shew how this word
doth frequently signify to be counted
or imputed; and if so in other
places, why not in that also from
whence the A postle takes this sen,

288

Of tlw Justification of 1Jlan.

ART.

it was counted to him fo'r 'righteousness, ROIl1. iv. S. And
again, But to ItÙn that 'worketh not, but helievetlt on IÛJJb tltal
Justijietlt the ungodly, his faith is counted for righteousness, vel'. 5.
And if faith is accounted righteousness, ,ve must needs be
accounted righteous by faith; and so \ve are justified by faith
that is accounted for righteousness to us, not by grace as
a principle of righteousness in us. "Thich also further ap-
pears, in that just.ification is here said to be of the ungodly,
Who justifietlt the ungodly. F or so long as a man is ungodly,
he cannot be said to be justified by any in\vard and inherent,
but only by an outward and ilnputed righteousness; so that
justification is properly opposed to accusation. So St. Paul
plainly; fVho will lay any thing to the charge of God's elect?
It is God tltat jztstifietlt. JVho is he that condeJnnetl,,? It is
Oltrist tltat died. Rom. viii. g3, 34. 'Vho shall accuse or lay
any thing to the charge of God's elect
the Devil
their own
consciences
But it is God that will justify and account thenl
righteous. Ho,v
Because they are righteous in themselves

No
but because Christ's merits are imputed to thenl: who
is therefore said to he l1'lade sin fo'r us, that we n
ight he rnadp
the righteousness of God in him, 2 Cor. v.9l1. How was Christ
made sin for us? Not by our sins inherent in hinl, that is
horrid blasphemy; but by our sins inlputed to hiln, that is
true divinity. And as he ,vas nlade sin for us, not by the
inhesion of our sins in hinl, but by the Ï1nputation of our sins
to him, so are \ve made the righteousness of God in hiln, by
the imputation of his righteousness to us, not by the illhesion
of his righteousness in us. He ,vas accounted as a sinner,
and therefore punished for us; we are accounted as righteous,

tence, viz. Gen. xv. 6. i1H1'.'l jtJNi1'
;'þ'
" i1.'lwn'" which the LXX.
render, Kaì f7T-íUT
vUfll 'AßpaàJ.' rei>
- ,,"" ' 0 ,-,
'
e
Cf Kat f^OYLU TJ aVT

L!ò VLKaWUVlITJlI,
the very words whIch the apostle
quoteth in the place we are speaking
to, It was counted or imputed to him
for righteousness. So that hoth the
Hebrew J'it'n and the Greek Àoyí-
(oJLaL do both import an external
imputation of a thing- to a man, not
an internal inhesion of it in him.
And therefore the righteousness

that i
here said Àoyl'
uem, is not
any thing in ourselves to whom it is
imputed, but in him who doth im-
pute it. And therefore may the place
well be translated, it was counted,
reckoned, or imputed to him: and
therefore they do but beat the air
while they cavil at this place, espe-
cially considering that the Hebrew
.'lWT'T, which they pretend lnakes 80
much for them, makes more against
them.

Xl.

Of tlte Justification of lJlan.

9

and therefore glorified in him. b Our sins were laid upon
him, and therefore he died tor us in tinle; his righteousness
is laid upon us, and therefore we shall live ,vith hin1 to
eternity. Thus was the innocent punished as if he was
guilty, that the guilty might be rewarded as if they were
innocent. And thus are we accounted as righteous in hiln,
as he was accounted as a sinner for us. He was accounted
as a sinner for us, and therefore he was condemned; we are
accounted as righteous in him, and therefore we are justified.
And this is the right notion of justification as distinguished
ii'onI sanctification. Not as if these t\VO were severed or
divided in their subjects; no, every one that is justified is
also sanctified, and everyone that is sanctified is also justified.
But yet the acts of justification and sanctification are t\'"O
distinct things: for the one denotes the inlputation of right-
eousness to us; the other denotes the inlplantation of right-
eousness in us. ,i\..nd therefore, though tl)ey be both the acts
of God, yet the one is the act of God towards us, and the
other is the act of God in us. Our c justification is in God
only, not in ourselves; our sanctification is in ourselves only,
and not in God. Dy our sanctification we are 11lade righteous
in ourselves, but not accounted righteous by God; by our
justification we are accounted righteous bJ God, but not
Juade righteous in ourselves.

b Longe a facie mea verba delic-
forum meorum. Quorum delictorum
de quo dictum est, qui peccatum non
fecit nee inventus est dolus in ore
ejus? Quomodo ergo dicit delictorum
meorU1n, nisi quia pro delictis nostris
ille precatur, et delicta nostra sua
delicta fecit, ut justitiam suam nos-
tram justitiam faceret? Aug. in Psa.
xxi. Expos. sec. [3. vol. IV.]
-c There are many expressions in
the Fathers that import so much,
that our justification is in God only,
not in ourselves: as, Ipse ergo pec-
catum, ut nos justitia, non nostra
sed Dei; nec in nobis sed in ipso.
Aug. Enchirid, ad Laurent. [13.
vol. VI.] Ipsa quoque nostra jus-
titia quamvis vera sit propter veri
boni finem ad quem refprtur, tampn
BEYERIDGE.

tanta est in hac vita, ut potius pec-
catorum remissione constat qualn
perfectione virtutum. Id. de civitatt'
Dei, l. 19. c. 27, init. [vol. VII.]
Sufficit mihi ad omnem justit.iatn
solum habere propitium cui soli
peccavi: omne quod mihi ipse non
imputare decreverit sic est quasi non
fuent. Non peccare Dei justitia est;
hominis justitia indulgentia Dei.
Bernard. in Cant. horn. 23. 'EKfíVT}
yàp
7TporÉpa, VÓfLoV Ka
lpywv
ðLKULOUVVTJ, aVTT} ð; BfOV ðLKaLOuvvYj.
Chrysost. [vol. III. p. 61 I.] in 2
Corinth. horn. I I. Tunc ergo justi
sumus quando nos peccatores fa-
temur. Et justitia nostra non ex
proprio merito sed ex Dei consistit
misericordia. Hieron. adv. Pelag.
1. T. [13. '"01. II.]
u

90

Of tlte Justification of jJIan.

ART.

And ,ve are thus justified, or accounted rigltteous hefore
God, only for the merit of our Lord Jesus Ohrist, and not fo'p our
Ol!'n works. As it is not by our o\vn strength that ,ve can
be sanctified in ourselves, so it is not by our own 'yorks that
we can be justified before God. But as it is only by the
Spirit of Christ that our natures can be lllade, so it is only
by the luerit of Christ that our persons can be accounted
righteous. And seeing this lllerit of Christ is made over unto
us by our faith in hÏ111, ,ve are therefore said to be }ustified bJl
faith, not as it is an act in us, but as it applies Christ to us.
\Ve are therefore said to be justified by faith in Christ,
because ,ve should not be justified by Christ without faith.
JJTherefore, that we are Just'ijied hy faitlt only, is wholesonw
doctrine, and very full of comfort, as 'Jnore largely is expressed
in tlte homily Vf J'ltStijication, \vhither I refer the reader for
luore satisfaction in that particular; I in the meanwhile
endeavouring to deulonstrate, that this doctrine, that we
are justified by faith only ,vithout ,yorks, is not only whole-
SOllIe and cOl1lfortable doctrine, but also consonant both to
the scripture, reason, and Fathers.
And first for the scriptures; what nlystery do they nlore
clearly open, \vhat truth do they luore expressly assert, than
this
Let us hear St. Paurs judgnlent in the case: Therefore
we conclude tltat a man is Justified hy faitlt witltOut the deeds of
the lau;d, Rom. iii. 9l8: that a e nIan, in general any man, high
or low, J e\v or Gentile, everyone that is justified, is justified
only by faith in Christ, not by the deeds of the la\v. And
again: Knowing tl
at ct 'Jnan is not }'l/;stified hy tlte works of tlte
law, hut hy tlw faitlt of Jesus Oltrist, even we ltave believed in
Jesu,s Oltrist, tltat we migl
t he fl/;stified by tlte faitlt of O/trist,
and not by the works of the law: for hy tl
e works of tlw law
sltall no fleslt he justified, Gal. ii. 16. For hy grace are ye saved

d Sin autem scribit, Existimamus
fide justificari hominem sine operibus,
siq'llidem unus est Deus qui justificat
circumcisionem ex fide et præputium
per fidem, manifeste ostendit non in
hominis merito sed in Dei gratia
esse justitiam, qui sine legis operi-
bus credentium suscipit fidem. Hie-

ron. adv. Pelage 1. 2. [7. vol. II.]
e 01J1(
11T
v 'Iov
aîov
TÒV V1TÒ TÒV
, "
'\, '\,
) l:. ' ,'\, ,
VOJLOV OVTa, a^/\. fçayaywv TOV I\.oyov
fÌ

vpvXCJ)plav Kaì Tjj OlKOVJLfVlJ Tà

8 '
'/:, - , ri,.'
vpa
aVOLç(l
T1}
UCJ)T1}pLU
, 'YTJULV
" 8 \ \ - ri,.' "
av PW1TOV, TO KOLVOV T1}
'YVUHù
OVO.
p.a 8fí
. Chrysost. in loco [vol. I II.
p. 4 8 .]

XL

91

OJ'tlu' Jllstifi(O{ltion of JJan.
tkr01tgh faith; and tltat not ul yoztrselces; it ls tlte gift of God;
not of worJ.:s, lest any 'In(tn slwZlld boast, Ephes. ii. 8, 9. Hence
it is that \\ e find the
allle apostle saying elsewhere, Yell
dOllhtlu5"
, and I account all thin[ls but los.
for the eæcelleu('!1 o.f
the lcnol -ledge of Cltrist Jesus m!l Lord: for u,hom I have slftfèred
Ilt(' loss ul all tlâ1Zps, and do account tkem but dung, that I mÆlY
win Christ, and be jòund in him., not Ita-ciu.fJ nzy ou,n ripld(}ol(,s-
ness,
L-hich is of tltë law, hut that
'ltielt ,is througlt the faitlt of
Ohrist, the ri!lhteo'llsncss li'lticlli is o/God hy fa
'tlt, Phil. iii. 8,9.
This doctrine the apostle also confirnls in Ahrah::un. That
A brahaJu ,vas accounted righteous we all grant: but how,
by the works of the law
No; It(' b{,lie-ved Cud, and that uoa$
accounted to him fo}" ripldeousuess, Gen. xv. 6. Ronl. iv.3. Xow
if \'bral1tul1, who perforJued so luany good works by faith,
and yet ,vas justified by faith, and not by those goo\l works,
this (as St. Chrysostonle f observes) cloth BHWh debase the
luerits of works and exalt the power of faith. And g St. ..A..u-
gustine take8 notice how he here brings in ....\brahanl for an
exaluple of our justification by faith, to shew that our being
justified by faith, and not by works, should not at all lessen
our endeavours after good works, but rather heighten thml1,
seeing that Abrahaul, who was justified by faith, was also fulJ
of good ,,,orks; though it "Tas not by those good works, but
by faith, that he ,vas juetified. And so any nlan, though it
be not for his good works he doth that he is justified, yet if
he be justified, he will do good works. And in this sen
e it is
that St. James tells us fllat a man is justified by 'll'opÆs, and not

f 'E7T"fL
ry yàp (l"w Kul Kå'j(.oJ TOVTO
fUTPf(þoV 'Iov
a'ioL, ÕTt Ó 1fUTpLåpX1J!ò
Kuì TciJ 8fcp cþÍÀOf; 7T"fpLTOJ.L
V È
i
aTo
WPWTOf;, ßOVÀETUL
fÍ
ar. ÕTt Kul ÈKfÎ-
VOf; fK WíUTfú)f; f
LKULWB1J' Õ7rfp
v
.,rfPWVULU VíK1Jf; WOÀÀ
f;' TÒ JLÈv yàp
fp)'U p.
fX.OVTU fK 7T"íUTfWf; ÒLKau.r>-
(}
vaí TtVCl, ovòiv Ù7T"fLKÓS" TÙ Ò; KO-
P.WVTU fV KUTopBwp.auL p.
fVTév(}fV
àÀÀ' à7T"Ò 7T"íUTfú)!ò YfviuBm
íKULOV,
TO-VTO
v Bavp.auTòv, Kuì p.á>'LuTa T
f;
WíUTfú)f; T
V ìuxùv fp.<þaívov. Chry-
sos.t. in Rom. horn. 8. [po S.:).]
g Ideoque magis Abrahæ utitur
exemplo, vacuam esse fidem si non

bene operetur, quoniam Abrahæ
exemplo etiam Paulus apostolus
usus est, ut probaret, Jllstijicari ho-
minem sine operibus legis. Cum enim
bona opera commemorat Ahrahæ,
quæ eju
fidem comitata sunt, satis
ostendit Paulum apostolum non ita
per Abraham docere justificari ho-
minem per fidem sine operibus, ut
si quis crediùerit, non ad eum perti-
neat hene operari; sed ad hoc potius,
ut nemo meritis priorum bonorum
operum arbitretur se pen-enire ad
donum justificationis quæ est in fide,
Aug. 1. 83. quæst. q. 76. [vol. YL]
uQ

29Q

Of tIle J'ltstification of JJlan.

ART.

hy faUh only, Jac. ii. 24; and faith witltOut worls is dead, ver.
26: that is, though it is by faith we are justified, and by faith
only, yet not by such a faith as hath no ,yorks accompanying
of it: no, every such faith is a dead faith; so that faith ,vith-
out ,yorks is as unable to justify us, as ,yorks without faith.
And yet it is not from the ,yorks that accompany our faith,
but from the faith which is accompanied by our ,yorks, that
we are justified. And therefore St. Paul and St. James do
not contradict each other h; for the one speaks of the ,yorks
,vhich go before, the other speaks of the ,yorks that follo,v
after justification. A man is justified by faith only, and not
by works; but a man that is justified cannot but have works
also as \vell as faith. And as his person is justified by faith
only before God, so is his faith justified by works only before
men and his o,vn conscience. It is by faith only, and not by
,yorks, that a Dlan is accounted righteous in heaven; but it
is by ,yorks only
and not by faith, that a nlan is esteemed
righteous upon earth. So that though a man be justified by
his faith that goes before, we do not know that he is justified
but only by his \vorks that follo\v after.
And, indeed, \vere the scriptures silent in this point, even
in she\ving that \ve are justified by faith only, and not by
,yorks, DIY reason \vould not suffer me to contradict it. For
ho\v is it possible that the works of finite creatures, or i any
thing but the Inerits of Christ, should be able to blot out the
sins that are cOlnluitted against an infinite Creator? or that
the fig-leaves of our own pretended merits should hide our
nakedness from the eyes of an all-seeing God? And if we
cannot expiate our sins, ho,v can ,ve justify our persons? If
we cannot but be accounted sinners for all our ,,,orks, ho,y
can we be accounted as righteous for any of them? especially
considering that ,vhatsoever \ve have or are, is God's; our
souls, bodies, estates, time, parts, gifts, all is God's; and

h Quare non sunt sibi contrariæ
duorum apostolorum sententiæ Pauli
et Jacobi, cum dicit un us justificari
hominem per fidem sine operibus,
et alius inanem esse fidem sine
operihus. Quia iUe dicit de operibus
qua' fidem præcec1unt, iste de his

quæ fidem sequuntur. Ibid.
i T{ yàp lfÀÀo -rà
áJLap-r{a

J.Léðv
,
' 8 '\. '.r_ 4\"
'
T}UVVT} T} IW^ V 'I' at T} (KfLVOV ULKaWUVVT) ;
Iv -r{VL ÒLKaLwBijvaL òvva-ròv -rov
åvó-
P.OV

p.â
Kaì àUfßfí
,
Iv P.ÓV(:! -ref>
YI4J -rOV 8fOV; Justin. Epist. ad
Diognet. [9.J

XI.

Of tlte Justification of lJIan.

Q(\O
^'vt)

therefore whatsoever we do, we are bound to do it for hint,
seeing whatsofl\ er we have, "e have received from him.
'Vhat therefore, if I should fast lny body into a skeleton,
and pray my tongue, and hear my ears, to their very stulnps?
'\
hat though I should water nlY couch continually with my
tears, fasten IllY knees always to the earth by prayer, and fix
Iny eyes constantly into heayen by n1editation
'Vhat though
I should give every thing I have to illY poor distressed neigh-
bours
and spend each moment of my tiule in the iUlIllediate
\vorshipping of Iny glorious l\Iaker ? 'V ould any of this be
nlore than I anI bound to do
Should not I still be all un-
profitable servant
And kif I can do no I110re than is IllY
duty unto God, how can I merit any thing by what I do for
hinl
lIow can he be indebted unto I1le for IllY paying of
wha t I o\ve to him

But suppose the case for once, though it be a strange, and
to me an irrational supposition, that we may merit sOlllethiIlg
froIl1 God by our obedience to him; but what? 11lUSt nothing
less than eternal glories be accepted as a just reward for telll-
l}oral duties
'Vhat! nothing less than justification here, and
salvation hereafter, 11lerited by a few weak performances

Seriously, I wonder how anyone should .suffer such a thought
to creep into his heart, Illuch n10re that anyone should lodge
it there, and then use all his endeavour to defend it. Certainly
if anyone do, he 111USt either have very high thoughts of his
own merits, or very lo\v ones of God's presence. For Iny own
part, it is a greater happines8 I expect when dead, than I aUI
able to deserve whilst I am alive. And I am sure the 1 Fathers

k t::..ovÀC{J yàp àvåYK7] È1T'lKELTUL TÒ
'TrÀ7]pOÛV T(ì
ÈVToÀà
TOÛ Kvplov, OÙ
p.
v W
Kuróp8OJf-Lu È7T1.ypácþEu8m. iuv-
TCf) TOÛTO òcþdÀEL. Eì yàp f-L
Èpyá-
O'7]TUL 'TrÀ7]yé;w à
LCùTEÓ
. È'TrEL
È Èp-
yåuaro àPKElu8w ÓTL Tà
'TrÀ7]yà
È
É-
rI,. "'rI,. '" ." ,
'f'VYEV, ov p.7]V O'f'EL^EL E'TrL TOVTC{J TLf-L7]V
(7]TEÍV àvuYKalc.>
. Theophyl. in Luc.
17. [po 466.] OVK à'TrULTEí
oû
o

W
f-LLu8òv T7]V ÈÀEv8EPÎ.UV, à
Àà EÙU-
PEUTELV W
òcþELÀÉTTJ
, Kuì Kurà XåpLV
iK.
iXETUL.
larc. Heremit. nEpì TÔJV
olof-LÉvc.>v ;
ÊpyOJv
LlcaLOvu8uL. c. 3.
[vol. I. p. 889.] El XpLurò
V'TrÈp

p.wv à'TrÉ8avE KaTà Tà
ypacþà
, Kuì

OÙ (ÔJf'EV iuvroL
àÀÀà Ttf V'TrÈp
p.ÔJv
ù7To8avóvTL Kaì ÈYEp8ivTL,
7]
OVÓTL

OVÀEVELV UVTci> ;CJ)
8uvåTOV KEXpEc.>-
UT
KUP.EV, 1T'ÔJ
o{;v ÒcþE
ÀOf-LÉV7]V T';W
vLo8Eulav ÀOYLUÓP.E8u; Ibid. c. 19. [po
89 0 .]
I Quis nostrum sine divina potest
subsistere miseratione? Quid pos-
sumus dignum præmiis facere cæ-
lestibus? Quis nostrum ita assurgit
in hoc corpore ut animum suum
elevet quo jugiter adhæreat Christo?
Quo tandem hominum merito de-
fertur ut hæc corruptibilis caro in-
duat incorrl1ptionem? Et mortale

Q94

Of the Justification of jl/an.

j\ HT.

long before HIe had higher thoughts of the glories of heaven,
than to think that they could be Incrited by duties upon
earth.
But that ,ve cannot possiLly be justified by good worl{s is
al::5o clear, in that it is in1possible for us to do any good works
before ,ve be justified. Nay, (as ,ve shall see in the next
article but one,) works before justification are all sins: and
therefore whatsoever ,ye do before justification is so far froll1
justifying, that it ,viII but more condemn us; so far frol11
Ineriting the least happiness, that it rather deserves the
greatest n1isery. To which \ve n1ight also consider, ho\v as

hoc induat immortalitatem? Quibus
laboribus, quibus injuriis possumus
nostra levare peccata? Indignæ sunt
passiones hujus temporis ad super-
venturam gloriam. N on ergo se-
cundum merita nostra sed secundum
misericordiam Dei cælestium decre-
torum in homines forma procedit.
Ambros. in Ps. 118. Octon 20.
[42.J M1]ðÈ VOf'í.CWf'EV xpovíCnv

, ,
""l:. ' B '
p.eya TL 7TOLELV' OV yup llçLU Ta 7Ta 1]-
f'UTU TOV VVV Kmpov 1TpÒ
T
V f'ÉÀÀOV-
uav Ù1TOKaÀv
Bijvat Eì

f'â
ðóEuv.
Anton. apud Athanas. in Vito Anton.
[17. vol. I. p. 909.J T(ì ðÈ TOV 8EOV

oopa 7TÓÀÀcp Tcê f'iTPcp v1TEpßaí.vEL T
V
EVTEÂELUV Té;JV KaTopBOJf'cíTOJV Té;)V ðLà
T
V rylJÆTipuv u7Tovð
v YLVOf'ÉVOJv.
Chrysost. in Philip. horn. I I. [vol.
I V . p. 65. J OVðE ì
yàp TOLUVT7JV
È1TLðEÍKVVTat 7TOÀLTEíuv OO
ßacnÀEÍa

àELWB7}vaL. àÀÀà Tij
aVTov ðOJpEâ

ÈUTL TÒ 1Tâv. Id. in Colos. horn. 2.
[po 98.J Kgv yàp f'vpla KUTOpB(
uw-
, ,

, , B 'r#,.
f'EV U7TO OLKTtpf'CJJV aKOVOf'E a Kat 't'L-
ÀavBpOJ1Tí.a
' K
V 7TpÒ
aVT
v cÌvÉÀBOJ-
f'EV Tij
ùpETij
T
V KOpV

V Ù1rÒ ÈÀiov

(J'wCóf'EBa. Id. in Psa. 4. [vol. I.
6J K " ,
B '
p. 52. aL yap f'VpLaKL
U7TO uVOJ-
.,.
'"
l:.' B
P.EV KCfv 1rauav UpETT}V E7TWELçlðf'E U
,
, , 'l:.' , '\'\ ,

OuuE T1}V açLav TO 7TO^^OUTOV a1TouE-

ooKap.EV TOOV Eì

f'â
v7TTJPYf'ivOJV
1rapà TOÎÌ 8EOV TLf'OOV. Id. rrpò
TÙV

TEÀiXLOV 7TEpì KaTavvEFW
. [vol.
VI. p. 157.J BÀi7TEL
7T

1Tâuu lw

e ' > À ' [ . ' ]

,
UVUTOV nrLTE OVf'EVT) apETT} OVUEV
r/ .,\t ,., , (' ,
EUPOV, T) af'apTLU
mroXTJ; afLapTLU

l5i à7TOX
cþvaEw
ÈaTLV Ëpyov ot,
ß({{TLÀEí.U
àVTáÀÀaYf'a.
larc. Here-
mite de iis qui putant ex operibus

justificari, c, 24. npò
TÒ 8óf'u o
v 8
f'ÉÀÀOVUL KÀT}poVOfL
îv TOVTO ãv TL
òp-
B -'/ " ,., ., rk' ?' ' B
w
EL7roL, EL EKaUTO
U't' ou EKTLU T}
Ó 'A8àfL lOJ
T7}
(J'VvTEÀE{a
TOV KÓU-
p.ov È1roÀifL
L 7TpÒ
TÒV
aTavâv Kuì
r , ' BÀ ''''
,
, ,
V'TrEf'ELVE TU
L'f'n
. OUUEV p.Eya
È7TOLEL 1TpÒ
T
V
óEav
v f'ÉÀÀEL KÀ1]-
povof'ELv' UVf'BauLÀEvun yàp El
TOV

uì
va
f'ETCì XpLUTOV. l\Iacar, He-
rem. Ægypt. horn. 15. [31.J Totis
licet et animæ et corporis laboribus
desudemus, totis licet obedientiæ
viribus exerceamur, nihil tamen con-
dignum merito pro cælestibus bonis
compensare et offerre valeamus.
Non valent vitæ præsentis obsequia
æternæ vitæ gaudiis comparari. Eu-
seb. Emissen. ad Monadl. senna 3.
[po 98. J Nihil moleste potest susti-
neri in hac vita mortali, quod cæ-
lestibus gaudiis ex æquo respondere
sufficiat. Petro Bles. in Job. 42.
[po 424.] Gratia autem etiam ipsa
vita æterna non injuste dicitur, quia
non solum donis suis Deus dona sua
reddit, sed quia tantum etiam ibi
gratia divinæ retributionis exuberat,
ut incomparabiliter atque ineffabili-
ter omne meritum, quamvis bonæ
et ex Deo datæ, humanæ voluntatis
atque operation is excedat. Fulgent.
de prædestinatione, ad Monim. 1. I.
[10.] Nam ut taceam quod merita
omnia dona Dei sllnt, et ita homo
magis propter ipsa Deo dehitor est
quam Deus homini, quid sunt merita
omnia ad tantam gloriam? Bern.
Serm. prim. in annunc. B. )lariæ,
[po 160.J

XI.

Of the Justification of .i
Ian.

95

all we do by our own strength is a sin, so whatsoever we do
,veIl, we do by the strength of God; and therefore we are so
far fi"oln deserving any thing from hinl, that we are but l110rü
Lound to hinl for our good ,,"orks. \Vhensoever we do any
thing for God, we do not pay hinl what we owe to him, but
he is pleased still to h:
nd l110re to us. And how can we (leseI've
any thing from God by being more beholden to hinl
If I sin,
I Illust thank l11yself for it m; if I do good, I l11Ust thank IHY
God for it, being Inore indebteå to hÏ1n for every good work I
do by hilll; and if I be lllore indebted to hilll for Iny doing of
good works, certainly he cannot be indebted to l11e the re-
'warding of theln. No, it is of God',s grace that we do any
thing that is good here, and it is of God's grace too if we
receive any thing that is good hereafter. And as I shall be
bound to thank God for the perfection of glory in heaven, so
also for the beginning of grace on earth; it being of his own
infinite Inerey that he fills our hearts with grace in time, and
of his own infinite Inerey too that he crowns n his own grace
with glory to eternity.
An(l as for the Fathers, what n10re frequent in their writ-
ings than that we are justified by faith only without works

Prilnasius tells us, 0" God justifieth the wicked by faith only,

m Tua peccata sunt, merita Dei
sunt. Aug. in Psa. LII. [ii. 5. vol.
IV.] Ipsa vita æterna quæ in fine ha-
bebitur, et ideomeritis præcedentibus
redditur, tamen quia eadem merita
qui bus redditur, non a nobis parata
sunt per nostram sufficientiam, sed
in nobis facta per gratiam, etiam
ip!5a gratia nuncupatur, non ob aliud
nisi quia gratis datur; nec ideo quia
meritis non datur, sed quia data
sunt et ipsa menta quibus datur.
Id. Epist. [194. 19. vol. II.] ad
Sixtum Roman. presbyterum. Vix
mihi suadeo quod possit ullum opus
esse quod ex debito remunerationem
Dei deposcat, cum etiam hoc ipsum
quod agere aliquid possumus, vel
cogitare, vel proloqui ipsius dono et
largitione faciamus, Origen, in Rom.
1. 4. [vol. IY. p.522.] Xeque enim
talia
unt hominum merita, ut prop-
ter ea vita æterna deberetur ex jure,

aut Deus injuriam aliquam faceret
nisi earn donaret. :K am ut taceam
quod merit a omnia dona Dei sunt,
et ita homo magis propter ipsa Deo
debitor est quam Deus homini, &c.
Bernard. in annunciat. B.
lar.
serm. I. [po 160.] "'Oua yàp ({v TtS'
7TPOUEVÉYKn SEep ÈK T6W aVTOV Tà
aVTOV 7T'poufþÉpEL aVTep. Agapet.
Paræn. ad Justinianum Cæsarem.
[c. 43,]
n I'ihil enim aliud quam gratiam
Buam coronat in nobis Deus. Ra-
du1ph. Dom. in Septuag. horn. 2.
Supplicium tibi debetur et cum præ-
mium venerit sua dona coronabit
non tua merita. Aug. in Psa. lxx.
[ii. 5. vol. IV.]
o Impium per solam fidem justi-
ficat, non opera quæ non habuit. Si
enim secundum opera, puniendus
erat non liberandu!5. Primm;;. in Rom.
4. [19.]

QÐ6

Oftlw Justificatíolt of jIa1l.

ARr.

and not by ,yorks \vhich he had not: for if accorrling to his
\vorks, he should be punished rather than redeelued." And
Sedulias to the same purpose; P" God justifieth a converting
sinner by faith only, not by good ,vorks ,,,hich before he had
not, otherwise he should be punished for his ,vicked \vorks."
'Vhence Ennodius saith, q" If the heavenly Governor should
look upon my nlerit, I should get either little good or great
punishlnents." ..And Polycarp tells the Philippians, r ,,, But
believing ye shall rejoice with joy unspeakable and full of
glory, into \vhich many desire to enter; kno,ving that yo are
saved by grace, not by,vorks, but by the will of God through
Jesus Christ."
St. Basil also hath delivered the !Same doctrine: s" TIut
this," saith he, "is the perfect and only glorying in God,
,vhen one is not lifted up 'with his own righteousness, but
acknowledgeth that he wanteth the true righteousness, and
that it is by faith only in Christ that he can be justified."
And again; t "Everlasting rest is laid up for them that
strive lawfully in this present life, not to be given according
to the debt of ,yorks, but exhibited according to the grace of
the bountiful God to such as hope in him."
St. Chrysostome also, speaking of Abraham; u" For what
did he lose by not being under the la,v? Nothing; for faith
alone ,vas sufficient for his justification or righteousness."
'Vith which agreeth that of St. Hierome; x" The faith of

P Convertentem impium per solam
fidem justificat Deus, non per bona
opera quæ non habuit prius, alioquin
per impietatis opera fuerat puni-
endus. Sedul. in Rom. 4.
q Meritum meum regnator cæles-
tis si attenderet, aut exigua bona
adipiscerer, aut magna supplicia.
Ennod. 1. 2. epist. 10. ad Faust.
[Bib!.
lax. patr. vol. ix.]
r Credentes autem gaudebitis gau-
dio inenarrabili et glorificato, in
quod multi desiderant introire, sci-
entes quia gratia salvi facti estis,
non ex operibus, sed in voluntate
Dei per J esum Christum. Polycarp.
Epist. ad Philip. [P.14.J
s AVT7J yàp 8

TÉÀÆLU Kuì ÓÀÓKÀYJ-
pos KavXf}u'-& lv e
c,>, ÖT
P.
T
È7Tì

LKmouVVn TìS' f7Taíp
TaL Tfl ÉaVTOV.

àÀÀ
Êyvw p.Èv Èv8
ij óvru ÉUVTÒV
8LKawuvv'Y}S' ùÀ1]BovS', 7TíUTEt 8È p.óvll
Tll EÌS' XPLUTÒV 8
8LKmwfLÉvov. Basil.
horn. 22. de humil. [vol. I. p. 473.]
t npÓK
LTaL yàp àvá7TUVULS' aìwvía
ToíS' vop.íp.wS' TÒV ÈVTuÎJBa 8LUBÀ.
uauL

,

rf,. "" -"/
fJLOV. OV KaT o'jJEL^YJf'a TWV
PYCA>V
à7TOS
8of';V1J' àÀÀà KaTà XápLV TOV
fL
yaÀo8wpov ÐEOV ToîS'
ìS' aVTÒV
À-
7TLKÓUL 7Tap
xof'iv7J. Id. in Psa. cxiv.
[ibid. p. 267.]
U Tí yàp ÈK
ívoS' ÈßÀáß7J IL
y
vó-
lJÆVOS' V7TÒ VÓf'ov; ov8Èv, àÀÀ
1jpK
U
V

7TíUTLS' EÌS' 8LKUWUVV1]V UVT4>. Chry-
s08t. in Gal. c. 3. [vol. III. p. 738.J
x Tam magna fuit fides Abrahæ
ut et pristina ei peccata donarentur,
et sola pro omni justitia doceretur
accepta. Hieron. [vol. XI. J in
Rom. 4.

XI.

OJ'tlte Just'ijication of }'Ian.

97

A braham was so great, that both all his old sins should be
forgiven, and that should be taught to be accepted for all
righteousness." And elsewhere; Y" AbrahalÌ
believ{'d God,
and it was counted to ltÙn for righteo
(;sness; and so will faith
alone suffice you also for righteousness." And presently

z" But because none is justified by the law, seeing none keeps
it, it is therefore said that believers are to be justified by faith
only." And so Claudius the monk saith, a"That Abrahanl
believed, and the consent of his naked f
tith only is accounted
for the full crown of his righteousness and lllerit." And
<Eclullenius; b" vVherefore all that believe in Christ are
freely justified, bringing their faith only along with them."
c" Yea it is necessary," saith Smaragdus, "that believers
should be saved only by the faith of Christ."
St. Anlbrose also upon these words, His faitlt 'leas accounted
for righteousness, saith, d" He speaketh this, because without
the works of the law to every sinner, that is, to every Gentile
that believeth in Christ, his faith is counted to him for right-
eousness, as it ,vas to Abraham. How therefore can the J e'vs
think to be justified by the works of the law, and yet as
Abraham ,vas justified; when they see that Abrahalll was
not justified by the works of the la,v, but by faith only

There is no need therefore of the law, (as to our justification,)
seeing a sinner is justified before God by faith only."
And St. Bernard, speaking of Christ; e" Thou art as

Y Abraham credidit Deo, et repu-
talum est ei ad justitiam. Ita et
vobis ad justitiam sola sufficit fides.
Id. in Gal. 3.
z Quoniam aulem in lege nemo j1.lS-
tfficatur: quia nemo illam servat,
ideo dictuln est quod sola fide justi-
ficandi essent credentes. Ibid.
, a At ille credidit, et nudæ fidei
consensio sola plenam ad justitiæ et
meriti reputata coronam est. Claud.
Mar. in Gen. 1. 3. [pp. 61,62.]
b ÂLÒ 1TávTES" 7T'LUTEÚUavTE
d
XPUT-
TÒV
CJ)pEàv
Lt(UWVVTUL, TÒ 7rLUTEVELV
,.,.ÓVOV UVVELUáYOVTES". (Ecum. in
Rom. 3.
c N eces:se est sola fide Christi
salvari credentes. Smaragd. in
Gal. 3.
d Hoc dicit quia t;ine operibus

legis credenti impio, id est gentili,
in Christum, reputatur fides ejus ad
justitiarn, sicut et Abrahæ. Quo-
modo ergo J udæi per opera legis
justificari se putant justificatione
Abrahæ, cum vident Abraham non
ex operibus legis, sed sola fide justi-
ficatum? N on ergo opus est lege,
quando impius per solam fidem jus-
tificatur apud Deum. Ambros. in
Rom. 4. [vol. II. App. p. 48.]
e Tam validus denique es ad
justificandurn, quam multus ab ig-
noscendum. Quarnobrem quisquis
pro peccatis compunctus esurit et si-
tit justitiam, credat in te quijustificas
impium, et solam justificatus per
fidem pacem habebit apud Deum.
Bernard. in Cantic. 22. [po 812.]

98

Of the J'ltstijication of
I an.

ART. XI.

strong to just.ify, as much in pardoning of us. Wherefore
\vhosoever, being pricked .at the heart for his sins, hungers
and thirsteth after righteousness, let hin1 believe in Thee, who
justifies the ungodly; and being justified by faith only, he
shall have peace with God." And long before hin1, Origen
upon those \vords, JVe conclude, tlwrefore, tltat a Jnan is justi-
jied by faitliJ 'lv'itlwui the vJorks of {he law, saith, f " And he saith,
that the justification of faith only is sufficient; so that if any
one do but only believe, he lllay be justified, though no good
,vork hath been fulfilled by hilll." And then he goes on to
prove it by the example of the thief upon the cross, concluding,
g" For this thief \vas justified by faith, ,vithout the ,yorks of
the la,v; because about this the Lord did not inquire \vhat
he had before done, neither did he stay to see what work he
,,,ould perforn1 after he had believed; but being justified by
his confession only, he going into paradise carried hilll as a
conlP:tnion along with hinl."
nut before all these, Clelllens Romanus hill1self, in his
Epistle to the Corinthians, hath delivered this doctrine fully
and clearly, saying, h" \Vherefore and we also, being called
by the ,viII of God in Christ Jesus, are not justified by our-
selves, or by our o\vn ,visdolll, or knowledge, or holiness, or
\vorks that ,ve have done in the simplicity of heart, but by
faith, by ,vhich the Ahnighty God justified all froln the begin-
ning." So that it is no ne,v doctrine, but hath been the doc-
trine of the church of Christ in all ages, that we are justified
by faith only, and not by ,yorks.

f Et dicit suffieere solius fidei
justificationem, ita ut eredens aliquis
tantummodo justifieetur, etiamsi
nihil ab eo operis fuerit expletum.
Origen. in Rom. 3. [vol. IV. p. 516.]
g Per fidem enim justifieatus est
hie latro sine operibus legis, quia
super hoc Dominus non requisi\'it
quid prius esset operatus, nee expee-
tavit quid operis cum eredidisset
expleret, sed sola confessione justifi-
catum comitemque sibi paradisum

ingressurus assumpsit. Ibid. [po 5 1 7. ]
h Kaì
fLÚ
oJv l3Là eEÀ
l-LaTO
av-
TOV Iv XPLUTcþ
I7]uoiì KÀT}eivTE
, ov
l3t' Éavré;)v
LKaLOVI-LEea, ov
È
Là TijS

, ,.J...''''' , .,."
T}fLETEpa
UO'YLa
, T} UVVEUHð
, T} EVUE-
ßEía
,
ÊpyCJ)v 6>V KaTnpyauáf'EBa Iv
ÓULÓT7]TL Kap
ía
, àÀÀà OLà Tij
7Tí-
CTTEW
,
t'

7TúvTa
TOÙ
à7T
(lléðvo
Ó
7TavTOKpÚTCJJp eEÒ
I
LK(líWUEV. Clem.
ad Corinth. [32.] V. et Chrysost.
de fide et lege naturæ, p. 838.
vol. Y I.

A R 'f I C L E XII.

OF GOOD 'YORKS.

.11 Ibcit that good zoo1'ks, u,ltich ære the fruits of faith, and
j'o1101o afie'/' justification, cannot put away our sins,
([ud endure tIle sezoerity of God's 'lo'ratlt; yet are they
pleasing and accejJtable to God in Christ, and do
sjntjug out necessarily of a t')'ue and lirely faitlt; in-
SOlJlllCh that by theJJl a lirely faith 'inay be as e'L
jdently
knOlOlt as a tree discerned by the fruit.

t\ LTI-IOUGH it hath pleased the great God of his infinite
Ii luercy, in the covenant of grace, to entail justification
upon our faith in his prol11ises only, and not u}Jon obedience
to his precepts; as he had in the covenant of works entailed
it upon oLe(lience to his precepts, and not upon faith in his
pron1Î:ses only; yet it doth not follo,v that ,ve are freed nlore
Ii'om our obeùience now than we were before. No; but as
when we were to be justified by our works, ,ve ,vere then
bound to believe as well as to obey, though ,ve ,vere to be
justified by our obedience, not by our faith; so no\v we are
t.o be justified by faith ,ve are still bound to obey as well as
to believe, though we are justified by our faith only, and not
by our obedience. So that though our justification doth par-
don the sins we have conuuitted heretofore, ayet it doth not

a Ex quibns omnihus claret quod duhio justificationis gratiam sprevit.
recte arbitratur apostolus, justificari Neque ob hoc aliquis accipit veniam
hominem per fidem sine operihus peccatormn, ut rursum sibi putet
legis. Sed fortassi
hæc aliquis peccandi licentiam datam. Indul-
audiens resoh"atur, et bene agendi gentia nam<Jue non futurorum sed
negligentiam capiat, siqui(lem a(l præte"itorum criminum datura Ori-
justificandl1m fides sola sutticit. Ad gen. in .Rom. I. 3. [vol. I \T. p. 5 17.]
qnem dicemu8, f}uia post justifica- (
um ergo dicit apostolus arbitrari
tionem si inju
te alif}uis agat, sine se justificari hominem per fidelll sine

300

Of Good TVorÆs.

ART.

give us liberty to cOllllnit sin hereafter. No; but now we are
justified by faith ,vithout ,yorks, ,ve are bound as nluch to
obey as if ,ve ,vere to be justified by works without f[tith.
And the reason is, because though ,ve be justified by fait.h
only, and not by works, yet ,ve cannot be justified by such
a faith as is ,vithout works. As ,yorks ,,,ithout faith cannot
justify us, so neither can faith without ,yorks justify us; not
because ,yorks help to justify us ,vith faith, but because bfaith
is no justifying faith ,vithout ,yorks: or rather, because ,vo
can have no such true and lively faith as can justify us ,,,ith-
out \vorks, but \ve shall necessarily have ,yorks also accom-
panJing of our faith. Though still it be not by our works
that accompany our faith, but by our faith only that is acconl-
pallied by our \vorks that we are accounted righteous before
God.
And hence it is, after it is detenninerl in the foregoing
article that ,ve are justified by faith only and not by ,yorks,
it is iUll11ediately in this asserted, that works are pleasing and
acceptable to God as ,yell as faith; though it be for our faith
only, and not for our works that God accepts of us, yet our
works as ,veIl as faith are acceptable unto God: yea, and that
they necessarily spring out from a true and lively faith, so that
it is as Î1npossible there should be true faith ,vithout good
,yorks, as that there should be good works without true faith;
for as without faith our ,yorks are bad, so without works our

operibus legis, non hoc agit ut per-
cepta ac professa fide opera justitiæ
contemnantur, sed ut sciat se quis-
que per fidem posse justificari, etiam-
si legis opera non præcesserint. Aug.
de fide et operibus. [21. vol. VI.J
b Quis est qui non credit quod
Jesus est Christus? Qui non sic
vivit quomodo præcepit Christus.
)1 ulti enim dicunt Credo.. sed fides
sine operibus non salvato Aug. in
epist. J ohan. tract, 10. [I. vol. I I I.
par. ii.] Quoniam ergo hæc opinio
tunc fuerat exorta, aliæ apostolicæ
epit;tolæ Petri, J ohannis, J acohi.
J udæ, contra earn maxime dirigunt
intentionem, ut vehementer asserant
fidem 8ine operibus nihil prodesse.

icut etiam ipse Paulus non qua-

lemlibet fidem qua in Deum credi-
tur, sed et earn salubrern plane quam
evangelicam definivit, cujus opera
ex dilectione procedunt. Et fides,
inquit, quæ per dilectionem operatur.
U nde illam fidem quæ sufficere ad
salutrm quibut;dam videtur, ita nihil
prodesse asseverat ut dicat, Si ha-
beam omnem fidem ita ut montes
transferam, charitatem autem non
habeam, niltil sum. Ubi autem hæc
fidelis charitas operatur, sine dubio
bene vivitur, plenitudo enim legis
charitas. Id. de fide et operibus.
[c. xiii. s. 2I.] M
8
VÓ/.LL(E ÔTE

7fíUTL
, EL}'E 7fíUTLV Xp
KaÀEÎv T
V V7fÒ
Téðv Ëp}'wv Téðv urov ÈÀE}'xoJ.LivYJv, uro-
uaí UE êvv
uETm. [Isidor.] Pelusiot.
1. 3. epit;t. 73.

XII.

Of Good JVorls.

SOl

faith is dead. And therefore may a true faith be as evidently
known by its works, as a tree is clearly discerned by its fruit.
If I see fruit growing upon a tree, I know what tree it is upon
which such fruit grows. And
o if I see how a man lives, I
know by that how he believes. If his faith be good, his works
cannot but be good too; and if his ,yorks be bad, his faith
cannot but be bad too. For wheresoever there is a justifying
faHh there are also good works; and wheresoever there are
no good worlis there is no justifying faith. The stun is this:
though works do not justifY us as well as faith, yet they are
pleasing unto God as well as faith; and that wheresoever
there is faith there are also good ,yorks, as ,,,heresocver
there are good works there is also faith. 'Vhich doctrine is
grounded upon and consonant to both scripture, reason, and
Fathers.
As, first, that good works are pleasing unto God, how fre-
quently hath God hinlself, ,vho best kno\vs ,vhat is pleasing to
hinlself, taught us in his holy scripture? for thus saith the
Lord of hosts by his apostle Paul: I exhort, that, first of all,
supplications, pral/ers, intercessions, and giving of thanles, be
'"made for all men; fOl
lcinps, and for all that are in authority;
that 'lt
e 'lnay lead a quiet and peaceable life in all godliness and
honesty. For this is good and acceptable in tlte sight of God our
Sa.viour. 1 Tiln. ii. 1-3. And again: Oltildren, obey YO'l.t1

parents: for this -is 'well pleasing to tlte Lord. Coloss. iii. 20.
And therefore saith St. Paul, Bitt I haL'e all, and abO'l.tnd: I
aìn full, Itarcing received of Epapltroditus the tkings which wepe
sent froulJ '!IOlt, an odoup of a sweet sìi
ell, a sacrifice a ccejJtable,
'll,ill pleasing
UltO God. Phil. iv.18. Thus hath c Enoch tltis

c He that looketh for this testi. Septuagint translation of the Bible
mony of Enoch, that he pleased God, being most in use at that time when
in the Hebrew Bible, will look in he wrote, the apostle here (as also
vain; but if you look into the Sep- elsewhere) doth not quote this testi-
tuagint, there be sure you will find mony of Enoch as it is recorded in
it: for where it is said, l'
n l'i1l'1" Hebrew, but as it is translated into
O'i1'
i1 n
, And Enoch walked with Greek. And howsoe\rer, he pleased
God, Gen. v. 22, the Septuagint God is tantamount to he walked with
translates it ElJT}pÉaTT}UE
È 'EvwX Tcf) God: for he could not please God
SEcf); and so indeed doth the Syriac unless he walked with him; neither
render it also, f
\J ,...a.LN ,.2ULO, could he walk with him but he
And Enoch pleased God. Xow the would please him. And therefore

SOfl

Of Good TVOl'KS.

ART.

testinwny, that he pleased God, Heb. xi. 5. And St. Paul hav-
ing exhorted the Thessalonians to good \vorks, adds, Furtlwr-
r;nore we beseech you, breth,ren, and exllOrt yo'u by tlte Lord Jeslls
Oltrist, tltat as ye ltave received froln us IlOw !Ie ougltt to walk
and to please God, so yo'u 'U
ould abound r;nOl"e and 'J/wre, 1 Thess.
iv.l. Thus hath it pleased the Lord to acquaint us how luuch
he is pleased \vith our obeying hin1.
And that good works do constantly accolnpany that faith
that justifieth us before God, as ,vell as pleaseth that God
that justifies us by faith, is likewise clear froln scripture.
For St. Paul, speaking of this saving justifying faith, saith,
it worketh by love, Gal. v. 6; and t.he same apostle tells us
elsewhere, that love is the fulfilling of tlte whole law, ROln. xiii.
10: and if faith ,vorketh by love, and love be the fulfilling
of the la\v, then faith and the fulfilling of the la, v must needs
go together. Thus St. John tells us, fVlwsoevel'" believetlt that
Jesus is tlte Ghrist is born of God, 1 John v.I. And the same
apostle tells us in the saIne Epistle, Jf77wsoever is born of God
cloth not comlnit sin, 1 John iii. 9, And if whosoever truly
believes is born of God, and \vhosoever is born of God doth
not con1111it sin, then ,vhosoever truly believes doth not com-
D1it sin, and he that doth not conln1it sin 111Ust needs perfor111
duty. And therefore St. Paul saith from God, or God by
hiln, But if anyone provide not for his o
vn, and especially f01't
tlte'Jrt of ltis own house, lw ltatk denied tlw faitlt, and is worse than
an infidel, 1 TiIn. v. 8. So that he that neglects his duty
denies the faith, and he therefore that keeps his faith HUlst
needs perfonll his duty. He that cloth really as ,veIl as seeln-
ingly believe will provide for his family; and he that dot.h
not provide for his family doth not really but only seelningly
believe; for he denies tlUJ faith, and is worse tItan an
.njidel.

to expound what it was to walk with though not in the other place, ex-
God, they translate it, EVt]pÉUTT}UE pres seth it by &.111
..; ,
., ,;, ,l.;,
TW SEW. And so when the like L""" '-',.;
phrase &is used concerning N oah, n
Et Noah placuit Deo. And thus
n
l'i1n:-t o':-t'
i1, Noah walked though the words of the testimony
with God, Gen. vi. 9, the Septua- of Enoch be not to be found in the
gint render it again, Tep SEep EVT}- original, yet the sense is, and the
pÉUTt]UE N WE, the Syr. ;.2l.o very words too, in these several
i01.
\J
Q.J, And Noah pleased translations.
God. And so the Arabic too here,

XII.

Of Good TVorks.

303

For as St. John tells us, And et'erg
Jlan that hatl
this hope in
lti'ln p,urifies himself, even as he is pure, 1 John iii. 3. So that
he that hath a lively hope and saving faith in Christ purifies
hÏ111self; and whosoever doth not purify hinlself
hath not that
lively hope and saving faith in Christ. I shall name but one
place nlore: Fo;" as the body witltOut the spirit is dead, so faith
u:ithout u.or/cs is dead also, J anles ii.
6. And if faith without
works be dearl, be sure no saving justifying faith can be with-
out works; for every saving faith is a living faith, yea, there-
fore living because sa,.ing, and therefore saving because living.
Now if all faith without works be dead, and all saving faith is
alive, it HUlst neerls follow that all saving faith hath works
necessarily proceeding frolll it: for if it hath not, it would be
a dead, and so no saving faith.
Having grounded these truths upon scripture, ,ve ll1ight
clear then1 from reason; but as for the first, it is clear of
itself, that good works are pleasing unto God, for it is his will
they shoulrl be done, and therefore cannot but be his pleasure
,vhen done. He hath cOllllllanded thenl to be perforlned by
us, and therefore when performed cannot but accept of thelll
fronl us. For that ,yhich is of his con1manding cannot but
be of his accepting. And to this ,ve lllight consider also, how
it is he alone who doth not only cOlllmand good ,vorks to be
perfornled by us, but doth hilllself perforlll his own cOl1lluand-
luellts in us. So that there is nothing done by us for God,
but is done by God in us. "r e can sin of ourselves, and so be
offensive to hill1 rl; but we cannot be good of ourselves, unless
we be assisted by hinl. F or he e being the chiefest good, there

d Quapropter multa Deus facit in
homine bona q uæ non facit homo;
nulla vero facit homo quæ non facit
Deu
ut faciat homo. Aug. contra
duas epist. Pelag. 1. 2. [21. vol. X.]
Quid est enim boni cupiditas, nisi
charitas, de qua Johannes apostolus
sine ambiguitate loquitur dicens,
Cltaritas ex Deo est. Nec initium
ejus ex nobis et perfectio ejus ex
Deo, sed si charitas ex Deo, tota
nobis ex Deo est. Ibid. Bona quan-
ta
u.nque .q
amvis magna quamvis
mInIma nISI ex Deo esse non pos-

sunt. Id. de vera innocent. c. [380.
vol. X. p. 251. App.] Non solum
magna sed etiam minima bona non
esse posse nisi ab illo, a quo sunt
omnia bona, id est a Deo. Id. in ar-
gument. ad lib. de libero arbitrio.
Lp, 5 6 7. vol. I.] Et quia quæcun-
que nobis facienda donat, sicut ha-
bere non possumus, nisi ipse nobis
largiatur, sic facere non possumus,
nisi ipse nobis quæ largitus est ope-
retur. Fulg. ad
Ion. 1. I. [14.]
e Omnis infidelium vita peccatum
est, et nihil est bonum sine summo

304

01 Good Works.

ART.

can be no good in any thing or action but what proceeds frolll
him; and seeing he himself is the first mover of all our actions,
and the only cause of all the good in them, certainly he cannot
but be well pleased with them: for otherwise he would not be
well pleased with his o\"n actions, which he cannot but be well
pleased with, nothing coming from him but ,vhat is infinitely
pleasing to him. Nay, in that they are good, hilllself lllust
needs be in theIn, and therefore he must needs be pleased with
theIn, hinlself being all pleasure and happiness to hinlself.
And that these good works do necessarily spring froDl faith
is as clear, in that faith is an uniting grace, that unites Christ
to us and us to Christ; so that by faith we dwell in Christ
and Christ d\vells in us; as the apostle saith, That Oltrist may
dwell in YO
l1'O Iwarts by laith, Eph. iii. 17. No\v \vheresoever
any of Christ is, there all of Christ is; and therefore if Christ
dwell in us, the Spirit of Christ must needs dwell in us too;
and ,,,here the Spirit of Christ is, there is the principle and
fountain of all good ,vorks, ,vhich cannot but issue forth acts
of piety to,vards God and charity towards our neighbour.
But I needed not to have gone so far to have proved, that
everyone that hath true faith hath the Spirit of God; for
a man must have the Spirit of God before he can have true
faith. f For the Spirit cloth not first work faith in us, and
then come itself to us, but it first cometh itself to us, and then
worketh faith in us. So that he that believes Inust needs
have the Spirit; for unless he had the Spirit he could not
believe. And ,vhere the Spirit of God is, there is the spring
of goodness, fronl ,vhence the streams of .goodness Blust needs
flo,v. So that he that saith a nlan may believe and not do
good ,yorks, lllUSt either say a man lllay believe and yet not
have the Spirit, or that a nlan may have the Spirit in hinl
and yet good ,vorks not be performed by hilll: ,vhich cannot
be, for in that it is a Spirit, it is an active principle ahvays

bono. Aug. de vera innocentia, c.
106. [vol. X. p. 230. App.] Proinde
cupiditas boni non hornini a Domino
esset si bonum non esset. Si autem
bonum est, non nisi ab illo nobis
est qui surnrne atque incornrnuta-
hiliter honus est. Id. contra duas

literas Pelag. I. 2. [21. ,rol. X.]
f Non ergo Spirituln Sancttnn
quia credirnus, sed ut crederernu

accepirnus. Fulg. de incarn. et grato
Christi. [cap. 17.40.] Liberavit au-
tern non in quolibet hornine fidem
inveniendo sed dando. Ibid. [34.]

XII.

Of Good nror,{'s.

305

doing; and in that it is the Spirit of C
od, it is a holy prin-
ciple, and therefore nlu
t always Le doing good.
N either were these truths unheard of, or not consented to
by the Fathers. Let these fe\y
peak for the reF;t. First, for
good works, that they are pleasing unto God, Clenlens Ro-
lHanus ha.Ying asserted the truth delivered in the foriner
article, that \ve are justified by faith only, (as we nlay there
see hilll (luoted,) he presently adds what is a
serted in this,
saying, g "'Vhat therefore shall we do, brethren
Shall we
cease froln doing good, and leave off love and charity
Thp
Lord will by no nleans suffer that to be done by us; but let
us haste" ith all diligence and alacrity to perfect every good
work: for the Creator hÍ1nself and Lord of all things rejoiceth
in his own ,yorks."
And Irenæus, having rehearsed the principal article's of the
Christian faith, saith, h " This faith they that have believed
without learning, as to our language they are barbarous, but
as to their judgIHent, custOlu, and conversation, by rea
on of
their faith, they are very wise, and please God, having their
conversation in righteousness, chastity, and ,visdoll1. So that
to have our conversation in righteousness, chastity, and wis-
don} is to please God." So Justin tells us, i " They that do
such things as are universally, naturally, and eternally good
are ,vellpleasing unto God."
St. Hilary speaks fully to the pnrpose: k" But our ,yorks,'"

aith he, "IUust be lift up unto the holy things of God, that
is, in clothing the naked, in feeding the hungry, in giving

T ' 'i' ,

À rI,.'

g L OVV 1T'OLT}UCùl-'ÆV aUE 'f,OL; ap-
)'áuCù/.IÆV Ù7TÒ T
S- ùyaBo7TOLtas-, Kaì
ÈYKaTa'XEí7TCJJfLEV T
V ùyá1T'J7 V ; fL1J
a-
P.WS- TOVTO ÈáUUL Ó
EU7TÓ17JS- Ècþ'
fLîv
)'EvV1JB
VUL, ù'X'Xà U7TE'ÚUCùfLEV fLET

ÈKTEVEías- Kaì 1T'poBVfLías- 7Tâv lpyov
à)'a-Bòv È7TLTEÀEÍ.V' aVTÒS- yàp Ó
TJ-
P.LOVpyÒS- Kaì
EU7TÓ17JS- TWV ú7TávTCJJV
È1T'ì Toís- lpyoLs- aVTOV ùya'X'XLâTUL.
Clem. ep. ad Corinth. [33.]
h I-lanc fidem qui sine literis cre-
diderunt, quantum ad sermonem
nostnlm barbari sunt, quanturll au-
tem ad sententiam, et consuetudi-
nem, et conversationem propter fi-
dem perquam sapientissimi sunt, et
llEYERIDGE.

placent Deo, con'"ersantes in omni
justitia, castitate et sapientia. Iren.
adv. hæres. 1. 3. c, 4. [2.]
i ' E ' C , B '," ' rI,.'
7TH OL Ta Ka O^OV, KelL 'f'VUH,
Kaì alwvLU KaÀà È7Toíovv, EvápEUTOí
EÌUL TOO SEOO. Justin. dialog. cum
Tryph: J ud". [45.]
k Ele,"anda autem opera nostra
sunt in Dei sancta, id est, in nurlis
vestiendis, in esurientibus cibandis,
in sitientibus potandis, in affiictis
consolandis, in oppressis adjuvandis,
in omnibus diligendis. Hæc enim
nos in hac corporis infirmitate sanc-
tificant, hæc Deo placent et sancta
sunt. Hilar. enar. in Psa. 133. [:;.]
x

306

OJ Good TVo/'Ã's.

ART.

drink to the thirsty, in cOlllforting the afflicted, in helping
the oppressed, in loving all. For these things sanctify us in
the frailty of our body; these things plcase God, and are
holy." And Theophilus .Antiochenus saith, 1" He under-
standeth all these things \vho inquireth into the wisdonl of
God, studying to please hin1 by faith, righteousness, and good
,vorks." But I need not produce any 1110re witnesses for the
confir111ation of so clear a truth.
And that faith and ,yorks ahvays go together the ]?athers
are also express. As Origen: m" And this faith when it is
ju
tified sticks in the ground of the soul as a root that hath
received the shower into it, that when it begins to be tilled by
the law of God the branches may rise froln it that bear the
fruit of good ,yorks. The root of righteousness therefore
doth not grow fron1 works, out the fruit of works froln the
root of righteousness, to \\it, that root of righteousness
,vhereby God accepts of righteousness ,vithout ,yorks, viz.
faith." And St. A_ugustine to the same purpose: n" Faith is
in the soul as a good root, which turns the rain into fruit."
And therefore doth Polycarp ten the Philippians, 0 " And
that the firn1ness of your faith rel11aineth fronl the beginning
until no\v, and bringeth forth fruit in the Lord J eSllS Christ."
.A I1d Clenlens Alexandrinus, P " Charity with love to faith
Inakes believers
but faith is the foundation of charity, bring-
ing forth ,velldoing."
So Proclus, speaking of faith and charity, saith, q " Thoy

I Hæc ornnia intelligit qui Dei
sapientiam exquirit, studens ei pla-
celoe per fidem, justitiam et bona
opera. Theoph. Antioch. ad Autolic.
1. 2, fin.
m Et hæc fides cum justificata
fuerit, tanquam radix imbre snscepto
hæret in aninlæ solo, ut cum per
Iegern Dei excoli cæperit, surgant
in eo rami qui fructus operul11 ferunt.
N on er
o ex operibus radix j ustitiæ,
sed ex radice justitiæ fructus operum
crescit, illa
cilicet radice justitiæ,
qua Deus accepto fert justitiam sine
operibus. Origen. in Rom. 1. 4.
[vol. IY. p. ,:)23.]
n Fides sic est in anima ut radix
bona quæ plu\'iam in fructum ducit.

Aug. præf. in Psa. 139. init. [vol.
IV.]
o Et quia firmitas fidei vestræ a
principio usque nunc pernmnet et
fructificat in Domino Jesu Christo.
Polycarp. epist. ad Philip. [po 14-]
P (H JLÈv àyá-lr1] rfj 'TrpÒ
T
V 7ría-TLV
r#,,'\" ,
(
"
,/;,"JUf/- TOll
1r,La-TOll: 7r0l,
'" 1] of
La-T

Eðpaap.a aya'Tr1]
aVTE7rllyovua T1]V EU-
'Trodal/. Clem.
\lex. Strom, 2. [po
445.]
q cEKllTÉpa Toívvv àÀÀ
Àat
uvp.-
ßaívH'
JLÈv yàp 'Tríun
EU01îTp6v
Èa-TtV àyá7r1]
,
ðÈ àyá7r1] ßEßaíw-
u,,
vmÍpXH '1ríUTEW
. Prod. in Ar-
lnen. [Bib!. Vet. Patr. fol. Par. 162--1.
vol. I. p. JII.]

XII.

Of Good TVorl's.

307

both go together; for faith is the glass of charity, and charity
is the foundation of faith." So Pros:per: r" Faith, which is
the foundation of righteousness, which no good works precedf\,
fi'onl which all good works proceed, itself purgeth us froBI

in, enlightens our Inindl":, reconciles us to God, associates us
with all that are partakers of our nature, inspires into us the
hope of the future reward, increaseth in us holy virtues, and
confinlls us in the possession of theln." ''''ho can
peal{ lllore
fully and clparly to the case in hand

I shall add but t,vo mon
; viz, Salyian: s" Seeing, as we
have f'aid, this is the faith of a Christian, faithfully to keep
the cOIllnlands of Christ; it is so without all douLt, tlU1:t. he
hath no faith that is an infidel, neither doth he believe in
Christ that traillples upon the conlmands of Christ; and
therefore he that doth believe cannot but obey thenl.'" And
St. Chrysostonle: t" .A.s soon as ever thou believest, thou wilt
be adorned also with good 'yorks. Not because it is ,vanting
to other works, but because faith is of itself full of good
works." .And thus ,ye see ho\v faith is the root of works,
and works the fruit of faith; and therefore we cannot but
conclude, that faith nlay \>e as evidently known by its works
3S a tree is discerned by the fruit.

r Fides quæ est justitiæ funda-
mentum quam nulla bona opera
præcedunt, et ex qua omnia pro-
cedunt, ipsa nos a peeeatis purgat,
mentes nostras illuminat, Deo re-
eoneiliat, cunetis partieipibus naturæ
nostræ eonsoeiat, spem nobis futuræ
remunerationis inspirat, auget in
nobis \rirtutes san etas, ac nos in ea-
rum possessione eonfirmat. Prosper.
de vita eontemplat. [1. III.] C,21.
sCum ut diximus hoc sit hominis
Christiani fides, fideliter Christi man-

data servare, fit absque dubio ut nee
fidem habeat qui infidelis est, nee
Christum eredat qui Christi man-
data eonculeat. Salvian. de provide
1. 4. [init.]
t olJlc ol1v 8.pn È7r{uT
vua
åJ-La Kaì
ToîS' ËpyOLS' ÈKóJ-LTJUaS" oVX ön Kaì l'A-
"AEí7rrJ 1TpÒS' Tà lpya, à"A"A' ön KaB'
;avT
v 1ríunS' 7r"A
PTJS' ÈUTìv àyaBwv
lpyCJ)v. Chrysost. 1rEpì 1ríunCJ)S' Kaì
, \ , "" , VI
ELS' TOV 1rEpL 'fIVUECJ)S' vOPO:J, tom. .
p. 83 8 .

X Q
. ^"

A R l' I C L E XIII.

OF 'VORKS BEFORE JUSTIFICATION.

JT T 01"ks done befol o e tlte grace of Cluoist, and the inspira-
tion of his SpÙoit, aloe not pleasant to God, fOl)"n81Jzuclt
as tltey SPIJ"Ùz.CJ not out of faitlt in Jesu CllrÙd, neither
do tltey 'J7zake 1nen 17zeet to lJ"eceive grace, or (as tIle
scltool autltors say) desel"l'e grace of c01l.CJruity: yea
lJ"atltelJ", fOl" that they aloe not done as God Itatlt willed
and cO}}l1nauded tlte'}JZ to be done, u'e doubt not but
they have tlte natulJ"e of sin.

A s Ulan \vas created by God, he had power so to continue
in the state of integrity a that he had po\ver also to fall
do\vn into a state of sin and 111isery; but as he ,vas corrupted
in Adam, he hath po\ver to continue in his state of sin and
Inisery, but no po\ver of himself to rise up again into a state
of holiness and integrity. Then his will ,vas free, both to the
good and evil; no\v it is free to the evil, not to the good.
Then he could have chosen whether he would have sinned or

a Firmissime tene et nullatenus posse non deserere, et bonum non
dubites primos homines, id est, posse deserere. Potuit enim non
Adam et mu1ierem ejus bonos et peceare primus homo, potuit non
rectos et sine peccato creatos esse mori, .i>otuit bonum non deserere:
cum libero arbitrio, quo possent si nun quid dicturi sumus non potuit
vellent humili et bona voluntate ser- peccare qui tale hahebat liberum
vire atque obedire, quo arbitrio etiam arbitrium? Id. de corrept. et grato
possent si vellent propria voluntate [33. vol. X.] Credimus itaque bo-
peccare, eosque non necessitate sed num et sine ulla carnis impugnatione
propria voluntate peecasse. Aug. de a creatore omnium factum Adam,
fide ad Petrum, 21. [68. vol. VI. magnaque præditum libertate, ita ut
App.] Quapropter bina ista quid et bonum facere in propria faeultate
inter se differant diligenter et vigi- haberet, et malum si vellet posset
Ianter intuendum est, posse non admittere. FuIgent. de inearn. et
peceare, et non posse pee care ; posse grato Christi. [epist. xvi. 15.]
non mori, et non posse mori; bonum

AUT. XIII.

Of JV()j'k
bejò,>e Justification.

309

no; no\v of hilllself he cannot choose but sin, or he can
choose nothing but sin. After our creation and before our
corruption, we had power to do every thing pleasing unto God;
but after our corruption and before onr regeneration, we hayc
rower to do nothing pleasing unto God. Though ,ve have
power to do such things as in then1selyes are plea
ing unto
God, yet we have not power so to do those things that our
doing thelu should be pleasing unto hill1. The nlatter of the
actions ".C do 111ay be accepted, but our lUanneI' of doing
thenl is still rcjected. Because though we do the thing that
God connnands of oursclves, yet we can never do it in the
way that God cOlllmands.
...-\nd hence it is here said, t.hat there is nothing that we do
before we receive grace can Inake us nleet to receive grace,
or, as the schoohl1en say, "deserve grace of b congruity;"
that is, we can do nothing for which it is so much as Ineet
that God should bestow any thing upon us. As we cannot
do any thing which it is just God should reward, and 80
deservû grace of condignity; so neither can ,ve do any thing
which it is fit or Ineet God should reward, and so deserve
grace of congruity. So that God should not do what is
Ul1Incet and unfitting to be done, though he never reward any
of the works of luere natural luen. And the reason is clearly
here asserted, Because the!! have all the natztre of sin. And
if they have the nature of sin and iniquity, certainly they
cannot deserve grace of congruity. So that it cannot be
Incet that God should reward theIn, nay, it is rather Illeet he
should not reward theIne Nay, it is not only lueet he should
not reward thenl, but it is Ineet and just too that hc should
punish thenl c; justice requiring sin to be punished as well as

_ b Congruum est opus cui de
justitia non debeatur merces, sed
tamen ex congruitate quadam. 80to
de nat. et gratia, l. 2. c. 4. .Nempe
si doctioribu
crerlitur, illud dicitur
e
se meritum de conrligno, cui mer-
ces reddenda est secundum justitiæ
dehitum, ita sane ut inter meritmn
et mercedem attendatur æC]ualitas
quantitatis, (juemadmodmn in com-
mutati,"a ju
titia tantum quantum.

De congruo autem dicitur quis me-
rpri, cum scilicet inter meritum et
præmium non paritas quantitatis sed
proportionis dicitur. Romæus. [po
16 3.]
c 'OuíotJ Té:W KuÀÀíUTCJ)V JLÓVOV ÈUTtV

EVYVCJ)JLOUVV1J Kat à7TÓêoULS" TOU êi
êLKUíOtJ Kuì
TWV KUKWV êOKLJLUuíu Kat
ÙVTu7róêoULS'. Basil. Reg. hrevior.
interrog. 2-!9. ["01. II.]

310

Of JVorks óejòre Jztstffication.

ARr.

virtue to be rewardt
d: and therefore if thy works be sins,
they cannot in justice be rewarded, but punished.
But the only question here to be deterIuined is, ,vhether
they be indeed sins or no. For if they be sins, there is
nothing in this article but must be acknowledged for a real
truth. For here it is asserted, that ,vorks before grace are
not pleasing unto God, ,vhich if they be sins they surely can-
not be; for he can be pleased with nothing but what is con-
forluaùle to his will and nature; yea, therefore, because any
thing is conforInable to his will and nature he is pleased \vith
it. llut sin is so far frOll} being conforluable, that it is flat
contrary to both. So that so long as he is God he cannot
but hate sin, and to be pleased with sin would be to act con-
trary to hiinself. And as if the works of sinners be all sin
they cannot be pleasing unto God, so neither can they deserye
any thing froin hiIll but punislunents. For in that they dis-
please him, they must needs deserve his displeasure; and in
that they deserve his displeasure, they lllust needs deserve
the greatest of punishments, his displeasure itself being the
greatest of punishinents. But now that all the ,vorks of un-
regenerate men are indeed sins appears both froin scripture,
reason, and Fathers.
As for the scripture, it tells us, The J}lowing of the wicked is
sin, Provo xxi. 4; yea, The sacrifice of tlte wicked is an abon
i-
'ìtation to tlte Lord, ch. xv. 8.. And d again, The sacrifice of the

d The ancient translations all carry
the sense in this place another way.
The words in
the original are, n:1 'I
'
2'.P:1' i1'J'I:1 ':3
N i1:13:',n 'D'3:''IV',
which the Vulg. translates, Hostiæ
impiorum abominabiles, quia offerun-
tur eæ scelere. And so the LXX,
eVCTím àCTEßWJJ ßÔEÂvyp.a Kvpícp, Kat
yàp 'IT'apaJJóp.CiJ
'IT'pOCT
;pOVCTLJI atJ7.à
,
which the Arabic follows l<aTÙ 7róôa:
and so the Syriac, \Jc
!

?O
'C.-L\...'::J:;; UQ

! \.\..-t)'::J:;; 001
n.b
01
, i. e. The sacrifice of tlte wicked
is unclean, because tlley o.tfer it wick-
edly: and so indeed the Targum too,
i1" 'n''J Nn':1l':1' ''''t:'J, because
they o.ffèr it in wickedness. So that
they all took ':J
N to
ignify se-

verally et quia; whereas when they
come together in a negative sentence
they signify quanto minus; as, Tile
heaven and tlte heaven of heavens
cannot contain thee, illi1 n':1i1 'J
N,.
how mur>h less t!lis house that I have
built? I Reg, viii. 27. In an affirm-
atiye sentence, quanto magis; as,
Behold, the righteous shall be recom-
pensed in the earth, N':S ,",
w, 'J
N7
how much more the wicked and the
sinner? Provo xi. 3J; which the
LXX. translates, El Ó J-LÈv ôíKaL05
P.ÓÀL
UWCETaL, Ó àUEß

Kat å/-WPTCiJ-
Àò
7rOV
aJJEÍTllL; And it is ohsen"-
able, that not only the Syriac and
Arabic translations, but the apostle
Peter himself, in his quotation of

XIII.

Of TVUlols hefore Justijitoation.

311

wiclæd is an ahullânation: how mltch IIlOre, u'hen he h1'ing('t7t it
1cltlt a wiclæd vnind? ch. xxi. 27. So that though he should
possibly bring it with a good Inind, yet, seeing he is a wicked
l11an that brings it, it is an aboluination to the Lord. And
therefore he 8aith
I hate, I def
]Jise your feast-days, and I will
not smell in gour solenl'n assemblies. 'FhO'llf,h YO'll o.tfe" me burnt-
o.tfèrings, and your 1neat-qtfm'inps, I
L
ill not accept thern: neitlu:ï'
'l"ill I re!Jard the peace-oft"cpin!Js of gOltr fat beasts. AnIOS v. 2] ,
Q2. IIe that killetlt an 0
1J is as if he SlC7V a mfln; 7w tlud sacri-
jicetlt a lan
b, as if he cut off a dog"s neck / he that o.tfflpcth an
oblation, as if Iw offered swine's blood; he tllat hurncth incense,
as if he blessed an idol. JTea, the!! Itaee chosen tlteir own ?Cays,
and their soul deligldeth in their abonzinatioJls. Isa. lxvi. 3. To
'u'hat jJz/;11)ose therefolte cometh tl/ere to m.e incense from Slteball ?
and tlte sweet cane froul a fap countr!!? your hurnt-qtfèrings are
not acc('ptable, nor your sacrifices su'eet 'Unto me. J ere vi.
Oo
To z,.hat purpose is tlte multitude of your sacrifices unto me?
saitll the Lopd: I an'h fldl <if the burnt-'-!tferings of rams, and
the fat of fed beasts; aud I delight not in the blood of hullocks,
or of lambs, ur of Ite-goats. JVhen you come to appear before
'Jìle, ll"ho natlt l
equired tkis at your hands, to tread my courts?
Bring no "'lOre 'Cain oblations; incense is an aboullnarlon unto
me / and tlte new moons and sabbaths, tIle calling of assernblies,
I carl1wt away u:itll
' .it is iniquity, even gOUi' soleJ}u
nwetinps,
Il":tt. Î. ] 1, ]!2, 13. And the reason is because, As it is
Ví'itten,
There is Iwne righteous, no, not one: there is none tllat under-
sta ndetlt, /tone tltat :,eeketh after God. They are all gone Oltt of
tlte 'itoa/I, the!! are ulto!Jethel' l.JecoJlw ranpl'ojitable; tllere is nOlte
tllat doctlt good, no, '/lot one. ROIUo iii. 10, 11, IQ. Not one of
those that are bad persons Can do any good action::;: ùut the
best of their perfornlanccs, as well as the worst of their
iniquities, is an aboluinatiou to the Lord.
- Neither doth reason itself contradict this truth. For

this place, doth not follow the ori- gether in the original, our translators
ginal, but the LXX, though here cannot be condemnt:'(l, but com-
they much differ from it, Kaì El ó mended, for leaving the translations

íKmo
/-lÓ,^,L
{]'W(
Tat, ó cÌ(TEß1ì
Kaì to stick to the text itself, in this as
åp..apTwÀòç 7rOV cþUIlEÍTllL; I Pet. i\". I H. in other places, [and] rendering the
X ow this being- the right notion of phrase ':J 'V'
here, as it denotes
'J
N, whensoe\'er they come to- elsewhere, e,'en hOle milch more.

31

OJ. Jr"'url.s b[fure Just ijication.

.AUT.

reason itself, as well as scripture, saith, that e a corrupt tJ'ee
cannot bring forth good frU'it, l\latt. vii. 18; nay, a corrupt tree
bringetlt fort/
evil fruit, ver.17. As the tree is upon \vhich the
fruit grows, so ,viII the fruit Le that grows upon that tree.
If the tree be good, the fruit cannot be bad; and if the tree
be bad, the fruit cannot be good. And so if a nlan's person
be righteous, his actions will be holy; but his actions cannot
but be sinful if hi
person be wicked. For it is the person
that åoth the actions whonl God looks at in the first place,
and then at the action that is done by the person. And
therefore though the action be in itself good that the person
doth, yet if the person Le bad that cloth the action, the action
cannot but be bad too, as ,veIl as the person. For though
the righteousness of a man"ls person can never make a. bad
action good, yet the wickedness of a Inan"s person doth always
lllake a good action bad. And therefore though a good man
lllay do a bad act, yet a bad Illan can never do a good act.
But neit.her is the person only of a wicked nlan rejected,
but his actions are also deficient; and if they be defective in
anyone thing, that is enough to denolllinate thenl sins. ..An
action cannot be good unless it be perfect in all things; but
an action is bad that is defective but in one thing. But no\v
how many things are there that all the actions of wicl{ed nlen
are defective in
There are two things especially they are
defective in. And the first is that n:l1ued in this article, even
that they do not spring froln faith in Jesus Christ. And the
apostle tells us, that withoul faitk it is inzpoðsible to jJleasø God,
Heb. xi. 6. For whatsoever is not of fait/
is sin, ROIll. xiv. 9!3.
N ow that a ,vicked man hath not faith is clear, in that if he
had faith he 'VOL lid not be a ,vicked nlan. For faith enlptios
the heart of sin, and fills it up ,,,ith gr'tce. Faith justifies our
persons, and sanctifies our natures. By faith 've are accounted

e Istæ duæ arbores manifestissilne póv àfl.
xavov fLETaßá^^Eu-Bm,
TÒV
in similitudine duorum hominum åYCl8òv àSvvaTov fl.ETa7rHTEîv, àÀ^' ön
positæ sunt, id est jnsti et injusti; ÉCù!) hv ii 7fov1Jpif! UV(WII, OU SVV
(JETcU
quia nisi quisqualn voluntatem mu- Kap7rÒV à y a8òlI ÈVEYKÚV' fl.fTaßÚ^^HV
taverit, bonum operari non potest. JLiv -yàp Eìç àpET
1I SúvaTm 7roJl1Jpòr
Aug. contra ...\rlimant.
Iani('hæum, t>1I, JLfVCùV
È Èv 7rOV1Jpíf! Kap7rÒV 01JK
c. 26. [vol. YIII. p. 147.J .0
f OiUH KOÀÓV. Chrysost. in loco [vol. II.
XPI.UTÒS- OU TOVTO À;Yfl., bn TÒV 7rOV1J- p. 168.]

XIII.

Of TV'urks hefure Justification.

313

righteous before God, and nlade righteous by hilll. And
thcre
'ore he that hath true faith can Le no wicked llian: and
therefore also every wicked Ulan can have no faith; and if he
hath not faith, he cannot but sin against God, as the fFathers
long ago preached. ...\nd again, as what a wicked lnan doth
is a
in, because not proceeding frolu faith, g so it is a f;in also
in that it is not directed to a right end: for a bad intention
nl\,'ays luakes even a good action bad, though a good intention
can never luake a bad action good. X ow that all wicked 111en
have wicked ends in all their actions is luanifest, in that they
are wicked llien, nlen without the true knowledge of God, and
lllt.'n without the sincere lo,'e unto God. N o'v all such as do not
truly kno,v and love the God of glory can never sincerelyailu
at the glory of God in what they do. For what I do not

f Sunt quippe isti fideles, aut si
fidem non habent Christi, profecto
nec justi sunt, nec Deo placent, cum
sine fide placere impossibile est.
Aug. contra Julian. Pel. 1. iv. [25.
vol. X.] Si gentilis, inquis, nudum
operuerit, nunquid quia non est ex
fide, peccatum est? Prorsus in
quantum non est ex fide peccatum
est: non quia per seipsum factum,
quod est nudum operire, peccatum
est; sed de tali opere non in Do-
mino gloriari solus impius negat
esse peccatum, Ibid. [30.J Omne
enim, yelis nolis, quod non est ex
fide peccatum est. Ibid, [32.] (H
1fílTTt
TÒV l1fLUTPEcþófLEVOV 1ToÀíTTjV
oùpavoov Ù7rOðEíKVVULV'
1TíUTt
TÒV
Ù1TÒ yij
åvBpW1TOV 8EOV lTVVÓfLt}..oV
· , r ·
,. "'é '
a7T'Epyu
ETm' OVvEV EUTtV EçW 1TLUTEW

tÌyaBóv, Chrysost. IIEpl 1TíUTECù
Kaì
Eì.
TÒV 7T'Epl c:þ{,UEW
VÓfLoV, vol. YI.
p. 838. Et amne quod non est ex
fide peccatum est, ut scilicet intelli-
gat justitiam infidelium non esse
jt1stitiam, quia sordet natura sine
gratia. Pro
per. Epist. ad Ruffin.
[po 307.] Si fides non prima in
corde nostro gignitur, reliqua qllæ-
que bona eðse non pOSðunt, etiamsi
hona \'ideantllr. Gregor.
Ioral. 1. 2.
[7 LJ Qllicquid
ine fide præsumi-
tur nulla est animi solid a "irtus, sed
,'entosa qllædam inflatio et tumor
inanis. Bernard. serm. [5.J de

ascens. Fides namque est bonorum
omnium fundamentum. Aug. in
prol. in 1. de fide ad Petrnm.
[vol. YI. App. I.J Extra ecclesiam
catholicam nihil est integrum, nihil
castum, dicente apostolo, Omne quod
non est eæ fide peccat um est. Leo
senne 2. de jejune Pentecostes. [vol.
I. p. 33I.]
on ergo irrationabi-
liter a quibusdam astruitur, quod
omnes actiones et voluntates hominis
sine fide malæ sunt, quæ fide habita
bonæ existunt. Lomb. 1. 2. Sent.
dist. ..p.
g X overis itaque quod non officiis

sed finibus, a vitiis discernendas esse
,rirtutes. Officium est autem quod
faciendum est, finis vero propter
quod faciendum est. Cum itaque
facit homo aliquid ubi peccare non
ridetur, si non propter hoc facit,
propter quod facere dehet, peccare
convincitur. Aug. contra Julian.
Pelag. 1. 4. [21.] Quicquid autem
boni fit ab homine, et non propter
hoc fit, propter quod fieri dehere
\-'era sapientia percipit, etsi officio
videatur bonum, ipso non recto fine
peccatum est. Ibid. [2 I.J Sunt
opera quæ ,'identur bona sine fiùe
Christi; et non sunt bona quia non
refcruntur ad eum finem ex quo sunt
bona. Id. in Joh. tract. 25. [12.
"01. 111.]

314

Of Works hefore Justification.

AUT.

kno\v, I cannot love; \vhat I do not love, I cannot desire;
\vhat I do not desire, I can never intend. And therefore if I
do not kno\v God, I can never intend his glory in Iny actions.
And if I do not intend his glory in my actions, I sin upon that
very account, because I do not intend his glory. For then I
transgress the cOInmand wherein he enjoins me, that 'l,.hetlwJ'
I eat or drink, or wltatsoever I do, I slwuld do all to his glol'Y,
1 Cor. x. 30.
But I needed not to have gone so far to ha\'e proved that a
\vicked Ulan cannot do a good work. For there is nothing
good without the chiefest good; neither can any onc please
God but by the assistance of God himself. For J cannot see
how God can be pleased ,vith any thing but hÏIll
elf consider-
ing ho,v he ,vas infinitely pleased with hiInself before there
was any thing else for hin1 to be pleased \vith but hin1self;
and therefore cannot be Inore pleased no,v there are other
things made by himself; and by consequence, \vhatsoever
thing he is pleased with, it is not the thing itself, but hlulself
in the thing, he is pleased with. And the n10re of hilnself is
in any thing, the n10re is hilllself pleased with it: and so the
less of hin1self is in any thing, the less is that thing pleasing
to hÍIn. N o'v it is plain a wicked luan is without God in tlte

()o}'ld, Eph. ii. 1
, and by consequence God not within hiln.
For if he ,vas in God, and God in him, it ,voldd be iInpos
ible
he should be a \vicked Ulan. And seeing there is nothing of
God inlplanted in hÍIn, there can be nothing pleasing unto
God perfonued by hinl. And whatsoever is not pleasing unto
God cannot be good, it being ilnpossible for hinlself not to be
pleased. with what is truly good, seeing hin1self is the chiefest
good. And therefore every thing that is good 111Ust needs
proceed froln hin1self, whonl he cannot but Le infinitely pleased
\vithal. And therefore we cannot but in reason also acknow-
ledge, that a nlan, before he hath received grace frOln God,
can do nothing pleasing to hill), yea, nothing but di
pleasing
to him, nothing but sin.
And this ,vas the doctrine delivered by the l)rilnitive
church. St. Basil propounds the question, h whether it be
h El ðvvaTÓV ÈUTiV,
EvápEUTOV, eEOUEßfÍa
TWV áyíCùV Kávova. Basil.

EV1TpóuðEKTOV SEep, TÒV áJ.LllPTíq. ðov- de baptislno, 1. 2. quæst. 7.
}..EíJOvTa 7rOLEÍV ðtKaíwp.a KaTà TÒV Tij

XIII.

Of JJTOI'ls h(fure Justification.

315

po:-:sible, and 3 thing pleasing and acceptable unto God, for
one that is the servant of sin to perfOrIll righteousness,
necorc.ling to the rule of the saints" piety; and he detcrluines
it frOl11 several places of scripture that it is not, concluding
thus: i'l. It is clear that it is altogether ÎlllPossible, and dis-
pleasing unto God, and dangerous to hin1 that dares to do it.
'Vhcrcfore I exhort, as the Lord teaeheth, Let us first '1nalce
tlte tree good, and tlten tlte fruit good
. and let us first 'Jnake
cleaa tlte inside of tlte cup 01
plattfl
, and then the outside will
be wholly clean. And being taught by the apostle, Let us
punfy O'ltJ'selvu; froJlIJ all the J}ollutioìlS both. of jhslll and spirit,
and then we shall perfect holiness i'lt the love of Ghrist, that we
lllay be well-pleasing to God, and acceptable to the Lord, unto
the kingdolll of heayen." Clearly shewing that until we first
be good we can never do good.
This was the doctrine that St. Augustine defended; k" Be
it far fronl us'" (saith he) "to think that true virtue should
be in anyone, unless he be a righteous man. And let it be
as far from us to think that anyone is truly just, unless he
live by f
Úth, for t/
e just shall live by jåith. And who of
those who would be accounted Christians, unless it be the
Pelagians, and an10ngst thenl perhaps thyself: Julian, only,
will say that an infidel is just, will say that a \vicked l11an is
just, will say that a lU:'U1 enslaved to the Devil is just
Yea,
though he were Fabricius, though he were Fabius, though he
were Scipio, though he ,,-ere Regulus, with whose nalnes thou
thillkest to terrify Ine, as if we \vere talking in the old ROIllan

i Tò 'lravTå7f'aULV àðvvaTov, Kat
å7f'apiuKOv e
w, Kat f7f'LKívðvvov TW
TO}..f-L6WTL ð
ð
}..WTUL' ðLÓ7f'
p 'lrapa<-
Ka}"élJ, cOso ðLðúUKH Ó KVPLOSO, 7f'OL
UW-
f-L
V TÒ ð
vðpòv KaÀòv, Kat TÒV Kap7f'ÒV
aVTOV KaÀòv, Kat Ka8apíuwf-L
V 'lrpW-
TOV TÒ EVTOSO TOV 'lrOT1]píov Kat TijSO
./_'
" \' \ .

'lrapOyLVOSO, KaL TOT
TO
KTOS' aVTOV
lUTaL Ka8apòv ÖÀ.OV' Kat ðLà TOV à7f'O-
UTÓ}..OV 7rmð
v8ivTE S', Ka8apíuwf-LfV
iaVTOVS' à7f'ò 7f'aVTòS' f-LO}..VCTf-LOV uapKòS'
Kat 7f'V
Vf-LaTOS', Kat TÓn: f7rLTE}"élJf-L
V
åYLWUVV1]V Iv (ìyå7r.1] XPLUTOV, Iva
d)(íp
UTOL e
rp, Kat
V7f'pÓUðfKTOL TCP
KVI)íc:> YLvwpÆ8a
ìS' T
V ßaUL}..EÍav TWV
ovpuvwv. Ibid.

k Sed absit ut sit in a1iquo vera
virtus, nisi fuerit justus: absit au-
tern ut sit justus vere, nisi vivat ex
fide, justus enim ex fide vivit. Quis
porro eorum qui se pro Christianis
haberi volunt, nisi soli Pelagiani,
aut in ipsis etiam forte tu 801ns, .1us-
tUln dixerit infidelem; justum dix-
erit impium; justum dixerit diabolo
mancipatum? Sit licet ille Fahri-
cius; sit licet Fabins; sit licet
Scipio; sit licet Regulus; quorum
me nominibus, tanquam in antiqua
Romana curia loqueremur, putasti
esse terrendum. Aug. contra Ju-
lian. Pelag.1. 4. [17. "01. X.]

316

Of fVorks hefore Justification.

ART.

court." And else\vhere he tells us, I" All the life of unbe-
lievers is sin, and there is nothing good ,vithout the chiefest
good: for ,,,here the knowledge of the eternal and unchange-
able truth is wanting, there is but false virtue even in the best
nlanners." And again; m" The luan is first to be changed,
that his \vorks lllay be changed; for if a Dlan relllain in that
estate that he is evil, he cannot have good works."
Hence is that of St. Hierollle: n" Let us pronounce our
sentence against those that do not believe in Christ, and yet
think thenlselves valiant, wise, and telnperate, and just, that
they lllay kno\v that there is none can live without Christ,
\vithout whoD1 all virtue lies in vice." And therefore saith
St. Bernard, 0" 'Vhat have you philosophers to do with vir-
tues, ,,,ho are ignorant of Christ the virtue of God f' And
St. Gregory, P" If faith be not first begotten in our hearts,
all the other things cannot be good, though they Inay seen1
d ,.,
goo .
And so Prosper; q" Though there have been SOlne \vho Ly
their natural understanding have endeavoured to resist vices,
)Tet they have barrenly adorned only the life of this tilne; but
they could not attain to true virtues and everlasting happi-
ness. For \vithout the \vorship of the true Gorl, even that
\vhich seelns to be virtue is sin; neither can anyone please
God váthout God hinlself." And elsewhere: ".And so it
n1anifestly appears, that in the minds of \vicked nlen there

1 Omnis infidelium vita peccatum
est, et nihil est bonum sine summo
bono. Ubi enim deest agnitio æter-
næ et incommutabilis veritatis, falsa
virtus est etiamsi in optimis moribus.
Id. de vera innoc. c. 106. [vol. X.
App.]
m Prius est mutandus homo ut
opera mutentur. Si enim manet
homo in eo quod malus est, bona
opera habere non potest. Id. de
verbis Dom. SerIn. [72. I. vol. V.]
n Sententiam proferamus adversus
eos, qui in Christum non credentes,
fortes, et sapientes, et temperantes
se putant esse, et justos; ut sciant
nuHum absque Christo vi,'ere, sine
quo omnis ,'irtus in vitio est. Hie-
ron. in Gal. c. 3. [vol. YII. P.433.]

o Quid vobis philosophis cum
virtutibus, qui Dei virtutem Chris-
turn ignoratis? Bernard. Serm. in
Cant. 22. [po 814.]
P Si fides non prima in corde nos-
tro gignitur, reliqua quæque bona
esse non possunt, etiamsi bona vi-
deantur. Gregor. Moral. 1. 2. [71.]
q Etsi fuit, qui naturali intellectu
conatus sit vitiis reluetari, hujus
tantum temporis vitam steriliter 01'-
navit; ad veras autem virtutes æter-
namque beatitudinem non profecit.
Sine cultu enim veri Dei, etimn
quod virtus \'idetur esse peccatum
est; nee placere uHus Deo sine Deo
potesta Prosper. de vocat. gent. 1. I.
c. 7.

XIII.

Of TTTorh'S brfore J ustijication.

317

dwclleth no virtue, but that nIl their works are unclean and
defiled, they haying not spiritual but fle!Shly wisùoln, not
heavenly but earthly, not Christian but devilish, not frOlll th

Father of lights, but fr0111 thl' prince of darkness r."" And
therefore we nULY well conclude, that a1] the "
orks of such a

have not received grace from God to be converted to hinl are
not pleasing unto God, but have the nature of sin.

r Et ita rnanifestissime patet, in animalem, non cælestem sed ter-
impiorum animis nullam habitare renam, non Chri!5tianam sed diabo-
virtutem, sed omnia opera eorum lieam, non a Patre luminum, sed a
immunda esse atque polluta, haben- principe tenebrarum. Id. contra Col-
tium sapientiam non spiritualem sed lat. c. [28.]

A It 'l
I C L E XIV.

OF 'VORI{S OF SUPEREROGATION.

VOlltJlta1'!}
v010ks besides, ove'ì" and above God's CUJJl-
1/laudlJzents, wlticlt they call JfTorks if #Supere1 0 o,r;atiou,
cannot be taugltt UJithout aj"lro.r;ancy and Ï1npiety: .tnJ'
by tnc'Jn 'Jneu do dccl(f1 o e, that thcy do /lot only f)oellder;'
unto God as rnluch as they a'}oe bound to do, but that
they do 1Jlo'}'e 1010 Itis
'oke than of bounden duty is
fJ'cqui1"cd: whcr;'cas Ckrist sail!t plainly, Jr 7 lten .ye
'lave done all that a'}.e conunanded to you,
'ay, 1,Ve
alre unp'}oofitable servants.
A LTHOUGH (as ,ve have seen in the eleyenth article)
both scripture, reason, and Fathers deternline that \\'e
cannot merit any thing of ourselves from God, but that we
are justified by Christ "s 111erit inlputed to us, not by any
\\'orks performed by ourselves; yet there are a sort of people
in the ,vorld that would persuade us, that 've l11ay not only
l11erit for ourselves, a but do and suffer nlore than in justice
can be here required of us; and what ,ve thus do or suffer
l110re than ,ve are bound to, though it be superfluous as to our-
selves, being abundantly supplied from our other good works,
yet it is not superfluous as to others b: but \vhatsoever any

a Asserimus non paucos sanctos
homines multo plura propter Deum
et justitiam esse perpessos, quam
exigeret reatus pænæ temporalis,
cui fuerunt obnoxii propter culpas
ab ipsis commissas. llellarm.
b Haud dubito quin quod in
ærumnarum quas tolerarunt crucia-
tihus erat satisfactorium, non eva-
nuerit penitus in aera.
aln Deus
ipse benignissimus, qui mala nostra
semper vertit in bonum, non patitur
hane satisfactionem omnino perire;

sed in rJiquam haud dubie convertet
utilitatem, At peribit sane si nee
eis neque cæteris profuerit q uicquam.
Et quoniam illi suæ satisfactionis
fructum nullis destinarunt personis
certis, ideo fit ut in commune cesse-
rit ecclesiæ totius emolumentum, et
comlnunis ecclesiæ thesaurus jam
dicatur, nimirum, ut inde rependa-
tur quicquid cæteris ex justa satis-
facti one defuerit. [Fischer. episc.]
Roffens. Artie. 17. [Assert, Luther.
confut. p. 491.J

ART. XIY".

0/ Jr(jJ',{
."; of Supereru!/ation.

319

one thus doth alHI snffereth 11101"(' and above his duty, it is
thrown into the COll11110n stock or treaRury of the church, out
of which such as lack l11a)" be supplied. .And C out of this
COllllllon treasury or magazine it is, that their church fetch
all their indulgencies, which are indeed nothing else but the
distributions d of the several satisfactions made by the super-
erogatory works of others to such as thclnselves see fit, viz.
to 8uch as will give the 1110St Inolley for theln. If I cOlnn1it a
great sin, for which I 11UISt do great penance, this penance
can by no Ineal1S be pardoned or relllitted to nle, unless I
Blake cOluplete satisfaction for the sin cOllllllitted SOllIe other
ways. Now seeing there are several in the world (as they
pretend) that have performed 1110re works, and suffered nlore
penances and n10re punislul1ents than were due [ to] their own
8ins, if I will sue out for theIn, these supererogatory ,yorks
and sufferings, undergone and perforlned by thein, n1ay be
granted out to nle; and so I being looked upon as under-
going this penance in others, 3Jll freed froln it in n1yself.
They have done 1110re than was required, I anI loath to do as
nlllCh as is required; and therefore what they have done
1110re than is required of them, I buy, to satisfy for ,vhat I do

c Ecc1esia de hoc thesauro potest
communicare alicui yel aliquibus
pro eorum peccatis in parte vel in
toto, secundum quod placet ecclesiæ
de hoc thesauro plus vel minus
communicare. Durand. Hunc the-
saurum per beatum Petrum cæli
clavigerum, ejusque successores,
suos in terris vicarios, commisit
(Christus) fidelibus salubriter dis-
pensandum; et propriis et rationa-
Ii bus causis nunc pro totali, nunc
pro partiali remissione pænæ tem-
poralis pro peccatis debitæ,
am
generaliter quam specialiter, prout
cum Deo expedire cognoscerent,
misericorditer arplicandum. Clem.
Sext. in confirmat. jubilei. [Ray-
naldi Contino Annal. Baronii, vol.
YI. p. 487.J
d For thus we find Gregorius de
Yalentia [de indulge c. L] describ-
ing an indulgence: "Indulgentia
ecclesiastica est relaxatio pænæ
temporalis, judicio divino peccatis
actualibus post remissam culpam

debitæ, per applicationem supera-
bundantium Christi et sanctorum
satisfactionum, facta extra sacra-
mentum ab eo, qui legitimam ad
hoc autoritatem habet. So that it
is the superabundant works of the
saints as well as Christ, that are the
subject matter of indulgences, by
the application whereof the punish-
ment due to actual sins is taken
away. And therefore must the
works of saints also help to fill up
this treasure. Indeed there were
some of them that denied any of
the merits or satisfactions of saints
to be thrown into the treasury with
Christ's, as Franciscus
Iaronis,
.Angelus de Clavasio, and others.
But Bellarmine tells us, Communis
aliorum theologorum, turn antiquo-
rum, ut S. Thomæ, et S. Bonaven-
turæ, turn recentiorum omnium sen-
tentia, thesaurum satisfactionum
turn Christi turn sanctorum semper
agnovit. ßellarm. de indulg. [\'01.
Ill. lib. 1. c. 2,

SQO

Of JJTOJ'ks of Sfupererogation.

ART.

leRs than is required of nle. .AJld so IllY defect is cured by
their excess.
N o'v this article is conlposed to awake us out of thc
e pro-
fitable and pleasant but sinful dreams, assuring us, that all
such worJ.;s besides, oeer and aborÐe Goá's com'mands,
l'lticll tlleY
call
cOl'ks of s
tpererogation, cannot be taugllt w'itlwut arro.qanc!I
and i?npiety, it being both an arrogant, proud, and ilnpious
thing for anyone to say he can do nlore than God COJllll1ands,
and so be able to satisfy for others as ,veIl as for hiulsc1f.
So that ,vhosoever saith he can do more than God's laws re-
quire, or suffer n10re than his own sins deserve, is a prolHI
and a ,vicked person: it being a great sin and ,,,ickedness in
any to broach or abet such doctrines as plainly appear to be
erroneous both from scripture, reason, and Fathers.
And as for the scriptures, ,vhat I1101"e pregnant and con-
vincing proof can be alleged by us, or expected by any, t.han
,vhat is expressed in this article itself, even that saying of
our Saviour, So likewise ye, 2f)hen ye sllall have done aU tlwse
tllings which are c01nrnanded yon, say, TVe are e unprofitable ser-
va1tts: we have done that which was our duty to do? Luke xvii.
10. If ,vhatsoever comn1ands ,ve perform, it is but still our
duty to perfornl theIll, ho\" is it possible ,ve should do Illore
than is our duty to do
as considering, that \vhatsoever ,ve
do, it is God's command ,ve should do it. Do I pray with-
out ceasing
I do no n10re than ,vhat I aill COIllll1anded,
1 Thess. v. 17. Do I in every thing give thanks
it is no
lllore than \vhat I am cOl11manded, vel'. 18. Do I sell all I
have, and distribute to the poor
it is no 1110re than ,vhat I
am commanded, Luke xviii.

. Do I deny nlJself, take up
Iny cross, and follow Christ
it is no Inore than what I an1
cOlllmanded, l\latt. xvi.
4. Yea, ain I faithful unto death

it is no more than ,vhat laIn cOllnnanded, Rev. ii. 10. Thus
can there no good thing be performed by 1118 but ,vhat is
cOlllmanded by God; and if it be God's \vill to con1nland it,
it is Iny duty to perfonll it. And hence it is, that in the

C ð.ov:\.C[J yàp àváYK1J hríKELTm TÒ
7T:\.1JpOVV Tàr ÈVTo:\.àr TOV Kvpíov, OV
JL
v wr KUTópBCJJ/La È1Ttypácþf:uBm Éav-
"1"9> TOVTO òcþdÀf:t" f:Ì yàp fL
Èpyáu1J-
"I. - 't ' , \
\ , ,
TelL 1ï1\1JYCJJV UçtCJJTf:OS" f:1ïEL U( f:Lpya-

, , B rt \ "I. \ 't' rl-..
uaTO, apKELU 6> on Tar 1Tl\fJyar f:çf:'f'V-
, \ , rl-..'''I. · \' \
Yf:V' ov /L1JV 0'f'f:L1\f:L f:1f't T01JTC[J np.1Jv
(1JTÚV àvaYKaí6>r. Theophyl. in Luc.
17- [P.4 66 .J

XI\r.

Of JTTOì'
'S of Supererogation.

321

parable of the labourer
in the vineyard, he that came in at
the last hour had his penny as well as he that canIe in at the
first, l\latt, xx. 9, 10: plainly shewing us, that they that had
borne the heat of the day
the heat of tell1ptations, the heat
of affiictions, the heat of persecutions, Jet had not done any
more than ,,,hat it was their duty to do; they were still
unprofi table servants, and had deserved no nIore than they
that con1Ïng not in till the last hour underwent none of these,
and that ,vas nothing at all.
But we need not heap up arguments in so plain a truth:
for how is it possible that anyone should do more good
,yorks than are comnlanded, when nothing is a good work
but what is conlmanded, nay, and therefore only, because it is
conln1anded, it is a good ,vork? It is God's command that is
the ground of all duty. And what is the ground of duty to
n1e, is the ground of acceptance with hin1. And therefore is
there nothing that God will accept as good from n1e, but ,vhat
himself hath c01l1nlanded to Ine. These voluntary works
therefore, which they call ,yorks of supererogation, are they
comnlanded by God or not
If they be commanded, it is
IllY duty to perforn1 them, and so they are not superero-
gatory; and I should sin if I do not do then1: if they be not
conul1anded, it is Iny duty not to perforn1 then1; and so I
should sin if I do thenI. How then shall I do n10re good
works than it is lIlY duty to do, seeing what it is not Iny duty
to do cannot be any good ,vork? vVe Inay see this evidently
in the Jews, in their over-Inultiplied fasts and unconlmanded
sacrifices, ,vhich they Inight have accounted as so n1any,yorks
of supererogation, wherein they thought they did God good
service: yet what saith he? TVko hatll- requ'i}"ed tl
ese things at
!101M'" lland:;? Isa. i. 1
. ATld thus cloth he
ay of all works,
besides and above his cOlnmands, JVho hath ,'e'luired these at
!IOU)' llands? As if he should say, I never con1manded these
things to you, and therefore will never accept of thenl fronl
) ou. Anù thus a.re all these works of supererogation not
good and accepted, because not cOinmanded works; and there-
fore it is impossible that any more good works should be per-
formed by us than what is conlluanded, seeing nothing that is
not commanded can be a good 'work.
BEVERIDGE. Y

S

OJ Works of Supererogation.

ART.

But I would willingly know what necessity there is of such
works of supererogation
Are they necessary for the satisfac-
tion for their own sins ? No; for then they are not works of
supererogation: what need therefore is there of thell1
Are
they needful for the satisfying for other nlen's sins
I know
the great 111aintainers f of this opinion, being loath to say these
works are altogether superfluous, adjudge thell1 necessary for
others, though not for themselves ,vho do perform them,
luaking thell1 copartners \vith Christ, in making satisfaction
for the sins of others. But ,vhat is this but blasphenlously to
debase the merits of Christ to exalt their O\VD, and to make the
good works (1 D1Ïght say the sins) of finite creatures to be of
\ the like value with the blood of the Son of God

But I would wish all such but seriously to consider \vith
themselves, whether they think in their consciences that one
nlere nlan Il1ay satisfy for another's sins, or whether at the
day of judgnlent \vhat one man hath done shall be re\varded
in another
I am sure the apostle tells us, We r/'lust all appear
hefore the judgrnent seat of Ghrist, tltat everyone may recei've the
things done in Ids hod!!, according to what he hatl" done, u,hethei'"
it he good or evil,
Cor. v. 10: and, Every 'Jnan shall bear his
own burden, Gal. vi. 5: and, Ever!! man shall receive his ow'J1J
rrewa1"d, according to Ids own labo'ttr, 1 Cor. iii. 8: so that the
father shall not there be punished for the son's iniquity, nor
the son re\varded for the father's piety; but everyone shall
stand upon his own legs; g in the sanle condition he died

f Let us hear one of their own
rabbies. Hæc satisfactio redundans
quorsum evadit? Quum mortuus
est Christus, et præter Christum
cum Maria Virgo, et Petrus, et
Paulus, et innurneri præterea alii
sancti mortem obierunt, tot operihus
redundantis satisfactionis cumulati,
quandoquidem ilIa non intulerunt in
cælum ubi nullus est satisfaciendi
locus, opera ilIa quonam abierunt?
&c. Si egomet, auditores, dicerem
abjici et supervacaneum esse (opus
illud supererogatorium) vererer ne
me lapidibus ohruendum censeretis.
Et merito quidem : nam nulla ratione
dicendum est, quicquam in ecclesia

Dei vel deesse vel supervacaneum
esse. Et sane impium esset si quis
crederet rem tam puram tantamque,
quanta est satisfactio pro peccatis,
vento dissipari et evanescere. Quis
igitur eormTI operum est usus? 0
adlnirabilem Dei providentiam! Ex
iis conflatur communio illa sancto-
rum. Panigorol. [Discept. Calvin.
P.275.] So that it seems, according
to him, these works of superero-
gation, though they do him that
performed them no good, yet others
. get much benefit from them, as well
as from the satisfactions wrought by
Christ.
g In quo quemque in\Tenerit suus

XIV.

Of 1J T orks of Supererogation.

S2S

before, ho nlUgt now be judged. _\.nd if so., what will beCOlne
of the works of supererogation
'Vhat nee\.1 is there that any
one should perforlu theIn, seeing hinlself stands not in need of
theIn, neither can anyone else receive any profit from then1,
by having satisfaction lnade for their sins by theIn
But as
he that lives and dies in holiness shall not be prejudiced by
other n1en's sins: so he that lives and dies in sins shall not
be any way profited by other n1en's holiness. Though there
haye been 111any that have done and suffered n1uch for the
sake of Christ, yea, unto death itself
yet it is not the tornlents
of their death that can satisfy for the sins of another's life.
No, it is Christ, and Christ h alone, we are to expect this
satisfaction from. 'Vhat he did, he did of nlerit, not of duty;
but what all others do, they do of duty., not of merit. TheIn-
selves were bound to it, and therefore they cannot advantage
others by it.
And if they will not believe us, let them hearken to the
Fathers. St. Basi] saith, i "For no n1an is able to persuadp
the Devil to let go one out of his power, whom he hath once
gotten into it. And he that cannot n1ake, satisfaction, or
propitiate God for his own sins, how can he do it for another r'
The like to which I find in the COJ1llnentary upon St. 1\Iatthew,
ascribed to St. ChrysostoIne: k" If therefore the glory that is

novissimus dies, in hoe eum eom-
prehendet mundi novissimus dies:
quoniam qualis in die isto quisque
moritur, talis in illo judicabitur.
August. Epist. [199. 2. vol. II.]
Tunc cuique veniet dies ille cum ve-
nerit ei dies, ut talis hinc exeat,
qualis judicandus est illo die. _\e
per hoc vigilare debet omnis Christ-
ianus, ne imparatum eum inveniat
Domini adventus. Irnparatum au-
tern in\reniet ilJe dies, quem irnpara-
tuin invenerit suæ vitæ hujus ulti-
mus dies. Ibid. [3.]
h Quod de uno solo mediatore
Dei et hominum, hornine Christo
J esu, catholica fides novit, quod pro
nobis mortem, hoe est peccati pæ-
nam, sine peccato subire dignatus
est. Sicut enirn solus ideo factus
est hominis filius ut nos per ilIum
Dei filii fieremus; ita solus pro

nobis suscepit sine malis meritis
pænam, ut nos per ilium sine bonis
meritis consequeremur gratiam. A ug.
contra duas epist. Pelag. l. 4. [6.
vol. X.]
i" Avepw1T'o
yàp olJ
Eìç
vvaTó
ÈUTI.
1T'EîuUI. TÒV
LáßoÀov 1T'pÒ
TÒ TÒV ä1T'a

aVT
V1r01T'EUÓVTa 1

ÀiueaL à1T'ò Tij

l
ovuía
' Ö
YE ov
È 1T'Epì Té;w lðíwv
áfLuPT7JfLáTWV, oró
1-E ÈUTì È
LÂaufLa

OVVaL Tci> 8Eci>, 1T'

oðv luxvUEL TOVTO
ínrÈp ÉTipov 1T'pâ
aL: Basil. in Psal.
4 8 . ["01. I. p. 239.]
k Si ergo major est gloria quæ
præparata est sanctis a Deo, quam
quod unusquisque sanctorurn mere-
tur, quomodo sufficiat et aliis ad
8alutem uniuscujusque opus eorum,
cum nee sibi soli sufficiat ad gloriam
illam justo judicio consequendam?
Opus imperfect. in l\Iat. horn. 52.
[vol. YII. p. 967. ed. Par.]
y

g
4

Of Works of Supererogatio'Jt.

ART.

prepared for the saints by God be greater than everyone of
the saints deserve, ho\v can their \vork suffice others also for
their salvation, ,vhen it is not sufficient for then1selves for the
attainn1ent of that glory by just judgInent t' Clearly implying
that the saints cannot do as much as they ought to do for
then1selves; and then how can they do any thing for others?
To the same purpose also speaks Leo: 1" Though the death
of n1any of his saints be precious in the sight of God, yet the
death of any of these innocent persons ,vas not the propitia-
tion of the ,vorld. The righteous persons do receive crowns,
not give them. And from the courage of the faithful exan1-
pIes of patience do arise, not the gifts of righteousness. For
the death of them all were single deaths, neither did any of
them pay another man's debts by his end: seeing an10ngst
the children of men there is none but the Lord Jesus Christ
only in ,vhom all are crucified, all dead, all buried, all are
raised up at the last day.')') So that there is no righteousness
or satisfaction to be had from the actions and passions of any,
but only Christ.
And so St. Augustine: m" Neither is this so spoken, as if
we could be equal to the Lord Christ, if we suffer luartyrdonl
for him even unto blood. For he had po\ver to lay down his
life, and he had po\ver to take it up again: but ,ve neither
live as long as \ve ,vould, and die although we ,vould not, &c.
Lastly, brethren n1ay die for brethren, yet the blood of any
martyr is not poured out for the forgiveness and remission
of their brethren's sins as he did for us." \Vhat could be
spoken n10re fully to the purpose
Our adversaries say that

1 Quamvis multo rum sanctorum
in conspectu Domini pretiosa mors
fuerit, nullius tamen insontis occisio
propitiatio fuit mundi. Acceperunt
justi, non dederunt coronas, et de
fortitudine fidelium nata sunt exem-
pIa patientiæ, non dona justitiæ.
Singulares quippe in singulis mortes
fuerunt, nee alterins quisquam de-
bitum suo fine persolvit. Cum inter
filios hominum unus solus Dominus
noster Jesus Christus extiterit, in
QUO omnes crucifixi, omnes mortui,
omnes sepulti, omnes sunt etiam
suscitati. Leo Epist. [97. c. 4.] ad

Palæstin. et Serm. 12. de passione.
m Neque hoc ita dictum est quasi
propterea Domino Christo pares esse
possimus, si pro illo usque ad san-
guinem martyrium duxerimus. Ille
potestatem habuit ponendi animam
suam et iterum sumendi earn. Nos
autem nee quantum volumus vivi-
mus, et morimur etiamsi no]umus,
&c. Postremo, etsi fratres pro fra-
tribus moriantur, tamen in frater-
norum peccatorum remissionem nul-
lius sanguis martyris funditur, quod
fecit ille pro nobis. Aug. in Joh.
tract. 84. [2. vol. 111.]

XIV.

Of J Vorl's of Supererogation.

Sfl5

many of the saints, especially the nlartyrs, do and suffer nlore
than they need, and what they do and suffer over and above
God's cOlnnland, (as Inartyrdom in particular,) is set upon
others' scores, and applied to some of their brethren for
the renlission of their sins. TIut St. Augustine saith, There
i
no martyr but Christ suffereth death for the pardon of
another's sins.
In so clear a case it 111ay suffice to produce one more
,vitness, and that is St. Hilary, who, speaking of the Ten
,rirgins, five wise and five foolish, ,,-hen the foolish came to
the "ise to borro\v sonle of their oil; n" To whom," saith he,
" they answered, that they could not give them any, lest by
chance there might not be enough for all; to wit, that no one
can be helped by another's works and merits, because it is
necessary that everyone buy oil for his own lanlp;" and
therefore can none have any oil, any grace, any ,vorks to
spare over and above ,vhat hÏ1nself needs, ,,-hereby the neces-
sities of others may be supplied. So express are the Fathers
in delivering the inlpossibility of one nlan's sins being satis-
fied for by another's sufferings, and of one nlan's being sup-
plied frolll another's nlerits. And that there is none that do
more than is required, the Fathers clearly avouch, in saying,
there is none can do so nluch as is required of him. For they
shew how there is none lives without sin. And if they do not
liye without sin, they do not do as Hluch as is required of
theIn, for they do not avoid sin as they are commanded. And
if they do not do as nluch as is required of them, certainly
they cannot be said to do more than is c0111nlanded to them.
Now that the Fathers do thus say, that there is no mere man
without sin, we shall see in the next article: in the mean-
,,,hile coneluding from the premises, that worl's of supereroga-
tion cannot he taught without arroganc!I and i'J7piet!/.

- n Quibus responderunt non posse dum: quia unicuique lampadi suæ
se dare, quia non sit forte quod om- emere oleum sit necesse. Hilar. iu
nibus satis sit. Alienis scilicet operi-
Iat. cap. 27. [.5.]
bus ac meritis neminem adju,'an-

ART I C L E XV.

OF CHRIST ALONE 'VITHOUT SIN'.

Cltrist in the t'J'uth of our nature
oas 'Jnade like unto liS
in all tltings (sin only eiK'cepted) front 'lo/ticlt lte was
clearly void, botlt in his fleslt and in his spÙ
it. He
canle to be a Lanzb without spot, who, by sacrifice of
himself once made,
.hould take aU7ay the sins of the
u701.ld; and sin, as St. Jolln saitlt, was not in ItÙJl..
Bilt all we the 'rest, tllOllglz baptized and born again
in Christ, yet qffend in 1Jlany tltings; and if we say
we hare no sin, we deceive o Uf}"S elves, and the tr;
utk
'is not in us.

W HEN the Son of God became the Son of n1an, he so
bec
t1ne the Son of man as still to ren1ain the Son of
God. He did not lay aside his Divine nature to aSSUlne the
luunan; but he assumed the human nature into the Divine,
not as it \vas corrupted by sin, but as it ,vas at first created
by God. For as it ,vas corrupted by sin, it was corrupted
,vith the worst of evils, and therefore, as such, both un\vorthy
and uncap able of being united to God, the best of goods.
'Vho therefore assulning the human nature into the unity
of his Divine Person, assumed only \vhat ,vas a worthy and
capable of such assumption, to ,,,it, the perlect nature of man
as it ,vas in its first creation, not as it was in its sinful cor-

a (0 ði p.EuiTrJ
eEOV lCaì ù1I8pw7rCJ>v
ó ðL' ÉaVTOV UVVá7rT'CðV Tcê eEcê TÒ àv-
BPW7rLVOV, llCEîvo UVVá7rTEL ,.,.ÓVOV Ö7rEp
of< - ' e ' rI-..'" ,'t. T
av TT)
1T'pO
EOV UVJ.L'Pvw
UçLOV rf
éðU7rEp ODv TÒV lavTov ãvBpCJ>7roV Tfì
êVJláp.EL T1]S' BEÓTrJTOS' ÉavTcjJ 7rpouce-
KfiCJ>UE ,.,.ipo
p.iv T

ICOtJl

cþVUECJ>S'

6VTa, ov p.
v Toî
.7råBHTLV Ú1r01rE1rTCiJ-
KóTa T

cþVUECiJS' Toî
ElS' åp.apTíav
, À ' · , , ,#,. ,
EKKa OVP.EVOLS', ap.apTLav yap, 'PrJULJI,
OVIC È7roírJUEV, ovði EvpiBrJ ðóÀo
Èv Tcê
uTóp.an aVTOV. Greg. Nyssen. de
perfecta Christi forma. [po 292. vol.
II!.]

g
7

Of Ghrist alone 'without Sin.
ruption. And so he that ,vas perfectly God as well as per-
fectly luan, ,vas a perfect luan also as ,veIl as a perfect God.
Because it was the perfect nature of Iuan which he assumed
frolll his mother in tin1e, as it 'vas the perfect nature of God
which he received of his Father from eternity. And there-
fore as he in the truth of the Divine nature was begotten like
unto tho Father in all things, his personal properties only
excepted; 80 in the truth of the human nature he was Inade
like unto us in all things, our sinful infirmities only excepted.
lIe was in all things but sin like unto us; but in sin he ,vas
altogether unlike us. For we both in flesh and spirit are
naturally full of sin, but b he was clearly void of sin both in
his flesh and spirit. For he came to be a Lamb without
spot, who by sacrifice of hin1self once nlade should take a,vay
the sins of the world: whereas had he been guilty of sin in
hÍ1nself, he could ne,Ter have taken it away froln us. FOI" s
tCkl
a ldflh priest became us, who is holy, harmless,
tndejìled, separate I
fronlJ sinners, and 'ì}lade lligher tItan tlie heavens
' u'/w needed
not da'ily, as those high priests, to offer up sacr'ijice first for his
ou:n sins, and tlien for the people's. Heb. vii. Q6, Q7. And such
a one ,vas Christ; for in kÙn, saith St. John, is no sin, 1 John
iii. 5. Indeed sin doth not reign in the saints his nIeInbers;
but sin did not so much as dwell in hiln the Head. And as
sin did not live in him, so neither did he live in sin; for he
did no sin, neither u'as g
/;ile fo
/;nd in his inouth, 1 Pet. ii.
Q.
Isa. liii. 9. And therefore doth hin1self say, lV/dch of!/ou con-
vincetn
ne of sin? John viii. 46: and thus ,vas he as clear
frolll sin in his hU1l1an nature as in his divine. As God, he
was infinitely contrary unto sin; and as man, he ,vas perfectly
void of it: yea he was therefore as man perfectly void of sin,

ART. XV.

b "EOLKEV Ó 7Tatðæ}'wyòS'
fLé;w Tcê
llUTp1 aVTOV Tcê eEcð OfJ7TEp 'UTLV Ó
(, " \
"
VL"ÛS' uvafLapTTJTOS-, UVE7TLA1J7TTOS-, KUI.
· e ' \ ..1# ' e ' , , e '
U7TU T}S- TT}V 'f'VXT}V' EOS- EV av PW7TOV
UX
fLaTL áxpaVTos-, 7TUTpLKcp eEÀ
,."UTI.
ðtáKOVO!., Aóyos- eEÒS-, Ó 'v T
IIaTpL,
ó ile ðEgLWV TOV IIaTpòs-, uvv Kat Tcê
UX
fLaTL 8EÓS- OfJTOS-
IÚV EìKÚW, àKT}-
>+'íÔWTOS-. Clem. Alex. Pærlag.l. I. C. 2.
BillS' oúv ó UWT
p
fLWV ßEßíWKE; KaL
7TWS- 7TE7TOÀíTEVTaI.; áfLuPTíUII fLÈV OVK
'ioíTJUE, 7TWÇ yàp flv Jl ÔLleaWUVvT} Tll

áfLUPTíÇ!

eT}; Basil. [vol. II. p.
7 62 .] de constitut. monast. c. 4. In
hoc ergo ille homo qui natus ex
virgine est, magna cunctis qui ex
utriusque sexus commixtione pro-
ducimur distantia segregatur: quod
cum omnes non similitudinem sed
veritatem peccati in carne gestemus,
iUe non veritatem sed similitudinem
peccati in veræ carnis assumptione
susceperit. Cassian. Collat. 1. 22. C..
[12.]

3
8

Of Ohrist alone withou.t Sin.

ART.

?ecaUS
as God he 'V
S infinitely contrary to it; it being
ImpossIble that such thIngs as are infinitely contrary to one
another should be ever united together.
. But though Christ ,vas thus perfectly void of sin, yet there
18 no other man or C\voman that ever did or ever shall live

c No, not the Virgin Mary her-
self, (who is the principal person
excepted by our adversaries; but,)
we have no reason to except her, or
rather we have reason not to except
her, considering how there is none
of the Fathers that except her, (nor
anyone else do they except but only

hrist.) Nay, they acknowledge her
In partIcular to be a sinner, one born
in sin. Et quid incoinquinatius illo
utero virginis, cujus caro etiamsi de
peccati propagatione venit, non ta-
men de peccati propagine concepit.
Aug. de Gen. a
literam, 1. 10. [3 2 .
vol. 111.] PrOlnde corpus Christi
qUaInvis ex carne fæminæ assump-
turn est, quæ de ilIa carnis peccati
propagine concepta fuerat, tamen
quia non sic in ea conceptum est
9uomodo fuerat illa concepta, nee
Ipsa erat caro peccati sed similitudo
carnis peccati. Ibid. N am licet ipsa
hominis ejusdem conceptio sit mun-
da, et absque carnalis delectationis
peccato, virgo tamen ipsa, unde as-
sumptus est, est in iniquitatibus
concepta, et in peccatis concepit earn
mater ejus, et cum originali peccato
nat
es.t, quia et ipsa in Adam pec-
cavlt, In quo omnes peccaverunt.
Anselm. Cur Deus homo, &c. 1. 2.
c. 16. [po 110.] And therefore saith
Damascen, METà T
V uVYKaTú()EUtv
Tij
áyía
7f'ap8Évov 7f'VEvp.a å'}'tov È7f'ijÀ-
() J' " ()
" D
EV E7f' aVT1JV, Ka mpov aVT1]V. a-

asc. Orthodox. fide 1. 3. c. 2. And
If the Holy Ghost purged her, it
seems before she was unclean. And
besides this, the Fathers accuse her
also of several actual sins, as of an
uIì.seasonable request at the feast
when our Saviour turned the water
into wine. John ii. 3. Propter hoc
properante
iaria ad adìnirabile vini
s.ig:num, et ante t
mpus volente par-
tIcIpare compendll poculo, Dominus
repellens ejus intempestivam festi-

nationem dixit, Quid mihi et tibi est
mulier? Iren. adverso hær. I. 3. [16.
7.] Indeed our Saviour's answer
to her doth itself imply as much, Tí

""
I rI c
EflOl, Kal, UOt yvvat; OV7f'CI) TJKH 1] &pa
flOV, that is, not What is that to me
and thee? but, as the Ethiopic ren-
ders it, pD'1....: n..P: pnht\n.:
i. e. Quid mihi tecum, JlVhat have I
to do with thee? mine hour is not yet
come, as our translation hath it.
Where Athanasius observes, that he
reproved his mother, È7rÉ7f'ÀT}TTE TÛ
P.1]Tpí. Contra Arrian. Orate 4. And
St. Chrysostome, È7f'ETíp.1]UEV åKaípCl)

aìTOVUn, in Mat. horn. 45. and cer-
tainly not without cause, as Theo-
phylact saith, '0 ðÈ È7nnp.â aVTû OVK
åÀóyCl)S'. And if he had c
use to re-
prove her, (as certainly he had, or
else he would never have done it,)
she must needs have done some-
thing she ought not to have done.
Nay, and they accuse her of vain-
g
ory too in the same act, desiring
hIm to turn water into wine, that
the people might the more honour
her, the mother of such a son j

Eß ,"" , ,
, ,
OVI\ETO yap Kat EKHVOI,S' KaTa()EU()m.
XÚptv, Kal ÉaVT
V Àafl7f'pOTÉpav 7f'otij-
um ðl,à TOV 7rmô6S'. Chrysost. in Joh,
horn. 21. [po 639. vol. II.] And to
s
ew her power and authority over
hIm that could do such things, Ov-
ôÉ7f'CI) yàp
v Èxpijv 7f'Epl aVTOV ð6
av
... ' ÀÀ

, .,

,
,
HXOV, a E7f'Etu1] Cl)UI,VEV aVTOV, T}
LOV
""" ,- , ,
KaTU T1]V l\ot7f'1]V TCI)V fl1]TEpWV UVV1]-
()Hav, OVTCI)S' l17f'aVTa È7f'I,TÚTTHV avTC;),

" ..
, ' ß '

UEOV WS' UEU7f'OT1]V UE HV Kat 7f'POUKV-
vEÎv. Ibid. Agnoscat et ejus ado-
le
centiam, Yidea
multa et magna
II?-Iracu}a,
onverslOne
aquarum in
Vlnum; In quo prImo miraculo
ternptavit illa fæmina jubere se filio
posse tanquarn mater, domina, quæ
se agnoscebat ancillam, Fili, ait, de-
fecit illis vinum, &c. Aug. de symb.

329

Of Christ alone without Sin.
upon the face or earth, but is both defiled with it and guilty
of it. Nay, though \ve be baptized, and our original sin be
'Yl1shed fronl us, and though born again too, and so our
actual sins subdued under us; yet for all this will sin dwell
in us, and \ve shall be guilty of sin. So that there ,vas never
any mere llian but who was a sinful lnan. And if anyone
saith he is no sinner, he sins in saying so; for d if 'tve sa!!
we hare no sin, 'Ice deceire o'l/;rselrces, and the truth is not in us,
1 John i. 8; yea, and if 1.I}e say 'Ice have not sinned, 'll.e make ltill/,
a liar, and his 'l(,'ord 'is not in us, vel'. 10.
But Lesides these, there be several other places of scripture
\vhich deliver this truth unto us, that there is sin even in the
best of us. For the scripture hath concluded all1.tnder sin, that
the prOfltlSe hy faith of Jesus Ghrist might he given to them
that helieve, Gal. iii.
2. For we have hefore pro red hoth Jews
and Gentiles, that they are all under sin, Ron1. iii. 9. As it 'l.s
'lvritten, There is none 1.ighteous, no, not one: there is none that
understandeth, there is none that seelæth after God. The!! are aU

xv.

ad catech. [I. 14. p. 562. vol. VI.]
In hoc autem miraculo quid mihi et
tibi? K on enim hoc processit ex te,
sed in eo qui fecit tee Xon com-
petit tibi ut jubeas Deo, competit
autem ut 8ubdita sis Deo. Ibid.
Plainly shewing, that she took more
upon her than she should, in speak-
ing to him to work miracles. And
the same faults they lay to her charge
for coming to call hitn away when
he was teaching the people,
Iark
iii. 31. "Opa Kat TryS' Kat ÈKElVfJJV T
V
Ù7rÓVOLaV.
ÉOV yàp EìuEÀ.OÓVTas- åKOV-
um /-LETà TOt) ðXÀ.ov,
p,
TOVTO ßov-
'AofL'vovS' åva/-LÚvUI. KaTMvuaL TÒV
Àóyov, Kaì TÓTE 7f'poufÀBEîv' oi
È ;
fJJ
KaÀ.ovULv alJTòv, Kat È7f't 7f'állTfJJlI TOVTO
7f'OLOVUL, cþL'AOTLfLíav 7f'fpL
ELKIIV/-LEIIOL
\ \
-/:. 0 ' À .,
7rfpLTT1]V, KaL VEtçaL f OVTES', OTL
p,érà 7f'oÀÀryS' a{'TcjJ È7f'LTáTTOVUL TryS'
È
ovuiaS'. Chrysost. in l\Iat. horn.
44. [po 287. yol. II.]
AIIOPW7rLVÓV
n È(3oV'AfTO fV
Eí
a(]'Om
/-L
T71P, ôn
È
ovULá'El TOV 7f'm
óS" olJ
Èv yàp /-L'",-a
OV7rCJJ 7f'Epì alJTov ÈVÓft'
tà TOVTO O
V
Kat En ÀaÀovvTa ßov'AETaL 7f'pòS' Éav-
\. , 0 rl. À. '

T1]V f7f'LU1TaUaU at' 'f'L OTLp,OVp.ÆV1] CJJS'
V7rOTaTTofLÉvov aVTn TOV viov, Theo-
phylact. in )Iat. 12. [ad fin.] But

they blame her (and that worthily)
the most for calling him then from
doing good, which certainly she
ought not to have done. Quia tunc
multitudinem doceLat, nec æquum
erat ut hos relinqueret et ad matrem
et fratres procurreret. Euthym. in
:\latt. 12. [po 80.]
Evvó1]uov yàp oTov

v, 7f'áVTOS' TOV Àaov Kat TOV

p,ov
7f'EptfUTWTOS' alJTòv, Kaì TOV 7f'À
OovS'
ri}S' åKpoáUffJJS' ÈKKpE/-La/-LÉvov, Kat ri}S'

L
aUKaÀíaS' 7f'pOTEOEíUT}S', ÈKEíV1]V 7f'ap-
E'ABovuav p,'UTJV å7rayayEÎv p,Èv alJTòv
ri}S' 7f'apaLvÉUECJJS', ì
íCf
È
LaÀ;YfuOaL

Kat p,1]ðÈ Evðoll ÙV'XfuOm ÈÀBÚ.v, ù'AÀ.
;'AKELV alJTòv ;
CJJ p,ÓVOV 7f'pÒS' ÉavTÝJv.

Là TOVTO EA.fYE, Tís- ÈUTLV
p,
T1]P
p,ov Kat oi d
EÀcþoí p.ov; Chrysost. in
Joh. horn. 21. [po 639. vol. II.]
d Item placuit quod ait S. J ohan-
Des apostolus, Si dixerimus quia
peccatum non habemus nos ipsos
seducimus et veritas in nobis non
est, quisquis sic accipiendum puta-
verit, ut dicat, propter humilitatem
oportere dici, nos habere peccatum,
non quia ,"eritas est, anathema sit.
Concil.
lile\"it. 2. can. 6. [po 1218.
yol. 1.]

330

Of Chr'ist alone without Sin.

ART.

gone out of the 'way, they are altogether become unprofitable; there
is none that dotl" good, no, not one, ver. 10, 1]. Psalm xiv. 1, !l, 3.
For as by one man sin entered into the u'orld, and death by sin;
and so deatl" passed upon all men, for that all have sinned, Rom.
v. 1
. For there is no man that sinnetk not, 1 Reg. viii. 46.

Chron. vi. 36. Nay, There is not a }ust man upon earth, that
dotlt good, and sinnetl" not, Eccles. vii.
o. þ-'or in 'Jnany things
we offend all, J ac. iii. Q. JVho therefore can sa!!, I na1)e made
'In!! heart clean, I a'J}
pure frmn sin? Provo xx. 9. 0 enter not
then into Ju.dgment with thy servant, 0 Lord: for in thy sigl"t
shall no
uan living be j
/;st'ijied, Psalm cxliii.
.
And as the scripture doth thus assert, that all the men and
'VOlnen that ever lived upon the face of the earth, (Christ only
excepted, ,vho ,vas God as well as nlan,) \vere sinners; so
reason itself, if consulted aright, cannot but determine the
sanlC. 'Vhich anyone may easily perceive that doth but con-
sider ho\v (as ,vo have seen nlore fully in the ninth article) in
AdalIl the \vhole lunnan nature ,vas corrupted, all sinning and
being made sinners in hinl: for in hinl God said to all, In
the day tlwltJ eatest thereof thou skalt die tlte death. What death

Certainly the death of the soul as ,veIl as the body; spiritual,
consisting in the separation of the soul from God, as well as
telnporal death, that consisteth in the separation of the body
ii-Olll the soul. And so in Adam our souls ,vere nl:1de sinful
by the loss of God, as our bodies are made mortal by the loss
of their souls e: sin passing frOlTI that one man into the souls,
as well as death into the bodies of all nlankind. And there-
fore it is inlPossible that any particular person should be
excepted fronl sin, seeing the \vhole nature is defiled \vith it :
so that he must be no lnere man that is no sinner. And
therefore it is that our Sayiour con'll1anded all his disciples,
his apostles, all his followers, to pray daily, f Forgive us our

e Si quis soli Adæ prævaricatio-
nem suam, non et ejus propagini
asserit nocuisse, aut certe mortem
tantum corporis quæ pæna peccati
est, non autem et peccatum quod
mors est animæ, per unum hOlninem
in omne genus humanum transisse
testatur, injustitiaIIl Deo dahit con-
tradicens apo
tolo. Conci!. Arausic.

2. can, 2. [vol. 11.]
f Item placuit ut quicunque dixe-
rit in oratione Dominica, ideo dicere
sanctos, Dirnitte nobis debita nostra,
ut non pro seíp
is hoc dicatur, quia
non est eis jam necessaria ista petitio,
sed pro aliis qui sunt in suo populo
peccatores, et ideo non dicere unum-
yuemque sanctorum, Dimitte mihi

XY'.

Of Chr'l:st alone without Sin.

331

treS1Ja
ses, as we jOI'gi'Ve thell/' that trespass against us, Luke
xi. 4: because frolll the fountain of sin in our hearts the
8trean18 of sin are continually flowing out in our lives, which
we have need to beg daily of God to pardon, and forgive to
us, to all of us.

\nd to this ,ve may also take notice, ho,v even the best of
saints whilst on earth are but iU1perfect saints, their graces
Î1nperfect, their duties ilnpcrfect, their love imperfect, their
charity ilnperfect, all ÍInperfect. 'Vhich in1perfection and de-
fect in all their graces and duties, as it cannot be any more,
so it is not any less than g sin, forasnluch as holiness is the
exact confonuity of the ,viII of man to the will of God, and of
the life of man to the laws of God; and how far soever any
one lacks of the exactness of that conformity, so n1uch he
lacks of holiness; and ho\v much he lacks of holiness, so much
he hath of sin. And therefore so far as grace and duty is
ÏInperfect in us, so far is sin and iniquity to bo acknowledged
by us. N ow that our graces and duties are ilnperfect upon
earth, is plain, in that to have our graces and duties perfect,
is to be in heaven; perfection of grace being itself the cro,vn
of glory. And therefore, though there be Inany that have sin
without grace, there is none that hath grace without sin in
this world. But as the h Fathers long ago acknowledged, and

debita mea, sed Dimitte nobis debita
rwstra, ut hoc pro aliis potius quam
pro se justus petere intelligatur, ana-
thema sit. Sanctus enÏ1n et justus
erat apostolus Jacobus cum rlicebat,
In multis enim offendimus omnes.
Concil. :Milevit. 2. call. 7 . [vol. I.]
Item placuit ut quicumque verba
ipsa Dominicæ orationis ubi dici-
mus, Dimitte nobis debita nostra, ita
volunt a sanctis dici ut hUll1lliter
non veraciter hoc dicatur, anathema
sitr Ibid. can. 8.
g Yirtus est charitas qua id quod
diligendum est diligitur. Hæc in
aliis major, in aliis minor, in a1iis
nulla est; plenissima vero quæ jam
non potest augeri quamdiu hic homo
yivit, est in nemine; quod autem
augeri potest profecto illud quod
minus est quam debet, ex vitio est.
Aug. Epist. [167. 15. '"01. II.] ad

Hieronymum. Peccatum est cum
vel non est charitas, vel minor est
qualn debet. Id. de perfect. justi-
tiæ. [15. vol. X.]
h Ut enim sæpe diximus, omnis
human a justitia injustitia esse con-
vincitur, si districte judicetur. Greg.

loral. 1. 9. [28. vol. I.] 1\ ostra si
qua est humilis justitia, recta forsan
sed non pura, nisi forte meliores
nos esse credimus quam patres no-
stros, qui non minus veraciter quam
humiliter dicebant, omnes justitiæ
l1r:>stræ tan quam pannus menstruatæ
mulieris. Quomodo enim pura jus-
titia ubi non potest adhuc culpa de-
esse? Bernard. de verbis Esai. serm.
5. [P.4 0 5.] Ex quo factum est vir-
tutem qua' nunc est in homine justo
perfectam hactenus nominari, ut ad
ejus perfectionem pertineat etiarn
ipsius imperfectionis et in veritate

33

Of Ohrist alone withoul Sin.

ART.

as \ve all do daily experience, our graces and duties are all
imperfect, and so far as they are imperfect they must needs
be sinful; not as if the imperfect graces or duties themselves
,vere sinful graces and duties, but only the inlperfections of
those graces and duties are all sinful imperfections, which
must be through Christ forgiven to us, before any duty can
be accepted from us. And therefore, not only the worst of
sinners, but even the best of saints must still ackno\vledge,
that \vhilst on earth he hath sin as well as grace, and must
never expect till he comes to heaven to have grace without
sin. No, there is none but Christ that ever on earth \vas so
holy as not to be sinful: all others are sinful as well as holy,
if not sinful only and not holy.
And if ,ve consult the Fathers, this ,vas their settled judg-
Inent too, that all mortals are sinners, except Christ. Justin
l\lartyr calls hhn, i "That only unreprovable just man." And
Clemens Alexandrinus saith, k " But he (Christ) \vas alto-
gether free froln hun1an passions. And therefore is he alone
judge, because he is alone ,vithout sin. But ,ve-, by ,,,hat
strength \ve have, strive to avoid the least sins." And again,
1 " The ,V ord alone is ,vithout sin, for to sin is natural and
COll1mon to all." 'Vhence Gregory NazÌanzen: m" Not to
sin at all, God hath ordained it (as a privilege) above the
human nature." And St. Alnbrose, n "In that thou con-
fessest thou offendest, in this thou hast comn10n felIo,vship
\"ith all, for none is ,vithout sin; to deny this is sacrilege."
o "For \vho can glory, saith St. Hilary, "that he hath a

agnitio, et in humilitate confessio.
Tunc enim est secundum hanc in-
firmitaten1 pro suo Inod ulo perfecta
ista parva justitia, quando etiam
quid sibi desit intelligit. Aug. con-
tra duas epist Pelag-.1. 3. [19. vol.
X.] V. et Salon. in Proverb.
i METà yàp TÒ uTavpwum vp.û

ÈKEÍVOV TÒV p.óvov /ip.CJJp.ov Kaì UKal.OV
rtvBpCJJ7rov. Just. Dialog. cum Tryph.
[17.]
k ' AXX' ó p.Èv à7rÓÀ.VTO
Eì
TÒ 7rav-
TEÀÈ
àvBpCJJ7rívCJJV 1TaBwv' ðl.à TOVTO
yàp Kaì p.óvo
KPI.T1']!>, ÕTL àvap.úpTf}-
TOS' p.óvoS'.
p.ÚS' ði, õU1] ðvvap.LS', WS'
ön ÈÀ.úxuJ"Ta áp.apTávEl.v 1TEl.pwp.EBa.

Clem. Alex. Pædagog. 1. I. C. 2.
1 MóvoS' yàp àvaJlápTTJToS' ó AóyoS"
TÒ p.Èv yàp È
ap.apTávEI.V 1TÛCTLV Êp.-
cþVTOV Kaì KOI.VÓV. Ibid. 1. 3. c. ult.
[po 307.J
m Tò 1TaVTEXw
åvap.åpTf}TOV V1TÈp
, , 8 ' rI-,.' ,þ, t .. e '
T1]V av PW1TI.Vf}V 'PVUI,V ETaçEV 0 EO
.
Nazian. homil. in Jul. 4. [po 128.
vol. I.]
n Quod lapsum fateris, in eo tibi
cum omnibus commune consortium:
quia nemo sine peccato. Negare
hoc sacrilegium. Ambros. in Ps.
I 18. [po 1254. vol. I.]
o Quis enitn gloriabitur castum
se habere cor coram Deo, nec si

xv.

Of Ok
"ist alone w.itkout Sin.

333

chaste heart before God? nay, though he be an infant of one
day old, seeing, according to the apostle, Loth the origin and
Ia\v of sin remaineth in us."
Gregory N Jssen also tells us: p'" Vherefore to ha ve no-
thing of what our adversary possessetll is the privilege of the
Lord alone, \vho was partaker with us of his passions, Jet
,vithout sin." And Theodorus Abucara: q" But there is none
but Christ alone who ,va
ever perfectly and altogether free
fronl tasting of sin. But every sin, be it what it will, brings
forth death.'"
Cyril of Alexandria to the same purpose: r', Christ was the
first and the only luan upon earth that did not cOlnn1Ìt sin,
neither was guile found in his nlouth." And Cassianus very
sharply: s" This thing therefore, viz. to be without sin, ,,,hich
is singular and proper to Christ alone, he will with the fault
of blasphml10us pride challenge to hilllself an equality in, who-
soever dare profess himself to be ,vithout sin; for then it will
follow that he nUlst say, that he hath the likeness of sinful
flesh only, and not the truth of sin."
St. A ugustine hath also delivered his opinion in this case
very plainly. t " Perhaps," saith he, " it is not without cause,
that when we often find in scripture that nlen are said to be
without cOlnplaint, ,ve can find none said to be "ithout sin,
but that one alone of \VhOlTI it is openly said, hiUt who did
'ìlot knou" sin." And elsewhere he propounds this question,

unius diei fuent infans, manente in
nobis etiam secundum apostolum
et origine et lege peccati? Hilar. in
Ps.lviii. [4. p. 129.J
P ÅLÒ TÒ fLT}
iv lUXT}1<.lvaL Té;w TOV
àVTLICHfLÉvov 1C77Jp.áTCi)V, JLÓVOV TOV Kv-
píov ÈUTì, TOV p.
Tauxó".,..o
ryJL'iv TooV
aVTov 1ra8T}JLáT(i)V X(i)pì
áp.apTía
.
Greg. X yssen. in Ecclesiast. [po 444.
vol. I. ]
q If AlCpCJ)

È lCaì 1fapá1rav åfLapT{a

t:'Y
VUTO
ov

ì

11.L
Ó XpLUTÓ
' 1râua

i åp.apTía 1<.aì
TVxovua 8ávaTov
l'1rLcþlp
TaL. Theod. Abucara de 5
inimicis. [init. J
r rrpooTO
lCaì JLóvo
({v8p(i)1fo
11fì
i'ij
Ó XpLUTÒ
OVIC È1roÍ17u
v åp.apTíav,
Ov
È
vpÉ8T)
oÂo
Èv Tef uTóp.aTL av-

TOV. Cyril. Alex. de recta fide, ad
Theodosium. [po 18. par. ii. vol. V.]
s Hujus ergo rei, quæ illi tantum
singularis .ac propria est, æqualita-
tern 8ibi blasphemiæ superbiæ cri-
mine vindicabit, quisquis se esse sine
peccato ausus fuerit profiteri. Con-
sequens enim est, ut similitudinem
carnis peccati, et non veritatem pec-
cati habere se dicat. Cassian. Col-
!
t. 22. c. I 2 .
t Non fortasse sine causa cum ali-
quoties in scripturis inveniatur, ho-
mines dictos esse sine querela, non
invenitur qui sit dictus sine peccato,
nisi unus solus de quo aperte dictum
est, eum qui non noverat peccatum.
Aug. de nat. et grato [15. vol. X.J

334

Of Oltrist alone witlw?tt Sin.

AUT. X'T".

u "\Vhether not only there is sonle of the children of nlcn,
but whether there could ever have been any hcretofore, or can
any be hereafter, ,vho never had or never \vill have any sin at
all
" And he answers hnlnediately, " It is most certain therc
is none, never was, nor ever ,viII be any such at all, besides
the one lVlediator betwixt God and man, the luan Christ
J osus." And presently: X" If therefore these things be true
that we have spoken so largely concerning infants, there
neither is among the chi]dren of men, nor ,vas, nor will be
any ,vithout sin, except the one Mediator, in ,vholn propitia-
tion and justification is placed for us, whereby, the enmities of
our sins being destroyed, ,ve are reconciled to God." And to
the same purpose doth the same Father begill his book of
the Spirit and Letter, with ,vhich I shall end this article.
Y "Having read,'" saith he, "the works I sent lately to you,
my dearest son Marcelline, concerning the baptisln of infants,
and the perfection of the righteousness of man, that none in
this life ever did or ever will attain unto it, except the one
Mediator ,vho suffered hUlnan passions in the likeness of
sinful flesh, yet without any sin at all." So clear and full is
this with the rest of the Fathers, in determining ,vhat is here
asserted, that Oltrist was alone without sin.

u Utrum qui omnino nunquam
ullum peeeatum habuerit, habitu-
rusve sit, non solUln quisquam nato-
rum hominum sit, verum etiam po-
tuerit aliquando esse vel p08sit?
H une prorsus præter unum Media-
torem Dei et hominum, hominem
Christum J esum nullum esse, vel
fuisse vel futurum esse certissimum
est. Aug. de peeeatorum meritis et
remissione, 1. 2. [34. Ibid.]
x Ideo si illa vera sunt quæ tam
multa de panrulis diximus, nee est
in filiis hominum quisquam, nee
fnit, nee erit (sine peccato) exeepto

uno Mediatore, in quo nobis pro-
pitiatio et justificatio posita est, per
quam, finitis inimieitiis peceatorum,
reeoneiliamur Deo. Ibid.
y Leetis opuseulis quæ ad te nuper
elaboravi, fili charissime Marcelline,
de baptisIIIO parvnlorum et de per-
fectione justitiæ hominis, quod earn
nemo in hae vita vel assecutus, vel
asseeutnrus videatur, exeepto uno
Mediatore, qui humana perpessus
est iî similituùine carnis peeeati,
sine ullo omnino peceato. Id. de
spiritu et litera, ad l\lareellinum,
e. I. [vol. X.]

ARTICLE XVI.

OF SIN AFTER BAPTISl\I.

Not erery deadly sin 'loillingly cO'J7Z1Jlilled afte.J" BaptisJJl
is
in against the IIoly Ghost, and unpa'rdouable.
J fTheref01
e the g'rant of Irepentance is not to be denied
to slich as fall into sin afte'}' Baptis'Jn. Afle'}
we hare
'received the IIoly Ghost, we 'Jnay depa'}
t fro'JJl 9'}tace
given, and by the .9'J"ace of God (we 'Iuay) apise a.qaiu,
and amend ouJ" lit'es. And tlterefo'}'e tltey ape to be
condelJzned that sa..y tlley can no 'l}Zo.}"e sin as lon.q as
they live Ile'}.e, o.}" deny the place of fUl"!Ji't.eness to suc!t
as t1'Uly Irepent.
T H 0 UGH it is not so easily deternlined ,,,hat the sin
against the Holy Ghost is, yet it is easily deterlnined
\vhat is not the sin against the Holy Ghost. Be sure
every deadly sin, that is, every sin (for every sin is
a deadly) willingly conullitted after baptisnl, is not the sin
against the Holy Ghost. For, as St. Augustine b observes,
Our Saviour, speaking of the sin against the Holy Ghost,
doth not l11ention any particular tillIe, but only saith in
general, lie tltat speal.:etlt against the I/ol!! Glwst, whether

a rrâua
È áJ-LapTla leal
TVxovua
8cÍVUTOV 11Tl.cþip
TaI.. Theodor. Abu-
cara de 5, inimicis. [init.] rrâuu
áp.apTla BÚVUTÓS' luTl. '\þvXryS'. Na-
zia,nz. Orat. funeb. in mortem patris.
Omne peccatum pro quanto est
offensa Dei et contra legem ejus
æternam est de sua conditione et in-
dignitate mortiferum secundum ri-
gorem justitiæ, et a vita gloriæ sepa-
rativum. Gers. de vita spirit. animæ.
[po. 1
66. par. iii. yo1. 11.] Eì
i TÒ
leiVTpOV TOV BaváTov
lÍp.apTla, OVX
1j

Jlê
, àÀÀà T<<f à
LOpí(J'T(f',
1JÀov-

ÓTt, 1râuu áp.apTía, éJ.u1rÀayxvóS' ÈUTtV
Ó Icþ1Juvxú(wv, OVX Ó IÀiyxwv. Basil.
Reg. brevior. Reg. 4. [vol. 11.]
b Si autem IlIad solum, quod ad-
versus Spiritum S. dicitur, sine venia
esse post acceptum baptismum pu-
tatur: primo Dominus cum inde
loqueretur nullum tempus excepit,
sed regulariter ait, Qui dixerit ver-
bum adversils Spiritllm S. non remit-
tetllr ei. Aug. Expos, epist. ad
Rom. inchoat. [16. p. .935. par. ii,
\"01. IlL]

336

Of J
in after Baptism.

AHT.

it be before or after baptisnl, that is not material. And
they (the Pharisees) to wholn these ,vords were directed
,vere not baptized, and yet our Saviour forewarns theln to
have a care of that sin: \vhich she\vs that they, as well as
such as are baptized, may fall into it. And it is observable
also that at the saIne tÎIne our Saviour saith, The sin against
the Holy Ghost shall not be forgiven, saith also, All 'Jnanner of
sin and blasplw
ny shall be forgi'Ven unto 'men, !Iatth. xii. 31.
Not all nIanner of sin before or all Inanner of sin after baptism
only, but alllnanner of sin whatsoever, (except this unpardon-
able sin against the Holy Ghost,) shall be forgiven to such as
truly repent of' theIn, and believe in hinI that died for thell1 ;
nay, all nlanner of sin against the Holy Ghost except this sin
against the Holy Ghost, for certainly every sin against the
Holy Ghost is not the sin against the Holy Ghost. The
heathens C speak against the Holy Ghost, yet \ve do not.
say they are therefore incapable of pardon: nay, there is
never a sin conunitted but is conll11itted against the Holy
Ghost as God; yet every sin is not unpardonable, and there-
fore not the sin against the Holy Ghost. Wherefore tlte
grant of repentance is not to be denied to such as fall into sin
afte
4 baptisn
. 'Vhich is a clear inference froln the prenlises.
For if sins after baptism are capable of pardon from God,
they cannot ,vithout sin be denied the grant of repentance
from IHen. F or after
()e ha1je recei-ved tlte Holy Ghost, we 'Jnay
depart frorn grace given, and fall into sin, and by the grace of
God we 'Jnay arise again, and amend our lives. A nlan that
hath received strength to rise frOln sin to grace may fall from
grace to sin, and yet nlayafterwards rise again from sin to
grace, so as to repent of his fornler sins, and reform his
c Nam et pagani qui appellantur, tamen quantum possumus adhor-
etiam nunc totam nostram religio- tamur ad Christum cognoscendum,
nem, quia jam ferro et cædibus pro- et per ipsum Patrem Deum, summo-
hibentur, maledictis contumeliisque que et vero imperatori militandum
insectantur; et quicquid de ipsa esse suademus, eosque promissa im-
'-rrinitate dicimus, negando et blas- pun it ate præteritorum omniuln pec-
phemando contemnunt. Non enitn catorum invitamus ad finem. Qua
excipiunt sibi Spiritum Sanctum in re satis judicamus, etiamsi quid
quem venerentur, ut in cætera sæ- adversus Spiritum Sanctum in sua
viant; sed simul adversus omnia sacrilega 8uperstitione dixerunt, cum
quæcunque sollicite de trina majes- Christiani facti fuerint sine ulla ca-
tate loquimur, quanto possunt fu- ligine dubitationis ignosci. Ibid.
rore impietatis oblatrant, &c. Quos [15.]

X ,r I.

Of 8in aftè" Baptism,.

g
7

future life. Aud if r:so, every sin of a regenerate 111a11 cannot
be the sin against the Holy Ghost, for that shall never be
pardoned: and it shall therefore only never be pardoned by
God, because never repented of by us. For if it could be
repented of by us, it could not but be pardoned by God,
the pronlise of pardon to repentance running in general tenns,
that if a nlan do confess his sins to God, God will pardon his
sins to him. And therefore, though a regenerate man may
fall into sin, yet seeing he 111ay also afterwards rise frOlll it,
and repent of it, it may also be pardoned to hinl; and t.here-
fore it is not the Sill against the Holy Ghost. And therefor

also are they to be conden
ned that say tlleY can no m01'e sin as
long as they are here, or deny the place of forgiveness to sltch as
trulg repent. For if after baptislll and regeneration ,ve can
sin no more, or if we do sin, it is the sin against the Holy
Ghost, and so unpardonable; it lllust needs foll 0 'v, that
repentance is not to be granted to any that sin after baptislll,
for then it ,,,"ouid be granted to the sin against the Holy
Ghost, which God hinlself denies it to.
The stun of all is this: Every sin willingly cOl11nlittcd after
baptism is not an unpardonable sin, but it nlay be repented
of by us, and therefore pardoned by God.
And this is clear frolll the case of Sinlon ßlagus, who, as
St. Augustine d observes, was baptized before he fell into that
horrid sin which we from hilll call simony
. and yet St. Peter
admonished hil11, saying, Repent therefore of tkis thy
()ickedness,
and pray God, if perhaps the thought of thy heart may be forgiven
thee, Acts viii.

. '\Vhich plainly shews, that though Sinlon
did sin, yea, and against the Holy Ghost, yet Peter did not
think he sinned the sin against the Iloly Ghost, but that upon
his prayer and repentance this his sin, his great sin, n1Íght be
pardoned: e so that Peter did not deny the grant of repent-

d Deinde Simon quem paulo ante
commemoravi, jam baptismum ac-
ceperat, cum Spiritum Sanctum tur-
pissimo mercatui subditum credidit;
cui correpto a se Petrus tamen con-
silium pænitendi dedit. lb. [16.]
e Simonem quoque )Iagum ar-
guens Petrus apostolus, quod tam
BEVERIDGE.

male de Spiritu Sando senserit, ut
eum venalem putans pecunia sibi
emendnm proposcerit, non tamen ita
de ilio desperavit, ut veniæ locum
nullmn relinqueret; nmn benigne
etian1, ut emn pæniteret, aùmonuit.
Ibid. r 15.]

7

888

Of Sin after Baptis1it.

A.RT.

ance to hinl, but advised hi In to repent. Yea, and Peter
hilllself after baptislu denied his Master; but though he denied
Christ, Christ did not deny the grant of repentance to him.
To \vhich \ve might also add the many places of scripture
where all are commanded to repent; but of \vhat force would
that conlmand be, if we might repent and yet not be par-
doned î f Certainly to exclude any penitents from pardon is to
keep off all sinners fronl repentance: for it \vould be in vain
to repent of their sins, if they might repent of thelu and yet
not obtain a pardon for them. But what means that place
also, A Just man falleth seven times, and riseth up again?
Provo xxiv. 16. Doth it not intimate to us that a man may
fall from grace given, and yet rise again
If he rise again, it
must be by repentance: and therefore a just man may fall, a
just man may sin, and yet he may afterwards repent, and if
he repents and confesseth his sin, God is Just and righteous to
forgive him his sin, 1 John i. 9; and if God grants pardon,
man cannot deny the grant of repentance to them that fall
into sin and rise again.
But I need not insist any longer upon so plain a truth.
For I have proved before, article IX. that there are re-
mainders of sin in the best of saints, and in the article
imluediately before this, that the best of saints are guilty of
sin; and therefore if after baptism and regeneration every
sin were unpardonable, the saints themselves nlust all be
damned, because guilty of sin after baptism and regeneration,
and so none could be saved. The unregenerate could not be
saved, because not regenerate; the regenerate could not be
saved, because they sin after regeneration. Which to assert
\vould inevitably lead us into atheism and blasphemy.
f Atque 0 frustrandæ fraternitatis sed rullam pacem quam quæris ac-
irrisio! 0 miserorum lamentantium cipies. Quis non statim pereat?
caduca deceptio! 0 hæreticæ insti- Quis non ipsa desperatione deficiat?
tutionis inefficax et vana traditio! Quis non animum suum a proposito
hortari ad satisfactionis pænitentiam, lamentationis avertat? Cyprian. Ep.
et subtrahere de satisfactione medi- ad Antonianum. [55. ad fin.] Præ-
cinam! Dicere fratribus nostris, cludere est atque abscindere iter
Plange et lachrymas funde, ac diebus doloris ad pænitendi viam, ut cum
et noctibus ingemisce, et pro ablu- scripturis Dominus Deus reverten-
endo et purgando delicto tuo largiter tibus ad se et pænitentibus blandi-
et frequenter operare; s.ed. extra ec- atur, nostra du
itia .et . crud
li
ate,
clesiam post omnia morleflS! Quæ- dum fructus pænItentIæ Interclpltur,
cunque ad pacem pertinent facies, pænitentia ipsa tollatur. Ibid.

S39

Of Sin after Ba1!tisllt.
I shall not therefore speak any Illore to this article, but
only to she,v its agreeInent with the doctrine of the primitive
church. Gregory Nyssen saith, g" In the choice of evils it is
rather to be chosen, that a man having obtained baptism
should be again in sin, than that he should end his life void of
grace. For sin indeed lnay perhaps have pardon and mercy,
whereof good people have great hope: but 8alvation is alto-
gether forbidden to the other, by a certain and detenninate
sentence." And therefore every sin after baptislll is not
unpardonable. And Theodoret to the 8an1e purpose: h" But
he that hath attained the gift of baptisn1 calleth God Father,
as one that is inserted into the order of the sons of grace.
'fhese therefore are c0l11n1anded to say, Forgive us our debts.
The wounds therefore that are made eyen after baptisnl are
also curable."
Hence St. Cyprian, in whose da}.s Novatianus, the grand
oppugner of this plain truth, arose, saith, i "But I wonder
that there are some so obstinate, as not to think repentance
ought to be given t.o such as are fallen, or suppose that
pardon should be denied to penitents, when it is written,
ReJne1J
ber from wheMe thou art fallen, and repent, and do the
first worÀ's." Apoc. ii. 5. And afterwards, k "'Vhich reading
to wit and holding, we think none ought to be driven away
froln the fruit of satisfaction and the hope of peace, ,,,hen ,ve
know, according to the faith of the scriptures, God himself

XV].

g In electione malorum magis est
eligendum, ut salutare lavacrum as-
secutu3, rursus sit in peccato, quam
ut gratiæ expers vitam finiat. Nam
peccatum quidem veniam fortasse
consequetur, aut clementiam, cujus
magna est spes apud bonos; alteri
autem est om nino vetita salus ex
certa et definita sententia. N yssen.
Orat. adversus eos qui differunt
baptismum. [po 219. vol. 11.]
h Qui autem baptismatis donum
est assecutus Patrem ,"ocat Deum,
ut qui in gratiæ filiorum ordinem sit
allectus; ii ergo jussi sunt dicere,
Dimitte lwbis debita 'Jlostra. Sunt
ergo medicabilia etiam quæ post
baptismum fiunt vulnera. Theodo-
eet. de divinis decretis, c. de pæni-

tentia, [28. lib. V. Hæret. fab. '.01.
IV.]
i
Iiror autem quosdam sic obsti-
natos esse ut dandaln lapsis non
putent pænitentiam, aut pænitenti-
bus existiment veniam denegandam,
cum scriptum sit, lJlemento unde
cecideris, et age pænitentiam, et fac
priora opera. Cyprian. Epist. [55.]
ad Antonianum.
k Quod legentes scilicet et tenen-
tes neminem putamus a fructu satis-
factionis et spe pacis arcendum, cum
sciamus juxta scripturarum fidem,
autore et hortatore ipso Deo, et ad
agendam pænitentiam peccatores re-
digi, et veniam atque indulgentiam
pænitentibus non denegari. Ibid.
Lad calc.]
z

340

Of Sin after Baptisrn.

ART.

being the Author and Exhorter to it, sinners are cOll1pelled
to act repentance, and pardon and indulgence is not denied to
the penitents." And again: 1" But seeing we find none ought
to be prohibited froln acting repentance, and that to such as
deprecate and pray for the nlercy of the Lord, according to
that wherein he is merciful and holy, peace may be granted
by his priests, the sighs of the sorrowful are to be adnlitted,
and the fruit of repentance is not to be denied to such as
grieve." So that after baptism such as do fall into sin are not
therefore to be denied the grant of repentance. And this
Father's testimony is to be of the greater value, because it
was in his days this truth was first opposed, and so by hin1
the first defended.
St. Augustine hath also 111any things to this purpose:
m" But'" saith he, "if anyone think that then the \vord is
spoken against the Holy Ghost when it is spoken by him to
\VhOnl his sins are forgiven him by baptism, let them consider,
that even from such, by the holiness of the church, the place
of repentance is not taken a\vay." And after\vards more
sharply: n" For if ignorance only obtains pardon, and ig-
norance is not accepted but only before a man be baptized,
not only if he speak a \vord against the Holy Ghost after
baptism, but also if he speak against the Son of man, yea,
and if he defile himself with fornication, homicide, or any
other sin or fault after baptism, he cannot be cured by re-
pentance. Which such as hold, they are excluded from the
catholic communion, and it is judged that they cannot be

1 Quod si invenimus a pænitentia
agenda neminem deb ere prohiberi,
et deprecantibus atque exorantibus
Domini misericordiam, secundum
quod ille misericors et pius est, per
sacerdotes ejus pacem posse concedi,
admittendus est plangentium gemi-
tus, et pænitentiæ fructus dolentibus
non negandus. Ibid.
m Quod si quisquam tunc put at
verbum dici adversus Spiritum Sanc-
tum, cum ab eo dicitur cui jam per
baptismum dimissa sunt peccata,
attendant nee talibus per ecclesiæ
sanctitatem auferri pænitentiæ lo-
cum. Aug. Exposit. epist. ad Roma-

nos inchoat. [16. part. ii. vol. IlL]
n Si enim sola ignorantia veniam
meretur, et ignorantia non accipitur
nisi ante quam quisquam fuerit bap-
tizatus, non solum si adversus Spi-
ritum Sanctum, sed etiam si adver-
sus Filium hominis post baptismum
dixerit verbum, et omnino si qua
fornicatione, vel homicidio, vel ullo
flagitio aut facinore post baptismum
sese maculaverit, non potest pæni-
tendo curari. Quod qui senserunt,
exclusi sunt a communione catho-
lica, satisque judicatum est eos in
ilIa crudelitate divinæ misericordiæ
participes esse non posse. Ibid.

XVI.

Of Sin after Baptism.

34]

partakers of God's mercy so long as they lie in that cruelty."
I shall conclude these testitnonies with that of the same
Father: 0" nut the love of our neighbour, that is, the love of
man, even unto the love of our eneJ11Y, the Lord hÏInself conl-
lucndeth to us; and we see ho\v many that arc baptized both
acknowledge them to be true, and reverence them as the
cOlnmands of God. But when they undergo the ennlities of
anyone, they are so inßalned with the desire of revenge, that
they burn with such Ran1es of hatred, that they cannot be
appeased though the Gospel itself be read and recited to
then1; and the churches are full of such Incn already baptized:
which notwithstanding spiritual men do not cease in a bro-
therly way to admonish, and with the spirit of meekness they
constantly instruct them, that they \vollld be ready to meet
and resist such temptations, and that they \vollld love rather
to reign in the peace of Christ, than to rejoice in the oppres-
sion of the enemy, which would be done in vain if there was
no hope of pardon nor cure of repentance left for such sins
or sinners."
But notwithstanding this truth is so clear of itsclf, and hath
had so Inany to stand up in the defence of it, yet hath it had
its opposers too, especially in the primitive church. For
Philastrius tells us, that p "in the persecution, because 111any
Lclievers fell, and were received again into repentance by the
church, some being angry, or rather led with presumption and
pride, endeavoured to so\va vain doctrine, separating thcm-

o Dilectionem autem proximi, id
est dilectionem hominis usque ad
inimici dilectionem nobis Dominus
ipse commendat; et videmus quam
multi jam baptizati, et vera esse ista
fateantur, et tanquam Domini præ-
cepta venerentur. Cum autem
perpessi fuerint alicujus inimicitias,
ita rapiuntur animo ad ulciscendum,
ut tantis inardescant facibus odio-
rum, ut nec prolato et recitato evan-
gelio placari possint. Et talihus ho-
minihus jam baptizatis ecclesiæ ple-
næ sunt, quos tamen spiritales viri
fraterne admonere non cessant, et in
spiritu lenitatis instanter instruunt,
ut hujusmodi temptationibus occur-
rere atque resistere parati sint, et

magis diligant in Christi pace reg-
nare, quam de inimici oppressione
lætari. Quod inaniter fieret si talium
peccatorum nulla spes veniæ, nulla
pænitentiæmedicinaremaneret. Ibid.
[ 18.J
P In persecutione, quia lapsi sunt
multi fideles, et in pænitentiam sus-
cepti sunt a catholica ecclesia, irati
imo potius præsumptione ducti ac
superbia, vanam doctrinam conati
sunt seminare, separantes se ah ec-
clesia catholica, atque a Christi
bonitate et misericordia dissonantes,
et dicentes, non esse fideli post
haptismum locum aliquem pæniten-
tiæ. Philastrius. [81.J

34

Of Sin aJtfr Baptism.

ART. XVI.

selves froin the catholic church, and not agreeing with the
goodness and mercy of Christ, and saying there is no place of
repentance to be granted to a believer after baptism.'" By
,vhich \vords ,ve n1ay see that not only Philastrius himself
calls this a vain doctrine, but that the ,vhole church ,vas
against it, and that both in their judgment and practice, in
that they granted repentance to such as had fallen after
baptism. And that the prilnitive church ,vas ,vholly against
,denying repentance to such as had fallen after baptism,
appears also in that they so often condemned Novatianus for
holding the contrary, as in t\VO councils at Rome, and two at
Carthage, and one in Italy, all about an. Dom.
54q; in
,vhich councils they also deterlnined ,vhat is here asserted,
that the grant of repentance is not to be denied to such as
sin after baptislu.

q This decree of the council at
Rome, Eusebius recordeth in these
words: l::.óYJLa 7fapíuTaTat ToîS' 7fâUL
TÒV JLÈv N OOVáTOV åJLa Toîs- aVTcj> uvv-

7fapOáUL TOVS' T
uvv
vl3oKáv Tjj

' À r#-. " 0 ' ,
I-uuaUf: 't'ce KaL a7fav pO>7fOTaTlI YVfiJP-l/

T' àvl3pòS' 7fpoaLpovp.lvovS' lv àÀXOTpíOLS'
TijS' lKKXT}uíaS'
yÚuOaL, TOVS' l3È Tfì
UVJLfþopij. 7f
pL7f
7fTO>KóTaS' TWV àl3
X-
cþö>v, ìâuOal. Kal O
pa7f
vnv ToîS' Tiji'
f-LfTavoíaS' cþapJLáKol.S'. Euseb. hist. 1.
6, c. [43.]

ART I C L E XVII.

OF PREDESTINATION AND ELECTION.

P'redestiuatiou to Life 'is the e'l
errlasting pU1pose of God,
u,herreby (before the foundations of the wo'rld were
laid) he Itatlt constantly decrreed by his counsel, secret
to 'itS, to delive'}' fr011l CZlr;-se and da1Jznation those
'lonoJu lte hatlt chosen in CIM'ist out of 1nankind, and
to lJ'ring theul hy Chrrist to ever;-lasting salcation, as
ï.essels 'JJlade to ltonour;-.

T HOUGH in the other articles ,ve l11ay lllake use of
reason as well as scripture and Fathers, yet in this
\ve must llutke use of scripture and Fathers only, and not of
reason a. For as the ordinary priests were not to enter into
the holy of holies, so neither is carnal reason to venture upon

a Thus I find St. Augustine long mundi stultitia est opud Deum. Non
ago entering upon his discourse De est ergo de illa majestate divinæ sa-
prædestinatione et gratia, premising pientiæ humanæ vanitatis arbitrio
this as a consideration to be attend- disputandum. .Aug. de prædestina-
ed through his whole discourse, tione et gratia, c. 2. [App. p. 51. vol.
even not to think that God's justice X.] And St. Chrysostome excel-
or wisdom can be measured with lendy, Ov
Èv XEÎpov
åTav Tl
àv-
human reason. Sed quis ita desi- epw7f'ívot
Àoytup.oî
Tà eEÎa KpíVf1 Kal
piat, vel potius quis ita blasphemet, P.ETpfj rrpáyp.aTa' OVTC.J yàp à7f'07f'E-
ut dicat de justitia Dei lege humanæ uEÎTat rij
7f'ÉTpa
lKElVTJ
lK 7f'oÀÀoil
justitiæ rlisputandum? Quæ profecto Toil P.ÉTpOV Kal Toil
WTÒ
à7f'oUUp'7-
si justitiæ Dei adversatur injusta est. e
UETaI,' d yàp ó Tà
Toil
Àíov àK-
Ab illo enim qui summe justus est, Tîva
àv8pw7f'ívQtr eÉÀwv KaTaÀaßEîv
omne quod qualitercunque justum òcþeaÀp.oî
, ov p.óvov ov KaTaÀ
"'ETat.
est, manare manifestum est. Quis ov
È àVeÉ
ETat Toil 7f'pOKEtP.ÉVOV, àÀÀà.
ergo qui incommutabilem, manen- Kal à7f'07f'EUEÎTaI, Kal p.vpíav tmOUT
-
tern, et omnia quæ sunt condentem, UETaI, ßÀáß'7v' 7f'oÀÀéè p.ÛÀÀov ó ßov-
regentem, atque servantem Dei sa- ÀÓP.EVO
7f'pÒ
lKEîvo TÒ
W
àTEVÈ

pientiam pendat humanæ sapientiæ I
EÎv
tà TWV olKEí.wv Àoytup.wv, 7f'Eí.-
arbitrio? De quo idem apostolus UETat ToilTO, Kal 'Úßpí(Et EI
T
V Toil
dicit, quia sapientia carnis inimica ÐEOil
wpEáv. Chrysost. in 2 Tim.
est Deo. Et alibi, Sapielltia hujus horn.. 2. init. [yol. lY.]

,

344

Of Predestination and Election.

AR'l'.

this mystery of mysteries.
--'or it concerns God's predestina-
tion, which must needs be infinitely above man's apprehen-
SIon. So that a cockle-fish Il1ay as soon crowd the ocean
into its narrow shell, as vain Inan ever comprehend the de-
crees of God. And hence it is that both in public and
private I have still endeavoured to shun discourses of this
nature: and now that I am unavoidably fallen upon it, I shall
speak as little as possibly I can unto it, especially considering
ho\v many other truths are still behind to be insisted upon.
And in that little that I shall speak, I shall labour to make
use of as fe\v of my o\vn words as by any Ineans I can,
speaking nothing concerning this great mystery but \vhat
scripture and Fathers have expressly delivered unto Ine.
So much therefore of this article as I have transcribed
contains an excellent description of election, or predestination
to life, exactly consonant to the doctrine delivered by St.
Paul to the Ephesians, in these \vords: According as he hath
chosen
tS in hirn hefore the fO'ltndation of the world, that we may
he hol!! and without hlame before kin
in love: having predes-
tinated us 'ltnto the adoption of children h!! Jesus Christ to
himself, according to the good pleas'llre of '
is 'ifill, to the praise
of the glor!! of his gl"ace, where-in Iw hath made us accepted in
the he loved. Eph. i. 4, 5, 6. And to Tinlothy in these \vords :
Who hatl
saved us and called us with a hol!! calling; not
according to OU1" worlcs b , hut according to Ids own purpose and
grace, which u'as given us in Jes1ts Christ hefore the 'lDorld hegan.
C) T . . 9
;... 1m. I. . ,
And what the apostle did here deliver from God the pl'i-
111itive church learned and taught from hin1. St. Augustine
expressly: C "Before he made us he forekne\v us, and he
chose us in his forekno\vledge \vhen he had not as yet made
us. By whom could this be done but by hiln, who calls those

b Ov ,wTà Tà Êpya
P.6)J),
1Juìv:>
à
Àà Ka'/ l
íav npóBEuLV' TOVTÉUTLV
OVðEVÓ
àvaYKá'ovTO
, OV
EVÓ
uvp.-
ßOVÀEVOVTO
, åÀÀ' È
i
ía
7rpOBÉUE(tJ
.
OiKOBEV Èle Tij
àyaBóT1JTO
aVTov, óp-
P.WJ1-EVO
ÊU(tJUE, TOVTO yáp Èun TÒ
KaT' lðíav 7rPÓBEUW. Ibid, [po 335.]
C Antequam faceret nos præsci\'it
nos, et in ipsa nos præscientia cnm

nondum fecisset elegit. Sed a quo
hoc fieri potuit, nisi ab eo qui vocat
omnia quæ non sunt tanquam ea quæ
sllnt? Apostolus enim dicit, Qui
elegit nos ante mllndi constitutionem.
Intra mundum facti sumus, et ante
munr1um electi sum us. Aug. de
prærlestinatione et gratia, c. 5.

XY1I.

Of Predestination and Election.

345

things that are not a
if they ,vere
For the apostle saith,
TVltO clwse us before tlte f01.tndat ion of the U"orld. \Ve are l1lade
within the ,vorld, but ,ve were chosen before the world." And
again: d" Out of those to whom the righteous severity had
adjudged punishments, according to the inexpressible luercy
of his hidden dispensation, he chose out vessels which he
l1Jight fit for honour." And elsewhere: e" Firmly believe,
and by no means doubt, that the Trinity, the unchangeable
God, the certain foreknower of all things and works, both his
own and men's, before all ,yodds did know to ,vhom he ,vould
give grace by faith. 'Vithout \vhich none fron1 the beginning
of the ,vorld to the end of it can be absolved from the guilt of
his sin original and actual; for these wlwm God foreknew, he did
also predestinate to be conformable to tlte image of his Son."
And thus Prosper also: f" The predestination of God no
catholic person denieth, &c. But the faith of predestination
is confirn1ed from the lnanifest authorities of the holy scrip-
tures, to which it is not lawful by any means to ascribe those
things that are \vickedly done by men, who came into that
proneness to fall, not from the creation of God, but fronl the
8in or prevarication of the first parent: from the punishment
whereof none is freed but by the grace of our Lord J" esus
Christ, prepared and predestinated in the eternal council of
God before the foundation of the ,,,orld."
Fulgentius also hath delivered his opinion very clearly

d De his quibus pænam severitas
justa decreverat, secundum ineffa-
bilem dispositionis occultæ miseri-
cordiam, elegit vasa quæ faceret in
honorem. Ibid. c. 13.
e Finnissime tene et nullatenus
duhites, Trinitatem, Deum incom-
mutabilem, rerum omnium atque
operum tam suorum quam humano-
rum certissimmn cognitorem, ante
omnia sæCllla scire, quibus esset per
fidem gratiara largiturus: sine qua
nemo potest ex initio mundi usque
in finem a reatu peccati tam origi-
nalis quam actualis absolvi. Quos
enim Dells præscivit, et prædestina-
,-,it conformes fieri imaginis Filii sui.

Id. de fide ad Petrum diac. [77.ApP.
vol. YI.]
f Prædestinationem Dei nullus
catho1icus negat, &c. Predestina-
tionis autem fides multa sanctarum
autoritate scripturarum munita est,
cui nullo modo fas est ea quæ ah
hominibus ma1e aguntur ascribi:
qui in proc1ivitatem cadendi, non ex
conditione Dei, sed ex primi patris
prævaricatione venerunt. De cujus
pæna nemo liberatur, nisi per gra-
tiam Domini nostri J esu Christi
præparatam, et prædestinatam in
æterno consi1io Dei ante constitu-
tionem mundi. Prosper. ad capito
Gallor, c. I. [po 316.]

346

Of Predestination and Election.

ART.

in this case: g" For God," saith he, ",vho made Ulan, did
himself prepare in his predestination, both the gift of illu-
mination to believe, and the gift of perseverance to profit and
persevere, and the gift of glorification to reign, for such to
whom he pleased to give it: who also doth not any otherways
perform in deed than ,vas ordained by his unchangeable ,vine
The truth of which predestination, whereby the apostle wit-
nesseth \ve \vere predestinated in Christ before the founda-
tion of the world, if anyone refuse to receive \vith the belief
of the heart, or to utter with the confession of the mouth,
if, before the last day of this present life, he lay not aside
the obstinacy of his iUlpiety, whereby as a rebel he \vith-
standeth the true and living God, it is Inanifest that he doth
not belong to the nuulber of those which God did before the
foundation of the world freely choose in Christ, and pre-
destinated unto the kingdonl." And so I pass to \vhat follows
in the article.

TVhe1J"ejolre, they who be endowed with so excellent a
benefit of God be called acco1J"din.9 to God's pU1Jpose
by his SpÙ"it wO ' J'kin.9 in due season: they th1J"ouglt
grace obey the calling: tltey be J.ltstified freely: they
be lnade th.e sons qf God by adoption: tltey be 1Jnade
like the Ùnage of his only-begotten Son Jesus Christ:
they 'Uialk Ireligiously in ..good u'o'rks, and at length, by
Goá's 1JU;1J"cy, tltey attain to el
e'rlasting felicity.
After predestination itself described, here ,ve have a descrip-
tion of such as are predestinated, leading theln from grace to

g Deus enim qui hominem condi- apostolus, si quis detrectet cordis
dit, ipse prædestinatione sua et do- cred'llitate recipere, vel oris confes-
num illumination is ad credendum, sione proferre, si, ante ultimum
et donum perseverantiæ ad profici- diem vitæ præsentis, impietatis suæ
endum atque permanendum, et do- contumaciam, qua Deo vivo et vero
num glorificationis ad regnandum, rebellis obsistit, non abjecerit, mani-
quibus dare voluit præparavit: qui- festum est eum non pertinere ad
que non aliter perficit in opere, quam eorum numerum, quos Deus in
in sua sempiterna atque incommu- Christo ante mundi constitutionem
tabili habet voluntate dispositum. gratis elegit, et prædestinavit ad
Cujus prædestinationis veritatem, regnum. Fulgent. de incarnatione
qua nos ante mundi constitutionem et gratia Christi, [67.]
prædestinatos in charitate testatur

Of Predestination and Election.
grace, and at length conducting them into glory. All which
is virtually if not expressly contained in that excellent pas-
sage of the apostle to this purpose, ii'om whence I suppose
this part of the article ,vas taken, where he saith, For whom
he did forekn01,v, he also diet predestinate to be conforlned to tlte
image of his Son, that he might be the firstborn arnong 'Jnan!/ bre-
tltren. ltIoreover wh01n lw did predestinate, them he also called:
and 'I.vh01n he called, tltent he also justified: and
()h01J
he justi-
fied, therJ
he also glorified. Rom. viii.
9, 30. 'Vhich ,vords
St. Augustine having repeated, concludes: h" Of these ,vho
:ire predestinated none shall perish ,vith the Devil, none of
thCln shall renutÏn under the po\ver of the Devil unto death."
And the saIne
-'ather again, or, as others think, Fulgentius, to
the saIne purpose: i 'Co Firmly believe, and do not doubt, but that
all that God of his bountiful goodness nlade vessels of ulercy
were predestinated of God before the foundation of the ,,,orld
unto the adoption of the children of God; and that neither
any of thenl whonl God predestinated to the kingdolll of hea-
ven can perish, nor any of those whom he did not predestinate
unto life can be saved, for that predestination is the prepara-
tion of the free gift, ,,-hereby the apostle saith ,ve are predes-
tinated unto the adoption of the children of God by Jesus
Christ to himself." And so cloth Bradwarden the profound
8ay: k" Predestination is the eternal preparation by the will
of God, of final grace in the way, and eternal happiness in the
country, for a reasonable creature." But to proceed:
As tlte godly C01u,idc1'ation of p7'edestinatiol1, aud 01l1'
elcction in Cltrist, is full of sweet comf01.t to .godly
pe7'sons, and suclt as feel in tlteJ1lselves tlte u
07'king of

X V"II.

h Horum prædestinatorum nemo
cum diabolo peribit, nemo usque ad
mortem sub diaboli potestate rema-
nebit. Aug. de Trinitate, 1. 13. [20.
'.01. V III.]
i Firmissime tene, et nullatenus
duhites, omnes quos vasa miseri-
cordiæ gratuita bonitate Deus facit,
ante constitutionem mundi in adop-
tionem filiorum Dei prædestinatos a
Deo; neque perire posse aliquem
eorum, quos Deus prædestinavit ad
regnum cælorum, nee quemquam

347

eorum quos non prædestinavit ad
vitam ulla posse ratione salvari.
Prædestinatio enim illa gratuitæ do-
nationis est præparatio, qua nos
apQstolus ait prædestinatos in adop-
tionem filiorum Dei per J esum
Christum in ipsum. Id. de fide ad
Petro diac. [78. Ap. vol. YI.]
k Prædestinatio est æterna præ-
paratio ex yoluntate divina, gratiæ
finalis in via, et beatitudinis sempi-
ternæ in patria creaturæ rationali.
Bradward. de caus. Dei, l. I. c.45.

348

Of Predestinat'ion and Election.

A R'r.

the Spi'rit of Ch1'ist, 'lllo')'tifying tlte w01.ks of tIle fleslt,
and tlleir earthly '111e111bers, and d1'auiÏn.q up tlteh'
'lnind to high and heavenly things, as 'lvell because it
dotlt glreatly establish and confi'J'1Jl their faitll of ete')'-
nal salt"ation to be enjoyed tn/roll.9ft Christ, as because
it doth fe'J"cent
1J kindle theÏ1' 10t"e towalJ'ds God: so,
for cU'J"ious and ca.rnal pe'J'sons, lacking tIle Spù'it qf
ChTist, to have continually bef01'e tlleh' eyes the sen fence
of God's }J'J'edestination, is a 'Jnost dangerolls downfall,
u7lte'J'eby tIle Devil dotll tll'J'ust the1Jl eithef}' into despeIJ'a-
tion, or 'into wf}'etclifulness of'lnnst U12clean liring, no
less dange1'ous titan despe'J"ation. FUIJ"tne'J'1no')'e, u;e
1JlUst 'receive God's 'P'J"o'lnises in s1tclt wise, as th,ey be
.gene'J'ally set fnf}.tlt to us Ù! Iloly scriptu're: and, Ùz OU1"
doings, illat will of God is to he follo'lved, whiclt UJe
Ii ave eæplJ'essly decla'J'ed unto 'Us in the 'lV01'd of God.

In ,,'hich ,,'ords there are several things briefly to be con-
sidered. First, that to holy and religious l)ersons, the gollly
consideration of this doctrine of our election in Christ is full
of sweet, pleasant, and unspeakable comfort; which \ve see
verified in the example of St" Paul, \vho, having considered
the truth of this mystery, imlnediately t.riul11phs with joy and
c0111fort, crying out, Wl
at s7
all we sa!! tlwn to t7wse things?
If God be 'with
(;S, VJlto can be against 'It.'
? lVho shall lay
any tlLing to the charge of God's elect? It is God that j
tstiJieth.
ROln. viii. 31, 33" 1 Not, \vho shall lay any thing to the charge
of God's people, or of God's servants, but
vlto shall lay any
thin!! to tlte charge of God's elect? If God hath elected us, it is
in vain for InCH or devils to accusf': if He be our fi'iend, it is
in vain for anyone to be our foe.
llut, secondly, though the goòly consideration of this doc-
trine is the ground of great consolation to the godly, yet for
curious and carnal persons to have it cQntinuaIly before their

1 Kaì OiNC
ì7r
Tí
ÈYKaÀÉun KaTll ÀEKTé;w TOU B
oû'
yàp ÈKÀoy
àpETij

Té;w
ovÀCJ)v TOU Bwv, ov
È KllTà Té;w U1]p.EÎóv ÈUTLv. ChrYðost. in Rom.
7TI.UTWV TOV Bwv, àÀÀà KaTà TÖJV IK- horn. 15. [vol. III. p. 128.39.]

XVII.

OJ' Predestination and Election.

349

eyes is a 1110st dangerol1
downfall, whereby the Devil doth
thrust thClll either, first, into desperation ; (and so indeed had
St. Augustine no sooner eXplained and confirnled this great
doctrine, but HiIarius Arelatensis sends hinl word, that sUlne
rn were so nloved ,,,ith it, that they said, desperation was held
forth to nlen by it;) or, secondly, into wretchfulness of Inost
unclean liying, no less perilous than desperation; a sad ex-
alnple of which St. Augustine relates: for, saith he, n " there
was a certain man in our Inonastery, ,vho being reproved by
his brethren why he would do sonle things ,vhich he should
not do, and not do some things which he should do, he all-
s\vered, 'Vhatsoever I alll now, I shall be such a one as God
foreknew I would be. 'Vho truly (saith the Father) both
said true, and yet this truth did not turn to good, but it so
turned to evil, that leaving the society of the 1110nastery he
becallle a dog that returned to his vomit; and yet what he
Inay be hereafter, it is uncertain."
And lastly, it is here very opportunely added, that we nUlst
receive God"s promises as they be generally set forth in the
holy scripture. Though they are but some that God hath
elected, yet his pron1Ìses are Inade to all: Oome unto 'J1U3, all
!Ie tkat are weary and hea
71 laden, and I 'will give !JOlt rest,
1\latt. xi. Q8: and, lVlwsoever believeth in kirn shall not perish,
but have everlasting life, John iii. 16. In the application of
,vhich and the like promises, ,ve 111ust not have respect to the
eternity of God's purpose, but to the universality of his pro-
Inise. His pronlises are nlade to all, and therefore are all
bound to lay hold upon his pronlises: and as we are to re-
ceive his pronlises, so are ,ve also to obey his precepts as
11lade to all. So that in all our doings the will of God is to
be followed as we have it expressly declared to us in his word:

ß). His verbis sanctitatis tuæ ita
moventur, ut dicant quandam de-
sperationem hominibus exhiberi.
Hilar. Are!. Epist. ad August. [Aug.
yol. II. ep. ccxxvi. 6. J
n Fuit quidam in nostro monas-
terio, qui corripientibus fratribus
cur quædam non facienda faceret,
et quædam facienda non faceret, re-
8pondebat, Qualiscunque nunc sum,

talis ero qualem me Deus futurum
esse præsci\yit. Qui profecto et ve-
rum dicebat; et hoc verum non pro-
ficiebat in bonum, sed usque adeo
profecit in malum, ut deserta mo-
nasterii societate, fieret canis rever-
sus ad suum vonlÏtum, et tamen ad-
huc quali8 sit futurus incertum est.
Aug. de dono perseverantiæ. L38.
vol. X.]

350

Of Predestination and Election.

ART.

not considering whether God elected me fronl eternity, Lut
\vhether I obey hiln in tinle; if I oLey him in tilne, Inlay
certainly conclude that he elected Ine fronl eternity. And
thus do I find St. Augustine advising this doctrine to be so
published, as that Inen may not thereby be brought off, but
rather spurred on to obedience. 0 " It is of too llluch conten-
tion therefore," saith he, " either to deny predestination, or to
doubt of predestination: \vhich notwithstanding is not to Le
so preached to the people, that it may Seelll anlongst the un-
skilful and dull-sighted nulltitude to be reprehended in its
being preached. As the forekno\vledge of God seems to be
reprehended, ,vhich certainly they cannot deny, if it be said
to nlen, whether you run or sleep, what he that cannot be
deceived forekne,v you ,,,ould be, that you ,,,ill be. But it is
the part of a deceitful or unskilful physician to apply a profit-
able n1edicino so as that it either do no good, or else harm.
But we n1ust say, so run that ye n1ay obtain, and in your very
running you shall know that ye ,vere so forekno\vn that ye
,voldd run lawfully; and so if there be any other way that
the foreknowledge of God can be preached, whereby the idle-
ness of luan lllay be repelled." And in the next chapter,
P "And that ,yay which ,ve told him that speaks to the

o Nimiæ igitur contentionis est
prædestinationi contradicere, vel de
prædestinatione dubitare; quæ ta-
men non ita populis prædicanda est,
ut apud imperitam vel tardioris in-
telligentiæ multitudinem redargui
quodammodo ipsa sua prædicatione
videatur. Sicut redargui videtur et
præscientia Dei, quam certe negare
non possunt, si dicatur hominibus,
sive curratis sive dormiatis, quod
vos præscivit, qui falii non potest,
hoc eritis. Dolosi autem vel impe-
riti medici est utile medicamentum
sic alligare, ut aut non prosit aut
obsit. Sed dicendum est, Sic cur-
rite ut comprehendatis, atque in
ipso cursu vestro ita vos esse præ-
cognitos noveritis ut legitime cur-
ratis; et si quo alio modo Dei præ-
scientia prædicari potest, ut hominis
segnitia repellatur. Aug. de dono
perseverantiæ, [56, 57. vol. X.]
P IlIum etimn modum quo uten-

dum esse in prædestinationis prædi-
catione nos diximus loquenti ad po-
pulum, non existimo deb ere sufficere,
nisi hoc vel hujusmodi aliquid addat,
ut dieat: vos itaque ipsam obediendi
perseverantiam a patre luminum, a
quo descendit omne datum optimum
et omne donum perfectum, sperare
debetis, et quotidianis orationibus
poscere; atque hoc faciendo confi-
dere non vos esse a prædestinatione
poruli ejus alienos, quia etiam hoc,
ut faciatis, ipse largitur. Absit au-
tern a vobis ideo desperare de vobis,
quoniam spem vestram in ipso ha-
bere jubemini, non in vobis: male-
dietus enim omnis homo, qui spem
habet in homine; et bonum est
confidere in Domino, quam confi-
dere in homine, quia beati omnes
qui confidunt in eum. Et hane
spem tenentes, servite Domino in
timore, et exultate ei cum tremore.
Ibid. [62.]

XVII.

Of Predestination and Election.

351

people he ought to USe in the preaching of predestination, I
do not think it sufficient, unless he add this or something
like to it, so as to say, You therefore ought to hope for this
perseverance in obedience from the Father of lights, from
wholn conleth every good and perfect gift, and desire it in
your daily prayers: and in doing t.his, to trust that you are
not strangers fronl the predestination of his people, because
it is He that enabled you to do this. But be it far from you
therefore to despair of yourselves, because you are commanded
to put your trust in Him, and not in yourselves. For cursed
be every IlIan that putteth his trust in luan; and it is good
to trust in the Lord, rather than to trust in man; because,
blessed are they that put their trust in him. And having
this hope, do you serve the Lord with fear, and rejoice with
trembling." And thus doth this reverend Father annex the
same caution to this doctrine of predestination, that after hinl
our reverend convocation did; even that, for all the truth of
that doctrine, ,ve are still to hope in God's promises and obey
his precepts; or as it is here expressed, We must receive
God's promises as t'ley he generally set fopth in hol!! script1tre:
and in our doings tltat will of God is to be followed, wldck we
have expressl!! decla'}"ed unto us in the word of God.

A R 'r I C L E XVIII.

OF OBTAINING ETERNAL SALVATION ONLY BY THE NAME
OF CHRIST.

TIley also a1-e to be Ilad acclll}'sed tltat 'P1}'eSU1Jle to say,
tltat evel}'Y '}}zan sltall be saved by the law o'r sect wltich
he prrofesseth, so that Ile be dilzqent to .fra1Jle 'lis life
accol}-dz
ng to that law, and the light of natul}'e. FOI}-
the holy sCI}-iptul}'e dotlt set out unto us only tIle Jla?Jlf
of JesZls Ch/rist, uihel}-eby UlelZ UlUSt be saved.

A s there is no nation ,vhere there is not some religion or
other professed in it, so neither is there any religion
but ,vhat hath sonle professors or other that are serious in
the profession of it. So that there may be son Ie strict pro-
fessors in the worst, as \vell as SOlne loose professors in the
best of all religions whatsoever. And though the loose pro-
fessors of no religion can look for salvation by it, yet the strict
professors of all religions expect happiness frOlll that religion
they do profess. The Indians hope to be saved as ,veIl as the
Mahunletans; the l\fahume
ans hope to be saved as well as
the Jews; and the J e\vs they hope to be saved as ,veIl as the
Christians; and the Christians they hope to be saved as. ,veIl
as any of them. And yet all these religions being so contrary
one to another, it is impossible they should all have happiness
entailed upon them. And no,v the great question is, \Vhich
of all these religions a lllan had best pick out from amongst
the rest, to settle himself upon, and to become a professor of;
or \vhich religion ,viII be surest to bring salvation to us, if ,ve
be serious in our profession of it
'Vhich question I have
endeavoured else,vhere to determine; and here ,ve have it
decided by a ,,,hole counciL even that it is the Christian

AUT. X \TIIl. Of uLlainillfl Eternal SalcutiúJL (,
'c. 353
religion that is not only tho best, but the only way to tr
lC
happiness and everlasting salvation; and that thc!} al'ø to be
accursed tltat presume to sa!! t!tat every man shall be saeed b!/
tlte law or sect
()hiclt Iw professetlt, so tkat Iw be diligent to fral1ze
ltis life according to tlwt lau', and the l(qht of natupe. So that
let a nlan be never so strict a Jew, neyer so strict a l\lahu-
nletan, never so strict in any other religion \yhatsoever, unless
he be a Christian he can never be saved. So that though
111any Christians Inay go to hell, yet none but Christians can
ever go to heaven; lllany that profess Chri
t nla)' not be saved,
yet all that deny Christ are certain to be daulnerl: for it is
by Christ, and Christ only, that we can be saved.
And this appears very plainly from the \vord of God; for
there cloth Christ hiulself say, a I a}}
the
ca!/, tlw trutlt, and
the life: b none cometl/' to tlte Father, but by me. John xiv. 6.
And if none can COllIe to the Father but by Christ, it is by
Christ only that we COllIe to happiness: for it is he alone in
whom we Illay be happy, \vithout whom ,ve cannot but be
miserable.
\nd as we cannot Le happy unless ,ve COlne to
God, so neither can we conle to God but only by faith in
Christ. And therefore is it said, He tltat belie
'eth on ItÙn is
not condernned: but he that believeth not is condeJnned already,
John iii. 18. c So that it is as certain that all that do not
believe in hinl shall be condenlned, as that all that do believe
in hin1 shall be pardoned: it is as certain ,ve shall be daluned
without him, as it is certain we lllay be saved by hinl. And
therefore also it is said expressly, .1,-reitlter is tlwre salvation Ù

a Ipsum audiamus, Ego Stlm via
et veritas et vita. Si veritatem quæ-
ris \'iam tene, nam ipse est via quæ
est \Teritas. Ipsa est quo is, ipsa est
qua is. Non per aliud is ad illad,
non per aliud venis ad Christum.
Per Christurn ad Christum venis.
Quomodo per Christum ad Chri-
sturn? Per Christum hominem ad
Christum Deurn. Aug. in Joh. tract.
13. [4. \'01. III. par. ii.] Quid au-
tern opus erat ut diceret, Ego sum
via, veritas et vita, cum via cognita
qua iret, restaret nosse quo iret, nisi
quia ibat ad veritatem, ibat ad \ri_
tam? Ibat ergo per seipsum ad
BEYERIDGE.

sèipsum. Et nos quo imus nisi ad
ipsum ? Et qua imus nisi per ipsum ?
Ibid. tract. 69. [2.]
b 'AyaB
)'àp ÖVTro
öðo
à7rapf
Ó-
ðfVTO
Ka& à7rÀav

Ó KVpLO

f-LWV
'I1J<TOU
7rpÒ
!1"ÒV ÖVTro
àyaBòv TÒV
1raTipa cþiprov' OVðfì
yàp ÊpXfTaL,
cþ?'J'Tì, 7rpÒ
TÒV 7raTÉpa, fì f-L
ðl.' 'f-LOV'
TOl.a VT 1J p.Èv ODv

f-LETipa 7rpÒ
BEÒV
t{voðo
ðl.à TOU viou. Basil. rle Spiritu
S. c. 8. [vol. 11.]

C Eì TÒ 7rL<TTEVHV XpL<TTÒV viòv
fiVaL BEOV 'ro
v aìwvLOv ÊXfL, TÒ Ù'm-
unív ,
àváYK'1
BávaTov. Id. ad\Ters.
Eunomium, 1. 4. [vol. I.]

A a

3.54

OJ' obtaining Eternal SalvatÏfJ//;

AHT.

any other: for tltere is '/tOne otlter '/banze under heaven} gzvelo/
a}}wng 'lnen, rwltereby u.e ')}lust be saved, Acts iv. ]
. That is..
there is no other dthing in the whole \vorld whereby our sins
may be pardoned, our persons justified, and our souls sayed,
but only Jesus Christ the Son of G-od. It is only by hilll that
we can be saved, as it ,vas only for us that he was condeluned :
nay, he was therefore condemned only for us, that \ve luight
be saved only in hilu.
And to scripture ,ve might add reason too, but that I have
already den10nstrated it fron1 reason, not only elsewhere, hut
even in these Articles thenlsehTes, having before proved that
all men ,vere born in sin: art. IX. that all luen have sin
living in then1; art. X'T. that man cannot free hill1self frOIll
sin; art. X. nor deserve to be fi'eed by any other; yea, and
that it is by Christ only that he can be freed; art. X II. that
it is Christ only, \"ho by the value of his death can take away
the guilt of those sins that lie upon hin1, and it is Christ only,
\vho, by the virtue of his blood, can \vash away the filth of
those sins that reign over hilll; and if so, it 111ust needs fol-
low, that it is only by Christ that \ve can be sayed. For if
without hilll \ve be of what religion we will, we shall still lie
d And thus we find in scripture And therefore is 0 '\0 il The name
the name oft put for the thing- itself, put sometime for God himself, as
as
v Tf óXÀo
ÒVOf-LáTWV f7Tì TÒ aVTò, O\t'il I1
n"N"'O'il il'\VNil p :lj:'"
wS' fKaTov fiKOUW, And the company And the woman of the Israelitish son
of the names together were an hun- blasphemed the name, that is, the
dred and twenty, Acts i. 15. That is, Lord, or the. name of .the Lord, .as
as the Syriac renders it
OO1L\ t our translatIon hath It, Lev. XXIV.
1] 1" 1 1 ' .. I I. The reason of which denol1li-
,t

,
.&.J,! t.a.J.!:)
L
..? nation Elias saith is, ,,

'C) ,
;

;.
O, i. e. But the company of il;-:JJ; "rlHJir'Q 1nN ,':J1i1;, that is,
mentlterewereanhundredandtwenty. Because it is forbidden to remem-
And so the vulgar Latin, Erat au- her any of his nallies in vain. Elias
tem turba llOminum simul fere cen- in ThisL. [po 247.J 'Yhere he saith
tum viginti. And so is il'il' O'i!) also, it is never used for G.od but
The name of God in scripture fre- with il:!."1'il Nil an emphatIcal He
quently put for God himself; as, before it, viz. O'iI:'il. But we may
:l 'þ:!." 'i1'N Q\V, The nmne of tlte see the contrary in the same chapter
God of Jacob, that is, The God of with that hefore quoted, viz. Lev.
Jacob defend t!lee, Ps. xx. 2. Hence xxiv. 16, where it is said, DiD ':lj:':J,
R. David upon that place, And they i. e. wilen he blasphemeth the name,
shall know il,:1' 'TJ
'J t!tat my that is, the Lord, or the nalíW of tile
name is Jehovah, Jer. xvi. ult. saith, Lord, as we render it; and so the
''J'\Z" ''J'IV
'il 'J il'il' ,
N 'J ,QJ LXX, TÒ óvof-La Kvpíov. Syr. u.n.
N'
, i. e. As if he should have said, my name.; Jonath, 1n"TJ' NTJ't:' the
that I am the Lord, for that is his proper name, viz, of God, which is
name, and his name is himself. JellOvah.

XY"IIT.

on}!! b.1J tlte }.""à/lle of Clu';.4.

:35.')

in our sins: it is ilnpossible that without hiln we should attain
to happines
, for fr
cdo1l1 frOlll sin is the first
tep to happi-
ness. So that as it is ÎInpossible hen should be heaven so long
as God j
not enjoyed there, so is it in1possible a soul should
be happy so long as sin reigns there. It is sin that made hell,
and there is sonlething of hell in every sin: and therefore, until
sin be perfectly pardoned to us, we can never be perfectly free
froBl Inisery; and until sin be subdued under us. \ve can neyer
be perfectly brought to happiness. X ow seeing it is only by
Christ our transgressions can be pardoned, and only by Christ
our corruptions can be conquered, it nlust needs be only by Christ
our souls can be sayed; and if it be only by Christ we can be
sayed, without him we cannot but be d::u11ned. And therefore.,
let a luan be of what religion he please, and as strict in that
religion as he can, unless Christ be his, and he be Christ "s, his
religion is in vain; he Jl1ay be strict in his profession of it,
but it will never bring any happiness to hÏI11. K 0, it is Christ,
and Christ alone, we are to expect salvation frOnl,
The Fathers are also very express in this particular. Igna.-
tius plainly: e" Let no 111an be deceived; unless he believe
that Jesus Ohrist was conversant in the flesh. and acknow-
ledge his cross and passion, and blood which he shed for the

alvation of the world, he cannot attain to everlasting life,
whether he be a king or a priest or a prince; whether he be
a private luan, or a lord or a servant, or a luan or a woman,'"
None saved without Christ. For as Justin
Iartyr saith,
f" In WhOlll is it possible for us sinful and ungodly persons to
be justified but only in the Son of God
Oh sweet change!
Oh unsearchable contrivance! Oh unexpected benefits! That.
the
in of 111any should be hid in one just Person, and the
righteousness of one should justifY luan)" sinners !"
And hence it is that the Fathers are so peren1ptory in

e. l\117ðEì
7r
aváuew. làv J..L
7rL-
UTfVUf/ XPLUTÒV 'I1Juovv Iv uapKt
7rE7rO
LnVuBaL, Kat ÓfLO
OY
Uf/ TÒV
rTTaVpÒV aUTOV, KCLì TÒ 7TáBo
, Kat TÒ
arfLa 8 i
iXEEV V7TÈp T

TOU KóufLDV
uWT1Jpía
, OU Tij
(wij
aìwvíov TfV
E-
Tal, K
V ßaUL
EV
il, K
V íÆpEV
, K
V
ñpx wv , K
V lðLWT1J
, K
V ðHT7TÓT1J
' K
V
()nvXo,>. K
V àv
p.
yvv
. Ignat.
Epist. arl Smyrnenses, [po 115.]

f 'Ev TíVL ðLKaLwBijvaL ðvvaTòv TOV

ÙJlófLov

fLâ
Kat ÙUEßEÍ
.
Iv fLÓVlf
T(f VLci> TOV BfOV; W Tij
y
vKEía
àv-
TaÀ
ayij
, ÓJ T

àVE
LXVLáuTOV ð1JfLL-
ovpyía
, tJ Téðv à7TpouðoK
TWV fUEp-
YEULWV, Lva àVOfLía fLÈV 7roÀÀéðv Iv
ÒLKaícp ;Vt KPVßfj, ðLKaWUVVt} òÈ ;VÒ

7f'
o

oì]
àvóJ.1ov
ðLKULWUn. Just.
Ernst. arl Diognet. [9.]

-\ ;.J Q

356 Of obtaining Eter.nal Salvation qc. ART. XVIII.

avouching, that there is no salvation to be had, but only
,vithin the pale of the church. g" Let no man therefore,""
saith Origen, "persuade himself, let no man deceive hiulself;
without this house, that is, ,,,ithout the church, there is none
saved."') And St. Cyprian, h" Neither can they live without,
seeing the house of God is but one, and none can have salva-
tion but only in the church." And so Gaudentius: i" But it
is manifest that all the men of that time perished in the flood,
but only such as obtained to be found ,vithin the ark, ,vhich
bore the type of the church. For in like manner no,v they
can by no means be saved that are strangers to the apostolic
faith and catholic church."')
And St. Augustine or Fulgentius to the same purpose:
k" Firmly believe, and doubt not at all, but that not only all
pagans, but also all J e,vs, heretics, and schisnlatics, that end
this present life ,vithout the catholic church, shall go into
eternal fire, ,vhich is prepared for the Devil and his angels."

For as the same Father, St. Augustine, elsewhere saith, 1" Do
not believe you can be saved by any other art than by the
invocation and cross of Ohrist.",) And to name no more, the
fourth council at Lateran also expressly saith, m" But there
is one universal church of the faithful, out of ,vhich there is
none at all saved."" And therefore ,ve may well conclude, it
is only by the name of Ohrist that eternal salvation can be
obtained.

g N emo ergo sibi persuadeat,
nemo seipsum decipiat; extra hanc
domum, id est extra ecclesiam, nemo
salvatur. Origen.super Jesum Nave,
horn. 3. [S. vol. I.]
h N eque enim vivere foris pos-
sunt, cum domus Dei una sit, et
nemini salus esse nisi in ecclesia
possit. Cyprian. Epist. ad Pompo-
nium, [iv.]
i Periisse autem constat in illo
diluvio omnes ipsius temporis homi-
nes, præter eos qui intra arcam,
quæ typum gerebat ecclesiæ, reperiri
meruerint. N am similiter etiam nunc
omnino salvi esse non poterunt, qui
ab apostolica fide et ab ecclesia ca-
tholica fuerint alieni. Gaudent. episc.
Brix. de lect. evang. tract. [8. vol.
'T. p. 955. Bibl. Max. Patr.]

k Firmissime tene, et. nullatenus
dubites I\on solum omnes paganos,
sed etiam omnes J udæos, hæreticos
atque schismaticos, qui extra eccle-
siam catholicam præsentem finiunt
vitam, in ignem æternum ituros, qui
præparatus est diabolo et angelis
eju r ,. De fide ad Petrum diaconum,
[81. Aug. vol. VI. App.]
1 Per nutlam aliam artem salvari
vos credatis, nisi per invocationem
et crucem Christi. Aug. de rectitu-
dine catholicæ conversation is, [5.
Ibid.]
m Una vero est fidelium univer-
salis ecclesia, extra quam nullns
omnino salvatur. Concil. Lateran.
4. de fide catholic a, [Cone. vol. VII.
p. 15.]

ARTICLE XIX.

OF THE CHURCH.

The visible Churcl" of Cl'/J"ist is a congregation of fa itliful
'1Jlen, ill the '[ohicl" the pzn-e TV01-d of God is p'reached,
and the saC 1 ral1zents be duly ad1Jziniste 1 red, acco1rding to
God's ordinance, in all tltose things that of necessity
are Irequisite to the sanle.

T HOUGH the church of Christ be one and the same
church both in heaven and in earth, yet it there differs
much from itself as here. There it is triunlphant, not lnili-
tant; here it is nlilitant, not triull1phant: there it consisteth
of good only, and not of bad; here of bad also as ,veIl as good.
And to name no lnore, there it is invisible as to us; here it
is visible unto all. 'Ve cannot see the church as crowned
\vith glory in heaven; but anyone may see it as established
by grace on earth. And the church as thus visible is the
subject of this article; so lnuch of it as I have transcribed
containing nothing but a full and excellent description of this
visible church; which I the un,vorthiest of its members, by
the assistance of Hin1 who is the Head, shall endeavour to
illustrate and confinn, 8peaking to every particular notion in
it as it stands in order.
First therefore, the visible church is here said to be a con-
gregation. And indeed though a our ,vord church doth not

a That the word church doth not that eyen in his time the places con-
imply a congregation is plain from secrated to the worship of God were
the Greek word it is derived from, called KvpLaKaí: his words be these:
yiz. KvpLaK
, the Lord's house, from -EvBE ði Kaì TOV ðEaïrÓTOV KClT7}yopíaç
whence the Scots call it kyrke, and

íwTaL Tà KaBLEpWp.fVa OUK E
àvBp&>-
we church. X either is this any new 7rWV TvxóVTa T
S' È7rLKÀ
(],EWS" E
aUTov
found word to express the Greek òÈ TOV TWV ÓÀ.wv Kvpíov. 7rapö Kaì KV- .
EKKÀt}uía by. For Eusebius saith, pLaKwv

íWVTUL TWV Ê7rWVVJLLWV. Eu

358

Of'tlle Gh.llr'ch.

ART.

illlply so lnuch, yet the Greek ,vord used by the apostles,
,vhich ,ve cOllllnonly translate church, doth, b not as to the
etyulology and. notation, but ho,vsoever as to the COl1llnon use
and acceptation of it; it being sometilues used to signify an
c asselubly or congregation in general, and sOlnetilnes for such
a congregation as profess faith in the Lord Jesus Ohrist, and
therefore used. also, though perhaps not in scripture, yet in
other ,vritings, to denote d the place where such congregations
or gatherings together of people ,vere lllade. And that the
Greek "yord which we translate church doth in its IllOst proper
sense signify a congregation, and by consequence that the
church 111ay ,veIl be called a congregation is plain also froln
the e Inost ancient, I 111ean, the oriental translations, that

seb. Orat. de laudibus Constantini.
[vol. I. p. 770.J And hence it is
that we to this day can it the church.
,But there seems to be this difference
betwixt ÈKKÀT}uía and KVptaK
, viz.
olKía, that ÈKKÀT}uíu in the first place
signifies the congregation met toge-
ther in a place, and then the place
where they meet; but KVptaK
, the
kyrke or church, doth in the first
place signify the place where the
congregation meets, and then the
congregation that meets in that place.
b The Greek word is ÈKKÀT}uía,
from ÈKKaÀEÎv, which signifies pro-
perly evocare, not convocare. So

lethodius, ön ÈKKÀT}uíav 7rapà TÒ
, "', \

\ À ' B 'rt-..
EKKEK^T}KEvm TUS' T}oovaS' EYEU at 'f'T}-
utv, Photo Biblioth. [P.938.J 'Yhence
Cyril of Hierusalem also saith, 'EK-
À '
\ '"
rt-.. '
\ \
K T}ULa o
Ka^HTUL 'f'EP6>VUP.6>S' ota TO
1rÚVTa
ÈKlCaÀEÎ.uBm Kaì ÓfLOV UVVáYfLV.
Cyril. Catech. 18. [I I.J Though
St. Augustin makes ecclesia to be
the same with convocatio, Quamvis
enim propriæ dicatur synagoga J u-
dæorum, ecclesia vero Christiano-
rum, quia congregatio magis peco-
rum, convocatiovero magis hominum
intelligi solet. Aug. in Psal. 77.
[3. vol. IV.J Sive quod inter con-
gregationem unde synagoga, et con-
vocationem unde ecclesia nomen ac-
cepit, aliquid distet. Id. in Psal. 81.
[I. Ihid.J
c I
or an assem hly or ('onyocation
in general, we find it used .Acts xix.

3 2 , where it is said,
v yàp
. b
'KÀT}- l
uía UVYKEXVp.ivT), for tlte assembly
was confused
'
nd s
Th
lc
dides,
KaTUUTaCTT}S'
E EKKÀT}Uta
fLS' avnÀo-
yíav Ê'ABov. Hist. L. I. [31], and
Ammonius, 'EKKÀT}uíav fÀEYOV 01. 'A-
BT}vaîot T
V CTVvO
OV TWV KaTà 1róÀtv.
Ammon.
d As in St, Chrysostom, El yàp
, "', '.'
"" ..
EKK^T}Ulav KaTaUKa-rat Xa^E1rOV Kat
ÙVÓULOV, 1roÀÀij} fLuÀÀòv vaòv 1rVEVfLa-
TlKÒV, Kat yàp ãvBpCJ)1rO
IKKÀT}uíaS'
UEP.VÓTEpOV. Chrysost. in Rom, Horn.
26. [vol. III. p. 210, 9.] And
St. Augustine, Sicut ergo appella- .
mus ecclesiam Basilicam qua conti-
netur populus, qui vere appellatur
ecclesia, ut nomine ecclesiæ, id est,
populi qui continetur, significemus
locum qui continet. Aug. Epist. ad
Optatum, [190, 19. vol. 11.]
e The Syriac always renders it ùy
i L
, as Kat ÈYfVETO CÞóßo
p.;ya

l
' oÀT}V T
V ÈICKÀT}uíav, Syriac,
f L..

!:) f b,
;
b,
N! LoOlo,
and there was great fear in all the
church, Acts v. I I, and so elsewhere.
Now jL
plainly signifies a com-
pany, a congregation, an assembly,
from the Hebrew Ïl'l". But it is
oòservable, that tho
gh the word
do signify in general a congregation,
it is seldom or ne"er used to signify
any other con
regation but that of
the faithful, yiz, the church: nay

XI:\.,

Of the Oharelt.

359

:tlways render it by ,vords signifying a congregation. And
therefore also in our old English translations it ,vas nlostIy if
not always rendered congregation, instead of which ,ve now
read church.
That therefore the church is a congregation ,ve need not
insist any longer in the proving of. nut ho,vsoever, before ,,,e
pass frolll it, we nlust consider how it is here said to be a con..
gregation in the singular, not congregations in the plural
nlunber. 'Vhence we HUlst observe, that though the visible
church may consist of Inany congregations, yet it so consisteth
of 11lallY, as still to be but one congregation; those Inany
congregations being f all built upon one foundation and stone,
and g all InenIbers of one and the same Head, and h all agree-
ing in one and the sallIe faith. And therefore, as the body
that consisteth of 11lany 11lembers is still but one body, so the
church that consisteth of 11lany congregations is still but one
church. So that though everyone of these congregations be

though there be ÈKK^1Juía in the ori-
ginal, unless it denotes the church,
it is not rendered by i Lp'
' ut
J
or fD..c
, or the like, as we
may see Acts xix. 32. 40. The
Arabic sometimes renders it by
ji
l..::-, as in the place before quoted;
Acts v. I I. Sometimes it renders it by

.....,.
;.s, as Acts ii. 47, both signi-
fying congregatio, agmen, turba, &c.
The Ethiopic usually renders it by
rtt-: nChT J'
T: the Christian
houses, Acts v. II, and in the sin-
gular number, 111-: n ChtJ'7 :
the Cllristian lLOuse, or the house of
Christ, :l\Iatt. xviii. 17.
- f This is that which St. Cyprian
calls unitas origin is ; as, Eccle
ia una
est quæ in multitudinem latius in-
cremento fæcunditatis extenditur:
quomodo solis multi raòii, sed unum
lumen; et rami arboris multi, sed
robur nnum tenaci radice fundatum ;
et cum de fonte lmo riyi plurimi de-
tlllllnt, numerositas ]icet diffusa vi-
deatur rXllndantis eopiæ largitate.

unitas tamen servatur in origine,
&c. Cyprian. [po 108.] de simplici-
tate prælatorum.
g Ecclesia dicitur una, quia unum
habet caput quod est Christus. Aug.
in quæst. vet. et novi testam. q. 47.
[vol. III. App.]
h Quia ecclesia ex pluribus per-
sonis congregatur, et tamen una
dicitur propter unitatem fidei. Hie-
ron. in Psal. xxÜÌ. [vol. VII. App.
P.59.] For as Irenæus saith, TOVTO
TÒ Ie
pvyp.a 7rapH^1JcþvLa, Kaì TaÍJ'ïfW
\, < 'A"
· '\. '
T1JV 7rLUnV, CùS' 7rp 0 E'fJap.fv, 1J fKK^1J ULa
, Jr/'\. -,
'
KUL7rfp EV O^CP Te:;> KOUfMf> VLEU7rapp. E lITJ
È7rLP.f^WS' cþV^áUUH, wS' fva OtKoV
olKovua' Kaì ÓP.OLWS' 7rLUTfVH TOVTOLS',
c , .'1>' ,\
\ "
WS' p.wv 'l'VX1JV IWL T1JV aVT1JV fxovua
leapðíav, Kaì uvp.cþWVCAJS' TaVTa K1JpVU-
UH, Kaì ðLðáuKH, Kaì 7rapaðíðCùuLV wS'
:v uTóf-La KEKT1Jf-L:V1J. Kaì yàp aî KaTà
TÒV KÓUP.OV ðLáÀfKTOL ÙVÓP.OLaL, àÀ^'

ðvvap.LS' TijS' 1mpaðóUfCAJS' p.ia leaì

aVT
. Iren. Adv. Hæres. 1. I. c.
[x. 2.J KaBwS' ^iyovULV O
TOL oi
åÀ1JBwS' fP1Jf-LOL BfíaS' UVViUECAJS' ðL-
ðáuKU^OL TijS' OVU1JS' /KK^1JlfíuS' 7ráu1JS'.
f-LLav Kaì T
V aVT
v 7rílfTLV ÈXOVU1JS' fìs-
, " B ' 'A"
7raVTll TOV KOlfP.OV, Ka WS' 7rpOf'fJaP.fV.
ibid. [3.]

3GO

Of tlte Oll/ltrch.

ART..

itself a particular church, (whence \ve read of the church of
Corinth, 1 Cor. i. Q, the church of Thyatira, the church of
Pergalllus, the church of Philadelphia, the church of Ephesus,
and so also sometimes in the plural number the churches of
Asia, the churches of Galatia, &c., I say, though everyone of
these be a particular church,) and all of them particular
churches, yet in reference to the one Head they are governed
by, and the one faith they agree in, they are all but one i ca-
tholic or universal church; they are all but the one visible
church spoken of in this article. And therefore, as the visible
church is a congregation, so is it but one congregation.

i I say catholic or universal, be-
cause I look upon that as the right
and proper notion of the word ca-
tholic, as Theophilus Antiochenus
useth it in those words, ôn ðvvaTó

luTI,v Ó SfÒS- 7Tol
CTat T
V KaeOÀtK
v

, .,
B ' 'l 1 h h
aVaUTafnVa7TaVT6>vav PW7rCJJII. eop.
adv. Autol. 1. I. [18.J And in this
sense it is that Isidorus IIispalensis
saith the church is called catholic.
Sancta ecclesia ideo dicitur catholica
pro eo quod universaliter per omnem
nlundum sit difrusa. Isidor. de
summo bono, 1. I. C. [16.] And so
others too; as, Inde dicta est catho-
lica quia sit rationalis et ubique dif-
fusa. Optat. 1. 2. KaBoÀtK
P.fV Ka-
ÀEÎTaL lJtà TÒ /wTà 7TÚCTfJS- flVat T

OlKOVf-LÉVfJ
Ù7TÒ 1TfPÚTCA>V Y
S- ECJ.)
7Tf-
PÚTCA>V. Cyril. Catech. 18. [I I.]
Though the Fathers do often use
the word catholic also for what we
call orthodox, viz. in opposition to
heretics. Dissensio quippe vos et
òivisio facit hæreticos, pax vero et
unitas facit catholicos. Aug. contra
liter. Petil. 1. 2. [219. vol. IX.];
where we see catlwliclls and hæreticus
opposed to one another. And hence
it is that I have one Greek copy of
Athanasius's Creed that begins, El
Tìs- BiÀH CTCJ.)B
vat, 7TpÒ 7TÚVTWV XP

aVTcê T
V KaBoÀlKÌ]V KpaTryc.Tat 1TíCTTtV,
but another, El Tls ßO{;ÀOtTO uCJ.)e
Vat,
7TpÒ 7TÚVTWV aun:> xpfí.a KpaT
aaL T
V
òpBóôo
ov 7TíUTtV, so that KaBoÀLK

and òplJóðo
o
both signify the same
thing . [vol. I I. pp. 728, 7 3 I.] And in
this sense I suppose it is, that par-
ticular churches are also sometimes

called catholic, as when it is said, '0
lKÔtKfJT

o:tv TOV fvaYYfÀíov OUI< ry7Tí-
UTaTO Eva f7TíUIC07rOV ðfLV flvat lv
KaBoÀtKfj lKKÀfJ , uíq. lv ií OUIC ryyvón,
7TOO
)'áp; 7Tp
CTßVTlpov

lvaL Tfuua-
pÚKovTa E
. Euseb. Hist. 1. 6. [43.
p. 272. yol. 11.] And in the letter
of the church of Smyrna concerning
the martyrdom of their bishop Poly-
carp, it is said of Polycarp, that he
was ÔtÔÚUKUÀOS à7TOUTOÀLKÒ
, Kaì 7TpO-
<Þ ' f' , , -,
fJTtKO
, )'fVOf-LfVO
, f7TLUK01fO
TfJ
fV

f-L{;pvn KaBoÀLKry
lKKÀfJuía
. ibid.
1. 4. c. 15. [po 3,55. vol. I.] Anù so
it is said also of Callinicus: KaÀÀí-
VtKov ðÈ W
l7ríUK07TOV ðVTa lv nfJÀov-
uíce T

KaBóÀov lKKÀfJuíu
. Sozom.
Hist. 1. 2. c. [25.] And Constan-
tine the emperor, writing an epistle
to the church of Alexandria, begins
it thus, KCJJvuTavTîvo
ufßauTò
Tfj
KaBoÀtKll
AÀf
avðpÉCJJv lKKÀfJCTíq.. 80-
crat. Hist. 1. 1. c. [9.] And thus
doth Gregory N azianzen [App. vol.
I.] also in his last will style hin1self
I"PfJYópwS' ;7TíUK07TO
T

KaBoÀtK

lKKÀfJuía
T

lv KwvCTTavTívov 7TÓÀft,
and the witnessses being bishops too,
they subscribed themselves bishops
of catholic churches too, as, 'Ap.<þt-
Àóxw
l7ríUK01rO
rij
KaBoÀLK

lK-
KÀfJCTía
TryS- lv 'lKoví'f'. '07rTíf-LO

l7TíUK01TO
T

KaTà 'AVTtÓXfLUV KaBo-
ÀtKry
lKKÀfJCTías-, &c. Yea KaBoÀtKY]
it seems was so usually ascribed to
particular churches, that Constan-
tine in another epistle to the church
of Alexandria calls that church by
no other name than KaBoÀtKÌ], be-
ginning his said epistle KCJJvuTavTLvo

361

Of tlte OltuJ'clt.
Hut though the visible church be a congregation, yet every
congregation is not the visible church. To distinguish there-
fore this froln all other congregations, it is here said, in the
second place, The visible ehurelt is a congregation of faitliful
men; it- is a congregation of such l11en as profess faith in the
Lord Jesus Christ, so that an that profess true faith in Christ
are of the visible church, and there are none of the visible
church but only such as do profess faith in Christ. And
therefore in the Creed is the church called the lwly catholic
cltZll'clt, not as if every person in it was really holy, really
saints, real believers in Christ: for we kno\v that the visible
church here on earth is like to a floor in which is both wheat
and chaff, l\Iatt. iii. l
; it is like a field in which there is
both tares and wheat, l\Iatt. xiii.
4; it is like a net that
gathereth of every kind, fishes good and bad, vel'. 47; it is
like Noah's ark, wherein \vere all sorts of beasts, both clean
and unclean. In the church indeed triumphant in heaven,
there are saints only, and no sinners; but in the church
n1Ïlitant upon earth there are sinners also as ,veIl as saints,
as the k Fathers long ago taught. But ,,,hen it is said in the

XIX.

Kaia-ap T
Àucf> rijs- KuBoÀLKijS- · AÀf
-
avðpÉwv. Socrat. Rist. 1. 2. c. [3, ed,
Colon.1612.J .And when the word
is thus applied to particular churches,
it seems plainly to imply no more
than orthodox, holding the same
faith that the whole catholic church
doth. But why the church in g-e-
neral should be called the catholic
church, Isidorus Hispalensis gi,res
us !:5e,reral reasons hesides the ahove-
mentioned; Catholica autem ideo
dicitur (ecc1esia) quia per universurn
mundum est instituta; yel catholica
quia uniyersalis in ea doctrina est,
ad institutionern hominum de visibi-
libus- rehus cælestium atque ter-
re
trium; vel propterea quod homi-
num omne genus trahit ad se ad
pietatis suhjectionem tam principum
quam etiam principatui subjectorum,
oratorum et idiotarum; vel prop-
terea qUOII generaliter curat homi-
nurn peccata, quæ per corpus et
animam perfieiuntur. Isidor. IIi
p.
de off. eccles. 1. I. C. I.

k Si enim propterea retibus bonos
et malos congregantibus ecclesiaxn
comparavit, quia malos in ecclesia
non manifestos sed latentes intelligi
voluit, quos ita nesciunt sacerdotes,
quemadmodum sub fluctibus quid
acceperint retia, nesciunt piscatores;
propterea ergo et areæ comparata
est, ut etiam manifesti mali CUIn
bonis in ea prænunciarentur futuri.
Aug. contra Donatist. post Collat.
[13' vol. IX. p. 588.J Yicti evi-
dentia veritatis, malos in ecclesia
usque in finem seculi permixtos esse
confessi sunt. ibid. [ II. J Ecce mani-
festum est quod dicebatur a nobis
distinguenda esse tempora ecclesiæ,
nOTj, earn nunc esse talem, qualis
post resurrectionem futura est; nunc
malos habere permixtos, tunc om-
nino nun habituram; ad illam ejus
puritatem non ad hujus temporis
permixtionem illa divina testimonia
pertinere, quibns earn Dominus præ-
dixit ab omni malorum permixtione
penitus alicnam. ibid. [12.J Area

S6

Of the Cltltrch.

ART.

Creed to be a holy and catholic church, and here the church
is called a congregatioll of faithfullnen, it is so to be under-
stood, as that there are none of the visible church, but only
such as profess holiness and faith, though they be not really
faithful and holy. For it is this out\vard profession of faith
in Christ that entitles us to church-luelnbership here on earth,
though it is only the inward possession of Christ by faith that
entitles us to cOlllnlunion with the inyisible church in heaven.
But that the church is a congregation of faithful 1nen'l even
of such as profess faith in Christ, is plain fronl the constant
practice of the church in all ages, never to adlnit any into
cOlnmunion ,,,ith it but such as have either by thenlselves or
sureties 11la(le such a profession. And therefore \\Te read also,
ho\v tlte!} tltat gladly received his word 'were baptized, and the
same day tlwre were added to the ch
trck about three tho
tsand
souls, Acts ii. 41. So that they first received his word before
they were baptized, and none were baptized and so brought
into the church but such as had first received his \vord, viz.
,vhat he had taught concerning the Lord Jesus Christ. And
therefore the church lllUSt needs be a congregation of faithful
l11en, for until they be faithful Inen they cannot be of the
church. And as unless they be faithful Inen they cannot
COlue into the church, so as long as they continue in the
church they llUISt needs be faithfullnen: for their continuing
in the church of Christ arglles their faith in hinl in whoso
church they thus continue. Did they not believe in his
death, they ,,"ould not relnain in his church. And therefore
've cannot but conclude, that the church is a congregation
of faithfullnen.
But though the church be always a congregation of faithful
nlen, yet every congregation of faithful men is not a church.
Therefore in the last place it is here said, The visible cltllrclt is
a congrepation of fa.itlif'lll 'ìnen, u'!terein tlw pure u'ord of God is
preached, and lite sacra1Jnents be duly rubninistered according to
GO(l"'s ordinance, in all tllose tlti'/lps tllat of necessity are 1J'eq'ltÙ;ite

N' oæ ecclesiæ typus est: ut in illa et peccatores, id est vasa aurea et
OmniU111 animalium genera, ita et in argentea cum ligneis et fictiliLus
hac universarum et gentium et Ino- commorantur. Hier'On. adverso Lu-
nun homines sunt; ut ihi pardus et eifel'. [22. \'01. fl.]
hædi, lupws et agni; ita et hic justi

XIX.

Of the Charch.

3û3

to the salllC. So that though there be a congregation of
faithful luen U1Ct together, unless the word of God be truly
preached, and the FaC'ranlents of Christ duly achllinistered in
it, that congregation of faithful nlen is not a church. 'V here
what we ar(
to understand by being duly adn1Ïnistered, the
article it;;;elf expounds to us, even that the sacr:unents be
adulinistcred according to God's ordinance in all things that
arc of neee
sity requisite to the :san1e; as, that baptis1l1 be
adlllÍnistered in the name oj" the J?atltt:J', the Son, and Holy GltOst,
1\lat1. xxviii. 19; that the Lord's supper be adn1Ïuistered
according to Christ's institution
left on recorcl for our in1i-
tation,
Iatt. xxvi.
6,
7. 1 Cor. xi. 23,
4,
5. And that
the church is such a congregation wherein the word is so
preached, and the sacralnents so adlninistered, is plain, in
that the word hath been so preached, and the sacranlents
so adn1Íllistered ever since it 'vas a church. As ,ye luay see
in the Acts of the ....-\postles, where we can scarce meet with
the church, but we shall find it either preaching the wor<1,
chap. ii. iii. vii. viii. xiii., or adlllÏnistering the sacralnent of
bapti
nll, ii. 41. viii. 38, or breaking of bread, ii. 46, &c.
And hence it is that the }'athers still asserted that the
church cannot subsist without church-officers, such whose
duty it is thus to preach the ,yorrl and alhninister the sacra-
nH
llts. I" Do you,"" saith Ignatius, "reverence them as Christ
Jesus, whose vicegerents they are, as the bishop is also the
type of the Father of all things, and the presbyters also are
the asselubly of God, and as the c01l1pany of the apostles of
Christ joined together. 'Vithout these t.here is no church
chosen, no a
8eInbly holy, no congregation of saints." And
so St. Hieronlc, m" For it is no church that hath not priests."
And what is the reason that there can be no church without
priests, but becausfi the ,yord cannot be rightly preached no)"
the
acranlCnts rightly adlllÍnist
'red without thenl? Anrl
seeing these things cannot be done without then1, there can

1 'Yp..EÎ

È ÈvTpÉlffUBf UVTOV
W

'" \ ' I -
A,. ' À ' ,
.'\.pLUTOV 1Juouv OU
u aKES' fLUHI
TOÛ TÓlfOU, W
Kuì Ó ilfíUKOlfO
TOV
lfflTpÙ
TWV öÀwv TV7rO
vlfåpXfL' oi
l3È 7rpfU,jVTfpOL W
uvvÉl3pwv emv, Kaì
UVVl3fUP.O
ÙlfOOTÓÀWV XPLUTOV' xwpì

TOVTWV ÈKKÀt}uía ÈKÀfKTY; ov" fUTLV,
OV uvv(íBpOLUp..U á:yíwv, ov <T1JvuywYr]
óuíwv. Ignat. Epist. ad TraIL [p.66.]
m Ecclesia non enim quæ non
habet sacerdùtes. Hieron. ad,". Lu-
cifer. [21. '-01. 11.]

364

Of the Church.

ART.

be no church \vithout theine With this description of thH
church agrees that of Lactantius: n" But," saith he, "be-
cause every company of heretics think thel11selves })rincipally
to be Christians, and that theirs is the catholic church, \ve
must kno\v that that is the true church \vherein there is
confession and repentance, \vhich doth wholesomely cure the
sins and \younds \vhich the frailty of the flesh is subject to."
And therefore the church Inust needs be a congregation of
faithful 11len, if confession, viz. of Christ crucified and repent-
ance, must needs be in the true church; for these are the
principal things \vherein that faithfulness consisteth. And
again, saith he, 0" For when they are called Phrygians, or
Novatians, or 'Talentinians, or lVlarcionites, or Anthropians,
or the like, they cease to be Christians, \vho, leaving the
nalne of Christ, take up hlunan and external words. That
is therefore the only catholic church which retains true
\vorship." N O\V it is impossible any church should retain
true \vorship ,vithout the \vord and sacraluents, these being
the principal parts of true \vorship; an(l therefore it is
necessary that \ve should confess, that the visible church is a
congregation of faitliful 'Jnen, wherein tlte word is truly preaclwd.
and the sacrarnents be duly a(bn'inistered.

As tlte clUl1'clt of Je1
llsale]Jl, Ale"vandria, and Antiocn,
ha-ve erl}'ed; so also /wth the chu'J'clt of RO'JJze el'tred, not
on(y in theÙ' li'vin.fJ and 1Jlannel. of cerelJlonies, but
also in 'lnatters of faith..
After the catholic or universal church described, here \ve
have a particular church to be considered. Indeed, here are
several particular churches contained under the forenamed
catholic church, mentioned, viz. the church of J erusaleul, the

n Sed tamen quia singuli quique
cætus hæreticorum se potissimum
Christianos, et suam esse catholicam
ecclesiam putant, sciendum est illam
esse veram, in qua est confessio et
pænitentia, quæ peccata et vulnera,
quibus suhjecta est imberillitas car-
nis, salubriter curat. Lactant. de
vera sap. [lib. IY.] fin.

o Cum enim Phryges, aut :N ova-
tiani, aut Valentiniani, aut I\lar-
cionitæ, aut Anthropiani, seu quili-
bet alii nominantur, Christiani esse
desierunt, qui Christi nomine amisso,
humana et externa vocabula indue-
runt. Sola igitur catholica ecclesia
est, quæ verum cultum retinet. Ibid,

XIX.

Oftlte Church.

365

church uf Alexandria, the church of Antioch, and the church
of l
ome: but it is the church of ]{olne which soenIS to be-
principally aiIned at in this place; that being the chief if not
the only particular church that ever pretended to infallibility.
That the catholic or universal church is infallible, so as con-
stantly and firInly to nutÏntain and hold overy particular neces-
sary truth delivered in the gospel in one place or other, cannot
be denied; but that any particular church, OJ" the church of
l
onle in particular, is infallible, we have it expressly denied
and opposed in thi8 article, it being here expre:ssly asserted,
that tlte ch,urclt of Rome ltatl!J erred, and tltat not only in tlwir
living and manner of ceremoll,ies, but even in rnatters of faitlt.
N O\V to prove that the church of Rome hath erred, even in
1uatters of faith, I think the best ,yay is to cOinpare the
doctrine tnaintained by thenl ,,,ith the doctrine delivered in
these Articles. For whatsoever is contained in these Articles,
we have, or shall by the assistance of God prove to be conso-
nant to scripture, reason, :tnd Fathers; and by consequence
to be a real truth, And therefore ,,
hatsoever is any ,yay
contrary to what is here delivered must needs be an error.
And so that besides other errors which the church of Rome
holds, be sure, whereinsoever it differs from the doctrine of
the cilurch of England, therein it errs. Now to prove that
the church of Rome doth hold such doctrines as are contrary
to the doctrine of the church of England, I shall not insist upon
any particular though never so elllinent persons alnongst theIn,
that have delivered nlany doctrines contrary to ours: for I
know, as it is anlongst ourselves, that is not an error of our
church that is the error of sonle one or luany particular persons
in it; so also among theIn, every thing that J3ellarl11Íl1e, J ohan-
nes de Turrccrenlata, Gregorius de Valentia, Alphonsus de
Castro, or any of the grandees of their church saith, cannot
be accounted as an error of their church, if it be false, nor if it
be true, as the truth of the whole church. A church Inay be
catholic though it hath nlany heretics in it; and a church nlay
be herptical though it hath many catholics in it. And therefore,
I say, to prove the doctrine of their church to be erroneous, I
shall not take any notice of the errors of particular persons, but
of the errors deliberately and unaniIllously conclurled upon, and

366

0./ the Oft ure!/;,

\Rr.

subscribed to, and published a
the doctrine of that church
Ly the whole church itself IHet together in council: for the
doctrine delivered Ly a council cannot be denied to be th(

doctrine of the whole church there represented. ..A,s the doc-
trine delivered in these Articles, because it ,vas concluded
upon in a council of English divines, is accounted the doctrine
of the church of England; and so the doctrine concluded
upon in a council of Ilol11ish divines cannot be denied to be
the doctrine of the church of ROlne. And of all the councils
they have held, that which I shall pitch upon in this case is
the council of Trent, both because it ,vas the n10st general
council they ever held, and also because it was held about the
sanIe tilue at Trent that our convocàtion that c0l11posed these
Articles ,vas held at London. For it was in the year of our
Lord 1.56
that our convocation that concluded upon these
Articles ,vas held at London; and though the council of
Trent \vas begun in the year of our Lord 1545, yet it ,vas not
concluded and confinned till the fifth year of pope Pius the
Fourth, ann. DOllI. [1564,] as appears q froin the said pope
Pius's bull for the cOl1firination of it. So that our convoca-
tion was held ,vithin the san1e tiIlle that that council ,vas. And
so our church concluded upon truths here, ,vhilst theirs agreed
upon errors there. Neither need ,ve go any further to prove
that they agreed upon errors, than by shewing that nlany
things that they did then subscribe to ,vere contrary to what
our church about tho sanle tilne concluded upon.
For all our Articles are, as ,ve nlay see, agreeable to scrip-
ture, reason, and Fathers: and they delivering Inan)" things
quite contrary to the said Articles, so nlany of them 111ust
needs be contrar
Y both to scripture, reason, and Fathers too,
and therefore cannot but be errors. And so in shewing that
the doctrine of the church of ROlne is in Jnany things contrary
to the church of England, I shall prove fronI scripture, reason,
and Fathers the truth of thi
proposition
that the church of
ROlne hath erred eyen in Iuatters of fitith,

q For this bull ends thus; Datum septimo kalend. Fehruarii, pontifi-
Romæ apud sanctum Petrnm, anno catus nostri anno quinto. Bull. sup.
incarnationis Dominicæ millesimo confirmat. concil. Trident. rCODe.
quingentesimo sex
gf'simo [quarto], yo1. X. p. I9i.J ...

XL
".

V.f tlte Church.

367

Now, though there be 111any thing
wherein the church of
J{olne did at that, and so still doth at this tilue, disagree with
ours, yet I shall pick out ùut sonle of t1108e propositions that
do in plain terms contradict these Articles.
As first, we say, art.. 'TI, scripture is
mfficient, &c. and
the other books, (viz. cOllllnonly called the Apocrypha,) the
church cloth not apply them to establish any doctrine. But
the church of ROlne thrusts thenl into the body of canonical
scriptures, and accounts thenl as canonical as any of the rest;
saying
r" But this 8ynod thought good to write down to this
decree an index to the holy books, lest anyone should douùt
which they are that are received by this council. But they
are the underwritten. Of the Old Testanlent, the five books
of
loses, Genesis, Exodus, Leviticus, XUlubers, Deuteronon1Y,
Joshua, Judges, Ruth, four books of the I(ings, two of the
Chronicles, Esdras I. and II., which is called N ehelnias,
Tobias, Judith, Hester, Job, Psalter of one hundred and fifty
Psahns, Proverbs, Ecclesiastes, Canticles, the 'Visdoll1 of
So101110n, Ecclesiasticus, Isaiah, J erenlÏah ,vith Baruch, Eze-
kiel, Daniel, twelve lesser Prophets, that is, Osee, &c., two
books of the
Iaccabees, the 1. and II. Of the New Testa-
11lent, the four Gospels, &c. as ours. But if anyone cloth not
recei ve all these books, with eve11T part of thein, as they use
to Le read in the catholic (viz. the ROillan) church
and as
they are contained in the ancient vulgar Latin edition, for
holy and canonical, and shall knowingly contenln the foresaid
traditions, let hin1 be a {latlu:JJta."
Secondly, we say that original sin is the fault and corrup-

r Sacrorum vero librornm indiceln Ecclesiasticus, Isaias, Hieremias cum
huic decreto ascribendum censuit Baruch, Ezechiel, Daniel, duodecim
(synod us), ne cui duhitatio suhoriri Prophetæ minores, id est, Osee, &c.,
possit, quinam sunt qui ab ipsa duo
Iacchabæorum primus et se-
synodo suscipiuntur. Sunt ,'ero in- cundus. Testamenti XO\'i quatuor
frascripti: Testamenti ,'eteris quin- Eyangelia, &c. Si quis autem libros
que
Iorsi, id est, Genesis, Exodus, ii'
vS integros, cum omnibus suis
L{'\'iticl1s, X umeri, Deuteronomium, partibus, prout in ecclesia catholic a
Joshue, Judicum, Ruth, quatuor legi comme,'erunt, et in veteri "ll1-
Regum, duo Paralipomenon, Esdræ gata Latina editione habentur, pro
primus et 8ecundu8, qui dicitur sacris et canonicis non susceperit.

ehemias, Tobias, Judith, Hester, et traditioncs præùictas sciens et
J 01" P:m1terium Da,-idicum 1.')0 prudens contempserit, anathema sit.
Psalmorum, Paraholæ, Ecclesiastes, Concil. Trident. Ses. 4. [Ibid. p. 22.]
Canticum Canticorum, Sapientia,

.

368

Oj
tlte Glturclt.

....\,RT.

tion of every IHan, none excepted, art. IX; but they say,
s " But this synod declares it is not thcir intention to COll1-
p1'ehend the blessed and unspotted Virgin 1\la1'Y the nlothcI"
of God in this decree, ,yhere it treats of original sin."
Thirdly, ,ve say ,ve are accounted righteous before God
. only for the Iller it of our Lord Jesus Christ by faith, and so
justified by faith only, art. XI; but they
ay, t" If anyone
say that a sinner is justified by faith only, that he so under-
stand that nothing else is required to attain the grace of
justification, and that it is noways necessary that he should
be prepared and disposed by the Illotion of his o,vn will, let
him be anathen'la."
Fourt111y, ,ve say that ,,'orks before justification have the
nature of sin, art. XIII; but they say, U I.' If anyone say,
that - all the works that are done before justification, howsoever
they are done, are truly sins, or deserve the hatred of God,
let hin1 be anatlwma."
Fifthly, \ve say Christ ,vas alone ,yithout sin, art. X,'" ;
they, that the 'Tirgin 1\Iary also ,yas: x" If anyone say, that
a man being once justified can sin no more, nor lose his grace,
and therefore he who falls and sins ,vas never truly justified;
or on the contrary, that he can avoid through his ,vhole life
nIl even venial sins, unless by a special privilege froD1 God, as
the church holdeth concerning the blessed Virgin, let hin1 be
anathe;na. "
Sixthly, ,ve say the Ron1ish doctrine concerning purgatory,
pardons, worshipping and adoration as ,veIl of in1ages as
relics, and also invocation of saints, is a fond thing, vainly

s Declarat tamen hæc ipsa syno-
dus non esse suæ intentionis com-
prehendere in hoc decreto, ubi de
peccato originali agitur, beatam et
immaculatam Yirginem 1\J ariam Dei
genitricem. Ibid. Ses. 5. [po 29.J
t Si quis dixerit sola fide impium
justificari, ut ita intelligat nihil aliud
requiri quod ad justificationis gratiam
consequendam cooperetur, et nulla
ex parte necesse esse eum sure vo-
luntatis motu præparari atque dis-
}Joni, anathema sit. Ses. 6. Can. 9.
U Si quis dixerit opera omnia q ure

ante justificationem fiunt, quacunque
ratione facta sint, vere esse peccata,
vel odium Dei mereri, &c. anathema
sit. Ibid. Can. 7.
x Si quis hominem semel justifi-
cattun dixerit amplius pee care non
posse, neque gratiam amittere, atque
adeo eum qui labitur et peccat nun-
quam vere fuisse justificatum; aut
contra, posse in tota vita peccata
omnia etiam ,'enialia vi tare, nisi ex
speciali privilegio quemadmodum de
beata Virgine tenet ecclesia, anathe-
ma sit. Ibid. can. 23.

XIX.

OJ'thp Churclt.

369

invented, and grounded upon no warranty of scripture, but
rather repugnant to the ,vord of God, art. XXII; but
they, Y" seeing the catholic church taught by the Holy
Ghost out of the holy scriptures, and the ancient tradition of
the Fathers, in holy councils, and last of all in this general,
synod, hath taught that there is a purgatory, and that souls
there detained are helped by the suffrages of the faithful, but
principally by the sacrifices of the acceptable altar; this holy
synod conllnands the bishops, that they would diligently study,
that the sound doctrine concerning purgatory, delivered fron1
the holy Fathers and sacred councils, be by Christ"s faithful
people believed, held, taught and preached every where."
And again: z" This holy synod comnlands all bishops and
others, that have the charge and care of teaching, that accord-
ing to the use of the catholic and apostolic church, received
fi'oln the primitive tilnes of the Christian religion, and the
consent of the holy Fathers, and the decrees of sacred councils,
especially concerning the intercession and invocation of saints,
the honour of relics, and the lawful use of in1ages, they dili-
gently instruct the faithful, teaching that the saints reigning
together ,yith Christ do offer up their prayers to God for n1en,
and that it is good and profitable silnply to invocate and pray
unto theIn, &c. And that the bodies of the holy n1artyrs
and others that live with Christ are to be worshipped, &c.
And also that images of Christ, the God-bearing Virgin, and

Y Cum catholica ecclesia Spiritu
S. edocta, ex sacris literis et antiqua
patrum traditione, in sacris conciliis
et novissime in hac æcumenica
synodo docuerit purgatorium esse;
animas que ibi detentas fidelium suf-
fragiis, potissimum ,'ero acceptabilis
altaris
acrificio juvari, præcipit S.
synodus episcopis, ut sanam de pur-
gatorio doctrinam a sanctis patribus
et sacris concilüs traditam, a Christi
fidelibus credi, teneri, doceri, et ubi-
que prædicari, diligenter studeant,
Ibid. SeSe 25. [po 167.]
z
Iandat sancta synodus omni-
bus episcopis et cæteris docendi
munus curamque sustinentibus, ut
juxta catholicæ et apostolicæ eccle-
Riæ usum, a prirnæ,'is Chri
tianæ
BEYERIDGE,

religionis temporihus receptum, sanc-
torumque patrum consensionem et
sacrorum conciliorum decreta, in-
primis de sanctorum intercessione,
invocatione, reliquiarum honore, et
legitimo imaginum usu, fideles dili-
genter instruant; docentes eos,
sanctos una cum Christo regnantes
orationes snas pro hominibus Deo
offerre, bonum atque utile esse sim-
pliciter eos inyocare, &c. Sanctorum
quoque martyrum et aliorum cum
Christo viventinm corpora, &c, ,'e-
neranda esse, &c. Imagines porro
Christi, Deiparæ Virginis, et aliorum
sanctorum in templis præsertim ha-
bendas et retinendas, eisque debitum
honorem et venerationem impertien-
dam. Ibid.
Bb

370

Of the OhurcllJ.

ART.

other saints, are to be had and retained, especially in churches,
and that due honour and veneration be given to them." And
presently, a "But if any teach or think any thing contrary to
these decrees, let him be anatkenza."
Seventhly, \ve say it is a thing plainly repugnant to the
word of God, and the custom of the primitive church, to have
public prayer in the church, or to administer the sacraments
in a tongue not understood of the people, art. XXIV; but
they, b" If anyone say that the custonl of the church of
Rome, whereby part of the canon and the \vords of conse-
cration are uttered with a low voice, is to be condenlned, or
that mass ought to be celebrated only in the vulgar tongue,
or that \vater ought not to be nlixed with the wine that is to
be offered in the cup, let him be anathema."
Eighthly, \ve say there are but t\VO sacraments, art. XXV;
they, c " If anyone say that the sacraments of the new law
were not all instituted by Jesus Christ our Lord, or that there
are more or less than seven, to wit, Baptism, Confirmation,
the Eucharist, Penance, Extreme Unction, Orders, and Matri-
mony, or that any of these seven is not truly and properly a
sacrament, let him be anathema."
Ninthly, we say, transubstantiation is repugnant to the
scripture, and overthrowet.h the nature of the sacrament,
art. XXVIII; but they, d" But because Christ our Re-
deemer said, that that which he offered under the shape of

a Si quis autem his decretis con-
traria docuerit, aut senserit, ana-
thema sit. Ibid.
b Si quis dixerit ecclesiæ Romanæ
ritum, quo summissa voce pars ca-
nonis et verba consecrationis profe-
runtur, damnandum esse, aut lingua
tantum vulgari missam celebrari de-
bere, aut aquam non miscendam
esse vino in calice offerendo, eo quod
sit contra Christi institutionem, ana-
thema sit. Ibid. Sess. 22. Can. 9.
C Si quis dixerit sacramenta novæ
legis non fuisse omnia a J esu Christo
Domino nostro instituta, aut esse
plura vel pauciora quam septem, vide-
licet, baptismum, confirmationem,
eucharistiaIu, pænitentimn, extre-
n1aln unctionem, ordinem, et matri-

monium, aut etiam aliquod horum
septem non esse vere et proprie sa-
cramentum, anathema sit. Ibid.
Ses. 7. Can. I.
d Quoniam autem Christus re-
demptor noster corpus suum, id
quod sub specie panis offerebat, vere
esse dixit, ideo persuasum semper
in ecclesia Dei fuit, idque nunc deni-
que sancta hæc synodus declarat,
per consecrationem panis et vini
conversionem fieri totius substantiæ
panis in substantiam corporis Christi
Domini nostri, et totius substantiæ
vini in substantiam sanguinis ejus,
quæ conversio convenienter et pro-
prie a sancta catholica ecclesia tran-
substantiatio dicitur. Ibid. Sess.
13. Can. 4.

XIX.

OJ'the Olt'l,rcltJ,

371

bread was truly his body, therefore it was always believed in
the church of God, and last of all this holy synod doth no,v
declare it, that by the consecration of bread and wine is nlade
the changing of the \vhole substance of the bread into the
substance of the body of Christ our Lord, and of the ,vhole
substance of wine into the substance of his blood; which
change is fitly and properly called by the holy catholic church
trransubstantiation. "
Tenthly, we say the sacralnent of our Lord's supper is not
to be \vorshipped, art, XXVIII; but they, e " There is there-
fore no place of doubting left, but that all the faithful of
Christ, according to the custom ahvays received in the catholic
church, should give to this most holy sacrament, in the
adoration of it, that worship of service which is due to the
true God."
Eleventhly
we say the cup of the Lord is not to be denied
to the lay-people, art. XXX; but they, f" If anyone say
that frOll1 the comnland of God and the necessity of salvation,
all and every believer in Christ ought to receive both kinds of
the 1l10st holy Sacrall1ent of the eucharist, let him be ana-
thema."
Twelfthly, \ve say, the sacrifices of mass are blasphelllous
fables and dangerous deceits, art. XXXI; but they, g" If
anyone say that in the nlass there is not a true and proper
sacrifice offered to God, or that to be offered is nothing else
but for Christ to be given to us to eat, let him be anathema."
There are nlany other things wherein the doctrine esta-
blished by the church of ROll1e contradicteth ours, as about
the lllarriage of priests, &c.: but these ll1ay be enough to
shew both the falseness of that calulllny that ignorant people
put upon our church of England, as if it was returning to

Nullus itaque dubitandi locus
relinq uitur quin omnes Christi fi-
deles, pro more in ecclesia catholica
semper recepto.. latriæ cultum qui
vero Deo debetur, huic sanctissimo
8acramento in veneratione exhibeant.
Ibid. c. 5. V. et Can. 6,
f Si quis dixerit ex Dei præcepto
vel necessitate salutis omnes et sin-
gulos Christi fideles utramque spe-

ciem sanctissimi eucharistiæ sacra-
I'1enti sum ere debere, anathema sit.
SesSa 21. Can. I. V. et Can. 2.
g Si quis dixerit in missa non
offerri Deo verum et proprium sa-
crificium, aut quod offerri non sit
a]iud quam nobis Christum ad man-
ducanduln dari, anathema sit. Ibid.
Ses
. 22, Can. I.

Bb2

37

Of the Ohurch.

ART. XIX.

popery, whereas the doctrine established by our church doth in
so many and plain terms contradict the established doctrine
of theirs; and also it shews the truth of this part of our doc-
trine, that some part of theirs is false. For seeing whatso-
ever is here set do\vn as the doctrine of our church is grounded
upon scripture, consented to by reason, and delivered by the
Fathers, it cannot but be true doctrine: and seeing theirs
doth so frequently contradict ours, it cannot but in such things
that are so contradictory to ours be false doct.rine. And
therefore .we may \vell conclude, that even the church of ROllle
too hath erred, yea, in matters of faith, and that if she denies
it, she nlust add that to the rest of her errors.

A R rr I C L E XX.

OF THE AUTHORITY OF THE CHURCH.

Tlte chu/J"cn ltatl" powerr to decrree rrites OJ' cere'lnonies, and
authority in cont'J.overpsies of faitlt.
A : FTER the nature of the church described, here we have
the authority of the church asserted; \vhich authority
extendeth itself to t\VO things, to the decreeing of ceremonies,
and to the deterIuining of controversies. And truly this ar-
ticle is very fitly inserted amongst the rest; for had not the
church this power, this convocation in particular \vhich com-
posed these Articles \vould have had no po\ver or authority
to have cOlnposed theIn, there being several rites decreed, and
111any controversies decided in them. And therefore \vas it a
great act of prudence in their detennining of controversies, to
detennine this controversy in particular, that they had power
to determine controversies; that this controversy being de-
terinined, that they had po\ver to determine controversies, all
the other controversies deterinined by them might be the
better relished and received by then1 for \vhose sakes they
\vere deterinined.
But this by the bye. vVhat they here detennine concern-
ing the authority of the church (spoken of in the foregoing
article) is, that "the church hath po\ver to decree rites or
cerelnonies, and authority in controversies of faith." First,
it hath po\ver to decree rit
s and ceremonies, so that it is
lawful for the church to decree and appoint what rites or
cereinonies shall be used in the public \vorship of the great
God; not as parts of that ,vorship a, for then they would not

a Indeed it is impossible that mere called; for the worship of God doth
rites and ceremonies should be any properly consist in the exercise of
part of God's worship, properly so graces and virtues. In quo quid

374

Of the .A utlwrit!J of the Church.

AR'r.

be rites and cerelnonies. And therefore it is in vain objected
by the adversaries to this truth, that herein we give the
church power to add any thing to God's worship \vhich is not
cOlnmanded in his ,vord; as if rites and ceremonies \vere in
themselves any part of worship; ,vhereas what is any part
of God's \vorship cannot be a lllere rite and cerenlony; neither
can that which is a nlere rite or ceremony be any part of his
\vorship. For rites and cerelllonies, in that they are nothing
but rites and cerelnonies, be in thelnselves indifferent, neither
good nor bad, until determined by the church; after which
determination also they still remain indifferent in thenIselves,
and are good and bad only in reference to their decree \vho
had po\ver and authority to determine theIll; \vhereas
every the least part of God's ,vorship, in that it is a part of
God's \yorship, can be by no means omitted without sin.
And therefore, ,vhen it is here said that the church hath
po\ver to decree rites and cerelllonies, \ve must always by the
,vords rites or ceremonies understand nothing else but the
particular circumstances and customs to be observed in the
service and \vorship of God, not as any cause or part thereof.
Secondly, as the church hath po,ver to decree rites and
ceremonies, so hath it authority also in controversies of
faith. 'so that ,yhensoever any controversies arise in the
church of God concerning any of the articles of faith delivered
in the holy scriptures, as, whether Christ be God and man in
the saUIe person, whether justification be by faith only or by
,vorks also, or the like; the church hath power and authority
to decide the controversy, and to determine which side of the
question is most agreeable to the \vord of God. A,nd that

aliud mandatur, nisi ut ei quantum 'AÀÀà I(
V yóva-ra /-Lq KÀlvlJr, K
V p.q
potestcommendetdiligendumDeum? CTTij80r TV'Ýnr, Kaì Tàr XELpar Eir TÒV
Hie est Dei cultus, hæc vera religio, ovpavòv àVaTElvlJr, ðLávOLav ðÈ /-Lóvov
hæc recta pietas, hæc tantum Deo È7rLôdEn 8EPP.
V rò 7râv à7íÝJpTLuar Tijr
debita servitus. Aug. de civitate Evxijr. Chrysost. EirT
v.AvvavÀoy, /.
Dei, 1. 10. c. [3.J And the worship [\yo1. V. p. 77.] So we may say of
of God thus consisting in the loving all other acts of worship, that it is
of him and exercising other graces the heart that is the principal seat of
upon him: no outward circumstances it. And therefore all outward rites
can be any real parts of his worship, and circumstances upon that very
that being seated principally in the account, because they are outward
heart. 'Yhence St. Chrysostome rites and circumstances, cannot be
saith of prayer as an act of worship, any part of true and proper worship.

xx.

Of the A utlwrit!J of the Ok1trck.

375

the church hath this power in decreeing ceremonies, and this
authority in deeiding controversies, is plain and lnanifest.
First, frOnl scripture, \,"here ,ve find St. Paul writing to the
church of Corinth, to see that all things be done to edif!Jing,
1 Cor. xiv. 26, and that all tkings be done decentl!J and in
order, ver. 40. No\v unless the church of Corinth had power
and authority to decree and detern1ine what ,vas edifying,
\vhat ,vas decent and orderly, St. Paul would here counsel
then1 to ,vhat was iU1po
sible or unlawful for them to do.
I t ,vas impossible for them to see that all things 'vere done
to edifying and in order, until they had first decreed what
,vas thus edifying and orderly; anrl it was unlawful for thelll
to decree it, unless they had power and authority to do it.
As for exanIple, ,vhether it ,vas nlore decent and edifying in
their lneetings for one to speak after another, or for lnany to
speak together; whether it was more decent and edifying in
their breaking of bread for everyone to use a different, or for
all to use one and the saIne posture. In these and the like
cases, unle8s they had power to determine ,vhat was the most
orderl) and edifying, St. Paul comu1anded ,vhat was in itself
unlawful. But seeing that is blasphenlY to say, we must
needs grant that the church of Corinth (and so other
churches) had power and authority to detennine and order
these things. Or if they had no such power before, yet
St. Paul, or rather the most high God by St. Paul, did in
these words grant theln such a power and authority, in the
decreeing these and the like circumstances and cerenlollies,
for the more decent and orderly worshipping of the glorious
.J ehovah, giving them this b one general cOlnprehensive rule,
Let all things be done to edif!Jing and in orde'p; out of which

b Omnia decenter et ordine. Con- inter tyrannica papæ f'dicta, quæ
clusio generalior, quæ non modo eonscientias premunt dira servitute,
breviter totum statum, sed etiam et pias ecclesiæ leges, quibus dis-
singulas partes eompleetitur. Imo eiplina et ordo continetur. Quin-
regula est ad quam omnia, quæ ad etiam hinc colligere promptum est,
externam politiam speetant, exigere has posteriores non esse habendas
convenit. Quoniam sparsim disse- pro humanis traditionibus, quando-
ruerat de ritibus, omnia hie eol1igere quidem fundatæ sunt in hoc generali
,'oluit in brevem summam, nempe mandato, et liquidam approbationem
ut decorum servetur, et vitetur eon- habent quasi ex ore Christi ipsius.
fusio. Calvo in loco Hie ergo locus Ibid.
rite expemms discrimen ostendet

376

Of the Author-it!! of tlte Oltur
k.

ART.

one general rule that and all churches \vhatsoever, according
to the variety of times and places they live in, \vere to frame
other particular rules and canons for the edifying and orderly
performance of God's \vorship; who being a God not of con-
fusion but of order in hilllself, he requires such worship as is
done in order, not in confusion, from us.
But this ll1akes only for the church's power in decreeing
ceremonies. But now as for her authority in determining
controversies of faith, I think it is plainly and clearly grounded
upon and deduced from the practice of the apostles theln-
selves; al110ngst whom there arising a controversy, whether
it \vas needful to circulncise the Gentiles and to command
thenl to keep the la,v of 1\1'oses, they presently IDet together
to consider of the matter, Acts xv. 5, 6. And here \ve see, a
controversy being raised, no particular person undertakes the
determination of it, but several of them n1et together, and so
Inade up a council, \vhich ,vas then, as it is now, the repre-
sentative of the whole church. vVell, the church in her
representatives being thus n1et together, they spent S0111e
tin1e in disputing about the business, ver. 7, but at last they
decide the controversy, ver. 19,
o. Froill ,vhence \ve may,
yea n1ust certainly conclude, that the church had then po,ver
and authority in controversies of faith; . othenvise it durst
not have undertaken the decision of so great a one as it did.
And if it had that power then, it cannot be denied to have
the same still; for it is the saIne church now that it was
then, governed by the saine Head no\v as it \vas then, directed
by the same Spirit no\v that it \vas then, enjoys the saIne
scriptures to decide controversies by now as it did then, and
therefore cannot be denied to have the same power in decision
of controversies no\v as it had then. Nay, for 111ine o\vn part,
I cannot but look upon the IDanner of the detern1ination of
this controversy intended for a model for the determination
of all controversies in after-ages. The apostles were all acted
\vith an infallible spirit, and therefore, one should have thought,
might have put a period to that controversy \vithout so n1any
disputes about it, or \vithout calling a council, or the ,vhole
church together, for the decision of it. But howsoever, God,
to shew that it was not into the hands of private persons, but

xx.

Of the A
tthorit!/ of the Oh
trrch.

377

of the church in general, he had comlnitted the deterlnination
of all controversies of faith, would not suffer his apostles
themselves to end it without the consent of the \vhole church,
or howsoever the greater part of it, which is accounted as the
whole. So that it was by the whole church that that con-
troversy was decided, to shew that the church had power to
decide controversies.
Neither can I see in reason how this po,ver in ceremonies
and controversies should be denied the church. For first, as
for cerenlonies, they cannot but be acknowledged to be indif-
ferent, neither in thenlselves good nor bad; and if they be in
theInselves either good or bad, and not indifferent, they are
not lnerely cerenlonies; especially if they be in their o,vn
nature bad and sinful, they are not the ceremonies intended
in this place. For this saIne article in the following part of
it doth determine that the cerelnonies here intended are only
such as are not against the scripture, and by consequence not
unlawful. Now such rites and ceremonies as are in theillseives
indifferent, it can be no sin to detennine them to either part:
for ,vhich part soever they are deterlnined to, they cannot be
determined into sin; I nlean what is in itself indifferent, and
so may be used or not used \vithout sin; ,,,hether it be
decreed to be used or not to be used, it cannot be any sinful
decree; especially 'when after as well as before the decree
they are still acknowledged to be in theln
elves indifferent,
though not as to our use. \Vhich things of indifferency also,
as all ceremonies are, cannot be supposed to come within the
comnland of God, for then they \vould not be indifferent;
and seeing God hath not left any particular cOlnmand, but
only a general rule about all things of indifferency, that they
be so ordered that they be done decently and to edifying, the
church cannot be thought to sin in deternlining thenl 80 as
she thinks is the Blost edifYing and decent; as we shall by
the blcsFo;:ing of God see lllore fully in the thirty-fourth article.
And if it be no sin thus for the church to detern1Ïne cere-
lnonies, it lllUst needs be granted that 8he hath power to
dpcree them.
But the truth of hcr power in decreeing cerelllonies doth
appear also in her authority to deternline controversies: for

378

Of tlte A,lttlwritl/ of the Church.

ART.

if she hath authority to deterlnine controyersies, she must
needs have a po\ver also to decree ceremonies. For con-
troversies of faith are of a higher nature than rites and cere-
1110nies; and if it be lawful for her to do the greater, it cannot
be unla,vful to do the less, especially where the less is included
in the greater, as it is in this case. For there are fe,v or no
rites or ceremonies decreed but what are first controverted;
and if it be in the power of the church to determine all con-
troversies, it must be in her po\ver to determine such con-
troversies in particular as arise concerning ceremonies.
But no,v that the church hath authority in controversies,
is a truth ,,'hich should it not be granted, it would be impos-
sible for any controversies to be ever ended. I kno,v the
escripture is the rule of faith, and the supreme judge of all
controversies whatsoever") so that there is no controversy of
faith ought to be determined but from the scriptures. But I
kno,v also, that as all controversies of faith are to be deter-
mined by the scripture, so there are no controversies of faith
but ,vhat are grounded upon the scriptures. 'Vhat is not
grounded upon the scriptures I cannot be bound to believe,
and by consequence it cannot be any controversy' of faith.
Hence it is, that as there is scarce an article of our Christian
religion but hath been some time controverted, so there is no
controversy that ever arose about it but still both parties
have pretended to scripture. As for example, that great con-
troversy betwixt Arius and ....\ thanasius, ,vhether Christ was
yery God of the same substance ,vith the Father. Arius, he
pretended to scripture in that controversy as \veIl as Athana-

e The Fathers do frequently call
the scriptures the canon or rule of
faith. Scriptura sancta doctrinæ
nostræ regulam fìgit. Aug. de bono
viduitatis, [2. vol. VI.] nooS' yàp
"1 r, \ , ,
OVK UT07TOV V7rEp P.EV XP1JJ-LUTCùV /-'1J
iTÉpOtS' 7rtUTEVHV, ùÀÀ' ùpt8p.éiJ, Kuì
-o/
c:þce TOVTO È7TtTpÉ7TEtV, V7r;P l};
7rpuy/-,áTWV -o/1Jc:þtCO/-,ÉVOVS' á7rÀwS' TuîS'
r , , L) '5:>'{:, ,
E'rfPCùV 7rUpUavpEuua& UOçUl.S', KUt
TUVTU cÌKpLß
Cv-yòv á7T'ávTCvV EXOVTUS',
Kuì yvwP.OVU, Kuì KUVÓVU, TOOl' 8Eíwv
vóp.wv T
V Ù7róc:þUUI,JI; Chrysost. in
2 Corinth. Horn. 13. fl. ["01. III. p.
Ó ] r, o '5:> '
,., ", ,
24. n OE TUVTU OVTCùS' EXH, TOV

, ..... ',,\L)I \ L)I,J,.'
KUVOVU TTJS' U^1JUEtuS', TUS' UHUS' 'P1J/-,L
ypuc:þàS', KUT07TTEVUO/-,EV. Isidor. Pe-
lusiot. Epist. 114. 1. 4. And there-
fore Athanasius having numbered
all the books of the New Testament,
saith, TOUUVTU Kuì Tà TijS' KmvijS' SLU-
(}
K1JS' ßtßÀíu, TáSE KaVOvtCó/-,EVU, Kuì
T7jS' 7ríUTECùS'
p.oov, OíOVEì ùKP08ívtU

dYKvpm Kuì ÈpEíU/-,UTU. Athan. Syn-
ops. S. Script. [vol. II. p. 131.]
And Ruffinus, Hæc sunt quæ patres
intra canonem concluserunt, ex qui-
bus fidei nostræ assertiones constare
voluerunt. Ruffin. in expo sym. [po
26.]

xx.

Of the A llthorit!l oj'tho Ohurch.

379

sius: and so for all other controversies, both sides still make
as if the scripture was for them. Now in such cases the ques-
tion is, how the question must be decided, whether the scripture
is for the one or for the other side of the controversy. The
scripture itself cannot decide the controversy, for the contro-
versy is concerning itself: the parties engaged in the contro-
versy cannot decide it, for either of theln thinks his own opinion
to be grounded upon scripture. Now ho\v can this question
be decided better or f otherways, than by the whole church's ex-
position of the scripture, which side of the controversy it is for,
and which side it is against
That it is lawful for the church
thus to expound the scripture is plain; for it is lawful even
for every particular person to pass his judgment upon any
place of
cripture: otherwise the gBereans would not have
been cOlnlnended for searching the scriptures to see whether
those things ,vhich the apostles preached were so or no, Acts
xvii. And if the particular persons ,vhich the church con-
sisteth of may give the exposition of the scripture, much more
the church itself, that consisteth of those particular persons.
And as the exposition that any particular person passeth upon
the scripture is binding to that person, so that he is bound to
believe and act according to it; so \vhatsoever exposition of
scripture is made by the church in general, it is binding to
the church in general: of which more elsewhere. And if the
church hath this power and authority to expound the scrip-
f Thus Constantine in his Letter Constantini, 1. 3, c [17.J And In-
to the Churches saith, There was no Docent bishop of Rome, in his Letter
other way to allay the controversies to the Clergy of Constantinople,
and settle the unity of the faitb, but
AÀÀà Tí KUTà Té;)JI TOWÚTCJ)V vvv Èv TC:>
only by the cburch itself meeting in 7TUPÓVTI. 7rOL
fTWP.fV; ùvu'}'Kuîu ÈfTTì
a general council for the same pur- ðLá'}'vWfTL
UVVOðLK
,
v Kaì 7ráÀaL
pose. llfîpav Àaß
v, saith he, ÈK. lcþYJP.fV fTlJVaBpOLfTTÉav. p.óVTJ '}'áp
TijS' TWV KOLVWV fU7rpa
íaS', óCTTJ TijS' fCTTLV 1fTLS' ð-VVaTaL TàS' KLvT]fTfLS' TWV
Bfíu
ðlJváp.fWS' 7rÉcþlJKf XápLS', TOVTO TOW-VTWV KaTaaTfîÀaL KaTaL'}'íðwv.
7rpÓ'yf 7rávrwv fKpLVa p.oì 7TpOfT
KfLV Soz. 1. 8. c. 26.
UKo1ffÎv, Ó7rwS' 7rapà ToîS' p.aKapLCAJTá- g Thus St. Chrysostome obsen'es
TOLS' TijS' KaBoÀLKijS' ÈKKÀTJfTíaS' 7rÀ
effTI. the Bereans searched the scriptures,
7rífTTLS' p.ía, Kuì fÍÀLKpLV
S' ù'}'á7rYJ, that they might know of themselves
óp.oyvoop.wv Tf 7rEpì TÒV 1ra'}'Kparij whether those things were so or no.
BfÒV fÙfTÉßfLa TrJpijTaL" ùÀÀ
È7rfLð
Kaì 8pu OUX å7rÀwS', ùÀÀà pÆTà ÙKPL-
ToiiT
OUX oróv T

v, ÙKÀLVij Kaì {3f- {3fíaS' ÙVTJOfÚVCAJV Tà
'}'pacþáS'. TOVTO
ßuíav Tá
LV Àaßfîv. fì p.
fiS' TUlJTÒ '}'åp ÈfTTL TÒ ÙVÉKPLVOV, ßOlJÀÓP.fVOl. Ù7r

7ráVTWV óp.oû
TWV '}'OVV 7rÀfLÓVWV aÙTWV 7rÀYJpocþopíav p.ûÀÀov 7rfpì Toii
i7rLUKÓ7rWV ulJvfÀBóVTWV ;KáfTTOlJ, TÔW 7ráBolJS' ÀaßEÎv. Chrysost. in Act.
7rPOUYJKÓVTWV Tll å'}'LWTáTrJ 6pffTKfíC!- Horn. 37. ["01. IV. p. 815.]

LáKplfTtS' '}'ÉVOLTO. Eu
eh. de vita

380

Of the A uthoritg of the Church.

ART.

tures, it hath po\ver and authority also to deternline contro-
versies. For the determination of all controversies depends
only upon the exposition of the scriptures; according as the
scripture is expounded, all controversies are determined. So
that \vhich side soever of the controversy the scripture so ex-
pounded 111akes for, that is t.o be acknowledged as the truth,
and the other to be rejected as an error. And therefore see-
ing the church cannot be denied to have po\ver to expound
the scriptures, it must needs be granted to have authority in
controversies of faith.
And this is that which St. Augustine taught long ago.
h " Furthermore," saith he, "although there is no certain
exaluple can be brought out of the canonical scriptures of this
thing, yet in this very thing do \ve hold the truth, \vhen \ve
do that which pleaset-h the whole church, \vhich the authority
of the scriptures theluselves comnlendeth; that seeing the
holy scripture cannot deceive, whosoever fears to be de-
ceived in the obscurity of this question, (\vhether heretics are
to be again baptized,) let hinl consult the saIne church con-
cerning it, \vhich the scripture denlonstrateth without any
::tIubiguity." As if he should say, In doubtful things, \vhere
the scripture is not so clear, consult the church; for though
the question in hand be not clearly decided in the scriptures,
yet this is clearly delivered in the scriptures, that the church
hath po\ver and authority to decide such questions.
But if anyone still doubteth about this the authority of the
church, let hinl but consider how the church hath exercised this
authority almost ever since it \vas a church. 'Vhat council
\vas ever called but it either decreed ceremonies or deterIl1ined
controversies
and \vhat the council doth, the \vhole church
is said to do: whence Athanasins saith, i" For the faith
\vhich the council confesseth in \vriting is the faith of the

h Proinde quamvis hujus rei cer-
turn de scripturis canonicis non pro-
feratur exemplum, earundem tamen
scripturarum etiam in hac re a nobis
tenetur veritas, cum hoc facimus,
quod universæ jam placuit ecclesiæ,
quam ipsarum scripturarmTI com-
mendat autoritas : ut, quoniam
sancta scriptura fallere non potest,
quisql1is falli metuit hujus obscuri-

tate quæstionis, eandem ecclesiam
de illa consulat, quam sine una am-
biguitate sancta scriptura demon-
strate Aug. contra Cresc. graInmat.
1. I. [39. vol. IX. J
i 'i'Hv yàp
uvvo8or Èyypáfþwr wp.o-
ÀÓYTJU
7ríUTI,V, aVTTJ Tijr Ka8oÀI,Kijr
ÈKKÀ1Juíar ÈUTi. Athanas. in syn.
Xic. contra hær. Arrian. decret.
[27. vol. I. p. 233.J

xx.

Of the Authority of tlw Cklirclt.

381

catholic church." So that I n1ight denlOl1strate thp truth of
this article froln the constant practice of the church in all
ages, whensoever l11et together in council. But I shall insist
only upon the council of Nice: and certainly if ever the whole
church of Christ DIet together since the apostles' tinles, it ,vas
there. k" For here," as Eusebius saith, "the principal of the
Dlinisters of God of all the churches that filled Europe, Libya,
and Asia were met together." So that as Theodoret saith,
1 "There were three hundred and eighteen bishops assem-
bled." Sozomen saith, m" There were about three hundred
and t,venty bishops. and of presbyters and deacons it seenlS
acconlpanying of thel11 no sinall Inultitude." Nay, Socrates
saith, n" That the presbyters, deacons, and sub-deacons that
followed them could not be numbered." And therefore \vhat-
soever this council did, it n1ust needs be granted to be done
by the church of Christ.
But what ,vas the reason of the church's l11eeting in so
glorious a n1anner? 'Vhy, it is very observable, that it ,vas
for the decreeing of a ceremony, and deterlnining of a contro-
versy. For Socrates saith, 0" For neither were Alexander
nor Arius n1011ified by the letters of the emperor, and there
was a great strife and tumult also alnong the people. And
there was also another grievance in S01l1P places troubling the
churches, viz. the difference about keeping the feast of Easter,
which ,vas only in the eastern parts; some striving to have
the feast celebrated after the In anneI' of the Jews, others fol-
lowing all Christians oyer the world." And presently, P" The

k Tcðv j'ovv ÈKK"J\f}fTLcðV Ú7TafT6W, at
T
V Evpw7r1]v li7rufTav AL(3Vf}V TE Kuì
T
V ' AfTíav È7r"J\
povv, ópov fTVVijKTO
TcðV TOV BEWV "J\ELTOVpj'6W åKpoBívw.
Euseb. de vita Constant. 1. 3. c. [7.]
1 'OKTCð Kal ðÉKa ðÈ Kal TpWX.ÓfTWL
CTVvijXBov àpXLEpEÎr. Theodoret. Hist.
eccles. 1. I. c. 7.
m 'õ' H
' , , r" ,#,.,
fTav Vf f7rLfTK07rOL V7rEp UJ.L'f'L
TPWKÓfTWL fiKOfTL, 7rpEfTßVTÉpCùV ðÈ Kuì

UlKÓlICùV WS- ElKòr È7roP.ÉvCùv OVK
v
òXíj'OV 7rXijBor. Sozom. Hist. 1. I.
c. [17. J
n 'E7rop.ÉvCùv ðÈ TovToLr 7rpEfTßV-
TÉpCùV Kuì ðWKÓVCùV, àKOXovBCùv TE
7rXEtÓVCùV ÖfTCùV ITÉpCùV oùSi
v àpL-
8p.óS'. Socrat. Hist. 1. I. c. [8.J

o OÛTE j'àp' AXÉEavðpor OOTE" ApELor
tJ1rÈp Tcðv 'YpacþÉvTCùv ÈpaÀáfTfTOVTO.
àXXà Tìr qv d.KpLTOr Kal 7rapà Toîr
Xaoîr fpLr Kal Tapax
' 7rpoiinijpXE lìÈ
Kaì tfÃXf} Tìr 7rpoTÉpa vófTor T07rLK

, , "\' 1 r
,#,. ,
Tur EKKAf}fTLar TapaTTOVfTa, f} VLa'flCùVLa
Tijr TOV 7ráfTxa lopTijr, ijTLr 7rEpì Tà
ri7r lwar p.Ép1] póvov Èj'ÉVETO, TcðV pÈv
, IovðaïKwTEpov Tijv lOpT
V 7rOLEÎV
ÈfT7rOVSOKÓTCùV' TcðV ðÈ P,LP.OVpÉvoov
fTVp7rUVTar Tour KUTà T
V OlKOVp,ÉV1)V
XpLfTTLavovr. Socrat. Hist. 1. I. c.
[8.J
P A"'#'" , r- rQ

L ap'f'oTEpa TOLJlVV opevv 0 tJU-
fTLXEUr TupaTTopÉvr}V Tijv ÈKKÀf}fTíav,
fTvvoðov OlKOVpEVLK
V fTVVEKPÓTEL, TOUS'
7rUVTUXóBEV È7rUTKÓ7rOVr ðLà j'pap.p.tÍ-

38

Of the Authority of the Ohurch.

ART.

emperor therefore seeing the church n1uch troubled by both
these things, he gathered together an æcumenical or general
council, desiring by his letters the bishops from all places to
Ineet at Nice, a city in Bithynia." And so Athanasius:
q "But if anyone ,,,,"ould discern bet\vixt the cause of the
N icene and of those other councils ,vhich were after it, he
shall find that there ,vas a reasonable cause why the Nicene
council should be called, but the others ,vere forcibly gathered
together out of hat.red and contention. For the Nicene coun-
cil ,vas gathered together by reason of the Arian heresy, and
the difference about Easter, because the Syrians, Cilicians,
and l\Iesop
tamians differed from us, and celebrated the pass-
over at the same time that the J e,vs do." So that it ,vas
plainly for the deciding of the controversy of Arius, and the
tillle of the celebrating of Easter, that the church met at this
tilne; the first of \vhich was clearly a controversy of faith,
the other a mere rite or cerelllony. And certainly if the
church had not then had according to this article power to
decree rites, and authority in nlatters of faith, they ,,,ould
never have travelled from all parts of the ,vorld to Nice to
exercise such a po\ver.
Rut perhaps, \vhilst they \vere at home by thelTIselves, they
might think they had such a power; but did they think so
when they were come all together
Yes, certainly: for they
put this their po\ver and authority into execution. " For,"
as Eusebius saith, r" the question being made concerning the
most holy feast of Easter, it seemed by common consent to
be right that all should celebrate it upon one and the same
day." 'Vhich lnade Athanasius say, s" But thanks be to the

T6>V
lr NI.Kalav Tljr Bt8vv:ar á7raVT
-
CTat 7rapaKaÀciJv. Ibid.
q ., AVT
TÒ a1.nov ri}r lv NtKalq.,
Kaì T6)V I1ÆT' aVT
v TO(J'OVTCùV y
vop.i-
JlCùV CTVVÓ
cvV 7rapà TOVT(J)V
tayvó)(J'al
'TLr 18iÀot.

pOt &v Tijv J.Liv Iv NtKaíq.
;xov(J'av TÒ aiTwv
v,^oyov, Tàr
i á'A.-
"\.
\,.. \ ,#,. "\ ' . Q'
Aar uta p.t(J'or Kat 'jJLAOVELKLaV
K fJtar
CTVYKpo'T7}8
í(J'ar.
p.Èv yàp
tà T
V
'Ap
tav
v aïp
(J'tv Kaì
Là TÒ 7rá(J'xa
(J'vv
X8T}, 17rEL

01 KaTà
vpíav Kaì
"\., \ ,
,#,.,
KLAtKLav Kat M
CT07rOTap.LaV ut
'jJ6>VOVJI
,r- ,- -)... -
7rpf)r T}p.ar, Kat TCfJ KatpCfJ
v C{' 7rOWV-

CTLV 01 'Iov
aîot 17roíovv Kaì aVToí.
Athan. Epist. ad episcop. Africanos,
[2. vol. I. p. 892.J
r "Ev8a Kaì 7r
pì T
r TOV 7rá(J'Xa
áYLCùTá'T7}r 'opT
r y
vop.ivT}r 'T}T
(J'
cvr,
;
oE
KOLVñ yvwp.lJ KMc.>r ;X
LV l7rì
p.Lâr
p.ipar 7råVTar Tovr Ú7raVTaxOV
l7rtT
Àáv. Euseb. in vita Constan-
tini, 1. 3. c. [I8.J
s 'AÀÀà xáptr Tci> KvpíCfJ, &(J'7r
p
7r
pì Tijr 7rí(J'T
cvr, OUT6>r Kaì 7r
pì Tljr
áyíar ÉopT
r yiyov
CTvp.cþcvvía. Athan.
Epist. ad ep!sc. Afi'ican. [2.]

xx.

Of the Authority of the Ohlu'cn.

383

Lord, we are all agreed concerning the faith and holy feast."
Nay, not content with decreeing it, they (or Eusebius for
thenl) declare also their power and authority to do it, in these
,vords: t" For it is lawful for us to lay aside their rite and
custom, and in a truer order and institution, (which we have
observed from the first day of the pa8
ion unto this present,)
to propagate the celebration of this feast to future ages."
N either did they declare they had power to decree this cere-
luony only, but others also; and therefore in their sixth canon
they decree, u" That ancient rites and custolns should be
observed. "
Neither did they only decree the ceremony, but decide the
controversy also they met about. For the council itself sent
a letter to several churches, ,vherein, as Socrates relates it,
they say, V" First of all therefore the wicked and perverse
opinions of Arius and his complices were laid open before the
,
most holy emperor Constantine, and ,vith one consent they
saw good to anatheIuatize or curse his \vicked opinion, and
his blasphenlous words and names, saying, 'The Son of God
,vas of nothing, and there ,vas a time when he was not, and
that the Son of God is by freedonl of "rill capable of good or
evil, and that he is a creature, and made.' All these things
did the holy synod anathematize." And as Sozomen saith,
x "But you IHUSt know that the council determined, that the
Son was of the same substance with the Father." As we may
also see in the Creed set forth and confirmed by them.
And thus we see ho\v the church of God, met together in
the most renowned council that ever was since the apostles'

t .EE
UTL "ýàp TOV ElCELJlCA>JI ;eOV

à-lroßÀT}eiJITo
, àÀT}e
UTipf!- TáEEL,
JI
'K 7rpwTT}
TOV 7ráeov

f'ipa
dXPL
TOV 7rapóJITo
'cþvÀáEaJ.L
JI, Kal '7rl
TOV
- f'iÀÀOJlTa
aìwJla
T
JI r7j
'7rL-
TTJP
U
CI)
TavTT}
uVf'1f'À
pCA>ULJI 'KT
í-
JI
UeaL. Euseb. in vito Constant.
1. 3. c. [18.]
U Tt! àpxaîa le'l KpaT
íTCI). Conci1.
Nic. can. 6. [vol. I.]
II ^ '? '1:..' 'I:.
V pCA>TOJl J.LEJI OVJI
ç; a7raJlTCA>JI
ç;T}-
TáueT} Tt! KaTt! T
JI àuuiß
LaJl Kal rT]JI
7rapaJlof'laJl' Ap
íov, Kal TWJI uVJI aVT'f,
, , , - e A,. 't. ' Q
f1f'L 1f'apOV(J'LC! TOll
O'fJL^
UTaTOV fJa-

(nÀiCA>
KCA>JlUTaJlTíJlov, Kal 7rafLVnJ-
cþ
l ;ðoE
JI àllae
f'aTLueijJlat T
1I
àu
ßij aVTOV ðóEaJl, Kal Tt! p
J.LaTa
\ \ " \ Q'\'A,. ,
KaL Ta OJlOf'aTa Ta fJ^au'fJT}f'a, TOJI
Y .' - e - 't.' 'I:.'

LOJI TOV
OV ^
"ýCA>JI
5" OVK OJITCA>JI,
\ "i' ,
'''f "
Ka.. ELJlaL 7rOT
OT
OVK 1JJI, KaL av-
1:.' , \. ^

T
ç01JULOTT}TL KaKLa
KaL ap
TT}
U
KTL-
KÒJl TÒJl YíòJl TOV e
OV, Kal KTíuf'a Kal
7roíT}f'a' å1f'aJlTa àJlae
f'áTLU
JI
áyJa
UVJloðo
. Socrat. Hist. 1. I. c. [9.J
X 'IuTÉoJl ðÈ ÓTL TÒJl J.LfJl YíòJl óf'O-
OVULOJI
lJlaL Tei> IIaTpl à1f'
p
JlaJITo.
Sozom. Hist. 1. I. c. [21.] V. et
Niceph. 1. 8. c. [17,] 18.

384

(
f tIle Authority o.f the C/
urch.

..ART,

tinIe, did exercise this power in decreeing rites and cere_
1110nies, and authority in controversies of faith. I Dlight she\\T
the saIne thing in Inany other particulars in this and other
councils; but this 111ay be enough to convince anyone, that
doth not think himself ,viser than the whole church of God
was at that time, that the clturclt h(ttlt power to decree Irites or
cereJnon'ies, and a
/tlwrity in contl
oversies o..f fa
'(h.

And yet it is not la-wflll f01' the CllUl
clt to ol'dain any
tltin.CJ that is contl'al:y to God's word 1ln'itten, nei-
thel
1nay it so expound one place of scripture, that
it be rrepu.CJnant to anotlzel'. JVllerrfore, altlz0 uglt
the cllZl1'clt be a 7.vitness and keepel' of holy wl'it,
yet, as l
t ought not to dec'J'ee any thing against tlte
.s'ante, so besides tIle sa1ne ou,qht it not to enfo-rce any
thing to he believed fOl
necessity of sal1
ation.

THE authority of the church being asserted in the fOrIner
part of this article, here are three excellent rules laid down
to be observed in her execution of that authority in this;
which being all so plain of thenlselves, I need but touch upon
them. And the first is, that it doth not ordain any thing
contrary to God's ,vord written, contrary to the scriptures
,vhich are the written word of God. '\Vhich is a neces
ary
rule to be observed in all decrees and constitutions what-
soever. For y tlWllglt we, or an angel.frOJn heaven, saith the
apostle, preacl
any otlwr gospel unto YO
fJ than tltat u'hich we
have preached, let kiln he acmfJl
sed, Gal. i. 8. The word of God
is a constant rule for all decrees whatsoever to be fralned by.

Y Quicquid dicat quis, conferen-
dum est cum scripturis, quas non
ab homine, neque per hominem, sed
a Spiritu Sancto per revelation em
J esu Christi acceperunt ut loqueren-
tur et scriberent homines sancti. Et
licet nos aut angelus de cælo evange-
lizet vobis, præter id quod accepistis,
anathema sit, et iterum anathema
sit. Hoc dictum, hæc sententia si-
militer omnium illorum est, qui
neque ab hOlnine, neqne per homi-

nero acceperunt, sed per Spiritum
S. Unde scripturæ illorum omnes
solæ canonicæ dicuntur et sunt.
Rupert. in 1\-1 at. 1. 7 . [vol. II. p. 62.]
Kat p.á'Xa
ìKÓTWS'. oi yàp /iyyÛlOI"
K
V p.
yá}"ol" ù}..Àù
ov}..OI. Kaì À
I,TOVp-
, , " .
, ",",'
yol, TVYXaVOv(TLV OVTfS'. aL u
ypa-.yaL
'If'âuaL ov '1rapà
ov'Xwv, ù'X'Xà '1rapà Toiì
TWV ö}..wv Ô
a'1rÓTOV ypacþfÍuaL l'1rip.-
cþB1Juav, Chry
ost. in Gal. i. v. 9.
[vol. III. p. 718.J

xx.

Of the  ltthoritg úf tlu} Chul'cll.

385

'Vhat agrees with it is a lawful decree, :yea therefore lawful
because it agrees with it; and so what is contrary to it is :1
sinful decree, yea therefore sinful because contrary to it. For
the word of God, in that it is tho \vord of God, cannot but be
true, yea truth itself. And it being in1possible that both
parts of a contradiction should be true, and certain that that
part which the word delivers. is always true, ,vhatsoever is
contrary to the scripture cannot but be false, yea therefore false
because contrary to the scriptures. And as the word of God, in
that it is the \vord of God, HUlst needs be true, so the law of
God, in that it is the la\v of God, must needs be lawful; and
so whatsoever is contrary to it cannot but be unlawful; nay,
therefore it cannot but be unlawful because contrary to the
la,v of God. So that the scriptures are alwaJs to be acknow-
ledged to be the rule both of our faith and manners, and the
supren1e judge according to \vhose sentence all opinions 111Ust
either stand or fall. And therefore: though the church hath
authority to decree rites and decide controversies of faith, yet
it is not lawful, nay it is sinful for her to decree the one and
decide the other contrary to the scriptures; it being a sin to
decree sin, and whatsoever is contrary to the scriptures 11lust
needs be a sin, because it is contrary to the scriptures. And
therefore St. Basil saith, a" That such hearers as are instruct-
ed in the scriptures ought to examine those things that are
spoken by their teachers, and to receive such things as are
consonant to the scriptures, but to reject such things as are
contrary to then1, and by all means to turn away from those
that persist in such doctrines." And St. Chrysoston1: b" nut
if we say we ought to believe the scriptures, and they are
silnple and true, it is easy for thee to judge. If any 0110
ngrees with then1, he is a Christian; if anyone contradicts

a ,., On ðfî TWV àlCpoaTwv TOV
7rf-
7ral.ðfvfLÉVOV
Tà
"Ypacþà
ðOlCl.fLÚ(EW
Tl
7rapà TWII ðLðaUlCáÀCtJII Àf"YófLfva'
lCai Tà fLÈv (rúfLcþwva Taí
"Ypacþaî

ðiXfu8m, Tà ðÈ cìÀÀÓTPW å7ro{:JáÀÀfLV.
lCai TOV
TOI.OVTOI.
ðLðá"YfLaul.lI l7rl.-
fLillollTa
å7rOUTpicþfu8m ucþoðpón-
pO'll. Basil.
loral. regul. 72. [vol.
BEVERIDGE.

11. p. 492.]
b Eì ðÈ Taî
"Ypacþa'i
ÀÉ-YOfLfV 7r1.-
f.TTfVELII, a
Tm ði á7rÀaî lCai àÀ1J8fî
,
fVICOÀÓV aOL TÒ ICPWófLfVOV. fí TI.

lICEí.VaLS utlfLcþwvÚ olJTo
XpLUnaVÓ!;.
" , "i' , - ,
H TI.
fLaXfTaI., OVTO
7rOppeù TOt! ICUVO-
VO
TOVTOV. Chrysost. in Act. horn.
33. [yol. IV. p. 799.]
cc

386

Of the A utlwrity of the Ohurch.

ART.

thein, he is far fro1l1 that canon." c" We ought therefore,"
saith Origen, "for the testhnony of the words \ve produce in
doctrine, to produce the sense of the scripture, as it were
confirnling the sense that \ve expound." And else\vhere:
d" But after,,'ards, as it is his custom, the apostle \vill confirm
. ,vhat he hath said frOlTI the holy scriptures, setting also before
the doctors of the church an example, that in those things
\vhich they speak to the people they do not utter ,vhat is
presunled upon in their o\vn opinions, but \vhat is strength-
ened by divine testimony: for if he, such and so great an
apostle, did not believe that the authority of his words could
be sufficient, unless he she,vs that what he saith is written in
the La\v and the Prophets, ho\v Hluch more ,ve, the ,veakest of
creatures, ought to observe this, that ,vhen \ve teach, ,ve should
not produce our own, but the doctrines of the Holy Spirit f'
And if in our teaching we ought constantly to follo\v the
scriptures, and \vhatsoever is contrary to the scriptures ought
to be abhorred, it nlust needs follo,v, that the church cannot
ordain, decree, or so luuch as teach any thing contrary to the
scriptures.
That is the first rule. The second is, that the church ought
not to expound one place of scripture that it be repugnant to
another; but that in all its interpretations of scripture, upon
,vhich all the deterlninations of controversies depend, the
analogy e of faith is still to be observed, Rom. xii. 6: \vhich
is a rule necessarily also to be obseryed: for \vhatsoever is

C Debemus ergo ad testimonium
verborum, quæ proferimus in doc-
trina, proferre sensum scripturæ,
quasi confirmantem qUeITI exponi-
mus. Origen. in
Iat. horn. 25.
d Posthæc vero, ut ei moris est, de
scripturis sanctis vult affirmare quod
dixerat, simul et doctoribus eccle-
siæ præbens exemplum, ut ea quæ
loquuntur ad populum, non pro-
priis præsumpta sententiis, sed di-
vinis munita testimoniis proferant.
Si enim ipse tantus ac talis aposto-
Ius auctoritatem dictorum suorum
sufficere posse non credidit, nisi do-
ceat in lege et prophetis scripta esse
quæ dicit, quanto magis nos n1Ïnimi

hoc observare deb emus, ut non no-
stras cum docemus, sed Spiritus
Sancti sententias proferamus? Id.
in Rom. iii. [vol. IV. p. 504.]
e That the proportion or analogy
of faith here spoken of is not to be
tak
n for the quantity of every man's
faith in particular, but for the rule of
faith in general, Salmero himself
acknowledgeth. Kon est intelligen..
dum secundlun capacitatem et quan..
titatem fidei ipsius prophetæ, sed
secundlun generalem rationem fidei,
cui annunciandæ et elucidandæ in-
servit. Salm. in ROln. disp. 2. 1. 4.
[yol. I. p. 665.]

xx.

01 the .A
lth()rit!l of tlte Ohul'clt.

387

repugnant to anyone place of scripture cannot but ùe false,
yea therefore f:.tlse because repugnant to a place of scripture;
and what is false cannot possibly be given as the exposition of
any place of scripture therefore because it is false. So that
\vhat is repugnant to one cannot be the exposition of another
place of scripture, and what is the true exposition of one
l)lace of scripture cannot be repugnant to another: for, us
St. I>aul saith, All scripture is gÍ'ven by ÙlslÛï'ation of God,
9l Tiln. iii. 16: all scripture, one place as well as another.
And if every place of scripture be froll1 God, it lTIUst needs be
true; and therefore also whatsoever exposition of one place
contradicts another n1l1st needs be false. And therefore it
cannot be lawful for the church so to expound one place of
scripture as to be repugnant to another; for then it would be
lawful to pass false expositions upon the scripture, which
would be to belie God, saying that he said that \vhieh he
never did; nay, saying that he hath said that which he hath
gainsaid.
And therefore We are not to expound one place of scripture
so as to make it repugnant to another, but we are to expound
one place of scripture by another, the harder by the easier,
the darker by the plainer places. f" For anlongst the things"
(saith St. Augustine) "that are clearly contained in scripture
are all those things found which contain faith and the nlanner
of living, viz. hope and charity; of \vhich before. But then, ä
kind of fall1iliarity ,vith the language of the holy scripture
being attained, \ve nlust seek to open and discuss such things
as are obscure; that for the illustrating or darker speeches,
exall1ples be taken fronl the l110re nlanifest, and sonle testi-
l110nies of certain sentences take a,yay doubting about un..
certain." ..And again: g" But when the proper ,vords do lllake

f _ In iis enim quæ aperte in scrip..
tura posita sUnt inveniuntur ilIa
omnia quæ continent fidem mores-
que vi,'endi, spem scilicet atque
charitatem, (ùe quibus libro supe-
riore tractavimus.) Turn vero facta
q
1
dam famili
ritate cum ipsa lingua
chvmaruIll scnpturarum, III ea quæ
obscura sunt aperienda etdiscutienda
l)ergendUlll est; ut ad obscuriores

locutiones illùstrandas de manifesti-
c'!"ibus sumantur exempla, et quæ-
dam certarum sententiarum testi-
monia dubitationem de incertis
auferant. - Aug. de doctrina Chri
-
tiana, 1. 2, [14. vol. IlL]
g Sed cum verba propria faciunt
ambiguam scripturam, primo provi-
den dum est ne male distinxerimus
aut pronunciayerimus. Cum ergo
ccQ

388

Of the A utlwrity of the Olì'lt
"ch.

ART. XX.

the scripture doubtful, ,ve n1ust first have a care that ,ve do
not distinguish or pronounce wrongly. 'Vhen therefore
diligence being used, it foresoes it is uncertain ho,v it should be
distinguished or pronounced, let him consult the rule of faith,
,vhich he l11ay perceive from the plainer places of the scriptures
and the authority of the church." And so Clelnens Alexan-
drinus: h" But truth is not found in the changing of sig-
nifications, for so they overturn all true doctrine; but in
the searching out ,vhat is most perfectly proper and beco111ing
to the Lord, and the Almighty God, and in confirming ,vhat-
soever is demonstrated by the scriptures out of the like
scriptures." And therefore we must not expound one place of
scripture contrary to another, but one place by another.
The third rule is, That nothing ought to be enforced as
necessary to salvation but ,vhat is contained in or may be
proved by the scriptures. Which is also a rule necessarily to
be observed in the church's executing her authority in the
decreeing of rites or ceremonies. Though she l11ay ordain
theu1 as neces&1,ry to eternal order, yet not as necessary to eter-
nal happiness, unless they be expressly contained in the scrip-
tures, or clearly deduced from then1. For the scripture dot.h
bear. ,vitness for itself, that itself is able to make a man wise to
salvation,
Tim. iii. 15, which it could not do unless it con-
tained all things necessary to salvation. i" But aU things,"
as St. Chrysostome saith, "that are in the holy scriptures are
clear and right; all things necessary are n1anifest." But of
this \ve "have spoken lnore largely in the sixth article, and
therefore need not speak any more to it here.

adhibita intentio incertum esse pro-
viderit quomodo distinguendum aut
quomodQ pronunciandum sit, con-
sulat regulam fidei, quam de scriptu-
rarum planioribus lods, et ecclesiæ
autoritate percepit. Ibid. 1. 3. [2.)
h (H å}..
eHa ði olJle ;v Tcp f'
TaTL-
IHvaL Tà Uf}J-LaLJIófL
Va e-ÚpícrKÆTat, OVTCð
P.fV yàp åvaTpÉtovuL 1râuav à).1Je

ðtðCTCTKa'Xíav. åÀÀ' lv Trf ðwU/cÉtau-

{Jat Tí Tcp Kvpícp. Kaì Tcp 1raVTOKpáTOpL
e
cp T
}..ÉOO
olK
'ióV TE Kal 1rpÉ1rov.
Kal Iv Tcf.J ß
ßatovv lKauTov Té;w Ù1rO-
s:!> ' " rI-,. , 'I:. ' -
UHKVVIJÆVOOV KaTa Ta
ypa'Pa

ç a-lJTCùV
1rá).w TÚJV óp.oíoov 'YpacþÚJv. Clem.
Alex. Strom. 7. [16. p. 891.]
i rrávTa uacþij Kal
veÉa Tà 1rapà
- e ' "'''' , "
Tat
EtaL
ypa'PaL
' 1raVTa Ta avay-
KaLa
ij}..a, Chrys. in 2 Thess. horn.
3. [vol. IV. p. 234,19.]

A it 'f 1 C L E XXI.

OF THE AUTHORITY OF GENERAL COUNCILS.

General council.')' '}}zay not be gatltel'ed together wi tltout the
cOJJlJnaJldJJzent and will of pl'Ùzces.

T HE apostles gathering together into a council to decide
the question that rose amongst thm11 about the law of

Ioscs, ,A.cts xv. 5, 6, the church hath still thought good in
all ages to lllake use of the same 111eans for the allaying all
storIns, and detern1ining all controversies that ,vere raised in
it, even by gathering itself together into a council to execute
that power, which in the foregoing article we have seen the
great God hath conln1itted to her. N o\V if the contro\'ersy
\vent no further than a particular church or province, a it ,vas
long ago determined that the prin1ate or luetropolitan of that
place should call the bishops and clergy together for the
decision of it. But if it spread like a leprosy over the body
of the universal church in all or 1110st places, then it was
always thought necessary that an universal, æcuillenical, or
general council, viz. a council gathered together from all or
1110st places of the ,vorld where the church of Christ is settled,
should put a period to it. And it is these general councils
which this article speaks of, determining that they mag not
be gathered together
()ithout the cOJnn
andment and lcill of

a-"!lpLU
Toívvv
åyía uVvo

lcaTà 'TnUBÉVTa, lCal
J..I.fî.
ICpaTÚv ßoVÀófLEJlOt
TOV
".é:JV åyíoov 7raTÉpoov ICavóvar, Sìs- ÛVU11EOVP.EV, leal TÒll leavóva ".òv
myo-
TOV ;VLUVTOV ;7rL TÒ aVTò UV'llTpÉXftV pEvoVTa KaB' lleaUTOl1 lTO
uvvó
ov

leaf! ilCáuT1Jv ;7rapxlav ".ov
brLUleó- TWV Èv ileáuTll ;7rapxlq. ylvEuBm È7rL-
7rOV

lvBa tIv ó ri}
fLTJTp07rÓÀECJ}
;7rl- UIeÓ1rCùV, ÊvBa tIv ó Tij
fL1JTp01fÓÀEOO

alC07ro

OIeLfLáull' leaì
LOpBovv ;leaUTa
oleLfLáulI bríuleo7ro
. Concil. Trul.
Tà ùvalCwTovTa. Synod. ChaIced. can. 8. [vol. III. p. 1664.] Vida et
can. 19. [vol. II. p.610.] 'Ev 7râul. concH. Carthag. c. 98. apud Balsam.
:;ö ímò TWV åyíwv 7raTÉpwv
p.wv OEU- in can. p. [632. vol. I. Bever. Synod.]

390

Of tke A utlwrit!l of General Councils.

ART.

princes. So that it is not la,vful for particular churches to
meet together in a general council without the consent and
comn1and of the particular kings and princes, ,vhich the 1110st
high God hath been pleased to set ovpr then1.
And if we search the scriptures about these things, ,ve
Inay there find it ,vas not to Aaron the high priest, but to
:1\loses their governor, that the Lord said, Gatlter to rne seventy
rnen of the elders of Israel, Nun1bers xi. 16. So that it was

Ioses that ,vas to call that council ,vhich ,vas afterwards
b terlned the great Sanhedrin. And thus ,ve find the several
kings, not the high priests, in after-ages gathering of councils
together. It ,vas Dayid that called a council ,to consult about
bringing back the ark, 1 Chron. xiii. 1,
; and afterwards
he gathered another council together consisting of all the
l)rinces of Israel, with the priests and Levites, ch. xxiii. 2.
Thus it ,vas Hezekiah also that gathered the priests and
Levites together into a council, 9l Chron. xxix. 4. And it was
Soionlon that asseJrtbled aU the elders of Israel, and the heads of
the tribes, and the cl
ief of tlte fatlters of the cltildren of Israel at
Jerusalenz, to consult abuut hringing up the ark of the covenant
olthe Lord out of tlte oit!! of Ða1,id, 1 Reg. viii. 1. And it was
king Josiah that sent and gatltered to kin'/; all the elders of Judah
and of IIierusale1n abou t renewing the covenant of the Lord,
9l Reg. xxiii. 1. And so for that fanlons, if not IlI0st fanlous
and reno,vned council that ever ,vas gathered together before
the conlÍng of Christ, called by the Jews the great synagogue,

b Amongst the Jews there were of in the Chaldee paraphrase, as
two Sanhedrims, i1,,,,) r"i1:D, 1'::)
D;:r> ":1':1"1 i1r'l" ".,on, N'''J
synedrium magnum, which sat at "";:3\:0 :np
"" pn
"" iJi1"J

"1"1"\V
Hierusalem only, Middoth, c. 5, 'n:\."J1\:o l""i1:D
'J;
"
n;:31::> i1n"
and this is that here spoken of con- P,;VtJD'
'
":J", i. e. the pit that
sisting of seventy-one persons in all, the princes of the world, Abraham,
though here called by the even Isúac, and Jacob, digged from the
number seventy. The other was beginning, the wise men of the world,
i1J;:P r."i1:LJ,synedrium minus, which the sanhedrim, being seventy wise
sat in every city and town of note, men and interpreters, perfected it.
consisting of twenty-three judges, Num. xxi. 18. T. H. And because
which decided the controversies of it was gathered together by
Ioses,
the place where they sat. So it is call
d the sanhedrim of
Ioses,
that the great sanhedrim was as i1

' l",i1:o 'J;1' ;
Nn:1\!:1;,
it were a general, the lesser a For praise to those that sit in the
provincial or particular council. sanhedrÙn of JJloses. Targ. in Psal,
The great council is often spoken xlv. tit.

XXI.

Of the Authority of General Councils.

891

or the great council c , which restored the law to its fornler glory,
after it had been long eclipsed in the Babylonian captivity,
Ezra could not gather it together until he had first received
letters patents frolll king Artaxerxes for it, Ezra vii. And
after Christ was born, \ve find Herod gathering the chief
priests and scribes together into a council, to consult 'where
Christ skould he horn, l\Iatt. ii. 4. Now if the J e\vs, who had
a chief priest appointed by God hiD1self, yet could not call a
council without COlllll1issioll froln their kings that God had set
over thein, ho\v nluch more are Christians, who have no such
visible high priest, bound never to meet in such general coun-
cils without the COl11111and and will of their princes!
A nd indeed I cannot see in reason how general councils
should be gathered together without the conuuand of princes,
seeing princes 'only have the cOllunand over all those who are
to be gat.hered together in those councils. d" The enIperor,"
saith Tertullian, "is greater than all, and less than none but
the true God." And if he be over all, all must be under hill1 ;
and if all be under hhn, certainly none can Dleet in any public
place about any public business (as the works of general coun-
cils is) without his cOllunalld and will.
But it is the practice of the prinlitive church that Inay seenl
to be of the greatest force and consequence in this truth;
and t.herefore I shall insist only upon that. N O\V Socrates
tells us, e " And ,ve often," saith he, "ll1ention the kings or

c Thus it is said in tbe Hieru-
salem Talmud,
W
N "Q
W p
:J
i1;""i1 nN '''
tni1 .,1""i1 nDJ:J
,,
w,
;, when the men of the great
council stood up, they restored the
magnificence (of tlte law) to its an-
cient state.
Iegil. c. 3. fl. [,
v.]
And el!5ewhere, N"n
;W ,
" l"1':n
"'1ni1W i1",,,n l'1ü
:J N'j.'
ì1 N'i1
iT
'\t"'; i1"':
l'i1, i. e. And Ezra's
llOuse of judgment is that wllich is
called the great councilor synagogue,
wltich restored the crown (of the law)
to its ancient state. Iuchas. fol. 13.
And again, '
:lj.'l'1:w
!:; p H
'j.'J'
D
i1 l'1N "'I!:'
i1; 1'1"'N' n'Jj.'1'1 ij.'1'1;
i1"niT i',:l nN ,'tni1:", And they
were called so (t,iz. the men of the
great SljlZagogue) because they 1L'ere

gathered together to confirm con.f)ti-
tutions tending to the directing of the
people, and to the restoring or 'making
up the breach of the law. Abarbin.
præf. ad 1. 1'1UN ;",nJ. [p.s.] V, et
Joma, fol. 69' 2. See more of this
council in the beginning of the sixth
article.
d Imperator omnibus major, solo
vero Deo minor. Tertul. ad Scap.
[c. 2. yo1. III.]
e
VVEXWS' leal TOVS' ßaut
ÚS' Tfj
( , '\ ß '
" rI-..' ?
tUTOptC!- 7rEptAap. UVOP.EV, uwn U-p ov
xptuTtaví'Etv fíp
avTo Tà T
S' lKIe"XYJ-
uíaS' 7rpáYJ..LaTu fípTYJTO l
aVTCðv, Kal
ai P.ÉytUTaL UVVOSOL Tn aVTWV I',JWP!l
Yf1/ÓV(luí TE leal yíVOVTaL. Socrat. hist.
1. 5. proæm. v. Jus G. R. 3Ij.

39Q

Of the A ulhoritll of General Oo
tncils

ART.

cn1perors in tho history, because that fron1 the thne that
Christianity began to be professed by them, the business of
the church depended upon theIn, and the great councils both
were and still are gathered together by their cOlnmand or
sentence." Hence is that of St. Hierolne: f H Ans\ver, I de-
sire thee; The council by which he ,vas excomlnunicated, in
,vhat city ,vas it? Tell the naines of the bishops, produce the
sentences of t.he subscriptions, or their diversity or conso-
nancy. Teach us, ,vho were consuls that year, 'v hat emperor
comlnanded this council to be gathered together r' Not ,vhat
pope, but \vhat enlperor. So that it 'vas the elnperors that
still con1manded the councils to be gathered together. And
if ,ve consult ecclesiastical histories, we shall find that there
,vas never an ancient general council but what was gathered
together by the comn1and and ,viII of en1perors. Let these
following, \vhich \vere the principal if not only general councils
that ever were, suffice for the rest.
The first general council ever since our Saviour"ls time ,vas
the Nicene. Now it is plain, that that ,vas gathered together
by the c01l11nand .and will of Constantine the Great; so Euse-
bius, an eyewitness, saith in the life of the said e111peror:
g " He," Constantine, " after this n1ustering the army of God
to hin1self, gathered together an æcumenical or general coun-
cil, comn1anding the bishops fron1 all places by his honourable
letters to haste together." And so Socrates: h" The em-
peror therefore seeing the church troubled about these t\VO
things, he gathered together a general council, calling the
bishops from all places by his letters to lueet at Nice, a city
of Bithynia." And Nicetas: i" The emperor, by his public

f Responde quæso, synodus a qua
excommunicatus est, in qua urhe
fuit ? Dic episcoporum vocahula,
profer sententias subscriptionum,
vel diversitatem vel consonantiam.
Doce qui eo anno consules fuerint,
quis imperator hanc synodUlTI jusse-
rit congregari? Hieron. Apol. 2.
[19. vol. 11.] adv. Ruffin. V. Allat.
de consens. 218,219, &c.
g E'lB' WU1T
p È7TLUTpaT
v(J)v aVTcp
e
oíì fþáÀayya, (rúllo
oP OiKOVJl,fPLK
V

UVV
KI)ÓTEt, u1T
vð
LV á7raVTaxóB
p TOVS
hnuKó1TovS ypáJ-lJ-lauL TtJ-l1]TLKOís 7rpO-
KC1ÀOVJ-l
pos. Euseb. de vita Constant.
1. 3. c. 6.
h "","' , r- .. ß
ilL aJ-lY"OT
pa TOLVVV OpCJJV 0 a-
ULÀ
VS TapaTTO}-Liv1]V T
V ÈKKÀ1]uíav,
u-!Jvoðov OìKOVJ-l
VLK;JV UVV
KpÓT
L, TOVS
7raVTaxÓO
v f7rLUKÓ7rOVS ðLà ï'pafLp.á-
TCJJV
ì.s N íKataV Tij
BLOvvías à7ravrij-
uUt 7rapaKaÀwp. Socrat. Hist. 1. I.
c. [8,]
i Publico IJfogrammate imperator

Oftke Authority of General Oouncils.
letters, conlnI::tnùed that all Lishop
should come together at
Nice, the chief city of ßithynia." And if these particular
persons' words ,viII not be taken for this truth, ,ve have the
whole council itself attesting: for writing a letter to the
church of Alexandria, they begin it thus: k" Seeing that by
the grace of God and the command of the nlost holy emperor,
that gathered us together frolll se,Teral cities and provinces,
this great and holy council is met at Nice," &c. So then it
is clear the first general council was gathered together by the
elllperor, and that Constantine.
The second general council met at Constantinople, and that
by the command of an emperor too, even Theodosius: for
so saith Socrates, speaking of the said emperor; 1" But the
enlperor ,vithout delay called together a council of bishops of
his faith, to confinn the faith established at Nice, and to
ordain a bishop for Constantinople." And Sozonlen to the
saIlle purpose: m" And presently the emperor called together
a council of bishops of the same judgment with himself, for
the confirmation of the Nicene decrees, and for the ordination
of one ,vho should be bishop of Constantinople, or o,Tersee the
throne of Constantinople, hoping also that those ,vhich were
called
Iacedonians might be joined to the catholic church."
The third general council ,vas the Ephesine, and that was
gathered together by Theodosius the younger. So Evagt"ius:
n" He likewise desired," saith he, "that by the command of
Theodosius the younger, who then governed the East, the

XXI.

edixit, ut omnes episcopi Nicæam
Bithyniæ metropolim convenirent.
Nlcet. Thes. 1. 5. c. 5.
k 'E1TEL8
Try
TOV 8EOV XápLTO
lCaì
TOV BEOcþtXEUTáTOV {3a(nXÉcv
Kcvv-
UTaVTlvov uvvayayóJI'To

p.â
flC
La-
cþÓPCVV1TÓXE&JV TE lCaì È1TapXtooV, p.EyáXT}
lCaì _áyf.a uvv080
Èv N tlCaf.C} UVVEICPO-
rTjB1]. Socrat. Rist. 1. I. c. [9.]
1 MT}8Èv 8È Ó ßaUt')..Ev
V7rEpeÉP.EVO

uvv080v È1TLUICÓ1TCVV Try
aÙTov 1rlUTECV

uVYlCaXEí", È1Ti TÖ ICpaTuvat T
V Èv Nt-
lCaíq. 1Tf.UTtV, lCal XELpOTOVryUat Tjj Kwv-
uTaJI'Tlvov 1TÓXEL È1TluIC01TOV, Socrat.
Rist. 1. 5. c. 8.
m 'Ev TáXEL TE lCaì uvv080Jl È1Tt-
uK.órrCIJv óp.o
ó
cvv aVTcp UVVEKáXEUE,

393

(3E{3atÓ77}TÓ
TE ËVEKEV TOOV fV NLKalq.
òoEúJI'Tcvv, lCaì XELpoTovía
TOV p.ÉX-
XOJI'TO
f1TLUK01TEÎv TÒV KCVVUTaVTtVOV-
1TÓXECV
Bpóvov, v1ToXaß&Jv TE 8vvauBat
/ 'Of" ... B /" '" / ,
uvva.."at Tn Ka OI\.OV EKKI\.T}Utq. TOV

Ka')..ovp.Évov
:MaICE80vLaVOv
. Sozom.
Rist. 1. 7. c. 7.
n EìICÓTCV
È8ÉT}UE vEvp.auL TOU vÉov
8E080uíov Tà ulCry7TTpa rijr l&Ja
ðLÉ-
, · . Ecþ / / /
1T0JI'T0
, TT}V EV EUCJ) 1TpCVTT}V uvvo-
80v ùXtuBryvm o ypap.';áTcvv {3aUtXtKoov
1EJ10P.Évcvv 1rpÓ
TE KÚPLXXOV Kal TOÙ

mTUJl'Tuxij TOOV áyícvv ÈICKXT}UtooV 1TpOE:-
(]'77}KóTa
, Ii Kvplav UVVEXEVUECV
Ù1T-
Écþ1]VE T
V dyíav 1TEV77}ICOUT
V
p.Épav,
.1" 'J". ,r,.. ' cþ /
EV n TO
CV01TOLOV 1]P.LV E1TE Ot17JUE
1Tvfvp.a. Evagr. Rist. 1. I. c. 3.

394

Of the A uilwrity of General Oouncils.

ART.

first council might be gathered together at Ephesus. The
kil1g's letters therefore were sent to Cyril, and the rulers of
the holy church every \vhere, which appointed the day of the
holy Pentecost, in which the Spirit of life came do\vn to us,
to be the day of their meeting together." Thus much doth
the council itself also acknowledge, saying to the en1perors,
o "The holy council, which was gathered together by the grace
of God and the. authority of your dominion, in the chief city
of the Ephesians."
The fourth general council was gathered together at Chal-
cedon, and that by Marcianus, Theodosius's Sllccessor. So
Leontius: p" Theodosius being dead, Marcianus ,vas made
emperor, and presently commands a general council to meet
at Chalcedon." And in the Acts of the synod itself it is said,
q "In Chalcedon, the chief city of the province of Bithynia,
there \vas gathered together a council by the decree of the
emperors Valentinianus and Marcianus."
The fifth general council \vas at Constantinople again,
gathered together by the emperor J ustinianus. So Evagrius:
r "And Eustochius," saith he, "being bishop of Hieru831eln,
Justinian gathered together the fifth council." And so Nice-
phorus: s" The emperor Justinian gathered together the fifth
holy general council, the bishops of all churches being called
together."
The sixth general council is that which is con1ffionly called
the Trullan council, gathered together by Justinian, the son
of Constantinus Pogonatus. So Balsamon: t" The second

o I H ú'Y{a (rúv080

XápLTL eEOV
Kal IIEvjLaTL TOV VjLETÉpOV ICpáTOV

(TtJvaxBE'iua Iv Tfj 'EcþEULéiJV j-tT}Tp07T'Ó-

n. ConcH. Ephes. ad imperate [vol.
I. p. 1440.]
p , A7T'oBuVÓVTo
eEoðou{ov Y{VETaI.
ßUULÀEV
MapICLUvò
, lCul 17T'LTpÉ7T'n
EvBÉCJJ
'YEvÉu6at OlICOVj-tEVLK
V uvvoðov
Èv XUÀICT}ðóVL. Leont. [de sectis, p.
4 62 .]
q In civitate Chalcedonem
i, me-
tropoli provinciæ Bithyniæ, facta
est synodus ex decreto imperatorum
Valentiniani et Marciani. Act. con-
cil. Chalced, [vol. II. P.54.] V. et
relate hujus synodi ad Leon. Romæ

episcopum.
Ibid. p. 655.]
r IIEpoUOÀVjLÚ>II TE EVUTOX{OU, T
V
'lí'EjL7rT
V j-tETU7rÉjL7rETUL uVvoðov' 'Iov-
UTLVLUVÓ
. Evag. Rist. 1. 4. c. 57.
S J mperator J ustinianus sanctam
quintam æcumenicam synodum epi-
scopis ecc1esiarum omnium convo-
catis coegit. Niceph. Rist. 1. 17.
c. 27.
t Tov 8EVTÉpOV , IOVUTLVWVOV, TOt)
IPLVOTjL
TOV ðT}Àuð
ßUULÀEVOVTO
) tJ

v viò
TOV TICJJ'YCJJVáTOV KCJJJ/UTUVT{-
vov, uvvijÀ60v È7ríUK07r0I. ÒWKÓUWL
EilCOUL lCuì É7T'Tà KClTà ICÉÀEVUW TOt)
PT}6ÉVTO
UVTOKptÍTopor, lCaì KavóvCl

,{:, ' 6 ' , · '"
EçE EVTO EL
K.arUUTClULII EKKI\T}rTWUn-

XXI.

Of the Autlto'ì'ity of General Councils,

395

Justinian, viz. he that was called Rinotnletus, being emperor,
,vho was the son of Pogonatus Constantinus, Q
7 bishops met
together by the COllllnand of the said elnperor, and put forth
canons for ecclesiastical constitutions.'" And the council itse1f

writing to the said emperor, begins thus: u" To tho most
holy and Christ-loving enlperor Justinian, the holy and gene-
ral council, by the divine will and decree of your nlost holy
power,lllet together in this divinely preserved and royal city."
A nd afterwards; x" \Vherefore meeting together by the conl-
llland of your holiness in this divinely preserved and royal city,
,ve have \vritten these holy canons."
The seventh general council was the second Nicene council,
which was gathered together by the elllperors Constantinus
and Irene. In the beginning ,vhereof we read, Y" The holy
and general council lueeting, ,vhich by the grace of God and
the holy decree of these enlperors piously governing the \yorld,
is gathered together in the nlost famous city nnd 11letropolis
of Nice." And the letters of the emperors to the council still
run thus: z" Constantinus and Irene, the faithful emperors
of the ROlllans, to the holy bishops met together by the will
of God, and our grace, nnd the con1n1and of our holy enlpire,
in the Nicene council."
The eighth general council was gathered together at Con-
stantinople by the emperor Basil; for so ,ve rend in the
prologue to the acts of that council; a" By the \vill of God

k
JI. Balsam. de ea synodo quæ di-
citur sexta, [apud Beverigii Syno-
dic. I. p. 15 I.]
- ) ß ' 'rI,."\ '
U T
EveTE ECTTaTl[' Kat 'vLI\OXPL(J'Tl['
(3aULÀEÎ )IoVUTLJlLaJlCP
áyla Kal OlKOV-
JLEJlLK
UÚJloðo

kaTà 6EîoJl JlEvp.a
Kal tN(J"Tnup.a TOt) EVUEßEUTáTOV vp.éiJJl
kpáTOV
UVJlaBpOLuBÚua kaTà TaVT
JI

JI BEocþú,^aKTOJl Kaì ßauLÀ.lða 7rÓ-

LJI-. Concil. Trul. ad imper. Justin.
[Conc. vol. III. p. 1652.J V. Balsam.
in canones, [apud Bev. I. p. 153.]
x 'E7rl TOV-rO ToíJlVJI kaTà kÉÀ.EVULJI
Tij
uij
EvuEßEía
UVJlEÀ.BóJlTE
, KaTà
TUÚTTJJI T
JI eEO
úÀaKTOJl Kaì ßauLÀ.lða
'"\ , r , ) , ..,

1TOI\LJI, kaJlOJla
LEpOV
aJlEypa't'UP.EJI.
Ibid. [Conc. ibid. p. 1656.]
r Conveniente sancta et æcume-

nica synodo, quæ per gratiam clivi-
nam, piumque illorum imperatorum
sancte orbem terrarum gubernan-
tium decretum, congregata est in
c1arissima Nicensium metropoli.
Cone. Nicen. sec. init. [Cone. colI.
reg. Par. 1644. vol. XVIII. p. 245.]
z Constantin us et Irene fideles
Romanorum imperatores, divina vo-
luntate et nostra gratia jussuque
saerati nostri imperii congregatis
sanctissimis episcopis in Nicæna syn..
odo. Liter. imper. ad coneil. .Kicen.
sec. [Ibid. p. 25 I.]
a .ð.WKOJlT}UUJ.LÉJlOV kaì kafJv7rOvpy
-
uaJlTO
rfi BEíg. ßovÀ.fj, Kuì "'
cþl[' TOt)

LÀ.oXpluTOV Kal eEOKVßEpJl
TOV J.LE'yá-
À.OV ßUULÀ.iCJJ

P.WJl BaULÀ.Elov' OVTor

396

Of lIte .A'lttlwrity of General Oouncils.

ART.

administering and assisting, and by the decree of our Christ-
loving and divinely governing great eluperor llasil: for h(\
gathering together the general council did piously fulfil such
things as seellled good to the IIoly Ghost."
And thus ,ve see ho\v the eight first, if not all the general
councils that \vere ever gathered together, ,yere still gathered
together by the princes or emperors. And truly these eight
are all the councils the Grecinns, or anyone else but the
papists, ,vill ackno\vledge to be general councils. So that all that
,vere ever truly genernl councils ,vere still gathered together
by the command and ,vill of princes. "\Vhence \ve may ,veIl
conclude, ,vithout their cOlnmand and ,viII no such general
councils lllay be gathered together.

And when they be gatltered to.qethe'J., (fol.asl1lltch as thcy
be an asse1Jlbly of 'lJlen, whe'J'ecrf all be not gO'L"c'J'ued
'lvitlt the SjJÙ'it and JTT 01"d of God,) the/I '}}zay er'J', and
s01JzetÏ1ne ltave e')"'J"ed, even in thintCjs pertaining to God.
JVlte}"
fore things o'rdained by tltenl as necessa-ry to
salvation ha'L"e neithel. st'J"ength nor autlzo')"ity, unless
it 1nay be decla1'ed that they be taken out of the holy
Scripture.

To del110nstrate the truth of this latter part of the article,
I need prove no more than that genernl councils have so
erred; for if they have erred, it must needs follo,v thnt they
ll1ay err; and if they mayerI' and have erred, it must needs
follo,v also, that ,vhat they ordain as necessary to salvation can
have neither strength nor a
lthority, unless it may he pro'l.
ed that
it is taken out of the holy scripture. For they may ordain that
,vhich the scripture doth not say is necessary to salvation, nay,
that ,vhich the scripture saith is not necessnry to snlvation;
,vhereas ,ve have seen, art, VI, that all things necessnry to
salvation are contained in the scriptures. And therefore

,
"
() '
yap OLKOVJLEVLK1JV uuvovov uuva POL-
uar, Tà ðó
avTa TriJ áyí
IIvEvJLaTL
IJEOUEßé;,S à7T'E7T'

pCJJ(nv. Concil. Con-

stant. quart. in proæm. act. [Concil.
Hard. vol. V. p. 1025.]

XXI.

Of the .A'lttlwrit!/ of General Oouncils.

397

,vhat is not contained in tho scriptures, nor 111ay be proveù
frolH then1, though all the councils in the ,vorld should ordain
it as necessary to salvation, their ordaining it as necessary to
salvation cannot Inake it so.
Dut now to prove that general councils have erred, I sha1l
use the sallie argument whereby 1 proved that the church of
ROtHe hath erred, art. XIX, even because they have decreed
S01l1e things contrary to the doctrine of these Articles, all of
which, being grounded upon scripture, consonant to reason,
and delivered by the Fathers, cannot but be true; and by
consequence, ,vhatsoever is contrary to them cannot but be
false.
Now the first general council I think that ever decreed any
thing contrary to these Articles, or so erred in Inatters of
faith, was the second Nicene council, which, as Balsalnon b
saith, relatively defined that images should be ,vorshipped and
saluted: and therefore they decreed also, "That c all the
childish scoffings, and mad ,vords, and all lying writings
,vhatsoever made against venerable inlages ought to be given
into the bishopric of Constantinople, that they may be put
amongst other heretical books.
And several other the like decrees about images did this
council n1ake, wherein, as ,ve shall see in the next article, the
catholic church cannot but acknowleòge they erred.
The other councils that pretended to be general, and erred
in contradicting any truths contained in these Articles, are of
a far later date; as the Lateran council, ,,'hich detennined,
d "That the true body and blood of Christ are truly con-
tained in the sacrament of the altar under the fOrIUS of bread
and wine, the bread being transubstantiated, or substantially
changed into the body, and the wine into the blood of Christ

b "H-rLS' T'àS' El'WVOI-LLKàS' fKT'V7T'W-
C7ELS' 7T'pOC7KVVEîuBaL Kal KaT'aU7T'á(EuBm.
UXETLKOOS''"'/t1]cþíuaT'o. Balsam. proæm.
ad can. 7. synodi, [ap. Bev. ibid.
p. 28 4.]
c rrávT'a T'à p.ELpaKLW81'} àBvPI-LaTa,
Kaì p.avLw81] ßaKXEvp.aTa, T'à VtEv8o-
uvyypáp.p.aT'a, T'à KaT'à TOOV UE7T'T'OOV
ElKÓVCùV -YLvóp.Eva, 8iov 8oB
vm fV T'ciJ
f7rLUK07T'EíCù KCùvuT'avT'ívov 7T'Ó).,ECùS'. Lva
, -

å7T'onBoouLJ) I-LET'à T'OOV
Ot7rOOV a
pETL-
I\.cJv ßLß).,lCùv. Concil. Nicen. sec.
can. 9. [voL IV. p. 492.]
d Verum Christi corpus et sanguis
in sacramento altaris sub speciebus
panis et "int veraciter continentur,
transubstantiatis pane in corpus, et
vino in sanguinem potestate divina.
Concil. Lateran. quart. can. I. [Cone.
vol. II.]

598

Of the A uthorit!J of General Councils.

ART.

by the power of God:" and the council of Constance, that
decreed, e" That no presbyter adnlinistcr both the kinds, viz.
both bread and wine, to the people under the pain of exconl-
11lunication," contrary to art. XXX. In the same f error
also ,vas the council of Basil: \vhich also declared, g" That
the doctrine that asserts the blessed ,rirgin l\iary, by the
singular preventing and ,vorking grace of God, did not actu-
ally lie under original sin, but ,vas always free froB1 both
original and actual fault, holy and unspotted, is to be approved,
held, and enlbraced as holy doctrine, and consonant to eccle-
siast.ical worship, the catholic faith, right reason, and the holy
scripture," contrary to art. IX. and the X V tho
The council of Florence declares, h" That if any being
truly penitents depart in the love of God before they have
satisfied for their cOlnmissions and onlissions by the \vorthy
fruits of repentance, their souls are purged in the pains of
purgatory," contrary to art. XXII. They declared also,
i" That the sacraments of the Ne\v Testaluent are seven, viz,
Baptisln, Confinnation, the Eucharist, Penance, Extrenlü U ne...
tion, Orders, and Matrin1ony; and that k by virtue of the
sacranlental \vords the subst.ance of the bread is changed into
the body of Christ, and the substance of the ,vine into the

e Item præcipÍ1nus sub pæna ex...
communication is, quod nullus pres-
byter communicet populum sub
utraque specie panis et vini. ConcÏl.
Constant. sess. 13. [vol. VII!.]
f Hæc sancta synodus decernit et
declarat, quod fideles laici commu-
nicantes et non conficientes non
astringuntur ex præcepto Domini,
ad suscipiendum sub utraque specie,
panis scilicet et vini, sacrum eucha-
ristiæ sacramentum. Concil. Basil.
sess.30. [Ibid.]
g Doctrinam illam disserentem,
gloriosam virginem Mariam, præ-
veniente et operante divini Numinis
gratia singulari, nunquam actualiter
subjacuisse originali peccato, sed
imlTIUnem semper fuisse ab omni
originali et actuali culpa, sanctamque
et immaculatam, tanquam piam et
consonam cultui ecclesiastico, fidei
catholicæ, rectæ rationi, et sacræ
scripturæ approbandaln fore et te-

nendam et amplectendam definimus
et declaramus. Ses. 36. [Ibid.]
h Item, si vere pænitentes in Dei
charitate decesserint, ante quam dig-
nis pænitentiæ fructibus de COIn..
missis satisfecerint et omissis, eorum
animas pænis purgatorii purgari.
Concil. Florent. de purge [vol. IX.
P.957.]
1 N ovæ legis septem sunt sacra-
menta, scilicet baptism us, confirma-
tio, eucharistia, pænitentia, extrema
unctiJ, ordo et matrimonium. Ibid.
[po 437.] et in concil. Lateran. 5.
k N am ipsorum verborum virtute
substantia panis in corpus Christi,
substantia vini in sanguinem con..
vertuntur; ita tamen quod totus
Christus continetur sub specie pa-
nis, et totus sub specie vini; sub
qualibet quoque parte hostiæ conse-
cratæ et vini consecrati, separatione
facta, totus est Cluistus. Ibid. [po
439.]

XXI.

Of {he A uthority of Gene'i'"al Oouncils.

399

blood: yet so as that Christ is wholly contained under the fornl
of brend, and wholly under the form of ,vine; yea, and under
every part of the consecrated host and consecrated wine,
after separation, the whole Christ is contained;" both con-
trary to art. XXIV.
But it would be an endless thing to reckon up the nlany
errors of the papistical, falsely called general and æculnenical
councils. SOlne of the nlany errors of the Tridentine council
I have written down, art. XIX.
lany 1110re, both of that
and other councils, I Inight record here: but these already
rehearsed are both great and Inany enough, fronl \vhence to
conclude, that general councils Hlay, yea, and have erred.

ART I C L E XXII.

OF PURGATORY.

TIle Rouzislt docl1
ine concernin.9 lJu1-gato1-Y, }Ja'J
doJls,
w01'sh'ippin.9 and ado1
ation, as well of ÙJlages as Qf
'J
elics, and also invocation of saints, is a fond thiu.9
vainly invented, and grounded upon no wa1"ran{y of
sc'ript'll1
e, but 'ratlle'}" repugnant to the fV o'rd of God.

I N this article \ve have several of the Ronlish inventions
crowded up together. I shall single them out one after
another, that so, though I speak but briefly, I nlay speak
clearly to them all.
And first therefore to encounter \vith that \vhich stands in
the forefront of the battle, and that is Purgatory; of \vhich it
is here said, that tke ROJnisk doctrine concerning it is a fond
thing, rejJ'l<<gnant to the JVord. No\v to handle this aright,
there are two things to be done; first, to she\v \vhat is the
Romish doctrine concerning it; and secondly, to she,,' what a
fond and false thing it is. As for the first, \vhat the ROlnish
doctrine concerning purgntory is, I think it cannot be better
eXplained than by the Romish doctors thenlselves, who tell us
in the council of Trent, a" If nny one say, that after the graco
of justification received, the fnult is so pardoned to every peni-
tent sinner, and the guilt of eternal punishment is so blotted
out, thnt there renlains no guilt of telnporal punislunent to be

a Si quis post acceptam justificati- exolvendæ vel in hoc sæculo, vel in
onis gratimn, cuilibet peccatori pæ- futuro in purgatorio, antequam ad
nitenti ita culpam remitti, et reatum regnum cælorum aditus patere pos-
æternæ pænæ deleri dixerit, ut nul- sit, anathema sit. Concil. Trident.
Ius remaneat reatus pænæ temporalis sess.6. c.30. [yol. X. !J. 43.J

ART. XXII.

Of Purrgato,IY.

iOl

done away in this worlù, or that which is to COllIe in purga-
tory, before the pa8sage can bo opened into heaven, let hilll be
accursed." And eh:ewhere they say, b" There is a purgatory,
and that the souls detained there are helped by the suffrages
of the faithful, but principally by the sacrifices of the accept-
able altar." So that, as Bellarnline saith, c " l>urgatory is a
certain place, in \vhich, as in a prison, the souls are purged
after this life, which \vere not fully purged in this life, to wit,
that so they 111ay be able to enter into heaven, where no
unclean thing enters in."
Thus we see in few words what the Ron1Ïsh doctrine con..
cerning purgatory is. N O\V that this doctrine is a fond thing
is plain, in that by d the confession of SOlne of their own
"Titers there is little or no footing for it in the scriptures;
nay, if \ve exanline it by scripture light, ,ve shall find it so
far fronl being grounded upon scripture, that it is directly
contrary to it; for the scriptures say, The dead know not
any thing, nøither have they any lJ'}1.ore a reward; for the rnemory
of tlten
is forgotten. .Also tlwir love, and their hatred, and their
en-t,,!/, is now perished; neither llave they an!! 'inore a portion f01

ever in any thing that is done under the sun, Eccles. ix. 5, 6 :
'vhereas this doctrine saith quite contrary, that when they
are dead they have a part or portion in the prayers of the
faithful and the sacrifices of the altar. Again, the scripturo
nlakes lnention but of a t,,'ofold receptacle of souls after death,
the one of happiness, the other of nlisery, 1 Sanl. xxv. 29.
l\Iatt. vii. 13, 14. viii. 1]. Luke xvi. Q
, 23: whereas this doc-
trine brings in a third, called Purgatory, betwixt heaven

b Purgatorium esse, animasque ibi
detentas fidelium suffragiis, potissi-
mum vero acceptabilis altaris sacri-
ficio juvari. Ibid. sess. 25. init. [Ibid.
p. 16 7.]
C Purgatorium est locus quidam,
in quo tanquarn in carcere post hanc
vitam purgantur anirnæ, quæ in hac
vita non fuerunt plene purgatæ, ut
nimirmll sic in cælum ingredi va-
leant, quo nihil intrabit coin quina-
turn. Bellar. de purgat. 1. I. c. I.
[vol. II. p. 699.]
d Quanquam fortassis unam ali-
DEYERIDGE.

quam scripturam, quæ protervien-
tern adigat, ut vel it nolit eonfiteatur
purgatorium, in promptu non sit
addueere; potest esse nihilominus
illic aliqua, tametsi diligentissirnos
inq".lÎsitores hactenus ilIa latuerit.
Rofien. contra Luth. art. 37. [Fis-
cher. p. 7 18.]
iinus apertas, minus
effieaees esse, et minus probare au-
toritates seripturæ quæ a doctoribus
afferuntur, illis itaque non esse uten-
dum ad probandum purgatorium.
Petrus a 80to de instruct. saeerd.
leet. I. [po 20.3.]
Dd

4()Q

Of ]Jurgator!l.

AUT.

and hell, half happiness and half Inisery. Again, the SCrIp-
ture saith, The blood of Jesus Oltrist his Son cleanseth, Ðr
purgeth us fro'ln all sin, 1 John i. 7; but this doctrine would
persuade us, there are some sins ,vhich are to be purged a,vay
by the prayers and good ,yorks of others. To nalne no lllore,
the scripture saith, He tltat believetl" shall not come into condmn-
nation, bul pass .fr01n death to life, John v. 24; and therefore
St. Paul saith, e I an
in a sl'J'ait betzL"een two, ltaving a desire to
depart and to be witlb Ohrist, Phil. i. 23. So that St. Paul
reckoned verily npon it, that so soon as ever he was dead he
should be ,vith Christ, no sooner absent fronz the hody but
present 1L,itlb tlte L01'd, 2 Cor. v. 8. \Vhereas this Ron1ish doc-
trine about purgatory bids him not to be so hasty, for he
lllight depart and yet not be ,vith Christ neither; he might
pass from death, and yet not to life; he might and nlust be
absent frolll the body a good while before he be present ,vith
the Lord; he Illight go from earth yet not to heaven, but to
purgatory, a place St. Paul never drealned of. So that this
doctrine directly contradicts the scripture. The scriptures
say, 'we shall pass fron
deatlb to life; this doctrine saith ,ve
shall not pass from death to life, but to purgatory: the scrip-
ture, that when ,ve are absent fron
the body 1()e are pres
nt
witlt the Lord; but this doctrine, when ,ve are absent from
the body \ve are not present ,,,ith the Lord: the scripture,
that 'when we depart we sltall be witl" Ohrist; this doctrine,
that ,,,hen we depart ,ve shall be in purgatory: the scriptures,
that ,ve lllust go directly fronl earth to heaven; but this doc-
trine, that \ve must go about by purgatory, first going from
life to death, then frOIl1 death to purgatory, and from purga-
t.ory to heaven.
And as this doctrine herein doth contradict the scriptures,
so doth it contradict the Fathers too. For Origen saith,
f " 'Ve, after the labours and strivings of this present life,

e Christum lædimus cum evoca-
tos quosque ab illo quasi miseran-
dos non æquanimiter accipimus.
CUpiD, inquit apostolus, recipi et
esse cum Christo. Quanto Inelius
ostendit votum Christianorum? Er-
go votum, si alios consecutos impa-

tienter dolemus, ipsi consequi nolu-
mus. Tertull. de patientia, c. 9.
[vol. IV. p. 79.]
f
Là T'OVT'O
P.EÎf p.ET'à T'O(,f lvT'UV-
(Ja 7rÓVOVf lCaì T'OVf àyc..>vaS' tÀ7rí(OP.EV
7rpoS' d.lCpotS' YEviuBaL T'Oîf ovpavnlS'.
Origen. contra Cels. 1. 6. [20. vol. I.]

XXII.

Oj
Purgatur!/.

-t03

hope to be in the highest heavens," not in purgatory. And
so St. Chrysostolne; g" For those that truly follow virtue,
after they are changed froln this life they be truly freed froln
their fightings, and loosed front their bonds: for death to
such as live honestly is a change frolll \yorse to better, frOlll
this transitory to an imnlortal and eternal life that hath no
end." And l\Iacarius, speaking of the faithfiIl, h" 'Vhen,'I'
saith he, "they go out of their bodies, the quires of angels
receive their souls into their proper place:-:, to the pure world,
and
o lead thenI to the Lord." ""'hence .A.thanasius saith,
i "To the righteous it is not death, but only a change; for
they are changed from this world to an eternal rest. .And
as a llian would conle out of prison, so do the saints go fronl
this troublesonle life to the good things prepared for them.""
Certainly these Fathers were no Purgatorians, who so unani-
nIously affirmed the souls of the saints to go directly fron1
earth to heaven, ne\"'er touching upon purgatory.
To these \ve lllay add Gennadius, who assures us, k "That
after the ascension of the Lord to heaven, the souls of all the
saints are with Christ, and going out of the body go to Christ,
expecting the resurrection of their body." }\nd to nalne no
more in so plain a case, Prosper also tells us, I ,.. According to

g oi yàp J1ÆTà ÙKpLß
:ar T
V ùper
v
f1ÆTLÓVT
r, l7rHðàv ri}r lVT
u8
v (wijr
pÆTauTwuLv, ùÀ1J8wr &U7r
p Ù7roÀVOV-
TaL TWV ùywvwv, Kaì T6JV ð
UfLWV ùví-

VTat. Kaì yàp fL
TáuTaULr Tír lUTL
Toîr lvapiTwr ßLOUuLV, Ù7rÒ TWV XHpÓ-
vwv l7rì Tà ß
ÀTíw, Ù1ïÒ ri}r 7rpouKaí-
pOV (wijr l7rì T
V ðL1}V
Kij Kaì à8úvaTOV
Kaì 7ripar OVK 'l)(ovuav. Chrysost. in
Gen. horn. 36. Lvol. I. p. 295.]
h ., OTav ll;iÀ8wULV Ù7rÒ TOU uWfLa-
Tor, oi xopoì. TWV ùyyiÀwv 1ïapaÀafL-
ß ' ,,.. \ ..Iø. \ ') ,
aVOVULV atlTWV Tar 'f'vXur Hr TO
ùîðLOV fLipor,
lr TÒV Ka8apòv alwva,
Kaì oVTwr aVTovr 7rPOUáYOVUL TW Kv-
píw.
Iacar. Ægyp. horn. 22. <

0 ,.., , ,

,
VK
UTL yap 7rapa TOLr VLKaLOLr
8ávaTor, ùÀÀà fL
Tá8
uLr' fL
TaTí8
v-
Tat yàp lK TOU KÓUfLOV TOVTOti dr 7T]V
" , '), ,
') ,
aLWVLOV aVa7raVULV. KaL WU7r
p TLr a7rO
'" À
'é''\ 8 ., ,. .,
'jJV aK1}r Eç
^ OL, OVTCðr KaL OL aYLOL
È
ipXOVTaL à7rò TOÛ fLOJ<..81}pOU ßíov
TOVTOti Eìr Tà à y a8à rà '}TOLfLaup.iva

aVToîr. Athanas. de virgin. [18. vol.
II. p. 120.]
k Post ascensionem Domini ad
cælos, omnium sanctorum animæ
cum Christo sunt, et exeuntes de
corpore ad Christum vadunt, ex-
pectantes resurrectionem corporis
sui. Gennad. de eccles. dogmat.
c. 79.
1 Quia secundum scripturæ sacræ
sermonem, tota humana vita tenta-
tio est super terram, tunc est ten-
tatio fugienda, quando finitur et
pugna: et tunc est finienda pugna,
quando post hanc ,ritam succedit
pugnæ secura victoria, ut omnes
milites Christi, 9ui usque in finem
vitæ præsentis dlVinitus adjuti, suis
hostibus indefatigabiliter restiterint,
laboriosa jam peregrinatione trans-
acta, regnent felices in patriae Prosp.
de vita contempl. 1. I. c. I.

Dd!2

404

Of P'urgator!f.

ART.

the language of the holy scriptures, the 'whole life of Ulan
upon earth is a ten1ptatioll or trial. Then is the teluptation
to be avoided ,vhen the fight is ended; and then is the fight
to be ended, \vhen after this life secure victory succeeds the
fight, that all the soldiers of Christ, who, being helped by God,
have to the end of this present life unweariedly resisted their
enen1Ïes, their l\'earisome travail being ended, they nlay reign
happily in their country." So that they do not go frol11 0110
fight here to another in purgatory, but imll1ediately fronl the
church l11ilitant on earth to the church tritunphant in heaycn.
Froln ,vhence ,ve lllay ,veIl conclude, that the Romisl/; doctrine
abo1lt purgatory is a fond th ing, rep
t.qnant to sC'Pipt
J;re, yea, and
Fathers too. And therefore I pass from the Romish doctrine
concerning Purgatory to that

Conce'J'nÙz.f} Paf}"dons.
And here (and also in the rest of the ROlllish doctrinos
spoken of in this article) I shall follo,v the saIne method as I
did in Purgatory, even to shew, first, what their doctrine is,
and then" ho\v repugnant to the scriptures. As for the first,
,,,hat their doctrine coneerning pardons is, it is difficult to
deternlÎne; they have had so 111any crotchets about it, that
one can scarce tell ,vhere to find them. I shall endeavour to
explain it in these following propositions:
First, they assert, as m Bellarlnine saith, " That many holy
Inen have suffered more for God and righteousness" sake than
the guilt of the temporal punishment, ,vhich they ,vere ob-
noxious to for faults cOlllnlitted by them, could exact.',)
Secondly, hence they say, as Johannes de Turrecreluata,
n "That one can satisfy for another, or one can acceptably
perforD1 satisfactory punishnlents for another," viz. because
they suffer nlore than is due to their own sins; and seeing all
sufferings are satisfactory, what they undergo more than is
due to their own, is satisfactory for other nlen's sins,

m Asserimus non paucos sanctos
homines multo plura propter Deum
et justitiam esse perpessos, quam
exigeret reatus pænæ temporalis, cui
fuerunt ohnoxii propter culpas ab
ip
is commissas. Bellarm. de in-

dulg. [vol. III. p. 1498,J
n Duus pro alio satisfacere potest,
sive unus pænam satisfactoriaIn pro
alio potest explere Deo acceptabi-
liter. Johan. de Turrec. art. 2.
concl. I.

XXII.

Of I J lll'gatory.

405

Thirdly, 0" Seeing they who thus undergo satisfactory
punishlucnts for others do llOt appoint the fruit of this their
satisfaction to any particular persons, it therefore,"" as Roffen-
sis sait-h, "becollles profitaLle to the whole church in C0111n10n,
so that it is 110\V called the COll1nlon treasury of the church,
to wit, that froln thence filay be fetched whatsoever anyone
lacks of due satisfaction.'"
Fourthly, p" This COllinlon treasure,'!' saith Bellarluinc,
" is the foundation of pardons." So that, as he saith, q " The
church hath power to apply this trea::;ure of satisfaction, and
by tIús tò grant out pardons.'!"
By this therefore we nlay hayc some sight into this great
n1ystery, and perceive what they Inean by pardons. For, as
Laluanllus the Jesuit saith, r" A pardon or indulgencc is the
rCll1Ïssiol1 of a telllporal punislullent due to God ,vithout the
SaCralllel1t, by the application of the satisfaction of Christ and.
the saints.'" Or as Gregorius de ,,.. alentia saith, s"

n ec-
clesiastical pardon or indulgence is a relaxåtion of a tClnporal
punislunent by God's judgulent due to actual sins, after the
remission of the fault lnade without the saCraInel1t ( of penance)
by the application of the superabundant satisfactions of Chri
t
and tho saints by hill1 who hath lawful authority to do it."
But let us hear what a pope himself saith concerning these
pardons. Leo the Xth in his Decretal, ann. 1518, saith,
t" The pope of ROl1le Ina)" for reasonable causes grant to the

o Et quoniam illi suæ satisfactio-
nis fructum nullis destinarunt per-
sonis certis, ideo fit ut in commune
cesserit ecclesiæ totius emolumen-
turn, et conllnunis ecclesiæ thesau-
rus jaIn dicatur, nimiruln ut inde
rependatur quicquid cæteris ex justa
satisfactione defuerit. [Fischer. e-
pisc.] Roffens. art. 17. [p. .J9 I.]
P Extat thesaurus aliquis in ec-
clesia qui est fundamentum indul-
gentiarum. Bellarm. de indulg. 1. 1.
c. 2. [tit.]
q Est in ecclesia potestas appli-
candi thesaururn sati
factionum, ac
per hoc indulgentias conccdendi.
Ibid. c. 3. [tit.]
r lndulgentia est pænæ tempora-
lis Deo debitæ remissio extra sarra-

mentum, per applicationem satis-
factionis Christi et sanctorum. Lay-
man. Theo!. more -1. 5. tract. 7. c. I.
[ sUlnmarium.]
s lndulgentia ecclesiastica est re-
laxatio pænæ temporalis juòicio
divino peccatis actualibus post re-
missarn culpæ debitæ, per applica-
tionem supprabundantium Christi
et sanctorum satisfactionum facta
extra sacramentum, ab eo qui legi-
tÏmaln ad hoc autoritatem hahet.
-Greg. de Valent, de indulge [init.]
t Romanum pontificem, &c. posse
pro rationalihus causis concederc
eisdem Christi fidelibus qui charitatc
jungcnte memhra sunt Christi, si\"c
in hac ,"ita sunt, sive in purgatorio.
indnlgcntias ex f'uprrahundantia

40ü

Of P'urgatory.

.A,UT.

saUIe saints of Christ, \vho, charity uniting thenl, are menlbers
of Christ, \vhether they be in this life or in purgatory, pardons
out of the superabundancy of the 111erits of Christ and the
saints; and that he used, for the living as well as for the dead,
by his apostolical po\ver of granting pardons, to dispense or
distribute the treasures of the 111erits of Christ and the saints,
to confer the inc1uIgence itself after the nlanner of an abso-
lution, or transfer it after the nlal1ner of a suffrage." So
that, as Durandus saith, u" The churoh can conlnlunicate
from this treasure to anyone, or several persons, for their
sins in part or in whole, according as it plea seth tlie church
to cOI11nIunicate l110re or less froln the treasure." And hence
it is that ,ve find it said in the books of Indulgences or
Pardons, x" That Silvester and Gregory, that consecrated
the Lateran church, gave so 111any pardons that none could
nUlllber thenl but God, St. Boniface being \vitness, \vho said,
If l11en kne,v the pardons of the Lateran church, they \vould
not need to go by sea to the holy sepulchre. In the chapel of
the Saints are twenty-eight stairs, that stood before the house
of Pilate in I-lierusaleul: \yhosoever shall ascend those stairs
with devotion, hath for every sin nine years of pardons; but
he that ascends theln kneeling, shall free one soul out of
purgatory." So that it seenIS the pope cannot only give me a
pardon for sins past, but to con1e; yea, and not only give 1110
a pardon for IllY own sins, but po\ver too to pardon other
n1en'8 sins, else I could not redeeul a soul fronl purgatory.

meritorum Christi et sanctorum; ac
tam pro vi vis quam pro defunctis
apostolica autoritate indulgentiam
concedendi, thesaurum meritorum
Christi et sanctorum dispensare, per
modum absolutionis indulgentiam
ipsam conferre, vel per modum suf-
fragii illam transferre consuevisse.
Leo X. decreta [apud Lutheri Ope
vol. I. p. 229.J
U Ecclesia de hoc thesauro potest
communicare alicui yel aliquibus
pro eorum peccatis in parte vel in
toto, secundum quod placet ecclesiæ,
de hoc thesauro plus aut minus
cOlnmunicare. Durand. de indulge
x Papa Sih.ester et Gregorius, qui

ecclesiam Lateranensem consecra-
rent, dederint tantas indulgentias
ut nemo eas possit numerare quam
solus Deus: testante Bonifacio, qui
dixit: Sihomines scirentindulgentias
ecclesiæ Lateranensis non opus esset
ut irrnt per mare ad s. sepulchrum.
In capella sanctorum sunt28 gradus
qui steterunt ante ædes Pilati in Je-
rusalem. Quicunque hos gradus
ascendent cum devotione habet pro
quolibet peccato novem annos in-
dulgentiarum; qui vero geniculando
gradus iUos ascendit, is unam ani-
mam Iiberat a purgatorio. Lib. in-
dulg-. [Vide Fiscus papalis; transl.
by Crashaw, chap. I.]

XXII.

Of Plt)'gafoJ'Y.

407

I have been the larger in opening this great Ronlish
nl)'stery, because I need do no nlore than open it: for it
being thus opened,
he\Ys itself to be a ridiculous and ill1pious
doctrine, utterly repugnant to the scriptures: for this
doctrine thus explained is grounded upon works of superero-
gation; for it is fron1 the treasury of these good works that
the l{onlÏsh church fetcheth all her pardons. N O'Y this is but
a bad foundation, contrary to scripture, reason, and Fathers,
as ,ve have seen art. XIV: and if the foundation be rotten,
the superstructure cannot be sound. Again, this doctrine
supposes one nlan lnayand doth satisfy for another; whereas
the scripture holds forth Christ as our ollly propitiation,
I J oh. ii. 2, ll,ho trod the winepress of his Fatlter"'s 'lcrain
alone, Isa. lxiii. 3. Lastly, This doctrine supposes that a
pope, a priest, a finite creature, can pardon sins; ,vhereas
the scripture holds forth this as the prerogative only of the
true God: for .who is a God like 'unto thee, saith the Prophet
l\licah, that pal'donetl
iniq'ltities? !\Iic. vii. 18. .And therefore
the scribes and Pharisees, ,vhen they said, JTTho cæri forgire
sins hut God alone? Luke v. 21, what they said, though
wickedly said by them, not acknowledging Christ to be God,
and so not to have that power, yet it was truly said in itself:
for had not Christ Leen God, he would ha ve had no 1110re
power to forgive sins than the pope.
And whatsoever the doctors of the ROll1ish church no,,"
hold, I an1 sure the Fathers of old constantly affirmed that it
was (j-od only could forgiye sins. So St. ChrysostoIlle saith;
y" For none can pardon sins but only God."'"' Euthyn1ius,
z " None can truly pardon sins but he alone who beholds the
thoughts of lllen." St. Gregory, a" Thou who alone sparest.,
\vho alone forgivest sins: for who call forgiye sins but God
alone t"' St. .rl..lnbrose, b" For this cannot be COl111110n to any

,
, ,
" 'r#,,"

y ÜVVf L
yap uvvaTaL a't'LfvaL aJLap-
Tía
fÌ JL
JLóvo
ó efÓ
. Chrysost.
in 2 Cor, horn. 6. [vol. III. p. 581.
34.J
z Yere nullus potest remittere pec-
cata, nisi unus qui intuetur cogi-
tationes hominum. Euthym. in

Iat. c. 13, Y. et Druthmar. et

Radbert. et \Yalafr. Strab. in eun-
dem locum.
a Tu qui solus parcis, qui solus
peccata dimittis: quis enim potest
dirnittere peccata nisi solus Deus?
Greg. in Psal. 32. 6. seu sec. pæni-
tent.
h Solus remanet, quia non potest

408

Of PllrgatulY.

ART.

Illan \vith Christ to forgive sins. This IS his gift only who
took a\vay the 8ins of the worl.]."" Certainly the Fathers
never thought of the popc"s pardons, ,vhen they let such and
the like sentences slip from then1. Nay, and Athanasius was
so confident that it ,vas God only could pardon sin, that he
brings this as an argulnent against the Arians, to prove that
Christ was God, because he could pardon sin. c " But ho,v,'"
saith he, "if the 'V ord ,vas a creature, could he loose the
sentence of God, and pardon sin? It being \\Titten by the
prophets, that this belongs to God; for 'lo!to is a God like to
thee; pardoning sins, and passing by transgressions? For God
said, Thou art earth, and unto eaTtlt thon shalt return. So that
Inen are n10rtal: and ho,v then ,vas it possible that sin should
be pardoned or loosed by creatures
Yet Christ loosed and
pardoned theln." Certainly, had the pope's pardons been
heard of in that age, this ,vould have been but a ,veak argu-
ll1ent. For Arius might easily have ans\vered, It cloth not
follo\v, that because Christ could pardon sin he was therefore
God; for the pope is not God, and yet he can pardon sin.
But thus we see the Fathers confidently averring, it is God
only can pardon sins, and therefore that the pope cannot
pardon then1 by any l11eans ,vhatsoever, unless he be God;
(,vhich as yet they do not assert): and so that the Ron1Ísh
doctrine concerning pardons is a fond thing, and repugnant ta
tlte scriptures. And so is also their doctrine

ConcernÙ19 'l(Jo'1"skipping of Ilnages.
No\v what the ROlllish doctrine concerning Ï1nages is, ,va
have plainly set do\vn by the council of Trent, even
d" That

hoc cuiquam hominuID cum Christo
esse COffilnune ut peccata condonet.
Solius hoc munus est Christi qui
tulit peccatum mundi. Ambros.
Epist. [26. ad Irenæurn, vol. I.
p. 894.] ad Studium.
C llcðs ðÈ, l{1rEP KTlup.a
v ó Àóyos,
rr1}V à7rôcþacTLv TOV eEOV À VUaL ðvva..
\.,. \
rI,.
\ t ,
70S 'lV, KaL a'PELVaL T'YJ1I afLapnav,
j'EypaflfL;vov 7fapà Toî
7rpOcþ
Tat
,
ón TOÛTO ÐEOÛ Êern; TIs yàp 8EÒS
" , '/::.'
, ,

Cl)U1rEP rrv EçaLPCl)V ap.apnas lcaL V1rEp-
ßalvcpv àvop.la
; ó P.fV yàp 8EÒS El1rE,

yij EI, leal Eì
yijv à7rE>...EVU[J. oi ðÈ
å,J(}pW1rOL YEyóvauL BVf}TOí' 7rcðS yàp
o[óv TE
v '1Tapà TcðV lEVV'lTWV Àv{}ijVUI.
T
V áfLapTíav; ùÀÀ' EÀVUÉ YE aVTòs Ó
KVpLOS. Athanas. contra Arrian.
orat. [2. p. 535.]
d Imagines porro Christi, deiparæ
virginis, et aliorum sanctorum in
templis præsertitn hahendas et re..
tinendas, eisque debitum honorem
et venerationem impertiendam. Con..
cil. 'l'ridcnt. sess 25. [vol. X.]

XXII.

Of Purgatoì'Y.

409

the iInages of Christ, tho Blessed 'T'irgin, and other saints,
are to be had and retained, especially in churches, and that
due honour and" orship be given to theIn." And presently,
e " Jjecause the honour which is given to the Ï1nages is referred
to the prototypes which they represent; that by the ilnages
which ,ve kiss, and before which we uncover our heads and
fall down, ,ve adore Christ, and worship the saints ,,-hose
likeness they bear." But Azorius tells us, f" It is the
constant opinion of their divines, that the image ought to be
honoured and worshipped with the sanle honour and "yorship
,,-herewith that is worshipped which it is the image of." And
so Bellarnline saith, g
' That the Ï1nages of Christ and the
saints are to be ,vorshipped, not only by accident and inl-
properly, but by thmnselves and properly; so that theIllselves
tenninate the ,vorship as they are considered in thelnselves,
and not only as they represent that which they are the inlage
of." And Petrus de Cabrera to the saIne purpose; h" Inlages
are truly and properly to be ,vorshipped, and from an intention
of worshipping theIn, and not only the sanlplers repre
ented in
thenl." Yea, he tells us, i" That if ilnages are ,voI"shipped
only inlproperly, siulply and absolutely they are not worshipped
at all, neither are they to be ,vorshipped, ,vhich is a manifest
heresy. "
N o'v what doctrine can possibly be invented to cross and
contradict the scriptures lnore plainly than this doth
The
scriptures expres
ly saying, yea, the great God in thunùerings

e Sed quoniam honos qui exhi-
betur, refertur ad prototypa quæ
illæ repræsentant: ut per imagines
quas osculamur, et coram quibus
caput aperimus, et procumbimus,
Christum adoremus, et sanctos,
quorum illæ similitudinem gerunt,
veneremur. Ibid.
f Constans est theologorum sen-
teritia imaginem eodem honore et
cultu honorari et coli, quo colitur id
cujus est imago. Atque hæc sen-
tentia non tantum unius Thomæ sed
communi est theologorum consensu
recepta. Azor. 1. 9. instit. c. 6. art.
3, 6,
g Imagines Christi et sanctorum
venerandæ sunt, non solum per ac.

cidens vel improprie, sed etiam per
se et proprie, ita ut ipsæ terminent
venerationem ut in se considerantur,
et non solum ut vicem gerunt ex-
emplaris. Bellarm. de imagine 1. 2.
C. 21.
h Imagines sunt vere et proprie
adorandæ et ex intentione ipsas a.
dorandi, et non tantum exemplaria
in ipsis repræsentata, Pet. de Ca.
brera in tert. part. Thorn. quæst.
25. art. 3. disp. 2. num.32.
i Si imagines improprie tantum
adorantur, simpliciter et absolute
non arlorantur, neque sunt ado.
randæ, quod est hæresis manifesta.
Ibid. nUID. 34.

410

Of pztrgatory.

ART

and lightnings couuuanding, Thou sltalt not make 'ltnto tltee any
graven image, or the likeness of any thing tltat is in hea'cen above,
or that is in the earth beneath, or tltat is in the 11Jaters 'undeI' the
earth: thou sltalt not bow down tltyself to tltem, nor 'l()o1'sltip or
serve then
. Exod. xx. 4, 5. For what image can possibly be
made, and yet not COine \vithin the compass of this la\v

There is nothing in the \vorld but it is either in heaven, or on
earth, or under the earth; and so nothing in the \vorld but
the image of it is here expressly forbidden to be \vorshipped.
I kno\v the abettors and practisers of this Romish doctrine
\vould persuade us, that the \vorshipping of heathenish idols is
here only forbidden, not the adoration of inlages. But I
could wish such seriously to consider with thenlselves that it
is here said, Tlwu shalt not make to thyself the Niceness of any
thing that is in heaven above, or eal'ttlt beneath; so that they are
things \vhich \ve are here forbidden to \vorship the image or
likeness of: \"hereas we know an idol is notlting in the world,
1 Cor. viii. 4: and therefore it is not heathenish idols only
that are here forbidden, but Christian idols also; I mean all
Ï1nages \vhatsoever, unless they ,viII find out Ílnages of things
that are neither in heaven nor earth, nor under the earth,
that is, iUlages of nothing. But \ve kuo\v the inlages they
\vorship are the inlages of real things, of Christ, of the Virgin

Iary, of saints; all ,vhich are some\vhere; and therefore
their ilnages are expressly forbidden to be \vorshipped here.
And ho\vsoever the subtle doctors of the ROlllish church may
nlake the ignorant people believe that it is only the heathenish
idols that are here intended, I ain sure the ancient k Fathers
of the catholic Church looked upon all inlages whatsoever as
here forbidden.

k Quæ nunc Dei sermo universa in Si]iritu? Nee enim imagines eo-
complectens simnl abjurat et abjicit, rum vel statuas populus habuisset,
et non soluln idolum fieri vetat, sed lege prohibente. Tertull. adv. Mar-
et similitudinem omnium quæ in cion. 1. 4. c. 22. <1nU7T
p l\1CùVU
S'
terra sunt et in aquis et in cælo. 7TpÓ7TUÀaL Stapp
ðTJv Ivof'o(}ÉTTJU
V,
Origen. in Exod. [vol. II. p. l,S8.] f'1]ðÈv ðÚv "YÀV7TTÒV,
XCùV
VTÒV, q
OvXì e
òS'
v Ó IVTHÀáf'
voS' SLà IVlw- 7TÀUUTÒV,
"YPU7TTÒV ð:yuÀfLá T
lCaì
uÉCùS', f'TJTf EìKóva, p.1]Tf óf'oíwf'a, p'1]Tf Ù7THKóvLup.a 7ToLÚu(}m, cðS' fLÌJ TOtS' aì-
T
)JI Iv ovpavcê ;[vro, f'1]Tf T
)JI brì yijS' U(}1]TOt
7TpouuVÉxwfL
V, 17Tì Sf Tà vo-
õÀwS' 7ToL
CTm: Justin. Dial. cum TJTà IlETí.W}1ÆV. CleIn. Alex. Stromat.
Tryphone [94.] Quomodo enim 5. rp.662.] To which we may also

loysen et Hiliam cognovisset nisi ad(I that of Josephus, '0 ð
VT
pO
K
-

XXII.

Of jJurgalo,'y,

411

Neither IS this doctrino repugnant to scripture only, but
even to reason itself. For if images are to be worshipped, it
is either the ilnage itself that is to be worshipped, as SOine of
thenl hold; or the thing which is represented by the image is
to be worshipped in it, as others drealu. TIut first, that
the Î1nage itself, consisting of wood or stone, or any other
Inaterial
, is not to be worshipped for itself, is plain; for as
so, they are senseless and 1 inanÏInate creatures, and so, nluch
inferior unto nlan, who is not only animate but sensitive, and
not only sensiti,Te but rational too; by whom these very images
are erected, carved, preserved; who can change, adorn, or
destroy thetn whensoever hiulself pleaseth. And can it in
reason be thought the superior should \vorship the inferior

and he that nlade the work, the work which hÎ1nself made'

Though all honour be not 'worship, yet all worship is honour;
and honour is a thing that is not due from superiors to
inferiors, but froIn inferiors to superiors. So that, as Atha-
nasins m said of the heathenish idols, there is l110re reason
that lllen their carvers should be ,yorshipped by thenl, than
that they should be worshipped by men. And therefore, for
mine own part, I cannot see but that the heathens 111ight
have as lllllCh to say for their worshipping of idols, as the
papists can have for their worshipping of inlages; for the
heathens' idols were most of them inlages, and so are the
papists' inlages all idols.
And as images are not to be worshipped siulply in them-

ÀfVH fL1J
fVòr flKÓVU (wov 7rOL
UUVTar
7rPOUKvVfÎV. Antiq. I. 3, c, [v. 5.]
And Philo J udæus saith, The second
commandment is, IIfpì
OáVCi)JI, Kuì
àyuÀfLánjw, Kuì uvvóÀwr ckþLðpvfLárwv
XHpOKfL
T(i)V. Phil. de decal. [vol. II.
p. 188.]
1 Simulacra quidem sensuum do-
miciliis induta sunt, operatione vero
privantur. Viliora igitur non modo
sunt iis qui ipsa finxerunt, sed etiam
minimis animantibus, quandoquidem
musca et culices, et hisce tenuiores in
sensuum sedibus vim habent; vi-
dent enim et audiunt, et volant, et
arobulant. Theodor. in Psalm. 113.
[\'01. I. p. 86J.]

m IToÀÀcp o
v fLûÀÀov
&.KULÓTfpOV

, , ), ,.. "
1]V rov TExvLr1Jv UVTovr 1rPOUKVVfLV 1J7Up
Tà V7r' uvrov 7rE7rOL1JfLivu' ön Kuì 7TpO-
ij7f
p((,f TcðV II( rixv1]r BfÚW, Kuì ön
W
1]ßovÀ
e1] ovrw Kuì YfYÓVUUL.
Athanas. contra gentf>s, [13. vol. I.]
To which we may also add that of
Lactantius : IS' ec intelligunt homines
ineptissimi, quod si sentire simulacra
et moveri possent, ultro adoratura
homines fuissent, a quibus sunt ex-
polita, quæ essent aut incultus et
horridus lapis aut materja informis
et rudis, nisi fui
sent ab homine for-
mata. Lactant. de origin. error. [I.
II. c. 2,]

41

Of PurgatO'J7I-

ART_

selves, so neither ought they to be worshipped relatively, as
they represent that which \ve ought to \vorship; for it is iUl-
possible that any thing \vhich \ve ought to \vorship should be
represented by an image: for, as \ve shall see presently,
there is no person or thing in the world that ought to be
religiously worshipped but only God: and it is in1po
siLle
that God, an infinite Being, should be represented by an
inlage, a finite creature. And seeing he cannot be repre-
sented by an Í1nage, he ought not to be \vorshipped in an
inlage; neither, as n Origen ,veIl observed, can he be wor-
shipped in images; for they canno
represent any more than
a finite being, and therefore the infinite God cannot be wor-
shipped in them. So that the ,vorship that is given to God
in in1ages is so far from being worship, that it is rather dis-
honour; yea, practical blasphelny, luaking God of no higher
a nature, nay, of a lo\ver nature than ourselves; even such a
one as a senseless block lllay represent, which it is ilnpossiLle
should represent so luuch as the soul, or better part of Ulan.
And if they will not stand to scripture or reason, let thelll
consult the Fathers, and they \viII find Origen saying, ()" \Ve
do not honour Ï1nages, that as n1uch as in us lies we nlight
not fall into the suspicion that those iluages ,vere other gods."
Yea, Olelnens Alexandrinus saith, P" 1vloses cOlnmanded that
no in1age should be made by man that lllight represent God
artificially." And Gregory the Great saith plainly, q" If any
one will 111ake iluages, do not forbid hiln, but to worship
inlages by alllneans avoid." Nay, Lactantius saith, r" \Vhere-

n t AXX' q K.OU/
;vvOta à7rmT
î Jv-
JlOEîv, ÖTt e
òr ov
ap..wr JaTtV vX1'}
meapTq, ov
; Ttp..âTat Iv à"rvXotr
T", "" e '
' t
Vl\atr, V7r av PW7r6JV p,Op-povp..Evor, wr
K.aT

ìK.óva fí Ttva uvp..ßoXa 1K.
ívov
ytyvop..ivmr- ðtó7r
p
vei(J)r XiYETat Tà
'trEpl àyaÀp,áTwv, ÖTt OVK.
ìul e
ol, K.aì.
T'à 7r
pì. TOOV TOWVTWV ð1JJ.l.wvpYTJp,áTWV,
ön OVK.
iul UVYKPLTà 7rpòr TOV
TJ-
p.wvpyóv. Origen. contra Cels. 1. 3-
[4 0 .]
o Ov Ttp..OO/-,
V Tà àyáX/-,uTa, Kal
Là
Ò ' ,.., 'rk
t '" ,
T p..TJ, TO ouov E-p T}p..tV, K.aTU7rt7rTHV
.. .. ,'" ..f. ' ,-.. ,

tr tnTOI\TJ",LV T'T}v 7r
pL TOV nvm Ta
àyáÀ/-,aTa e
ovs ;Tipovr. Origen.
contra Cels, 1. 7 . [c. 66.]

p oV

J.l.íuv EìK.óva ó Mwvuijr ITU-
payytAXn 'trot
îuem Toír àvepcð7rot
,
åVTíTEXVOV Tc.ð e
cð. Clem. Alex.
Pædag. 1. 3.
. 2. [þ- 25 8 .]
q Si quis imagines facere ,"oluerit,
minime prohibe; ado rare vero ima-
gines omnibus modis devita. Greg.
Mag. Epist. 1. [XI. ep_ 13. vol. II.]
r Quare non est dubium quin )'e-
ligio nulla est ubicunque simulacrum
est. Nam si religio ex didnis reùus
est, divini autem nihil est nisi in
cælestibus rebus, carent ergo reli-
gione simulacra, quia nihil potest
esse cæleste in ea re quæ fit ex terra.
Lactant. de orig. error. [1. II. c. 19.]

XXII.

Of PUJ'gatory.

413

fore there is no doubt but there is no religion wheresoever
there i
an iInage. For if religion be of divine things, and
}'et there is nothing divino but [in] heavenly things; there-
fore inlages ,vant religion, because there can be nothing
heayenly in that thing ,vhich is made of the earth."
Or if they will not stand to the deternlination of thf"
}1-'athers, let then1 refer it to councils, and they will find the
Elibertine council dctennining, s " That pictures or images
ought not to be in the church, lest that which is worshipped
and adored should be painted upon the ,valls.'" And a council
held at Constantinople, consisting of SSS bi;hops, anno Donl.
75-1-, detennÎned unanilnously, t" That every iluage, luade of
what n1atter soever by the wicked art of the painter, be
thrown out of Christian churches as strange and abonlinable."
TIut there being another council held at Nice not many years
after, it did as 1l1uch extol Ï1nages as the other had destroyed
then1, as we sa,v in the foregoing article. But not long after,
Charles the Great gathered together the bishops of France,
Gern1any, and Italy, into a council at :Franckford, where, as
Regino saith, u
'the false synod of the Grecians, which they
made for the worshipping of irnages, ,vas rejected." I kno\v
this synod did conden1n the Constantinopolitan council too
before spoken of, because they stretched it too far, not only
conunanding that iU13,ges should not be worshipped, but that
they should not be used so lnuch as for the ornan1ent of the
church. But as they condelllned the ConstantinopoIitan
council for throwing then1 quite out of the church, so did
they condenln too the second council of Nice, for conullanding
thenI to be worshipped in the church. For not only Regino,
before quoted, but Hincnlarus Renlensis expressly saith,
x " "Therefore in the tiule of the emperor Charles the Great,

5 -Placuit picturas in ecclesia esse
non debere, ne quod colitur aut
adoratur in parietibus depingatur.
Concil. Elibert. cap. 36. [Hard.
Cone, vol. I.]
tUna "oce definimus omnem
imaginem, ex quacunque materia
improba pictorum arte factam, ab
ecclesia Christianorum rejiciendam,
,.eluti alienam et abominabilem.

Act. ConcH. Constant, [Id. vol. IV.
P.7 2 5.]
U Pseudosynodus Græcorum quam
pro adorandis imaginibus fecerunt,
rejecta est. Regino in Chron. [vol. I.
P.31.]
x Tempore Caroli magni impera-
toris, jussione apostolicæ sedis, ge-
neralis synodus in Francia, convo-
cante præfato Ï1nperatore celebrata,

414

Of Purgatory.

ART.

by the conlllland of the apostolical Beat, n general council
,vas celebrated ill France, the said emperor gathering it to-
gether; and according to the way of the scriptures, and the
tradition of the ancients, the false synod of the Grecians "ras
destroyed and utterly cast off." To which ,ve 11lay add the
book, attested by sufficient ,vitnesses to be ,vritten by th(\
said Charles the Great against the Nicene council, and ,vor-
shipping of Ï1nages; "Therein he calls Y "the religious worship
of iUIages a most insolent, or rather 1110st superstitious and
accursed adoration." And not only so, but the sanIe renowned
enlperor sent the detenninations of the said council into
z Britain, to keep thetn from that gross idolatry too. And the
,vorshipping of inlages was condelnned again in another council
at Constantinople, an. 814: and in another council, held at
Paris, an. 8
4, under Lodovicus, the son and imlnediate suc-
cessor of Charles the Great, it was again determined, as in
the council of J?ranckford, that it was hnvflil to have images,
but unla,vful to worship thenI. So that it is no ne,v thing
that our reverend convocation did, when they deterillined that
the worshipping of ilnages is a fond thing, and repugnant to
the ,V ord of God. And ,vhat is said concerning worshipping
of images is said also

Conce'rnÙlg the 'lcorshipjJin.9 of Relics.
"That we are to understand by relics in this place Stapleton
tells us, a " Even not only every part or particular of a saint"s
body, but even his garlnents, or any thing else ,vhich he
used." And 13ellarmine tells us, b" The very cross upon

et secundum scripturarum tramitem
traditionemque majorum, ipsa Græ-
corum pseudosynodus destructa et
penitus abdicata est. Hincmar. Rhe-
men. 1. contra Hincmar. Laudun. c.
20. [vol. II. p. 457.]
Y Cultum religiosum imaginum
insolentissin1am vel potius supersti-
tiosissimam execrandamque adora-
tionem, Carol. l\'1ag. 1. 2. c. 13.
z Carolus rex Francorum misit
librum synodalem ad Britanniam, in
C]uo veræ fidei multa reperta sunt

obviantia, et eo maxime quod pene
orlnium orientaliuln doctorum una-
nimi assertione est definitum, ima-
gines adorari debere, quod omnino
ecclesia catholica execratur.
lat.
'Vestmonast. ad an. 793.
a Ad reliquias alicujus sancti per-
tinet non solum quælibet sui corporis
particula, sed etiam vestes, aut ali-
quod aliud quo usus fuerat. Staplet.
part. I. Prompt. cath.
b Crux illa vera in qua Dominu8
pependit, propter contactum sacri

XXII.

Of l
'ltrgator!l'

415

\yhich the Lord hung, by reason of its touching his sacred
Lody and blood, is to be reckoned alnongst the Inost precious
)' lies; and not only the whole, but every piece of it." And
what the ROluish doctrine concerning these relics is, we
nlay see in several of their writers. J odocus Coccius tells us,
c "The relics of the saints are to be religiously l)reserved and
\vorshipped." Johannes de Turrecrenlata, d " That the relics
of the cross, nails, spear, gannents, and the inlage of Christ
crucified, are to be \vorshipped with latr'ia," or the sanle
worship that is proper to the true God. To na1ne no nlore,
the council of Trent declares, e" That the holy bodies of the
holy martyrs, and others that live with Christ, which ,,-ere
the living n1elnbers of Christ, and the tenlples of the Holy
Ghost, to be raised up by hill1 to eternal life and glorified, are
to be worshipped by the faithful, by which lnany benefits are
perforlned to l11en. So that all such as affirnl that honour
and worship ought not to be given to the relics of the saints,
or that they and other n10numents are unprofitably honoured
by the faithful, and that for the obtaining of their help the
lnemories of the saints are vainly frequented, are to be alto-
gether conden1ned. 'I'
Now, what need we to retort to the upholders of these doc-
trines more than what our Saviour did to the Deyil, Get tlwt>
hence, Satan: for it is u'rìtten, TllOu .r;:nalt u'o'J'snip the Lord thy
God, and him, only shalt thou serve? l\Iatt. iv. 10. If God be
alone to be served and worshipped, what worship can be due
to these so venerable relics? 'Yhat is it less than sacrilege,
to give that glory to the creature ,vhich is due only to the

corporis et sanguinis, inter preti-
osissimas reliquias habenda est, nee
so]um ipsa integra sed etiam parti-
eulæ ejus. Bellar. de imago 1. 2. e.
26. [vol. II.]
_c Sanetorum reliquias religiose
sen'andas et eolendas esse, J ode
Coceius, Thes. 1. 5. art. 16. [tit.]
d Reliquiæ crucis, c1a\rorum,
lanceæ, vestium Christi, et imago
erucifixi sunt latria veneranda. J oh.
de Turrec. in festo invent. crucis,
Q.3.
e Sanctorum quoque martyrum
et aliorum cum Christo \"Í\rentium

sancta corpora, quæ viva membra
fuerint Christi, et templa Spiritus
Sancti, ab ipso ad æternam vitam
suscitanda et glorificanda, a fidelibus
veneranda esse, per quæ multa be-
neficia a Deo hominibus præstantur.
Ita ut affirmantes sanctorum reliquiis
venerationem atque honorem non
deberi, vel eas aliaque sacra monu-
menta a fidelibus inutiliter hOllorari,
atque eorum opis impetrandæ causa
sanctorum memorias frostra fre-
quentari, om nino damnandos esse.
Coneil, Trident. sess. 25. [vol. X.
p.168.]

416

Of Purgato'ry.

ART.

Creator
St. Paul reproves the ROlllish heathens for wor...
shipp'ing the creat
t'JYJ 'Jl2ore than tlte Oreator, Ronl. Ì.
5.
Certainly the sallIe reproof nIay reach to the ROlnish Christ-
ians too. For \vhat is due only to the Creator, they are not
ashamed nor afraid to give it to the creature, and so either
nutking God a creature, or the creature a god, by giving no
nIore to God than they give to the creatures, nor less to the
creatures than they give to God. They can give no more
than religious worship to God, and that they give to the
creatures, and so must needs bring either the glory of God
down, so as to be no higher than t.he glory of a cre:tture, or
the glory of the creature up, so as to be no Io\ver than the
glory of God, by nlaking God and the creature to be sharers
in the san Ie honour.
Let them therefore tell nle, are these relics creatures or
no? If they will assert and prove thenl to be no creatures,
they may well be \vorshipped; and if they \vorship thenl, they
do in that assert them to be no creatures: for certainly f none
but God ought to be worshipped; and ,,,hatsoever DIay be
truly worshipped is God. If they nlay be ,vorshipped, they
are not creatures; and if they be Dot creatures, they ought
to be worshipped. I say therefore, are these relics creatures
or no? Are they creatures, did I say î Certainly if they ,vere
not, our adversaries would never contend so much t.hat they
ought to be \vorshipped; for \ve can scarce find any of thenl
spending so Dluch tillle in proving that Jehovah, the Creator,
should be ,vorshipped, as they do in proving that ilnages and
relics, and almost any thing besides God, ought to be ,vor-
shipped. But let then1 at the length bethink themselves,
,,,hether in reason their bodies should be \vorshipped, whose

f And thus we find the Fathers Greg. Nazianz. [vol. I. p. 609.]
themselves using the argument both orate 37. de Spiro S. Tò p.Èv yàp
ways; sometimes saying such a 7rPOUKvvEÎ.V Tijr KTlCTElAJr, TÒ ðÈ 'lTpOCT-
thing is to be worshipped, and KvvEÎuBm TOV ri}r KTluElAJr
ECT7rÓTOV.
therefore it is God, and such a Chrysost. in Joh. horn. 33. [vol. II.
thing is not God, and therefore it p. 687. 39.] And on the other side,
ought not to be worshipped: as, El EI yàp OVK ECTTLV ùÀTJBlVòr ó OEòr OVTE
p.Èv }'àp OV 'lTpOCTKVlITJTÒV, 'IT'oor ÈIlÈ BEOt 7rPOCTKVVTJTÓ!) ÈUTL. Kaì EI ECTTI. KTLCTTÒ
,
ð"à TOV ßa'lT'Tlup.aTor; Ei ðÈ 'IT'pOCT- OV BEór. Kaì EI OVK ÈCTTì 7rpOUKVVTJTÒ
,
KVVTJTÒV, 'IT'oor ov CTE7rTÓV;
l ði U
'lT'TÒV, 7roor ãpa BEoÀo}'EÍ.Tal.; Epiphan. in
'IT'oor ov BEÓ
; tv tfpT1]TaL 'TOV Évór. Arium. [adv. hæres. II. ii. \'01. I.
XPvCTij TLr ðVTlAJr CTELpà Kaì CTlAJrÝJptor. p. 755.]

XXII.

Qf Purgatory.

417

souls, for ought they know, 111ay be in hell
or whether in
reason any part of that cross should be worshipped upon
which Christ \yas crucified
The cross ,vas the ,,-icked in-
f:trlunent which the Jews used to put our Saviour to death;
what? and 111Ust that be now worshipped by such as profeBs
faith in him that \vas crucified upon it? And are the nails
that fastened his hands and feet to the cross, and the spear
that pierced his sides, such honourable things that they Blust
be worshipped too? Ho\v conIes such honour to be conferred
upon these nails and this spear
"That
hecause they \vere the
instrulllents of our Saviour's death and greater tOl'lUents
Oh
Inost hOITid impietJ and unparalleled idolatry, that Christians
should worship that which torn1ented and destroyed Christ!
that we should worship that in our life, that brought our
Saviour hin1self to death!
And if they will not. believe us, that no relics, but God only
is to be worshipped, let thenl consult the Fathers, and see
their opinion in it. And if they will not take the pains to
look thelnseh'es into the Fathers, I hope they will not be
angry if I tell then1 that Justin l\Iartyr saith, g" 'Ve ,vorship
God only; but as to other things we joyfully obey you," viz.
elnperors. And Theophilus Antiochenus: h" The divine la\v
doth not only forbid us to worship idols, but the elements
also, sun, Inoon, and the other stars. So that \ve must not
\vorship heaven, nor earth, nor the sea, nor fountains, nor
rivers; but we ought to \yorship the true God only, and
l\Iaker of all things, in silllplicity of heart, and sincerity of
Blind." .A,nd therefore saith Tatianus also, i" I will never
\vorship the worklllanship that was made for our sakes."
And presently, j " I will never be persuaded n1yself, nor per-
suade another, to \vorship the substance of the eleillents."

g .., OBEV BÛJV p.Èv p.óvov 7rPOCTKVVOÛ"
p.w, VP.LV ôÈ 7rpÒ
rà â'AÀa .xaípovrE

tnr1JpEroûfLEv. Justin. apol. L 1. 17.]
h · 0 fLÈv oúv BEÎo
VÓfLo
ov fLóVOV
KCJJÀEVEI. rò roî
EÌÔ6JÀOL
7rpOUKVVELV,
àÀÀå Kat roî
urOLXEíOL
,
Àírr, CTEÀ
V[},

rOL
ÀOL7foî
ãUTpOL
' ùÀÀ' ovrE rciì
ovpaviè, ovu yfj, OVTE BaÀáuuy, q
'lT1J'}IaL
,
7fOTafLOL
BP1JUKEVELV, ùÀÀ'

p.óvcp rciì ÕVTCJJ
BEciì Kat 7fOL1JTll ré;)v
BEYERIDGE.

ôÀCJJV XP
ÀarpEVELV, Iv ÓCTLÓT1JTt Kap-
ôía
, Kat ElÀLKPLVEÎ '}IvWfLY' 1'heoph.
.Antioch. ad Autol.l. 2. [50.]
i ð.1JfLLOvpyíav T
V tnr' avrov YEVO-
fLÉV1JV xápLJI
fL6JV 7rPOUKVVEÎV où 8iÀCJJ.
Tatian. ad Græc. [7.J
j
ÉI:3HV ré;)v UTOLXEíCJJV n)v V7rÓ-
UTaULJI OVK &v 7rEl.U8Eí1JV, our' âv
-7rEíUaLfLL ròv 7rÀ1Juí.ov. Ibid. [3 6 . J

Ee

418

Of P'urgatOi
!I.

Awr.

Origen also saith plainly, k" If we may speak briefly, and
all at once, it is tbe fault of inlpiety, or it is very wickedness,
to worship anyone ,vhoillsoever, besides Father, Son, and
Holy Ghost." And so Theodoret: I" Of TIlen," saith he,
" such as excel in virtue we honour as the best of Illen; but
we 'vorship only the God of all, the Father, and his Son, and
the All-holy Ghost." And so Lactantius saith, m" There is
no religion or veneration to be had of any but of the one
God." I might produce III any more, but these witnesses may
be enough to prove that it is God only that ought to be
,vorshipped, and no creature \vhatsoever; and if no creature,
nluch less ought the relics of creatures to be \vorshipped, as
nGregory Nazianzen saith:
An impure sacrifice is sin, much more
The relics of a dead man to adore.

It is a sin to ,vorship the best of creatures instead of God:
and shall it be thought no sin to \vorship the relics of creatures
instead of hiIll
Certainly if there be any doctrines in the
world repugnant to the ,vord of God, this 'and the fornler are
to be reckoned as the principal of them all; ,,,hereby not only
creatures, but the very inlages and relics of creatures, are
held to have the ,vorship of the true God due unto theill.
And so ,ve pass from these to the last of the Ronlish doctrines
here spoken of, and that is

Concefrning the invocation of saints.
And to kno\v ,vhat the Romish doctrine concerning the
invocation of saints is, ,ve need go no further than the council
of Trent; ,vho there teach plainly, and conlmand all their

k Ut breviter et omni in unum
collecta definitione dicamus, adorare
alium quempiam præter Patrern et
Filium et Spiritum Sanctum, im-
pietatis est crimen. Origen. in Rom.
I. I. [16. vol. IV.]
1 Toov ôÈ àv8poo'1T'CðV TOÙ
Èv àp
Tiì
t!- '..'
·
8 '
,
ULa'1T'p
'YaVTa
CðS' av pCð'1T'OVS' aptUTOVS'
YEpaípop.Ev. I.LÓVOV ôÈ T6>V ÖÀCðV '1T'pOCT-
KVVOVP.EV OEÒV, Kuì '1T'aTÉpa, Kuì TÒV
ÊKEívov yÈ Àóyov, Kaì TÒ '1T'aváywv

'1T'VEVI.LU. Theodor. therap. 2. [P.503.
vol. IV.]
m Religio et veneratio nulla nisi
unius Dei tenenda est. Lactant. de
falsa relig. [vol. I. p. 88.]
n </'tßpLS ò.vø:yvov
ÓV7'a 7rapE(J'7'd.}lEJlaL
OviE(J'OaL,
ÂHVÓTEpOJl JlEKVCAJV ^El
ava. 7rd.JlTa
(J'ißElv.
Greg. Nazian. in dist. [vol. II.
p. 14 6 .J

XXII.

Of jJurgatory.

419

bishops to teach, 0 "That the saints reigning with Christ do
offcr up their prayers for nlen; that it i
good and w
eful to
invocate or pray unto them, and for the obtaining ùenefits
frolH God by his Son J eSUR Christ our Lord, ,vho is our only
lVlediator and Saviour, to fly to their prayers, help, and assist-
ancc. But such as deny that those that enjoy eternal happi-
nc
s in hcayen are to be called upon, or that assert either that
they do not pray for Iuen, or that to call upon them to pray
for everyone of us is idolatry, or to be repugnant to the
word of God, and to derogate froln the honour of the one
l\Iedintor between God and Ulan, tho nlan Jesus Christ, or
that it is a foolish thing to pray to such as reign iu heaven
with our voice or nlinds, do think Ï1npiously." No\v though
we do not here say, that this their doctrine concerning the
saints praying for us is so; yet we say, that this their doc-
trine concerning our praying to the saints is a fond thing, and
repugnant to the scriptures.
And certainly it is so; for what else Ineans that place of
scripture, HOlL. then shalt they call on /ti1n Ù
u'/wm, they llave not
believed? Ron1. x. 14. That none is to be believed in but
God, though others 111ay be Lelieved besides God, I suppose
they willllot deny; or if they do, I would wish thell1 to cast
their eye a little upon the Inargin, and rthere they ,dll see

o Sanctos una cum Christo reg-
nantes orationes suas pro hominibus
offerre, bonum atque utile esse eos
in\'ocare, et ob beneficia impetranda
a Deo per Filimll ejns J esum Chris-
turn, Dominum nostrum, qui solus
noster redemptor et salvator est, ad
eorum orationes, opem, auxiliumque
confugere; illos vero, qui negant
æterna fælicitate in cælo fn1entes
invocanùos esse, aut qui asserunt
,.el ilIos pro hominibus non o rare,
v
l eorum ut pro nobis etiam sin-
gulis orent inyocationem esse idolo-
latriam, ,.el pugnare cum ,.erlJO Dei,
adversarique honori unius mediatoriB
Dei et hominum J esu Christi, ,'el
stultum esse in cælo regnantibus
voce yel mente supplicare, impie
sentire. Concil. Trident. sess. 25.
[vol. x. p. 168.J
p Ov TavTóv (un 1f'C.UT
VfLV fì
1"1

leal 7r
pl aVTov 7rC.UTfVftV. TÒ p.Èv yáp
ÈUTL efÓTTJTO
, TÒ êÈ 7faVTÒ
npáy-
I,LaTO
. Greg, N azianz. orat. 37. [Yol.
I. p. 596,] Sciendum est, quod
ecclesiam credere non tamen in ec-
clesiam credere debeamus, quia ec-
clesia non est Deus, sed domus Dei
est. Serm. de tempore [242. Aug.
vol. Y. App.J Hoc est enim credere
in Deum quod utique plus est quam
credere Deo, nam et homini cuilibet
plcrumque credendum est, quamvis
in eum non sit credenclum. Aug.
!n Psal. 77. [8. vol. IV.] Rursus
etiam de apostolis ipsius possumus
dicere, Credimus Paulo, sed non
credimusin Paulum, Credimus Petro,
sed non credimus in Petrum. Id. in
Job. tract. 29, [6. vol. Ill. par. ii.]
Hac igitur præpositionis syllaba (in)
creator a creaturis secernitur, et
divina separantur ab humanis. Ruf..
Ee

420

Of Purgatory.

A H'r.

several of the Fathers nlaking this distinction betwixt believ-
ing in a person, and believing of a person, that the first is
proper and peculiar to God only, the other C0l11nl0n also unto
nIen. So that I nlay believe a Ulan, but 1 anI to believe in
none but God. And if so, then from this place it clearly
follo\\?s, that seeing the saints in heaven are not to be be-
lieved in, they are not to be called upon; but that \ve are to
call upon none but God, because ,ve are to believe in none but
God. And hence it is, that when the disciples caBle to our
Saviour to direct and instruct thelll ho\v to pray, he bad thelll
say daily, Our Father whiclt art
'n heaven,
Iatt. vi. 9. Luke
xi.
: ,vherein he directs then1 not only what they should
pray for, but whonl to pray to; not to this, or that, or the
other saint, but to God, O'ur Father 'which art in heaven.
But 1 need not insist any longer upon this, having proved
before that it is God that is the only person in the ,vorId that
ought to be religiously ,vorshipped: for from thence it plainly
follo\vs, that God is only to be prayed to: for invocation is
the principal part of religious ,vorship, insollluch that it is
sOllletinles put for the whole: as when the place of God's
\vorship is called a house of prayer, Isa. lvi. 7; viz. because it
is prayer that is the chief worship that is perfonned in it.
And therefore q Origen saith, "That to call upon the nanle of

fin. in expos. symbol. [po 26.J Cre-
dere et Petro et Paulo jure dehemus,
iB Petrum vero et Pauium credere,
id est in servos conferre honorem
domini non debemus. Credere illi
quilibet potest homini. Credere vero
in illum soli te deb ere noveris majes-
tati. Euseb. Emisen. de symb. horn.
2. [1\1 ax. Bibl. patr. vol. VI. p. 630.]
q Et si invocare Domini nomen et
aòorare Deum unum at que idem
est, sicut invocatur Christus et ado-
randus est Christus. Origen. in
Rom. I. 8, [5, vol. IV. p. 624.J And
therefore doth St. Chrysostome join
prayer and divine worship together,
as, IIoÀÀcp p.âÀÀov fVX
Kuì ÀaTpda
eWV CT1]P.EÎóv ÈCT'rL ôLKmoCTvvt]
á7rá-
U1]
. Chrysost. de oratione, horn.
I. ["01. VI. p. 756.J rf Iva7r ávTaTòv
Xpóvov TaL
7rpOCTn'xaL
Kaì Tfj TOV
Bwû ÀUTpfíq. Kllì p.fÀÉTn CT't'(wl.LfV.

Ibid. [po 754.J rfIva TO-ÜS- J.LÈv dwBóTas-
(
v lv 7rpOCTEvxaLS' Kllì Àarpfíg. rov
eEOV. Ibid. horn. 2. [init.J And
therefore he sometimes puts one for
another, yea, ÀaTpfía for 7rpOCTEVX
'
as, ÂLÓ7rEP XP
Kaì rij
KÀíV1]S' à7raVLCT-
, "' B ' , \ \ rf À
...
ral.LfVOVS' 'f" aVEUI aft rov 1J wv Tn TOV
efOV Àarpfíq., Kaì rpa7rÉ(1]S' á7rro}lÉ-
vovs-, Kaì KaBEvlJfLv P.ÉÀÀovTas-. Ibid.
horn. I. [po 757.J And what he
there means by ÀarpEla he expresseth
in the following words, l\1âÀÀov ôÈ
Kal KaB' lKáCTT1]V &pav l.Líav EVX
V Tcp
BEep 7rpOCT
ÉpovTas-, tCTov Tfj
p.lpg.
lJpóp.ov rplxoVTas-. Ibid. And there-
fore he adds, 'Ev ôÈ yÈ Tn TOV XfLI.LW-
VOS' éJpq. Kul T17S' VVKTÒS- rò 7rÀÚCTTOV
p.Épos- fLS' TrpOCTfVXàs- àvaÀíCTKovTa
, Kaì
Tà yóvaTa Káp.7TTovTas- CTVV 7roÀÀcê Tcê

óß9! Tll ÔE
CTEL 7rPOCTÉxovTas-, P.UKU-
pí(ovTaS' lavTov
È7rì Ti] TOV ewv
ÀaTpfíq.. Ibid.

XXII.

Of Purgatory.

4Ql

the Lord or to worship hiln, is one and the S:l111e thing."
So that he alone Illay be worshipped that i::; to be called
upon; antI he alone l11ay be called upon who lllay be wo1'-
8hipped. And so he that nU1Y not be worshipped ought not to
be called upon; and therefore seeing it ifs not lawful to \\orship
the saints, it cannot be lawful to call upon thenl.
Allel whatsoever our adversaries luay boast, yet certainly
the Fathers did not hold that the saints departed should be
prayed to, as appears froln the descriptions which they give of
prayer. St. llasil saith, r" Prayer is the de
ire of sOluething
that is good, l11ade by holy persons to God;" not to the
saints, but to God inunediately. And so Dalnascen saith,
s " Prayer is the ascension of the luind to God, or the desire
of convenient things frolll God." And therefore saith St.
Chrysostonle, t" Everyone that prays discourseth with God."
u "'Vhen thou readest," saith Gilbertus, "thou art taught
by Christ, but when thou prayest thou talkest f:lluiliarJy with
hiln." So that it seenlS they did not think ,ve should go to
any of the courtiers of heaven to speak to the I(ing for us,
but that we should speak to hinl ourselves.
Nay, and Origen saith expressly, v" For we lnust pray only
to the nlost high God, and we nIust pray to his only begotten
and the firstborn of every creature, even the 'V ord of God,
and beseech hinI as our High Priest to present our prayer,
that COlnes to hinl, to his God and our God, to his Father
and the Father of all those that live according to the word of
God." And elsewhere: x" Every prayer, and supplication,

r rrpocuvx
IUTLV aiT7Jutç àyaBov
'lrapà Té;)V EÙCU{3é;)V El
8EÒV ywop.ÉV1}.
Bal:iiL horn. in mart. J ulit. [vol. I.
p.3 I8 .]
s rrpOUEVX
fUTLV àváßauL
flOV
1TpÒ
8EÒV,
aï77Jut
Té;)v 7rPOU1JKÓVTCA>V
'lrapà 8EOV. Damase. de orthod. fide
L 3. c. 24.
t rrâs- 1TpOUEVXÓP.EVO
TOO BEOO êLa-
"AiYETat. Chrys. de orat: ho&m. 2.
[init. ]
u Cum legis, erudiris de Christo,
orans vero, familiare cum ipso seris
colloquium. Gilhert. in Cant. senne 7.
v l\Ióvcp yàp 7rpOUEvKrÉov Tcp f7rì
7T(UTL Ofcë, Kaì 7rpOUEvKrÉov yÈ Tcp

,.., " ,
fLOVOYEVH ,<aL 7fpWTOTOKC[' 'lrau1J
KTL-
UEWS' "Aóycp 8EOV, Kaì àgtWTÉOV aùTòV
r, , , J
"
B '
W
apXLEpEa, TrJV err aVTOV 'fJ auauav

,.. , \ 'rk'
" 8 \
1JP.WV EVX1J V uva'fJEpfLV E7rL TOV fOV
aÙTov, Kaì. 8EÒV
p.é;)v, Kaì 'lrarÉpa
aÙTov, Kaì 7raTÉpa rwv ßLOÚVTWV KaTà
TÒV Xóyov TOV 8EOV. Origen. contra
Cels. 1. 8. [26. vol. L] ,
x rrâtTuv p.Èv êÉ1JULV, Kaì 7rPOUEVX,jV,
", é \' "
Kat EVTEVç;LV, KaL EVxapLUTLaV ava-
7rEP.1TTÉOV TW È7rì 7râut 8EOO êtà TOV È7fì.
7ráVTWV åy.yÉXwv ÙfJXlEp:W
, Èp.-o/VX01J
Xó)'OV KltÌ BEOV' êE1JUúp.EBa êÈ KO ì
aÙTOV TOV "Aó}'OV, Kaì fVTftlgÓJ.LE8a
UVTCf> Kaì fì}XapLUT
U()flEV. ILid. 1.
5. [4.]

4
)(;)
t"Wr.,J

Of Purgatory.

.A..Rr.

and intercession, and giving of thanks, is to be sent up to the
God that is above all, by hin1 that is above all angels, even our
High Priest, the living Word and God; and let us pray the
Word hiln s elf, and beseech hiln, and give thanks to him.'

So that it is Christ, not the saints, that is to present our
prayers to God. To ,vhich ,ve n1ay add that of Gregorius
Thaulnaturgus: Y" He that rightly calls upon God calls upon
him by his Son, and he that con1es near to him comes by
Ohrist; but none can conle to the Son but by the Holy
Spirit." Hitherto ,ve may refer that also of Tertullian:
z "These things," saith he, "I can pray for of none else but
him fron1 \vhon1 I kno,v I shall obtain them, and it is he that
alone performeth for l11e, and I am such a one to \vhom it
belongs to pray, his servant \vho observe hÎ1n alone, \vho anI
killed for his discipline." And this is the argument whereby
Athanasius proves against Arius that Christ is God, because
he is prayed to: a" For none," saith he, ",voldd pray to
receive any thing fron1 the Father and the angels, or any
other creatures:" so that ,ve are to join no creatures \vith
God in our daily prayers. And truly if ,ve are to pray to any
creatures in heaven, \vhy not to the angels as \vell as saints?
yet the council of Laodicea deterl11ined long ago, b" That it is
not la\vflil for Christians to leave the church of God, and name
angels, and make congregations, \vhich [things] are forbidden;
and if anyone therefore be found to follow this secret idolatry,
let him be accursed, because he hath left the Lord Jesus Christ,
the Son of God, and gone to idolatry." The occasion of ,vhich
canon Balsalnon saith \vas, C " Because that the devil suggested

Y Qui recte invocat Deum, per
Filium invocat, et qui prope accedit,
per Christum accedit, accedere autem
ad filium non potest sine Spiritu
Sancto. Greg. Thaum. expo fide [po
9 8 .]
z Hæc ab alio orare non pOSSUln,
quam a quo me scio consequuturum,
quoniam et ipse est qui solus præ-
stat, et ego sum cui impetrare
debetur, famulus ejus qui eum solum
observo, qui propter disciplinam
jus
occidor. Tertull. apol. c. 30. [vol. V.]
a 0
.. - "é ' À ß -
VI( av yovv
VçULTO n
a
LV
'Tf'upà T01) 7raTpÒ
Kuì T(;JV àyyÉÀwv

'IT'upà Tívo
T(;JV tfAÀCJJv KTLCTP.ÚTCJJV.
Athanas. contra Arian. orate [III.
12.]
b "On ov
EÎ XpLunuvo-ù
ÈYKUTU-
À
í'1T'
LV ri}v IKKÀ1Juíav TOV B
ov, Kuì

' À
, I' ' , é
uYY
OVS' QVOP.U'::,HV, Kat UVVUçEL

'1TOl,EÍv éI.'1TEp Ù7r1JYÓPEVTat' Et n
olJv
EVpEBjj TUVTll Tjj KEKpVI-LJLÉVll EI
CJJÀo-
ÀurpEíCf uxoÀÚ(CJJV, tUTCJJ àvúBEp.a, ÖTL
lYKUTÉÀL'1T'E TÒV KVPWV
JLOOV 'I1}uOÛV
XpLuròv TÒV viòv TOV BEOV, Kuì
ì
CJJ-
ÀOÀUTPEíCf 'IT'POU1}ÀBEV. Concil. Laod..
can. 35. [Hard. Conc. vol. I. p.
7 8 7.] ",
C ÂLá TOL T01)TO Kaì V7rEßaÀÀE 7rOrE

XXII.

Of IJltrgatory.

4
g

onletilnes to SOllIe, that Christ was not to be called upon
for help, but the angels." So that it is calling upon angels
that is here accursed; and therefore Theoùoret saith, d H The
synod which lnct at Laodicea, which is the Inetropolis of
Phrygia, forbad by a la\v, that none should pray to the
angels.')' So that praying to angels was so long ago forbidden
as idolatry, as cursed idolatry. A.nd what shall we then say
to that doctrine that saith we nllist pray to saints? Certainly
we can do no less than conclude it to be a fond thing, and
repugnant to the word of God, and t5ay ,vith the ancient
council at Franckford, e" That no saints should be either
worshipped or invocated or prayed to by us."

T'lvà
J1-
11T'Ll<uÀEîuBm TÒV XPLUTÒV d

ß01JBEíuv, àÀÀà TOV
àyy;ÀotJ
. Bal-
sam. in loco [apud Bever. Synod.
vol. I. p. 468.]
d Synodus, quæ convenit Lao-
diceæ, quæ est Phrygiæ metropolis,
l('ge prohibuit ne precarentur ange-

lOSe Theodoret. in Colos. c. 2. [vol.
III. p. 355.J
e Ut nulli nobis saneti colantur
aut invoeentur. Concil. Francof.
can. 42. [Hard. Cone. '.01. IY. P
9 08 .J

ART I C L E XXIII.

OF .MINISTERING IN THE CONGREGATION.

It is not lawful for allY Juau to take upon hÙn the
oiJice of public prreacltiJl.q, or 'J}liuisterring tlte saclJ'a-
Ulents in tlte cou.r;re.qation, befo're Ile be lauifully
called, and sent to e.J}ecute tIle sa1ne. And tllose
we ougltt to JurJ.ge lauifully called and sent, wlticlt
be cllosen and called to this 'l(7ork by 1J2en u'h,o have
public authority .qiven unto theul in tlte con.qre-
.9ation, to call and send 1Jlinisters into the Lord's
vineya'rd.

THE church of God, as \ve have seen, art. XIX, is a con-
gregat'ion of faitliful 'llten, wlterein the word of God is preached,
and tlte sacrarnents he d'ltlg ad]ninistered. In this article
therefore ,ve have it detern1ined \vho are those who are to
preach the \vord and adnlinister the sacraments in the
church; not everyone that hath a Inind to it, not everyone
that fancies himself fit for it; no, only such as are la\vfully
called thereunto. N O\V though there be but one God men
are called to this office by, yet there be t\VO \vays \vhich he
is pleased to call them in. SOlne he calls ilnmediately from
hilnself \vithout men; others mediately frolll hin1self by men.
The first manner of calling to this sacred office the prophets
and apostles had, ,vho \vere' all, as St. Paul saith of hiulself,
.called not of rnen, neither hg men, hut hg Jesus Christ, and God
the .Fatlwr, Gal. i. 1. The prophets had this illlluediate call
frolll God under the'la\v, and the apostles frol11 Christ under
tho gospel. And as they \vere called iUlnlediately by Christ,

AUT. XXIII.

Of JIini:sterilt9 iJL the Oongregation.

4
5

80 were others called iuuuediatcly by theill. So that Christ
called the apostles, athe apostles by the appoinbnent of the
sanlC Christ called others to succeed then1, they again others;
and /So hath there been u succession of lawful n1Ïnisters ever

ince, which though they were not all called inlnlediately by
Christ, yet they were all called by hinl, yea and all others are
their succes
ors who had this illlinecliate call froln him. So
that none are now lawful Ininisters but such as are thus
called by hÏ1u, and all that are thus called by him are lawful
ministers; I Ineall all such as are called by such as succeed
theln in the 11linistry, who ,vere called itnlnediately froin
Christ hiulself: for these are they which certainly \ve are
to understand by those mentioned in this article, who have
public authority given unto them in the congregation or church, to
call and send 'Jninisters into the Lonl's vineyard. But of this
,ve shall speak n10re by the blessing of God in the XXXVlth
article, where ,ve shall treat of the consecration of bishops
and luinisters.
But the principal thing to be demonstrated here is, that
\vithout sOlne such call from God it is not lawful for any man
to take upon hinl the office of public preaching, or Ininister-
ing, or in general the office of a Ininistry. And for the proof
of this, we might go no further than that reularkable passage
in St. Paul, How then shall tltey call on hÙn in whmn they haDe
not helieved? and lww sltall tlte!! helieve in kin
of 'whOln tlte!!
have not heard? and hou. shall tlte!! hear 1-vitlwul a preacher?
and how shall they preach except they be sent? Ronl. x. 14, 15.
'Vhere ,ve may observe how the apostle links several precious
truths together, everyone of which is as nUlCh a truth as any
of thenl; and therefore, as it is certain that a Illan cannot
caIl on hilll in ,vholu he hath not believed, nor believe in hin1
of whom he hath not heard, nor hear unless there be a
preacher, so certain is it, that a man cannot lawfully preach
unless he be sent: for this is an honour that no '1nan talætlt

a Kaì 01 17fíU1C01T'OL
flwV ;yvwuav

Là Toil Kvpíov
fLwV 'I'luoil XpLCrroil,
ón ;pL
ËUTaL 17Tì Toil òvófLaTo
T

È7TLUIC01T'

.
Là TaUT'lV o-ðv T
V aìTíav
7TPÓYVWULV dÀll
ÓTE
T
Àdav lCaT-
i(]'T,/(]'av TOÙ
1T'IJOHP'lfL;VOV
, lCaì flE

é" ' ( , , )

,
Taç;V E1T'LVofl'lv LU. a1T'ovofL'lv u
uw-
KauLv, Ö1T'W
làv KOLfL'lBw(],LV,
La-

;
WVTaL ËT
pOL
(
oICLfLauJ.l;vOL ð.v
p

T
V ÀHTovpyíav aVTwv. Clement.
epist. ad Corinth. p. 5 i.

4Qû

Of 1JIinister.ing in

ART.

to himself, but he that is called of God, as was Aaj'on, Heb. v. 4.
And therefore God complains of such prophets as run before
they be sent, and preach his word to others before they have
received power froln hinl: I l
ave not sent these prophets, saith
he, and yet they ran: I l
ave not spoken 'ltnto tlwn
, yet they have
proplwsied. J er. xxiii.
l. And therefore he conllnands his
people, saying, Hearken not to the wOl"ds of the proplwts that
speak 'ltnto YO'lt, xxvii. 14, for I sent th(3n
not, vel'. 15. So that
such as God doth not send, nlan is not bound to hear. Did I
say, lllau is not bound to hear
Nay, nlan is bound not to
hear. And if man is bound not to hear those ,vhom God
hath not sent, certainly those that he doth not send are
bound not to preach.
And he that further considers the several titles that are
given to the nlinisters of God in the holy scripture, Inay have
good ground to subscribe to this truth: for they are called
steu:ards, Tit. i. 7. Now it doth not belong to every nlan that
\vill to be a steward, unless he be appointed by him \vhose
ste\vard he is to be, Luke xii. 4Q. Again, they are called
an
bassadors, Q Cor. v.20. And ,vho dare undertake an em-
Lassage to a foreign prince or people \vithout a conllnission
froll1 his own king
Yea, the very words used by the Holy
Ghost to express thelll by, do all il11ply office; as, bishops,
lninisters, deacons. N O\V there is no office that lies open in
COll1lllon to all, but a 111an ll1Ust be particularly appointed and
comll1issionated by hin1 that hath power to do it, before he
can be put into it, or invested with it. And hence it is also,
that ,ve find in scripture several rules laid down for the
choosing of Inen into this office, 1 Til11. iii. 2, S, 4. iv. ] 4.
Tit. i. 5. 9. 'Vheroas, if anyone Inight take upon him this
office, these rules and directions would be altogether super-
fluous. To all which ,ve might also consider, "what confusion
and disorder the church would fall into, should anyone, that
thought hinlself a Ulan gifted for it, undertake this sacred
office
And truly of this \ve have had too luany years of sad
and ,voful experience, ,,,hen 11linisters turned laynlen, and
layulen turned Ininisters, till at length we were likely to have
all ministers and no la)'111e11, or rather all laYluen and no
nlinisters: and the only way to keep U
frOlll returning to

4
7

the Congregation.
that disorder is by adhering to this truth, bthat every Dlan
should look to his own business, and follow his own calling;
he that is called to the clergy, to preach like one that is
called to the clergy; and he that is one of the laity, to hear
like one of the laity; every man keeping \vithin the bounds
which the great God hath placed hinl in, not undertaking the
office of the nlinistry, unless he be lawfully called unto it.
The Fathers do offer themselves also to be witnesses in
this case, but I shall troub
e but these few for the present.
As for the sacraments, St. Basil saith, C "But they being far
fronl us, (and layulen,) have no po\\er to baptize or ordain,"
d" For that," saith Athanasius, "is the office only of those
that are over the catholic church: for it belongs to you,
and to you only, and to none else, to give to drink of the
blood of Christ." St. Chrysostonle joins both sacraments
together: e" But," saith he, "if none can enter into the
kingdonlof heaven unless he be born again of ,vater and the
Spirit, and he that eat.eth not the flesh of the Lord and
drinketh his blood is cast out of eternal life, but all these
things cannot be perforIned by anyone else, but only by
those holy hands, I lnean the priesCs, how can anyone
without thelli either ShUll the fire of hell, or be Blade par-
taker of the crowns that are set before us t' So that it is
the priests or ministers only, and none else, that can ad-
minister either of the SaCralllents. .And therefore f Atha-

XXIII.

b TciJ yàp àPXIÆpfî lðim ÀHTOVP-
yim ðfðofLivm fìuì, Kaì ToîS' ífpfÍjuLV
iòwS' Ó TÓ1rOS' 1rpouTiTaKTat, Kaì ÀfVt-
TatS' lðíat ðWKovím 11ríKHVTaL. Ó
ÀaïKòS' ttvBpw1T'oS' ToîS' À(lÍKoîS' 1rpOU-
Táyp.auLV ðiðfTat' ËKauToS' vp.oov,
,
À "" , -,
I I ,
aUf "Poc, fV TCf WU::> Tayp.aTL fvxa-
pLUTfiTW Bféi!, Iv áyaBfj UVVHð!]UfL
V1rápxwv, p.
1rapfKßuivwv TÒV WPL-
up.ivov T1]S' ÀfLTovpyiaS' aUTOV Kavóva
Iv ufp.vórrrrt. Clem. Rom. epist. ad
Corinth. p. 53.
c oí òÈ å1roppayivTfS' YEVÓP.fVOL,
OUT
TOU ßa1T'Tí(Hv, OUT( TOU XfLpO-
ToVEÎV flXovl
ovuíav. Basil. epist. ad
Amphil. [III. p. 21.]
d TOUTO p.óvov IUTL TooV TijS' KaBo-
ÀLKijS' lKKÀYJuíuS' 1rPOfCTTWTWV' fLóVOV
i'àp IIp.é;w IUTL 1rp07ríVHV TÒ ai,.AU TOU

XPLUTOU, TooV . ðÈ éf.ÀÀwv OUðfVÓS'.
Athanas. apol. [contra Arianos, I I.
vol. I. p. 133.J
e Eì yàp ou ðúvaTaí TLS' fÌufÀBfîv
fìS' T
V ßautÀfíav TooV oupavoov, làv
fLq ðL' vðaTOS' Kuì 7rVfúp.aTOS' àVQ'YfV-
vYJBfj, Kaì Ó fLq TPWYCùV TqV uåpKa
TOU Kvpíov, Kaì TÒ aip.a aUTOU 1rivwv,
IKßißÀYJTaL T
S' aìwvíov (wqS', 1ráVTa
ði TaVTa ðL' ÉTipov p.Èv OUðEVÒS', P.ÓVOV
ði ðLà TooV áyíwv It<.fívwv 11T'LTfÀfÍTaL
XfLPooV, TooV TOU ífpioS' Àiyw, 1rooS' tiv
, ',oJ., - -
TLS' TOVTWV fKTOS' 1] TO T1J
l'ffVVYJS'
IKcþvyfÎv ðVV
UfTaL 1T'VP,
TooV Ù1rO-
KfLfLivwv CTTfcþávwv TVXfÎv, Chrysost.
1rfpì IEpwuúvYJ
' Àoy. y. [vol. VI. p.
J6.J
f Kaì TaVTa p.Èv ouX ÖTt KtJ.V
fJXLfTJLaTLKooV 1rOT
pLOV KiKÀaUTaA

428

Of lrIinistering in the Oongregation.

ART. XXIII.

nasi us pleads it ,vas no sacralnental cup that Ischyras con-
secrated, he being not la,vfully ordained; and g Socrates,
that this Ischyras cOIllnlitted a crÏ1ne ,vorthy of Inany deaths,
in presuming to do the work of a Iuillister, not being
ordained.
And as for preaching the ,vord, Cyril of Alexandria saith,
h " God distributeth the use of the trumpets in preaching of
the ,vord only to such as are consecrated.'" But to this we
have above two hundred Fathers Inet together in the Trullan
council subscribing: for they there detern1Ïned, i "That it is
not la,vful for a layn1an to dispute or to teach publicly, taking
there to himself the po,ver or dignity of preaching, but to
ren1ain in the order \vhich the Lord hath set hill1 in, and to
open his ear to such as have received the grace of teaching,
and to learn divine things froln theIne For in one church
God hath Iuade divers or different luenlbers, according to
the words of the apostle, &c. But if anyone shall be taken
weakening or transgressing tl
is canon, let him
be separated forty
days.""
Iany lnore of the like testÏ1nonies fron1 the ancients
I might produce, but these are enough from 'whence to con-
clude, that it is not lauful for any '}J/;an to take upon ltint tlUJ
office of the minist],,!!, unless lw be la wfully called thereunto.

7rupà Matwp{ov, ùÀÀ' Bn p.1]
Èv
v
B^CJ)
ÈKEÍ' 1rW
yáp; B1rOV fL
TE TÓ1rO

KVpLUKij
, P.
TE TL
lKEÎ Tij
lKKÀ1]-
uía
, àÀÀà fL
TE Ó KaLpÒ
fLV(],T1]píCJJV

v. OVTO

È E(]'TLV Ó 7roÀvBpVÀÀ1]TO

'I(]'xvpa
, Ó fL
T(: V1rÒ Tij
lKKÀ'tJ(]'{a

xELpoTov1]BEì
, Kuì ÔTE TOV
tnrò ME-
ÀLTíov KaTa(],TaBÉVTa
1rpE(]'ßVTÉpOU

'AÀÉEav
po
l
ÉXETo. Athanas. apol.
[Ibid. p. 134.]
g 'Ev SÈ Tcê MapEwTll TOVTC[J '!(]'Xv-
pa
Tì
OVTCJJ KaÀovp.EvO
7rpâYfLa
r'
"" - B ' "é 0 )
,
V7TEUV 1rOI\I\CJJV avaTCJJV açLOV. VUE
7rÖJ7TOTE yàp IEpo(],vv1]
TVXWV TÒ TOV
7rpE(]'ßvTlpov ÖVop,u lUVTcê 1rfpLBÉI-"EVO

Tà íEpÉCJJ
1rpårrnv fTÓÀP.1](],E. Socrat.
hist. eccles. 1. J. c. [27.]
h 'E7TLT
pEl, ðè 8TI. P.ÓVOL
à7TOVÉI-"EI.

Toî
lEpâuBm Àuxoû(]'1. TÒ KExpij(]'Bm
Tuî
UåÀ1rLyEw. Cyril. Alex. de ado-
ratione in spir. et verite [1. v. vol. I.
p. 168.]
i I10TL ov
Eî S1]fLo(]'tg. ÀaïKòv Àóyov
,.. -#,

, 'é'
-

KLvnv 1] uwa(],KEW, UçtCJJp,a EUVTC[J UL-
Sa(]'KaÀLKòv ÈVTEÛBEV 1rEpL7TOLOVP.EVOV,
ùÀÀ' E(,Knv Tll 7T'apa
oBEí.(]'n 7T'upà TOV
Kvpíov TáEn, Kaì TÒ olì
Toî
T
V xú-
pw TOV SLSa(]'KaÀLKov ÀaßovuL Àóyou
SmvoíYHv, Kaì Tà BEÎu 7Tap' aVTWV
fKSLSá(]'KEuBm. 'Ev yàp Tn I-"íq. fK-
" '
' '" t'\ '
e '
KI\1](],LCf ULU'f'opa p,E/\1] 1rE7TOL1]KEV 0 W

., -, ' À "" &
KaTa T1]V 'TOU a7TO(]'TO OU 'f'CJJV1} V, c.
Ei SÉ TL
áÀcê TÒV 1rUPÓVTU 1rapaua-
ÀEVCJJV Kavóva, 17Tì
p.Épu
TEuuapá-
KOVTU àcþOPL'É(]'BCJ). Concil. Trul. can,
64. [Hard. Conc. vol. III. p. lú8.3.]

ART I C L E XXIV.

OF 8PEAKING I
THE CONGREGATION IN SUCH A TONCUg
AS THE PEOPLE UNDERSTANDETH.

It 'is a thi17.CJ plain(1j Irepugnant to the l1'ord qf God, aud
the custoln qf the JJl"i1nitive Clllll}'"ch, to have public
In"ayer in the church, and to adJlliJli
te1' the sacra-
'JJlents ill a tongue not understood if tIle people.

I T ,va!'; detern1Ïned in the council of Trent, that a" Though
the luass" (so they call both their public prayers, and
the sacraluent of the Lord's supper too, called often by the
b ancients the eucharist) "contains a great instruction of the
faithful people, yet it doth not seen1 expedient to the Fathers
that it should be every ,yhere celebrated in the vulgar tongue.'"
And as if they had not said enough there, they add presently,
c" If anyone say that the rite or custOlll of the church of
ROIne, whereby part of the canon and ,yords of the consecra-
tion are uttered ,
'ith a low voice, is to be condenlned; or

a Etsi missa magnam contine at
populi fidelis eruditionem, non ta-
men expedire visum est patribus, ut
yulgari passim lingua celebraretur.
Concil. Trident. sessa 22. cap. 8. [vol.
X. p. 128.]
b c H TpOcþ
aVTTJ KaÀEÍTaL '/rap'
f-Lív
ElJxapLrTTía. J ustin.
Iart. apol. [I.
66.] Nostra consonans est senten-
tia eucharistiæ, et eucharistia rursus
confirmat sententiam 110stram, Iren.
I [ 8 ] t o " , t' 0;-
. 4. C. I . 5. apTo
Kat 0 OLVO

'Tij

lJ
apLuTía
. Cyril. Hieros. ca-
tech. Lmystag.] I. [4.] 'E7Tì Tiì
åva8d
H TOV ãpTOV Tij
EùxaptUTía
.
Basil. de Spir, S. C. [27.] Cum tre-
more et honore eucharistimn acci

piendam. CnJrian. ad Quirin. 1. 3.

[ ] ^'
,.. "
C. 94. p. 55. L.l.La Uf} TOVTO Kat Ta
cþpLKw8f} f-LvuTÍJpta, Kaì '/rOÀÀij
yÉ-
p.ovTa Tij
uCJJTf}pía
'Tà Ka8' É KáuTT} V
'T
Àovf-L
va (ÀÉyCJJ) (TVVa
lV,
vxapLUTía
KaÀfLTaL, 8TL '/roÀÀwv IUTLV
ù
PY
TT}-
f-LáTCJJV àváf-Lvf}UL
. Chrysost. in
Iat.
horn. [25. vol. II. p. 17 8 . 35.]
C Si quis dixerit ecclesiæ Romanæ
ritum, quo 8ummissa voce pars ca-
Donis et verba consecrationis profe-
runtur, damnandum esse, aut lingua
tantuln vulgari missam ceJebrari
deb ere, aut aquam non miscendam
vino in calice offerendo
eo quod sit
contra Christi institutionem, ana-
thema sit. Conc. Trident. sess. 22.
can.9. [Ihid. I). 12 9']

430

Of speal:inp in tlw C()}z:7J'epatioJ

ART.

that Inass ought to be celebrated in the vulgar tongue, or
that ,vater ought not to be Inixed ,,,ith the ,vine in the cup
that is to be offered up, bccau
e it is contrary to Christ"s
institution; let hiln be accursed." In which ,vords they first
d transgress the ancient la,v of Justinian the emperor, that
public prayers and offerings should be perforlued with a loud
voice, so as to be heard of the people; and then they add sin
unto sin, and cOllunancl that they be not l1lade in any tongue
hut an UnknO\Vll tongue. First, they decree it should be so
perforlued, that the people nlight not hear it; and then, that
it shol
d be so perfonned, that if they did hear it, they Inight
not understand it.
N o,v against this vain and sinful CustOlll and practice of tho
church of ROlue, our church cloth here set down this article,
that those public services should be adlninistered in a lan-
guage understood by the people; and that the contrary is
repugnant to the ,vord of God and the practice of the prin1Í-
tive church.
First, that it is repugnant to the word of God is plain; for
that comnlands that all thin.fJs be done to edifyinp, ] Cor. xiv.
QG: and e ,vhat edifying can there be 'when the people kno,v
not ,,,hat is said
Nay, the apostle, as if he foreknew what
,vilcl practices and opinions \vould arise in the church, spends
aln10st a \\'hole chapter in shewing that public duties should
not be performed in an unknown tongue; For he tl
at speaketlt
in an 'ltnlcnown ton.que, s})ealcetlt not to men, 61ft God
. for no ulan
understandetlt ltin
, 1 Cor. xiv. Q. For if I pray in an 'ltnlcnou'n,
tong'lte, n7,Y spirit prayeth, but n
!/ undepstanding is
tnfruitful,
ver. ] 4. Else
f)hen tho'lt sltalt bless u,,"ith the spirit, how shall he
tltat Occu1?ieth tlte rOOJn of tlte 1tnlearned say A Jnen at thy giving

d J ubemus Olllnes episcopos et
presbyteros non in secreta sed CUIn
ea voce quæ a fidelissimo populo
exaudiatur didnam oblationen1 et
precationem quæ fit in sancto bapti-
smate facere, ut inde audientium
animi in majorern devotionem et Dei
laudationem et benedictionem effe-
rantur, &c. Idcirco igitur con\Tenit
ut ea precatio, quæ in sancta obla-
tione dicitur, et aliæ orationes clara
voce a sanctissimis episcopis et pre-

s byteris proferan tur Domino nostro
Jesu Christo Deo nostro CUIll Patre
et Spiritu S. Justinian. novel. 137.
[p.225.]
e Ex hac Pauli doctrina hahetur,
quod melius ad ecclesiæ ædificatio-
nem est, orationes puhlicas, quæ
audiente populo dicuntur, dici lin-
gua communi clericis et populo,
qUaIll dici Latine. Cajet. in 1 Cor.
xiv. [po 158.J

XXIY".

in a 1'onglle lluderstuod.

-t31

of th(tllk
, seeing lu lllu.lerstanddh not a'hat tholl sayest? vor. IG.
I thanX: IJJty God I speak u:itlt tongues Inore than ye all; !let in
the churcl" I Itad IJ'ather s1 úk five u'ords 'leitl" 1ny understanding,
tltat h!J /JIY
'oice I JuifJ!d teacl" otla rs al..
o, than ten thousand
/cords in an unkuomn tongue, ver. 18, 19. Certainly our adver-
saries aro not of Paul's nlind, who had rather speak ten thou-
band ,vords in all unknown tongue, (as to the people,) than
five words in a known.
A ncl again, If the cllurclt come together in one place, and all
Sj)pak witl" to nfTZles, and there COl/te in those that are unlear-ned
and 'llnbf lietLrs, will -not they say that !Ie are 'Jnad? ver.
3.
Yes, certainly. anyone that COllIes to the popish ll1asses, and
hears a sound, but undcrstandeth not a ,vord of what is said,
will surely think then1 to be n1ad, mad people that go to pray
to the eternal God, and yet know not what is said. j-\nd thi

doth not only nlake for public prayers, but for all public ser-
vices whatsoever; and the sacraments amongst the rest, which
our Saviour, and. his apostles after hinI, adnlinistered in a
known tongue. TIut we have a generation now sprung up
that think thenlselves wiser than their
Iaker and RedeeIuer,
and kno,v better what language his sacralnents are to be
adlninistered in than hiulself did.
But I wish they would at the length consider, whether all
such services as are perfonllcd in an unknown tongue are not
blind perfornlances. The apostle said, I 'will pray with 'lltY
spirit, and I u:ill pray u'itl" lit!! understanding also, 1 Cor. xiv.
}3. And God's service should be a reasonable service, Ronl.
xii. 1. And therefore there is no f language scarce in the
world but the scriptures are translated into it, that 80 all that
profess the Christian religion, be they of what language they
will, IUn,y know the nlind and will of God, and understand the
duties he re(luireth of thenl; and so pprf0I111 a reasonable
service to hin), But, if there be no nece
sity of understand-
ing whn,t the priests say or do in their public servicBs, surely

f K ' f ' Eß ' ,.#,. , · ,
at 'YJ pmwil 't'WII'YJ, ov ""011011
(l
1'
1I .EÀÀ
lIwv p.(nß^
eYJ, àÀÀà
Ituì (ì
1'ÌJII 7"(;)11 'Pwp.aíwlI, Kaì Aìyv-
7rTíWII, Kaì ll(puwv. Kaì 'III
wlI, Kuì
· ApP.(IIí.WII, Kaì
KVec;jll, Kaì
avpop.CL-

1'0011, Kuì uVÀÀÍJß
r;v (l7r(lV, (ì
7TârTa

TÙ
yÀw1'Ta
, ur
å1rUIlTa Tà ;Ollr;
K(xpr;p.iva
taT(ÀEÎ. Theodor. de
cur. Græc. affect. 1. 5. [vol. IY.
p. 555.J

43

01 speaking in the Congj'egat?60M

AnT.

the tinIe spent in such translations \vas but vainly spent. JJut
I would kno\v further, ho,v, if I understand not what is said,
I shall know whether the priest prays for me or against Ino

\..- ea, how shall I know ,,,hether he prays or swears î Or ,,,he-
ther he blesseth the bread or curseth it? \Vhether he desires
God to pardon or to punish DIe
to save or to danIn Ine?
Certainly, he n1ay do the one as ,,'ell as the other, for aught
that I know, unless I understand the language he speaks in.
Neither is this vain practice only repugnant to the holy
scriptures and right reason, but to the primitive church also.
Justin l\iartyr saith in his tilue, g" After this ,ve rise all
unanin10usly, and send up our prayers; and as \ve said before,
our prayers being finished, the bread, and ,vater, and ,vine is
offered, and the president pours out prayers and thanks-
givings as he is able, and then the people cry out, saying
Alnen." No,v, if the people did not understand ,vhat was
said, ho,v, as the apostle saith, co'uld they say Amen? And
therefore A ventinus records of l\iethodius Illyricus, h " That
he forced the Dahl1atial1s and other Illyrians, that the Latin
tongue being abolished, they should use the vulgar tongue in
the celebration of the holy luysteries." And hence it was
also, that in the prÏ1uitive church their liturgies or COnll110n
})rayer books ,vere stilllllade in the language that ,vas under-
stood by theu1 that ,vere to use it; as St. Chrysostonle, being
hilnself a Grecian, con1posed his liturgy in the Greek lan-
guage, and so St. Basil too. To ,vhich ,ve may also add,
besides that ascribed to St. J alnes, the liturgies of St. l\Iark
and St. Peter; all ,vhich ,yere cOll1posed in a known language
understood of the people. And in all of theu1 there are still
Borne things to be said by the people, which it ,vould be
in1possible they should kno,v ,vhen +0 say, unless they under...
stood ,,,hat "'ent before: nay, and ,,,hat is observable also,
there are luany things in these liturgies ,vhich the priest is

g "E1i"fL7"a àvt.u7"áp.
ea KOWll 1i"áV7"fS'
,
" , r '

Kat.
vxaS' 1i"fP.1i"OP.fV, Kat. WS' 1i"pOf't"'YJ-
,
- ^ .,-"
p.
v, 1i"aVuap.fVWV 'YJP.WV 7"'YJS'
vX'YJS' ap-
7"0S' 1i"poCTcþipf7"m, Kaì olvoS' Kaì üðCùp,
Kaì Ó 1i"pO
U7"WS'
vXàS' ÓfLoíwS' Kaì
v-
Xapt.U7"í.aS' ÖU'YJ Svvap.t.S' avnf> àvmrip.-
'
"I.\' rf..
"I.' \
1i"n, flcat. 0 /\.ao," f7rfV't"'YJP.H, /\.EYWV 7"0

'Ap.
v. Justin. apol. [I. 67,]
h Quod impulerit Dalmatas alios-
que Illyricos, ut, abolita lingua La-
tina, vulgari in sacris mysteriis per...
agendis uterentur . Avent. in annal.
[po 334.J

XXIV.

in a tongue understood,

433

expressly conlmandeù to say i with a louù voice; and why so,
but that tho people Blight be sure to hear and understand
theul
Anrl thus Origen saith, k" The Greeks pray to God
in the Greek, the H,onlans in the Roman, and everyone in his
own tongue."
But this is so plain, "that,
' as Lyra saith, 1 "in the prilni-
tive church, the blessings, and other COl1llnon prayers were
made in the vulgar tongue,
" that the papists thelnselves, who
are no\v the only persons that are against it, cannot but
acknowledge it. For Aquinas hinlself saith, m" In the pri-
Initive church it ,vas a nlarlness f
r anyone to say prayers in
an unknown tongue, because then they were ignorant of the
ecclesiastical rites, and knew not what ,vas done there." So
Harrling too: n" In the tinle of the prÍ111itiye church," says
he, "the people celebrated holy things in the Yldgar tongue."
So that by their own confession, it is a thing repugnant to
the eustolu of the priluitive church to have public prayers or
the sacralnents adnlÌnistered in an unknown tongue,

i A ' E A-.' r r , r1

s, K'fJCJ)VW
0 LfpfV
' on CTOV
lU'TLV
ßaCTLÀfla Kaì

-úvafLL
.
Chrys. liturg. [Bibl. vet. patr. vol.
II. p. 82.] '0
LáKOVO
'K4>oovev
' 'v
fLPhv17 TOU Kvpíov
fTle&fLfV. Ibid. [po
65.] .0 ;.fpfV
KÀívfl,
v ICf4>aÀ
V,
\ '\ '
é \ ,.. ,.,
KaL atpevv TTJV UEçLav aVTOV fLETa fVl\.a-
ßEÍa
, fVÀOYf'i TÒV ã)'LOV If.PTOV, 'K-

&JVev
Àf)'WV, Ê
WKf Toî
á)'íOl.
aVTov
fLae7JTaî
. Basil. liturg. 3. [Ibid. p.
51.] Af)'WV 'K4>OOVW
, ÀáßETf, 4>á-
')fETE. Petri liturg. [Ibid. p. 120.]
EL7T6JV '.K4>wVW
, À?ßETf, 4>álETf, &c.

larc. hturg. [IbId. P.37.J But I
need not cite any more testimonies
for this; for anyone, that will but
cast his eye into any of these an-
cient liturgies, will often meet with
'''4>wvwr, or ÀafL7Tpéj. 4>wvñ, or some-

BF.YEHTDGE.

thing equivalent to them,
k oi rtEÀÀ7JVE
'EÀÀ7JVLUTLKii>
, oi ðÈ
.PwfLaîol, 'PwJLaïKoo
, Kaì OVTW
fKauTo

KaTà T
V ;avTou
LáÀfKTOV fVXfTaL 7(;)
ef
. Orig. contra Cels. 1. 8. [37.)
V. Jus G. Rom. p. 365.
1 In primitiva ecclesia benedictio-
nes et cætera communia fiebant in
vulgari. Lyra in 1 Cor. xiv. [17.]
m In primitiva ecclesia insaniam
fuisse, si quis ignota lingua preces
di."íisset, quia tunc fuerint rudes in
ritu ecclesiastico, nescientes quæ fi-
erent ibi. Aquin. in 1 Cor. 14. [vid.
vol. XVI. fol. 84,]
n Tempore primitivæ ecclesiæ po-
pulus in lingua vulgari sacra cele-
brabat. Harding. art. 3, sect. [28.]

F f

ART I C L I
XXV.

OF THE SACRAMENTS.

J
acl}'a JJlenis ordaincd rif Chl}"isl be not only badges Of"
tokell8 of Chl}'tistian IJ7zen's }Jrofcssion, but I}"(Lthe}-
they be eel}"lain sure 1/7itnesses, and çffectual signs
of grace, and God's good lvill tOlvards us, by the
lvhich he doth work Ùu,isiblg in llS, and doth not
only quicken, but also strengthen and conji-rnl OU1"
faith in ltÙu.

ll
\ ,rING seen ,vhat language it is that the sacralnents
are to be a(hninistered in, ,ve ha ve here detern1Îned
,,,hat be those sacranlents ,vhich are to be arln1inistererl in
such a language. That they are signs, it is here ackno,y-
ledged; but that t.hey are no l110re than signs, is the thing
that is here denied. They be indeed such signs whereby a
Christian is distinguished fronl a heathen; but that is not all
they are; for besides that, they be also s
tre w'itnesses, and
f:t1 f }ctual signs of grace and God's vJ-ill tO
l'arcl 1.tS, by lVl
iclb
lw works invisibly in us, and confinns our faith graciously in
hiulself, as ,ve read ho,v circluncision was the seal of the
righteousness by faith, ROlli. iv. 11. And ,vhat circunlcision
,vas to the Jews, other sacranlents are to the Christians; not
bare signs, but sure seals of the righteousness by faith,
"Thereby God doth not only signify his grace to us, but con-
fil'll1S our faith in it; and our faith being confinued in the
sacr::unents, the sacr::unents do thereby prove so advantageous
to our souls. So that the apostle saith, Fop as ijnan
'fJ 0.(
'f/OU
as l
ave been baptized into Ol
rist have pztt on Okrist, Gal. iii.
7.
Sadl ns apply to theu1selvcs Ly faith what is sealed in the

AUT. XX'T.

Of the Sacraments.

435

acr
unellts L} Go(l, arc lllaùe partakcr
of Christ, aud an the
benetit8 of hi
death :111(1 pa....
ion
and the sacralnent
Leing
thPlll:o:;c:lves tt Int'al1
whe,'(-'Ly thi
ollr f:.lÍth i,-.] confiruled in
Ood, and God's loye i
continned to liS, they lHUSt needs be
Blore than bare tokens, and IllarklS of di
tinction betwix1
Christians al1(1 other Inen; yea, no le

than
ure witne
ses,
and effectual signs of grace, whereby God is 1 )lf
asct.l to worl,
grace in us, and to enaLle 118 Letter to aet faith in hinl.
And that the sacranlPllts are not luere tokens or badges,
but etlectual sjgn
:111<1 I11eanS of grace, We' Illay read it fre-
quently 3s
erted by the Fathers: a" The baptislH of f1hrist-
ians,'" 8aith Optatus, "Iuade in the' nanle of the Trinity, con-
ferreth grace." h'
Afterwards," saith Justin )Iartyr.,
'they are
brought to the place where water is, and they are regenerated
after the sanle lUanneI' of regeneration that we are regenerat-
ed withal.'" C " And we in the water are l11ade partakers of
the forgiyeness of our sins before cOllln1ÏtteJ." And in the
Constantinopolitan Cref'd itself it is said, ù" \\-.- e confes.
one
baptislll for the renÚssion of sins..... Xay St. Gregory saith,
e " He that saith that sins in baptisnl are not wholly forgiven,
l11a)' as well say that the Egyptians were not truly dead in
the TIed Sea." Anù St. Augustine also cried out, f" "Thence
comes there so Illuch virtue into the water that it should
touch the Lorly and wash the heart f' "'Vhy," as Gregory
Nyssen saith, g " the water itself cloth not afford that yirtue,
for of itself it is the weakest of all creatures; but the in-
stitution of God and the cOllling of the Holy Ghost, l1lJstically
working our liberty: but the water serves for the signification

a. Baptisma Christianorum Trini-
tate confectum confert gratiam. Op-
tat. 1. 5. [P.98.]
b "'E7rELTa ;(YOVTaI. ú4>

fLwV EvBa
;;
cvp ÈUT1, Kaì TpÓ'rrDV àvaYf"vv
uf"CVs',
8v- Kaì
J-LÛ
aÙToì àvaYf"vV:;B1JJ.LfV,
àvaYf"VV6wTaL. Just. apoL [I. 61.J
c ' A
;uf"oo
TE áp.apTLwv v7rip øv
1rp oTJJ-Láp TOfLf V TVXCVP.fV fV Tef) tJ
aTL.
Ibid.
d .Ojlo).OYOVJ-LfV 2v ßá7TTLup.a f"ì

ácþf"uW cÍJlapnwv. Symb. ConRtant.
[Conc. Hard. ro1. I. p. 8Y 4.J
e (
ni dicit pecC'ata in haptismate
fumlitus non dimitti, dicat in mari

Rubro ..I.-Egyptios non ,.eraciter mor-
tuus. Gregor. 1. [XL.J epist. [45.
voL II.J
f U nde tanta ,'irtus aquæ ut cor-
pus tangat, cor abluat? Aug. in
Johan. tract. 80. [3. voL III. par. ii.]
g TavT1']V

T
V
Uf"pYfuíaJl OU T()
V
CI)p Xapí(f"TaI.,
v yàp á7ráu1J
T
S'
, c .,
"\ ' ' ÀÀ \ e
,
ICTLUf"(v
V." 1J^OTf"pOV' a a f"OV 7TpOU-
TaYJ-La, Kaì
TOV 7TVf"VJ-LaTO
È7rL
oi-
TTJUL
, P.VUTLKWS' Èpx.oJ-L
vov 7TpÙS' T
V

p.f"Tipav ;Àf"VBf"pLav. v
cvp

V7rl}Pf-
TÛ 7TpÒ
EvðEL
LV T
S' KaBåp(Tf"CI)
.
Greg. Xyssen. orat. in hapt. Christi.
[\'01. III. P.369.J
FfQ

436

Of the Sacram.ents.

ART.

of that purging." But the principal thing to be considered in
this article is \vhat follo\vs.

The're al)"e two SaC1
a1JZent8 01,doined of Christ our
Lord in the .lJospel, tllat is to say, Baptism and tIle
Lord's Supper. TIlose five COlJZuzonly called sa-
C1"a1JZents, tIt at is to say, Conjh'17zation, Penance,
01"ders, Mal1'hnony, and Ext1"euze Unction, al)"e not
to be counted f01
SaCI)"a1nents of the gospel, being such
as are gl)'own pa1"tly of the cor'rupt followin.lJ of the
apostles, pa1'tly al)
e states of life allouJed in the
sCI)'iptul)"es; but yet Ilave not tlte like natu1"e of
SaC1"aUtents
()it/
Baptis1J2 and the L01,d's Sllppe1',
f01
they hal
e not any 'lJisible sign 01)' Cel}"e1JlOny
ol}"daincd oj' God.

LOIn bard h saying, that Baptism, Confinnation, the Blessing
of Bread, Penance, Extreme Unction, Orders, and
latrimony,
are sacraments of the Ne\v Testament, the papists have thence
gathered, and ever since held, that there are seven sacran1ents
instituted by Christ, truly and properly so called: insomuch
that in the council of Trent they determined, ithat ,vhosoever
said there \vere more or less should be accursed. N O\v our
church, not n1uch fearing their curse, hath here declared, that
only t\VO of them, to \vit, Baptism and the Eucharist, are
properly sacranlellts of the N e\v Testament, and that the
other five are not to be accounted so: not but that, as the
,vord sacrament \vas anciently used for any k sacred sign or

h Ad sacramenta novæ legis acce-
damus, quæ sunt baptismus, con-
firmatio, panis benedictus, id est
eucharistia, pænitentia, extrema unc-
tio, ordo, conjugium. Lomb. 1. 4.
dist. 2. V. Allat. de consens. 1256, &c.
i Si quis dixerit sacramenta novæ
legis non fuisse omnia a J esu Chris-
to Domino nostro instituta, aut esse
plura vel pauciora quam septem, vi-
delicet baptismum, confirmationem,
eucharistiam, pænitentiam, extre-

mam unctionem, ordinem et matri-
monium, aut etiam aliquid horum
septem non esse vere et proprie sa-
cramentum, anathema sit. Concil.
Trident. sess. 7. can. I. [Hard. vol.
X. P.52.]
k Sacrificium ergo visibile invisi-
bilis sacrificii sacramentum, id est,
sacrum signum est. Aug. de civ. Dei,
1. 10. c. 5. [vol. VI!.] Signa cum ad
res di,'inas pertinent sacramenta ap-
pellantur. Id. epist. [138. vol. II.]

xxv.

Of the Sacraments.

437

cerelnony, it may in SOlne sense be applied to these also; but,
as it is here expressed, those five have not the like nature of
8acraments with Baptislll and the Lord's Supper. They lnay
call them sacralllents if they please, but they are not such
sacraments as Baptism and the Lord's Supper are, and there-
fore not sacraments properly 80 called. For that these two
are sacraments properly so called is acknowledged on both
sides; and therefore ,vhatsoever is a sacrament properly so
called Inust have the like nature ,vith theIn, so as t.o agree
,vith them in all those things wherein their sacramental
nature consisteth, that is, in such things ,vherein they t\VO
lnost nearly agree with one another: for that ,vherein the
species do most nearly agree ,vith one another must needs be
their generical nature. N o'v there are several things ,vherein
these two do so agree: for they are both instituted by
Christ; they have both external signs and symbols deter-
mined in the gospel, .which represent in\vard and spiritual
grace unto us; yea, and they have both pronlises annexed
to them. 'Vhereas the other five agree ,vith these in none
of these things, or ho,vsoever, none of thelli agree in all of
theIn, and by consequence cannot be sacralnents properly so
called.
First, they do not agree ,vith theln in their institution
from Christ. That Baptislll and the Lord's Supper 'vere
instituted by Christ, they cannot deny; but that the other
,vere, ,ve do. As, first, for Confirmation, which ,ve confess was
a custom anciently used in the Church of Christ, and still
ought to be retained, even for children after Baptism to be
offered to the bishop, that they might receive the Holy
Ghost by prayers, and the laying on of hands. But 1 SOlne of
the papists themselves acknowledge, that this ,vas never
instituted and ordained by Christ as the other SaCralllents
,vere; neither did the Fathers use this as any distinct sacra-

1 As Alexander Alensis and Bona- propterea oportere prius sanetifieari,
ventura; the first holding, Quod quia Christus illud non instituerit et
eonfirmatio nee a Christo, nee ab virtute donaverit, sieut baptismum.
apostolis, sed per eoncilium 1\Iel- Bonav. sent. 1. 4. dist. 7. q. 2. V. et
dense sit instituta. p. 4. [quæst. 9.] Biel. sent. 4. dist. 7. r p. 157.]
memb. 1. The other, that ehrisma

4
38

(
l tlte l;;facramenfs.

ART.

lnent, but as the m perfectioll and eonsullllllation of the sacra-
lnpnt of bapti8111
an{l the n ehrislll or ointIucllt which they
used was only a ccrclnony annexeù to Laptislll also, a'S the
cross and other cerolnonies were

And as for penance, which they define to be a sacralllent
of the re111issiol1 of sins \vhich are cOlnnlitted after baptisln, I
would \yillingly kno\v ,vhere or ,yhen Christ ever instituted
such a sacran1ent. "That though he c0l111nanded all lnen to
repent, is every conlmand of Ohrist an institution of a sacra-
l11ent! Or is it out\vard penance that is here cOlnnlalHled 1
or rather, is it not inward and true repentance? AIHI what
though Christ said, Those sins that you forgi-vo tkey a're fO}O-
gÍi.'(!U; what nlatter, what fonn, what signs of a sacralnent
,yere appointcd and instituted in those ,yords? A nd so for
orders, or the ordination of 11linisters, I kno\v it iF; a thing
instituted by Christ
lllust it needs be therefore a sacranlent !

rn
unc quoque apud nos geritur,
ot qui in ecclesia baptizantur per
præpositos ecclesiæ oftèrantur, et
per nostrmll orationelll et l1mnus
impositionem Spiritum Sanctum con-
sequantur, et signaculo dominico
consummentur, Cyprian. epiiSt. 73.
[po 202.] Peregre navigantes, aut si
ecclesia in proximo non fuerit, posse
fideleln (qui lavacrum SUUln inte-
grum habet, nee sit bigamus) bapti-
zare in necessitate infirmitatis posi-
turn catechumenum, ita ut si super-
vixerit, ad episcopum eum perducat,.
ut per manus impositionem perfici
possit. Concil. Eliher. can. [38. vol.
I. p. 2.14.] Quod si ab hæreticis
baptizatum quempiam fuisse consti-
terit, erga hunc nullatenus sacra-
Inenturn regenerationis iteretur, sed
hoc tantnm quod ibi defuit con-
feratur, ut per episcopalem manus
impositionem virtutem Spiritu.s S.
consequatur. Leo. epist. 37. V. et
concil, Are!. J. can. 8. And thus we
read of Novatus, how being bap-
tized when sick, où I-t
v oùði TWV ÀOL-
'1T'WV ÊTVXE, ðwpvywv T

' vóaov, ÓJv Xp

f1..fTaÀal-t,ßávCLV KaTà TÒV TryÇ ÈKKÀTJaía!>
KcwtJva. TOV
,ì uppaYLuB1jvm V1TÒ TOU

È7naKÓ'1T'OV. Euseh. hist. 1. 6. c. [43..
vol. I. p. 275.J, which word Ruffinus
translates, N ec reliqua in eo quæ
baptislnurn seqni solent solenniter
adimpleta sunt, nec signaculo chris-
matis consummatus est.
11 U nguentum effusum nomen tibi.
Si magis etiam mystice vis intelli...
gere, sacri haptismatis mysterimll
l'ecordare, in quo qui initiantur post
Satanæ abnegationem, et Dei con-
fessionem, veluti signa ac nota regia
spiritalis unguenti chrismate inuncti,
sub ea visibili unguenti specie in-
visibilem sanctissimi Spiritus gra-
tiam suscipiunt. Theodoret. in Cant.
c. 1. [vol. I. p. 1002.] Tò lÀawv
ßmrTLUflan '1T'apaÀup.ßáVETaL p.TJV{JOV
T
V XPL(TLV
flWV Kaì XPU}"TOV!>
p.â

Èpya(ÓfJ-H'OV. Damascen. thes. [01'-
thod. vid.] 1. 4. c. 10. 'HflEÎS" ði TOV
'1T'á8ovS' Kaì Try!> ÙVaaTÚ<THù!> aVTOV Èv
TC:> ßa'1T'Tíap.aTL TEÀOVP.EV Tà uúpI3oÀa,
1TOO!> '1fpcðTOV fliv ÈÀaLcp XPLóp.EBa,
Ê1TELTa ðÈ Tà 1TPOÀExB;VTa iv Tfj KO-
Àvp.ß
BpC! TEÀ;uaVTES' uvp.ßoÀa Tc:J
flÚPCP (TppaYL(óp.fEBa van/JOv. Quæst.
et re
p. ad orthod. aseript. J u!o'tino
:Mart. quæst. 137. [po [)01.J

XXY".

OJ tlw S(tCl'aÌlWllt
.

439

or in
titutérl a8 a
acri.unent
Because Christ ordained that
bishoPFl, priests, and deacons should be ordained, cloth it
therefore follow that he intended and instituted their ordina-
tion as a sacran1ent? And as for 11latrill1ony, 1 know their (
corrupt translation hath it, And tltis is a great sacrament, Eph.
v. 3
, instead of Tk';s 'is a great IIb!Jster!J or secret, 0 as the
Syriac and Arabic read it; and shall their false translation
of the scripture be a sufficient [ground] for Chrisfs insti-
tution of a sacralnent? And lastly, for extrenle unction,
which llellannine tells us p" is truly and properly a sacra-
luent, wherein the organs of the senses, the eyes, nostrils.
lips, hands, feet, and reins in those that are about to die,
are anointed \vith exorcised oil;')' what institution have ,ye
for this sacrament in the go
pel
Yes, say they, the apostle

alwinted with oil IJ/fJany that u'ere sick, and Iwaled lItem, )Iark
vi. 13. It is very good; it seenlS the apostles' practice and
exanlple was the institution of a sacranlent. By this rule,
whatsoever the apostles did lllust be a sacrament; and so
plucking of the cars of corn 11111st be a sacranlent too at
length. But certainly if exaluples 11lay be the ground of
institution, anointing the eyes of the blind \vith clay and
spittle lllUst be luuch lllore a SaCral11ent than the anointing of
the sick with oil; for it was the apostles only that did this,
but it was our Saviour hilllself that did that, John ix. 6.
But the apostle saith, If anyone be sick amongst !JOlt, let kiJll
call for tlw elders of the clturc/
; and let them p1'a!J ove'}' lâûl,
anointillg hÙn with oil 'in the name of the Lortl, J aIlle8 v. 11-
It is true; but what analogy is there betwixt this anoiuting
of the apostle and the extrenle unction of the papists? This
was to be applied tu any that were sick, Is any Vile sick
amonfl.''5t !lun? but theirs only to such as are pa
t q all hope of
recovery; the apostles' was to be done by several elders, the

o Tò P.VUrT;PLOV TOVTO p.iya fUTiv.
Syriac, 001 0; hjJ
01 Hoc ar-
canum maguum est. .Arab. \
.ø
,

l::t-'t1 )"
1' Hoc secretum
magnuln est; not, Hoc sacramentum
ma
nUln est.
P Est ,-ere et proprie saCl'amcn-

tum, &c. in quo organa sensuum,
oculi, nares, labia, manus, pedes,
et renes oleo exorcizato in morituris
inunguntur. Bellarm. de saClam. ex-
tremæ unctionis, c. I.
q ü nctionem extremam non e!S:se
adhibendam, nisi illis qui tam gl a-
,-iter r\'grotant, Ilt de "ita peridi-
tentur. Ibid. c. 9.

440

Of tlte Sac1
anzents.

ART.

papists' only by one priest; the apostles' ,vas to be performed
\vith sÏ1nple oil, the papists' \vith consecrated and exorcised
oil. So that the papists' extreme unction cannot possibly
lay claiIu to any institution fron1 that place, as Cajetau r
himself acknowledged.
And as for external signs and sYlllbols analogically repre-
senting in\vard spiritual grace, \vhich constitute the very
forIn indeed of the sacranlents of Baptislll and the Lord"s
Supper, it is in vain to look for the like in the other sacraments,
falsely so called, as is observed in the article. For as for
exalnple, ,vhat is the sign in penance? Or if there be a sign,
,vhat is the grace that is analogically represented by it? I
kno,v they cannot agree :llllong themselves ,vhat is the forIn
or sign in this sacr:UHent. Some say the ,,,ords of absolution,
others absolution itself, others inlposition of hands; but
,,,hichsoever of these \ve take, they cannot be such signs and
synlbols as are in BaptisIll and the Lord's Supper. For
there is \vater, and ùread, and ,vine, all substances; ,vhereas
these are all actions and accidents. The like nlay be said
also of confirulation anù orders, ,vhich have no such visible
sign, ho\vsoever not appointed by Christ. And so for n1atri-
Illony too. There is no Buch sign of any invisible grace can
possibly be fastened upon it. To say that the priest"s ,,,ords,
or the party's Jl1utual consent, is the forl1I or sign, is a IHere
evasion: for the party's consent is an invisible thing, and
therefore cannot be a visible sign; the words of the priest are
lucre words, ,vhich lllay be heard indeed, but cannot be seen,
and so cannot be any visiòle sign. Neither are words sig-
nificative eleInents, as bread and \vine are, and therefore
cannot be the signs of such sacraUlents as they be. And as

r N ec ex his verbis, nec ex effectu loquitur; cum extrema unctio non
colligi potest, quod hæc verba 10- nisi prope articulurn mortis detur.
quantur de sacramentali unctione ex- et directe, ut ejus forma sonat, ten-
trema, sed magis de unctione qualll dit ad remissionelll peccatorurn.
instituit Dominus Jesus in evangelio, Præter hoc quod Jacobus ad unurn
a discipulis exercendam in ægrotis. ægrotum multos presbyteros turn
Textus enim non dicit, Infirrnatur orante
turn unguentes mandat vo-
quis ad mortem, sed absolute, In- cari, quod ah extremæ unctionis ritu
firmatur quis? Et effectum dicit in- aliennrn est. Cajptan. in Jac. 5. [p,
firmi alleviationem, et de remissione 419.J
peccatorum non ni8i conditionaliter

XX 'T.

Of the SacraJ/lents.

441

for extrenle unction, there is, I confess, an external sign in it,
even unction; s but what analogy hath this external sign to any
internal grace? Two things, they say, is (are?) represented by
it, bodily health, and forgiveness of sins. But is bodily health
an inward grace? or, suppose it ,vas, what similitude is there
betwixt that and oil, or unction
Forgiveness of sins, I kno,v,
is a spiritual grace; but none of them durst ever yet under-
take to shew the analogy betwixt the visible sign and
this invisible grace. And seeing there is no analogy betwixt
the oil and rell1Íssion of sins, that cannot be looked upon as
any sacramental sign or synlboJ, as ,vater and ,vine is (are?) in
the other sacranlents, exactly representing the inward spiritual
grace that it signified by theine To all which \ve Inight add
also, that it is of the nature of a sacraluent to have proinises
annexed to theIn, prolnises of spiritual things. And what
l)romises do we find in scripture lllade to InatrÏ1nony, con-
firlnation, to orders, and the rest

But \vhatsoever other things t.he papists \vould obtrude
upon us as sacrainents, it is certain that \ve find our Saviour
solelunly instituting two and but t,vo sacranlents in the N e,v
Testanlent, to wit, those here Inentioned, llaptislll and the
Lord's Supper. And therefore, when the apostle conlpares
the la,v with the gospel, he instancet.h in these t\yO sacraments
only, and none else; .And
cere all òajJtized 'into J.lloses in the
cloud and in the sea; and did all eat the same spiritual meat;
1 Cor. x.
, S. And he again joins these t\VO together, saying,
For by one Spirit are u"e all baptized -into one hody,
chether flee
be JelL's or Gentiles, u:lwther we be bond or free
' and have been
all made to drink into one Spi'rit, chap. xii. 13. And thus do
the Fathers observe, how when one of the soldiers pierced
our Saviour's side, and there came out blood and \vater,
John xix. 34, t the two sacr::unent.s of the N e,v Testalnent are
thereby intiuutted to us.

s Si sacramenta quandam simili-
tudinenl earum rerum quarum sa-
cramenta sunt non haberent, omnino
sacramenta non essent. Aug. epist.
[9 8 . <). vol. 11.]
t Percussum est enim latus ejus,
ut e,'angelium loquitur, et statim

manavit sanguis et aqua, quæ sunt
ecclesiæ gemina sacramenta; aqua
in qua cst sponsa purificata, sanguis
ex quo invenitur es
e dotata. Aug.
de symb. ad catech. [15. vol. VI.
p. 562.] Dormit Adam, ut fiat E\ra,
moritur Christus, ut fiat ecclesia;

4.J.

OJ' the SacJ"aments.

...\.RT.

And if we look into the Fathers, \ve shall find theIn, when
speaking of the sacr
Ul1ents of the Ne\v Testalllellt, still luen-
tioning neither fe\ver nor 1110re than t\VO, even naptisln and
the Lord"s Supper. As St. Augustine: u" At this thue, after
that the judglnent of our liberty was lnade I1l0St manifest by
the resurrection of our Lord Jesus Christ, neither 'vere ,vo
burdened \\Tith the heavy perforlnance of those signs \vhich
've now understand; but the Lord hhl1solf and the apo:stolical
doctrine delivered instead of l11any but S0111e few things, and
those most easy to he perfonned, nlost noble to be under-
stood, and nlost chaste in their observation, such as are the
8acraUlent of baptis111, and the celebration of the body and
blood of the Lord." And so St. Chrysostoln: x" If," saith
he, "no one can enter into the kingdonl of heaven unless he
be born again of water and the Spirit; and he that cloth not
cat the flesh of the Lord, nor drink his blood, is cast out of
eternal life, &c." "There ,ve see they 111ention these two
sacra
ncnts, but not a word of penance, not a word of ord
r8,
not a ,vord of any of the rest. So Fulbertus Carnotensis :
y" There are three things requisite to the proficiency of

dormienti Adæ fit Eva de latere,
mortuo Christo lancea percutitur
latus, ut profluant sacramenta quibus
formatur ecclesia. Id. in J oh. tract.
9. [10. vol. III. par. ii.J De latere
in cruce pendentis lancea percusso
sacrament,a ecclesiæ profluxerunt.
Ibid. tract. 15. [8.J 'E

ÀBf ð
yàp
vðevp Kaì a[p-a' OVX á1rÀoo
, ovðÈ OO

;TVXfV, aVTal. f
ijÀBov aí 1r1}yaí' àÀÀ'
,
\ 'é 'rI,.' , c, '\.
E1rELuTJ Eç ap-Y'oTEpevv TOVTevV TJ EKK^TJ-
" \ " c
ULa UVVEUT1}Kf' KaL uracnv OL p-vuTa-
YCJJYOVP-fVOL, ðL' vðaTo
P-fV àvaYfvvcð-
P-fVOL, ð,,' aïp-aTo
ðÈ Kaì uapKò
Tpf-

Óp-EVOL' fVTfVBEV àpX
v Àap-ßávf" Tà
p-VUT
pLa, ïv', 8rav 1rpouín
Tcê
p"KTcê
1rOTTJpíce, wS' à1r' aVTij
1rívevv Tij

1rÀfvpâ
, OVTev 1rpouí!J
' [pp. 914,
9 1 5. vol. II.J Chrysost. in Joh.
horn. 85. Ut l\10ses virga percutiens
petram produxit fontelll ,riventis
aquæ, sic Christus Inortelll crucis
degustans sanguinem et aqualll }>ro-
duxit de latere suo, quihus lluobus
sacramentis sancta induitur ecclesia.
Rab.
1aur. de sacrament. euchar.
c.9.

U Hoc tempore postquam resur-
rectione Domini nostri J esu Christi
n1anifestissimum judiciuln nostræ
libertatis illuxit, nec eorum quidelll
signorum quæ jam intelligiInus
operatione gravi onerati SUIllUS,
ed
quædam pauca pro multis, eademque
et factu facillinla et intellectu augu
-
tissima, et observatione castissima,
ipse Dominus et apostolica tradidit
disciplina, sic uti est baptismi sacra-
mentum, et celeb ratio corporis et
sanguinis DOlnini. .Aug. de doctrina
Christ. L 3. [13. vol. IlL]
x Eì yàp OU ðvvaTaí TIS' ELcuÀBÚv
fì
T
V ßaut.ÀEíav TOOV ovpavwv, lùv
p-
ð,,' vðaTOS' Kaì. 1rVEV1-LaTO
àvaYEV-
v1}Bñ, Kaì Ó 1-L
TPWYWV nìv ulÍpKa
TOV Kvpíov, Kaì TÒ atp-a aVTOV 1rLVWV,
lKßtßÀTJTaL Tij
aìCJJvíov 'w

. Chry-
sost. de sacerdotio orat. 3. [po 16.
39. vol. Y 1.]
y 'I'ria sunt ad profectum Chri:iti-
anæ religionis proposita. Horulll
primum est int
lligere et firmiter
tenere my
teriUln Trinitatis J t:'t
nnius veritatem Deitatis. Secundum

Gu
!Leu 't
;,1 a/
-i.-'L?0. nri- 6a!LIvrT' 7tlJ
bt
Ij/Ufl/li:...,
. J. A · ( ( 1 IJ 1('.. I / \
tt1 a (,
0.. LJ 1 t( (1 {k, (, · t.r' " V7

1i'
'k aò z t ct. JIk 11 'k d crz {I -

XX'T.

Of the Sa CI'((Jlle,ds.

4!3

Chri:-:tian religion: of which the first is. to understand anrl
fil'lnly to hol,1 the Inystery of the Trinity, anrl the verity of
one Deity: the second. to know the reason or cause of the
saving baptism: the third is, in what thc two sacramcnt.. of J 1-
life, the Lodyaud blood of the Lord, are contained."" And
Algerus, z" Christ confonn:s one body of Christ and the
church by a douLle sacralnent," not a sevenfold. And Pas-
chasins saith, a'
The sacranlents of Christ in the church are
baptis111 and chrislu, as al80 the body and blood of the Lord."
'Vherc by chrism
we HUlst understand that cerenlony..
which, as ,YO &
'V before, ,vas used in the church at the
a{hninistration of Laptism. Thus do '\'e see the ancients in
their enluneration of 8acraUlents still reckon upon no l110re
than two. So that Rupertus Abbas Tuitiensis propounds the
question; b" "That," saith he, "and how nlany are the
principal sacralnents of our salvation (" And he answers,

Holy baptisl11, and the holy eucharist of his body anù
blood, the douLle gift of hilS Huly Spirit:' As if he should
have said in the words of this article, 71wre are two sacl'(nJlf!nts
orda,ined of Cllrist in the gospel, tllat
.s to say, Baptis,n and the
Supper of tlte Lord.
Tlte
aC'rallleltt
'It'ere not 01.daiJled of Christ to be
gazed upon, or to be car'ried about, but tllat 'iCC
should duly use tneJJl. J.lnd 'in sucR only as
'lvorth ily 'receÙ)e tIle S(l1ne they haL"e a zvllolesoJ}l(J

tflJct or operation; but they tllat receÙ:e thelll
l{Jul.'nrthily purchase to tltenlselves da1JlnatioJl, as
the apostle St. Paul saitll.
I n this thE' latter part of this article are contained three

salutaris baptismi rationem nosse
vel cammm. Tertium in (Juo duo
I vitæ- sacramenta, id est Dominici
corporis et sanguinis continentur.
Fulb. Carnot. epist. I . [vol. XYIII.

Iax. Bib!. Patr.]
z ChristU8 duplici sacramento
conformat unum corpus Chi isti id
est ecdesiæ. Alger. de sacram.
altaris n:>] eucharistiæ, 1. I. c. 19.
[voL XXI. ihid.]
a Sunt autem sacralllcnta Christi

in ecc1esia baptism us et chrisma,
corpus quoque Domini et sanguis.
Paschas. de corp. et sang. Domini,
c. [IO.J
b Quæ ergo et quot sunt præcipua
salutis nostræ sacramenta? sac nun
baptisma, 5ancta corporis
jus et
sanguinis eucharistia, geminmll Spi-
ritus Sancti datum. Rupert. ahhas
Tuit. de ,.ictor. verbi, 1. 12. c. II.
["01. 11.]

444

Of the Sacraments.

ART. XXV.

things; first, that the sacralnents ,vere not ordained of
Christ to be gazed upon, or carried about, \vhich, concerning
the sacralnent of the Lord's Supper especially, is repeated
again in the XXVIIIth article. The second is, that such
as ,vorthily receive the sacraments, the sacraments have a
\vholesome effect or operation in them, of ,vhich I shall have
occasion to speak ,vhen treating upon the sacraments par-
ticularly. The third is the words of the apostle Paul, The!!
that receive tlw'll/; unwortltil!! purchase to the'Jnsel ves dau
nation,
1 Cor. xi.
9. But of this I shall speak also particularly,
art. XXIX. and therefore need not insist upon any of
them here.

,

'. ) \_'f
.

.4'"

.,.

- .

ART I C L E XXVI.

OF THE UN'VORTHINESS OF THE l\I1NISTERS, 'VHICH
HINDERS NOT THE EFFECT OF THE SACRA::\IENTS.

Althougll 'l
n tIle vÙ;ihle cltu'rcll the evil be eve1J" 'Jningled
'loitll the good, and sornethne tIle evil llave cllief
autlto1J.ity Ùl the lninistration of the word and
sac'J"aJJlents, yet foras1Jlltclt as they do not tlte
Sa1Jle in their o'wn nanze, but in Ch1J"ist's, and do
'JllÙlister by Itis cO}Jl'Juission and autltority, U7e 'lllay
'Use tlteh" 'JJliniste1J"l
ng, botl" in lzeU'l"Ùlg the 'loord of
God, and in the '}"ecei'L
iJl.q if the sacr(l1nents.
l'T e ithe1J" is tIle
tfect of Cllrist's ordi nance taken
al(jay by their 'loickedness, nor the grace of God's
.9ifts dÙn'l
nÙshed froul suclt as by faith and 'rightly
do 'receive the sacra'Jnents 'Jllinistered unto the'Jn;
'llilziclt be effectual, because of Chrrist's institution
and proJ1zise, altltouglt tlley be ulÎnistered by evil
'}JZ C'll "

T HE vi8ible church, as ,ve have seen before, is a con-
gregation of faithful tHen; yet all are not truly faithful
Inen that are of this congregation; but the church whilst
ßo
ting in the ,,"orIel is like Noah's ark, ,vherein there are
both clean and unclean beasts;
tad like the floor our Saviour
speaks of, wherein there is both wheat and chaff. So that
though in the triulnphant church above all are good and none
bad, all saints and no sinners; yet the nlilitant church below
hath bad as well as good, sinners as ,veIl as saints in it.
N either are the people only, but the priests also, oftentinles

446

Un'lf)orthiness of jIinister
does not

ÅUT.

tainted ,,,ith sin, and rebels against that Goù whose alll-
Las8adors they arc: not only such as the sacralllents are

1{hninistered to, but also such as adluinister the SaCrall1(\llts,
are often defiled with sin, though conRecrated unto Christ.
Their office indeed is holy, but their persons are often sinful:
their ,york is ahvays a good and goùly work; Lut their hearts
are frequently evil and ,vicked hearts. But howsoever, a

their persons are not the better for their office, so neither i:-;
their office any whit the worse for their persons. If their
per;:
ons be sinful, it is not their office that can Inake thenl
truly holy; and a seeing their office is truly holy, it is not
their persons can make it sinful. So that the sacralnents are
still holy sacralnents, though adlninistered by unholy priests ;
as, though the sun shines upon dirt, yet the sun is not thereby
dirty; so, though the sacralnents be achllinistered by sinners,
the sacranlents are not therefore sinful. And as the sacr[t-
Inents are not sinful in thelIlselves, because achninistered by
sinful persons, so neither are they ineffectual as to those they
arc adluinistered to, by reason of their sin they are ad-
Inillistered by; or, as the title of this article fitly ".ords it,
TIle unwortldness of tlte ntln,isters IÚnders not tIle
ffect of tIle
sacraments. It b is better indeed to have the sacralnents
[tchllinistered by ,vorthy than by uIHvorthy Juillisters; but
howsoever, the sacralnents Inay be as effectual ,vhen ad-
Ininistered by un,vorthy as by ,vorthy 111inisters. So that the

a Certus est enim sanctum esse
sacraillentum Christi, etimllsi per
minus sanctum vel non sanctum
hOlninem ministratuln est. Aug.
contra Crescon. gram. 1. 4. [2..... vol.
IX.] An vero solis vel etialll lucernæ
lux, cum per cænosa diffunditur,
nihil inde sordium contraxit, et bap-
tismus Christi potest cujusquam
scderibns inquinari? Si enim ad
i}J
as res visibiles quibus sacramenta
tractantur animum conferamus, quis
nesciat eas esse corruptihiles? Si
autem ad id quod per illas agitur,
quis non videat non posse corruillpi,
quamvis homines per quos agitur pro
suis morihus vel præmia percipiant,
vel pænas luant? Id. de Laptismo
contra Donat. 1. 3. [IS. vol. IX.]

b Ac per hoc abluit Christus et
per maculosam non sancte dan tis,
sed melius per mU1Hlam sancte dan..
tis conscientiam. Dat fidem Christus
et per ministrum malum, sed me-
lins per bonulll: fit Christus origo
Chri
tiani et per dispensatorem in-
fidelem, sed melius per fidelem:
Christianus radicem in Christo figit
per colonnm reprobum, sed melius
per probum: potest Christus esse
caput Christiani per Felicianum, sed
melius per PrimianUlll. Aug. contra
Crescon. gram. 1. 4. [23. vol. IX.]
Nam et ego dico, melius per honmll
ministrum qumll per malum di!::;-
pensari sacralllenta di\'ina. Ihid.
[24.J

XXYî.

l{ttèct the efficacy oj' the Òacraments.

447

effect of the office is not at all din1Ïnish
t.l by the defects of
the officers: neither is GO(l"s grace hindered fronl being
con\,l',-ed to
uch a::; worthily receive the sacr:llncnt
, because
. 0/
of the sinfuJne

of tho...:e per
on8 they reeei,'e then1 frOB!.
JJut a JHan IHay receÍ\'e the 8acr
nnent:-; effectually frOlll an
unworthy as well H:S frOtH a worthy Inini
ter: he Inay be pro-
fited by the word preached and the
acran1ents aebninistered,
though the one be aebninistered and the other preached by
wickerl and unworthy persons: I Inean, if they be rightly
callefl to the work, if it be their office to preach the ,vord
and ::Hhninister the sacranlents, we IlIa)" hear the one and
receÍ\'e the other effectually at their hands, notwithstanding
any personal infinuities they ITIay lie under, or be guilty of.
.And the truth of this we have notably discovered in our
Saviour's words to the Jews: c Tlte Scribes and Pltarisees sit in
J,!oses' seal: all tlterefore whatsoercer tltey bid YO'l/; ubserve, tltat
obser.,,"e and do: but do ,wt !Ie afte/
theil' l['orlcs: for tltey say
and do not.
Iatt. xxiii. 2, 3. That the Scribes and Pharisees
were unworthy n1Ïllisters of Goers word is clear, in that they
said and did not; yet for all that they Raid and did not,
the Jews were bound to do as they said: yea, our Saviour
conllllands theln to be attentive in hearing the word,
though they were unworthÿ that delivered it. d He cloth
not imn1ediately conulland that they should be deposed
fronl preaching the ,vord to the people, but that the people
should be diligent in hearing the word fron1 theJn; which is a
plain denlonstration that the word was not hinclereù by their
lllillistry, but that for all the unworthiness of those that it was
administered by, yet it nlight be effectual to those it was ad-
nlÍnistered to. _'-nd thus ,ve see in the Old Testalnent, God
did not pick out only holy persons to achninister his sacra-
lucnts, and offer up the sacrifices, but he appointed a certain

C Parva itaque inter nos in hac re,
aut fortasse nulla dissensio est.
am
et ego dico, melius per bonum mi-
nl
trum quam per malum dispen-
sari sacramenta divina. Yerum hoc
propter ipsum ministrum melius est,
ut eis rebus quas minish'at "ita et
mol'. \Us congruat, non propter illum
qui, etiamsi incurrerit in ministl'uTn
malum dispensantem ,'eritatem, se-

cü.:itatem accipit a Domino suo mo-
nente ac dicente, Quæ dicunt facite,
quæ aulem faciullt facere nolite, di-
cunt enim et non faciunt. Ibid.
d Kaì yàp SLEcþeapfLivov
öVTa
ov
KaTáYEL U7rò T

TLfL

, ;KEíVOL
fL;v
'Tf'Àiov TÒ KpífLa Èpya'ófLfvo
. Toî
S;
fLae1JTEVOfLivOL
ovôEfLLav 'Tf'apaÀLfL'Tf'á-
VCùV 'Tf'apaKO

'Tf'pócþauw. Chrysost.
in )'Iatt. homo 72. [po 452. "01. II.]

448

Unlt
ortll-Íness of .J..7Jfinisters does not

ART.

tribe, the tribe of Levi, to do it. Though otherwise they
Dlight be unworthy for so holy and great :1 \vork, yet if they
,vere of the tribe of Levi, if it 'vas their office to do it, the
,vork itself ,vas not Inade ineffectual by their personal infirIui-
ties. Nay, it is observable, that our Saviour also had one
amongst his disciples that adlninistered the sacrament of
baptisIll, John iv.
; I say even anlongst theln he had one
that ,vas unworthy to do it, even a very e Judas; yet, for all
that, he suffered his sacranlent to be administered by hin1, as
,veIl as by any of the rest, yea, though he kne,v hinl to be
,vhat he ,vas.
And if ,ve look for the reason of this, ,ve have it expressed
in the article itself, Elven because the!! do it not in their own
nanzes, bztt Chr-ist's. It is not their own ,vord they preach, but
ChrisCs; nor their own sacralnents they adrr1Ïnister, but
Chrisfs; and therefore, be their o,vn sins what they ,viII, the
ordinance is still Christ's ordinance; the institution of it is
froin Christ; the proll1ises annexed to it are Inade by Christ;
and ,ve cannot think that Christ's grace should be hindered by
man's sin; or that because Ininisters are not faithful to Christ,
Christ should not therefore be faithful to his people in per-
forIl1ing his pro111ises nlade to thenl; \vhich proluises were not
luade to the adn1il1istration of the ordinance by faithful per-
sons, but to the ordinances in general, as duly adininistered
eyen by such as are truly and rightly called to it. So that the
ordinance itself is neyer the better for being adnlinistered
by \vorthy, nor is it the ,vorse for being adll1inistered by
unworthy persons. "\Vhether the ministers be ,vorthy or
unworthy, it is still by the grace of Christ his ordinances are
made effectual. If Christ be pleased to \vithhold his grace, be
the lllinister never so \vorthy, it cannot be obtained; and if
Christ be pleased to convey his grace, be the minister never
so un,vorthy, it cannot be hindered. So that he that receives
grace froin an ordin:1nce must not thank the Ininister for
his \vorthiness, but Christ for his goodness: and he that

e Judas eligitur ut domesticum apostolatum non esse meritum, sed
inimicum haberet Dominus, quia ministerium, taIn bene operaretur
perfectus est, qui nequam familiarem per istum malum, sicut per et Pe-
non timet; et ideo ut doceret nos trum miracula et sacramenta. "'-n-
pati malos inter nos, ct nullum nisi selm. enar. in [Matt.] 10.
convictum abjicere; et ut ostenderet

XX,TI.

qtfèct the ejJicacy of Sucra1íU IltS.

149

rccClves no grace l11uSt not blan1e the unworthiness of the
Ininister, but the faithlessness of his own heart. For be the
1l1inister ,vorthy or unworthy, if I COllIe ,vith faith to an
ordinance, I :uu sure to go with grace froll1 it.
And this is the doctrine ,vhich St. Augustine cloth fre-
quently inculcate, and stiffly maintain against the Donatists,
find others of old. e" Relllcluber ,'" saith he, "that the man-
ners of evil nlen do not hinder the sacralnents of (}od, so as
to nIakû them either not to be at all, or less holy." And
ch;ewherc: f" Jiut tho baptis111 of Christ consecrated with the
\vords of the gospel is itself holy by adulterers and in adul-
terers, although they be inlnlodest and unclean; for its
holiness cannot be polluted, and the virtue of God is still
present in the sacrament, either to the salvation of thel11 that
use itg ,veIl, or the destruction of such as use it g ill." And
again: h" But if God be present at his SaCr:1111ent and
word by ",ho111soever they are achninistered, the sacranlents of
God are always right, and wicked men which are not profited
by thenl are always perverse." And again: i" For it is no
doubt but hOlllicides may have baptis111, which is the sacra-
ment of the renlission of sins, which are yet in the dark, &c.
And whether it be deli,'ered or received by such, it is not
violated by their perverseness either \vithin or without."!' And
therefore saith he, k', Or ,vho can say that baptisnl, because
such have or give it, is polluted by their iniquities r'
\nrl

e
Iemento ergo sacramentis Dei
nihil obesse mores malorum homi-
num, quo illa ,'el omnino non sint,
yel minus sancta sint. Aug. contra
literas Petiliani, 1. 2. [110. "01. XL]
f Haptismus vero Christi verbis
evangelicis consecratus et per adul-
teros et in adulteris sanctus est,
{Juamvis illi sint impudici et im-
mundi; quia ipsa ejus sanctitas pol-
lui non potest, et in sacramento suo
divina virtus assistit, sive ad salutem
bene utentium, sive ad perniciem
male utentium. Id. de baptismo,
contra Donat. 1. 3. [15.]
g them
lS.
h Si autem Deus ad est sacra-
BEVERIDGE.

mentis et verbis suis, per qualeslibet
administrentur, et sacramenta Dei
ubique recta sunt, et mali homines
quibus nihil prosunt, ubique per-
versi sunt. Ibid. 1. 5. [27.]
i ßaptismum yero, quod est sa-
cramentun1 remissionis peccatorum,
quia nulli dubium est habere etiam
homicidas posse, qui in tenebris sunt
usque adhuc, &c., et sive tradatur
sive accipiatur a talibus, nulla eorum
pen'ersitate violari, si,'e intus, sive
foris. Ibid. [29.]
k Aut quis dicat baptismum
Christi, quod tales haberent vel da-
rent, eorum iniquitatibus fuisse ,io-
latum? Ibid. 1. 6. [33.]
Gg

450

U n'U-'orthiness of JJfinisters does not

ART.

again: I" But it matters not as to the integrity of baptism, how
much the \vorse he is that delivers it; for there is not so
much difference betwixt bad and \vorse, as there is betwixt
good and bad; yet when a bad man baptizeth, he doth not
give any other thing than a good one."
I shall add no more but that excellent passage in St. Chrys-

stom that speaks so fully to the purpose; m" But," saith
he, "neither baptism, nor the body of Christ, nor the offering
ought to be administered by such, if grace looked for worthi-
ness every \vhere. But no\v God is wont to work even by
such as are un,vorthy, and the grace of baptism is not at all
hindered by the life of the priest;" \vhich is the sum and
substance of this part of the Article, that the effect of the
sacraments is not hindered by the unworthiness of the min-
ister.

Neve1-tlteless, it appe'rtainetl
to tlte discipline of the
chu'J"clt, that inquiry be made of evil 'lniniste1.s, and
that they be accused by those tltat have knowledge
of tl
eir offences; and finally, being found guilty by
Jud.c;ment, bfJ deposed.
I t being determined in the forlner part of the Article, that
the unworthiness of the minister doth not hinder the effect of
the sacraments, it is very opportunely added in this, that such
un\vorthy ministers be inquired out, yea and proceeded
against according to the discipline of the church. Though
whilst unworthy they may adlninister the sacraments effec-
tually, it doth not follow but that they should endeavour to
be worthy ministers of them, and to practise that in them-
selves \vhich they preach to others; yea, and if guilty of
notorious and scandalous crÎ1nes, deposed from the ministry

1 Sed nihil interest ad integritatem
baptismi quanto pejor id tradat:
neque enim tantum interest inter
malum et pejorem, quantum interest
inter bonum et malum; et tamen
cum baptizat malus nihil aliud dat
quam bonus. Ibid. [43.]
m Ka
OVK lp.E"l\"AEv ovôÈ ß&1T'Ttup.a

Elvat, OVTE urop.a XptUTOV, OVTE 7rpOU-
'" \
", ,
\ 'é'
'jJopa ot EKELVroV, EL 7raVTaxOV TTJV açLUV
r , 'J-.' \
\ \
" é'
TJ xapL
E
TJTEL. JlVVL Of Kat ot avaçLrov
fVEPYEîv Ó efÒ
llroBE, Kal ovôÈv TOV
ßa7rTíup.aTO

xápt
1f'apà TOt) ßíov
TOt) lfp;ro
7rapaß"Aá7rTETaL. Chrysost.
in I Cor. horn. 8. [p. 290. 42. vol.
111.]

XXVI.

affect tM efficac!f of Sacraments.

451

too. For a hisnop, as the apostle saith, and so every other
n1inister, should be blameless, tlte husband of one u'ife, vigilant,
sober, of good behaviour, gÏ1..'en to hospitality, apt to teach; not
given to
()iJZe, no str.i1cer, not .r;iven to filtlzylucre j hut patient,
'flot a lJl'a
vler, not covetous, 1 Tin1. iii.
, 3. )
ea, he must he a
lover of Itosp ita lity, a lover of good 1nen, sober, just, Itoly, temperate,
Tit. i. 8. Thus it is that a minister of God ought to behave
hiJllseIf. And truly there is all the reason in the world, that
nlinisters of all the people in the earth, \vhose office it is to
beat down sin in others, should Dot keep it up in their o\vn
hearts. For ho\v can I reprove that sin in another which I
nHow in Dlyself? Th,ou, saith the apostle, u.ltich teachest an-
otltetp, teachest thou not thyself? tkou that preackest a lnan slto.uld
not steal, dost thou steal? th,Olt that sayest a '1nan should not CO'Ji't-
m,it adultery, dost thou conulZ,it adultery? thou that abh.orrest
idols, dost thO'lt cOllunit sacr'ilege? Rom. ii.
1, 9l9l. To which I
Inay add, Thou that call est upon others to love God as the
best of goods, and to hate sin as the worst of evils, what, wilt
thou hate God as if he ,vas the worst of evils, and love sin as
if it was the best of goods? thou that preachest to others to
leave the world and follow Christ, ,yilt thou leave Christ to
follow the ,,'orId? thou that preachest a luan should desire
God above all things, wilt thou desire all things before God?
thou that criest to others Turrn !Ie, turn !Ie, for u"ky will ye
die? what, thou rather die than turn? thou that sayest coyet-
ousness is idolatry, and drunkenness bestiality, wilt thou fall
down to the one, and be-beast thyself with the other? thou
that shewest to others the way that leads fronl hell to heaven,
wilt thou thyself go the \vay that leads from heaven to hell?
thou that waruest others to beware of misery, and to labour
after glory, wilt thou neglect that glory, and cast thyself
headlong into nlisery? thou that holdest open the door to
others, wilt thou shut it upon thyself
Certainly it is the
greatest aggravation in the world that any sin can be invested
withal, even to have it conllnitted by one whose office and
,york it is to destroy it. n This is that which Dlakes the least

n OÌJ yáp ÈUTLV, OtlK Èurì rà rwv Tat. Chrysost. de sacerdotio, 1. 3.
l
pÉCI)v KplJ1rnuBat ÈÀaTr6;p.aTa. àÀÀà [po 22,3. "01. VI.J Oi
È Êv Tn KO-
lCaì JLtKpÓraTa raxÉCI)
KaráÔ1}Àa yív
- pv
ñ TaÚT1}
KaB'lp.EIIOt. rij
Tt.P.ij
,
Gg2

45

Un'wo'rthiness of illinisters does not
sin in lllinisters appear and be bigger than the greatest in the
people. Theil: nloat
are boanls in cOlnparison of others';
and others' beanls are but llloats in conlparison of theirs.
Others lllay sin themselves, and only thenlselves sin; but if a
11linister sins, others cOlllll1only sin with hin1; 0 he cannot faJ}
but he dra,vs III any after him. For ,,,hen the people see one
lying in sin hin1self, that tells ll1ell they IllUSt not sin, they
presently think he is not in earnest ,vhen he speaks of God, or
grace, or sin, or glory; for did he l'cally believe all he saith
concerning these and the like things, he could not but ,valk
1110re answerably to thelu than he doth: and thus his lying in
one sin is the occasion of others falling into many.
And hence it is that the church of God hath in all ages
inquired after evil nlinisters, and hath deposed such froln the
n1inistry that have not \valked ,vorthy of it. It ,vould be an
endless thing to recite the many canons that have been Iuade
both by æculnenical and provincial councils, for the suspend-
ing, excomInunicating, and deposing of sinful and loose
n1inisters. I shall instance but in some fe\v. The Elibertine
council decreed, P" That bishops, priests, and deacons, if,
being placed in the nlinistry, they be discovered that they
have cOlnmitted adultery, for the scandalous and atrocious
crin1e, even to the end, they ought not to receive comlTIunion."
Nay, the fifth council at Carthage ,vas so severe against the
scandalous sins of nlinisters, that they detern1Ïned, q "That if
a clergynlan of ,vhat degree soever is conden1ned for any
crime by the judgnlent of the bishops, it n1ay not be lawful

7r'pOOTOV p.Èv 7r'âuív EìuL KaTáôTJÀoL.

.,.,.
, '"
nf'nTa K.av fiV TOL
p.LKpOTaTOL
U'Pa-
}..oout, p.EyáÀa Tà p.LK.pà Toî
dÀÀOL

cþaíVETaL. Ov "'ýàp Tef> TOV "'ýE"'ýOVÓTO

p.E"'ýÉBn, àÀÀà Tñ TOV Ôtap.apTÓJlTO

')é' \ t:, - t"
açLq. TT}V ap.apnav I-UTPOVULV a7f'aVTE
.
Ibid. [19.J
o TlÌ p.Èv "'ýàp TWV TVXÓJlT6W áp.ap-
T
p.aTa, &U7f'Ep ;v TLVL UKÓTCP 7r'pærTÓ-
, . )-' ""\ '
p.Eva, TOV
Ep"'ýa
op.fVOV
a7r'6>^EUf P.O-
vov
' àvôpò
ôÈ ;7f'Lcþavov
Kaì 7r'oÀÀoî

YV6>píJlOV 7r'}..T}P.P.
Âfta KOtV
V å7f'aUL
cþÉpn ß"^-áßT}v. Ibid. [14.J
P Episcopi, presbyteri, et diaconi,
si, in ministerio positi, detecti fuerint
quod sint mæchati, placuit ut, prop-

AUT.

ter scandalum et propter nefandum
crimen, nec in fine eos communion em
accipere debere. Concil. Elibert.
can. [19. Concil. vol. I.]
q Et illud statuendum, ut, si quis
cujuslibet honoris clericus judicio
episcoporum pro quocunque crimine
fuerit damnatus, non liceat eum sive
ab ecclesiis quibus præfuit, si,'e a
quolibet homine defensari, inter-
posita pæna damni pecuniæ atque
honoris, quo nec ætatem nee seXUIn
excusandum præcipimus. Concil.
Carthag. quint. can. 2: [Ibid. p.
9 8 7.J

XXY'I.

a.ffèct the efficacy of tfacraments.

453

for hilll to be defended, either by the church he was placed
over, or by any llian \vhatsoever, the punishment of the loss
of money and honour being interposed, fron1 which we com-
llland that neither age nor sex be excused."
The fourth council at Carthage lllade nlany canons also
against evil nlÏnisters; aUlongst the rest, r" Every clergyman
tlk"tt is a slanderer or reviler, especially aluongst the l)riests,
let hinl be forced to beg pardon; if he will not, let hinl be
degraded, neither let hinl be ever called again to his office
without satisfaction:" and, "That 8 a scurrilous clergyulan,
and one that jesteth \vith obscene \yords, should be deposed
fronl his office:" and, "A clergyulan t that s\vears by the
creatures Inust be sharply reproved, and if he still continue in
his sin, excolllnlunicated."
At a council at Agatha it \yas also decreed, that u" before
all things drunkenness should be avoided by the clergy, ,vhich
is the fOlllenter and nurse of all vices; therefore anyone that
appears to have been drunk, (as order suffers,) ,ve appoint
that he be either removed frolll cOlumunion for the space of
thirty days, or else undergo bodily punishnlent." And it ,vas
one of the canons of the third council at Orleance, X" If any
clergYluan comn1Íts any theft or falsity, because they also are
capital crinles, COllllnunion being granted him, let hinl be
deposed or degraded fronl his degree. But concerning perjury,
'ye thought good it should be observed, that if any clergYluan
in such causes that are to be ended by an oath, shall swear,

r Clericus maledicus, maxime in
sacerdotibus, cogatur ad postulan-
dum veniam. Si noluerit degradetur,
nec usque ad officium absque satis-
factione revocetur. ConcH. Carthag.
quart. can. 57. [Ibid. p. 982.]
S Clericum scurrilem et verbis tur-
pibus joculatorem ab officio detru-
dendum. Ibid. c. 60.
t Clericum per creaturas jurantem
acerrilne objurgandum, si perstiterit
in vitio excommunicandum. Ibid.
can. GI.
u Ante Olnnia c1ericis ,-itetur ehri-
etas, quæ omnium vitiorum fomes et
nutrix cst. Itaque eum, quem e-

brium fuisse constiterit, ut ordo pa-
titur, aut triginta dierum spatio com-
munione statuimus submovendum,
aut corporali subdendum supplicio.
Concil. Agath. c. 41. [vol. 11.]
x Si quis clericus furtum aut fal-
sitatem admiserit, quia capitalia etiam
ipsa sunt crimina, communione con-
cessa ab online degradetur. De
perjurio autem id censuimus obser-
vandum, ut si quis clericus in causis
quæ sub jur
jurando finiendæ sunt
præbuerit juråmenta, et post rebus
e\'identibus detegitur pejerasse, bien-
nii tempore a communione pellatur.
Concil. Aurel. tcrt. c. 8. [Ibid.]

Unworthiness of Ministers qc.
and after\vards by evident testiulony shall he discovered to
have sworn falsely, let him be driven frolll cOl1llnunion for the
space of t\VO years." I shall conclude with that cOl1lprehensive
canon of the first council of Orleance; Y" If a deacon or a
presbyter shall conlmit a capital crilne, let him be driven both
from his office and comlnunion." So then our church was not
the first that deternlined that evillninisters should be deposed,
it being no more than what others before have done.

454

ART. XXVI.

Y Si diaconus aut presbyter crimen et a communione pellatur. Concil.
capitale commiserit, simul ab officio Aurel. prim. c. [9. Ibid,]

AR TICLE XXVII.

OF BAPTISM.

BaptislJl is not only a s(gn of p1'ofession, and 'JJlark
of dijfe}'ence, whereby Cll1'istian 'Jnen are discerned
front otlters that he not ckristened, but it is also a
sign of regeneration or new bi1.th, uihe'J'eby, as by
an instl'ullzent, they that receive baptis1Jl 'rightly
a1'e ,,91'afled into the clul'l'ch; the proJJzises of
f01'9Ï1;eness of sin, and of Oll?" adoption to be the
sons of God by tIle Holy Ghost, a-re toisibly signed
and sealed; faitlt is conji1'}ned, and grace increased
by 'L
Ù.tue of ptrayer unto God.
A s it was by circunlcision that the Jews were distin-
guished froln all other people in the ,vorld, so is it by
baptism tbat Christians are distinguished both from Jews
and others: for all that are baptized are Ohristians, and
none are Christians but such as be baptized. And so bap..
tism is a nlark of difference ,vhereby Christians are discerned
from such as are not christened. But though this be one
effect of baptislll, it is not all. For it is not only a sign of
our profession, but also of our regeneration, and therefore it
is called the wasldng of , regeneration, Tit. iii. 5. So that by it
,ve are grafted into the church, and luade Dlenlbers of that
body whereof Christ is the head; for we are baptized -into one
hod?!, 1 Cor. xii. IS, and have a promise from God of the forgive-
ness of those sins we have committed against him. And
therefore Peter said unto them, Repent, and be baptized ever!!
one of ?!OU in the name of JeSllS Ghrist for the TeJnission of sius,
Acts ii. S8; that so, being justified hy Ids grace, we should be
l}íade (not only sons but) heirs according to tlte Iwpe of eternal

456

Of Baptism.

ART.

life, Tit. iii. 5. And so in baptisln our faith is confirlned,
and grace increased; not by virtue of the ,vater itself, but by
virtue of prayer, \vhereby God is prevailed ,vith to purify our
souls by his Spirit, as onr bodies arc \vashed ,vith the ,vater :
that as the \vater \vasheth off the pollutions of our bodies, so
his Spirit purgeth a\vay the corruptions of our souls.
Rut all these things ,viII be nIade more clear and firnI by
the testinIonies of the Fathers; and therefore I shall inune-
dia tely pass on to thCIll.
And truly, if ,ve consult the Fathers in this case, they ,viII
unanÍ1nously tell us, that ,ve are not only distinguished fronl
others, but regenerated by God in baptism; yea, that in
haptisnl our sins are pardoned to us, and our corruptions
subdued under us. Thus Origen: z" Thou descendedst into
the ,vater dead in sin; thou ascendedst quickened in right-
eousness." ...\.nd presently: "And a because by the sacranlent
of baptisnl the filth of our nativity is purged a,vay." St. Chry-
sostonl saith, '" b But our circulucision, I lnean the grace of
baptis111, hath cure ,vithout pain, and brings us innulnerable
good things, and fills us ,vith the grace of the Holy Spirit,
and hath not a set tilue as it ,vas there under the la,v; but
it is lawful for any luan in his infancy, llliddle age, or old age,
to recciye this circunlcision lnade ,vithout hands, wherein ,vo
do not undergo labour, but lay aside the burden of our sins,
and find the forgiveness of our faults conuuitted at all tÏ1nes."
For, as the sanlC Father elsc\vhere, c" As the body of Christ
being buried in thc earth brought forth the d fruit, even the

z Mortuus in peccatis descendisti,
et ascendis vivificatus in justitia.
Origen. in Luc. 2. horn. [-1-.
a Et quia per baptisn1Ï sacranlen-
turn nativitatis sordes deponuntur.
Ibid. [yol. III. p. 9-1-8.J
b "H l3È l1pÆTipa 7r
PtTOfL
, 1} TOU
{3a7TTíup.aTor Àiyoo xáptr, àvwðvvov
;XH TryV laTpfíuv, Kaì fLvpíwv ùyaBwv
7fpó

vor ylV
TUL
fLív, Kaì rijr TOl)
1iVfVfLaTor
fLâr ÈfL7rí7rÀTj(]"L xápLror,
Kuì ovl3È &pt(]"fLivov ÊXH KllLpÒV, Ka-
Bá7r
p ÈKfí, àÀÀ
;

UTL Ka; Èv ùwPCf

ÀtKíf!, Kal lv ,..dun, Kal lv aVTcp TCP
y
pg. YEvófL
vÓV nva, TaÚTrJV l3iEaa-Bm
T
V àX
'po7rOLt/Tòv 7rfptTofL
V, ill !ì OVK

Êun 7rÓVOV 1.mofLâvaL, àÀÀ
ÚllapTTj-
, '" ' , B ' B \
,
p.aTOOv 'fJopna a7rO HT at, Kat TOOV
v
7TlíVTL XpóvCf 7r^TjfLfL
^Tj/-LáTOOV T
V (]"vy-
XWPTj(]"LV
úpi(]"BaL. Chrysost. in Gen.
horn. 40. [p, 328. 4. vol. I.J
c KaBú7rfp yàp TÒ uWfLa UVTOV
TacþÈv lv rÎJ YÎJ Kap7fÒV T
r OlKOV-
fLivTjr Tryv (]"wTTjpíav ;fV
YK
V, OVTW Kal
\ C'
rk \ ) - ß '
TO TjfL
T
pOV Ta'fJEv
v TCf a7rTL(]"fLan
Kap1rÒV {fV
YKE Tryv ôLKaW(]"VVTjv, TÒV
ÚYLUU/-lÒV, n]v víoB
(]"íav, rà fLVpí(l
åyaBá. Id. in ROln. homo I I. [po
79. 25. \01. IlL]
d 1\18. fnlits,
nd a little below,
bodies and bring for hody and
b rOil,q Ill.

XXY'II.

Of Baptism.

J.57

salvation of the world, so al
o our body being buried in bap-
ti
lll brought forth fruit, even righteou
ne:-;
, danetification,
adoption, and inntullerable other good things." St. Augustine

aith, e " That renovation in baptislu is Inade in a 11101nent, by
the forgiveness of 8in
; for there is not so nutCh as one, be it
never so sinall, that renu1Ïns, but lllay be pardoned." Yea,
St. Gregory saith, f" He that saith sins are not quite forgiven
in baptisIu, Inay as well 8ay the Egyptians were not truly
dead in the Ited sea." _\.nd St. _\ugustine again, g" That in
the baptislnal washing, not only the pardon of such sins as
are COllllllitted, but of such as shall be afterwards cOlnluitted,
is granted to such as believe in Christ." _\nd presently, h " It
is so, I say, to be taken, that by the sanle ,yashing of regene-
ration, and the worù of sanctification, all the sins of regenerate
111en are cleansed and healed, not only the sins ,yhich are now
pardoned in baptisnl already, but also those which afterwards
by hunlan ignorance or frailty shall be contracted...., And the
council of Nice, i" He that is baptized descends indeed ob-
noxious to sins, and held with the corruption of I:5lavery, but
he ascends free fronl that slavery and sins, the son of God,
heir, yea, co-heir ,,
ith 0hrist, having put on Christ, as it i

written, If!le óe baptized into Ghrist, !/e have put OIl Christ....,
But because it is here said that baptislll is the sign of
regeneration, and the ,yord ì'egenerated IS so nluch carped
at in our order for the adll1Ïnistration of baptisnl, I shall

e Sicut in mOlnento uno fit illa in
baptismo renovatio remissione om-
nium peccatorum; neque enim vel
unum quantulumcunque remanet
quod non remittatur. A ug. de Trinit.
1. I..j.. [23. yol. YIII.]
f Qui dicit pecc(1ta in haptismate
funditus non dimitti, (licat in mari
rubro
Egyptios non veraciter mor-
tuos. Greg, epist. 1. [xi. ep. 4;5. vol.
11.]
g Quod haptismali lavacro non

oIum patratorum, ,-erum etiam pos

teriornm peccaton1!!l Y
nia Christi
fidelihus impetretur. Aug. de nuptiis
et concupis. ad Val. 1. I. [3
L '.01. X.]
h Sic inqnam accipiendum e
t, ut
eoùem Ia,-acro regenerationis ct verho

sanctificationis omnia prorsus mala
hominum regenel'atornm mundentur
atque sanentur, non solum peccata
quæ omnia nunc remittuntur in bap-
tismo, sed etiam quæ posterius hu-
11lana ignorantia vel infirmitate con-
tl'ahuntul'. Ibid.
i Descendit qnidem is qui bapti-
zatur peccatis obnoxins et sin-itutis
corruptione detentm
; a::5cendit au-
tem ah e3. sen-itute et peccatis lihel',
factus filins Dei, et hæres, gratia
ipsius factus, cohæl'es autem Christi,
indutus ipsum Christum sicut scrip-
tum est, Quicunque in CltristuTil bap-
ti:ati est-is Christll1n indllistis. Con-
cil. Nic. de S. baptismo apud Gclas.
Cyzicen. 1. 3. C. 31. [po Ii3.]

458

OI.Bapt1.sm.

AUT.

next SOO\v how the prin1Ïtive church did long ago not only
hold the same assertion, but also use the san1e expression.
So saith St. Chrysostom, k" By ,vater we are regenerated,
by blood and flesh \ve are nourished." Athanasius, 1" He
that is baptized puts off the old nlan, and is renewed, as
being regenerated by the grace of the Spirit." m" And so,"
saith St. Basil, "being baptized in the name of the Holy
Ghost, we are regenerated." The second council at l\lilevi
or 1\lilenulll, n" Infants, \vho cannot commit any sin as yet
of themselves, are therefore truly baptized into the remission
of sins, that ,vhat they contracted by generation 111ight be
cleansed in them by regeneration." To name no III ore, Justin

lartyr himself, long before any of these, said expressly;
o "Afterwards they be brought by us to a place ,vhere there
is water, and after the same nlanner of regeneration that ,ve
are regenerated by, are they also regenerated." And there-
fore let such as carp at that ,vord in our Ii turgy hereafter
know, it is the primitive church itself, and the most ancient
and reno\vned Fathers they carp at.
But we must know withal, that though the ancient Fathers
do give so much as ,ve do to baptism, yet not so much as the
papists do. For they say baptism itself doth all these things
for us; whereas \vhat the Fathers still averred was, that it is
the grace and Spirit of God in baptisnl that doth them. For,
saith St. Basil, P" If there be any grace in the ,vater, it is not
from the nature of the ,vater, but frolll the presence of the
Spirit." q" For remission of sins," saith St. Cyprian, ",vhether

k f:t.,t' vl)aTOs,' p,Èv àvay
vV6>p,
VOL, ðL'

J:!-\ \ , rI..'
atp.aTO
()E Kat uapKO
TP
'POp,
VOL.
Chrysost. in Joh. horn. 85. [P.915-
I. vol. II.J
1 Co ðÈ ßa1fTL'Óp,EVO
TÒV p,Èv 1fa-
).atÒV à1f
KðLð-úUK
Tat, àvaKaLVí'
Tat ði

l1.VCù(}EV YEVV1}(}
ì
Tfj TOV 1fV
-Úp,aTO

XápLTL. Athan. in illud, Quicunque
dixerit, &c. J vol. I. p. 705. J
m Kal OVTCùS' lv Tcê òvóp,aTL TOV
áyíov 1fVE-Úp.aTO
ßa1fTLu(}ivT

l1.vCù-
IJEV ly
vvÝJ(}1}p.
v. Basil. de baptismo,
1. I. c. 3. [po 579. vol. I.]
n Parvuli, qui nihil peccatorum
in semetipsis adhuc committere po-
tuerunt, ideo in remissionem pecca-

torum veraciter baptizantur, ut in
eis regeneratione mundetur, quod
generatione contraxerunt. Concil.
Milevit. 2. c. 2. [Hard. concil. vol.
I. P.,227.]
o E1f
LTa tiyovTal. vçþ' qp,6JV lv(}a
vðCùp lUTì, Kaì TpÓ1fOV àvaYEvvÝJuECù
,
8v Kaì qp,EÎ
aVToì àVEY
VVÝJ(}'7p.
v, åva-
y
VV6JVTaL. Justin.
lartyr. avo!. [I.
6x.J
p ., CUTE
ì Tì
IUTìv lv Tcê {)ðaTL
,
, ^,k' ) \ -
xapL
, OtlK EK Tt}
'PVUECù
EUTL TOV
vl)aTo
J åÀÀ' ÈK Tij
TOV 1fVEvp.aTn

1fapovuía
. Basil. de Spiritu S. c.
15. [po 3 2 3. vol. 11.]
q Remissio peccatorum sh
e per

XXY'I.

Of Baptism.

459

it be given by baptism or other sacran1ents, it is properly
from the Holy Ghost; for it is to him only the privilege of
this ,york belongs." r" And the water," saith Cyril of Hieru-
salem, "purges the body, but it is the Spirit that signs the
soul." And presently,s" \Vhen therefore thou art descending
into the water, do not look upon the bare water, but lay hold
upon salvation by the ,vorking of the Holy Ghost." t ,,' But
this benefit," saith Gregory Nyssen, "the water itself doth
not afford us, for it is the ,veakest of all creatures; but the
cOlnmand of God, and the coming of the Holy Ghost, coming
Inystically to our redemption." And to nallle no 111ore, St.
Augustine, u" The water of the sacrament," saith he, "is
visible, but the ,vater of the Spirit is invisible; that ,vasheth
the body, and signifieth ,vhat is done in the soul; by the
Spirit the soul itself is cleansed and fatted." So that it is
not to the water itself, but to the Spirit in the ,vater ,ve are
to ascribe these glorious effects; and therefore it is here
said, that in baptism faith is confirmed, and grace increased by
prayer to God. \Ve must pray for God's presence in the
sacranlent; for without that we can receive no blessing frOlll
it; but with that there is no blessing but we may have in it.

The baptism of ..young children is in any 9J7ise to be
retained in the church, as 'JIlost agreeable with the
institution of Christ.
Ever since it pleased God to enter into covenant "ith man,
he hath been pleased also to seal that covenant to hÍln by
sacraments, outwardly representing ,vhat ,vas spiritually pro-

baptismum, sive per alia sacramenta
donetur, proprie Spiritus Sancti est,
et ipsi soli hUjU8 efficientiæ privile-
gium manet. Cyprian. de baptis.
Christi, [po 30. ad calc. Cypr.
oper. ]
r Kal 1'Ò p.ÈJI iJðCl)p Ka(}aípEt TÒ
uciJp.a, 1'Ò ð
7rJlEvfLa urþpayí(n
JI
+V)(
v. Cyril. Hier. catech. 3. [2.]
s l\1ÉÀÀCI)V 1'oívvv fl
TÒ vÔwp KaTa-
ßaívELv, fL
1'4> \ffl.À4> TOV vlJaTo
7rpÓU-
E)(E, å^Àà Tfj TOÛ áyíov 7rVEvp..aTO
Êv-
EPYEíq. rTJv aWT1]píav Èvôi)(ov. Ibid.
t TaVT1]v lJÈ T
V EVEpYfaíav OV TÒ

Uwp Xapí{E1'm,
v yàp &JI 7ráa1]
,..ij

, .t",,
'\. , .1'\. '\. ' e - ,
IC.TLUECI)
'."y1]I\01'EPOV' UAl\a EOV 7rpOU-
1'aYfLa, Kal
1'OV 7rVEvp.aTos È'TrL-
rþoíT1]aL
, P.V(]'TI.K(;j
Èpxop.ÉJlOV, 7rpÒ

Y7}v 1}fLfT.ipav uCI)T1]píav. Greg. X ys-
st,n. orat. de baptlsmo Christi, [vol.
III. p. 369.]
u Aqua sacramenti visibilis est,
aqua Spiritus invisibilis; ista abluit
corpus, et significat quod fit in ani-
ma; per illum Spiritum ipsa anima
mundatur et saginatur. Aug. in
epist. Joh. tract. 6. [I I. vol. III.
par. ii.]

460

Of Baptisnz.

ART.

luised. The covenant of \vorks had a double sacran1cnt an-
nexed to it, the tree of life, and the tree of the knowledge of
good and evil. And the covenant of grace, according to the
various dispensations of it, it hath had variou8 sacranlents also
annexed to it. U nele1' the la\v, or the n10re llnperfect expres-
sures of the saiel covenant, tho sacranlents ,yere circlul1cision
and the passover; under the gospel, or the nlore perfect
expressures of it, they be baptisln and the Lord's supper.
'Vhich several SaCra111ents, though they do differ in several
things, yet as in other things, so in this they agree, that both
under t.he la\y and gospel still one of them is an initiating,
and the other a confirlning sacrament. And 80 these of the
gospel do exactly answer those under the la\v, not only in
being instituted by tho sanle Lord, and representing the saine
grace, but also in entitling us to the actual enjoYl11ent of
covenant privileges, and then in confirn1Ïng the saIne privileges
to us. By circuulcision then, and baptis111 no\v, are \ve 111ade
lnelnbers of the church of God; and by the Lord's supper
no\v, as by the paschal la111b then, the benefits of church-
nlel11 bership are sealed and confiruled to us. And the evan-
gelical thus cOllling into the place of the legal sacraments, the
saIne persons that \vere to participate of the legal are to par-
ticipate also of the evangelical.
No\v under the la\v it is plain, that not only proselytes, but
the children of Jewish parents, even of eight days old, ,yere
to be circluncised; that is, by circluncision \vere to be Winitiated
into the church of God; and so God conlmanding children to
be circlllllcised, or initiated into the church, the saine con1-
nland 111ay "'
cll be looked upon as reaching to baptisll1 too;
for it is by this ,ve are initiated into the church no\v, as it \vas

W That by circumcision children Inanded us to initiate him (this
were initiated into the church, and child) into the covenant of Abraham
brought as it were into the cove- our father." And then the people
nant, the Jews themselves acknow- that stand ùy say, 'rHJJ
;'W O'iVJ
ledge and observe, as we p1ay note i1Ð'n
' i1"'T'1
,i1ö'JJn p T'1',:l"
from what is said at the circumci- O':l'
O'W3.'r.:>
" "As thou hast ini-
sion of a child. The father saith, tiated or brought him into the cove-
;'\!) 'T'1'.,:l:l ,o':J:>iT; npN i1DN '

b nant, so bring- hilll to the law, to
n':lN O:-r':lN, i. e. "Blessed be thou, llmtrimony, find to good works."
o Lord our God, who hast sancti- V. Bnxt. synag. Jud. c. [4. p.
fled us with thy prcc('pt
, and com- 99.J

XX,TII.

Oj
Baptism.

t61

by circlllllcision they were initiatc(l then. So that \\ hosocver
doth not baptize his children x whil
t childrcn seenlS to nle to
trall
gre

the conllnand of l
od, in not initiating thelll into
the church according to his precepts.
For though circlll11cision be only mentioned, yet it was
therefore 111entioned because the initiating sacranIcnt ,vhere-
by children were invested with church-Inelubership; and the
sanlC reason holds good still for baptisln. And as where the
reason of a la\v fails, tho law itself is abrogated, so where the
reason of a law rOJnains, tho law seenlS still to be in force,
though sonle circulnstances of it be changed.
13ut I "ould not be thought to speak this as if I supposed
there ,vas no law cOllllnanding infant-baptisnl in the New Tes-
tanlent, but only that for infant-circumcision in the Old; for
questionless the words of our Saviour are n la"
, ,,,hen h

saith, Go !Ie and teach all nations, haptizing thc
n in tke name.
of the Fatke}'", of the Son, and of the Holy Ghost,
latt.
xxviii. 19. 'Vhere, though it be translated teach, yet the
,vord in the original properly imports Y disciple, and 'maÆe

x Contra anabaptistas leg. can.
a post. 47, [Bever. synod. vol. I.]
Carthag. 51, 52. [Ibid. p. 573.]
Y To find out that this is the true
purport and meaning of the word,
the best way will be to compare the
places where it occurs, as
I att. xiii.
S2. t:uà TOt) T07râ
ypap.p.anv
p.a81J-
TfV8fìs- ds- T
V ßautÀfÍav T6JV ovpavwv,
where the Syriac renders the word
p.aBf}TfV8fì
by ..

Lb
!, "dmeth-
talmad," qui discipulus factus est,
qui discipulum se præbet, it being
the passive of

L, to make a
disciple, from 'the Hebrew word,
"'::);:1, a scholar, a disciple, I Par.
xxv. 8: and it doth not only signify
a sc110lar or learner, but a fonower
and professor of such a doctrine or
tenet, in which sense N"''.J;n is oft
used in the Targum, as N urn. xxxii.
14, Onk. and likewise in the Tal-
mud, Berach. [foI.] 43. 2. And in
this sense doth our Saviour always
can his disciples
..

L, "tal-
mide," and so thë Syriac word

L, "talmed," to disciple,
ëomes from t..-a
L, "talmido,"
as the Greek p.a81JTfvCJ) from p.aBf}-
T7]
, (whence we may also observe,
that the ycry notation of the word
doth properly denote, to disciple,
and not, to teacll,) and this is the
sense and the only sense which
the Syriac word bears wheresoever
it comes, and that not only in
the scripture, but other authors,
as
L;.

o..
LL
,
"ethtalmad loh las1Jartb," Offic.
l\Iaron. p. 394, i. e. are become pro-
fessors or disciples of the gospel.
And thus also is it taken in the
place before cited, 1\1att. xiii. 52.
The Arabic also, not only following
the same sense, but using the same
word too, even
lÄ.I, "yattal-
mido," is made a disciple: and so
the Perslc renders it by
.J'5
,
"shakirrl," a disciple. And indeed
the scope of the place cannot admit
of any other interpretation of the

46

Of Baptism.

ART.

disciples; as if he should have said, Go ye and disciple all
nations, or bring thenI over to be lny disciples, and baptize
thenI. So that all that are disciples are here commanded to
be baptized; nay, they are therefore cOlnnlanded to be bap-
) tized because disciples. A nd seeing all disciples are to be
baptized, infants, the children of believing parent.s, anIongst
the rest, lllust be baptized too; for that they are disciples is
clear, froll1 their being circunlcised under the la\v: for that
argued they \vere in covenant with God, otherwise they could
not have had the seal of the covenant adlninistered to t.henI ;
and if they \vere in covenant \vith God, they nIust needs be
disciples; to be a disciple, and to be in covenant \"ith God,
being one and the same thing. So that all that are in cove-
nant \vith God are his disciples; and all that are his disciples
are in covenant ",i.th him. And again, of children our Saviour
saith, Of sucl
is the kingdo1ì'b of God,
Iark x. 14. And there-
fore they nIust needs be disciples, unless such as are not dis-
ciples should be thought to belong unto the kingdom of God.
But I need not insist any longer upon this, to prove little

'..

"'"

word there. Another place where
it comes is Matt. xxvii. 57,
s Kal
aVTÒS lp.ae;rr
vu
TCP 'I7]uov, that
is, as the Syriac hath it, 001
h
\\o...

001 ..
LL
, "doph hu
ethtalmad vmv lejeshuah," who also
was himself a disciple of Jesus, or,
because hë also was discipled to
Jesus. And so both the Arabic and
Persic like\yise; which the Ethiopic
explains <D<Di\
lJ.: TOJ11>ß:
"wawatuhi tazamdo," for he also
followed the Lord Jesus as a dis-
ciple. The third place where the
word occurs is Acts xiv. 21, Kal
p.af)7]T
vuallT
S lKallovs, that is, as
the Syriac renders it, 0001 o..
L

m
, "talmed vaw lesågiye,"
and had made many disciples; and
so the Arabic renders it too by
'
..l:; -' "watalmada," and they
discipled many, as the words both
in the Syriac and Arabic imply;
though they be translated in both

very improperly, Et do cuerunt
multos, (where we may see what
little use the Latin translations are
of if we have not skill in the lan-
guages themselves.) But the Ethi-
opic not having one word to express
the full meaning of the place by, it
put another to it; for immediately
after it saith (l)OÐUt;.: "wama-
haru," and they taught, it adds,
(I)^
(\: "waabu," and they
brought in, viz., to the church;
shewing that it was not a bare
teaching which the original word
im plied, but such a teaching as
brought many into the church, and
made them disciples of Christ. And
these are all the places in the New
Testament (the text under hand,
Matt. xxviii. 19. excepted) wherein
the Greek p.af)7]T
v(Ù, the Syriac
...n
L, "talmed," and the Arabic

.l,j, "talmada," are used, always
answering one another. Only the

XXVII.

Of Baptism.

4û3

children to be disciple
, if their parents be. For so long as .;:
children they are looked upon as parts of their parents, and I
therefore what their parents are they must needs be: if their
parents be heathens, the children are heathens; if their
parents be Christians, the children are Christians too. And
truly unless this be granted, the children of believing parents
under the gospel will Le brought into a \vorse condition than
they were under the law; for under the law children were still
acknowledged to be ".ithin the coyenant, and therefore had
always the seal of the covenant adnIinistered to them: and if
the children of believing parents, I luean outward professors
of faith, should be denied the same privilege now under the
gospeJ; the gospel nIust be necessarily supposed to be nIore
strait and narrow than the law' itself. l3ut seeing both la,v
and gospel contain one and the sanIe covenant, and seeing
under the law children "ere accounted disciples, and therefore
circunlcised as ,veIl as adult proselytes, it must needs follo\v,
that children are in the same capacity still as they "yere then;
and seeing they ,vere then adnlitted into the church by cir-
cunlcision, they are now to be invested "ith the same privilege
by baptisln.

Syriac ,..n
LL1, "ethtalmad/' is
used Luke i. 4, and t'
L
,
"methtalmad," Acts xviii. 25, both
answering to the Greek KUT7JX1op.aL,
which also doth not signify a bare
teaching, but such a teaching as
one learneth by, and becomes a pro-
fessor of. And the word thus sig-
nifying not to teach, but disciple,
and make disciples, in all other
places, it would be strange if it did
not denote the same here too, viz.,

Iatt. xxvüi. 19- I am sure the
Syriac (in which this commission
for baptizing was first given to the
rlisciples, our Saviour speaking that
in Syriac which St.
Iatthew after-
wards wrote in Greek) and Arabic
translate it by the selfsame words
here that they do in the other places,
the Syriac by o!,

L, "talmed,"
and the Arabic by \,
j, "tal-
midu," make disciples; and it is
obsen.able that neither of them use

the same word for l3Ll3áulCoJITn in the
next verse, but the one '-.aJ f c.2)
f,
"alleph enun," the other ("'
"..lr,
"alimuhom," teach them: only the
Ethiopic renders both by QÐ U t;.:
but that is because they have no
one word that signifies such a kind
of teaching as P.UB1JTEVCIJ doth, and
therefore we may wen understand
here what the same translation adds
to express the full meaning of the
word by Acts xiv _ 20, as the Persic
also doth, "Ite ac totum mundum
docete (:3'..0
/,'-1, (:)
\ J
-'

J,4:, et a(Ï fidem et religionem
meam "reducite." And thus we see
how all the ancient translations
agree in the expounding of the word
P.UB1JTEVCIJ in this as well as other
places, not teach, but disciple: and
therefore cannot but wonder how
anyone can brand that exposition
with novelty.

eo.

46-1

0.( BaptisïJl.

AnT.

Only we shall take notice of the doctrine and practice of
tho prill1Ïtive church in this particular; and surely tho n('arer
to the fountain head, tho cloaror tho streanlS. \Vhethor the
apostles baptized childrC'n or no i
nowhere expressly delivered
in scripture; but howsoever it lllay be gathered frOlU their
successors: for certainly the apostles' successors durst nOVe1-
haye done it unless they had seen the apostles thenlselves
doing it before then1.
No\v Origen saith, z" Young children are baptized into the
ren1Ïssion of sins.'') And presently, a" And because that by
the sacranlent of baptislu the filth of our nativity is laid aside,
therefore are little children baptized." And else,,'hcre, b" To
this lllay that also be added, that it should bo inquired into
\vhat is the causo, that seeing baptisn1 is given to the church
for the reillission of sins, according to tho 0 bservance or
custom of the church, baptislll is given also to little children;
\vhereas if there ,vas nothing in little children that ought to
belong to pardon and forgiveness, the grace of baptisnl would
be superfluous.'"
In St. Cyprian's time there "'ere SODle that thought indeed
that children ought not to be baptized till the eighth day,
according to the tinle appointed for circuDlcision; but none
that held they ought not to be baptized at all whilst children.
.And to one that supposed they ought not to be baptized till
the eighth day, St. Cyprian ,vrites, saying, c" But as to the
cause of infants, which thou sayest before tho second or third
day after they are born ought not to be baptized, and that the

z Parvuli baptizantur in remis-
sionem peccatorum. Origen. in Luc.
horn. 14. [po 948. \'01. IlL]
a Et quia per baptismi sacra-
Inentum nativitatis sordes doponun.
tur baptizantur et parvuli. Ibid.
b Addi his etiam illud potest ut
requiratur, quid causæ sit, cum bap-
tisma ecclesiæ in remissionem pec-
catorum detur, secundum ecclesiæ
observantiam etiam pan'ulis baptis-
mum dari, cum utique si nihil esset
in parvulis quod ad remissionem de-
beret et indulgentiam pertinere, gra-
tia baptismi superflua videretur. Id.
in Lev. horn. 8. [3. YOI. IL]

c Quantum vero ad causam in-
fantium pertinet, quos dixisti intra
secundum vel tertium diem quo nati
sunt constitutos baptizari non opor-
tere, et considerandam legem esse
circumcisionis antiquæ, ut intra oc-
tavum diem eum qui natus est bap-
tizandum et sanctificandum non pu-
tares, longe aliud in concilio nostro
Olnnibus visum est. I n hoc enim
quod tu putabas esse faciendum
nemo consensit, sed universi potius
judicavimus nulli hominum nato
misericordiam Dei et gratiam dene-
gandam. Cyprian. epist. 1. 3. [ep.
ú-t. init.]

XXYII.

Of Bapt i"
/I?J.

4G5

la \Y of the ancient circulnci
ion is to be oLser,'cJ, that thou

houldst think that anyone that is born ought not to be bap-
tized or sanctified before the eighth day, it seclllcd far other-
wise to all in our council; f01" in this which t.hou thoughtcst
should be done, none agreed; but rather all of us judged that
tho 11lercy and grace of God (in baptism) should be denied to
no one born of nlen.'1'1 So thrt;t it seems a whole council thcn
deternlined that children ought to be baptized.
St. Augustine spends a whole chapter in proving, d" That
by the price of the blood of Christ in baptisnl, children arc
washed, freed, and saved frolll original sin propagated ii'Olll
the first parents. 'I' And elsewhere he saith plainly, e" Seeing
therefore children do not begin to be of the sheep of Christ
but only by baptism, truly if they do not receive that, they
. 11 . I 'I'
WI pens 1.
But to leave private persons, and to COllI0 to councils. The
second council at
lilevunl detennined, saying, f" It pleaseth
also that whosoeyer shall deny that children newly COllIe frOIH
their mothers' wOI11bs should be. baptized, let hilll be ac-
cursed." .And the council at Gerundia, g " Concerni
g infants
which are lately brought forth frolll their nlother's \VOll1b, it
pleaseth that it should be appointed, that if they be infinl1, (as
usually they are,) and do not desire their 11lother'g n1Ìlk, if they
be offered, they l11ay be baptized even the sanle day they are
born." Yea, and the sixth general council, c:llled the TruIlan,
saith, h" 'Ve, following th(' canonical constitutions of tho

d Quod pretio sanguinis Christi
in haptismo abluuntur parvuli, libe-
rantur et salvantur a peccato origi-
nali a primis propagato parentibus.

\ug. contra Ju1. Pelage 1. 3. c. 3.
c Quoniam ergo de o\'ibus ejus
non incipiunt esse parvuli nisi per
haptismum, profecto si hoc non
aceipiunt, peribunt. Id. de peccat.
merit. et remis. 1. I. [40. vol. X.]
f Item placuit ut quicunque par-
vulos recentes ab uteris nlatrum bap-
tizandos negat, &c. anathema sit.
Concil.
Iilevit. 2. can. 2. [Concil.
lIard. vol. I. p. 1217.]
g D
pan.ulis qui nuper a ma-
ternù utero editi sunt, placuit con-
BEYEHIDGE.

stitui, ut si infirmi (ut assolet) fue-
rint, et lac maternum non appetunt,
etiam eadem die qua nati sunt, si
oblati fuerint, baptizentur. Concil.
Gerund. can. 5. [ConcH. Hard.
vol. II. p. 10-1--1-.]
h TotS' KaJlOJltKoLS' TWV 1íaTÉpCVJl
Bf(Tp.oî
'caTaKoÀovBoVVT

Ópí(OP.EV
Kaì 1TEpì TWV vrJ7rícvv, ÓUÚKI.S' p.
fUPt-
a tWVTcU ßißmol. P.ÚPTVPH, 0;' TovTa
åvap.cþLßÓ^CV
ßU7TTtuBÚTa Elvm ^f-
YOVTfS, Kat ov6È TaVTlI (3Là T
JI KfÎ.paJl
7rEpì Tij
7rapa
oeEíaTJ
aVTols p.vuTa-
'}'Cùylas CI7TOKpívfu8m È7nTTJ
f ícvS' ; xov-
\, ,
,...h I
UtJI, XCVpLS' TI.JlOS 1íP ouKo fLp.aToS' o'f'EL-
^ftV TavTa {"3U7rTí(EuBm. Conc11 Trui.
can. 84. ["01. Ill. p. 1692.J
JIh

466

Of Baptisnz.

ART. XXVII.

l
ather:-:, detennine also concerning infant
, that as often as
there shall not be found sufficÏent \vitnesses which will say that
they were undoubtedly baptized, and thC'Illselves, by reason of
their infancy, cannot aptly answer for the luysteries being
delivered to thein. without any scandal such ought to be bap-
tized.'" So that it i
not only the opinion of private persons,
or particular synorlR, but of a general council itself, that tlip
haptisJJ,/; of infánts o/lgld in any 'Loise to h(' retained in the
church.

A R 'f I C L E XXVIII.

OF THE LORD'S SUPPER.

The supper of the LOI}'td is not only a .f)ign of tIle love
that Christians ought to IlaL.e aUiong tlleulselves
one to another, but 'rather it is a sac'ranlent of OU1'
')"edenlptioJl by Ch,pist's dealll: inSOJJ2llCll that to
suclz as 'rigllily, 7(Jol}.tltily, and 'lvitl" faith 'receive tIle
sa111e, the [)')'ead 'lv/licIt we ó'}'eak is a pa'rlaking of
tIle body of Cll'rist; and likeujise tIle cup of blessing
l
S a partaking of the blood of Cllrist.

O F the t\VO sacraments which it hath pleased our Lord
Christ to institute in his church, the first, viz., baptisln,
we have discoursed of in the foregoing article: the other pre-
sents itself to be spoken to in this under the name of the
supper of the Lord. "\Vhich 11aI11e, though the papists are
very angry at us for 111aking use of it, yet ,ve need not regard
that, seeing the script.ure giveth us sufficient \varrant for it,
St. Paul hin1self calling it the LOIyrS supper, 1 Cor. xi. 20.
And therefore though the Fathers do often call it the eucha-
rist, as \ve nlay see art. XXIV., :yet do they frequently call it
the Lord's supper also, as \ve 111ay see in the margin a. And

a 'E
&v 7ratð
vóJLEBa, JLTJTÈ TÒ KOL-
VÒV ðEÍ1T'VOV Èv ÈICKÀTJuíq. ÈuBíELV Kal
7TívEf.V, JLTJTf TÒ KVPWICÒV ôfÍ1T'VOV Èv
olKít} KaBvßpí(EW. Basil. reg. bre-
vior. interrog. 310. [vol. II.J "On
TÒ KvptaKòv ðEÎ1T'vov, TOVTÉUTt TÒ ÔE-
\ 'rf.. "\ \ 'i' Ch
U1T'OTLKOV, O'jJEL^EL KOLVOV ELVat. ry-
sost. in I Cor. horn. 27. [po

419. 23. vol. III.] Kaì Tpå1T'f(av
1T'apaeEÌ
aìuBTJT
V, 7rpÒ
ÈKE{VTJV T
V
Tpå1T'f(av TÒV VO-VV àvåTELVOV, 1T'pÒ
TÒ
ôEÎ'rrvov rò ICVpWICÓV. Ibid. [po 422.
36.] Dominicam cænam vocat sa-
cramentum Dominicum. Theoùo-
ret. in I Cor. 1 I. [20. \'01. III.]
Hane ipsam acceptionem eucha-
HhQ

468

Qf tlU) Lord's Supper.

AUT.

there is good reason for the HaUle too; for seeing it ,vas in-
stituted at eventide, yea, at supper-thuo, it 111ay well be called
a supper; and seeing it ,vas instituted by the Lord hilllself, it
l11ay ,veIl be called tho Lord's supper.
This sacraluent of the Lord's supper is here said not only
to be a sign of the love Christians ought to have to one an-
other, but a sacralllellt of our redclnption by ChrisCs death;
insonluch that to such as receive it by f
ith, tlte bread
vlÛclì
'we breal is a parrtalcing of tlte body of Okrist; and like'lvise the
cup of hlessing is a partalcing of the blood cif Oltr'ist; which
being the very ,vords of the apostle, 1 Cor. x.16, I lleo(1 not
heap up any 11101'0 scriptures to prove it. For though onr
translation reads cOrlMn'ltnion instead of jJaJ"tal;ing, Jet they
both conlC to one and the same thing; and therefore is it
often translated jJartaking too as ,veIl as conununion. To this
therefore I shall only add the cxpress ,yords of institution,
,vherein Christ said of the bread, This is rny body, l\latt. xxvi.
26, and of the ,vine, This is 9ny blood of the new testanzent, sIted
for many to'}' the rmnission of sins, vel'. fZ8. And if the bread
bo his body and the ,vine his blood, it D1Ust needs follo\v, that
\vhosoever eats the one and drinks tho other as he ought to
do, is Dlade partaker of the body and blood of Christ.
The Fathers are very frequent in asserting this truth; I
shall instance but in a fe,v. St. Cyril of J erusale111; b" '\Vith
all certainty or persuasion lot us partake of it as of the body
and blood of Christ; for under the typo of bread his body is
given to thee, and under the type of wine his blood is given
to thee; that partaking of the body and blood of Christ, thou
Inayest be of one body and blood \"ith hiln."J' So that ,vc so
partake of the body and blood of Christ in the sacranlent, as

ristiæ Dominicam cænam vocans.
Aug. epist. [L1V. 7. vol. 11.] Qua-
propter neminelll cogitnus DOininica
illa crena prandere, sed nulli etiam
contradieere audernus. Ibid. [9.]
Quis ad convivium illud Domini-
cum quod infamant sine sua suspi-
cione dimittet? Tertul. de uxore,
1. 2, c. 4. [\'01. III.] KVpLUKÒV ði
lkî1rvOV TÒ OfU1íOTtKÒV KaÀÚ IWuTÝJ-
(JWV. meum. in I Cor. I I. [vol. I.
p. 529.] V. et Nilum in parænet.

c. [120. vol. VII. l\Iax. Bih1. patr.
p. I149.J et Hesych. 1. 7. in Levit.
e. 24.
b MfTft 7ráuTJr 7rÀ1]pocþopíar 6,S'
uÓJp,aTo
Kal aïp,G'ror jJÆTaÀup,ßávCùp,fV
XPI.UTOV. Èv TV7rC{J yàp /IpTov lJílJoTaí
UOL TÒ U6Jp,U, Kuì Èv TV7rC{J oivov oíðoTUí
UOL TÒ aIp,u, ;,vu yÉvn, 1J.fTaÀußwv
(n1p,aTO
Kaì. aïp,uTor XpLUTOiJ, uvu-
uCùp,or Kaì uvva.tp,or aVTov. Cyril.
Bier. catcch. myst. 4. [I.]

XX'TfIl.

Of the Lo)'(l"'s S'lt.PPCI'.

4,GÐ

that wo are thoro1>) lllaùe one body and \"looù with hiln8eh
.
Therefore t:aith St. I-lilary, c "Of the truth of the flesh and
ùloo( 1 there is no place loft to doubt; for now by tho pro-
fession of the Lord hÏ1nsclf it is truly flesh and truly blood;
and these being reccived and taken down, cause that \ve
should be in Christ, and Christ in us." And St. ChrysostolllP ;
d " "Therefore it is necossary wo should learn the Iniracle of
these 11lystories, what it is, and why it was given, and what
profit thoro is of the thing. "T e are Inade one body, and
Ineillbers of his flesh and of his bones. nut let such as aro
init,iatc(} strive for the knowledge of theso saying
: that
thorefore we lllay not only bo nlado such hy lovo and charity,
but indeed luixed with that flesh. It is that nourislullent
that causeth it, which he hath vouchsafed us, willing to show
us the desire he hath to,vards us; therefore he lnixcd hiulself
with lIS, and tcnlpered his body with ours, that 'vo luight
bCC0111e one, a
a body joined to tho head." To which wo
luay add that of St. Augustine
e" nut lot us hear and
understand two in one flesh, Christ and the church, as the
luediator of God and Incn, the 111311 Christ Jesus giving us his
flc
h to be eatcn, and his blood to be drunk, ,ve receive with
a faithful heart and nlouth." Thus Origcl1 saith, f" 'Vhcn
thou receivest the holy food, antI that incorruptible banquot,

c De veritate carnis et sanguinis
non est relictus amhigendi locus:
nunc eniln et ipsius Domini pro-
fessione, et fide nostra vere caro est
et "ere sanguis est; et hæc accepta
atque hausta id efficiunt, ut et nos
in Christo et Chri
tus in nobis sit.
Hilar. de Trin. 1. 8. [14.J
d ÅLÒ Kal àvaYKaLov p.aBE'Lv TÒ Bavp.a
TOW p.vUTTJpíwv Tí 7rOTÉ IUTL, Kal ðLà
Tí. ISóOT}, Kai Tí

c1rþÉAELa 'íOV 7rpáy-
p.aTo
' fV uWJ1-á IUP.EV, Kal P.ÉATJ ÈK Tijr
uapKòr aVTov, Kal IK TWV òcrrÉCJJv
aVTov' oi. ði P.EP.VTJP.ÉVOL 7rapmwÀov-
8EíTCJJuav TOLr Àeyop.{voLr' 'iv' ovv I-L

p.óvov KaTà n]v åyámWTovTo YEvwp.E8a,
àÀÀà Kaì KaT' aVTÒ TÒ 7rpâyp.a Eìr
IKEí.vrjV àvaKEpauBwp.EV T
V a-ápKa' SLà
Tij
Tporþij
TOVTO yíVETaL

Èxap{uaTO,
Q ", t
'"
l: ' ' 0 t<

OVl\op.Evor TJI-LW UELçaL TOV 7r0 ov OV
; XEL 7rEpì
p.âr' f>LtÌ TOVTO àVÉP.L
EV
ÉaVTÒV
P.LV, Kaì àVÚþVpE T() uwp.a

aVTOV Elr
p.âr, Lva
V Tì YEvwp.EBa,
KaOá1TEp uoop.a KEcþaÀjj UVVT}p.p.Évov.
Chrysost. in Joh. AOY. p.s-. tom. 2,
p. 74 6 . [26,J
e 1\ os autem audiamus et intelli-
gamus duos in carne una, Christum
et ecclesiam, sicut
Iediatorem Dei
et hominum, hominem Christum
J esum. Calonem suam nobis Inan-
ducandam, bibendumque sanguinem
dantem fideli corde atcjue ore susci-
pimus. Auß'. contra
dvers. leg. et
proph. 1. 2. L330 Y01. , 111.]
f Quando sanctum cibum iIludque
incorruptum accipis epulum, quando
vitæ pane et poculo frueris, manducas
et bihis corpus et sanguinenl Domini,
tunc DOlninus sub tectunl tuum in-
greditur. Origen. in dh-ersa evangel.
loea, hOln. 5. [1" 28,j. part. ii. oPP'
fol. Par. 1604.]

470

Of the Lord"s St'1JpeJ",

ART.

,vhen thou enjoyest the bread and ,vater of life
and eatest
and rlrinkest the body and blood of the Lord, then doth the
Lord come under thy roof."
\nd Tertullian; g" The flesh
is shado\ved by ÏInposition of hands, that the soul may be
ilhuninated by the spirit. The flesh is fed ,,,ith the body and
blood of Christ, that the soul Inay be fattened by God."
And l\Iacarius; h', In the church is offered bread and \vine,
the anti type of his flesh and blood; and they that partake of
the visible bread spiritually eat the flesh of the Lord.'') All
\vhich could not be, unless ,ve ,vere partakers of the body and
blood of Christ in the sacrament.

T'}'a'J1.sltbstantiat
.on (or tIle change of the
.lthstance of
br;oead and wine
'n tlte sacrarnent rif the Lord) can-
not be prol,ed by holy W'J
i t; but is '}"epugnant to the
plain u70rds of scriptul)"e, ovel)
thl)
oweth, tlte natu1"e rif
a sac'}"aJnent, and h,ath gÏl:en occasion to llzany super-
stitions.

Scripture and Fathers holding forth so clearly, that ,vhoso-
ever ,vorthily receives the sacranlent of the Lord's supper do[ th ]
certainly partake of the body and blood of Christ, the devil
thence took occasion to dra,v lnen into an opinion, that the
bread \vhich is used in that sacraluent is the very body that
was crucified upon the cross
and the wine, after consecration,
the very blood that gushed out of his pierced side. Th
tinl0
\\'hen this opinion ,vas first broached ,vas in the days of
Gregory the Third, pope of ROllle. The persons that ,vere
the principal abettors of it were Damascen i in the eastern,

g Caro In anus impositione adum-
bratur, ut et anima spiritu illumine-
tur. Caro corpore et sanguine
Christi vescitur, ut et anima de Deo
saginetur. Tertul. de resurrect.
carnis, c. 8. [vol. IlL]
h 'Ev Tfi ÈleKÀ1Juíq. npoucþÉpfTat
" \
" ....,
apTOf Kat OI,JlOf, aVnTV7rOV TTJf uapKOS
aVTOU leal TOV alp,aTos, leal o
p,fTa-
)."ap,ßúJloJlTH IK ,.ov Ç>atvop.iJlov If.PTOV,
7rVfvp.anleWs T
V uápKa TOU Kvpíov

lu8íovul,. Macar. Ægypt. born. 27.
[17.J
i OVIe [un TV7rOS Ó d.pTOf leal Ó olvos
TOU uwp.aTos leal a1}luToS TOV XPI,-
UTOV' p.
ì'ÉVOI,TO' àÀÀ' aVTò TÒ u(;)p,a
TOV Kvpíov TfBfúJ}lÉJlOJl aVTou TOU Kv-
,
, .....", "
pwv Et7rUJ)TOS, TOVTO p,OlJ fun, ov TV-
'lrOS TOV uwp,aTOS. àÀÀà TÒ uwp.a, Kal
OV TV7rOS TOV u'íp.aTOS, àÀÀà Tb alp.a.
Damascen. orthod. fid. 1. 4. c. 14.
[P.3 1 7.]

XXYîIL

OJ" the Lo,'({' S Slipper.

4.71

and after\\ards .dlualariuR k in the \vestern churches. It was
no suoner started in the east, but it was opposed by a falllons
council at Constantinople, consisting of three hundred and
thirty-eight bishops, the faluous opposers of iùol- ,voJ'ship.
But afterward$ in the second council of Nice it ,vas again
defended, and in particular ùy Epipilanius the deacon, who
confidently affirlued, that 1" after the consecration, the bread
and wine are called, are, anll Lelieved to be properly the budy
and blood of Christ.''! In the western also, .rlJnalarills having
broached this opinion, Paschasius Radbertu
glibly swallowed
it down. llut Rabanu
l\laurus, Ratr::unnus or llertr:ullnus,
(of wholll 1110re presently,) as also Johannes Scotus Erigena,
not only stuck at it.. but refused it, and "Tote against it as a
poisonous error. ..L
nd after thenl Berengarius too, who was
not only written against by Lanfranc, archbishop of Canterbury,
but condenuled for it in a council held at m \-r ercel, (where
the book of Johannes Scotus of the encharist was also con-
dClnned,) and at another council held at ROine about the
sallle tilue. ..A.nel though he did recant his opinions at a
council helel at Tours, and another at ROIue, n as SOllle think,
so a
never to hold it 1110re, 0 yet his followers would never
recant what they had learned frolH him. But in the Lateran
council, held an. lQ15, the opinion of the real or carnal
presence of Christ was not only COl1firnled, but the ,vord

k Hic credimus naturam simplicem
ranis et yini mixti verti in naturmll
rationahilem, scilicet corporis et
sanguinis Christi. Amalar. de ec-
cles. offic. 1. [III.J c. 24.
I :\IETà ÔÈ TÒV åytaa-p.òv UWp..U Kvpí(J)

Kuì afp..u XPf.UTOV ÀÉYOVTat., Kuì fìuì,
Kaì 1ff.UTEÍJOVTUL. Epiphan. diac. in
conc. Nicen. ii. [act. 6. Conc, Hard.
\'01. IY. p. 3j2.J
- m In qua (synodo V ercellensi) in
audientia omnium, qui de diversis
hujus mundi partibus illuc con-
,'enerant, Johannis Scoti liber de
eucharistia lectus est ac damnatus :
sententia tua ßerengari expo
ita ae
damnata. Lanfrane. contra ßercn-
garium, [Petri 'Mf.Kp01fpElrßVTLKÒV,
p. 5 2 9.J .
11 I say, as some think. For others

think the contrary; for 80 Bertold :
Berengarius, novæ hæresis de cor-
pore Domini auctor, eo tempore defi-
cien
, ahiit in locum suum: qui licet
eandem hæresin sæpissime in synodo
abjuravit, ad yomitum tamen suum
canino more non expavit redire.
IX am et in Romana synodo canonice
convictus hærcsin snam in libro a
se descriptam combussit, et ab-
juratam anathematiza\'it, nee tamen
postea dimi
it. Bertold, preshyt.
Constant. ad an. 1083. [P.352. Ger-
man. hi
tor. illnst. a C. L'r8titio.]
o 13erengarius plane quam\'is ip!'le
sententiam eorrexit omnes tamen
quos ex totis terris depra\'averat
con\"ertere nequivit. )'Ialmesb. de
gest. 4\ng1. 1. 3. [po 114. Rer. An-
glic. scriptt.]

I

l<}
'i I ""

Of th
l
myrs SU1?P(P.

\.UT.

t Fa nS'll!JsÜtJdÙtlcd wa
newly coined to express it by; that
council detennining, that p

thore is one universal church of
tho faithful. ,vithout \vhich there is nono 8aved; in \vhich
.Jesus Christ himself is both priest and sacrifice, \"hose body
and blood in the 8aCrall1ent of the altar are truly contained
under the shapes of bread and ,vine; the bread being
transubstantiated, or substantially changed into his body,
and the ,vine? into his bloot!, by the po\ver of God; that
for the perfecting the lnystery of our union ".e luight receive
of hin1 ,yhat he had received. of us." And ever since this
,,"ord ,vas tlutS forged by this council, the abettors of this
opinion haye 111adc use of it to declare their Ininds by con-
cerning this great 111ystery; still holding with the council of
Trent, q ,- That by the consecration of the bread and wine
is Inade a change of the ,,-hole substance of bread into the
substance of the body of Christ our Lord, and of the whole
substance of the ,vine into the substance of his blood; ,yhich
change is aptly and properly called by the holy catholic church
transubstantiation." So that according to thi::; opinion, the
bread and wine, ,vhich before are properly bread and ,,'inC'
only, find not the body and blood of Christ, are after con-
secration as properly the body and blood of Christ only, and
not bread and wino; t.he bread being changed by the words
of consecration into t.ho very body of Christ that hung upon
the cross, and the ,vine into tho very blood that ran in his
veins, and afterwards issued forth out of his side.
No\\? the doctrine delivered in the forn1er part of this
article being so 11111ch abused, that they shouid t.ake occasion
fronl that great truth to fall into this desperate error, so as

PUna vero est fideliulTI universalis
ecclesia, extra quam nullus omnino
sahratur, in qua idem ipse sacerdos
et sacrificium Jesus Christus, cujus
corpus et sanguis in sacramento
altaris sub speciebus panis et vini
ycraciter continentur, transnbstan-
tiatis llane in corpus et vino in
sanguincnl potcstate di,.ina, ut ad
pel'ficiendum mysterium unitatis,
accipimnus ipsi de suo, <Juod accepit
ipse de nostro. Concil. Lateran. 4.

C. 1. [Concil. yol. Yl1.]
q Per consecrationem panis et vini
convcrsionem fieri totius suhstantiæ
panis in suhstantimn corporis Christi
Domini nostri, et totius substantiæ
vini in suhstantimn sanguinis ejus,
quæ conversio con,penienter et pro-
prie a sancta catholica ecclcsia tran-
suhstantiatio est appclIata. Concil.
Trident. sess. 1.1. cap. 4. et can. 2.
[Concil. vol. X.]

XÀ Y1II.

Of tho Lord":; Supper.

47g

to say the Lread and wino is really changed into the body
and blood of Christ, because he doth really partake of the
body and blood of Christ that rightly receives tho bread and
wine; that truth is no sooner delivered, but this error is
presently opposed: it being no sooner declared that the
bread ,vo break is a partaking of the body, and the cup we
bless a partaking of the blood of Christ, but it is inlluediately
subjoined, that notwithstanding the truth of that assertion,
yet transubstantiation, or tho change of the bread and wine
into the body and blood of Christ, is to be rejocted upon a
fourfold account: first, because it cannot be proved by the

criptures; secondly, it is repugnant to them; thirdly, it
overthroweth the nature of the sacraU1ent; fourthly, it hath
gÏ\Ten occasion to 111any superstitions. Of which in their order
briefly.
As for the first, that this doctrine of transubstantiation
cannot be proved frol11 the holy Ecriptures is plain fronl the
insufficiency of those places which are usually and principally
alleged to pro,Te it; and they are the sixth of St. John 'Is
Gospel and the words of institution. In the sixth chapter
of St. John's Gospel ,ye find our Saviour saying, ]JIy jleslt is
lIuat indeed, and
n!l blood is drink indced, John vi. 55. And
l11any such like expressions hath he there concerning our
eating of his flesh and drinking of his blood. FroIl1 whence
they gather, that the bread and wine are really turned into
the body and blood of Christ; not considering, first, that
our Saviour said these words at tho least a year before the
sacrament of the Lord's supper ,,-as instituted; for when
Christ said these ,yoròs, it is said, that the pC1sso.rer 1Æ"aS miffh,
vel'. 4; whereas the institution of the SaCrall1ent was not
until the passover following: and it is very unlikely that he
should preach of that sacr:Ullcnt before it was instituted.
To which we lllay also add, that our Saviour here saith con-
cerning the flesh and blood hero spoken of, Except you eat tl"ß
flesh of the Son of 'Jnan, and dr.inÀ' his blood, !Ie harce no life in
!IOU, 'Ter. 53. 'Vherea:-: it is n1anifest, that a Inan 111ay be
deprived of the sacraluental bread and wine, and yet havo
lif(
in hin1; for otherwise all that die before they receive
the sacralllcnt IHust of nvce

ity bc <!tullned. .And t.herefore

474

Of the Lord's Supper.

ART.

though the thing signified, even the flesh and blood of Christ,
is here to be understood, yet tho signs thClllSelves of the
sacranlent cannot. And 80 this place not intending the
bread and wine in the sacranlent, it cannot be a sufficient
foundation to ground tho transubstantiation of that bread
an,d wine into the body and blood of Christ. And, secondly,
suþpose this place ,vas to be understood of the sacraillent,
\vhen 0111' Saviour saith, :JIy flesh, is 'ineat indeed, and lny hlood
is drink indeed; this n1Ïght prove that Christ's body and
blood ,vere turned into flesh and drink, but not at all that
bread and drink are turned into his body and blood. Thirdly,
it is plain that our Saviour in these ,vords doth not nlean any
external or bodily, but an internal and r spiritual feeding upon
hin1. So that ,vhosoever thus feedeth upon hin1 shall never
die, ver. 50, put live for ever, ver. 51; yea, lIe tl
at eateth my
fleslt, and dr,ifllæth 'lJ
!I hlood, dwelletl" in ''flW, and I in kirn, vel'.
56. So that, as SOrigen observeth, no wicked nUlin can eat
of thi
bread here spoken of; \vhereas it is as clear as the
noonday sun, that sinners as well as saints, the ,vorst as ,veIl
as the best of HIen, lllay eat the bread and drink the wine in
the sacraUlent. And as the sixth of St. John's Gospel doth
not, so neither doth the ,vords of institution, Tlâs is -nty hody,
prove the transubstantiation of the bread into the very body
of Christ. For he that saith, because our Saviour said, This
'is 1J1Y hody, the bread is therefore changed into his body, 111ay
as \vell say, that because that Joseph said, The seren good kine
are seven years, and the seven good ears are se-ven years, Gen.

li.
6, therefore the seven good kine and the seven good

K \' _ 8 \ ',J... , ,
T at EVTav a yap ap.
OTEpa 7rEpL
aVTov EipTJKf, uápKa K<lì 7rVfvp.a' Kaì
TÒ 7rVfvp.a 7rpÒ
TÒ KaTà ucípKa ÔtÉ-
À ., \, ,,.,.,,'
(]"TEl fV, tvCl p.TJ P.OVOV TO
mvup.fVOV,
ùÀÀà Kaì rò cÌúparov aVTnv 7rtUTfV-
uaVTf
p.á8w/LEV, 3TL Kaì c'i ÀÉYfL OUK
lCTTì CTapKLKà àÀÀà 7rVfvp.aTLKá. Atha-
na:s in illud. Quicunque dixerit, &c.
[vol. I. p. 7 10.] , AÀÀà Ôtà TOVTO
Tij
fl
ovpavoìl
àvaßá(J"Hù
l}-tvTJp.ó-
VfVCTf TOV vrov TOV àv8pw7rov, lva TijS-
- , , "',J... À '
uwp.aTlKTJ
EVVOLa
avrov
a
E KVUll,
Kaì ÀOL7rÒV T
V flpTJp.ivTJv CTápKa ßpw-
Utv ::vCJJ8f.V OUpåVLOV Kaì 7rVfvp.aTLK
V

TpO

V 7rap' aurov ÔtÔOP.ÉV1}J1 P.Ú8WCTLV.
Ibid.
s 1Iulta porro et de ipso verbo
dici possunt, quod factum est carD
verusque cibus, qneln qui comederit
omnino vivet in æternum, queIll
nul1us malus potest edere, Etenim
si fieri posset, ut qui Inalus adhuc
perseverat, edat verbum facttun car-
nem cum sit verbum et panis ViVllS,
nequaqumn scriptum fuisset, Quis-
quis ederit panem hWlC vivet in æter-
flllm. Origen. in
Iat. 15. [vol. III.
p. 5 00 .]

XX '
III.

Oftkø Lord's fJtupper.

475

ears were all changed into seven years. And because that
Daniel said to Nebuchadnezzar, Tlwu art tltis head of gold,
Dan. ii. 38, therefore N ebuchadnezzar Blust needs be changed
into an head of gold. 'Vhereas it is plain that in scripture t
that is often said to be a thing which is only the sign of it:
as the great God is pleased to explain hiulself ,,,hen he said
of circuillcision, This is my covenant, Gen. xvii. 10; and in the
next verse, .And 'it shall he a s.ign or token of the covenant he-
twixt me and YOlt, vel'. 11. And what sense the
Iost High
explains himself by in that sacrament, ,ve nlay well under-
stand him in in this. \Vhen he said, This is
ny covenant, he
tells us what he meant by the phrase, even, This is the sign
of my covenant: and so here, when Christ said, This is 'In!!
body, according to his own explication of hinlself before, it is
no 1110re than if he should have said, This is the sign or
token of my body. And therefore saith St. Augustine, u" For
if sacranlents should not have a certain resell1blance of the
things ,vhereof they are sacranlents, they ,,,ould not be sacra-
luents at all; but fronl this reselublance they often receive
the nalne of the things themselves. Therefore, as after a
certain luanneI' the sacralnent of Christ's body is the body
of Christ, and the sacranlent of his blood is blood.; so the
sacralnent of faith (baptisnI) is faith." So that the ,yords,
Tlds is my hody, prove no more than that the bread was the
sign or sacranient of his body, not at all that it is really
changed into his body. I
ut that this doctrine of transub-
stantiation cannot be proved froni the scriptures is further
evident, in that it is contrary to theine
And that is the second thing here a.sserted of transub-

t Solet autem res quæ significat
ejus rei nomine quam significat nun-
cupari; sicut scriptum est, Septem
spicæ septem anni sunt, et septem
boves septem anni sunt, (non enim
dixit septenl annos significant,) et
multa hujusmodi. Hine est quod
dictum est Petra erat Cltristus, non
cnim dixit Petra significat Christum,
sed tanquam hoc esset, quod utique
pel' suhstantiam non hoc erat sed
per significationem. Aug:. in Lev.
q. 57. [3. vol. III. p. 5 16 .J

u Si enim sacramenta quandam
similitudineln earunl rerum quarum
sacramenta sunt non haberent, om-
nino sacramenta non essent. Ex
bac autem similitudine plerunque
etiam ipsarum rerum nomina acei-
piunt. Si
ut enim secundum quen-
dam modum sacramentum corporis
Christi corpus Christi est, sacra-
mentual sanguinis Christi sanguis
Christi est, ita sacramentum fidei
fides est. Aug. epist. ad Bonifacium,
[9 8 . 9. vol. 11.]

4
76

OJ the Lord's SUjJjJCì"

AnT.

stantiation, that it is repugnant to the plain \vords of the
holy scriptures. \Vhich to prove I need go no further than
to she\\', that the scripture doth still assert thell1 to be bread
and ,vine after as \v(.ll fiS before consecration. And this one
lllÌght think ,vas plain enough in the first place, oven froln
the ,vords of institution thenIselves: for the scripture saith,
.A (nd as they
oere eating, Jesus took bread and blessed (it, and
pave it to Ids disciples, and said, Take, eat; tlds is JJ1Y body,

Iatt. xxvi.
6. So that that ,vhich Jesus took ,vas bread,
that ,vhich Jesus blessed ,vas bread, that ,vhich .J esus gave
to the disciples was bread; find therefore that of which ho
F:aid, 1 T his is r;ny body, nUlst needs be bread too, as the
x Fathers long ago acknowledged. And truly in reason it
cannot be denied; for there is no other antecedent to the
pronoun t1ds, but bread; for the body of Christ, that cOll1eth
after it, cannot possibly be the antecedent to it. For accord-
ing to the principles of our adversaries thell1selves that hold
this opinion, tho bread is not changed into the body of Christ
before consecrated, nor is it consecrated until the ,vords, This
fj
S nzy body, be all pronounced; so that \vhen the priest saith
This, there is no such thing as the body of Christ present,
that not cOllling in till both that and the following ,vor<1s too
arc perfectly uttered; and therefore the body of Christ can
by no I11eanS be looked upon as the antecedent to this pro-
noun; but that it is hroad, and bread only, that it hath
reference to. So that Tlâs is 7ìtY body is as HIuch as to say,

-, ^ 9',J... , l

x AVTOU OVV U'lro
TJvap.EVOV Ka Et-
, \ " """",
1fUIITU
7rEpt apTOV, TOVTU P.OU EfFTt TU
"(;)P.ll, Tí
TOÀP.
UH àp.cþtßáÀÀEtV ÀOt...
7rÓV; Cyril. Hier.catech. myst. 4. init.
'Ev ti ye Tll TWV P.VaTTJpí.wv 7rapa-

Ó<TH uwp.a TÙIl tipTOIl IKáÀE<TE, leal
atp.a TÒ Kpâp.a. Theodoret. dialog. 1.
[po 17. vol. IV.] Tà ópwp.Eva <Tvp.-
ßoÀa Tn TOV <TÖJp.aTo
leal aïp.aTo

7rpouTJYop{q. TETíp.TJKEV. Ibid. [p.18.J
Sic Deus in evangelio quoque vestro
revelavit panem corpus suum appel-
lan
. Tertul. adv. l\larcion. 1. 3. c.
H). [vol. I.J Utique in corpus ejus
lignum InissuIÌl est; sic enim Chri-
stus revelavit, panenl corpus suum
appellans cujus retro corpus in pane

prophetes figuravit. Id. adv. Ju-
dæos, [c. 10. vol. II.J Quando Do-
minus corpus suum panem \TO cat,
de multorulll granorum adunatione
congestulll, populum nostrum qnem
portabat indicat adunatum; et quan-
do sanguinem SUUIll "inum appellat
de botris atque acinis plurimis ex-
pressum atque in unum coactum,
gregem item nostrum significat com-
mixtione adunatæ multitudinis co-
pulatum. Cyprian.epist. [69. p. 182.J
Nos autem audimnus panem quem
fregit Dominus deditque dis.cipulis
suis esse corpus Domini salvatoris.
Hieron. ad Hcdibiam, [cp. CXX. 2.
"01. I.] Sed et
uis discipulis dans

X

Y"TTI.

01 the Lúrá's Suppa".

4 "'....
I ,

This hroad 'is 1ny hod!!; this bread that I have taken and
Llcssed and gh'o to JOu, is 111)' botly. Now, as llellarnlÍl1c y
hill1sclf acknowlcdgeth, this proposition, This is 111!! !Jody, can-
not possibly be taken any other ways than significatively, so
as that the senso should be, This bread signifies IUY body, is
a sign or saCl"[uuent of it, it being absolutely in1possiblc that
bread should be the very body of Christ: for if it be bread
and yet the very body of Christ too, then bread and the body
of Christ ,,"ould be convertible terms. So that the very ,vord:s
of institution thelllselves are sufficient to convince any rational
luan, whose reason is not darkened by prejudice, that that of
which our Saviour said, This is 'iny !Jod!!, was real bread, and
so his body only in a figuratiye or sacralnental sense; and by
consequence, that the bread "Tas not turned into his body, but
his body ,vas only represented by the bread. l3ut if this will
not do, we Inay consider in the second place the institution of
the other part of the sacran1ent: for it is said, ..Ancl he took
tk(' cup, and gave thanks, and pave it to theuz, saying, D,"ink lie
all of it; for tltis is my hlood of the new testament, which is shell
for many fOJ
the renÛssion of sins, l\Iatt. xxvi. !27,
8. "There
these last words, for tllis is 'Iny blood, &c., being the words of
consecration; and our Saviour having given then1 the cup
before, and bidden thcl11 to drink all of it, it could not pos-
sibly be Incant of any thing else than the ,vine in the cup, of
which he said these ,yorrls. To ,yhich we may also observe
01
what follows, even after the ,vords of consecration: But I say

consilium primitias Deo offerre ex
suis ereaturis, non quasi indigenti,
sed ut ipsi nee infructuosi nee in-
grati sint, eum qui ex creatura panis
est aecepit et gratias egit dicens, Hoc
est corpus meum,; et ealicem similiter
qui est ex ea creatura quæ est
e-
cu_nduffi nos suum sanguinem con-
fessus est. Irenæus adv. hæres. 1. 4.
c. [17. 5.] Eì7T
JV ð
TOÛTO /-'OÚ
O"Tt
,

,"., . \ \

TO o"CJ)f'a, u
tKVVH on m)TO TO o"CJ)/-,a
TOÛ Kvpíov
O"TLV Ó t:pTO
ó åyta(ó-
f'ÆVO
tv TciJ OVO"Lao"TTJpíCf, KaL ovX ì
àVT[nY7rOV. Theophy1. in
Iatt. 26. [po
162,] And therefore in Dioscorus's
Ethiopic Liturgy, in the rehearsal
of our Sa\'iour's words at the con-

,

secration of the bread and wine, for
TOÛTÓ /LOV
O"Tt TÒ uÚJf'a, the priest
saith expressly, Accipite, comedite,
'M
.flhT: M1:JP: i. e. "Hie
panis est corpus meum/'
Y Ibidem scripsit Lutherus, Yerba
e,'angelistæ, Hoc est corpus meum,
bunc facere sensum, hie panis est
corpus meum; quæ sententia aut
accipi debet tropice, ut panis sit
corpns Christi signifieath'e, aut est
plane absurda et impossibilis, nee
enim fieri potest ut panis sit corpus
Christi. llellarm. de cucharistia, 1. I.
c. 1. [po 4(,6. "01. II I.]

478

Oftlw Lord's Supper.

ART.

unto !IOU, I wilt /ðot drink henceforth of tlds fruit of the 'V.ine,
until that day u'-hen I drÚ
lc it new with you in ?ìl!/ Father"s
lcingdofJn, l\latt. xxvi.
9. "There ,ve see our Saviour hiulself,
even after he had consecrated the wine, still calls it the fruit
of the vine; and in saying that he ,,,ill drink no 11101'0 of the
fruit of the vine, plainly shews that it ,vas the fruit of the vine
,vhich he before drank. So that the very ,vine of ,vhich he
said, Tlds is 'In!! blood, was ,vine still, and the fruit of the vine;
,vhich I hope none of our adversaries ,vill say the very blood
of Christ is. But thirdly, this 111ay be discovered also frOll1
the ,vords of the apostle: The cup of blessin!J 'lvldeh we bless, is
it not tlw conununion of the blood of Christ? The bread
()hicl" we
break, is -it not tlte convnunion oftke body of Okrist? 1 Cor. x. 16.
'Vhere ,ve may take notice of t,vo things: first, that he here
calls the sacranlental elelnents still a cup or wine, and bread,
the bread w/
ich we break, so that it is still bread; and
secondly, that the cup of blessing is the COllllllunion of the
blood, and the bread broken the communion of the body of
Christ. No,v if the bread be the conul1union of his body, and
the cup the communion of his blood, it cannot be that the
cup should be his real blood, and the bread his real body;
for then it ,vould be as Illuch as if he should have said, The
blood of Christ is the c0I111nunion of the blood of Christ, and
the body of Christ is the cOlllmunion of the body of Christ;
and so the body of Christ 11Ulst be the COlllll1Union of itself;
\vhich is impossible. To ,,,hich we might also add the several
places where the apostle still calls the elell1ents bread and
wine, or the cup: as, For as oft as ye eat tltis bread and drink
this cup, 1 Cor. xi.
6: fVhosoe'Ver shall eat tltis bread and
drink this cup of tke Lord unwo,}"t/
ily, vel'.
7: But let a 'Jnan
eæarnifte hÙnselj, and so let hÙn eat (If t1
at bread and drink of
that cup, vel'. 28. From "Thence it is manifest, that that
which ,ve eat at the sacranlent is bread, and not the very
body of Christ; that ,yhich \ve drink, the cup or ,vine, and
not the very blood of Christ; and therefore, that to say it is
not bread nor ,vine, but the very body and blood of Christ, is
repugnant to the plain ,vords of the scripture.
The third thing is, that it overthro\veth the nature of the
sacralnent; ,vhich I need not spend tunny ,vords to prove.

x X '
IIJ.

Of tlw Lorá'
Supper.

479

For in a sacralnent it is requisite, first, that there be sonIB
outward tsign repre
enting spiritual grace; whereas if the
bread be really changed into the body of Christ, there is no
outward sign at all in the sacr::unent, there being nothing else
but tho body and blood of Christ, which aro not sign
, but
the thing signified. Nay, as St. Augustine Z observes, the
signs theillselvcs are the sacralnent, and therefore where there
is no sign, there can be no sacranIcnt.
\.nd 80 by depriving
this sacred ordinance of its outward signs, they degrade it
frOlli being a sacranlcnt, 11laking it to have nothing of the
nature of a 8acriuuent in it. .J.<tnd therefore, if they will stiJl
hold that by the ,yords of consecration the bread and wine
are bubstantially changed into the body and blood of Christ,
let thenl cease to call that holy action any longer a
acralnent,
and n:Ul1e it, tlte body and blood of Christ
. for accorùing to
their opinion, there is nothing in it but the body an,} blood
of Christ. So that it is plnin, that by this doctrine the nature
of a sacranIent in general nlust be destroyed, or this sacra-
Il1ent in particular nUlst be expunged out of their c..'ttaloguo
of sacranlents.
The fourth and last thing here objected against this doc-
trine of transubstantiation is, that it hath given occasion to
ll1any superstitions, which anyone that eyer ObscI'ved their
custOlllS and practices cannot but acknowledge. For thi

fond opinion possessing their brain
, that the bread is the
real body of Christ hung upon the cross, and pierced for their
sins, 0 how zealous are they in "Tapping it up neatly in
their handkerchiefs, laying it up in their treasuries, carrying it
about in their processions, yea, and at the length worship-
ping and adoring it too! which sad superstitions, yea> trans-
gressions of theirs, we shall have occasion to speak of lllore
presently.
-In the meanwhile, to these four indictInents, justly brought
against the doctrine of transubstantiation, I shall add a fifth;
and t.hat is, that it is contrary to the judgll1ent of the Fathers
too, and therefore Inay justly Le condelnned. For Tertullian

z :r\lmis autem longum est con- pertinent sacramenta appel1antur.
,renienter disputare de varietate si- Aug. epl
t. ad )Iarcellinum, [138.
gnorum, quæ cum ad res di,"inas 7. vol. II.]

480

Of the Lor(Fs )'JUjJJM1'.

ART.

saith plainly, a " Having received broad tuul distributed it to
his disciples, he lnado it his bo(ly, saying, Tkis is lilY body,
that is, the figure of IllY body."" And in the sorl11on of ex-
trenle unction attributed to St. Cyprian, b" Our Lord there-
fore at the table, ,vhere he C partook of the last banquet ,vith
his apostles, with his own hands gave bread and \vine; but
in the cross he gave his body to be ,younded by the hands of
the soldiers, that in the apostles the sincere truth and true
sincerity being more secretly Ï1nprossed, 111ight expound to
the Gentiles, ho,v ,vine and bread arc his flesh and blood, and
by ,vhat reasons the causes agree with the effects, and diverse
names or species are brought to one essence, and the things
signifying and the things signified should be called by the
same IUtnles.'" So that it 8eenlS it ,vas not his very body
and blood, but bread and ,vine he then gave, and yet called
by t.he same nal11e \vith that they signified, even the body and
blood of Christ.
So Eusebius Cæsariensis: d" The 111enlory of this sacrifice
,ve celebrate at the Lord's table, by the synlbols of his body
and saving blood, according to the received constitutions of
the Ne,v Testanlent.'" And Ephraenl Ant.iochenus: c" And
so the body of Christ received by the faithful is not t.urned
fr0l11 its sensible essence, and yet remains undivided frolH its
spiritual grace." And Theodoret: f" But our Saviour changed

a .Acceptum panem et distribu-
turn discipulis suis corpus SUUIn
ilIum fecit, Hoc est corpus meum
dicendo, id est figura corporis mei.
Tertull. adverso Marcion. 1. 4. C. 4 0 ,
[vol. I.J
b Dedit itaque Dominus noster
in mensa, in qua ultimum cum dis-
cipulis participavit convivium, pro-
priis manibus panem et vinum; in
crnce vero manibus militum corpus
tradidit vulnerandum, ut in aposto-
lis secretius impressa sin cera veritas
et vera sinceritas exponeret genti-
bus, quomodo vinum et panis caro
esset et sanguis, et quibus rationi-
bus causæ effectibus convenircnt, et
diversa nomina vel species ad unam
rerlucerentur essentiam, et signifi-
cantia et significata eisdem vocahuliR

censerentur. Cyprian. de extrema
unctione, [po 48. ad calc. Cypr. op.]
c
IS. pærtakecl.
d TOVTOV ôijTa TOt) BVJlaTo
Jlv
Jl1JV
· \ , /'. · À

\ ß ' À
nn TpU7T

1J

KT
HV uw. uVJl 0 WV,
TOVTE' u&JJlaTo
aVTov, Kaì TOt) UWTrJ-
píov aïp.aTO
KaTà Bf(TJlOV
Tij
Kmvij

ÔtaJ
KrJ
7rapHÀ1JcþÓTE'
. Euseb. de-
monst. evang. 1. I. C. 10. p. 39 A.
e O{jTW
KaL TÒ 7rapà TWV 7rLUTWV
ÀaJlßavóJl
vov uWJla XPLUTOt) Kaì Tij!;
· B - " ,
l:.' \
aLU rJnJ
OVULa!; OVK
c;UTTaTm, KaL
Tij
V01JT

àÔW{PE'TOV Jl{VH XápLTO
.
Ephraem. de sacris Antioch. legi-
bus, [apud Photii Myriob. p. 793.]
f Co ôf ')If UWT
p Ó ljJl;TE'pO
lv
À-
À l:. \" \
, ,
ac;f Ta OVOJlaTa, Kat TCf JlfV (J'wJlan
TÒ TOt) uVJlP3óÀov TéBfLKfV õvoJla, TCP
13f UVJlßÓÀct> TÒ TOt) U/,;JlaTO
. Theo-
doret. dial. 1. [po 17. vol. IV.J

XX''''III.

OJ the LUJO{ts Slfppel o .

181

their llal11C8, anù gave the n
une of tlll
8)'1111>01 to the LUlly.,
and the nalHe of the body to the
YIllLol :'" not the thing
,
Lut the nall108 were ehanged. And therefore
aith St. Augus-
til1f', g

For the Lord did not F;tick to say, This i.., my bud!!,
when he gave the sign of his Lody." Anù Acacius fo:aith,
h '" Tho bread ant.! wine sanctifie
thenl that feed upon this
luatto1'."" And .ðlacarius of Egypt 8aith, i" In the church is
offercd bread and wine, the antitJpe of his body and blood."')
To thesc we lnayadd that of 1Jcrtraulus, other" ise called
!{atra1l1IlUs: k" "That else but the substance of the wine is
seen? It is clear, because the bread and \\ ine are Christ "s
Lody and blood figuratiyely.')' And again: I
'There is nothing
IHore absurd than to take bread for flesh, and to call wine
blood: neither would it be a 111) stery, wherein there is nothing
secret and hidden contained. And how shall that bo called
the ycry body and blood of Christ wherein there is no ehange
known to be nlade
.And if they haye endured no change,
they are nothing else than what they were befor
,"I' And
again: m" For as to the substanco of the creatures, ".-hat they
\yore before consecration, that they are also after.'" And in
the COlllll1ent upon St.
Iatthe,v, attributed to St. Chrysostoll1,
"e find it said, II
, If therefore it be so dangerous to transfer
the sanctified vessels to private uses, in \vhich not the true

,

g Non enim Dominus dubitavit
dicere, Hoc est corpu.s rneum, CUIn
signum daret corporis sui. .Aug.
contra Adimant. c. 12. [3. vol. VII!.]
h l}anis vinumque ex hac materia
vescentes sanctificat. Acac. in Gen.
2. [po .p. Zephyri Catenæ.]
i 'Ell Tfj lKKÀ't/uíf! 1rpOucþ;p
Tm étp-
TO
Kat OlIlO
, cÌlITíTVñOIl ril
uapKÒ

aVTOV Kal TOV aïp.(lTO
.
lacar. horn.
27. [17.]
k Quid alind quam suhstantia
,"ini conspicitur? Claret quia panis
ilIe vinllmque figurate Christi cor-
pus et sang-nis existit. Bertram. de
corp. et sang. Christi, [po 514. Petri
J\Iucp07r. ]
I Xihil aù
urdius quam panem
carnem acciprre et vinum sangui-
nem dicere. X ec jam mysterinm
erit, in quo nihil secreti nihil abditi
continebitur: et quomodo jam cor-
BEVERIDGE.

pus Christi et sanguis dicitur, in
quo nulla permutatio facta esse co-
gnoscitur? [Ibid,] Et si nihil per-
mutationis pen:ulernnt, nihil aliud
existllnt quam quod prius fuerunt.
Ibid, [p, j 15.J
m
am secundum creaturarum
suhstantiam quod fuerunt ante con-

ecrationem hoc et postea existunt.
Iùid. [P.519.J
n Si ergo hæc ,rasa sanctificata
ad privat08 usus transferre sic peri-
culo:::-nm est, in quibus nun est ve-
rum corpns Christi sed mysteriuffi
corporis
lus continetur, qnanto
magis va
a corporis nostri
quæ sibi
Deus ad habitaculum præparm'it,
non deùemus locum dare diaholo
agendi in eis quod vult? Comment.
in l\Iatt. horn. 1 I, ascript. Chrysost.
[po lxiii. '.01. Y 1. edit. llcned.]

I 1

48

Of the Lord's SlllJjJeJ'.

ART.

body of Christ, but the 111ystery of his body is contained; ho,v
luuch 1110re as for the vessels of our body, \vhich God hath
prepared for hinlself to dwell in, \ve ought not to give place
to the devil to act in P' What could be spoken more plainly

It is not the body of Christ itself, but only the mystery and
sacra111ent thereof, that is contained in the holy vessels and
offered in the Lord"s Supper.
To all these testimonies I shall only add that of Theodoret
again; 0" The visible synlbols he honoured \vith the nanle
of his body and blood, not changing their nature, but adding
grace to nature." And Gelasius, P" Truly the sacralnents
\vhich ,ve receive of the body and blood of Christ are a Divine
thing, and by thenl \ve are made partakers of the Divine Na-
ture, and yet the substance or nature of the bread and ,vine
doth not cease to be." And therefore \ve conclude, that tran-
substantiation is both a doctrine that cannot be proved by
the scriptures, is contrary to tbe scriptures, overthro\veth the
nature of sacraluents, hath given occasion to nlany supersti-
tions, and is also contrary to the judgnlent of the Fathers.

The body of Clt'rist ,is given and taken and eaten in
tlte Suppe1' only after a ltearenly and spÏ1'itual
lJlanner; and tlte nzean whepeby tlte body of Ch'rist
is 'received and eaten in the S'ltppe l }' is faitlt.
It being so clear a truth, that the bread and wine are not
turned into the very body and blood of Christ in the holy
sacraillent, we need not heap up lnany arglunents to prove,
that it is only after a spiritual, not after a corporal lnanner,
that the body and blood of Christ are received and eaten in
the sacrament. For if the bread be not really changed into
the body of Christ, then the body of Christ is not really there

o Tà ópc1Jl
lIa uVJlßoÀa Tfì TOV uc1-
p.G'ro
Kuì UïP.UTO
7TpouTryopíg TfTíJl1J-
, , ,.J.,. , ß '\ ' ''\. '\. '
K
lI, OV T1JV 'fJVULlI Jlfru a/\(J)JI, a/\/\a
T
V XápLV rfì fþVUH 1rpOUTfefLKÚJ
.
Theodoret. dial. l. I. [po 18. vol.
IV.]
p Certe sacramenta quæ sumimus
corporis et sanguinis Christi divina

res est, propter quod et per eadem
divinæ efficimur consortes naturæ,
et tamen esse non desinit substantia
vel natura panis et vini. Gelas. de
duabus naturis in Christo, contra
Eutychen, f p, 703. vol. VIII. Max.
Bibl. Patr.

XX'TITI.

Of tlte Lonf's Supper.

483

present; and if it be not really there present, it is ilnpossible
it should be really eaten and received into our bodies as bread
i:-3. So that the truth there denlonstrated, and the truth here
dt>livered, have so much affinity to one another, that they
cannot 80 well be called. two as one and. the sanle truth. ...\.nd
therefore to the argun1cnts produced in the foregoing dis-
cour:se, T shall add only these follo" ing, and that briefly, to
shew that the body and blood of Christ are not eaten after a
corporal but only a spiritual nU1,nner in the SaCralllent of the
Lor(l"s Supper.
First, therefore, it is ilupossible q that that body, which
was but of the ordinary bulk with ours, should be sufficient,
if eaten after a corporal n1anner, to feed and satisfy so luany
Inillions of n1ÏlIions of souls as have already, and may here-
after eat of it. ..A.nd secondly, suppose it was not Ï1npossible,
yet it \yould be unprofitable for us thus to eat of the body of
Chri
t. For our Saviour himself having preached concerning
thp eating of his flesh and drinking of his blood, the Jews
and Capernaites taking hinl (as their followers the papists do)
in a carnal sense, cried out, How can tltis m,an gice us his fteslb
to cat? John yi.55!. And his disciples theulselves said, Tltis is an
Ilard sayin.q, v'ho can hear it? vel'. 60. \Vhereupon he eXplained
hinlself, and told thenl, r It is tlte spirit that quickenetlt, the flesli;
p1'ofitäh notlâng: tlte words tltctt I speak unto you, the!! ape
spirit and tlte!! are life, vel'. 63. ..Lis if he should have said,
Though I do speak of eating ll1Y flesh, I would not have you
think that IllY very flesh profiteth any thing, or quickeneth;
no, It is tlte spirit tltat qztickenetlt, tlte flesh jJrojiteth nothing
.

q .Qeinde et hoc illos movere po-
terat cum ej usmodi sensum habe..
rent, quod etsi ullo moùo fas esse
potuisset, sic ilIum concidi et man-
9ucari, sanguinemque ejus bibi, yix
paucis sufficere ut unusquisque mo-
dicum quid acciperet, atque ideo yix
centmn homines ad yitaln pertin-
gere posse, cum copiosa multitudo
hominum ad vitam pertinentium
nulli nisi soli Deo numerabilis sit.
Rupert. in Johan. [7. p. 211. ,.ol.
IJ.l IIóUOLS' yàp
pKH TÒ uwp.a 1T'pÒS-
ßPWULV, ïva Kaì TOÙ Kóap.ov 7TávTOS-

TOVTO TpOcþ
yÉV1]Tat: Athanas. in
illud, Quicunque dixerit, &c. [epist.
ad Seraph. IV. 19. yol. I.]
r :x am quia durum et intolerabi-
Iem existimayerunt sermonem ejus,
quasi vere carnem suam come den-
dam determinasset, ut in spiritn
deponeret statum salutis præmisit,
spiritus est qui t'ivijicat; atque ita
subjunxit, carD nihil J1rodest, ad
yiyifÌC'andmn scilicet. Tertull. de
resurrectione carnis, c. 37. ['.01.
III.]

I i Q

484

Of tlte Lord's Supper.

AnT.

and the ,vords that I speak unto you are not to be understood
in a carnal, but a spiritual sense, for they are spirit and life:
plainly shewing that the corporal eating of his body is unpro-
fitable, and that whatsoever he said concerning eating of his
flesh and drinking of his blood ,yas still to be understood in
a heavenly and S spiritual sense. Thirdly, upon this suppo-
sition, that the body of Christ is corporally eaten in the sacra-
lnent, it follows that it was corporally broken too, and so that
Christ did really break his O\YI1 body, before the J e\vs broke
it for hÌ1n; yea, and that Christ received his own body into

his own body: for that he receiyed this sacranIent hÜnself, as
,,-ell as adnlinistered to his disciples, is plain, not. only frolll
the testinIonies of the t Fathers, but froln the ,yords of our
Saviour hiInself: JJritl
desire ltave I desired to eat this l)assove
"
'lvitl/; you before I sZfffer, Luke xxii. 15; and, I will not drink
ltencefortl
D.l tl
.is þ'zÛt of tlte vine, until I drillk it nmv 'lcitl
YOZ!J
in
n!J Father"s 'Æingdo}}
, l\Iatt. xxvi. 929. So that I cannot
see ho,y it can possibly be denied, that Christ ate of the bread
,vhereof he said, Tn-is is 'Jny hody; and if he ate it, and ate it
corporally, that is, ate his very body as ,ve eat bread, then he
ate hiuIself, find luade one body t"yo, and then crowded theu1
into one again, putting his body into his body, eyen his whole
body into l)art of his body, his stolnach; and so he nIust be
thought not only to have two bodies, but two bodies so as to
be one ,yithin another; yea, so as to be one eaten and devoured
by another; the absurdity of ,,,hich and the like assertions,

s efÍu ,wì ?TVEvJ-LáTLKá (unv ov8Èv

,.
" '" B ' '"
EXOVTa uapKLKOV, OvoE aKOI\OV LaV 'PV-
utK
V. Chrysost in loco [po 750. 34t
yolo II.] Ille autem instruxit eos et
ait iBis, spiritus est qui âcijicat, caro
autem nihil proclest. rerbfl quæ 10-
cutus slim vobis spiritus est et vii a.
Spiritualiter intelligite quod locutus
sum. Non hoc corpus quod videtis
manducaturi estis, et bibituri illum
sanguinem quem fusuri sunt qui
me cl'ucifigent. Sacrmnentum ali-
quod vobis commendavi; spirituali-
ter intellectum yi\'ificabit vos. Aug.
in l)sa1. 98. [9. vol. IV.
t lX ec
1oses de<1it nolJis panen1

verum sed Dominus Jesus, ipse
conviva et conyivium, ipse come

dens et qui comeditur. H ieron.
Epist. [120. 2. vol. I.] ad H edi-
bialn. "Iv' o
v J-L
Kaì Tón TapuxBéð-
UL, 'IT'pé:JTO!; aVTÒ!; TOVTO È'lT'0Í17UE"',
),
\
,
,
EvayCùv aVTOV!; UTapaxCù!; ELS' T1JV KOt-
vfiJvíav TÚW fvuT1]pírov, ÔtÙ TOVTO oll."
TÒ aVTov aiJ-La (nuv. Chrysost. in
!\Iat. horn. 82. [po 510. 29. vol. 11.]
U nde et primo ipse corpus suum et
sanguinem sumpsit, et postea disci-
pulis sumen<1um tradidit. Tholn.
[par. III. '.01. XII.] quæst. 8t.
Art. I.

Of the LOJ,(rs Sl'1)pep.
he that hath but half an eye luay easily di
coYer. So that it
Inust needs be granted to be in a spil'itualluanner that this
sacranlent ,vas then in
titutcd, and by consequence that it is
in :1 spiritual l11anner that this sacralHent ought now to 1.>e
l'cccivcd.
And this was the judgnlent of the Fathers.
lacarius
saith, u" In the church is offered bread and wine, the antitype
of his flcsh and blood; and they that partake of the visible
bread rlo spiritually eat of the flesh of Chri
t."
And St. Augustine: x " Understand spiritually what I
ay
unto you; you nlust not eat that body ,vhich you see, nor
drink that blood which they will shed that crucify lue. I
have conul1cnded to JOU ::t certain sacralnent; being spirit-
lUlU}' understood, it will quicken you; though it be necessary
it should be celebrated visibly, yet it HUlst be understood in-
visibly." For as
;:Elfrick archLishop of Canterbury saith,
Y" That bread is Christ"s body, not bodily but spiritually;"
and if so, it nlust needs be eaten spiritually, not bodily.
And it being thus only after a spiritual lUanneI' that ,ve 1'0-
ceive the body and blood of Christ in the sacr:unent, there
can be no other 111eans whereby we can receive hitn but faith.
Aud therefore saith Origen, z" That food which is sanctified
by the word of God and prayer, aç; to tho Inaterial part of it,
it goes into the belly, and is cast out into the draught; but
:IF' to the prayer which is achled to it, it is lllade profitable

XX,TIII.

u I E ,. I", ,-l,. , >>
II 171
KI(/\'1ULq. 7f'pOU't'EpETaI. ap-
roS' I(aì oIvoS', àVTíT1J7T'OV TijS' uapl(òS'

..... , ..... ,., , t
aVTOV l(aL TOV al.J-LUTOS', KaL OL J-LETa-
Àap,ßávovTES' II( TOV fþmvop,Évov åpTOV
7rJlEVllaTLl(wS' n]v uápKa TOV Kvplov
luetovUL. l\lacar. ..:Egypt. honl. 2 i.
[ I 7. ] s .. 1 . . 11 " d 1
x plntua Iter mte IgIte quo 0-
èntus sum. Xon hoc corpus quod
videtis manducaturi estis, et bibituri
ilium sanguinem quem fusuri sunt
qui me crucifigent. Sacramentum
aliquod commenùa,'i ,'obis; spiri-
tualiter intellectum ,'ivificahit vos.
Et
i necesse est illud visibiliter ce-
lebrari, oportet tamen ill\"i
ihilitcr

4.85

intelligi. Aug. in Psal. 98. [9.] v.
et Gratian. de consecrat. dist. 2. cap.
44! 45. [pp. 18 93, 1894.J
Y Ð..c'C hurel I)' CJ1I)'
er hcha-
ma na hchamhce He öart:hce.
..-Elfric. epist. ad \Y ulfsin Schyr-
burn. [po 4,=j.]
z HIe cibus qui sanctificatur per
,'erbum Dei perque obsecrationem,
juxta id quod habet materiale, in
ventrem ahit et in secessum ejicitur;
cæterum juxta precationem quæ illi
access it, proportionc fidei fit utilis.
Origcn. in
Iat. 15. [po 499. vol.
Ill.]

486

Of the LO'l'd's )
uppe1..

AU1'.

by the proportion of faith." And St. Cyprian, a " Drinking
and eating belong to the saIne reason, ,vhereby as the bodily
substance is nourished, and liveth, and relllains safe, so is the
life of the spirit nourished by this proper food: and ,vhat
eating is to the flesh, that is faith to the soul; \vhat food is
to the body, that is the ,vord to the spirit, \vorking eter-
nally by a nlore excellent virtue \vhat the carnal elements do
tenlporally and finally." And afterwårds: b" As often as ,ve
do these things, \VO do not ,vhet our teeth to bite, but by a
sincere faith wc break the holy bread and divide it, ,vhilst ,ve
distinguish and separate ,vhat is divine and what is hunlan,
and joining the things separated together again, \ve ackno,v-
ledge one God and nlan."
In St. Augustine \ve llleet ,yith nlany expressions to this
purpose: c" Ho\v," saith he, "shall I send up my hand to
heaven to lay hold upon hinl sitting there? Send thy faith,
and thou hast laid hold on hinl." And again: d" For to be-
lieve in him, this is to eat the living bread; he that believeth
in hinl eateth; he is invisibly fattened ,vho is invisibly rege-
nerated." And again: e" This therefore is to eat the food
that doth not perish but endureth to eternal life. vVhy dost
thou prepare thy teeth and beny? Believe, and thou hast
eaten." So that it is faith "Thereby ,ve feed upon the body
and blood of Christ, and therefore it is not carnally but spirit-
ually that ,ve receive it. '

a Potus et esus ad eandem perti-
nent rationem, qui bus sicut corporea
nutritur substantia, et vivit, et inco-
lumis perseverat, ita vita spiritus
hoc proprio alimento nutritur: et
quod est esca carni, hoc animæ est
fides; quod cibus cm"pori hoc ver-
bum spiritui, excellentiori virtute
peragens æternaliter, quod agunt
alimenta carnalia temporaliter et fi-
naliter. Cyprian. de cæna Domini,
[po 41. ad calc.]
b Hæc quoties agimus, non den-
tes ad mordendum acuimus, sed fide
sincera panem sanctum frangimus
et partimur, dum quoò divinnm ct
quod humanum est distinguimus et

separamus, itemque siroul separata
jungentes [unum) Deum et homi-
nem fatemllr. Ibid. [fin.]
C Quomodo in cælum manum
mittam ut ibi sedentem teneam?
Fidem Initte et tenuisti. Aug. in
Jot.an. tract. 50. [4. vol. IlL]
d Credere enim in eum hoc est
manducare panem vivum. Qui cre-
dit in eum manducat; invisibiliter
saginatur qui inyisibiliter renascitur.
Ibid. tract, 26. [I.]
e Hoc est ergo manducare cibum
qui non per it sed qui permanet in
yitmn æternam. Ut quid paras
dentes et ventrem? Crede et man-
ducasti. Ibid. tract. 25. [12.]

XXVIII.

Of tke Lm"d's Supper.

487

The Sac r ral1lcnt of tlte L01"d's Sf'll}Jperr
()as not by Chl"ist's
ordinance, r;'cscfj'ved, ca1Ticd about, lifted up, OJ' WOf)'-
sltippcd.
The sacramental bread and wine being vainly fancied to be
changed into the very body and blood of Christ, it was pre-
sently conceived that sonlething n10re than ordinary honour
should be conferred upon it, yea that it was not only to be
eaten, but laid up privately, yea carried about publicly, lifted
up, and worshipped too, and that ,vith the same f worship
,vhich is due to the true and living God: and therefore have
they appointed a certain holyday g too, ,vhich they call Oorp
ts
Ohristi day, wherein the sacralllental bread might be annually
carried about and religiously worshipped.
Now ,ve having before proved that this bread is not the
very body of Christ, but bread still after as ,veIl as before
consecration, ,ve have ovelihrown the very foundations of
these gross superstitions; it being only upon that account
that they perfonn so luuch homage and worship to it, because
they think it is not what it seems to be, real bread, but "'hat
it doth not seem to be, even the very body of Christ. And
the foundation being thus destroyed, the superstructure falls
of itself; or if it still stands, it luust but be like a castle in the
air, without any foundation. To ,,,hat ,vas therefore before
proved, I shall wish the opposers of this truth, or the nlain-
tainers of the reservation and adoration of the sacranlents, to
consider these things:
First, That that doctrine is contrary to Christ's institution.
For he said expressly, Take, eat, l\Iatth. xxvi. Q6; not, take
and reserve it, not, take and carry it about, not, take and
,vorship it, but, Take and eat; tltis is my hody. Neither need

f Kullus itaque dubitandi locus
relinquitur, quin omnes Christi fiùe-
les, pro more in catholica ecclesia
semper recepto, latriæ cultum, qui
vero Deo debetur, huic sanctissimo
sacramento in veneratione exhibeant.
Concil. Trident. sess. 13. cap. 5.
[vol. X.]
g Declarat præterea sancta syno-

dus pie et religiose admodum in Dei
ecclesia inductum fuisse hunc mo-
rem, ut singulis annis peculiari quo-
dam et festo die, præcelsum hoc et
,'enerabile sacramentum singulari
\'eneratione et solennitate celehrare-
tur, utque in processionibus reyeren-
ter et honorifice illud per vias ('t
Ioca publica circurnferretur. Ibid.

1-88

OJ'' the Lúì"(t's Supper.

ART.

I heap up n1any argun1ents to prove, that according to Christ's
institution the sacra1.nental bread is not to be reserved, luuch
less worshipped, but caton; for our adversaries thcn1selves,
the reverend fathers in the council of Trent, do acknowledge
it h. ..A_nd therefore, ho\vsoever or whensoeycr this supersti-
tion first crcp into the church, by their own confession it is
contrary to Christ"s institution. Secondly, That it quite over-
throws the nature of the sacralllent. For according to St.
Augustine's rule, i" If sacralncnts have not a certain resOln....
ùlancc of the things whereof they are sacran1ents, they a.rc no
sacraluents at alL'" No\v "'herein is there any reselllblance
betwixt the body of Christ and bread, but only in the eating

Even because the one received by faith nourisheth and pre-
serveth t.he spiritual, as the other received into the stonutch
doth the natural life. The bread itself hath no resenlblance

t aIJ of his body, neither hath the bread as reserved, or car-
ried about, or \vorshipped, any such resenlblance; all the 1'0-
se1l1blance it hath, is in its feeding the body as Christ clot.h
the soul. k Christ is the nourisIlluent of our souls, as bread
is the nourislul1ont of our bodies; and therefore cloth he
sometilnes call his hody bread, and at other titHes bread his
body. And all the reselnblance betwixt thenl consisting only
in the bread's nourislunent of the body as Christ doth the
soul; if the bread should lose its nourishing faculty, it would
not be any \vhit like to Christ's body, nor could it be tho
sacranlent of it; and \vhcnsoever bread is' not eaten, but re-
served or carried about, though it Inay ha YC it, yet it doth
llot exert any such virtue, and by consequence loseth its rc-
selnblance to Christ's body, and so ceaseth to be sacranlolltal
bread any longer. And therefore they 111USt kno\v, that the

h N' eque enim ideo minus est
adorandum quod fuerit a Christo
Domino ut SUl1mtur institutum.
Ibid.
i Si enim sacramenta quandam
similitudinem earUlll :rerum quarum
sacraInenta sunt non haherent, am..
nino sacramenta non essent. Aug.

pist, [98. 9. vol. 11.] ad Bonifa..
flum.
k Sicut :ranis communis quem

quotidie edimus vita est corporis,
ita panis iste supersubstantialis yita
est animæ et sanitas mentis. Cy..
prian. de cæna Domini, [po 40. ad
calc.] Potus et esus ad eandelD
pertinent rationem, quihus sicut
corporea nutritur substantia, et vivit
et incolumis perseverat, ita vita spi..
ritus hoc proprio alimcnto nutriture
Ibid. [p..p.J

XX'?III.

01 tlte Lopá's Supper.

489

bread they reserve and carry about is not the body of Christ,
nor hath any relation to it upon that very account, because
they reserve and carry it aLout, and do not eat it.
..l\n<l if" these considerations will not cOllvince then1, lot thenl
ill the last place take notice of the testinlonies of the priInitive
church. Origen (or as others think St. Cyril) saith, 1" The
Lord said to theIn, concerning .tho bread which he gave to his
disciples, Take and eat / he did not defer it, nor cOlnmand it
to Le kept till to-n1oITow." Anrl St. Cyprian, shewing the diffcr-
ence betwixt the sacraulcntal bread and the shew-bread, saith,
the sacr:lluental bread m
' is incorporated not injured, received
not included." As if he should have said, the she\v-bread
was included in the ark of the covenant, but so is not this; it
is only received, not included or shut up in any thing, and by
consequence not reserved. And in the Second Epistle to St.
Jalnes, attributed to Clen1ens ROlnanus, ,ve find it wTitten,
11

Let as lllany sacrifices be offered upon the altar as n1ay
suffice the people: and if any ren1ain, let then1 not he reserved
till to-nlOlTO\V, but with fear and dread be consulned by the
diligence of the clerks."
To this purpose also it was detertnined in the Cresaraugus-
tane council: p" If it bo proved that anyone, having received
the grace of the Lorcrs supper, hath not consumed or eaten it
up, let hin1 be anathelua for ever." And in the first council
at Toledo, P" If anyone shall not consunle the eucharist re-
ceived of the priest, let hÏ1n be put away as a sacrilegious
l)crson." '\Vhich canon was explained and confirlued again
in the eleventh council at Toledo, an. 675q.
To thi
\VO n1:1Y also add the several ways whereby tho

1 Dominus de pane, quem disei-
pulis dabat, dieebat eis, Accipite et
mandllcate; non distulit, nee reser-
vari jussit in erastinum. Origen. in
Lev. horn. 5. [vol. II. p. 21 I.J
m Ineorporatur non injuriatur,
reeipitur non incluùitur, Cyprian.
de eæna Domini, [p, 42.]
n Tanta in altario holoeausta of-
ferantur quanta populo suffieere de-
beant. Quoù si remanserint, non
reservcntur in crastinum, sed cum
timore et tremore clericorum dili-

gentia consumantur. Clem. EpÎst.
2. ad Jac. [p.360.]
o Eucharistiæ gratiam si quis pro-
batur aeeeptam in ecclesia non sump-
fisse, anathema sit in perpetuum.
ConcH. Cæsaraugust. can. 3. [Con-
cil. vol. I.]
P Si quis autem aeeeptam a sa-
cerdote eucharistiam non sumpserit,
velut sacrilegus propellatur. ConcH.
Tolet. I. e. 14. [po 991. vol. I.]
q Coneil. Tolet. unùecim. cap. J I.
[po 1028. vol. III.]

490

Of the Lord's SuppelJ't.

ART. XX\TIII.

prin1Ïtive church used to dispose of the sacramental bread and
,vine ,vhich \vas left after the communicants had all received.
Evagrius tells us, r " There ,vas an ancient custoln at Constan-
tinople, that ,vhen nlany pieces of the undefiled body of Christ
our Lord ,vere left after the comnlunion, such young youths
as ,vent to school were sent for, and eat them up." But
St. Jerome tells us, that s "after the communion, \vhatsoever
\vas left of the bread and ,vine, the comnlunicants thenlselves
eating a common supper in the church, did consume them to-
gether." And Hesychius saith, t" \Vhat was left used to be
consumed in t.he fire." 'Vhence \ve nlay observe, that even
\vhat \vas left after the communion ,vas not reserved; but
though sonle used one, others another ,vay, yet all used some
\vay or other to conSUlue it, so that it might not be reserved.
And if the prinlitive church ,vas against the reservation,
surely it \vas much lnore against the adoration of the sacra-
Inent, holding, as ,ve have she\ved before, that no person or
thing, under any pretence \vhatsoever, ought to be \vorshipped
besides God. I kno\v it is not bare bread our adversaries say
they \vorship, but Christ in the bread, or the bread in the
nanle of Christ. But I wish them to consider \vhat Gregory
N yssen long ago said, u" He that \vorshippeth a creature,
though he do it in the nalne of Christ, is an idolater, giving
the n::Llne of Christ to an idol." A nd therefore, let them not
be angry at us for concluding theln to be idolaters, \vhilst
they eat one picce of the bread, and \vorship the other; and
for asserting that the sacraments O'ltght to be reserved, carried
a,bout, or 'lcorsltipped.

r"EBoS" 7ra"Amòv ßov"A
Tm àvà T
V
ßmn"AEvOVCTQV, b.l âv 'lroÀv TL xp
p,a
TWV áylwv p,Epl
wv TOV àxpávTOV CTW-
p.aTOS" XptCTTOÎJ TOÎJ 8mv
p,wv Èva7rO-
, ...

rt,. B ' ,
p.ELvot, 7rawaS" a'f' opoVS" p,
Ta7rEp,7TTOVS"
ylyvECTBm 7r(pì TWV ÈS" xap,m
t
aCTKá-
ì\ rt,.' ,
B '
oVS" 'f'OtTCJJVTCJJV, Kat TaVTa KaT(CT LELV.
E\yagr. hist. eccles, 1. 4. c. [36.J
s Et post communionem quæcun-
que eis de sacrificiis superfuissent,
illi in ecclesia cornmunem cænam
come dentes pariter consumebant.
Hieron. in I Cor. xi. [po 931. vol.
XL]

t Sed hoc quod reliquum est de
carnibus et panibus in igne incendi
præcepit. Quod nunc videmus etialTI
sensibiliter in ecclesia fieri, ignique
tradi quæcunque reman ere contigerit
inconsumpta. Hesych. in Lev. 1. 2.
[po 49. D.]
U Co yàp TÒ KTlCTp,a 'lrpOCTKVVWV,
K
V È7r
ÒVÓp,UTL TOV XptCTToV TOVTO
'lrOtfj,
ì
CJJÀoÀáTP1JS" lCTTì, TOV XpLCTTOV
ðvop.a T45 Eì
wÀCf' Bip.EVOS". Greg.
N yssen. orate funeb. Placillæ, [po
533. \"01. III.]

I

ARTICLE XXIX.

OF THE 'VICKED, 'VHICH DO NOT EAT THE DQDY AND
,
BLOOD OF CHRIST IN THE USE OF THE LORD S SUPPER.

The wicked, and suc!t as be void of a lirely ..faith, al-
tholl.qh tlley do caj'nally and visibly press 'lvitlt theÙ.
teetll (as St. .Llugllstine saitlt) the sacrrl}nent of the
body and blood of Christ, yet in no u;ise are they
pal).takers of Cltl)'ist, but I)-atlter to t!teir condeJJlna-
lion do eat and drink tlte sign 01'1 sacraJJ/ent of so
.Cj?-eat a thin.g.
I T being not after a carnal but spiritual nIanner only, as we
have seen in the foregoing article, that the body and blood
of Christ are eaten and drunken in the sacranlent, it IllUst
needs be a spiritual person, not a carnaL that can eat and
drink it. For thongh a spiritual person DUtY do SOllIe things
carnally, yet a carnal person can never do any thing spiritually.
And therefore, though godly and spiritual In en Illay feed upon
the body and blood of Christ a out of the sacranlent as ,veIl as
in it, yet wicked and carnal nlen miss of the body and blood
of Christ in the sacranlent as well as out of it. They may
indeed eat the bread which signifies the Lord, but they cannot

a Bibere autem dicimur sangui- panis calicisque consortio, etiamsi
nem Christi, non solum sacramen- antequam panem illum comedat et
torum ritu, sed et cum sermones calicem bibat, de hoc sa'culo in uni-
ejus recipimus in quibus vita con- tate corporis Christi constitutus ab-
sistit. Origen. in
umb. xxiv. [horn. scedat. Sacramenti quippe illius
xvi. fin. vol. II. p. 334.] Kulli est participatione ac beneficio non pri-
aliquatenusambigendumtuncunum- vatur, quando ipse hoc, quod illurl
quem que fidelium corporis sangui- Racramentnm significat, invenit.
nisque Dominici participem fieri, Aug. senTI. ad infantes de sacra-
quando in baptismate nlembrum mento, apud Bedam in I Cor. x.
Chri8ti efficitur, nee alicnarj ab illius [Bed. p. JÓ,r). yo1. YI.]

492

Of {he UT.iclt:etl, 'wlt-ick do not eat (he Body

ART.

feed upon tho Lord ,vhich is signified by the bread. They
may take do,vn the bread and wine into their bodies, but not
receive the body and blood of Christ into their souls. And
truly, we need not go far to prove this, even that \vicked Jl1en
do not eat the body and blood of Christ; for if they eat the
body and blood of Christ they are not ,vicked men, but such
as d\vell in Christ, and have Christ dwelling in thenl; as
Christ hitl1self assures us, He tltat eatetlt 9ny flesh, and dr.i'ldætlt
my hlood, dwel'etlb i.n 11M, and I in ltlnl, John vi. 56. He that
dwelleth in Christ, and Christ in hÌ1l1, can be no \vicked nlan;
but he that eats and drinks the body and blood of Christ,
d,vells in Chl'ist, and hath Christ dwelling in hinl. and there-
fore cannot possibly be a \vicked Inan. And if he that eats
and drinks the body and blood of Christ can be no ,vickcd
Inan, it ll1ust needs foIlo\v that no wicked nlan can eat and
drink the body and blood of Christ.
But this is not all: for a \vicked man doth not only 11liss of
the grace signified by the bread and \vine; but in eating and
drinking the bread and wine that signify that grace, they rlo
but eat and drink damnation to thenlselves. For the apostle
saith expreBsly, fJThosoe

er shall eat tlds hread, and drinlc tltis
cup oftlte L01"d, 'ltnwortltil!/, shall he g
tilty of the hody and blood
of Ohp.ist, 1 Cor. xi. 27; yea, He that eatetk and dl'inlceth un-
'l()o)'thily, eateth and drinketh da1nnation to hi1nselj, not discern-
ing the Lord's hody, vel'. 29. Not as if the SaCral11ents them-
selves were the cause of their dan1nation; but because their
cOIning \vith sinful hearts to it bbecol1les an aggravation of
their sins; even as Christ hin1self, ,vho canle into the ,vorId
for our salvation, by reason of their unbelief, becol11es to Inany
an occasion of their greater daIl1nation, John iii. 19. And
thus the saIne sacralnent that is to the godly the savour of
life unto life, and not of death unto death, to the \vicked is the
savour of death unto death only, and not of life unto life; tho
one finds a blessing in it, and no breach, the other finds a
breach in it, and no blessing; the one so eats and drinl{s the

b "nU1T
p yàp
1Tapouuía avrov,

Tà fLfyá
a ÈK.fLlJa Kaì Ù7TÓPPlJTa Kop.í-
uaua
fLLlJ ùyaBà, rov
p.

E
ap.Évov

nùn)lJ p.âXXolJ K.QrflCptlJflJ. ovnù Kuì Tà

, '1'. 'r#,.'
"\ ,
P.VUTlJpLa P.EL
OlJO
f'YOOLa KOl\aCTHù

,
'é ' , CI
YLlJfTaL TOL
(llJac;tw
fLfTEXOVUL. lry-
sost. in I Corinth. horn, 28, [po 424.
13. vol. IlL]

XXIX.

and Blood of Olu'ist in the LOJ'ás Supper.

493

brcad and wine, as to partake of the body and blood of Chri
t,
the other eats and drinks the bread and wine, so as to be
guilty of the body and blood of Christ; the one cats and
drinks salvation, the other dan1nation to hilllself.
And this was the doctrine of the prinlÌtive church. Ol'igen
saith, c" !\Iany things Inay be spoken also concerning the
\ V ord itself, which was Inade flesh and true food, wholn who-
S00\'er cateth shall certainly live to eternity, WhOl11 no wie1i.cd
HUH1 can eat. For if it could be that he that still relnains a
sinner should eat the 'V orù which was nl:ulo flesh, soeing he
is the \V ord and the bread of life, it would not haye becn
written, JVlwsoever eateth this bread shall lice for eoer :" and
how they get hurt too as well as no good at the 8acral11ent,
the salllO Father expresseth it elsewhere, saying, d " Dost thou
not fear to conununicate of the body of Christ \vhen thou
COlne8t to the eucharist, as if thou \vast clean, as if thou hadst
nothing of un \\'orthiness in thee
and in all these things clost
thou think thou shalt escape the judgnlent of God? Dost thou
not remember what is said, Fop fÚj' tlds cause 1nan!/ aJ'e '/Æ.eak
and sicle, aJ
d nlany sleep aùwn.r;st !Iou? "Thy are many weak?
Because they do not judge nor eX:llnine then1selves, nor under-
stand what it is to C01l1111unicate with the church, nor what it
is to con1e to such and so great sacraluents. They 8uffer
what they that are sick of fevers use to suffer whilst they
presume to eat the ll1eat of the healthful, bringing destruction
to theIllselves."
To this purpose l11akes that of St. Cyprian; e" The sacra-

c
I ulta porro et de ipso verbo
dici possent quod factum est caro,
verusque cibus, quem qui comederit
omnino vivet in æternum, qnem
nullus malus potest edere. Etenirn
si fieri posy.;et, ut qui malus adhuc
perseverat edat verbum factum car-
nèm, cum sit verbum et panis vivus,
nequaquam scriptum fuisset, Quis-
quis ederit panem lame vil,et in æfer-
nU1n. Origen. in
lat. xv. [po 500.
vol. IlL]
d Communicare non times corpus
Christi accedens ad eucharistiam
quasi mundus et purus, quasi nihil
in te sit indignum, et in his olnnibus

putas quia effugias judicium Dei?
1\on recordaris illud quod dictum
est, Quia propterea in t'obi.
il!firmi
et ægri et dormiullt multi? Quare
multi infirmi? Quoniam seipsos non
dijudicant neque seipsos examinant,
nec intelligunt quid est communi-
care tam eximia sacramenta. Pati-
untur hoc quod febricitantes pati so-
lent, cum sanorum cibos præsumunt
sihimetivais inferentes exitium. Id.
in P
al. 37. horn. 2. [po 688. "01.
11.]
e Sacramenta quidem, quantum in
se est) sine propria esse virtute non
possunt, nec ulio Inodo divina se

494

Of the rfTi(olted, 'll"lticlt du not eat the Body

ART.

luents, as luuch as in thelll is, can ne\'"er be without their
proper virtue, neither doth the Divine l\Iajesty any way
absent itself fron1 the nlysteries. But though the sacralnents
suffer then1selves to be tak
n and touched by un worthy per-
sons, yet they cannot be partakers of the Spirit, whose infi-
delity and un,vorthiness contradicts so great piety. There-
fore to some these gifts are the savour of life unto life, to
others the savour of death unto death." And elsewhere:
f "He that is down threatens them that stand, and the
,vounded such as are whole; and because he may not pre-
sently receive the body of the Lord with his polluted hands,
or drink the Llood of the Lord ,,,ith his defiled n10uth, the
sacrilegious fellow is angry at the priests. nut 0 thy exceed-
ing madness, thou furious person! Thou art angry at hiln
that strives to turn the \vrath of God from thee! Thou
threatenest hÏ1n that beggeth the nlercy of God for thee, \vho
is sensible of thy \vound, ,yhich thou thyself art not sensiLle
of!"
But I need not search the Fathers for the confirmation of
this article, for it is indeed ahllost \vord for ,vord taken out of
a Father, St. Augustine by name, who is quoted in it; for he
in his COnll11ent upon the Gospel of St. John hath this passage,
g ".,And by this, he that doth not dwell in Christ, and in
WhOll1 Christ doth not dwell, ,vithout all doubt doth not spi-
ritually cat his body nor drink his blood, though he 111ay
carnally and visibly press ,vith his teeth the sacralnent of the

absentat majestas mysteriis. Sed
quam vis ab indignis se sumi vel
contingi sacramenta permittant, non
possunt tamen spiritus esse parti-
cipes, quorum infidelitas vel indig-
nitas tantæ sanctitudini contradicit.
Ideoque aliis sunt hæc munera odor
vitæ in vitam, aliis odor mortis in
Inortem. Cyprian. de cæna Do-
mini, [po 41. ad calc.]
f Jacens stantibus et integris vul-
neratus minatur, et quod non statim
Domini corpus inquinatis manibus
accipiat, aut ore polluto Domini
sanguinem bib at, sacerdotibus sa-
crilegus irascitur. Atque 0 tuam
nimiam furiose dementiam! irasceris
ei qui abs te avertere iram Dei ni-

titur! ei minaris qui pro te Domini
misericordiam deprecatur.qui vulnus
tuum sentit, quod ipse non sentis!
Id. serm. de lapsis, [po IJI.J
g Ac per hoc qui non manet in
Christo et in quo non manet Chris-
tU8, proculdubio nec manducat spi-
ritualiter carnem ejus nee bibit ejus
sanguinem, licet carnaliter et visibi-
liter premat dentibus sacramentU111
corporis et sanguinis Christi. Sed
magis tantæ rei sacramentum ad
judicium sihi lnanducat et bibit, quia
immundus præsumpsit ad Christi
accedere sacramenta quæ aliquis non
digne sumit nisi qui mundus est.
Aug. in .Joh. tract. z6. [18. vol. III.
par. ii.J

XXIX. and Bluod of Christ in the Lurd's Supper, 49S
body and blood of Christ; but rather, to hi
judgulent or
cOlulelllnation, eateth and drinketh the sacr
llnent of so great a
thing; because being unclean, he presunled to COlllC to tho
sacralnents of Christ, which no ono can ,vorthily receive but
he that is clean." In which passage the sense of this article
being so fully contained, and it being the place, I suppose,
cited in the article it'3elf, T shall not add any lnore to it; but
only conclude with that of St. Basil: h" Let us therefore
cleanse ourselves froIll all defilenlents, and so let us COllIe to
these holy things, that we lnay escape the judgnH:nt of those
that killed the Lord. For whosoeyer cateth this bread, and
drinketh this cup of the Lord unworthily, shall be guilty of
the body and blood of the Lord."

h Ka8apEvuCJ)p.EV ToíVlIV à1T"Ö 1T"áVTO

P.OÀlIUfLOÛ, Kaì. OVTWS' 1T"poUÉPXWfLEV
Toî
åyíOL
Lva cþVYCJ)P.EV TÒ Kpíp.a Té;w
cþ , \ K '
,
.,.
OVElIUaVTCùV TOV lIpWV' uWTL oS' av
(u8í[J TÒV dpTOV,
1T"íV[J TÒ 1fOrT;PLOV

TOV KlIpíOll àva
{Cù
, ËvoxoS' ËUTat TOÛ
uWfLaTo
Kaì TOV aLp.aTo
TOV KvpíOll.
Basil. de baptismo, 1. 2. quæst. 3.
[vol. I.]

".

A R '1' I C L E xxx.

OF nOTH KINDS.

The cup of the Lo'rd is not to be denied to tIle lay
jJeople; f01" botl/; the pa1rts of tlte Lord's SaC1J O (l1Jlent,
by Clt1J"ist's ol}"dinance and cO'fJl1JZandlllent, OUg/lt to be
'illinistered to all Clt1Jti
;tian 11lCn alike.

W HEN our Lord Christ instituted the sacranlcnt of his
sUI)per, he was pleased to ordain two signs to be used
in the adlnini.stration of it, bread and wine, the one to repre-
sent his body, the other his blood. But about four hundred

rears ago, the church of Rome, for reasons best known to
herself, thought good to 111ake a countennand, that bread and
\vine should not be both a(hlliuistered to all COll1nlUnicants,
but that the lay people should be content \vith the bread only
without the \yine, yea and the clergy too, if there ,vere any
l)resent besides hilll that consecrated it. So that in fc\v
,vords a they ordained ann still use to deny the cup, and to
administer the bread only to all the COll1lllUnicants, the priest
that consecrates it rescrving every drop of the ,vine for hinl"
self. Now against this ,vild practice of the church of Ron1o
our church of England is pleased in this article to set herself,
deterulining that the cup of the Lord is not to be denied to
the lay people. N either is this only here asserted, but con-
firmed too: so that I need go no further for the proof of the
article than to the article itself. And the reason that is here

a Quod vero ad communicandi sacrificio conficientes, sub utraque
ritum pertinet, doceant parochi sanc- specie sacram eucharistiam sUlnat.
tæ ecclesiæ lege interdictum esse ne Catechism. ad parochos, [par. iit de
quis sine ipsius ecclesiæ nutoritate, euch. 69t p. 210.]
præter sacerdotes corpus Domini in

Ill'. XXX.

Of both Kinds.

tHi

brought is frOll1 Christ"s institution and cOlnnUtlHl, For b!l tlte
ordiuance and COlltJnandl/lent of Christ, botl" tlte parts of the

acrarnent, viz. Loth bread and wine,ollgld to be adutÍn';stered to
all Christian men. And to prove t.his proof of the article, we
1nake take notice of the words of institution thel1l8clves. After
tIH
refore he had distributed the bread, St. I\latthew saith,
And he took tlte cup, and gave thauls, and gat'e it to tlu 1JZ,
saJJin.fl, Drink !Ie all oj'it, l\Jatt. xxvi.
7. St, I\lark, And he
took tlte Clip, and w'lten Iw Itad given thanl:s, Iw gave it to them:
and tltey all drank of it,
lark xiv. !23. St. Luke, I.Jikezrise
also tlte cup after supper, sa!ling, Tlds CzlP is tlte new testament in
m!l blood, wlt-iclt is shed for !Iou, Luke xxii. 20. St. Paul,
After' tlte same manner also he took the cup,
t'hen Iw had suppnl,
saying, This cup is the new testament in 'in!l hlood: tltis do !Ie, as
oft as !Ie drink 'l
t, in rememórance of ute, 1 Cor. xi. !25. In an
which places we may observe all these things 111aking for our
purpo
e. First, that the bread is never spoken of, hut still
the cup is brought in after it. Secondly, that as the Lrearl is
still brought in to represent hi
body, not his blood, so is the
cup still brought in to rppresent his blood, not his body. So
that neither of thelll is appointed to represent both; and by
consequence, he that is partaker of the bread only cloth not
partake of his blood; neither doth hf\ that is partaker of the
wine only partake of his body; but to partake both of body
and blood, we nlust receive both the breaò and \\ ine.
Thirdly, that St. Luke ushers in the institution of the cup
with the \Vorrl likewise, Likeu,ise also tlte cup; and St. Paul,
After tlw saute
/lanner also tlte cup; so that after the same
lllanner that he instituted the bread, he instituted the cnp
31so: now our adversaries theulselves acknowledge he insti-
tuted the bread so as to b
cOlnnlunicated to all; and thero-
fore we nlay well say, he likewise and after the sarnf' JJlanJleJ

instituted the cup to be adnlinistered to all. Fourthly,
that in St. l\latthew he said, Drink !Ie all of it, anò in
St. I\Iark, Tlwy all drank of it, expressions not to be found in
the institution of the bread; as if he foresaw this "ery cor-
ruption that the devil would bring into his ordinancf', even
that though all should be suffered to pat the bread, yet all
BEVE,RIDGE. J{ k

498

Of hoth Ií:inds.

ART.

should not be suffered to drinl{ the cup. Therefore hath he
left a particular con1n1and, that all should drink of the cup;
so that if either of the parts Inight be oll1itted, certaiIÙY the
bread should be rather oll1itted than the cup, it being so
expressly and in plain terms conllnanded, that all shoul<l
drink of the cup; whereas there is no such express COlllll1and
for all to eat of the bread. And our Saviour commanding
theln all to drink of it, in obeisance to his comlnand they all
drank of it; so that though it be not said, The!! all ate the
bread, yet it is said, Tlw!/ all drank of tlte cup, even all the
conlmunicants, as \vell as he that consecrated it; to shew us
that all are to drink the cup as well as eat the bread. Nay,
lastly, it is here said, Do tlds, as oft as!!e do it, in rmnembrance
of nM. Do this: ,vhat? Eat the bread only
No. Drink
the cup only
No; but adnIinister and receive both bread
and cup, in remembrance of me, \vho have no\v administered
both unto you. And therefore, Do tltis, \vas not brought in
till the cup was adll1inistered as ,veIl as the bread. And
therefore it cannot possibly be denied, but that according to
Christ's institution the cup is to be administered to all
Christian nlen as ,yell as the bread, that being an essential
part of the sacrament as ,veIl as this. And seeing Christ hath
joined thelll both together, it is not for n1an to put then}
asunder; but as St. Cyprian observes, b" 'Ve are admonished,
that in offering the cup the tradition of the Lord is to Le ob-
served; neither is any thing to be done by us, but what the
Lord hath done before us.'" And after,vard
, c" If it be not
lawful to break the least of Christ's con1mands, ho,v much
1110re is it not la,vful to infringe such great ones, so 111)715-
terious, so much appertaining to the sacralnent of the Lord's
passion and our redeluption, or to change it by hUlllan tradi-

b Admonito8 nos scias quod in
calice offerendo Dominica traditio
servetur, neque aliud fiat a nobis
quam quod pro nobis Dominus prior
fecerit. Cypriani epist. lib. 2. epist.
[63.J an Cæei1ium fratrem.
C Quod si nee minima de man-
datis Dominieis lieet solvere, quanto

magis tam magna, tam grandia, tam
ad ipsum Dominicæ passionis et
nostræ redemptionis sacramentum
pertinentia fas non est infringere,
aut in aliud quam quod divinitus
in
titutum est humana traditione
mutare? Ibid. [P.155.]

xxx.

Of both Ki lids.

4HH

tion into any thing else but what was ùi,'inely instituted P'
Anù St. Alnbrose, d" Ire saith, it is ullworthy of the Lord,
whosoever celebrates the Inystery utherwise than it was deli..
ycred. li'or he cannot be devout who preslunes othür\\'i

than is given by the Author. Therefore he (St. }>aul) adlllo-
nisheth that his n1ind who con1es to the eucharist of the Lord
be devout according to the order that is delivered."
To this institution of Christ, I lnight add lnany n10re
reasons to prove, that in the J
ord's Supper both bread and
wine are to be adnlinistered; but that its very being the
Lord'ls supper, one should think, Inight be reason enough for
it; for it is but a bad supper \vhere there is bread only, and
not drink. So that to deny the cup to the conul1unicants is
to deprive them of one part of their supper; yea, and to
deprive the cOllll11union itself of the perfect nature of a
sacraluent, by destroying the analogy betwixt the sign and
the thing signified, ,vhi<:.h, as ,ye have seen, consisteth in the
resemblance there is betwixt bread and wine's nourishing of
our bodies, and Christ's feeding of our souls. 'Vhereas we
know that bread without wine, or some liquid thing or other
in its stead, is not the whole and perfect nourishll1E
nt of onr
bodies; and therefore not like to Christ, who is alone the
perfect food and nourishn1ent of our souls. Anrl e seeing there-
fore this sacranlent ,vas ordained for the spiritual nourishlnel1t
of our souls, as bread and wine together lnake up the perfect
nourisluuent of our bodies, neither of thCln is to be denied to
any, but both a(huinistered to all C01l1111unicants.
And if we consult antiquity, \ye shall find that in the first
three hundred years besure the people partaked of the cnp
as well as bread. In the Liturgy ascribed to S1. J all1eS it is

d lndignum dicit Domino, qui
aliter mysterimn celebrat quam ab
eo traditum est. Non enim potest
devotus esse qui aliter præsumit
quam datum est ah autore. Itaque
præmonet ut secund urn ordinem
traditum de\'ota mens sit accedentis
ad eucharistiam Domini. Ambros.
in I Cor. xi. [27. App. vol. I!.]
e Hoc sacramentum ordinatur ad

spiritualem refectionem quæ cor-
porali confonnatur. Ad corporalem
á:.Item refection em duo requiruntur,
scilicet cibus, qui est alimentum
siccum, et potus, qui est alimentum
humidtlln. Et ideo etiam ad inte-
gritatem hujus sacramenti duo COll-
currunt, scilicet 8piritualis cibus et
spiritualis potus. Thorn. part. 3-
q. 73. Art. [2. "01. XI!.]
KkQ

500

Of both Kinds.

ART.

said, f" ..A..nd when the deacons take the dishes and cups to
distribute to the people." And J ustin
Iartyr in his second
Apology for Christians saith expressly, g" But the president
having ghTen thanks, and all the people praised God, those
which are called deacons by us give to every one that is
present to partake of the consecrated bread and ,vine and
,vater; and they carry it also to those that are not present."
And St. Cyprian, h" There are some either ignorantly or
silnply consecrating the Lord's cup, and adll1inistering it to
the common people, do not that ,vhich Jesus Christ our Lord
and God, the author and doctor of this sacrifice, did and
taught." And else\vhere, i" 'V here the solemnities being
ended, the deacon begins to offer the cup to those that are
present." Yea, and Ignatius, k" For there is one flesh of the
Lord Christ, and hìs blood one that ,vas shed for us; one
bread that is broken to all, and one cup that is distributed
to all. "I'
Neither did the next three hundred years deny the people
what the first, according to Christ's institution, granted them.
I" This is the manner," saith Athanasius, "of this cup, and
no other; this do you lawfully give the people to drink of."
And St. Hilary, m" If the faults be not so great, that a man
n1ay be excol
nlnunicated, he ought not to separate hin1self

f ., OTf ôÈ f7raípoVULV 01 ÔLáKOVOL
TOV
ÔíUKOV
Kal TOV
KpaTijpa
fì
TÒ
IlfTaÔOVvaL TCP Àacê. Liturg. Jacob.
[po 21.]
g EVXUpLUT
uaVTO
ôÈ TOV 7rpOfU-
Té:JTO
Kuì f7rfVCÞfJI.J,
uaVTO
7ráVTO
TOV
Àaov, 0;' KaÀOVllfVOL 7rap'
1l'iv ÔLáKOVOL
ôLôóauLV lKáuTCP Té:JV 7rUPÓJITCùV p.fTa-
Àaßáv å7rò TOV fvxapLUT1J8ÉVTO
t1PTOV,
Kal OLVOV, Kaì iJôaTO,", Kaì Toî
ov
7rapOVULV å7rocþÉPOVUL. Justin. apol.
[I. 65.]
h Tamen quoniam quidam vel
ignoranter vel simpliciter in calice
Dominico sanctificando et plebi ad-
ministrando non hoc faciunt quod
Jesus Christus Dominus et Deus
noster sacrificii hujus auctor et doctor
fecit et docuit. Cypriani epist. [63.
init.] ad Cæcilium fratrem.

i Ubi solennibus adimpletis cali-
cern diaconus offerre præsentibus
cæpit. Id. de lapsis, [P.132.]
k Mía yáp fUTLV
uáp
TOV Kvpíov
'!1JUOV, Kaì
v aVTov TÒ afp.a TÒ tJ7rip

1lé:Jv fKxv8fV, ff
Kaì tlpTO
TO'i
7râULV
l8pvcþ81J, Kaì
v 7rOT
pLOV TO'i
ÓÀOL

ÔLfVfll
81J' Ignat. epist. ad Philad.
[po 9 0 .]
I O
TO
Ó TpÓ7rO
TOVTOV TOV 7rOT1J-
píov llóvo
, â,^Ào
oVÔfí
' TOVTO Vllf'i

vop.íll(JJ
7rp07ríVfTf Toí
Àao'i
. Atha-
nas. apo!. 2. [po 133- vol. I.]
m Si non sunt tanta peccata ut
excommunicetur quis, non se debet
a medicina corporis et sanguinis
Domini separare. Hilar. apud Gra-
tian. de consecrate distinct. 2 can.
Cum omne crimen, [po 1880.]

501

OJ hoth Kinds.
fronl the lnedicinc of the body and blood of the Lord.'')
n" Not," saith St. ChrysostonlC, "as it was in the Old
Tcstalucllt, the priest ate SOB1C things and the people an-
other, and it was not lawful for the pcople to partake of those
things which the priest partaked of; it is not so now, but
one body and one cup is now propounded to all." 1
ea,
Gelasius saith, 0" The division of one and the sallIe 111ystery
cannot happen without great sacrilege." To pass by others,
as P Leo Ronlanus and q Gregorius Turonensis, both of which
IhTcd about this tilue, and gave testill10ny to this truth,
Rmnigius saith, r" The cup itself is also called the cOl1ul1union,
as if he should. have said the partaking; Lecause all com-
lllullicate or partake of it, and receive their part in the blood
of Christ."
To these we may add the next three hundred. years too.
Gregory the Great saith, s" His body in the SaCrall1ent is
taken; his flesh is divided for the people's salvation; his
Llood is poured not into the hands of unbelievers, but into
the lllouths of believers." And. Gregory the Second, t" The
high priests, when anyone hath sinned and luade confession,
when they have chastised and afflicted hilTI enough with
hunger, they give hiIn the precious body of the Lord, and
nlake hilll drink of his holy blood." Yea, and Gregory the
Third too saith, u" But to lepers, if they be believing Christ-

xxx.

n Ov KuBú1rEp 11i'1 ri]
'TruÀur.â
Tà
p,Èv Ó í.EpEV
1jUBLE, Tà
È Ó ÙPXÓfLfVO
'
Kuì BÉILr.
OVK
v T<fJ Àa<fJ ILETÉXELV 6>V
pÆuîxEV Ó íÆpE-Ú
, ùÀÀ' OV vvv, åÀÀà
- t'\ - , \t'\,
7TUULV EV UOJfLU 'TrpOKELTUL KUt EV 7TOTT}-
pwv. Chrysost. in 2 Cor, horn. 14.
o Quia divisio nnius ejusdemque
mysterii sine grandi sacrilegio non
potest pervenire. Gelas. can. de
consecrate dist. 2. [apud Deer. Grat.
pp. 18 7 8 ,9,]
- p V. Leon. de quadrag. sermo
quart. [5.]
q V. Greg. Turon. de gloria mar-
tyrum, c. 10. [po 833. vol. XI.
lax.
Bib!. Patr.]
r A ppelIatur et ipse calix COffi-
municatio, quasi participatio, quia
omnes con1municant ex ilIo, partem-
que SUlnunt ex sanguine Domini.
Remig. in I Cor. I I. [vol. YIII.

Ibid.] v. et Haym. in eund. loco
S Ejus ibi corpus Bumitur, ejus
caro in populi salutem partitur: ejus
sanguis non tam in manus infidelium,
sed in ora fidelium fnnditur. Greg.

Iag. dialog. 1. 4. c. 58. [po 472.
vol. 11.]
t Pontifices, ubi peccarit quis et
confessus fuerit, cum probe casti-
gaverint, prohe fame affiixerint; turn
pretiosum illi Domini corpus im-
pertiunt, et sancto ilIum sanguine
potant. Greg. sec. epist. ad Leonf'm
Isaumm, [po 15. vol. IV. Concil.
Hard. ]
u Leprosis autem, si fideles Chri
t-
iani fuerint, Dominici corporis et
sanguinis participatio tribuatur.
Greg. tert. epist. I. ad Bonifacium,
[Ibid. p. 1860. vol. Ill.]

50Q

Of 60th Kinds.

ART.

ians, let the participation of the body and blood of the Lord
be granted." And IIaynlo IIalberstatensis saith, x" In the
church believers every day cat his body and drink his blood."!"1

l\.ND this was the doctrino al80 of tho church of Christ from
the nine hundredth yoar of his incarnation to the tilHe of thü

uhuohl1en, as we 111ay see in Y Bornard, z FulLortus Carno-
ten
is, a Theophylact, and b others, that lived within that
titue. ßut let these speak for the rest: AnselIne; c" \Vhoso-
ever, \vhcther rich or 111ean or poor, wl1<.'\ther clerk or
IaYllulin, that shall eat this bread of the Lord and drink this
cup of the Lord unworthily, shall be guilty of the body and
blood of the Lord." And
licrologus saith, d '" That Gela
ius
\vriting to certain bishops, cOllunanded hiIn to be eXCOlll:-
lllunicated, whosoever having received the body of Christ
should abstain fronl pnrtaking of the cup." And in Hugo do
S. Victore, e '" The LorJ'Is supper is received in both kinds, to
signify that the effect of this sacraUlcnt is double.')')
And though the 8chooh11en ,vere the first that (as I can
find) 11l0ved the question, \vhether it ,vas lawful to receive the
body of Christ without the blood; yet even alnongst thenl
scyeral, if not mo:::;t, hohling with us, that both kinds ought to
be administered, as fLolubard, l
andinus, g Alexander Alensis,

x Præsens ecclesia, in qua quotidie
cOlnedunt fideles ejus corpus et
sanguinem bibunt. Haymo in
Apocal. c. 2, [po 25. b.]
Y Bernard. serm. [3.] in ramis
palm.

Fulbert. Carnot. de tribus capi-
tibus, [vol. Ill. sacr. bibl. s. patr.
Par. 1.1)89.]
a Theophylact. in I Cor. I I.
b V . Zachar. Chrysopo1. 1. 4.
c.156. Humbert. de Sylva candida,
contra Græcorum calumnias. Petrum
. Cluniacens. contra Petrobrus. [po
73.] Ivon. Carnot. decret. [par.
2.] Odon. Carner. in explic. sac.
can, dist.3. Guitmund. de veritate
eucharistiæ, 1. I.
C Quicunque homo sive dives, sive
mediocris, sive pauper, sive cleric us,
sive laicus) qui manducaverit panem

Domini hnne, et biberit calicem
DOlnini indigne, reus erit corporis
et sanguinis DOlnini. Anselm. in
I Cor. II. [P.183. vol. II. ed.1573.]
d U nùe et beat us Gelasius, in
ordine quinquagesimus pri.mus,
scribens quibusdam episcopis, ex-
communicari præcepit quicun4ue
sumpto corpore Dominico a calicis
participatione se abstineret.
licroJ.
de eccles. observat. c. 19. [vol.
XYIII. l\1ax. Bib1. Patr.]
e In utraque sumitur ad signifi-
candum, quod duplex est eflectus
hl
US sacramenti. Hugo de S.
Yictore, spec. de Inyst. ecclesiæ, [po
155. vol. III.] v. Nicet. p. 296.
f Lombard. 4. sent, dist. I I. [po
231. par. IV.] Bandin. 1. 4. dist. I I.
[po 367.]
g Alexand. Alens. p. 4.

xxx.

Of bulk Kinds.

503

and h others. And aillongst the rest, Albertus l\Iagnus saith
expressly, i " Because the llse of the faithful and the unity of
the Inystical body is not perfectly signified and causeù, but
only under a double sign; therefore in the virtue of the
:s:1CraU1ent both ought to be had." And thus we see, ho\v
fron1 our Savioues tilHe, for thirteen or fourteen hundred
years together, the cup was adlninistered as well as the bread
to all: and therefore, ,ve may \vell conclude, it ought to be
denied to none.

h V. Durand. 1. 4. rational. dive
offic. c. 42. Richard. de l\led. vill.
[po 146. vol. IY.l et Petrum de
Tarant. 4. sent. dist. 11, Petrum
de Palude, ibid. dist. 2 I. Die!. ibid.
rli
t. 12.

i Quia non perfecte signatur, et
causatur usus fidelium et unitas
corporis mpstici, nisi suh dup1ici
signo; ideoque virtute sacramenti
utrumque debet haberi. Albert

lag. 4. sent. di
t. 8. [13.]

A R 1
I C L E XXXI.

OF TIlE ONE OBLATION OF CHRIST FINISHED UPON'
THE CROSS.

1 T he qfferiJ/.fJ Of Christ once rnade is that pelffect Ire-
deulption }J1"o}Jitiation and satisj"action, f01' all the sÙn;
of the uiltole 'll1o'J'ld, botlt origÙzal aud actual; and
there is nOlle othe'J. satiifaction fur 8in hut that alone.
JT T he1'efol'c tIle /;acrijices of masses, in the u'-h.icll if
lvas COJJllJlOU{l/ said that the Jyriest did qffeJ' Ch'J"ist fOì.
tlte quick and the dead to have /re'lJlission of pain or
guilt, 'lliCl'e ó!aspheulous fables and daJlgel}'oZl
deceits.

,

' XTI-IA T we froBl the scripture call the Lord"s supper

, the Papists fro III t.radition think good to can the
l\la
s or l\lissa, thongh they cannot agree about the etyulo",
logy of the \vord a , SOllIe deducing it frOln the Greek, bothers

a Quidam existimant esse vocem
Græcam: ut Covarruias, [c. 4. 1. 4.
vol. I.] Suarez. in p. 3. Tho. disp.
Genebrand saith it is 'ATrú Tij
J-LV
-
UHC)
, paucis mutatis, Liturg. c. 3;
but this etymology is rejected by
most of them as too far-fetched both
for sense and sound.
b lXomen missa ex Hebraica vel
Chaldaica nomenclatura acceptum
esse videtur, quod enim in nostra
vnlgata legitur Deut. xvi. spontanea
ohlatìo Hebraice ac Chaldaice dicitur

Jissah. Baron. in an. 34. n. 59. [vol.
I. ] N ec dictio missæ est nove, ut
nonnuUi aiunt, fleta, sed deducta
olÜn ex lIebræo a 11atribus et Chal-

dæo
Iissach, Deut. xvi., quod oL
lationem spontaneam signiflcat, N a-
var, Manual. c, 25. num. I I I. [po
246. vol. IlL] But against this ety-
mology they may note, I. that tIle
place they quote, Dent. xvi. 10. is
otl1{
rwise expounded by the most
ancient tran
lations, Et facies solen-
nitatem hehdomadarum Domino
Deo tuo inn 1'IVN 1'" nl') nOt:),
sufficientiam spontis manus tuæ
quod dabis, as Pagninus translates
it; and so the LXX. KnOws
Xfíp
<TOV laxún; and the Arabic al80
J.
j )'
i...c
1.c S

, i. e. 1)1'0
ratione \'e} men;;ua facultatis manus

J\UT. XXXI.

Of the one Oblation of Ohrist qc.

505

frOIl) the Hebrew, but c others, and that Inore properly, frolll
the Latin tongue. nut howsoever they disagree in the word,
they still agree in the thing, avouching that in this lnass they
offer up a d true and perfect sacrifice to God, e propitiatory f<Jr

tuæ. Syr.
r..h
.u;Q2) b.w
,
pro modo separationis manuum tua-
rum, i. e. quantum manus tuæ sepa-
raverint: where we may observe
how the Syriac retains the Hebrew
worù [)..m.'.::r; J1 D D. And therefore we
lnay guess at the signification of the
word in Hebrew by its use in Syriac.
N ow in the Syriac it plainly signifies
sutficientia, as ..pm
! ll\.N-..
,
cum usu sufficientiæ nostræ, I Tim.
vi. 6. .And according to these an-
cient translations, though our trans-
lators expounded it a tribute in the
tt'xt, they put sl1ficiency into the
margin. And according to this
Ino
t ancient, and certainly truest
exposition of the word, all the force
of their argument from this place
mu
t needs fall. 2. Suppose, ac-
cording to their vulgar translation,
it should signify oblatio, yet it could
not signify such an oblation as their
missa is; for this, by their own ac-
knowledgment, can be offered hy
none Lut the priest, whereas that
was to be offered by the people.
3. If it should be an Hebrew word
how comes it about that the Hebrew'
,
Greek, Syriac primitive churches,
never made use of it, as any that is
conversant amongst them cannot
but observe, which is the argument
that llellarmine makes use of to
prove it to be no HeLrew word: de
miss. 1. 1. C. I,
C l\Iissa dicitur quia missa est
hostia, cnjus commemoratio fit in
illo officio, unde dicitur, Ite, rnissa
est, i. e. Sequimini hostiam quæ
missa est, ad cælestia tendentes post
earn. [Lombard,]
lagist. sent. 4.
dist. 24, [fin.] Dicitm. missa quod
cælestis missus, i. e. angelus ad\'e-
niat ad consecranrlum, non ut con-
f'ecret, sed ut sacerdoti consecranti
assista
. Richard. de l\Ied. vine 4.
t-:ent. dlst. I J. [p. 171. \'01. ] Y.] and

Bandin. dist. [13. p. 370.] Vel
n1Íssa, ut Isidorus dicit, dicta est ab
emittendo: tempore enim quo sacer-
dos incipit consecrare corpus Domi-
nicum, dicendum est a diacono post
evangelium: Si quis catechumenus
est procedat foras: et quia tunc
emittuntur catechumeni ab ecclesia,
qui non debent interesse sacris mys-
teriis, Alcuin. de divino offic. [c. 40.
p. 1095.] Officium dividitur in mis-
sam catechumenorum et fidelium
missam. l\Iissa catechumenorum
est ab introitu usque post offerto-
rium: et dicitur missa ab emit-
tendo; quia, tempore quo sacerdos
incipit eucharistiam consecrare, ca-
techumeni foras de ecclesia emit-
tuntur. l\1issa fidelium est ab offer-
torio usque post communionem: et
dicitur missa a dimittendo; quia
tunc ad propria fide]is quisque di-
mittitur. Innocent. tert. de offic.
missæ, 1. 6. C. 12. And this is the
most probable opinion, and the most
received, as we may see, Bellarm.
[vol. III.] de miss. I. I. C. J. Cassand.
in consult. art. 24. de miss.
d Si quis dixerit in missa non of-
ferri Deo verum et proprium sacri-
ficium; aut quod offerri non sit
aliud, quam nobis Christum ad man-
ducandum dari, anathema sit. Con-
ci!. Trident. sess. 22. can. 1 . [vol.
X.] Catholici scriptores, qui hoc
nostro seculo de sacrificio missæ
scripserunt, omnes in eo potissimum
laborant, ut ostendant, in missa of-
ferri Deo vere ac proprie corpus ac
sanguinem Domini, sub specie visi-
Li!i panis et vini. BellaI'm. [ibid.] de
mlSS. 1. I. C. ,f).
e Si quis dixerit missæ sacrificium
tantum esse laudis et gratiarum ac-
tionis, aut nudam commemorationem
sacrificii in cruce peracti, non pro-
pitiatorium, vel soli prodesse su-
menti, neque pro vivis et defunctis,
pro pcccatis, pænis, satif::jfactionibus,

506

Of the one Oblation of OkJ"'ist

AUT.

the sins of the people, even as Christ did ,vhen he offered
up hinlself to God as a propitiation for our sins. This, I
say, is that which the church of ROBle confidently affiruls,
and ,vhich our church in this article doth as confidently
deny. And that,
First, because it is contrary to the scriptures; for the
sCl"iptures plainly hold forth Christ only as offering up hhu-
self, and that once for all ; for this he did once, when he offered
'lip hinzself, Heb. vii.
7. ix.
8. 'Vhereas in the sacrifice of
the Inass they make as if the priest sacrificed Christ too, and
that as often as hill1self sees good. The scriptures say that
by one o.ffèring Oln'ist hath perfected for eve'/' the1Î
that are
sanctified, Heb. x. 14; but according to this doctrine they
are so far froln being perfected by one offering, that they
still need from day to day to have fresh offerings lllade for
thenl.
Nay, and the scriptures say expressly that withont slwdding
of blood tkere is 'nO 'i'emission of sins, Heb. ix. Q
; but ac-
cording to this doctrine there is reluission of sins without
shedding of blood, themselves acknowledging there is no
shedding of blood in this sacrifice, and yet averring sins are
pardoned by it.
And as this doctrine is contrary to scripture, so is it
repugnant to reas
n too, there being so vast a difference
betwixt a sacrament and D sacrifice: for in a st.tcr::unent God
offereth sOlnething to nlan, but in a sacrifice Ulan offers SOI11e-
thing to God. f'Vhat is offered in a sacrifice is \vholly or in
part destroyed, but what is offered in a sacralnent still re-
Inaineth. And there being so great a difference betwixt the
one and the other, if it be a sacralnent it is not a sacrifice,
and if it be a sacrifice it is not a sacralnent, it being in1pos-
sible it should be both a sacralnent and a sacrifice too. To
\vhich we n1Íght also add., that, according to this opinion,
Christ offered up hil11self before he offered up hi IllS elf ; T
Iuean he offered up hill1self in the sacraluent before he

et aliis necessitatibus offerri debere,
anathema sit. Concil. Trident. sess.
22. can. 3. [Ibid.]
f Ad verum sacrificium requiritur,

ut id quod offertur Dco in sacrifi-
cium plane rlestruatur. Hellann. de
miss. 1. I. c. [2. ibid.]

XXXI.

finished upon the Cro
s.

507

offered up hiln
elf on the cross; which offering up himself in
the sacranlcnt was either a perfect or an in1perfect sacrifice
or oblation. To say that Christ should offer up an imperfect
sacrifice to God is the next door to blasphelny; but yet a per-
fect one that sacrifice could not be, for then it need not have
been repeated again upon the cross. llut I need not heap up
nlore arguments to pluck down that fabric, the foundation
whereof is already destroyed. It is transubstantiation that
is the ground of this fond opinion, therefore do they say the
body of Christ is really offered up to God, because the bread
i
first really turned into the body of Christ; but now it being
proved before that the bread is bread still after, as well as
before consecration, and not the very body of Christ, though
the bread be consecrated by 111an, the very body of Christ
cannot be offered to God in the sacralnellt; and therefore, if
they will still call it a sacrifice, they Inust acknowledge it is
such a sacrifice wherein there is nothing but bread and wine
offered to God, and by consequence no propitiatory sacrifice;
for, as we have seen, without shedding of hlood there is no re-
mission, and in the breaking and pouring forth of bread and
wille there is no shedding of blood, and not, therefore, any
l'eIllission of sin.
But neither is this doctrine contrary to scripture and
reason only, but to the Fathers also, Origen saith, g'" Christ
offered one only, and a perfect sacrifice, for which all these
sacrifices went before in types and figures; the flesh of
which sacrifice if anyone touch he is presently sanctified,
if he be unclean he is cleansed, if diseased he is cured." And
if Christ offered but one, and that a perfect sacrifice, what
need we any of the 111issatical sacrifices? And St. Chrysostome
speaks plain: h" This therefore intimates to us the greatness
of the sacrifice here spoken of, which being but one, and but
once offered, was sufficient or able to do that which all the

g Sacrificium, pro quo hæc omnia
sacrificia in typo et figura præcesse-
rant, unum et perfectmn immolatus
est Christus. H uj u
sacrificii car-
nem si quis tetigerit continuo sanc-
tificatur, si Ì1nmulldus est munda-
tur, si in plaga est sanatur. Orig. in

Lev. horn. 4. [8. vol. II.]
h TOVTO O
II aìvíTTETal. ÊIITavBa
T

Bvula
T'Ò p.eyáÀfl.ov,
(jPKEUE
fLEa olìua, Kaì éí1Ta
npouEIIExBÛua,
T'OUOVTOII 8uov ai 1Tâum. ovr.. iuxvuall.
Chrysost. in Heb. horn. 13. [po 503,
44. "01. IY.]

508

Of the one Oblation of Ghrist

A Hl'.

other could not:" so that the sacrifice of Christ was but once
offered, either by himself or anyone else.
To this purpose Illakes that of Eusebius Enlissenus: i" Be-
cause he was about to take his body froln our eyes, and carry
it up to heaven, it was needful that in the day of the supper
he should consecrate for us the sacran1ent of his body and
blood; that that might be continually \vorshipped by the
mystery \vhich \vas once offered for a price." And St. .A,u-
gustine: k" Christ died once, the just for the unjust; doath
hath no lllore po\ver over hin1; but lest you sþould forget
,vhat was once done, it is brought into our minds every year,
as oft as the passover is celebrated. And is Christ slain so
oft
No, but the anniversary cOlnmemoration of it repre-
senteth what was long ago done, and luakes us to be nlovod
so as if we sa\v the Lord present upon the cross." So that
in the sacraluent there is not any offering made by the priest,
but only Chrisfs offering up hilllself once to God is here still
represented and signified to us. And the san1e Father else-
\vhere: 1" Wherefore Christians do still celebrate the melnory
of that sacrifice then lnade in the holy offering and partici-
pat.ion of the body and blood of Christ." And St. An1brose :
m" The sacrifice effectual for our eternal salvation was once
offered in Christ." And presently, n " \Vhat \ve do is done in
conllnenloration of that \vhich was then done, for, Do tit-is,
saith he, in rellwmbrance of 1ne." And therefore saith LODl-

i Quia corpuR assumptum abla-
turus erat ab oculis nostris, et ill a-
turus sideribus; necessarium erat
ut die cænæ sacramentum nobis cor-
poris et sanguinis consecraret; ut
coleretur jug-iter per mysterium quod
semel offerebatur in pretium, Euseb.
Emissen. apud Gratian, de conse-
crat. dist. 2. can. Quia corpus, [po
188 7. ]
k Semel Christus mortuus est
justus pro injustis; &c. mors illi
ultro non dominatur; tamen ne ob-
liviscamini quod seInel factum est,
in memoria nostra fit; Olnni anno
quoties pascha celebratur, nunquid
toties Christus occiditur? N on, sed
anniversaria recordatio repræsentat

quod olim factum est, et sic nos
facit moveri tanquam videamus præ-
sentem Dominum in cruce. Aug.
ibid. can. Semel Christus, p. [1897.]
I U nde jam Christiani, peracti
ejusdem sacrificii memoriam cele-
brant, sacrosancta oblatione et par-
ticipatione corporis et sanguinis
Christi. Aug-. contra Faustum, 1. 20.
c. 18. [vol. VII!.]
m In Christo semel 0 blata es t
hostia ad salutem sempiternam po-
tens. Gratian. can. In Christo, dist,
2. de eonSE'er. ex AmlJros. [po 1898.]
n Quod nos facimus in comme-
morationem fit ejus quod factum est,
Hoc enim facite, ait, in meam com..
memorationem. Ibid.

XXXI.

509

finished upon the Gross.
Lard also, 0 " That that which is offered and consecrated by
the priest is called a sacrifice or oblation, because it is the
relllenlLrance or representation of the true sacrifice upon the
cros8." And by thi
\ve nlay see in what sense the ancients
called the eucharist a sacrifice; not as if it was a true or
proper sacrifice itself, but only the commemoration or repre-
sentation of that one and only true and proper sacrifice
offered up by Christ hiluself: and so all the sacrifices of Inass
are at the best but dangerous deceits.

o Illud quod offertur et consecra- præsentatio veri sacrificii in ara cru-
tur a sacerdote vocari sacrificium et cis. Lomb. 1. 4. dist. 12. [G.]
oùlationem, quia memoria est et re-

ARTICLE XXXII.

OF THE l\IARRIAGE OF PRIESTS.

Bishops, prriests, and deacons a'}'e not C01711nallded b,1j
God's lau) eillie'}" to vo
v tlie estate
f ð'in.lJle life,
O'J' to abstain fro1Jt 'Jnar;'r;"iage: tner;-efor;oe it is lauful
for;- tkern, as f01' all othc'J- Ch'J'istian 'In en, to 1na'J''}"!J
at thei'J' ou;n discretion, as tlley sltall.fudge the sa1ne
to serve bette'J" to godliness.

-XTHEN God had made luan, he ,vas pleased to Inake
,,, woman of hin1; and having n1ade this 'VOlnan of hinI,
he joins her again unto hiln: he had no sooner nlade one but
divides him into t\VO; and he had no sooner divided hin1 into
t\VO but he unites theln into one again, making thenl Ulan
and wife, and so one flesh. And Gorl having thus orrlained
n1arriage in the estate of innocency for the mutual society
and con1fort that one ought to have in the other, for the pro-
pagating their posterity, and so the peopling of the ,,'orld, it
seen1ed to be written in the la\v of nature, as ,veIl as instituted
by the la,v of God; and therefore it ,vas that in all ages, since
the creation of the \vorld, aU sorts and degrees of luen, of
,vhat nation and condition soever, have still been pennitted
by God, and desirous themselves, to enter this holy estate of
Inatriluony; so that before and under the la,v, the priests, as
,veIl as the people, yea, the high priest hinlself, had this pri-
vilege expressly granted to hin1. And if ,ve cast our eyes
upon the gospel, ,ve shall there find expressly delivered ,vhat
is here in this article so plainly asserted, even that it is lawful
for hisltOps, p
"iests, and deacons, as ,veIl as for other luen, to
'}narry at tlteir o'wn discretion. For St. Paul saith expressly,
A bishop then 1nust be blalneless, tlte husband of one wife, 1 Tinl,

ART. XXXII.

Of the 111 ar}"iag' of l
J'iests.

511

iii.
. So that n bishop Inay be bhuueless and yet ll1arl'ied,
bhuneless and yet the hu
banù of one wife; a though to have
l110re than one wife at one and the salue tillie, as SOllIe of the
Jews had, is here forbidden. But seeing to have Inore wives
than one is here forbidden, to have one wife i8 plainly perlnit-
ted. And again; For tltis cause I left thee in Crete, that (hOlt
slwuldest set in order the tltings that are u
anting, and ordain
elders in every city as I have appointed tlife. If anyone be
blaJ/leless, the husband of one wife, having faitliflt! children, &c.
Tit. i. 5,6. So that here too a man, yea, one that is ordained,
l11a)" be blameless, yet the husband of one wife; blalneless,
and yet have children; whence b both St. Chrysostoille and
(Ecluuenius observe, that the apostle here stops the lllouths
of those heretics that condemn lllarriage, shewing that it is
not
n unholy thing, but so honourable that a n1an ,yith it
luay ascend the holy throne of episcopacy. ,A.nd so concern-
ing deacons the apostle saith, Let the deacons be the Itllsbands
of one lCife, ruling their children and their own Rouses u'ell,
] Tiln. iii. lQ. And if they 11lay be the husbands of one wife,
it nlust needs be lawful for thenl to marry at their own dis-
cretion. To this purpose also makes that of the saIne apostle,
J..
e
'ertheless, to avoid forn'icat'ion, let ercep!/ rnan have his own wife,
and let øver!/ 'lcoman have her owa husband, 1 Cor. vii. Q. Now
if every man 111ay have his O'V.l1 ,,,ife, why not bishops, priests,
and deacons, as well as others? Especially considering that
'Jnarriage is honourable in all, Heb. xiii. 4; and if in all, then
in nlÍnisters as well as others. Certainly the apostles thenl-
selves thought it honourable in thenlselves as well as others,
otherwise themselves would not have been married men. St.
.l\lnbrose saith, c " All the apostles are said to have had wives,

a .ð.f'i o
v cþ1](n TÒV È7T'íuI<.07T'OV åVf-
7rÙU]7T'TOV fìvm, fLl.â
ytJvaucò
dv8pa.
OV -vofLoBfTWV TOVTÓ cþ1JUI.V, W
fL

...
/:." , , B ' X " '
HVal. Eç;OV aVftJ TOtJTOtJ YI.VfU aI., a I\a
7
V åfLfTpíav I<.WXVWV. 17T'H8àv 17T'ì T6>V
' 1
, '/:.- ,
' .. X ,.
ovumwv Eç;1JV leal. UEVTEpOl
OfLL HV
yáfLoL
leaì 8vo ;XHV leaTà TaVTòll
ì'vvaílea
. Chrysost. in I Tim. horn.
10. [po 285,37. vol. IY.]
b Tívo
ËVflefV I<.aì TÒV TOWÛTOV Eì

pÉuov 7T'apáYH; È7T'LUTOfLí'H TOV
ai-
pfTL'WV
TOV
TÒV ycíp.ov Ôta(3úÀ.Àov-

Ta
, 8HIeVV
ÔTL TÒ 7T'pâYfLa OUI<. IUTlv
Èva'Y;
, åXXà OVTCI) TíflLOV, éù
flET'
aVTov ðvvaaBm leal 17T'ì TÒV li.YLOV
âva;3aívHv Bpóvov. Chrysost. in epi
t.
ad Tit. horn. 2. [po 387, 14. vol.
IY.] TOV
TÒII yáfLov ßðÛ\.VUUOfL;VOV

aipfTtIeOV
È1í'l.(TTOfLí'El., éù
ðvvafLÉvov

leal fLfTà yáfLov 17T'Lul<.orr

rrpovofÎv
TLVó
. meum. in loe. [po 289. yol.
11.]
c Omnes apostoli, exeeptis Jo-
hanne et Paulo, uxorcs habuisse di-

512

Of the lJIarriage of Priests.

AR'r\

except St. John and St. Paul." But Ignatius, that d" Peter
and Paul and other of the apostles \vere n1arried." St. Basil,
e "Peter and the ot.her apostles." Clen1ens Alexandrinus
saith, f" Peter and Philip begot children; and I>hilip gave
his daughters to nlen in Inarriage: but Paul doth not stick in
one epistle to make mention of his wife."
And as the apostles were lnost of thenl n1arried 111en them-
selves, so do they decree, (supposing the canons attributed
commonly to thenl to be really theirs, \vhich of all the people
in the ,vorld the papists, ,vho are the sole oppugners of this
truth, ,viII not deny, I say, supposing this, the apostles then1"
selves decreed,) saying, g" Let not a bishop, priest, or deacon
put a\vay his wife under the pretence of religion; and if any
one do put her a\vay, let hin1 be excol1llnunicated, and if
he persevere, deposed." Upon which canon Zonaras saith,
h " That if anyone that is consecrated or ordained under pre-
tence of religion shall put. a\vay his wife, let him be excomnUl-
nicated; but if he continues not taking her again, let hiln be
deposed also; for that seenlS to reproach or condenl11 l11ar-
riage, as if copulation brought uncleanness, whereas the scrip-
ture calls it honourable, and the bed undefiled: but the canons
Inind us of SOlne bishops then that had wives, for the bishops
had not then the la\vful conjunction ,vith their wives forbidden.

cuntur. Ambros. in 2 Cor. ü. [2.
vol. IL]
d E 'J "'1:. e ... .. B '
vxop.m yap açLO
fOV fVpf fL
,
'TrpÒ
Toî
tXVf(]'U! aVTé;w fvpfB
vm Èv
Tfj ßa(]'L"Afíq., lJJ
' Aßpaàp." Kaì Io-aàK,
" , ß (. , A.. " I '"
KaL IaKw , Cù
lCù(]'1J-r, Kat uawv,
Kaì TWV ú"AXCùv 1TpOcþ1JTWV, W
rriTpOV,
Kaì llavXov, Kaì TWV èfÀÀcvv Ù1TO(]'TÓ-
"Aoov, Té;w yáp.Ot
1Tpouop.t"A1JuáVTCùV.
Ignat. epist. ad Philad. [po 98.J
e 'Ev
È Tll VEq. ðtaB
K!l, oro
rri-
TpO

v" Kaì oi Xot'Troì TWV Ù'TrOUTÓÀCùV.
Basil. de abdicat. rerum, [po 371.
vol. II.]
f lliTpO
p.Èv yàp Kaì CÞíÀt1T7TO

'1Tat
O'TrOL
UaVTo, (þí"At'Tr1TO

È Kaì Tà

B ' , t-' 'I:. 't- ..
,
vyaTfpa
avupa(]'l.v
çfUCVKfV. 0 UE
rravÀo
OVK òKvfÎ 'v Ttvì l'Trto-ToÀfj T
V
aVTov 1Tpoo-ayopfij(]'at o-vCvyóv. Clem.
Strom. 3. [po .'535. vol. I.] cit. ab
Euseb. hist. eccles. [po 259. vol. I.]
1. 3. K(cþ. X.

g 'E1Tí(],K01TO

1Tpf(]'(3vTfpO

ðtá-
KOVO
, T
V ;avTov yvvaíKa fL
IKßa-
,\' ,./,.' ' Àß ' " t-'
^fTCù 1TpO-raUft fV a fLa
. fllV UE
IK(3aXfj ùcþopLCi(]'BCù' 11TLp.EvCùv ðÈ,
KaBaLpfÍo-BCù. Can. apost. 5. [po
235. ]
h
n' A.. ' ',\ ß J

.{,
fL '1T'po-ra(]'ft fV^a ff.a
tfpCù-
I-'EVO
T
V yuvaíKa aVTOV ù1TO'TrifLt1J-
Tat, ùcþopLCiuBCù, ;oo
àv
1JÀa

1Tff.-
o-Bfj 'Trpoo-ÀaßiuBat aVT
v. fl ðÈ È7rI.-
p.flvll p.
1Tpo(]'Xáp.ßavoov aVT
v, Kaì
KaBatfJfB
(],fTat. ;OtK
yàp fir ðtaßo-
"A
v ElvaL TOVTO TOV yáJ..Lov, W
ùKa-
Bap(]'íav T

P.í
fCù
1p.1Tol.Ovu1J
. TÒV
t-', .. A..' À ' " ,
Uf TtfLl.OV 1J yp a -r1J EYfl. Kat TTJV KOLT1JV
ùp.íaVTOV" P.iP.V1JTUI.
; Ó Kavwv Kal
, , " ,... t'J ,
f,1Tt,UKO'TrCiJV ?,-OVTCùV, yv
aJLK

, OTI. TO-:f
aKCùÀVTOV ftXOV Kat OL f1TLUKO'TrOt T1JV
1TpÒ
yvvaíKa
vóP.tfLOV (]'VCVyíllV. Zo-
nar. in can. apost. 5. [ap" Bever.
Synod. p. 4. vol. I.]

XXXII.

Of the jJIarJ'ia!le of Prilsts.

.513

And ßaIsall1on: i" Before the sixth general or Trullan
council, it 'vas lawful for bishops to have wives, even after
their episcopal dignity, as the priests and deacons also that are
ordained after Inarriage still have theln." So that the apostles
here plainly determined, that it ,vas not only lawful for men
in orders to have wives, but unlawful for thCln to put their
wives away under pretence of religion.
And if we consult the prin1Ìtive church in this particular,
we 8ha11 find it following of the apostles" steps. It would be
endless to number up the several passages we Illeet ,,-ith in
the Fathers, and the several exalnples of bis/tOps priests
and deacons we find to be Inarried in the priluiti,.e church,
which would help to confinn this truth now; but leaving both
the judglnents and exanlples of prÍ\rate nlen, we may bring
luany and faluous councils that long ago subscribed to this
truth. The council of Neocesarea: k" If the wife of any lay-
lnan shall be manifestly convinced to ha,re cOlnlnitted adul-
tery, such a one cannot come into the n1Ínistry; or if she
shall conlmit adultery after his ordination, he ought to put
her away; but if he lives ,vith her, he cannot perfonll the min-
istry con1n1itted to hin},"'"' \Vhere ".e lnay note, 1, that it is not
a lnan's having a wife, but a nlan's wife"s comlnitting of adul-
tery, that should debar hinl fron1 the ministry; and, Q, that it
is lawful for one that is ordained still to keep his ,,-ife, unless
she have c0111mitted adul_tery, for it is only upon that account
that this council decreed she should be put away. ThE? coun-
cil at Gangra: 1" If anyone shall separate hiulself fro111 or
judge concerning a priest that is married, as if when he offers
or consecrates the sacralnent he ought not to partake of the
offering, let hinl be anathel1la ;" m which canon, as Balsanlon

i ITpò T

;' UVVÓ
OV T

Iv Tci>
TpovXÀCf TOV 'lTaÀaTíov ì'
vop..ÉVT}
, i
ijv
Toîs: 17rUTKó1roL
;X
LV ì'vvaLKa
, Kaì
p..ETà TÒ 17rLUK07rLKÒV à
lCùp..a, &U'lT
p
lXOVUL TaVTa
Kaì oí p..
Tà TÒV yá-
p..ov xnpoTovoVp..
vot 1.
pÚ
q
LáKovot.
Balsam. ibid. [P.3.J
k rvv
TLVO
f-lOLX
v8
îua ÀaïKOV
" " ' À L!
""
r

OVTO
,
av

YX(Jll 'rav
pCJ)
, 0 TOLOV-
TOS'
l
V7i'T}p
uí.av lX6EÎv ov SvvaTaC
lùv S
Kaì f-l
Tà rT;v XHpoTovíav p..ot-
8 - · rI,. ',\ ' '\
""
X
V ll, o'P
l\n ct'ITOI\VUaL aVTT}v. fav
RF:n
':R[DGE.

S
uv(fj, ov SVVaTaL lXEu()m Tij
ly-
xnptueEíU7]S' aÌJT
v7r1J.P
uía
. Con-
eil. Xeocæs. can. 8. Lp. 283. vol. I.
Cone. Hard.]
1 Ei TL
SWKpíVOLTO 7rapà 'lTp
ußv-
TÉpOV YEyap..1}KóToí, wS' p..
xpijvm,
XEtTOvpy
uavTo
aVTov 'lTpou
opà

p..
TaÀafLßávEtv, àvá8Efla lUTCJ). Con-
cil. Gangr. can, 4. [po 533. ibid. J
m (0 'lTapwv Kav
w àva6EflaTí(n
TOVS' f-l
à
LUTáKTCù
p..
Ta^ap..ßávovTa

Ù7rÒ íEpÉCùll IxóvTCJ)v yvvaLKaS'. Bal-
L I

514

Of the lJI arriage of Priests.

ART.

observes, pronounces a curse against all such as do not indif-
ferently receive of priests that have \vives, viz. that do not. as
,veIl receive the sacrament of them that have wives as of them
that have none; plainly in1plying, that it is as lawful for a
married as for an unmarried priest to administer the sacra-
ments, and by consequence to be in the ll1inistry. The coun-
cil of Anguri or Enguri: n" Whosoever, being ordained dea-
cons, did at their ordination testify and say, they ll1ust needs
ll1arry, not being able to continue as they are; such after
ll1arrying are still to continue in the n1Ïnistry, because they
\vere permitted by the bishop;')') and if a deacon may be con-
tinued in his ll1inistry, though ll1arried, there is no reason
that either bishop or priest should be cast out of the ministry
because nlarried, for the one is in holy orders as \vell as the
other.
The Trullan council speaks also fully to the purpose, the
thirteenth canon \vhereof begins thus: 0" Forasmuch as \ve
kno\v that in the church of Ron1e it is delivered for a canon,
that those ,vhich shall be thought \vorthy to be ordained
deacons or presbyters shall profess that they \vill not be
joined any 1110re to their wives; \ve, following the old rule of
the apostolical perfection and order, ,,,ill that the lawful ll1ar-
riages or cohabitations of consecrated ll1en ,vith their wives
be from henceforth confirll1ed, not dissolving their conjunction
,vith their ,vives, nor depriving them of conversing \vith one
another. But if anyone be found ,vorthy to be ordained a

sam. in Ioe. [po 419. vol. I. Bever.
Synod.]
n .6láKOVOI. bUol. KaBíUTaVTal. 7r'ap'
aVTqv rT]V KaTÚUTaUI.V El ;fLapTvpavTo
Kaì ;
auav x.P17val. yafl.17ual., p.q ðvvá-
rJ , 't' ,-
fl.EVOI. OVTW fl.EVEtV. OVTOI. fl.ETa TaVTa
yafl.ÝJuavTH ;UToouav ;V Tll V'lT1]pEuíq.
ðl.à TÒ ;7i"1. Tpa'IT17 val. aVTov
V1TÒ TOV
;1TI.UKÓ7i"OV. Concil. Ancyr. can. 10.
[po 275. vol. I.]
o 'E'lTEt

;V Tij cPwfl.aíoov ;KKÀTj-
uta ;V Tá
EI. Kavóvo
7r'apa
El>óuBat.
ðdyvOOP.EV, TOV
P.
ÀÀovTa
l>WKÓVOV

'lTPEUßVT;POV xEtpoTovía
à
l.OvuBaI.
KaBop.oÀ..oyfÎv, cð
OVK
TI. Taî
aVTó)J)
UVVÚ7rTOVTUI. yap.ETaí
.
p.EÎ.
Tei> àpX aí ,:;>
'
aKoÀovBovVTE
KaVÓVI. T17
Ù7íOUTOÀI.-

^ ,. ß I "/:. ,,... c ,..
KT}
aKpl. El.ar Kat. TClçHù
Ta TCùV I.EpOO1J
.,
- \' "
avvpoov KaTa VOJ-.Lov
UvVOI.KEUW Kal.
Ù'rrò TOV VVV ;ppoouBUI. ßOvÀÓfLEBa.
fl.1]ðafLwç aVTOOV TqV 7r'pÒ
yap.ETà

'rI-.
,,\' " ,.

uvva't'Etav VW^VOVTH, 1] a7rOUTEpOVV-
TE
aVTOV
T17
7i"pÒ
àÀ..ÀÝJÀov
KaTà
Kat.pÒV TÒV 7r'POuÝJKOVTa ÓfLlÀía
' &UTE
'1 '1
t B " ,
H Tl.S' aÇl.o
EVpE Hn 7i"pO
XEI.POTOVI.UV
V7rO
WKÓVOV,
l>I.aKÓVOV

7rPEUßV-
T
pOV, O-ÛTO
fl.1]
ap.oo
KooÀv;uBoo ;'lTl
TOI.OVTOV ßaBp.òv ;p.ßI.ßú(EuBm, ya-
fLETij UVVOI.KOOV VOP.ífLC:!' fL
TE fL
V ;V
Tef> Tij
XHpOTovía
Kal.pcp à'ITUlTEíuBw
r"\,'" (., , - ,
OfLO^OYEl.V, oo
a1TouTTjuETal. T1]
Vop.l.-
fLOV 'lTpÒ
T
V olKfLav yap.ET
V ófLI.À{a
.
Concil. Trul. can. 13- [po 166 5.
vol. IlL]

XXXII.

Of the !II arriagc of ]Jriests.

515

u bdeacon, deacon, or priost, let such a ono by no l110ans be
forbidden to ascend that degree, because he dwelleth with his
lawful wife. Neither let it be exacted of anyone at thf' tinlC
of his ordination, that he profess that he will abstain frolH th('
lawful conversation with his own wife." And presently: p" If
anyone therefore, being stirred up against the apostolical
canons, shall dare to deprive any of those in their orders, we
lnoan priests and deacons, of their conjunction and cOl11munion
with their lawful wiYes
let hinl be deposed."
To which we n1ay also add that canon of the fifth council
at Carthage, cited in thi
canon of the Trullan council, de-
creeing, q That sub-deacons hanrlling the holy Inysteries, and
deacons, and priests, (yea, and bishops too, as it is in the
Carthaginian council itself, though not l11cntioned in the
Trullan quotation of it,) do, in their proper turns, abstain
even from their consorts. So that they ,vere cOl1ullanded to
abstain from their ,vives when their course call1e to nlinister,
as both rBalsanlo11 and sZonaras explain the canon, but not
to be cast frolll their n1Ìnistry because they had wives.
To these 'va l11ay add that of the council at A ngiers, t" Let
none but such n1e11 as are the husbanrls of one wife only, and
are joined to virgins, be ordained deacons or priests." Such
<lS had 1110re wivos than one, according to the a.postIe"ls rule,
n1ight not be ordained, but such as are the husbands of one
lnay. And the first council at Toledo, u" It plea
eth us that

p Ei TL
OÐv TO
P.
UOl, rrapà TOV

à1roUTO
LKOV
KaJlÓVa
KLVOVP.EVO
, TLvà

Té:.w i.EPCi)}LÉvoov, '1rpEUßVT
PCi)V
aJLÈv,

ÔLaKÓVCi)V, à-rrouTEpÚv T

'TrpÒ
T
V
VÓp..LP.OV yvvaLKa uvvacþEía
TE Kal KOL-
vCi)vía
, KaOmpdu()Ci). Ibid.
q "IuJ.LEv
È &U'TrEp Kal oi. Iv Kap-
811yÉVll UVVE
()ÓVTE
T

Iv ßícp UEJ.LVÓ-
'f"1JTO
TÛJV ÀHTOVpyÛJV TL()ÉPÆVOL npó-
"r#,. rl \ t
,
JlOLaV E
auav, Ci)UTf TOVS' V'TrOOLaKOVOV

'f"OV
- Tà LEpà P.vuT
pLa t1J
acþiiwTa
,
leal TO'll
l)LaKóvov

'lTpEUßVTÉpOV

KaTà TOV
ì
íovS' öpov
Kaì ÈI<. TÛJV
<TVJ.LßíCi)V IYKpaTEúEu()m. Ibid. [et vida
C. 25. eed. Afr. p. 877. vol. LJ
r ITpoun()iaUL õÈ J.L
ÊXHV TOVTOV

T
1I J.LETà Tiiw óp.oCvyCi)V aUTÛJV uvv-
, rJ... ,
' rJ... ''' À ''

a
ELav aULa
opov. a/\ a'TrOULtUTa-
(.T()aL TOVTCi)JI, KaTà TÒJI KmpÒJI TijS'

'rJ... ' ,,.,, e '? t
E
T}p..EpLU
aVTCi)V, 1JYOVJI Ka OVS' Lf-
POVPYOVUL Kmpov
. Balsam. in con-
cil. Trul. can. 13. [Bever, Synod.
p. 171. vol. LJ
s "EuTL
È Eì'TrÚv ÖTL oUX á'IT
ÛJS'
^ rJ... ' '"'' \ \ \'
TOVTO
auLJI al\/\a TOV KaLpov P.OVOJl
T

LEpovpyía
Kal T
S' {{

1JS' LEpâ

V7f1JrEuí.(i
Ù7fÉXEu()aL TWV yafLETwv
aVTÛJV ßOV
OVTUL n'vTov
. Zona
t Non nisi unius uxoris viri,
iidemque yirginibus copulati, diaconi
vel presbyteri ordinentur. ConciI,
Andegav. c. [II. p. 780. vol. II.
Hard. conc.]
U Placuit ut diaconos, si vel in-
tegri et c
sti sint et continentis vitæ,
etiamsi uxores habeant, in ministerio
constituantur. Concil. Tolet. I. cap.
I. [po 990. vol. L] :
Ll2

516

Of the lJJarriage of Pr'iests.

ART.

deacons, if they be sound and chaste, and of a continent life,
111ay be placed in the I1Iinistry, although they have ,vives. '1'1 So
that their marriage ,vas no hinderance to their ministerial
function.
But the 1110st remarkable passage is that of Paphnutius in
the council of Nice, recorded by w Socrates, x Sozomen, Y Gela-
sius Cyzicenus, z Nicephorus, and others. The relation ,vhich
Socrates gives of it is this: a" And let so much,')') saith he,
"suffice to be spoken concerning that one thing of Paphnutius.
But now I \vill declare ,vhat came to pass, by the nIeans of his
counsel, to the benefit of the church and the ornament of
those that are ordained. It seelned good to the bishops (in
the council of Nice) to bring a new la,v into the church, that
those that are consecrated, I mean bishops, priests, and
deacons, should not lie ,vith their ,vives ,vhich they nIarried
when laynlen. And they having propounded to consult about
that nIatter, Paphnutius, standing up in the n1idst of the
assembly, spake aloud, that so heavy a yoke should not be
laid upon consecrated persons, sayiñg, that the bed is honour-
able and Inarriage undefiled; that they must have a care lest
they injure the church by too great severity, for all cannot
bear the exerc
se of so much freeness frolll passion, neither could

w Socrat. 1. I. c. [I I.]
x Soz. 1. I. c. [23.]
Y Gelas. Cyz. act. concil. Nic. 1. 2.
c.33, [po 43 8 . vol. I.]
z Niceph. 1. 8. c. 19. [vol. I.]
a (\ Ev p.iv olv TOVTO '1TfPì. IIucþvov-
Tí.oV flp
uOoo. 8 êi 7rpÒS; ÀVULTÉÀfLUV
Tij
ÈKKÀ1]Uí.US; Kuì KÓUP.OV TOOV
fpCAJ-
fLÉVCAJV êLà rijv UVTOV uvp.fJO^
V yÉYOVf,
êL1]Y
UOP.at. 'EêóKfL TOtS' È'1TLUKÓ7rOlS'
, \' \ ''\ ' 'r/-.'
VOP.OV VEUPOV EL
T'f}V fKK^1]ULUV fLU'-Yf-
pfLV, &s; Tf TOVS;
EpCAJP.ÉVOV
, ÀÉyoo êÈ
;'IT'LUKÓ'lT'OV
, KUì. 7rpEUfJVTÉpOV
, Kuì
ðLUKÓVOV
, p.
UVYKUOEVêfLV TUtS; YUP.E-
Taî
, &S' fn ÀUïKOì. ðVTH
yáYOVTO. Kuì
l'lT'fì 1T'fpì TOVTOV fJOVÀfVfUOUL 7rpOV-
KfLTO, ðWVUUTàS' Iv p.Éuq> TOV UvÀ-
'\'
, , r II r/-.'
^oyov TC.I>V f7rLUKO'1TOOV 0 U'-YVOVTLO
,
IfJóa p.uKpà, p.
fJup
v Cvyov l'1rLOÚvUL
TOtS; i.fPOOP.ÉVOLS; àvðpáUL" Típ.LOV fivUL
" \ ,
,
,
KUL T1}V KOLT1]V, Kat UVTOV UP.LUVTOV
TÒV yáp.ov ÀÉyoov, p.
Tfì V'Ti"fpfJoÀfi
Tij
àKplfJEíu
, p.âÀÀov T
V IKKÀ1]uí.uv

.
'\ '.'
'\'
'
'IT'POUtJ^U'f'CðULV' OV yup 7rUVTUS' UV-
O r/-.' -, 0 ' \',
VUU at '-YfpfLV T1]
U'lT'U ELUS' T1]V UUK'f)-
,
\', rl-.'\ 0 ' 0 \
ULV, OVUf LUCIJ
'-YV^UX 1]UEU UI. T1}V
(100cþPOUVV'f}V Tij
IKáuTOV YUP.fTijS;'
uooCÞPOUVVT}V ðÈ ;KáÀEL KUt TijS' Vop.í.P.OV
YVVULKÒS; T
V UVVÉÀfVULV. àpKftUOat Tf:
TÓV cþOáUUVTU K^
POV TVXfÎV, P.1]KÉTL
;7rì. yáp.ov ;PXEUOat KUTà T
V TijS;
Ik.KÀT}uí.us; àpxuí.uv 1T'upáðoULV' p.
p.Èv
à7rO(fVYVVUOaL TUV77]S',
V li'lTU
-/íOT)
7rp( TfpOV ÀUïKÒ
6JV
yáYfTO. Kuì TUVT'
fÀeYfV ð.7rfLpO
tJv yáp.ov, Kaì á'1TÀw

fì'lT'fÎv, YVVULKÓS'. IK 7raLðòs; yàp Èv
àUKTJ77]píoo àVfTÉOpU'Ti"TO. Kuì ;'Ti"ì. UCAJ-
r/-. ' &, , '1).'" ....
'-YpOUvvn, fL KUL TL
U^^OS;, OOV 7rfpL-
fJÓ1]TO
. 7rfí8fTaL 'lTâ
Ó TOOV ífpCIJP.fVOOV
UVÀÀOyo
TOtS; IIacþvovTí.ov ÀÓYOL
. êLÒ
Kuì T
V 'lTfpì TOVTOV (
T'f}Utv à'1TfUíY1]-
UUV, Tfì YVOOP.ll TWV fJovÀop.ÉVCAJV à'lT'-
fXfUOUt T
S; óp.LÀíus; Té;w YUP.fTWV
'" '.'
\.... \ ,
KUrU^fL'f'UVTH. Kat TOUUVTU P.fV 7rfP"
IIucþvoVTíov. Socrat. hist. eccles.
1. I. C. [11.]

XXXII.

Of th,(J lJIan"iafle of Priests.

517

the continency of every ulan's wife be so well presûrved: but
the use of a 111an'S lawful wife he called continency or chastity:
but it is enough that they that conle into the clergy do not
Ina.rry according to the ancient tra.dition of the church: but
that they should not be separated from those which before
\yhen laynlen they ha.d lnarried. And this he said, having
hinIself never touched a wife, nor scarce a \Yonlan; for fronl a
child he was brought up in a monastery, and for his conti-
nency "as as fanIous as any. The whole assell1bly of tsacred
persons assented to the ,vords of Paphnutius, and therefore
they ceased fronl any further inquiry into this business,
leaving everyone to his liberty whether he ,viII abstain from
his wife or no. And so nluch concerning Paphnutius."" So
far Socrates. From ,,'hence ,ve Inay observe how this 1110St
renowned council that ever was since our Saviour's tilne,
assenting to Paphnutius's ,vords, or, as SOZOl1Ien expresseth it,
b "ttpproving of his counsel'" acknowledged that 11larriage ".as
as lawful, and the bed as undefiled, and the use of their law-
ful wi,.es an act of continency and chastity even in bishops,
priests, and deacons, of ,vhonl he only spake, as well as in any
others; fronl ,,'hence it must needs foIIo,v, that it is as ltt\vful
for thenI as any others to 11larry.
And thus we see ho\v the prin1Ítive church still acknowledged
the truth of this doctrine, neither do we read it 11luch opposed
by any but the church of Rome and her cOlnplices. The first
that set hinlself against it ,vas pope c Siricius, after hÌln Inno-
cent the First, d John the Thirteenth, Leo the
lnth, and
others; but the Illost Ï111placable enelllY ,vas e Gregory the
Seventh or pope Hildebrand, about the year 1073; f ["bout
b
E1T'
Vf(Tf ô
Kaì
UVVOÔO
TÌJV f "Thilst Gregory the YIIth was
ßovÀ
v, ICaì 1rfpì TOVTOV ovðÈv ;vop.o- pope of Rome, Lanfranc was pri-
e;TT}Ut7V. Sozom. hist. 1. I. C. [23.] mate of England; in whose days
c Siric. pap. epist. ad Himer. there was a council assembled at
[VII. p. 849. vol. 1. Hard. conc.] 'Yinchester, wherein, as the acts of
d Polydor. Virgil. hist. Angl. the said council shew, Decretum
1. 6. [po 1 19.] e
t, ut nullus canonicus uxorem ha-
e Y. Aventin. annal. 1. 5. [po beat, sacerdotes vero in castellis et
460,] Lambert. Schafnaburg. in in vicis habitantes habentes u
ores
chronic. ad an. 1074. [po 157, b.] non cogantur ut dimittant; non
Sigebert. Gemblac. chronic. ad eund. habentes interdicantur ut habeant.
annum, [po 4....9.] Yincent. hist. Et deinceps caveant episcopi. ut sa-
tom. IY. 1. 25. c.45. cerdotes et diaconos non præsumant

518

Of the .J.1/(t/'riage of Priests.

AUT.

\vhich tilue also it began to be prohibited here in England;
after hÌIn g Calixtus the Second, h Alexander the Third, and
others of the 8:1111e rank; and as one of then1 succeeded an-
other in the see of ROIne, so still one excelled another in
inveighing against thi::; sacred truth, till at the length they are
no,,, COine to that height as not to be ash:uued to say, i" That
it is a greater sin for a priest to Inarry, than for hinl to
COlllluit fornication or adultery;"" as if the pope strove to
111ake good the apostle's saying of hiulsclf, IVlw opposetlt and
exaltetlt himself above all that is called God, Q Thess. ii. 4.
God indeed hath forbidden to comulit adultery, but the pope
hath forbi{lden priests to nUtrry, and thereforo it 11lUSt needs
be a greater sin to l11arry than to cOllln1Ït adultery; for in
that they transgress the COffill1and of the pope, \vhereas in
this they only transgress the C0111111and of God; and what is,
if this be not, to oppose and exalt hiinself above all that is
called God? Inaking it a greater sin to transgress his edicts,
than the great God's 1l10st sacred precepts. But let us not
\\
onder at the propagation of this doctrine, for it is no nlore

ordinare, nisi profiteantur ut uxores
non habeant. Concil. "'inton. [p,
1559. par. i. vol. VL] From which
it appears, that the celibacy of
priests did but begin at this time
here in England to be commanded,
and none were as yet forced to put
away their wives but such as were
canonici, even such as belonged to
cathedral churches, they that lived
in towns and villages were still per-
mitted to keep theirs, though he
also went further than any had done
before. For though in the days of
king Edgar, an. 964, Odo and Dun-
stan, archbishops of Canterbury,
Oswold of York, and Æthelwold, bi-
shop of 'Vinchester, and others, did
endeavour it, yet there was ne,'er any
law or decree made against the mar-
riage of priests till this of Lanfranc,
though this also permitted some to
keep their wives. But not long after
him, .Anselm being got into the
chair, he assembled a council at
London, an. 1102, where it was de-
creed, Ut nuUus archidiaconus, pres-

byter, diaconus, canonicus uxorem
ducat, aut ductam retineat, [po 1864.
par. ii. vol. VI.] and presently, Ut
nunus ad subdiaconatum aut supra
ordinetur sine professione castitatis:
which being more than ever was
done before, Henry Huntington
saith expressly, Eodem anno ad
Festum l\Iichaelis tenuit Anselmus
archiepiscopus concilium apud Lon-
donias, in quo prohibuit sacerdoti-
bus Anglorum uxores antea non
prohibitas. Henrie. Huntingt. de
hist. Anglor. 1. 7. [po 378.]
g Calixt. sec. apud Gratian. dist.
27. [po 13 I. Decr. Grat.] v. et
lat.
Par. in Ilenr. 1. [P.58.]
b Decretal. 1. 3. tit. 3. De cle-
ricis conjugatis, [po 923. Decr.
Greg. ]
i Sacerdos si fornicetur aut don1Ï
concu binmn foveat, tametsi gravi
sacrilegio se obstringat, gravius ta-
men peccat si matrimonium con-
trahat. Coster. enchirid. c. de cæ-
libatu sacerd. propos. 9. [po 5 28 .]
Gretser. hist. ord. Jesuit. [po 115.].

XXXII.

Of the Jlarriage of Priest$.

519

than what ,vas long ago foretold; for the Spirit speaketh ex-
pressly, that in the laUel' tbnes sonze snall depal't front the faith,
9i1:ing heed to seducing spirits, and doctrines of devils; speaking
lies in hypocrisy; having their consciences seared with a hot iron,-
forbidding to 'lllal'ry, and conunanding to abstain fron
'Jneats,
1 TinI. iv. 1, 2, g; so that this doctrine they stand so stiff for,
it is but the doctrine of devils, ,vhich ,ve who desire still to
stand fast to the doctrine of God dare not but deny, a.nd con-
clude that no one should be forbidden to lnarry, but that even
bishops, priests, and deacons nIay marry at their di::;crction,
as well as other Christian lllen.

ART I C L E XXXIII.

OF EXCOl\lMUNICATE PERSONS, HO'V THEY ARE TO
BE AVOIDED.

That peî"S'on whiclt by open denunciation of tlte churclt is
'rightly cut qff frol1l the uuity of the clllrrclt, and e(J}-
cOln1Jlunicated, ought to be taken of the u7!tole 11Zultitude
of the fait/if'lll as an heatlten and publican, until he be
openly reconciled by ppnance, and 'received into the
cltllFch by a judge that hatll authority tllc'reto.
l ' HE exercise of ecclesiastical discipline is as necessary for
the right ordering of the church, as the execution of
civilla\vs is for the governing of the state. I kno\v it is the
doctrine revealed in the gospel that is as the soul of the
church, \vhereby it is quickened; but it is the discipline com-
manded in the gospel that is as the nerves and sine\vs,
,vhereby the 111el11bers of the church are tied together, and
everyone kept in its proper place; and hence it is that
Christ hath settled the discipline that is to be exercised, as
,veIl as revealed the doctrine that is to be believed by his
church; and the principal exercise of this church discipline
consisteth in eXCOll1111Unication, that is, in the casting out from
the public prayers, sacranlents, and the cOll1munion of the
faithful lllonlbers of the church, all such as cause divisions and
offences, Rom. xvi. 17; blaspherners, 1 Tilll. i. 20; heretics, Tit.
iii. 10; Cfll fopnícato'l's, covetO?ts, 1,.dolateps, ræiJ.ers, drltnlcards,
exto'ptione'J's, I Cor. v. 1]; all incestuous persons, v. 1; !lea, all
sllch as 'ìl(Jglect the adJJwnition and disci,pline of the church,

AUT. XXXIII. Of excommunicated Persons, &c.

latt. xviii. 15, 16, 17. So that if a nlan be exconln1unicated
for a lighter offence than some think should be punished with
such severity, yet if afterwards he shall slight and contemn
his excollullunication, and not at all matter nor seek to have
it taken off, his contemning his being excol1lluunicated is a
sufficient ground wherefore he should stand excolnmunicated.
And all that are excom111unicated for any of these or the like
offences are to continue under the sanle punishnlent, until
they have nlanifested the sincerity of their repentance and
sorro,v for their sins, by public confession of theIn, and con-
trition for them; after which, a as it ,vas long ago detern1Ïned
in the first council of Orange, they are to be received into the
church and the cOl1ununion of the faithful again; of ,yhich \ve
have spoken 1110re, art. X'TI: and thus, by the power of the
keys, heaven-gate is both shut to sinners and opened again
to penitents.
But until they be thus openly reconciled to the church, our
Saviour cOlnmands they should be to us as heathens and pub-
licans,
Iatth. xviii. 17; and well they Inay, for when once
exconllnunicated they ha,Te no more right to any church-
membership than the heathens and publicans have; and there-
fore St. Paul cOl1unands us to avoid theIn, ROIl1. xvi. 17; not
to keep cOlllpanr, no, not to eat with thenl, 1 Cor. v. 11; to
put away fronl amongst us such wicked persons, Y. 13; and
St. John, not to receive thell1 into our houses, nor bid then1
God speed, Q John 10; so that when once they are excom-
lnunicated fron1 Christ's church, "e are not to have any conl-
lllunion with their persons.
And trulv, should it not be so, excomlnunication \yoldd
signify nothing; for therefore is it called exconlnlunication, be-
cause by it they are cast out of all cOllununion with the faithful.

521

a _ Cum aliquis excommunicatus lat, culpam confitetur, pænitentiam
vel anathematizatus pænitentia duc- Implorat et de futuris cautelam
tus venimn postulat et emendationem spondet, tunc episcopus apprehensa
promittit, episcopus qui eum eXCOln- manu ejus dextra in ecc1esimn ilIum
nmnicavit ante januas ecc1esiæ venire introducat et ei communionem et
dehet, &c.; deinde interroget epi- societatem Christianam reddat.
scopus si pænitentiam juxta quod Concil. Arausic. I. reconcil. excom-
canones præcipiunt pro perpetratis nlunicat. [po 280. "01. VII. Concil.
sceleribus suscipere velit. Et si Par. 1644.]
ille terræ prostratus ,'eniam postu-

5Q

Of eæcorn'iì
unicated Persons,

ART.

And if \ve consider the end of the exercise of this power,
\ve should find it exercised in vain, unless this article be
observed. The principal ends \vherefore it is exercised are,
first, t.hat the person so excommunicated f}1zay be ashanzed of
his sin, Q Thess. iii. 14, 15, and he is delivered to Satan for the
destruction of the flesh, that the spÙ"it may be sa.ved in the day of
the Lord, 1 Cor. v. 5. Everyone that is excommunicated is
delivered unto Satan, for he is cast out of the church, \vhere
Satan reigns, as Christ ,vithin it. And the end of it is, that
he may be brought to shame and confusion for his sin, and so
turn to the Lord. So that it is exercised for the çorrection,
not the destruction, b for the cure, not the death of souls.
But, if they be no Blore avoided after than they \vere before
excomnlunication, the sting of the punislunent is taken out,
and it ,vould becolue in a manner no punishlllent nor correc-
tion at all. Secondly, notorious sinners and heretics are cast
out of the church, c lest such as are in it should be corrupted
by them, as the apostle himself intinlates, ,vhen he, speaking
of excomnlunicating the incestuous persons, addeth, Know ye
not that a littk leaven leaveneth the whole lurap? 1 Cor. v. 6 ;
whereas, if such persons as are excomnlunicated should be
conversed \vith, this end of their excommunication ,vould be
altogether frustrated, and the discipline itself superfluous;
for e-vil c01nrnunications \vould still corrupt good
nanners,
1 Cor. xv. 33. And t.hese therefore being the principal ends of
excomnlunication, (together ,vith the a,ve such punislullents
should strike into others, lest they should be guilty of the like
sins,) as we cannot but wonder at the practice of such as ex-
conlmunicate persons \vhen they be dead, as ,ve find the first
African council did Geninlus Victor, so we cannot but con-
dellln the practice of those that do not endeavour to avoid

b Cum excommunicatio sit medi-
cinalis, non mortalis, disciplinans,
non eradicans, dum tamen in quem
lata fuent, non contemnat; caute
provideat judex ecclesiasticus, ut in
ea ferenda ostendat se prosequi quod
corrigentis est et medentis. Concil.
Lugdun. I. decreta 12. [po 405. vol.
VII. conc. Hard.)

C ToVro Kul '1T'OLp.lVE
'1T'OLOVUL, rà
VtwpU
fP.'1T'f7rÀT}up.iva 7rpóßuru rwv

,
, rI
8 '
VYLULVOVTCðV U1fELPYOVUtV, LVU U1fO f-
\,. , " cþ "'"
P.fVU TT}V uppwunuv, P.ET uu U^fLU

\ \ r' "'1. 8 '""
'1T'pO
TU VYLUtVOVTU f'1T'UVf^ II 7rU^LV,
Kuì p.q VOUOVVTU rqv àyiÀ1}v å'1T'uUUV
fp.7fÀ
Un T

àppwuTías lKfíVT}S. Chry-
sost. orate in David et Saul, 3. tom.
V. p. 89. [33.]

XXXIII.

how they are to h
avuided.

5QS

e:\.collllnunicate persons, as heathens and puLlicans, until they
be received again into the church.
Neither let anyone think this is a new coined doctrine, for
it was Gregory the Great's council long ago, d" But such as
arc suspended fronl eccle
iastical conlnlunion, let no religious
person be joined to, according to the cOlll1uands of the
canons." And truly there are lnany canons of the prin1Ïtive
church that conllnand thi
: as, the tenth canon attributed to
the apostles, e" If anyone shall pray with hÍ1l1 that is eXCOll1-
lllunicated, let hinI be also eXC0I11nlUnicated." The council at
Antioch, f" It is not lawful to conlmunicate with such as are
excollullunicated, nor to go from house to house to pray,vith
8uch as do not pray in the church, nor for such to be received
in one church as do not assenIble in another. But if any
bishop, priest, or deacon shall be found to conlll1unicate with
those that are excolll11lunicated, let hiIl1 be also excoll1municated,
as one that confounds the order of the church." The third, or,
as SOI11e think, the fourth, council at Carthage: g" 'Vhosoever
shall cOlumunicate or pray with one that is excoIDlllunicated,
whether he be a clergy or a laYlnan, let hiIn be excomnulnicated."
The first council at Toledo: h" If any layman be eXCOllllUU-
nieated, let no clergYluan nor any religious person go to him
or his house; and so likewise a clergynlan, if he be eXCOlll-
111unicated, let hÎ1n be avoided by the clergy; but if anyone
shall be taken talking or eating with hinI, let him also be ex-

d Eis vero qui ab ecclesiastica
communione suspensi sunt nullus
religiosus secundum canonum præ-
cepta jungatur. Greg. epist. 1. [4.
ep. 27. Y01. 11.] ad Januarium.
e Eï TL!> àKOLVWV
T<i) Kå.v Èv OiKCiJ
UVVEvE1]TaL O
TO!> à
op
'ÉdBw. Can.
apost. 10. [Bever. Synod. vol. 1.]
f M
ÈEÚvm
È KOLVWVELV TOt!> ÙKOL-
JlWV
_TOL!>, J.L1]
È KaT
OtKOV!> CTVVEÀBóv-
Ta!> CTVVE-VXECTBm TOÎ!> J.L
Tll ÈKKÀ1]CTí.f!-
CTVVEV XOJ.LÉVOL
, J.L1]
È Èv ÉTÉpf!- ÈKKÀ1]CTíf!-
tnroðÉXECTBaL TOÙ!> Èv ÉTÉpf!- ÈKKÀ1]CTí.f!-
fL
uvvayoJ.LÉVOV!>' Eì
È cþavEí.1] TL!> TWV
È7rLCTKÓTrWV
TrPECTßVTÉpWV

WKÓVWV
Tf TL!> TOV KltVÓVO!> Toí!> åKOLVcðV1]TOL!>
-. , ....
, T
KOWWVWV KaL TOVTOV aKOLVWV1]TOV ELVaL
(.. , , , ..... J
W!> av CTVYXEOVTa TOV Kavova T1]!> EK-

KÀ1]CTía!>. Concil. Antioch. can. 2.
[po 593. vol. I.]; citato et a concil.
Tribur. cap. 2. [po 439. par. i. vol.
VI.J
g Qui communicaverit vel orave-
rit cum excommunicato, sive cleric us
shoe laicus
excommunicetur. Con-
cil. Carthag. 3. can. 73. [po 9 8 3.
Ibid. ]
h Si quis laicus abstinetuT, ad
hllnc vel ad domum ejus vel cleri-
corum vel religiosorum nullus acce-
data Similiter et clericus si absti-
netur a clericis devitetur. Si quis
auteIl1 illo colloqui aut convivari
fuerit apprehensus etiam ipse absti-
neatur, Concil. Tolet. I. c. 15. [po
991. vol. I. Hard.)

5Q4

Of eæC01}'tmunicaied Persons,

ART.

conlnlunicated." The council at Auxerre: i" It is not lawful
to cOllullunicate ,vith one that is excolun1unicated, nor to eat
n1eat with hin1." And presently: k', If any priest, or any of
the clergy or of the people, shall knowingly receive one that is
exconuuunicated, ,vithout the consent of him that exconlnlU-
nicated hiIu, or shall eat bread ,vith hinI, or appoint to talk
with hilu, he shall have the like sentence passed upon hilu."
And the second Lateran council: 1" But ,vhosoever shall pre-
sUlue kno,vingly to comluunicate ,vith one that is exconln1U-
nicated, before he be absolved by hinl that excoIDu1l1nicated
hilu, let hin1 be held liable to the saIne sentence." And thus
I find the council of Sardic
too, (in their synodical letters to
all the bishops in the ,vorld recorded by Theodoret,) counsel-
ling thelu rothat they cOlunland that none cOlllmunicate with
the Arians, whom they had excomluunicated.
To those ,ve might also add the many canons of the prilui-
tive church forbidding such as are excomn1unicated by one to
be received into cOllununion by another: as the fan10us coun-
cil at Nice; n,' Concerning those that are excoIDluunicated,
,,,hether of the clergy or lay order, let this sentence, according
to rule, be observed by the bishops of all provinces, conln1and-
ing that they that are cast out by one be not received by
others." The saIne ,vas also decreed in several other councils:
as 0 in the council of ArIes, and Pothers; and among the rest

i
on licet cum excomlnunicato
communicare, vel cum eo cibum
SUlnere. Concil. Antisiodor. c. 38.
[po 446, ,yol. III. Ibid.]
k Si quis presbyter aut quilibet de
clero aut de populo excommunicatum
absque voluntate ipsius, qui eum ex-
communicavit, sciens receperit, aut
cum illo panem manducaverit, vel
(:olloquium habere decreverit, simili
sententiæ subjacebit. Ibid. can. 39.
1 Qui vero excommunicato, ante-
quam ab eo qui eum excOlnmunica-
verit absolvatur, scienter communi-
care præsumpserit, pari sententiæ
teneatur obnoxius. Concil. Lateran.
2. can. 3. [po 1208. vol. YI. par. ii.l
m TOtJTOLS' fLTJôilla I<OLlICVllfÎV 1TUPUY-
'"

" , '" '
'}'HI\UTE. OVVEfLLU yup I<OLlICVllLU 'Pcvn
wpòS' UI<ÓTOS" TOtJTOVS- WqllTH' fLul<pàll

1TOtELTE. Apud Theodoret. hist. ec-
cles. 1. 2. c. [6. p. 595, vol. IlL]
n IIEpì TWlI àI<OLllCVll
TCVll YElIOfLÉlICVll,
EiTE TWlI III I<À
pc:?, EiTE TWlI Àuïl<4}
TáYfLun, V1TÒ rWlI l<uB
ÉI<ÚUT'f]V È1Tap-
xíUlI 11TtUI<Ó1TCVll, I<paTEíTCJJ
YlIwfL1]
l<uTà TÒll I<UlIólla TÒll OLaYOpEÍJOllTU TO-VS'
c "'
..,
ßÀ B ' .. "'
r ,
V'P ETEpCVll U7T'O 1] ElITUS-, V'P ETEpCJJV
fL
1TpouíEUBat. Concil. Nicen. can.
5. [po 3 2 3. vol. I.]
o Concil. Arelat. 2. can. 8. [p.
773. vol. 11.]
P Concil. Antioch. can. 6. [po 595.
vol. I. Conc. Hard.] Conci1. 'furon.
2. c. 8. [po 359. vol. IlL] v. et Con-
cil. Arausic. I. c. I I. [po 1785. vol.
I.] Concil. Paris. 3. c. 7. [po 33 8 .
vol. IlL] Concil. Lateran. I. can. 9.
[po 1112. vol. VI.] Carthag. 2. al.
ult. c. 7. [po 95 2 . 'Tol. I.]

XXXIII.

how they are to he avo,ided.

525

it \vas decreed in an ancient council in London, q " Let no one
preSlune to receive into COlllll1Union hÏ1ll that is excolllnluni-
cated by another: which if anyone shall knowingly do, let
him be also deprived of Christian cOlnlnunion. All which
being put together, we In[ty well conclude, that exconlffiunicate
persons, so long as excol1lll1ul1icate, ought to be avoided.

q l\" emo excommunicatum alterius communi one careat Christiana. Con-
præsumat in communion em susci- cil. Londinens. an. 1125. [cap. xi,
pere: quod si scienter fecerit, et ipse p. 1 126. par. ii. vol. VI.J

A R '1" I C L E XXXIV.

OF THE TRADITIONS OF THE CHURCH.

It is not necessa'ry that traditions and cetrcnlonies be
in all places one, and utterly like; 101}- at all tÙnes
they have heen dÙ:ers, and 1Jlay be changed acc01-ding
to the diversities of count1J-ies, tÙnes, and 1ncn's 'lJlan-
nel}'s, so that nothing be ol}'dained a.'Jainst God's wOI}-d.
Wh.osoevf1' tltrough 'tis private judgnzent, un1liJl.r;ly and
pUI}
posely, doth openly bl}'eak tlte ttraditions and cere-
'lllonies of tIle cftzn-clt, wlticlt be not 'repugnant to the
wOI}-d of God, and be ol}'dained and app1-oved ,by C07Jl-
1J1Z0n authol}-ity, ought to be trebuked openly, (tltat othc}-s
'Juay feal)' to do the like,) as he that ojfendeth a.gainst
the COUl1Jlon oJ-del}'" of tlte clturch, and hurtctlt tlte rlll-
tnol}'"ity of the 1Jzu.gistl}-atc, and 'woundeth the consciences
of tlte weak fJl}'etltI}YJn.

W H.A.T the great God \voldd have punctually observed
in his \vorship, hituself hat.h been pleased expressly to
cOllllnand in his \vord; so that not.hing is to be looked upon as
part of his \yorship but what hilnself hath comlnanded, and
\vhatsoever hill1self hath conunanded is necessarily to be ob-
served as part of his \vorship. But there being many circum-
stances required to the perfOrIl1anCe as ,veIl of religious as
civil actions, and so to the \yorship of God as ,veIl as any
thing else; as, for example, the time \vhen, the place \vhere,
the habit in \vhich his public service shall be perfornled, and
the like, it being impossible it should be performed \vithout

.A.TIT. XXXI'T. Oftlte Traditions of the Okllrcn.

5'l7

the
e and t.he like circulllstances; and seeing the all-wise God
hath thought goorl not to deternline these in his word, but to
lea ve it to the discretion of the church to deternline them as
it shall see fit, only giving them this general rule to square all
these their detenl1inations by, Let all tlÛngs be done decently
and in order; hence it i
that every particular church hath
still thought fit to exercise this her power and authority, in
detern1Ïning these circunlstances, according to that manner as
scen1eth to herself orderly and devout: so that there is no
necessity that one church should determine them after the
S
U11C luanneI' that another doth; nay, it is often necessary
that one church should not follo,v another in this case; for it
often so falls out that what is decent in one place is unseeluly
in another, and every church is bound to nlodel circumstances
according to that order which is the 1110st semnly and decent
in the place where it is settled. And hence ,,-e find how St.
Paul, and after him Clenlens Romanus, in ahis epistle to the
Corinthians, having shewn in general that all things should be
done in all places decently and in order; hence, I say, we find
how the primitive churches still nluch differed in this their
dcterIl1ination of the particular circunlstances of divine \vor-
ship., as, al110ngst many other things, we ll1ay see in particular
in the tinle of the celebration of Easter; which being but a
mere circunlstance, every one followed the tradition and
cu
tonl of the church wherein he lived, in the celebration of
it. b Sonle churches celebrated it upon the fourteenth day of
the first 111011th, (as the J e\ys did the Passover,) let it fall

a npo13
^CiJv oilv
J.Lív ÖVTCiJV TOVTCiJV,
Kaì ÈYKEKVcþÓTf
El
Tà ßú8T} T
S" 8f
a

, , 't.
'n,. ' x
YVCiJ<TECiJ
, 1TallTa Tac;H 1TOLHV O'fJfL 0-
/LfV, Õ<Ta Ó ðE<T7TÓTT}S' È7TLTEÀfîv ÈKEÂEV-
\ \ , ,
UEV. KUTU KaLpOVS' TfTaYJ.LfVOV
Ta
TE
n,.' ' x " À '"
1TpO<T'fJopa
Kat ELTOVpyWS' f1TLTf fL-
u8ai, Kaì OVK flK

àTÚKTW
ÈKÉÀEV<TEV
yíVE<TBaL, ùÀÀ' &pL<TfLÉvOL
KaLpoíS' Kaì
éðpaL
. Clem. epist. ad Corinth. p.
52. oi oúv ToíS' 'iTpO<TTETaYJ.LivOL
Km-
pOÎ.S' 7TOWVlITES' TàS' 1Tpo<Tcþopà
aVTwv,
EV7TpO<TðfKTOí TE Kaì IJ.aKápWL. Ibid.
p. 53.
b ZT}-riJ<TECiJS' ð
Ta KaTà Tov<TðE ov
<TfLLKpâS'àvaKWT}Bfí<TT}S', ÕTLð
T

' A<T{a

ä7Ta<TaL ai 7TapoLKlm W
ÈK 1Tapaðó<TECiJS'
àpxmoTipa
<TEÀ
lIT}S' T
V Tf<T<TapE<TKaL-
ðEKá17Jv tfOVTO ðEÍv È1Tì rijS' TOV <TCiJ-
TT}píov 1Tá<TXa ÉOpTijS' 7rapacþvÀáTTEW,
Èv ñ BÚfLV TÒ 7TpóßaTov 'IovðaíoL
7TpO-
7JYÓpfVTO. Euseb. hist. 1. 5. c. [23.
vol. 11.] And Polycrates ha,'ing
reckoned up St. Philip, St. John,
Polycarp, Papirius, l\IeIito, and
others, in his epistle to the church
of Rome, adds, O'ÛTOL 1TállTfS' ÈT
PT}-
<Tav T
V
fL;pav TijS' TE<T<TapE<TKmðEKå-
17JS' TOV 1TáuXa. KaTà TÒ Evayy[Àwv.
. Polycrat. ad eccles. Rom. apud Eu..
seb. 1. 5. c. [24. Ibid.]

528

Of tlte Traditions of tlte O/turck.

ART.

upon what day of the week it would; c others only upon the
Lord's day on \yhich he arose: and thus they differed in this
ceremony, until at the length they agreed on all sides to
celebrate it upon one and the san1e day; of which more
presently. But thus ,ve see (not to instance in any more
cerelnonies, plenty whereof 111ight easily be produced) how the
churches of Christ that iuul1ediately succeeded the apostles
themselves, did not think it necessary to observe one and the
saIne tiu1e in the celebration of the feast, but every particular
church foIlo\ved still the tradition of their ancestors that lived
in the saIne place, not Ininding whether it "Tas agreeable to
the traditions received by other churches or no.
I kno\v, indeed, that the bishop of Rome ("'lctor by Halne)
,vas a busybody, lneddling with Inore than he should have
done then, as well as no,v, and therefore 111ust needs be ex-
cOHununicating all churches that did Hot foIlo,v his custonl and
tradition; d but, as Eusebius relates it, his doings "did not
please all the Lishops :" and alllongst others Irenæus hiulself
sent a reproving letter to hin1, telling hin1 e" he should not
cut off \vhole churches of God, for keeping a tradition of
ancient custoln." As if he should have said, It is not so
necessary that they should use the saIne tradition and cir-
cun1stance of tinle as ,ve do; let them follow their tradition,
and ,ve ours. And for the conviction of the bishop of HOllIe
of his error, he produceth two stories, both \vhich Inake for
our purpose; the one is, ho\v the presbyters that were before
'Tictor in ROllle, Anicetus, Pius, Hyginus, Telesphorus, and
Sixtus, though they did not follo,v the Asian tradition in
celebrating this feast on the fourteenth day of the n10nth;
f yet not,vithstanding they still agreed with the bishops of
those churches "'herein it ,vas so observed ,vhen they came
unto then1; g" and that for the different luanneI' of the

C OUK 'lBov
ÖVTO!> TOVTOV È1TLTf)..EÎV
TÒV TpÓ1TOV Tuí!> àvà T
V )..OL1T
V å7ra-

, , '\., '/:.

uav OLKOVJ.LEVf}V fKK^TJULm
, Eç U1TO-
UTO)..LKij!> 1TupaðóuECð!> TÒ Kaì El
ðEVPO
KpaTijuuv 'lBo!> 1>V)..UTTOVUUL!>, W!> J.L

ð
ÉTÉpg 7rpOU
KfLV 1Tapà T
V Tij
ùva-
UTÚUfCð!> TOV UCðTijpO

""cðv
,."Épuv Tà

VTJUTEía
È1TLÀúEuBm. Ibid. c. [23.]
d
A)..À
OU 1râUL ðÈ 'Toí
È1TLUKÓ1TOL

TUVT

p;UKETO. Ibid. c. 24.
e
n
J.L
à1TOKÓ1TTOL öÀa
ÈKKÀTJuíu!>
8fOV, àpxaíov 'lBov!> 1TapáðouLJI È1TLTTJ-
poúua5t. Ibid.
f O-ÛðfV ÊÀaTTov aUToì J.L
Tf}pOVVTE

" ,.." - ,.. >
fLfTJ
fVOV _ 'TOL
. U1TO ,TCðV 1Ta
oLKL
V ,EV
at!> ETTJpELTO
PX.OJ.LEVOL!> 1TpO
aVTOV!>.
Ihid.
g Kuì OUðÉ1TOTE ðLà TÒ Elðo
TOVTO

XXXI,r.

Of tht- Traditions of the Ohurch.

5Q9

observation of the feast none ever were cast out, but the
presbyters before thee, that did not observe it so, Jet sent
the eucharist to those that did." So that they did not think
that one church should be tied to the observance of the saIne
traditions that are in another, but that every church should
in sueh things be left to their o,vn liberty. The other story is
that concerning Polycall?, bishop of Snl)Tna, that followed
the Asian tradition, and AniGetus, bishop of Rome, that
followed the Ronlan: for these t".'O being met, h " and having
discoursed together about other things, were presently agreed,
not falling out about this business." And though Anicetus
could not persuade Polycarp to follow the Ronlan, nor Poly-
carp Anicetus to follow the Asian tradition, i yet for all that
they cOllilllunicated together, and parted from one another in
peace, all churches having peace amongst thelnselves, whether
they did or did not observe the Passover after the saIne
manner or tradition: from whence ".e Inay gather, that in
those purer tin1es it was not looked upon as necessary that
traditions and ceren10nies should be one and the s:une in an
places, but that every church might follow its own traditions.
And truly, if we consider the nature of traditions and cere-
n10nies, we must needs grant it is not neces8ary they should
be one and the same in all places; for in that they are n1ere
traditions and ceren10nies, they are things of indifferency,
which Il1ay be done or left undone, and still without sin; and
so in then1selves there is no necessity of their being observed
in any place or at any tin1e \vhatsoever, for that would argue
thel11 to be l110re than mere ceremonies and traditions; and if
it be not absolutely necessary they should be observed in any
place, it cannot be necessary they should be one and the san1e
in all places. "That God hath commanded in his \vord i

obligatory to all churches whatsoever, but 'vhat is not COll1-
lllanded in the scriptures (as traditions and cereInonies, in

à1TfßÀ
eT}uav TLvÈ!>, àÀÀ' aUToì p.
TT)-
povvn
0;' 7rpÒ uov 1TpfußvnpoL Toî

à7rò TWV 1TapoLKLwV TT}pOVULV E7TfP.7rOV
fvxapLuTíav. Ibid.
h Kaì 'TrEpì ãÀÀwv TLVcðV J.LLKpà
(TXÓVTf
7rpÒ
àÀÀ
Àov!> fÙeÙ
, EÌp
-
IIEvuav, 'IT'Epì TOVTOV TOV KfcþaÀaí.ov
BEYFRIDGE.

\ rl" À ' \ r ,
p.t) -yL EpLUTt}uaVTf
'IT'pO
EaVTOV!>.
Ibid.
i Kaì TOVTWV OVTW
fXÓVTWV fKOL-
vwvT}uav ÉavToÎs, &c. ,wì P.fT, Eìp
-
VT}!> à1T' dÀÀ
Àwv à7rT}ÀÀáYT}uav, 1TåuT}!>
'Tij
lKIeÀt}uía!> Elp
vt}v fXÓVTWV TcðV TTJ-
POVJ/TWV, leaì p.
T11POVVTwv. Ibid.
)1 111

ðSO

Of the Traditions of the Oh'llrclt,

.:-\ Ire..

that they are traditions and cereillonies, are not) is left to the
prudential disposition of particular churches to enjoin or not
enjoin thenl: and when they do enjoin thenl, they cannot
enjoin thel11 as things in thelnselves necessary, but only as
necessarily to be observed in reference to the 1110re orderly
governll1ent of the church, as to the place and tilne then
being. But though it be only lawful, not necessary, that any
particular cerelnonies should be enjoined, yet, \vhen once
enjoined, it is not only h1\vful, but necessary they should be
observed, not because the ceren1011ies that are enjoined in
then1selves are necessarily to be observed, but because the
power that doth enjoin thel11 is necessarily to be obeyed. It
is true the ceremonies and traditions are but traditions and
ceren10nies after as well as before they \yere enjoined, and so
in themselves still indifferent, so that they luay be done or
not done \vithout sin, as to any obligatory power seated in
their own nature. But ,,,hen once enjoined there comes an
extrinsical obligation to theIn, binding all \vithin the church
that doth enjoin then1 to the faithful observation of theuI; so
that though as ceren10nies and traditions they are still indif-
ferent in theu1selves, yet, being enjoined by lawful authority,
they are not indifferent as to our use and practice, but ,ve are
bound to use then1, not because ceremonies, but because en-
joined, and because of him ,vho hath cOlluuanded us to suhmit
to every ordinance of rnan for the Lord's sake, 1 Pet. ii. 13 :
though it be not ordained by God, and therefore indifferent
in itself, yet if it be ordained by men it is necessary as to our
use, ,vho are bound to submit to every ordinance of nlan, even
as for the Lord's sake, and to be su
ject to tlte higher }J01VerS,
Rom. xiii. 1 ; and therefore ,ye luust needs ackno,yledge, that
'wnosoeVtJl' tltro'llg'" his private }udgmqnt 'willingly and p'llrjJose
lJ
cloth openly break the traditz.ons and ce1"ernonies of tlte cl/;urch,
'ivltricl" be not repugnant to tlte word of God, (as if luere tra-
ditions and ceremonies they are not,) and be ol)'1dained and
a}Jproved hy COJlunon autltority, ougltt to be rehu]ced openly, tlta t
otltel's rna.y fear to do tlte like: and that for these three rea-
sons: first, because he offendeth against the COlnll10n orrler
of the church: God hath cOD1manded that all things in his
church should be done decently and in order, but such a

X
XI'T.

OJ'tlu} l"raditiolts 0.( thf Ohui'ch.

53]

person break
thi
the order of the church, anti therefore
ought certainly to Le reproved. Secondly, he hurteth the
authority of the luagistrate, whon1 God hath conullanded us
to oLey; and in what things are we to obey hinl in, if not in
things of indiffcrency, as cerenlonies and traditions all are?
Lastly, he wounds the consciences also of the weak brethren,
..
and so causcth schi
lns and divisions and offences in the
chureh; and all that do so the apo
tle conllnands us to
avoid, l{oill. xvi. 17.
A,nd certainly, if we consult the Fathers, they will tell us
it is every one"s duty not to break but observe the several
traditions and cerell1onies, which, being not repugnant to the
word of God, are enjoined by con1mon authority in the church
he lives in. k" The question therefore,'" saith St. Basil to
_\Iuphilochius, "concerning the Oathari hath before been
spoken to, and thou ,,'ell mindedst and adll1onishedst, that
the
ustonl of every region is to be observcd." And St. Au-
gustine excelIently: 1" But other things, which are changerl
according to the several places and regions of the earth, as
for exaluple, that SOI11e fast upon the sabbath day, others do
not, &:c.. and the like such kind of things, haye a free obser-
vation; neither is there any better discipline in these things
to a grave and prudent Christian, than to do 80 as he sees the
church to do unto which he shall chance to COlne; for what-
80e\"er i
enjoined, neither contrary to faith nor good nlanners,
is indifferently to be accounted of, and to be obseryerl and
kept for their society anlongst WhOlll he lives." Ànd pre-
sently he brings us an excellent passage ,yhich he had fronl
St. Ambrose when discoursing with hill1: m" ""'hen '{ COlne

k Tò p.ill O
lI 1rEpì TOV
KaBapov

C
TTJp.a Kaì EipTJTaL 1rpÓTEpOll, Kaì Ka-
Àw
à7rfP.lITJp.ólIftJCTa
, ón
EÎ '1"4> ;BfL
TWlI- KuB' ÉKÚCTTTJlI xwpall Ë7rfCTBm. Ba-
sil. aù Amphiloch. can. I. [vol.
IlL]
1 Alia vero quæ per loea terrarum
regionesque variantur, sicuti est
quod alii jejunant sabbatho, alii vero
non, &c. Et si quid aliud hujus-
modi animad,-erti potest, totum hoe
genus rerum liberas habet obsen-a-
tiones, nee discivlina ulJa e
t in his

melior gravi prudentique Christiano,
quam ut eo modo agat, quo agere
,'iderit ecclesiam ad quameunque
forte devenerit. Quod enim neque
c
ntra fidem, neque contra bonos
mores injungitur, indiftèrenter est
habendum, et pro eorum inter quos
vi\'itur societate sen-andum est. Aug.
epist. [54. 2. vol. IL] ad J anuarium.
v. et !sidor, Hispal. de eecles. offic.
1. I. c. 39.
m Cum Romam venio jejuno sab-
hato; cum hie non jejuno: sic
:\1 nl fl

5392

Of tlte Traditions of the C!tltrc!t.

ART.

to ROIllC,"" saith St. AUlbrosc, " I fast upon the sabbath day;
'when I anI here, I do not fast; and so thou, ,vhatsoever
church thou shalt chance to come to, keep and observe her
'way and nlanners in such things, if thou ,vouldest not be a
scandal to others, nor have anyone else to be so to thee.'"
And then he ( St. Augustine) adds, n" But I, thinking of this
sentence again and again, esteenled it as if I had received it
from a heavenly oracle." And after,vards, 0" Let therefore
everyone do ,vhat he finds in the church to ,vhich he comes."
And the same Father elsewhere, P" For in these things, con-
cerning which the holy scripture hath deternlined nothing
certain, the custom of the people of God and the institutions
of our ancestors or betters are to be taken for a law.""
To this purpose also saith the council of Florence, q " That
everyone should observe the rites or customs of his o,vn church,
\vhich it is not lawful for anyone to change by his private author-
ity."" And long before this, the famous council at Nice decreed,
that r" ancient custolns should prevail, or be observed."" So
that the customs and cerenlonies ,vhich ,ve have received by
tradition from our forefathers, not being repugnant to the
,vord of God, are still to be follo\ved and observed by us,
especially ,vhen approved and ordained by la,vful authority.
And therefore the fourth council at Orleans determined it,
saying, s" 'Vhatsoever this holy synod by the help of God
hath appointed, \ve decree that that holy definition be ob-

'etiam tu ad quam forte eccle'3iam
veneris, ejus morem serva, si cui-
quam non vis esse scandalo, nec
quemquarn tibi. Aug. ibid. [3.]
n Ego vero de hac sententia etiam
atque etiam cogitans ita semper ha-
bui tan quam earn cælesti oraculo
susceperim. Ibid.
o :Faciat ergo quisquam quod in
ea ecclesia in quam venit invenerit.
Ibid. [6.]
P In his enim rebus de qui-
bus nihil certi statuit scriptura
divina, mos populi Dei vel insti-
tuta majorum pro lege tenenda
sunt. Id. epist. [36. 2. vol. II.]
ad Casulan.
q U nusquisque riturn ecclesiæ
suæ servare deberet quem privata

autoritate mutare non licet. Concil.
Florent.
r Tà àpxaía EBl} ICpaTEíTCJJ. Con-
ci1. Kicen. can. 6. [vol. I. Bev.
Synod. ]
s Quapropter auxiliante Domino
quæ synodus sancta constituit, de-
cerJ.limus, ut a cunctis fratribus hæc
dpfÌnitio sancta conservetur. Quod
si quisque salubriter perspicit insti-
tuta indecenter transgredi quacun-
que occasione tentaverit, noverit se
Deo et cunctæ fraternitati culpabi-
lem esse futurum, quia justum est
per unitatem antistitum ut eccle-
siastica fulgeat disciplina et incon-
vulsa maneat constitutio sacerdotum,
Conci!. Aurel. 4. can. [38. p. 1441.
vol. II. Cone. Hard.]

XXXI"'".

Of tlte Traditions of the Cltltrch.

533

served by all the brethren." But if anyone shaH be found to
transgress unsemnly these wholesome institutions, let hinl
kno,v that he will be faulty to,vards God and the whole
brotherhood, because it is just that by the unity of the go-
vernors ecclesiastical discipline should flourish, and that the
constitutions of the priests sholÙd renlain unshaken." But
the council of Carthage ,vas sharper; for having ordained
seyeral cerelIlonies, traditions, and ecclesiastical constitutions,
adds, t" But if anyone by transgressing thenl shall violate or
corrupt these statutes or constitution
, or shall think they
are to be accounted of as nothing, if he be a laynlan, let hÏIn
be deprived of his conullunion, if a clergYlnan, of his honour:"
so severe was the primitive church against all such as violated
the traditions or cerelnonies coulluanded and ordained by
lawful authority. And therefore ,ve do but follow their steps
in snying they ought openly to be rebuked.

Erery particula1" 01' national churclt hath authority to
ordain, change, and abolish cel'eJJzonies or rites of tlte
church ordained only by 1Jlan'S authority, so that all
things be done to edifying.
That the church in general hath power to decree rites and
ceremonies, we have before proved, Art. XX.; that the same
power is granted to e,Tery national church in particular, we
hnve here asserted: and truly if the church in general as a
church be acknowledged to have such a power, ever)" par-
ticular church, in that it is a church also, cannot be denied it.
So that as the universal church, gathered together in an
æClunenical council, 11lay ordain and decree rites and
ceremonies to be observed, not only by particular, but by
the universal church, so have all provincial or particular
clu!rches power to decree rites and cerelnonies for thenlselves,
though not for the universal churc
, nor yet for other
particular churches. And therefore did our refonners of
ever blessed nlemOr)", giving the reasons 'why they abolished

t Si quis vero statuta supergressus si cleric us honore privetur. Con-
corruperit vel pro nihilo habenda cil. Cartha
. I. can. 14. [po 688.
putaverit, si laicus est communione, \'01. I.]

534

Of tlte Traditions of the Clt/ltrch.

ART.

some cerenlonies and retained others, profess, saying, u" In
these our doings we COndel1ln no other nations, nor prescribe
any thing but to our own people only." But though any
particular or provincial church cannot prescribe cerenlonies
for other churches, yet it 11lay for itself; and if it luay decree
and ordain SOI1le, it lnust needs follo,v that it 111ay also change
and abolish others; and indeed it is often necessary it should
do so, as in particular before our reforlnation, ,vhen as our
refOrl1lerS, in the place before cited, observe, "cerel1lonies
were so far abused, partly by the superstitious blinùness of
the rude and unlearned, and partly by the unsatiable avarice
of such as sought more their o,vn lucre than the glory of God,
that the abuses could not well be taken away, the thing still
relnaining." So that it is often ne.cessary, ,vhen ceremonies
are abused, not only to take off the abuses, Lut to abolish the
cerel1lonies. I say it is often, yet not always so necessary;
for in some cerenlonies the abuses nlay be so taken off as the
cerel1lonies 11lay still be retained without the abuses. And in
such cases, though it may seem better to abolish then1, yet in
St. Augustine's judglnent it is better to retain them rather
than to bring in ne,v ones which at the first 11lay SeeIll to be
preferred before them; and the reason he gives is, x" Because
the change of a custon1, though it Juay help by its utility, Jet
it hurts by its novelty." And this ,vas the reason why in
our refornlation sonle ,vere still retained as ,yell as others
abolished.
And thus we find l-Iezekiah long ago did. He renwved the
Idglt jJlaces, and brake tlte i
nages, and cut down the groves, and
"brake in pieces tlw brasen serpent that 1.1Ioses 1nade,
Reg. xviii. 4 ;
and thus he abolished lllauy of those things \vhich the people
abused. But did he aLoli
h them all
No; The lâgll1 places
wldch were before Jeru,salern, /wltich were on tlte rifJht Itand of
the '}no

nt of corruption, which Solomon tlw ling of Israel Il1ad
builded for Aslttoretll1 tlw ab01nination of the Ziclonians, and for
Olte1nosll1 the abOJnination of the J!loabites, and for lJI"'tcOín the

u In the preface to our public
liturgy, Of cereInol1_ies, \Vh y some
be abolished and some retained.
x Ipsa quippe mutatio consue-

tudinis etiam quæ adjlwat utilitate,
novitate perturbat. Aug. epist. [fi4.
6. vol. II.J ad Januarium.

.

XXXI'T.

Of the Traditions oj" the Clncrclt.

535

abúotÏnation of tlte children of .A 1nrnon, tlte altar at Betkel, and
the h (qh places u'hiclt Jero!Joal!l had /Jtade, these he did not
abolish, for we find thClll in J osiah's rcign,
Reg. xxiii. 13, 14,
who Legan to reign fifty-seven years after IIezekiah died.
These things it seen1S he hoped to have taken off the abuses
frolu, and to have put thcul to good uscs, and therefore he
retains them, though he abolished the others of which he had
no such hopes.
.A,nd that every church hath such a power to ordain, alter,
and abolish what ceremonies she pleaseth, that are but lucre
cerenlonies, neither comll1anded nor forbidden in the \yord of
God., is either supposed or grantcd in the words of the apostle
to the Corinthians, Let all thÙì!jS be done to edifying, 1 Cor.
xiv. 26; and, Let all tltings be done decently and in order, Y. 40.
For the church of Corinth, to which he sends these orders, ,vas
but a provincial or partieular church, and yet he sends to
theIn to see that tlângs sholtld ðe done decently and in order ;
which either supposeth that before he sent unto them they
had power to deteruline and ordain what ,vas thus edifYing and
orderly, or if they had no such power before, yet these words
nlust needs invest theIn with it. And if thc church of Co-
rinth had this power, there is no reason that other particular
churches should be denied it.
And if we take a view of the cust0111S of the rrÌ1nitive
churches, we shall find that they still looked upon thenlselves
as endowed with such authority, otherwise they would never
have exercised it so often as they did. For 've can scarce
eyer find any of tho prin1Ítive churches gathered together in
council, but still they ordain or change or abolish, or both
ordain, change, and abolish SOllIe, if not several cerel11onies;
yea, and the first provincial councils that ever lnet together,
as \ve read of since tho apostles' time, aEselnbled upon no
other account than to doterIuine and ordain a ceremony, even
when the feast of Easter shouì,l be celebrated; "For this
cause,'" saith Eusebius, Y" cO\lncils and asselnblies of bishops

y
VVO
Ot

Kuì (T1JYKPOT
(J"Et
l'm-
tETV1roÐvTO. 6,ç lìv fl

' ðÀÀn 1Tón
UKÓ1rWV È1Tì TUVTÒV ÈyíVOVTO' 1ráVTES' TijS- KVptUKijS-
fl;PC! TÒ ri]
ÈK VEKpWV
n flLij. yvwp.u ÒL' brurToÀôJV ÈKKÀ1}- nVUlTTáCTEWS' å1roTEÀoîTO TOV Kvpíov
CTWUTLKÒV
óyp.u Toîs- 1TavTaxóa-E flVCTT
rLOV, Kaì Ö1fCùS- Èv nrv'rJ p.óv!l

536

Of the Traditions of the Ohurch.

ART.

were gathered together, and all of theln ,vith one consent
signified by their letters to all bishops every ,vhere their
ecclesiastical constitution, to ,vit, that the mystery of the
resurrection of the Lord be not celebrated upon any other
than the Lord's day, and that upon that day only the fasts
,vhich ,vere kept about the Passover should be ended." For
this cause the provincial churches of Palestina, of Rome, of
Pontus, of France, of Osroena, all DIet together in several
provincial councils, and as the sanle author relates it, z "lnany
others, \vhich being all of one opinion and judgment, ordained
the same thing, even that the feast should be kept upon the
Lord's day." In the lnean ,vhile there ,vas another council
in Asia a, over which Polycrates (not pope Victor, nor his
legates) ,vas president, ,vhich decreed that it should be kept
upon the fourteenth day of the month, be it ,vhat day it
,vould. Neither ,vas the controversy ever ended till all the
provincial churches met together in the general council of
Nice, and there decided it, that it should be kept only upon
the Lord's day. But thus ,ve see ho,v the five first provincial
churches \ve ever read of, that met together after the apo-
stles' times, exercised this po\ver and authority of decreeing
ceremonies and traditions.
And if ,ve should descend do\vn to after councils, ,ve shall
find there ,vas scarce ever a provincial church met together
in council since our Saviour's iÍ1ne, but did ordain some
cerelllonÌes or other to be obser.ved by her children. It
,vould be an endless thing to reckon up all the ceremonies
that ,vere ordained or altered by provincial churches; or
indeed all the provincial churches that ordained or altered
cerenlonies in the prÍInitive tilHes. I shall therefore instance
only in such cerenlonies as our church hath thought good
still to retain, that so ,ve 111ay see both ho,v provincial
churches have still looked upon theulseives in all ages to
have power to ordain cerenlonies, and also, t.hat the cere-

TWV KaTà TÒ 7rúuxa V1)UTfLWV fþV^aT-
ToíJ1ÆBa Tà
ÙnÀÚUfL
. Euseb. hist.
eccles. 1. 5. c. [23.]
z Kaì 7rAEíUTWV ÖUWV tl^^wv oi
, ,\ ,\
/é ' ,
P.LaJl Kat TlJV aVTI}JI oOÇav KfH KpLULJI
È
EJlT}Veyp.Évot T
V aVT
V TÉBnvrGt

'\þijfþov. Ibid. [ad fin.]
a Twv
È È7rì Tij
) Auía
17rLUKó7rCJJv
TÒ 7rá^at 7rpÓTEpOV aVToí
1rapa
oBiv

LafþVÀáTTfLJI ;Bo
XP
Jlat
tÏUXVpL'O-
p.ÉJlWV
yEÍTO IIoÀvKpúTT}!;. Ibid. c.
[24. init.]

XXXIV.

Oftke Traditions oltke Okurcn.

587

lllorues retained and ordained by our church are no new-
fangled ceremonies nor popish superstitions, but that Illost
of thenl ,vere ordained and used in the primitive church
before the pope had forged his superstitions.
The provincial chlu'ch or council of Gerundia therefore
ordained, b'
That every church should use one order in
divine service." The provincial church at Narbonne decreed,
c " That in the orders of singing, at the end of every psalm,
giory be given to the Ahnighty God, (viz. 'Glory be to the
Father, Son, and Holy Ghost,') but in greater psahns, ac-
cording to their length, shall be made several pauses, and at
every pause the glory of the Trinity be sung to the Lord."
And the third council at Toledo, d" 'Vhosoever doth not
Bay, 'Glory Le to the Father, Son, and Holy Ghost,' let hin1
be anathema:" and this is the hJlnn of glorification or
doxology, e
' which," St. Basil saith, " they received in his tilne
by tradition fronl their ancestors, who also followed the
scriptures in it." But the fourth council at Toledo made
SOlne alteration in this tradition, ordaining, f" That in the
end of psahns it should not be said, 'Glory be to the Father,'
but' Glory and honour to the Father, Son, and. Holy Ghost,'
the prophet David saying, Give to tke Lord glor!J and honour,
&c. This observation therefore," say they, "\ve give to all
ecclesiastical persons, ,vhich whosoever shall neglect shall be
excomlnunicated." And as for ,vhat is said still after the
doxology, (viz. "As it ,vas in the beginning, is no,v, and eyer

b U naquæque ecc1esia in offi do
unum ordinem teneat. Concil. Ge-
rund. c. I. [tit. p. 1043. vol. 11.]
C Ut in Psallenùi ordinibus per
quemque psalmum gloria dicatnr
omnipotenti Deo: per majores vero
psalmos, prout fuerint prolixius,
pal!sationes fiant, et per quamque
pausationem gloria Trinitatis Domino
decantetur. Concil. Narbon. can. 2.
[po -l92. yol. IlL]
d Quicunqùe non ùixerit Gloria
Patri et Filio et ::5piritui Sancto
anathema sit. Concil. Tolet. 3. [I-l.
P, 475. \'01. 111.]
e "'07f
P ÊÀeyov roívvv oi 7rarÉpH

/-lWV Kat
"I,fîr ÀÉYOp,EV ÔTL ÍJ ðóEa

KOl.lJ
7rarpì Kat víciJ, ðtÖ Kat p,Erà rov
víov r
v ðoEoÀoyíuv 7rpouáyofLEV rciJ
7rarpí' åÀÀ' ou rovro vJ.Lîv 'EapKE.Î, ön
rwv 7farEpWV ÍJ 7fapáÔouL
' KåKE"ÎvoL
yàp ref> ßovÀ
/-lan rij
ypacþij

KOÀOV-
81]uav. Basil. de Spirit. S. c. 7.
[po 305. vol. 11.]
f In fine psalmorum, non sicut a
quibusùam hucusque, Gloria Patri,
sed Gloria et honor Patri dicatur,
David propheta dicente Afferte
Domino gloriam et hOllorem, &c.
C niversis ergo ecclesiasticis hane
observantiam damns; quam quis-
quis præterie1"Ït communionis jac-
tl1ram habebit. Concil. Tolet. 4. C.
[IS. p. s8-l. vol. III.]

5B8

Of the Traditions úfthe Oh'ltrch.

ART.

shall be,") the ,r asionian council doth not only ordain it should
be then said, but gives the reason of it: g" Because," say
they, "not only in the apostolicaI seat, but also through all
the east, and all Africa and Italy, by reason of the cunning of
the heretics, "'hereby they Llasphenlously used to say, that
, the Son of God ,vas not always ,vith the Father, but began
to be in tin1e,' for this reason, after' Glory be to the Father,
Son, and Holy Ghost,' ,vas said, 'As it ,vas in the beginning,
is no\v, and ever shall be, ,,"orld \"ithout end,' ,ve also have
decreed that it shall be so said in all anI' churches." And
tho saIne provincial church also ordained, that h" Kyrie
el.;eson, or ' Lord have lnercy upon us,' should be often re-
peated in their divine service."
The provincial council at Bracarlun ordained, i" that
bishops should not salute the people one ,vay and presbyters
another, but both one and the saIne ,vay, saying, Tlte LOJ"(l
be with YOlt, as it is read in the book of Ruth, and that the
people should ans\ver,
And with thy spirit,' as all the eastern
church also retain it, as delivered by tradition fronl the apo-
stles themselves, and not as the Priscillian pravity hath
changed it." And the third council at Toledo, that k" Ac-
cording to the forIn of the oriental churches, the Constantino-
politan creed should still be repeated and published before

g Quia non solum in sede apo-
stolica, sed et per totum orientem et
totam Africam vel Italiam, propter
11æreticorum astutianl, qua Dei
.Filium non semper cum Patre fuisse
sed in tempore cæpisse blasphemant,
in omnibus clausulis post Gloria
Patri, &c. sicut erat in principio,
&c. dicatur, etialn et nos universis
ecclesiis nostris ita dicendum esse
decernimus. Conei!. Yasens. [ii.]
can. f). [po 1106. "01. 11.]
h Et quia tam in sede apostolica
qUaIn per totas orientis atque I taliæ
provincias òulcis et nimis salubris
consuetudo intromissa est, ut K yrie
eleison frequentius cum grandi af-
fectu ac compunctione dicatur, pla-
cuit etiam et nobis, ut in omnibus
ecclesiis nostrÍs ita consuetudo sanda
et ad matutinum et ad missas et ad
vesperam Deo propitiante intromit-

tatur. Ibid. can. 3.
i U t non aliter episcopi, aliter
presbyteri populum, sed uno modo
salutent, dicentes, Dominus sit \'0-
bisclun; sicut in libro Ruth legitur ;
et ut respondeatur a populo, Et cum
spiritu tuo; sicut et ab ipsis apo-
stolis traditum omnis retinet oriens,
et non sicut Priscilliana pravitas per-
mutavit. Concil. Bracar. I. cap. 3,
[po 3,';0. vol. 111.]
k Petitione Reccaredi regis con-
stituit synodus, ut per omnes ecc1e-
sias I-lispaniæ et Galliciæ, secundum
formam ecclesianun orientalium,
concilii Constantinopolitani, hoc est
ISO episcoporum symbolum fidei
recitetur; et priusquanl dominica
dicatur oratio, clara voce prædicetur,
quo fides vera manifesta sit et testi-
moniuln habeat. Concil. Tolet. 3.
can. 2. [po 479. ibid.)

XXXIV.

Of the Traditions of the Ohurch.

539

the Lord's Prayer Le
aid, that the true faith 111ay Le Hlade
Inanifest and acknowledged."
The [fourth] council at Carthage decreed, 1" that the
deacon should be clothed with white only in the tÏIne of
offering and reading." And the third council at Tours or-
dained, that m "laYIllcn, if they did no oftener, at the least
three tinles a year the)' should cOlnnlunicate, unless anyone
be by chance hindered by SOllIe greater crilues." .J.--\nd the
council at A.gde nailles the sanle three tinles of the year
when everyone is to c01nulunicate, which our liturgy hath
appointed, decreeing, that n"' Secular persons or laynlcn, that
do not cOllllllunicate at ChristInas, Easter, and 'Vhit
untide,
let thel11 not be believed to be catholic or orthodox persons,
nor reckoned anlong such as are catholic." And so did the
Elibertine or Eliberitane council too, as cited by Gratian:
0" Xeither is anyone nunlbered anlong the orthodox who at
these three times) viz. ChrisÌ111as, Easter, and \Vhitsuntide,
doth not cOll11llunicate."
The second synod at Cabilone decreed, that p" confirIl1ation
should not be repeated, nor baptis1l1;" and so the council at
Tarraco in Spain, q H \Ve hear say that SOllIe oÎ the COI1UllOn
people are confirn1ed by the sanle bishops twice or thrice, or
oftener, the bishops themselyes knowing nothing of it; where-
fore it seenleth good to us, that neither confirlnation nor
baptisnl ought to be repeated at all." So that our church
is not the first that hath decreed any thing about confirIna-
tion. The council at Laodicea decreed, r that" neither wed-
dings nor birthdays should be kept or celebrated in Lent."

1 'l-:-t diaeonus tempore oblationis
tantum "el lectionis alba indudur.
Coneil. Carthag. 4. can. 41. [P.981.
yo1. L]
m Ut si non frequent ius ,'el tel'
laiei homines in anno eommunicent,
nisI forte quis majoribus quibuslibet
eriminibus impediatur. Coneil. Tu-
ron. J. e. So. [po 1030. yol. IV.J
n Secu1ares qui in natali Domini,
pascha, et penteeoste non eomn1uni-
ea,'erint catholici non creùantur, nee
inter eatholieos habeantur. Coneil.
Agath. c. 18. [po 1000. vol. II.J
o Nee inter catholicos eonnume-

ratur qui in is tis yiz. temporibu8,
pascha, pentecoste et natali Domini
non communica,'erit. Coneil. Elib.
apud Grat. de consecr. dist. 2. c.
Omnis homo, [po 1881. Deeret. Grat.]
p U nde nobis visum ebt eandem
confirmation em sicut nee baptismum
iterari minime debere. Conei!. Cabi!.
2. c. 27. [po 1036. vol. 1Y.J
q Concil. 'farrae. apud Grat. de
consect'. d. 5. e. Dictum est, [po
1992. Deere!. Grat.J
r rl On ov
Ú 'v TEuuapaKourfj
y(í,tLOVS'
YEVÉ(JÀLa È7rLTEÀEÍV. Coneil.
.Laodic. can. 52. [po 789. Y01. I.J

540

Of the Traditions of the Church. ART. XXXI'T.

And an ancient council here in England, kept under Theo-
dorus, ordained, that s " Easter should be kept in common by
all upon the Sunday after the fourteenth moon of the first
lnonth.',) And another at Oxford decreed, t" That every
bishop shall require an oath from hiln ,vhich shall be pre-
sented to hinI, that for that presentation he hath neither
pronlised nor given any thing to him that presented him, nor
hath entered any contract for it;" and the same council,
u" That due honour may be given to divine duties, we conl-
lnand, that they that minister at the altar have their sur.
plices on," as the third council at Carthage before did. The
fourth council at Toledo decreed, x" 'fhat the Song of the
three children should be constantly sung in divine service."
And thus \ve see ho,v many even of the very rites and
ceremonies, \vhich are still in use amongst us, ,vere long ago
ordained by provincial churches met together in council;
Inany more I might heap up to the sallIe purpose, but these
lllay be enough to shew how the provincial or national
churches of Christ, in all ages since his incarnation, have
still exercised this po,ver in ordaining, altering, and abolish-
ing ceremonies, \vhich certainly they,volIld never have done,
if they had not believed they had po,ver to do it.

s Ut sanctum dielll paschæ in
communi omnes servemus dominica
post decimam quartam lunam primi
mensis. Concil. Anglican. an. [673.]
cap. I. [\Vilk. cone. Brit. p. 42. vol.
I.]
t Præsenti quoque statuto defini-
mus, ut episcopus ab eo qui sibi
præsentatus fuerit recipiat juramen-
tum, quod propter præsentationem
illam non promiserit nee dederit ali-
quid præsentanti, nee aliquod prop-
ter hoc pactum inierit. Concil.
Oxon. c. [17. p. 119. vol. VII. Cone.
Hard.]
u U t honor debitus divinis officüs
impendatur, præcipimus ut qui al-
tari ministrant suppeliciis induantur.

Ibid. c. [10. p. 118.]
x Hymnum quoque trium puero-
rum, in quo universa cæli terræque
creatura Deum collaudat
et quem
ecclesia catholica per totum orbem
diffusa celeb rat, quidam sacerdotes
in missa dominicorum dierum, et
in solennitatibus martyrum canere
negligunt. Proinde sanctum con-
cilium instituit, ut per omnes His-
paniæ ecclesias vel Gal1iciæ in om-
nium missarum solennitate idem in
puhlico decantetur, comrnunionem
arnis8uri qui antiquam hujus hymni
consuetudinem nostramque defini-
tionem excesserint. Concil. Tolet. 4.
c. [14. p. 584. vol. 111.]

ARTICLE XXXV.

OF HO::\I1LIES.

The second Book o..f 1Io17lilies, the se'L"e1"al titles '1vhereof

oe have joined under this article, dotl" contain a godly
and 'll,holesoJlze doctrine, and necessa1:J f01. these tÙnes,
as doth the fO'l'JJzor Book of HOJ]2 ilies, wlticl" 'UJere set
f01'th, in the tÙue of Edu:ard the Si,1,tl,,; and thCJ"ef01.e
'lÐe jurf.qe the}n to be 'read in clturcltes b..lJ the 1ninisters '
dilz:qently and distinctly, that they 1nay be understallded
of the people.
OF THE NA)fES OF THE HO
IILIES.

.

I. Of the right use of the church.
2. Against peril of idolatry.
3. Of repairing and keeping clean
of churches.
4. Of good works: first of fasting.
5. Against gluttony and drunken-
ness.
6. Against excess of apparel.
7. Of prayer.
8. Of the place and time of prayer.
9. That common prayers and sacra-
ments ought to be ministered in
a known tongue.
10. Of the reverend estimation of
-God's word.

I I. Of almsdoing.
12. Of the nativity of Christ.
13. Of the passion of Christ.
14. Of the resurrection of Christ.
IS. Of the worthy receiving of the
sacrament of the body and blood
of Christ.
16. Of the gifts of the Holy Ghost.
17. For the rogation days.
IS. Of the state of matrimony.
19. Of repentance.
20. Against idleness.
2 I. Against rebellion.

To run through every particular h0111ily here nlentioned,
and to confirnl every particular expression therein contained,
would not only swell this into many of the like volunles, but
take up more tin1e also than either I or anyone else (that
hath no more tinle than one age to live) can have to do it in ;

.54

Of 110lnilies.

ART,

and when all is done it would still be but a superfluous and
needless ,vork too; for it is not so much the honlilies theIll-

elYes that are to be read, as the reading of these hon1ilies in
public asseulblies, that is the thing carped at; so that tho
principal thing here to be confirlued is, that it is lawful even
in public Dleetings, ,,,here the people of God are assenlblecl to
perfonn service and ,vorship to him, to read other books, dis-
courses, sennons, or hOluilies, (for a hODlily and a senuon
is all one,) than ,,,hat is expressly and word for word con-
tained in the holy scriptures. And to proye this fron) scrip-
ture, I Inight instance in the ,vords of St. Paul to the Colos-
sians, ..And when this epistle is 'l'f3ad amongst you, cause that it
he 'read also in the cltuJ'tclL of tlw Laocliceans, a and tltat !Ie also
tread the e}Jistle frOJn Laodicea, Col088. iv. ] 6. Here we see
St. Paul charges the Colossians to read the epistle fron1 Lao-
dicea; what epistle
not any of the epistle of St. Paul"s to
the Laodiceans, but rather the epistle of the Laodiceans to
St. Paul. b', SOlne," saith Theodoret, " have thought that
St. Paul also wrote to the Laodiceans, and therefore they pro-
duce also a feigned epistle; but St. Paul doth not say the
epistle which was to the Laodiceans, but that' ,vhich was frol11
Laodicea: for they had written concerning certain things to
hin1." And St. Chrysostonl, c" Sonle say that he doth not
understand any epistle of St. Paul sent to then1, but one sent

a The vulgar Latin renders it
here, Et ealn quæ Laodicensiuln est
vos quoque legatis, whereas the
Greek hath it expressly, Kat T
V IK
Aao
LKfía
ïva Kat vfLfÎ
àvayvwTf,
and therefore the Syriac
01.0
010(;'0
.w.,!,

l\
L\.::ILh

.Jl, Í. e. And that which was writ-
ten from Laodicea do you also read,
which being the true and genuine
exposition of the words, it is not
any epistle of St. Paul written to the
Laodiceans that can be here under-
stood; nor indeed, though we should
admit of the vulgar Latin to gi \Te us
the right translation of the words,
can there be any such consequence,
but rather the quite contrary. drawn
from them. For suppose it be Lao-

dicensium epistola, that doth not
imply St. Paul's Epistle to them,
but rather the Laodiceans' to him,
and therefore it is called the Laodi-
ceans', not St. Paul's Epistle,
b Quidam existimant ipsum etiam
scripsisse ad Laodicenses: itaque
fÌctC1m etiam epistolam proferunt.
Diyinus autem apostolus non dixit
earn quæ est ad Laodicenses, sed
earn quæ est a Laodicæa; il1i enim
de aliqnibus rebus ad illum scripse-
rant. Theodoret. in loco [po 363. voL
III.]
c TLJlf
^-ÉYOVULJ) bT' ovXì T
V IIav-
Àov Trpòr aVTov
à1ffUTaÀfLiv1]v, àÀ^-à
T
V Trap' aVTwv IIavÀc:>' ov yàp fl1ff
nìv TrpÒ
Aao{JLlda
àÀÀà T
V ÈK Aao-

LKfí{l!;
1](j;. Chrysost. in Colos.
hon1. 12. [po 15 2 . vo1. IY.]

xxx,r.

Of /IoJnilie.
,

.3-t.
3

frOlll thenl to St. Paul: for he did not /Say the epistle writ-
ten to the Laodiceans, but he 8aid, that written fi'OIlI Lao-
dicea." ..A,nd therefore St. Justinian, d " The opinion of Chry-
80stonl and Theodoret soeU1S to lne to be the nearest the
truth, even that not St. Paurs epistle to the Laodiceans, but
rather the Laodiceans' epistle to St. Paul is here signified,
which the Greek words plainly she,,'." So that here the IIoly
Ghost doth not only pernlit theIn, but cOBl111and theIll to read
a discourse which was not any part of the canonical scriptures.
For though perhaps it Blight be SOIDe epistle written by St.
l>aul frOlll Laodicea, yet it is plain, that it is not any part of
the holy scriptures, unless we hold that 801ne part of the holy
scriptures is lost; which no wise nlan will; and therefore ,,'e
cannot but frolll hence grant it to be lawful, eyen in the
church, to read sonle things which are no part of the canon
of scriptures.
And if we call to Inind the practice of the prin1Ïtiye church,
we shall find that eyen then Blany things "'ere read in the
church besides canonical scriptures, yea, and ordered to be
read by councils. The [third] council of Carthage decreed
indeed, e " That nothing should be read in the church besides
the canonical scripture under the Bame of holy scriptures :"
but in decreeing that, they iUlply that something else Blay be
read in the church, though not under the name of holy scrip-
tures; and therefore themselves adtl too presently, f" The
passions of the 111artyrs lllay also be read when their anniver-
sary days are celebrated." And the council at Y' asiona or
'T asens, g" This also pleaseth us, for the edification of all

d Chrysostûmi et Theodoreti sen-
tentia mihi ,'ero propinquior visa
est. X on Pauli epistolam ad Lao-
dicenses, sed contra potius Laodi-
censium ad Paulum significari quod
Græca verba aperte indicant. J us-
tinian. in loco [P.363. vol. II.]
e Item placuit, ut præter scriptu-
ras canonicas, nihil in ecclesia lega-
tur sub nomine divinarum scriptu-
rarum. Concil. Cal thag. 3: C. 47.
[po 968. vol. I. Cone. Hard.J

f Liceat etiam legi passiones mar-
tyrum, cum anniversarü dies eorum
celebrantur. Ibid.
g Hoc etiam pro ædificatione
omnium ecclesiarum et pro utilitate
tt.J
ius popu1i nobis placuit, ut non
solum in civitatibus, sed etiam in
omnibus parochiis yerbum faciendi
daremus presbyteris potestatem; ita
ut si presbyter, aliqua infirmitate
prohibente, per seipsum non potue-
rit prædica1"e, sanctorum patrum

,

544

Of Homilies.

ART.

churches and the profit of all people, that ,ve give po,ver to
priests to preach the \vord, not only in cities, but in all
parishes. So that if the priest, some infirlnity hindering hin1,
cannot preach himself, t.he homilies of the holy fathers be read
or recited by the deacons." And so the council at Rhemes
ordained, h" That bishops study to preach, according to the
property of the language, the sermons and hon1ilies of the
holy fathers, so that all luay understand thell1.'I' So that it
is no ne'\v thing for homilies to be ordained to be read in
churches. And if 've still asc
nd higher, ,ve shall find that
presently after our Saviour's tilne there ,vere several things
read in the churches besides canonical scripture; especially
there are three writings \vhich I find then to be read in pub-
lic, Hermas's Pastor, Polycarp's Epistle to the Philippians,
and Clemens's Epistle to the Corinthians.
First for Hennas's Pastor, of \vhich Eusebius Cæsariensis
saith, i" But because the saIne apostle, at the end of his
Epistle to the ROlnans, makes mention with others of one
Hermas also, ,vhose the book of the Pastor they say is, ,ve
must kno\v that that also is gainsaid by some by \vhom it is
not put amongst the ackno\vledged books of the scriptures,
yet by others it is judged very necessary, especially for such
as are to be instructed in the first elements; ,,,hereupon
,ve kno\v that it is read publicly in the churches.''1 And St.
J eronle, k" Hermas, of whom the apostle Paul \vriting to the
ROlnans makes mention, saying, Salute As!/ncritzes, Pltlegon,

homiliæ a diaconibus recitentur.
Concil. Vasens. 2. can. 2. [p.1I05.
vol. II.]
h Ut episcopi sermones et homi-
lias sanctorum patrum, sicut omnes
iutelligere possent, secundum pro-
prietatem Iinguæ prædicare stude-
ant. Concil. Rhem. [2.] c. 15. [po
1019. vol. IV.]
i 'E7T
ì ðÈ ó å7TÓ<TTO^05.' Iv TaîS' 17Tì
Ti^H 'ffpOUp
UEUL TijS' 7TpÒS' cPcoJ-LaíovS',
"",v
J-L1]v 7T
7TOíT}Tat p.Erà TWV á'A.^cov leaì
cEpJ-Lâ, ov cþauìv V7TÚPXELII TÒ TOV 7TOL-
p.ivoS' ßLß^íov, lUTÉOV cðS' Kaì rOVTO
7TpÒS' J-LÈv TLIIWV åvn^i^
KTat, ðL' oÐS'
OVK Iv óJ-LO^oYOVJ-LÉVOLS' T
B
í1], v
'

ÉTipcov ð
ùvaYKaLÓTaTOV ofS' J-LÚ^tCTTa
<TTOLXHcðu
coS'
luaycoì'tKijS' IeÉKPLTaL.
8B
v rjðT} Kal Èv ÈKK^T}uíatS' fUJ-LEV avro
ð
ð1]J-LOUL
VJ-LÉvov. Euseb. hist. I. 3.
c.3.
k Hermas, cujus apostolus Pau-
lus ad Romanos scribens meminit,
/:3alutate Asyncrit-um, Phlegonem,
Hermam, Patrobum, Hermen et qui
cum eis fratres sunt. Asserunt au-
torem esse libri qui appellatur Pa-
stor, et apud quasdam Græciæ ec-
clesias etiaIn publice Iegitur. Hieron.
in catalog. scrjptor. eccles. [po 831.
vol. 11.]

xxx,
.

Oj
IIouzilies.

5 -1:>

II
l'lnaS, Patrohas, Hennes, and the hretllJ't:n wkich are with
theJì
, (RoIH. xvi. 14.) they Bay he was the author of the book
which is called the Pastor, and in SOHle chl1rche
of Greece it
is read publicly;" and therefore saith Ruffinus, -I "Of that
order (viz. of ecclesiastical, not canonical books) is the book
of Tobit and Judith, and the books of the l\Iaccabeel'3, but in
the New Testament the book which is called the book of the
Pastor, or Hermas; all which they (the ancient Fathers)
would have to be read in the churches, but not produced to
confinn the. authority of faith out of then1." 80 that it is
Inanifest that this book, though not canonical scripture, was
read publicly in the prin1itive churches.
The next is Polycarp's Epistle to the Philippians, of which
Irenæus saith, m" it was ,vritten accurately, out of which such
as will and n1Ïnd their salvation luay learn the character of
his faith and the preaching of truth." And 8t, Jerome, speak-
ing of Polycarp, saith, n" He "Tote to the Philippians n very
useful epistle, which to this day is read in the Asian aSSelll-
blies." The last is Clemens's Epistle to the Corinthians, con-
cerning which St. J eronle saith, 0" Clmnens wrote frOlll the
church of Rome to that at Corinth a very useful epistle, which
also in sonle places is publicly read, ,vhich seems to me to
agree ,vith the character of that epistle which goes under the
nanle of Paul to the Hebrews."
\.nd Eusebius saith of this
epistle, P" It is a great and an admirable one, ,vhich he wrote

1 Ejusdem ordinis est libellus
Tobiæ et J udeth et
Iaccabæorum
libri: in X ovo yero Testamento li-
bellus, qui dicitur Pastoris sive Her-
matis, &c.; quæ omnia legi quidem
in ecclesiis voluerunt, non tamen
proferri ad autoritatem ex his fidei
confirmandam. Ruffin. in expos.
symb. [p.26.]
m "'E<TTI. ðè Kal '7T'L<TTO^
IIo^v-
Kåp1roV 1rpÒ
4.>L^':1T'1rí.oV
yeypap.fLiv1J
LKavwTåT7/" Ê
ij
Kal TÒV XapUlcr1}pa
rij
7T'í.<TTECJ)
aVTov Kal TÒ K
ptryfLa
T

à^1JBda
, 01 {:JOV^ÓP.EVOL Kal cþpov-
Tí'OVTE
rijs- lavTé;Jv uCJJT7]pí.a
ð-úvav-
Tat p.aBÚv. Euseb. hist. 1. 4. c. [14.]
ex Iren. adv. hæres. 1. 3. c.3. [4.]
n Scripsit ad Philippenses valde
utilem epistolam, quæ usque hodie
BEVERIDGE.

in Asiæ C'onventu legitur, Hieron.
in catal. scrip. eccles. [p.8..1-3. vol.
11.]
o Clemens scripsit ex persona
Romanorum ad ecclesiam Corinthi-
orum valde utilem epistolam, quæ
et in nonnullis locis publice legitur,
quæ mihi videtur characteri epi
to-
læ, quæ sub Pauli nomine ad He-
bræos fertur, convenÍre. Ibid. [po
839.]
p MEyå^1J ðÈ Ka1 BavJ-Lauía.
v W

å7T'ò T

'PwfLaíwv ÊICK^1J(Tía
Tjj KOpLV-
8í.wv ðLETV7T'&1uaTo, uTåuEW
'TfJVLKåðE
KaTà T7Jv KÓPLVBov YEvop.iv1J
' TatJ'nw
ðÈ Kaì Êv 7T'^EÍ<TTatS- ÊKK^1JUí.UL
Ê7T'l
TOV KOLV9V 13Eð1Jp.OULEVP.ÉV1JV 7T'å^at TE
Kal KalJ
fLâ
aVTov
lyvwfLW. Eu
eb.
hist. 1. 3. c, [16.]
r\n

546

Of HOì'nilies.

ART. XXX\T.

fronl the church of the ROll1ans to that of the Corinthians,
there being a sedition then at Corinth. And this epistle \ve
kno\v to be read publicly both long ago and also in our till1e."
And so "
e have three discourses besure, like so 111 any hon1i-
li
s, read publicly in the prill1itive churches; and therefore
\ve do not recede fron1 thelll in decreeing some to be read in
ours.

.L\ R TIC L E XXXVI.

OF CONSECRATION OF BISHOPS AND l\IINISTERS.

The book of consecration of al o cllbishops and bishops,
and orderring of priests and deacons, lately set f()}otlt
'in tlte thne of Edu;ard the Sifl!tll, and conjh'1Jled at
the sante tinze hy authority of parlianzent, doth contain
all things nccess{[r;:v to suclt consecration and o'1'der;--
ing: neitltel" Itatlt it any thing tllat of itself is supe}--
stitious or ungodly. And the'refore
(ihosoever are
consecrated 0')- or;-de'red acco')'diug to the Tiles of that
hook, since the second yea')' of the aforena1Jzed king
Edu'ard unto this tÙne, or he')"eafter shall he con-
secrated 0')' o')-dered according to the sanle 'rites; 'Ive
decree all sucll to be 'rightly, o'rderly, and lawfully
consecrated and or;-de1red.

T H 0 UGH this article when first con1posed had reference
; to one book, and by the late act for uniforIuit)? to another,
Jet in both it hath reference but to one and the &"tlne ll1anner of
con
ecration of archbishops and bishops, and ordering of priests
and deacons; for though there be sOlnc exprcssions inserted into
the latter, which were not in the forIner book, yet they both
ngree in that which is the form and substance of consecration
and ordination; both of thel11 appointing that in the conse-
cration of a bishop, the archb.ishop and bishops present shall
lay their hands upon his head; that in the ordering of priests,
the bishop and priests present shall lay their hands severally
upon the head of eyery one that receiveth the order of prie
t-
hood; and that in the ordering of deacons, the bishop on]y
xn2

548

Of Oo'nsecration of

A RrI'.

shall lay his hands severally upon the head of everyone of
then1: and so that the bishops shall be consecrated by the
archbishop of the province or metropolitan, other bishops
being present and laying on their hands ,vith him; priests by
the bishop of the diocese, or SOUle other bishop appointed by
hilll, other priests being present and laying on their hands
too \vith him; deacons by the bishop only: in ,vhich con-
sisteth the form and substance of all their ordinations. And
therefore also in the speaking to them I need do no more
than she,v that the several orders of bishops, priests, and
deacons are to be consecrated and ordered according to that
form and manner; even that a bishop be consecrated by the
archbishop of the province, (or SOllle other bishop appointed
by la,vful authority,) the other bishops there present joining
with him in laying on of hands; that a priest be ordered by
a bishop, other priests there present and laying on their
hands too; and that a deacon be ordered by the bishop
only.
And for the proof of this I shall refer Inyself \vholly to the
judgnlent of the prilllitive church; \vho, having the happiness
to live nearer the apostles' till1es than \ve do, were better
acquainted \vith the apostles"' practice in these things than 'yea
And for my o\vn part I dare not but look upon the practice
of the primitive church in this case to be la\vful in itself and
binding unto others. For if \ve once suppose that the pri-
l11itive church generally erred in their ordination of lllinisters,
then ,ve must grant also that there hath been never a la\vful
1l1inistry since, the lawfulness of their Ininistry depending
principally, yea only, upon the lawfulness of their ordination;
and if there \vere no lawful n1inisters to ordain then1, they
,vho ,vere ordained could not be la\vful ministers; and if there
be no la\vful ministry, there cannot be any true church,
because the \vord is not lawfully preached nor the sacralllents
la\vfully adn1inistered in it. And therefore \ve must needs
grant that in this besure, though in nothing else, the general
practice of the primitive church l11USt be allo\ved of.
N o,v to find out the general practice of the primitive church
in this case \ve must not consult particular persons, but
rather universal and provincial councils. \vherein \vhole

XXX'TI.

Bishops and lJIinisfers.

549

churches met together. The practice and judgnlent of parti-
cular persons cannot be said to be the practice and judgnlent
of the whole church; but what whole councils decreed or did
cannot be looked upon but as the practice and judgment., not
of luany particular persons only, but of the church itself.
First therefore for the consecration of bishops. The
ancient council at Antioch put forth this decree, a" Let not
a bishop be ordained without the aS8eIubly and presence of
the nletropolitan of the province. And he being present, it is
very convenient that all his fellow bishops in the province be
present ,vith hinl, and it is fitting that the metropolitan should
by his letter call thenI together. And if they can alllueet, it
is better. But if that be difficult, Inany of them should how-
soever be present, or else gi \7e in their suffrages by their
letters; and so the constitution be made with the presence
and suffrage of many of them. But if it be done other\vise
than is here decreed, let the ordination be invalid, or of no
force.'" The first council at Nice: b" But this is altogether
11lanifest, that if anyone be made a bishop \vithout the sen-
tence of the luetropolitan, this great council decrees that
such a one ought not to be a bishop." And so the council at
Laodicea determined, c "that bishops be consecrated by the
judglnent of the metropolitan and bishops there about, unto
ecclesiastical government, being before long examined in the
11latter of their faith and polity, or dispensation of right rea-
son;'" d" \vhich canon," as Balsamoll saith, "forbids bishops to

a 'E7rlUK07rOV p..q XElpoTovEÎ.u8m

lxa UVVÓ
OV Kal 7rapovCTla
TOV 'v
'ljj J.LT}Tp07rÓÀEI. Tij
'7rapxla
. TOVTOV

7rapÓVTO
ÈEá-rravTo
ß
ÀTíOIl J.Liv
uvvÛ,VaL avn;J 7ráVTa
TOV
'II T1Î
'7rapxlg. UVÀÀ
tTOtJP'YOV
, KaL 7rpO(T
K;t

,: '7rtUTOÀij
TÒV Èv -rfj J.LT}Tp07rÓÀEI.
UVYKaÀ
Lv, KaL
l p..Èv à7raVTOLE"1I 01
7ráVTE"
, ßiÀTtov.
l
È
VUXEpÈ
fiT}
- , '\., '/:' '
TOVTO, 'TOV
Y
7rI\EtOV
E
a7raVTO
7rap-

;:VaL
fL,

tà ypap..p..áT6JV óp..oV
-
cþov
Y
lIiCT8aL" KaL OVT6J
p..fTà Tij

Tooll 7rÀEtÓllwll fjTOL 7rapotJula
;jTOt
.,* ' cþ , 8 \' ,
."T} OV YWEU at TTJII KaTaUTautv, Et

éfÀÀ6J
7rapà Tà wptup..iva yivOtTO,
J.LT}
i.1I lu')(vEtIl T
II XHpoTovlav. Con-

cil. Antioch. can. 19. [po 601. vol. I.
Conc. Hard.]
b Ka8óÀov
È 7rpÓ
T}Àov ÈK
Î.VO, Ö'N.

1. Tt
XWpL
yvwp..TJ
fLT}Tp01TOÀíTOV
, :t , , _

YEVDtTO f7rtUK07rO
, TOil TOtoVTOV 1)
J.LEyáÀT} uVIIO
O
&pt!TE p..q
åv
lvat
'1rlUK01roV. Concil. N'icen. can. 6.
[po 3 2 5. ibid.] v. et can, 4.
c Tov
È7rtUKÓ7rOV
KpluEl. TooV p..TJ-
Tp(l7rOÀtTooll KaL TooV 7ripl
È7rLCTKÓ7rWV
Ka8íuTau8m El
TqV ÈKKÀT}utaUTtKqV
ê1PXT}II, ðVTa
'K 7roÀÀov

oKtp..auJ.Li-
Vov
, lv TE Téi! ÀÓY<<f> Tij
1ríUTE6J
, Kat
7fJ TOV
ù8io
Àóyov 7rOÀLT
íCf' Con-
cil. Laodic. can. 12. [po 783. ibid,]
d Kat ó 1rapwll Kallwil I(wÀvn ímò TOV

...

550

Of Oonsecration of

AR<r.

be chosen by the llluititutle, and decrees that they be conse-
crated by the luetropolitans and other bishops." The second
council at Aries: e 'I. Let no bishop without the pern1ission of
the llletropolitan, nor any Inetropolitan bishop without three
bishops of the same province, presume to ordain a bishop.'"
And again: f" But let this be clear above all things, that he
that is nlade a bishop without the lnetropolitan, according to
the great synod, (viz. the Nicene before cited,) ought not to
be a bishop at all." To these we might add also the first of
the apostolical canons, g" Let a bishop be ordained by t\VO or
three bishops.'" The council of Hippo, h" Let not a bishop be
ordained by less than three bishops." The like \yas also
decreed by the first council at i ArIes, and another at j Rhe-
giul1I. And \vhat these bishops ,vere to do at the consecration
of a bishop, the fourth council at Carthage expressly tells us,
decreeing thus: k" When a bishop is ordained, let t\VO bishops
hold the book of the gospels over his head, and one pouring
forth the blessing upon hinI, let the other bishops that are
present touch his head \vith their hands, or put their hands
upon his head.'" So then in the prilllitive church both the
11letropolitan or archbishop, and other bishops, "Tere to be
present at the consecration of a bishop, and put their hands
upon hiIn, ,,,hich exactly ans\vers the manner of making and

ðXÀov TOV
È1rUJ"lc61rOV
,y1JfþlCEuBm:
Kal ðtoplCETUI. 1rapà fL1JTP01T'OÀLTéiw
Kaì È1rLUK61rOOV TOVTovr KaØíuTauBaL.
Balsam. in loe. [Bever. synod. vol. I.
p. 45 8 .]
e N ulIns episeopus sine metropo-
litani permissu, nee episcopus me-
tropolitanus sine tribus episcopis
comprovincialibus, præsumat epi-
scopum ordinare. Coneil. Arelat. 2.
can. 5. [Ivonis decreta v. 138.J
f Illud autem ante omnia clare at,
eum, qui sine eonseientia metropoli-
tani eonstitutus fuerit episcopus,
juxta magnam synodum esse epi-
scopum non debere. Ibid. can. [6.
p. 773. vol. II. Cone. Hard.]
g 'E1rluK07rO
XEtpoTOV
luBCJ) V7rÒ
bnUK61roov ðvo
TpLOOV. Can. apost.
I . [vol. I. ibid.]
II Ut eipiscopus minus qualn

a tribus episcopis non ordinetur.
Concil. Hippon. [39. p. 97 2 .
ibid.]
i De his qui usurpant sibi quod
soli debeant episcopum ordinare;
placuit ut nullus hoc sibi præsumat,
nisi assumptis secum aliis septem
episcopis. Si tamen non potuerint
septem, sine tribus fratribus non
audeant ordinare. Concil. Arelat. I.
call. 20. [po 266, ibid.]
j Concil. Rhegiens. e. I, 2. [po
1748. ibid.]
k Episcopus cum ordinatur, duo
episcopi ponant et teneant evange-
liorum codicem super caput et ver-
ticem ejus, et uno super eum fun-
dente benedictionem, reliqui omnes
episeopi, qui adsunt, manibus suis
caput ejus tangant. Concil. Car-
thag. 4. c. 2. [po 979. ibid.]

XXXVI.

BislwjJs and 1.1IinisteJ's.

551

consecrating bisho:ps no,v in use
uuongst us, and decreed in
this article.
.And as for the second, viz. the ordering of priests, the
practice of the prinlÏtive church nlay be seen also in these par-
ticular
: first, the apostolical canons (though perhaps not
apostolicaL yet besure yery ancient) say, 1 ,,, Let a priest be
ordained by one bishop, and so a deacon and other clergYlllen."
In the fourth [third] council at Carthage m Aurelius said,
"There luay be one bishop by whom, through the permission
of God, lllany priests l11ay be ordained," or, as the Greek
translation hath it, n" By the permission of God one bishop
lllay ordain many priests."
The council at Antioch: 0"....\ bishop IUfty also ordain
priests and deacons, and handle all things with judgnlent, but
undertake to do nothing further, without the bishop of the
metropolis, nor he without the sentence of the others." Hence
is that of the council at Chalcedon: P" If any bishop shall for
money 111ake ordination, or sell that grace which cannot be
sold, or for money ordain any bishop, suffragan, priest, or
deacon, he that is convinced of doing this, let hinl be in
danger of losing his own degree; 'I' plainly inlplying that it
was he only that ordained him. The council of Nice: q" If
any (of the Paulianists) was in ancient tinle in the clergy, if
they appear unreprovable, being baptized again, let theul be
ordained by 11 bishop of the catholic church." It was by a

1 npEUßVTEpO
l.J7rú Évò
;7rLUKÓ7rOV
XELPOTOVE:uBCJJ, Kaì 8táKOVO
, Kuì ÀOt7roì
KÀ1JptKol. Can. apost. 2. [ibid.J
ill .Aurelius episcopus dixit: Sed
episcopus unus esse potest; per
quem, dignatione diyina, presbyteri
multi constitui possunt. Concil.
Carthag. 4. [3,J c. 45. [po 9 6 7.
ibid.]
11 KUTà UVYXIDpT}ULII e
oû ðÚVUTat
ó Er
È7ríUK07rO
7roÀÀo-ù
XHPOTovEÍV
7rpEUßVTÉpOV
. Balsam. in synod.
Carthag. p. [538. vol. I. Bever.
synod.]
o enS' Kuì XELPOTovEÍv 7rpEUßVTÉpOV

Kaì ÒLUKÓVOV
, Kaì I-I..fTà KpÎ.UECJJS' iKauTa
ðtaÀap,ßávELv, 7rEpmTipw 8i fLT}ðiv
7rpáTTHV 17rLXHp
ív ðíxa TOV TijÇ fL1J-
Tp07rÓÀ
CJJS' 17rLUKÓ7rOV, fL'tJ8è aVTòll /IIIEV

r1j
TWV ÀOL1rWV l'vwfLT}S'. Concil. An-
tioch. can. 9. [po 597. vol. I. Cone.
Hard.]
p Eï TL
;1f"íUK07rO
;7rì XP
fLau"
XHpoTovÎ.av 7rOL
UaTo, Kuì E1
7rpâuLII
KaTayáyoL T
V ã7rpaTOV Xápl.v, Kaì
X
LpOTOV
UOL ;7Tì xp
,."auLil 17ríUK07rOV,

XCJJPE7rÎ.UK07rOV,
7rpeußúTEpOV, q
ðLáKOVOV, &c. Ó TOÛTO È7rLXELp
UU
,
;ÀEl'XB
ìS' KLllðvVfVÉTW, 7rEpì TÒV 01-
KEtOV ßuB,."óv. Concil. Chalced. can.
2. [po 601. vol. II. ibid.]
q E1 8è TLvi
T
7rapEÀ'tJÀ vBóTL
Xpóvc:> Iv T
KÀ
Plf i
1JTáuBT}uav, El
fLiv ãfL
fL7rTot Kuì àVE1rÎ.ÀT}7rTOL cþuvEÍ
v,
àvaßa7rTl.uBivTH XELpoTov
Î.BCJJuav V7rÒ
TOV Tij
KUeOÀLK

ÈKKÀT}uÎ.a
È7rLUKÓ-
7rOV. Concil. Nicen. can. 19. [po 33I.
"01. I. ibid. J

55

Of Oonsecration of

ART.

bishop they ,vere to be ordained; and therefore, saith the
second council at Seville, r" A bishop can alone of himself
give honour to priests and lllinisters, but he cannot take it
a,vay alone."
Nay, so strict ,vas the priulitive church in having priests
ordained by bishops only, that in the tilne of ordination,
though the bishop ,vas present and did some things, yet
unless he did all he ought to do, the person ,vas not looked
upon as ordained, as ,ve see in the aforesaid council at Seville:
s "It is told us," say they, "concerning S0111e of the clergy,
whereof \vhilst one should be ordained to the priesthood, and
two to the 111inistry of the Levites, the bi8hop, being trouLled
,vith sore eyes, is reported to have put his hand upon thenI
only, and that a certain priest, contrary to the ecclesiastical
order, gave the blessing to thenI, ,vho, though if he ,yas yet
alive, might after accusation be condelnned for so great bold-
ness, yet seeing he being left to divine trial cannot be accused
by hunlan judgnlent, these that are alive, let thel1l lose the
degree of priesthood, or of the Levitical order, ,vhich they
got perversely." And thus in the prinlitive church if any
one was convinced not to have been ordained by a bishop, he
was looked upon as a laynlan, be he ordained by WhOlll he
would else; and therefore the second general council held at
Constantinople decreed, t" concerning l\Iaxinlus the Cynic,
and that disturbance that was made at Constantinople by
hÌIn, that l\laximus neither was nor is a bishop, neither are
any of these that were ordained by him in any degree of the

r Episcopus enim sacerdotibus et
ministris solus honorem dare potest,
auferre solus non potest. Concil.
Hispal. 2. c. 6. [po 559. vol. III.
ibid.]
s Relatum est nobis de quibusdam
cleric is quorumdam unus ad presby-
terium, duo ad Levitarum ministe-
rium sacrarentur, episcopus oculo-
rum dolore detentus, fertur manus
snas super eos tantum imposuisse,
et presbyter quidaIll illis contra ec-
clesiasticum ordinem benedictionem
dedisse, qui licet propter tantam
audaciatn poterat accusatus damnari
si adhuc viveret, sed quia jam ille

e
amini divino relictus, humano ju-
dicio accusari non potest, hi qui
supersunt gradum sacerdotü, vel
Levitici ordinis, quem perverse ad-
epti sunt, amittant. Ibid. can. 5.
t n
pì. Ma
íp.ov TOV KVVtKOV Kaì.
-

\
é' -
K
TTJ
KaT aVTOV aTaçta
TTJ

V CÙV-
UTaVTLVOV7TóÀn 'Y
VOJ.LÉVYJ
' CJUT
P.
TE
'é
, 41' B 41 'i'
Maçtp.ov
7Tt(]"K07TOV 1J 'Y
VEU at 1J EI.-
vat, J.L1JT; TOV
7Tap
aVTOV XnPOTOV1J-
BÉVTa
Èv oice f>
7TOT
ßaBp.éi> KÀ
pOV,
, ,,.. ,)\ ,-
7TaVTCùV Kat T(i)V 7TEpt aVTOV Kat TCùV
7Tap
aVTOV 'Y
VOJ.LÉvCùV ùKvpCùBÉVTCùV.
Concil. Constantinop. I. can. 4. [p.
809. vol. I. ihid.]

XXX'TI.

Bishops and Jlinisters.

553

clergy, all things that were done for hin1 or by hitn being
disannulled." Having once pronounced l\laxÎ1nus no bif;hop,
they pre
ently declare all ordained by him to be laJluen.
And there was a rel11arkable passage tQ this purpo
e al
o in
the council of Alexandria; for it being objected by the
\rians
against Athanasius, anlongst other things, that one
Ia-
('arius, a deacon of hi
, had broken a sacramental cup, the
synod at Alexandria exalllined this alnongst the other things
that were laid to his charge, and find that at the tin1e and
place where his adversaries said the fact was done, u there
,vas no ecclesiastical person or clergJlnan there., and by con-
sequence no f:acralnental cup. But it was said that Ischyra

,vas there. " But Ischyras,"" say they, x "how c:lIue Ischyras
to be a priest? who ordained him? to wit Coluthus? For that
is all they can say. But that Coluthus was but a priest hinl-
self when he died, and all his il11positiol1 of hands n1ade void,
and all that were ordained by him in the schislll are no more
than laynlen, and are so adtnitted to the sacranlent, is evi-
dent, so that no one doubts of it. And how then shall a
private person, dwelling in a private house, be believed to
have a nlystical or sacramental cup t" So that Ischyras, though
ordained, yet being ordained by one that was hÏIllself no nlor

than a priest., no bishop, he is looked upon as no priest, but
a laynutn, a private person, and that not only by the council
at Alexandria, but by another at Sardice, "who,"" say y they,
"gave the reward of CalUllll1Y unto Ischyras, calling hill1
bishop who ,vas not so nluch as a priest." And thus we see
ho,v in the prinlÌtive church it ,vas bishops only that ordained
priests, and they ,yere no priests who \vere not ordained by

U Kul ravru p..iv ovx ÓTL Iegl1 UXLU-
p..aTLKé:w 1ror
pwv leileÀaurUl. 1rapà
MaKapíov, åÀÀ' ón p..T}
Èv
11 ÓÀ.CA)

lleÛ. 1r6J
yåp; Ô1rOV J.L
r
rÓ7rO
KV-
pLUKij
, J.L
T
rìs lKÚ Tij
lIeKÀT}uí.u
,
àÀÀà J.L
rE Ó lempò
rWl1 J.LVUTTJpíwv
11.
Concil. Alexandr. apud A thanas. in
apol. [po 134. YO!. I.]
x rrÓBEV OVl11rp
UßVTEpO
'Iuxvpa
;
rll1o
KUTauT
uaVTo
; åpa KoÀoúBov ;
roVro l'àp }..OL1rÓV. 'AÀÀ' ön KoÀovBo

1rp
UßúTEpor 6>V lTEÀEvTTJUE, leal 1râuu
XElp aVToû l'iYOl1
V ctKvpor, Kul 7ráVTE!ì

oi 1rUP' UVTO
K.uTuuruBiVTE
Iv ref'
uxí.uJ.Lun ÀUïKOì Y
YÓl1UUL, Kul OVTCa)!ì
uVVáYOVTUI.,
17}..0l1, leul oV
Evì KuBi-
UTTJK
V àfLfþíßUÀÀOl1. rrW!ì o
v l
LÖJTTJ

;:v8pw1ro
, leal olleíUKOV OlKWV l
LCA)n-
&'Ùl1, 1rorfJpwv fXEl.V J.LVUTLIeÒV 1rLUTEV-
BElT}; ibid.
Y · AfLi}"EI. rij
uvleofþuVTlu!ì uvrij!ì
p..LuBòl1 rciJ 'luxvpCf
E
ÖJKUUW 11rLUleó-
1rOV Ö110J.LU, Tcj) J.LT}
i 1Tp
UßVTipcp TVY-
Xúl1ol1n. Concil. Sardic. apud Theo-
doret. hist. eccles. 1. 2. c. [6. p. 592.
vol. IlL]

554

Of Consec)
ation of

ART.

bishops, Ínsonluch that z St. Chrysostolue, yea, and a St. J oron1e
hin1self too, could not but say that ordination, though nothing
else, ,vas peculiar to bishops; so that though presbyters
should be thought to be equal to bishops in other things, yet
in this business of ordination bishops Inust needs be ackno\y-
ledged to be above them.
And if \ve search into the manner of this their episcopal
ordination, Theophilus Alexandrinus saith, b" Concerning
those that are to be ordained, this shall be the forB1 or
manner, that all the priesthood shall consent and choose,
and then the bishop shall exalnine him, or the priesthood
assenting to hill1, he shall orrlain in the Iniddle of the church,
the people being present, and the bishop asking if the people
also can \vitness for hÌIll; but let not ordination be done pri-
vately.'"' And the fourth council of Carthage plainly, c" 'Vhen
a priest is ordained, the bishop blessing him, and holding his
hand upon his head, let all the priests also \vhich are present
hold their hands by the hand of the bishop upon his head."
So exactly doth our form and Inanner of ordering priests
answer that of the primitive church.
And lastly, for the ordering of deacons, d,vhich the [fourth]
council at ArIes saith should not be ordained before t,venty-
fh e years old, besides that of the apostolical canons before
cited, "Let a priest be ordered by one bishop, and 'so a

z Tí ð
7T'OTE; 8Tl. oÔ 7roÀ-Ü TÒ p.Éuov
'
( ß ' ) \. ,
aVTcvv 7T'pEU VTEpCVV Kat E7T'LUK07T'ClJV.
Kaì yàp Tì aVToì ðLðauKaÀíuv Eìuìv
àva
EðEyp.ÉVDL, Kaì 7T'pouTauíav TijS'
lKKÀTJuíaS'. Kaì & 7T'Epì È7T'LUKÓ7rCJJJI
El7rE, TavTa Kaì 7rpEUßVTÉpOI.S' ápP.ÓT-
TEL' Tfj yàp XEl.pOTovíq. p..óvn {mEp-
ßEß
KUUL, Kuì TOVTO p.óvov ðOKOVUL
'lrÀEOJlEKTEÎV TOVS' npEußVTÉpOVS'. Chry-
sost. in I Tim. horn. II. init. [po
289. vol. IV.]
a Quid facit, excepta ordinatione,
episcopus quod presbyter non faciat ?
Bieron. ad Evagrium, [ep. 146. p.
1076. vol. I.]
b IIEpì T6JV P.EÀÀÓVTCiW XELpOTOVEî-
uem oúroS' ;uTm TtJ1roS" ÖTI. 7T'âv TÒ
Î.EPUTEîov uvp..cþcvvEÎv Kuì uipEÎuem,
" ,),
',.,.,.
Kal. TOTE TOV E1rLUK07rOV UOKLp..U
HV TJ
Kaì. UVJlCLt.JIOtJVTOS' aVTcf TOV LEpaTEíov

XELPOTOVEîv ;v p.Éun Tfi ÈKKÀTJuíq. 7ra-
pÓJlTOS' TOV Àaov Kaì 7T'POUcþCVVOVVTO S'
TOV È7T'I.UKÓ'lrOV Eì Kal Ó ÀaòS' ðvvaTaI.
aVTCf p.apTvpEÎv' XHpOTOJlíu ð
Àa-
epaíCJ.>S' p.
YLvÉu8CJ.>. Theoph. Alex-
andr. can. 6. [po 172. vol. II. Bever.
synod.]
C Presbyter cum ordinatur epi-
scopo eum benedicente et manum
super caput ejus tenente, etiam O1n-
nes presbyteri qui præsentes sunt
manus Slias juxta manus episcopi
super caput illius teneant. Concil.
Carthag. 4. can. 3. [po 979. vol. I.
Cone. Hard.]
d Ut diaconus ante 25 annos, et
sacerdos ante 30 non ordinetur.
Concil. Arel. [4.] c. I. [tit. p. 1069.
yol. II. ibid.]

XXX-
ÇL

Bishops and Jlinishrs.

555

deacon, and others also of the clergy." And what else n1akes
to this purpûhe in the foregoing discourse, I shall only ad<1
that of the fourth council at Carthage, e" 'Vhen a deacon is
ordained, let the bishop only that blcsseth hilll put his hand
upon his head, because he is not ordained to the priesthood,
but only to the 111inistry ;" which is the very thing which the
book this article hath reference unto prescribes. All which
things being put together, unless we will say there was no
Iawthl Iuinistry in the prin1Ïtive church, and by consequence
none now, (for there is no lawful Ininistry but what is law-
fully ordained, and the luinistry of the prill1Îtivû church, if it
,vas not lawfully ordained, neither could it lawfully ordain
others, and so all the Dlinistry ever since, being unlawfully
ordained, ,vas no lawful nlinistry,) I say, unless we grant so
grand an absurdity, we lllust needs subscribe to this article.

e Diaconus cum ordinatur, solus ad sacerdotium sed ad ministerium
episcopus qui eum benedicit manum consecratur. Concil. Carthag. 4. c. 4.
super caput illius ponat, quia non [po 979. ibid.]

ART I C L E XXXVII.

OF THE CIVIL MAGISTRATE.

The king's nzaJoesty hath the chief pou'e'p Ùl this 'realnl
of England and othe'J
his dOlllinions, unto u7!to'JJl
tlte chief .f}overnlnent of all estates of this 'J-eabu,
wlletne ' )'" tlley be ecclesiastical Olp cÏ1jil, iu all causes
doth oppe,)'"tain, and is not, n01. ought to be, subject
to any fo're
qn jU'J-isdiction. J-Vhere we atti}-ibute to
the kiJl.f}' s 'lnajesty the chief gove1-r
ment, by 'lvhich
titles UJe unde'rstand the 'lninds of S0171e slande'J-ous
folks to be o.ffended; we give not to Oll'r }}'}.inces tlte
ministe'l.ing eithe'J
of God's u'o'rd O'J- of the sac'J-a-
'Inents, the u7hicn thing the InJounctl
ons also lately
set fo'rth hy Elizabeth OU1. queen do 'JJlost plaÙl
Y
testify; but that only p'J.elro.lJatÏ1)e which we see to
hare been .qiven always to all godly princes in holy
sC'J'iptulres by God hi1nself; that is, tltat they should
'J.ule all states and degrees cO'}Jl'Jnitted to theÏ'l. chærge
by God, whetller th,ey be ecclesiastical O'J
telnpo'J.al,
and 'rest'J.ain with the ci vii sUio'J.d the stubborn and
evil-d oe'J.s.

I N these \vords \ve have the po\ver of the civil magistrate
asserted, and the assertion of that po\ver explained. For
here it is first asserted that the king's majesty hath the chief
government of all estates in this and the other of his donlinions,
both ecclesiastical and civil. And then it is added, that the
power of the adnlinistering of God's \vord or sacralnents is
not by this assertion granted to the king.. but that his power

ART. XXXVII.

Of the Oiv,it lJI ag'Ù;trate.

557

is still to keep itself within the lin1Ïts of a civil power, though
it nlay extend itself to ecclesiastical person
or causes.
But for the better opening and confinuing of this \"e must
call to mind ho\v the nlost high God, the suprenle Governor
of all churches and states in the \vorld, hath been pleased, for
the l110re orderly governlnent of both, to settle a distinct
power in each, the power of the keys in the church, and the
po\ver of the sword in the state, answerable to the two
essential parts of Inan, his soul and his body; for the power
of the keys cOlnmitted to the church, that reacheth to the
soul only, not to the body; and the po,ver of the sword conl-
Initted to the civil magistrate, that reacheth to the body only,
not to the soul; but both together they have influence both
upon the soul and body, or out\vard man. And though both
these po\vers be united in God, the fountain of all power, yet
when derived fronl HinI they are still separated fronl one
another, so that they are not seated together in one and the
same person; but the civil magistrate, to wholn the power of
the sword is granted, to hin1 is the l)o,ver of the keys denied;
and the church, to which the po\ver of the keys is granted, to
it is the power of the s\vord denied. And therefore ,vas
Peter, who had the po\ver of keys, con1ll1anded to put up his
sword,
Iatt. xxvi. 52, and U zziah, who had the power of the
sword, punished for using the keys,
Chron. xxvi.; so that
the priest hath no po\ver to execute any part of the king"s
office, neither hath the king any power to execute any part of
the priest's office; but these being two distinct offices and
ordinances appointed by God, he that hath the keys Blust use
thein, not the s\vord, and he that hath the sword nlust use it,
and not the keys.
And hence it is that \vhen the po\ver of the civil nlagistrate
was asserted to extend itself to ecclesiastical p
rsons and
causes, as ,yell as civil, it is forthwith added, JVhere we at-
trib
tte to the Icing's lnaJesty the chief governtJlent, (hy which titles
we
lnderstand the minds of some slandel"ozM fol/(s to be offended,)
u:e g';'ve not to our princes the 'Jninistering either of God's 'word 01 W
of the sacra1Î
ønts, the /{oltich thing the Injunctions also lately set
forth hy Elizabeth o
tr qlteen do most plainly testify. In \vhich
\vords we being referred to the queen's Injunctions for the

558

Of tke Oivil JJIagistrate.

ART.

further explication of this particular, ,ve lllUSt consider what
is there written to this purpose; and anlongst other things ,ve
find it there said, a" And further, her nlajesty forbiddeth nIl
manner of her subjects to give ear or credit to such perverse
and lllalicious persons, which nlost sinisterly and nlaliciously
labour to notify to her loving subjects, how, by the 'words of
the same oath, (viz. of suprenlacy,) it Dla)" be collected, the
kings or queens of this real1n, possessors of the cro,vn, nlay
challenge authority and power of l1linistry of divine offices in
the church, "Therein her said subjects are llluch abused by
such evil disposed persons. For certainly her majesty neither
doth nor ever will challenge any other authority than that
,vas challenged and lately used by the said noble kings of
fainous Inel11ory, king Henry the Eighth and king Edward
the Sixth, ,yhich is and was of ancient thue due to the
inlperial crown of this 1'eah11, that is, under God to have the
sovereignty and rule over all persons born ,vithin these her
realms, dOlninions, and countries, of ,vhat estate, either ec-
clesiastical or tenlporal, soever they be, so as no other foreign
power shall or ought to have any superiority over them."
And for the confirnlation of this sense put upon the oath of
supremacy, and so the king's sovereignty, there ,vas a proviso
also established by act of parliament to this purpose: b" Pro-
vided also that the oath expressed in the same act made in
the first year shall be taken and expounded in such fornl as
is set forth in an admonition annexed to the queen's nlajesty's
Injunctions, published in the first year of her majesty's reign;
that is to say, to confess and acknowledge in her nlajesty, her
heirs and successors, none other authority than that ,vas
challenged and lately used by the noble king Henry the
Eighth and king Ed\vard the Sixtb, as in the said adI11onition
lllay lllore plainly appear." By \vhich we filay see ho\v vain
and groundless the scandal is ,vhich is usually cast upon the
oath of supreluacy, as if ,ve there acknowledged the king to
have the keys as ,veIl as the s\vord conuuitted to hinl, and
that he might administer the ,vord and sacraments in
spiritual, as ,yell as justice and judgtl1cnt in secular affairs;
a In the a(hnonition annexed to queen Elizaheth's Injunctions. [po 83.
Sparrow's col1.] b Stat. of 5 Elizab. cap. I.

XXXYII.

Of the Oivil .J.1f agisrrate.

559

whereas the saIne power that asserted the king's suprenlacy
hath still denied it to extend to the exercise of an)7 spiritual
function.
But though the po,ver of the sword and that of the keys
be not seated in one and the sallie subject., yet it doth not
follow but they nIay be exercised upon one and the saIne
object, so that the selfsanle person, yea, for one and the sanIe
crilne, IlIa y be punished by both po,vers; for though they
be two distinct powers, yet each of theIlI is to be C'ltStOS 'lltrius-
que tab
tlæ, to lool{ to the observance and punish the breach
of both tables, but still keeping themselves within their own
linlits: as for exaluple, theft, treason, lllurcler, are breaches
of the second table, and therefore to be punished Ly the civil
luagistrate; yet the persons guilty of such crimes may be
punished by the church also, even èXCo111111unicated for theIne
So, on the other side, blasphenlY, heresy, and idolatry, are
breaches of the first table, and so to be punished imnlediately
by the church; yet they may, yea, and ought to be punished
by the civil magistrate too; neither is there any other po\ver
'whereby a heretic or blasphemer can be put to death, but
only by the po\ver of the s\vord: and therefore it must needs
be granted, that as the breaches of the second table nuty be
punished by the po\ver of the keys as well as by the po\ver of
the s,vord, c so may the breaches of the first table be punished
by the power of the s,vord as well as by the po,ver of the
keys; and if so, the power of the civil magisbrate must needs
reach to spiritual or ecclesiastical, as ,veIl as secular or
tenlporal causes; for all the first table consists of nothing
else. And this, the punishing with the civil sword all nlanner
of persons guilty of ecclesiastical as ,veIl as secular crimes,
seenl
to be the prerogative here principally given to the

c. Quomodo ergo reges Domino vigore sanciendo. Sicut serVlvlt
servi1,lnt in timore nisi ea quæ Hezechias lucos et templa idolorum
contra jussa Domini fiunt religiosa et illa excelsa quæ contra præcepta
severitate prohibendo, atque plec- Dei fuerant extructa destruendo,
tendo? Aliter enim servit quia sicut servi\'Ít Jozias talia et ipse
homo est, aliter quia eti
m rex est: faciendo, sicut servivit rex Ninivi-
qlua homo est, ei selTit yivendo tarum nniversam cÍ\'itatem ad pla-
fideliter, quia "ero etiam rex est, can dum Dominum compellendo.
sen'it leges justa præcipientes et Aug. epist. ad Bonifac. [185. 19.
C'ontraria prohibentes con,renienti vol. I.J

560

Of the Civil ]}Iagistrate.

ART.

king"s majesty in this article, as appears in these words: But
u'e g'ive to Oltr princes only that prerogative, (.
c. that tltey should
'l"ule all states and degrees com'lnitted to tlteir cltarge by God,
'lvlwther they be ecclesiastical or ternporal, and restrain with the
c,ivil s'lcord the stubborn and evil-doers: so that the suprenlacy
that is here given hilll is, that he may punish all nlanner of
persons for all manner of crÍlnes, ,vhether ecclesiastical or
temporal
with the civil sword.
And seeing all nlanner of persons and causes are thus to be
subject to hinl and punishable by him, it lIIecessarily follo\vs
that he hath power and authority over them, ,vhether ec-
clesiastical or civil. So that he lllay conul1and ecclesiastical
a
,veIl as civil persons to give obedience to ecclesiastical as
,veIl as civilla,vs, yea, and punish thenl for their disobedience.
\Vhat disorders are brought into the church, he Inay and
ought to reforul then1; what needless or dangerous contro-
versies arise in the church, he may and ought to still thenl; as
also he nlayand ought to see that all tltings be done deceidly
and in order; and to that end may, either of hinlself or by the
advice of a council, prescribe rules and canons to be observed
in the external order of divine ,vorship; so that he lllay call a
council ,vhen he pleaseth, disll1iss it when he pleaseth, and
confirnl their decrees and constitutions so far as hinlself
pleaseth; so that nothing they prescribe is obligatory under
any tell1poral penalty without his consent, though what he
prescribes is obligatory without their consent. And thus
l{ing J allIes, who ,vas a person ,veIl acquainted with the
extent of his own po\ver: d The king"s supremacy, saith he,
ill1plies a po\ver to COll1111and "obedience to be given to the
,vord of God, by refornling religion according to his prescribed
,viII, by assisting the spiritual powf'r with his temporal s\\'ord,
by reforlnation of corruption, by procuring due obedience to
the church, by judging and cutting off all frivolous questions
and schisnls, as Constantine did, and finally, by making
decorunl to be observed in all indifferent things for that
purpose, ,vhich is the only intent of the oath of supreuIacy.'"
To \vhich ,ve 111ay also add, that appeals ought to be 111ade in
all causes, ecclesiastical and civil, fronl all other persons unto
d King James's apolog. p. [284. of his Works.]

XXXVII.

Of the Oivil }'Iagistrate.

561

hinl, and to hiln only. So that it is lawful to ttppeal frolll
any other unto hinl, but not fronl hin1 to any other. ..And in
the exercise of this his power he is to luake the testill10nies of
God the Ulen of his counsel, as king David did, P
alnl cxix.
4,
but is not bound to give account of his actions and exercise
of his power to any person upon earth, but only to the God
of heaven; and therefore luay well Le styled suprell1e governor
(under God) over all persons, and in all causes, ecclesiastical
as well as civil, within his lunjesty's realnls and ,loll1inions.
N either is this any other prerogative than what hath been
still giyen to godly princes in the holy scriptures by God
hilnself; for thus we find king David, a luan after God
s O1"'n
hea rt, gathered together all tlte prÙtces of Israel, witlt lIte priests
and Levites, prescribing thelli rules to be observed in the wor-
ship of God, 1 Chron. xxiii.
l, &c. xxv. and xxvi; and there-
fore it is said, All these 'U
ere under the hands of tlteir fatllei'
fo/' SO/lg in the ltO'l/;se of the Lord, wit//, sJlntbols, psalteries, and
haJïJs, for the serv'ice of tlte house of God, according to the king
s
O1yler to Asaplt, Jedzttltun, a.nd Hmnan, c. xxv. 6; so that it
seelllS the king had given thenl order about the service of
God. Thus good king Josiah COíU}}l((;}'tded Hilkialt tlte ltiglt
priest, and tlte priests of the second order, a/ul the lceepers of the
door, to bring fortlt o'ut of tlte teÎlzple of tlte Lord all tlte oessels
that were lnade for Baal, &c. Q I\:illgs xxiii. 4. r\nd certainly
he would not have cOlllluanded such ecclesiastical persons Ull-
less he had had the conuuand over then1. N either had he
power over ecclesiastical persons only, but in ecclesiastical
causes too, otherwise he could never IJave n1ade such a refor-
n1ation in the church as he then did, ibid. c. xxii. and c. xxiii.
And thus did prince
Ioses burn tlte golden calf, Exod. xxxii.
O.
And ling Hezekialt re'Jnol-
ed tlte ltiglt places, and brake the 'images,
and cut down the groves, and bralæ in jJieceJ tIte brasen serpent
that JIoses had r;nade, !2 I(ings xviii. 4. And J;ing Jeho.
ka}Jltat
cllar;'!fed the prieðts and Levites, saying, Tn-us shall Jle do in the
fear of the Lord faitlifull!J and with a pelfect heart, !2 Uhron.
xix. 9. Nay, so great was the power of the princes then over
ecclesiastical persons, that the high priests thell1selves were
reproved or deposed at the princes' pleasure: for thus we
find Aaron the high priest reproved by
Iose8) Exod. xxxii. !21,
BEVERIDGE. 0 0

56

Of the Civil Jlagistrate.
and .A,bia.thar the high priest deposed by SolonIon, 1 Kings
ii.
6, Q7, And to manifest the prince's po\vor in ecclesiastical
ca.uses too, l\10rdecai, ,vho then ,vas the only prince amongst
the Jews, ordained the feast of Purim, Esth. ix. 20,
l,
6 ;
even as our king, no\v upon occasion, appoints fasting or
thanksgiving days to be observed by all his people.
And if \ve pass from the Old to the Ne\v Testament, there
,vo have n strict cOl1uuand fronl the great God by St. Paul,
saying, Let every soul be sllbject to tlte kigller pO'ì.{
er.,;, Ronl. xiii.1 ;
,,,here, as St. Chrysostom observes, "the apostle e shewing
ho\v he cOl1Imands this to all, both priests and monks, and
not only to secular persons, he lllakes it clear frolH the first
,vords, saying, Let e-very soul be su
ject to thp '
ig/
er }Jowers,
though he be an apostle, though he be an evangelist, though
he be a prophet, or whosoever he be ;" so that ecclesiastical
as well as lay persons are to be Sl(;
ject to tlw kiglwr }Jo'wers. But
,,,hat higher po,vers
'Vhy St. Basil tells us: f "Paul the
apostle, ,vritin
to the Romans, cOlumands that they be sub-
ject to all po\vers that have the preeminence, to secular not
spiritual powers; and this he manifests by ,,,,hat he adds,
speaking of tribute and custom." So that ecclesiastical per-
sons also are here cOlnlnanded to be subject to the civil ma-
gistrate, and then the civil magistrate nlust needs have power
over ecclesiastical persons. And therefore dot.h St. Peter
,vrite to all persons, of what quality or degree soever, saying,
Sttbndt ."/ou/pselves to every ordinance of 'Jnan for the Lord's sake,
1 Pet. ii. 13; \vhere by every ordinance of rnan he meaneth
g kings and governors, as hilllself in the \vords imillediately
follo\ving explaineth himself, saying, whether it be to tlw king,

e Kaì ðHKllV
8n 7râUL 'TaV'Ta ðw-
'Tá'T'TE'TaL, Kaì
EpEVUI. Kaì p,ovaxoí
,
ovxì 'Toí
ßtCIJnKoí
p,óvov, IK 7rpOOL-
p.íCiJV av'Tò ð

ov 17T'oí.TJuEv, OV'TCIJ
É-

.,
\ 'é ' t ,
ì'6>V, 7T'aua ."VXTJ EçOVULaIS V1T'EpEXOV-
um
v7T'o'TauuÉuBCiJ, K
V à7T'óu'ToÀo
,
'" , '\ \ .,. r/..' '11\
Kgv Evaì'YE^LUT1}
, KgV 7rpO
J1}'TTJ
, KgV
Ó(],'TLUOVV. Chrysost. in Rmn. horn.
23. [po 18 9. 17. vol. 111.]
f IIav
o
à7T'ó(],'To
O!ì tP6>p,aíOt
È7T'L-
"'\ '\ ' , 'é '
UTE I\^CJ)V 7T'po(],'TaUUEL 7T'a(]'at
EçOV(]'LaLS"
V7T'EPEXOVo-(1L!ì V7rOTá(]'UE(]'Bm, È
OV-

A n'r.

uím
'Taí
'TOV KÓUP.OV, OV 'Taî
7rVfV-
p,a'TLKaí
, Kaì 'TOV'TO IK 'Téðv 17rayop,ÉvCIJv
' 0 ',\ " , ,#,.' "
f 1}^CiJ(],EV, EL7T'CJ)V 7T'EPL 'YfpCIJV Kat 'TE-

ov
. Basil. Constit. rnonast, c. 22.
init. [po 789. vol. 11.]
g K'Tíul.V åvBp6>7T'íVT}V 'Tà
åpXà

Éyft 'T'à
XEtpO'TOVTJTà
V7T'Ò 'Téðv ßa-
UL
ÉClJV,
Kaì av'Tov
'TOV
ßaUL
EÍ
y
KaBó'TL Kaì aVToì V7T'Ò 'Téðv àvBpW7T'6>V
l'TáxBTJ(]'av rjTOL l'TÉB1}(]'av. mcum. in
loco [po 499. vol. Il.l

XXX,",]I.

Of the Civil :JIagistrate.

563

as supreme
' ot. runto go V(jr/
U1'S, as [Zl nto ] tlwn
that are sent hy hin
:
where ,,'e lllay also observe how the apostle supposcth the
king to be suprelne. So that to deny hin1 to be supreille
woulJ be as luuch as to deny hin1 to be king; I say SUpreIl1e,
and that not only in civil but in ecclesiastical causes; autI
therefore it ".as that St. Paul in an ecclesiastical cause (to
wit, whether he was a seducer, or whether his doctrine was
to be allowed of, or he to be conden1ned for it or no) appeals
to Cæsar, ...\.cts xxv. 11; yea, and in the yerse ilnruediately
foregoing he saith, I stand at Cæsar's judgment seat, u"lwJ'e I
oztgltt to be judged, v. 10. So that it was Cæsar that ought
to deterluine the controversy; and if heathen princes ,vere,
it cannot be denied but that Christian kings HUlst needs
be the snpreule governors in all causes, and over all per-
sons, ecclesiastical as well as civil, within their reahns and
donlinions.
And if ,ve consult the practice of the prin1Ítive church in
this particular, Socrates tells us expressly, h ,
'Ve often con1-
prehend kings in our history, because that fronl the tilue they
began to be Christians, the business of the church, or eccle-
siastical causes, depended upon theIn." And certainly Con-
stantine the Great looked upon hin1self as luuch concerned in
ecclesiastical affairs, \vhen in his letters to the churches he
saith expressly, i "Having had experience froln the prosperity
of our con1n10n or secular affairs, how great the grace of God
hath been to\vards us, I judged it In)" duty, before all othet
things, to consider how, in the blessed 111ultitude of the catho-
lic church, one faith, and sincere love, and Unanil110US piety
towards Almighty God might be preserved;" which certainly,
if there be any, were truly ecclesiastical causes; yet he, though
a secular prince, esteenlPd it his duty to look after thenl in

h
vvfxcðs- Kaì Toils- ßacrtÀÚS' Tll
r / À ß /
/ , rf.,.' ?
tUTopLg 1rEpl. ap. UVOP.EV, uwn a'fJ ou
Xpl.UTLaví(ELV iíp
avTo, Tà Tij
fKKÀTJ-
uías- 7rpáyp.aTa -tfPTTJTO È
aVTWV. 80-
crat. proæm. ad 1. 5. hist. eccles.
[po 263.J Y. Allat. de cons. pp. 219.
343.
i IIÚpav Àaßwv ÈK TijS- KOWWV
EìJ7fpaEíaS', öUT} TijS- 8ElaS'
VVÚ}..l.EW

7rÉçþVKE XáPLS-, TOVTO 7rpÓ ')IE 7ráVTC.ùV
lKpwá P.Ol. 7rpOU
KEW UK07rEîv, Õ7rwS'
'lrapà Toîs- p.aKapLwTáTOLS' TijS- Ku8o-
Àl.KijS- IKKÀTJulas- 'lrÀ
eEUL, 'lríUTLS- p.ía,
Kaì EIÀl.Kpl.v
S- àyn'lrTJ, óp.oyvwj.Lwv TE
frEpì TÙV 7raYKpaTij 8EÒV EvuÉßELa TTJ-
pijTat. Euseb. de vito Constant. 1. J.
c. [17. p. j86.J

002

564

OJ tlte Civil
I agistrate.

ART.

the first place. And therefore, k "ulustering as it ,vere the
arlny of God, hc gathered together an æculnenical synod,
calling ùy his honourable letters the bishops frolH all places
to make haste thither. Neither ,vas the cOl1ul1and all, but
the authority of the king helped llluch." By which it ap-
pears, that he looked upon hiIllself as the chief governor over
ecclesiastical persons as ,veIl as in ecclesiastical causes, other-
wise he could not have laid such COlTIll1ands upon then1 to take
such journeys as nlany of thelll did at his ,vill and pleasure.
N either did the eluperor only call that faluous council, but it
was he that confirnlcd their decrees too. For 1 " ....\..thanasius;"
saith Theodoret, "going to Cons tans the enlperor, nlinded
hiln

f his father and of the great synod which he gathered
together, and ho,v he, bcing present at the asseu1bly, con-
finned. by a la,v what was \vritten by theul." :FrOl1l whence
it appears, that then the civilll1agistrate had po,ver not only
over persons but in causes ecclesiastical, seeing the convoca-
tion and confirlnation of councils depended upon thenl. But
,ve need not insist any longer upon æcun1enical councils, for
,ye have shewed before, art. XXI., ho\v none of them were
gathered together but by the cOllllllandnlent and will of
pnnccs.
nut the principal question is concerning national or pro-
vincial councils, ,,'hether every particular prince (and so ours)
hath po,ver to gather theu1 together and. confirn1 their decrees
or no. For certainly, if the convocation and confirmation of
all ecclesiastical councils within his reahn depends solely and
principally upon hinl, it 111USt needs follo,v, that he is suprelne
both o\'er persons and in causes ecclesiastical as ,veIl as civil,
it being in such councils that. all ecclesiastical causes are
deterlnined.
And for the resolving of this question, though we cannot

k EiO' &U'Tr
P ''TrtuTpaT
vCJ)v aVT,:?
^ A,. ' À '

,
e
ov 'fIa ayya, UVVOUOV DtKOVPÆVK1JV
UVVEKPÓTH, (J'Tr
V
HV å'TraVTaxóBEV TOV

È7fLUKÓ7fOV
ypápp.aUL TLP.1JTLKOî
7rpO-
KaÀoiJp.fVO
' OUK qv B
á7fÀovv TÒ brí-
TaYJ..La' uvv
py
t
i Kaì aVTñ 'Trpá
H
rò (3a(nÀÉCJ)
vEi;p.a. Ibid. c. 6. [po
579.J

I 'ABaváuw

i 7rpòr KcðvuTavTa

A,.' & ^ ,
,
a'flLKop.EVO
, c. TOVT
7raTpO
a7r
-
P.V1JU
, Kaì T

uvvó
ov rij
P.
yí.UT1J
'

v 'KEÎvo
uvv
À

, Kaì wr Tà 'Trap"
'Kfí.VWJI ypacþÉvTa, TOV UVVE
pí.OV KDt-
VCù V é:w, IKpáTvvf vóP.Cf. Theodoret.
hist. eccles. 1. 2. K
cþ. [yo p. 586.
yo1. III. J

XXX Y1I.

OJ the 0; vil .JIagisl1'ate.

565

deny that the primate and luetropolitan of the province hath
son1etime used to gather the bishops of his province together
into a council where hin1self pleased, yet we cannot but
al
o aver, that they could not do it without the cOl1unanùul(mt
and will of princes; yea, and that the kings thell1
elYes have
still had power to gather the111 together at his plen,sure and
c011unand, otherwise, certainly Gregory the Great would never
have written to king m Theodoricus and n Theodobertus, that
the)' ,,"ould gather synods together in their own kingdon1s.
And if we search into the prinlÍtive church, we shall still find
kings and princes still calling the ecclesiastical councils toge-
ther. The first council at Orleans, in a lettor to king Clo-
do,"eus, begins thus: 0" To their lord, the 11108t glorious king
Clodoveus, the son of the catholic church, All the priests
'\vhich you C0111n1anded to come to the counciL Because your
so great care of the glorious faith to the ,yorship of the
catholic religion hath stirred you up, that, with the affection
of a priestly luind, you have comillanded all priests to be
gathered together, to treat about necessary things,')') &c.
And the second council at Orleans begins, P" "Then by the
cOll1lnal1d of our 1110st glorious kings ,ve were Inet together in
the city of Orleans, to treat, by the help of God, concerning
the observation of the catholic la,v." And so the fifth council
at Orleans, q" Our 1110st gracious prince therefore, faluous
,vith triuTI1phant titles, our lord Childeberte, when for his love
of the faith and care of religion he had gathered together the
priests in the city of Orleans.''! The second council at Paris,

m Iterata vos pro '"estra magna
mercede adhortatione pulsamus, ut
congregari synodum jubeatis. Greg.
regist. 1. [I I. ep. 59. yolo 11.] ad
Theodoricum regem Franc.
n Itaque excellentia vestra Dei
nostri mandatis inhærens, studium
ad congregandam synodum pro sua
mercede adhibere dignetur. Ibid.
epist. [60.] ad Theodobertum reg.
Franc.
o Domino suo catholicæ ecclesiæ
filio Clodovæo gloriosissimo regi,
onlnes sacerdotes, quos ad conci-
lium venire jussistis. Quia tanta aù
religioni
catholicæ cultum gloriosæ
fidei cura \"OS excitat, ut sacerdotalis
mentis affcctu sacerdotes de rebus

necessariis tractaturos in unum col-
ligi jusseritis. Concil. Aure1. I.
[po T 008. \"01. II.]
P Cum ex præceptione gloriosissi-
morum regm11 in Aurelianensem
urbem, de observatione legis catho-
licæ tractaturi, (Deo auxiliante) con-
"cnissemus. Concil. Aure!. 2. init.
[po 1174. ibid.]
q Itaque clementissimus princeps,
triumphonun titulis invictissimus,
dominus Childebertus, cum pro
aInore sacræ fidei, studio religionis,
in Aurelianensium urbem cOllgre-
g-assct in unum dominoð sacerdotcs.
Conei1. Aure!. .=j. init. [po 14-13.
ihirl.]

566

Of the Oi'Vil ilIagistra.te.

ART.

r'" 'Vhen 've ,vere conlC to the city Paris, at the invitation of
our nlost glorious lord and king Childeberte." And concern-
ing the first council at Cabilone, Gregorius Turonensis saith,
s" In the fourth year also of king Childeberte, which was the
eighteenth year of the king Guntheran1nus and Chilrlericus,
there ,vas a 8ynod gathered together at the city Cabilone, by
the c0111mand of prince Guntheramnus." The first council at
l\Iatiscum, t" \Vhell being called out by our glorious lord king
Guntheralunus, both for public causes and for the necessities
of the poor, our Ineanness was lnet together in the city l\Ia-
tiscum," &c. And concerning the second council at the sanle
l)lace, Gregorius Turollensis saith, u" In the llleanwhile
the day COlnes, and the bishops, by the cOlllmand of king
Guntheranlnus, were gathered together at the city l\Ia-
tiscum." The third council at Toledo, w" When, for the sin-
cerity of his faith, the sallIe glorious prince Richard had
cOlnmanded all the priests ,vithin his dOluinion to C0111e toge-
ther." And presently, the king saith to the council, x" I
suppose it is not unkno,vn unto you, that for the re-
storing the forn1 of ecclesiastical discipline I called you out
to the presence of our serenity." Thus ,vas tho fourth council

t Toledo gathered together by Yking Sisenand, the zfifth and
a sixth by Chintillan, the b seventh by Chindasiund, the C eighth,
r CUlll in urbem Parisiensium ad Conei1. Tolet. 3. init. [po 467. \'01.111.]
invitationem domini regis gloriosis- x Non incognitulll reor esse vo-
simi Childeberti venissemus, Con- bis, reverendissimi saeerdotes, quod
cil. Paris. 2. init. [po 335. vol. 111.] propter instaurandam disciplinæ ee..
S Anno quoque quarto Childeberti clesiastieæ formam ad nostræ vos
regis, qui fuit deeimus octavus Gun- serenitatis præsentiam evoeaverim.
theramni et Childeriei reg urn, apud Ibid,
Cabilonum civitatem synodus facta y Anno tertio regnante domino
est ex jussu prineipis Guntheramni. nostro religiosissiIno principe Sise..
Greg. Turon. hist. Franc. 1. 5. c.27. nando, die nonarum Decembris,
t Cum ex evoeatione gloriosissimi dum studio amoris Christi ac dili..
domini Guntheramni regis, tam pro gentia Sisenandi regis, Hispaniæ
causis publicis quam pro necessita- atque Gallitiæ saeerdotes apud To..
tibus pauperum, in urbe l\iatiscensi letanam urbem in nomine Domini
mediocritas nostra convenisset. Con- eonvenissemus. Concil. Tolet. 4.
cil.
Iatise. I. r præf. p. 451. vol. 111.] init. [po 578. ibid.]
u Interim dies advenit et episeopi, Z Atque (Chintillanus rex noster)
ex jussu regis Guntheramni
apud hane institutioneln, quam ex præ

Matiseonensem urbem eoHeeti sunt. cepto
jus et decreto nostro sanci..
Greg. Turon. hist. Franc. 1. 8. c. 20. mus, divina inspiratione permisit.
w Cun1 pro fidei suæ sineeritate Coneil. Tolet.5. init. [po 597. ibid.]
idelll gloriosissimus princeps (Ree- a Et gratias agimus Christianis-
earedus) omnes regiminis sui ponti- 8imo et gloriosissimo Chintillano
fices in unum convenire mandasset. principi nostro, cujus studio advo..

567

OJ the Cteil JIapistrate.
ninth, and tenth by Reccesiunth, the d eleventh by king
"r aluban, the e twelfth by Eryingius. f The council at Cly-
piaculll ,vas gathered together by Clodoveus, the second king
of France. And Sigebertus, in his chronicles, reports ho\v
gTheodoricus, king of France, gathered together a council too.
h And the faluous council at Uonstantinople, that condClnnecl
the worshipping of ilnages, Theophanes tells us, was gathered
together by the elnperor Constantine. i Charles the Great
gathered one council together at Duria, and 8e"eral other in
other places, as we shall see presently.
And to pass by 11lany others which lnight be produced to
the sallIe purpose, if we should call to n1Ïnd the ancient synods
gathered together here in England, we shall find, that though
the prinlate did sometinles with the consent of the king call
thelu, yet at other times the king himself is expressly recorded
to have gathered thelll together. As in particular, the coun-
cil at
orthampton, in the year 1138, k was gathered together

XXXVII.

cati et instantia collecti SUffiUS.
Concil. Tolet.6. fin. [p.608. ibid.)
b Cum in nomine S. Trinitatis,
pro quibusdam disciplinis ecclesia-
sticis, tam nostra devotione, quam
studio serenissimi et amatoris Christi
Chindasundi regis nostri apud To-
letanam urbem con,.entus adesset.
Concil. Tolet. 7. init. [po 61 9. ibid.]
C Anno quinto orthodoxi atque
gloriosi et veræ clementiæ dignitate
præcipui Reccesiunthi regis, CUln
orones divinæ ordinatio voluntatis,
ejusdem principis serenissimo jussu,
in basilica sanctorum apostolorum
ad sacrum synodi coegisset congre-
gari conventum. Concil. Tolet. 8.
init. [po 953, ibid.] v. et concil.
Tolet. 9 et 10. init.
- d Dum et aggregandi nobis, hor-
tatu principis gloriosi (Wambani),
facultas data est. Concil. Tolet. I I.
init. [po 1019. ibid.) cujus ,\I ambani
ordinatione collecti, cujus et studio
aggregati sumus. Ibid. fin. [po
10 3 0 .]
e Cum ex gloriosissimi prædicti
principis Eryngii jussu in unum
fuissemus aggregati con,.entum.

Concil. Tolet.12. init. [po 1715. ibid.)
f Anno 16. ex quo sceptra susce-
perat regalia Clodoveus, pontifices
et totius gentis principes Clypiacum
convenire jubens. Aimon. 1. 4. c.
41.
g Theodoricus rex Ebroninum in
gratiam recipit, ejus consilio s)'no-
dum episcoporuln cogit. Sigebert.
ad an. 685.
h Eodem quoque anno Constan-
tinus impius contra sancta et vene-
rabiles imagines concilium iniquum
338 episcoporum congregavit in pa-
latio Hieriæ, Act. concil. Constan-
tinop. apud Theophan. [po 359.]
i Carolus contra Saxones hoc anno
pugnaturus ad componendum prius
statum ecclesiæ et reipublicæ Chris-
tianæ pro more suo piissimo episco-
DOS et abbates convocavit in Duria.
Annal. Franc. in vita Caroli magni.
k Rex Anp;lorum Stephanus in
octavis paschæ, quod erat 4 idus
Apri1is, tenuit concilium l\"orthamp-
toniæ, cui præsidebat Eboracensis
archiepiscopus, Turstanus. Con-
tinuat. Florent. [po 1199. "01. YI
par. ii. concil. Hard.]

568

Of tlte GivillJIagistrate.

ART.

by king Stephen, in \"hich Turstan, archbi
hop of "Y.ork, \V:1fo'
pre
ident; and not long after, there \vas another council held
at the saIne place, wherein Thon1a
, archbishop of Ca.nterbury,
\vas accused by tho king of perjury, and conllnanded to give
up his accounts for the luany Sluns h
had received when
chancellor, in ,vhich office it seen1S he had been for Inany
years.; ,,,hich he refusing to do, Gilbert, then lord bishop of
London, (as it is related in the life of the said archbishop of
Cant.erbury,) said, "that 1 considering the lnalice of the tilues,
and \vhat ruin lllight hang over the catholic church if the
king should be resistell in these things, the archbishop ought
to obey hin1 and give place unto hitn ;"" and to this agreed the
\vhole council, except Henry, bishop of 'Vinchester. And
Robertu
de
Ionte relates, ho,v m" Henry, king of England,
gathered together all the bishops of NOrluandy, and abbots,
and. barons at Ne\'
larket."" Fron1 ,vhence it appears, that
both in this and other kingdonls kings have had the suprenle
po\ver of the convocation of synods.
And as the civil luagistrate hath still gathered synods
together, so hath he confirnled them too. And therefore the
first general council at Constantinople, in their synodical
letter to Theodosius the enlperor, say, n" 'Ve desire now your
luuuanity, that the sentence of the synod 111ight be confirlned
by your religious \vriting or letters patent, that as you ho-
noured the church by the letters whereby you caned us, so you
,,-ould strengthen ,vith your seal the end of the decrees.')')
And Flavius Constalltinus, in his letter to the \vestern people
concerning t.he sixth general council, or the third at Constan-
tinople, saith 2 0" And we therefore, desiring also to strengthen

I Gilbertus Londoniensis episco-
pus (di
it) quod considerata tem-
ponlln malitia et quanta ruina ec-
cle
iæ catholicæ immineat si in his
1 egi fiat resistentia deberet Can-
tuariensis ipsi obtelnperare et cedere.
Act. ,'it. Thomæ, apud Baron. arl
an. 1164, [vid. p. 512. vol. XII.
Baron. ann.]
m Henricus rex Anglonun con-
gregavit omnes episcopos N orman-
niæ et abbates et barones apud No-
vum mercatum. Roh. de monte, in

appLnùic. ad Sigebert. [po 6..p. vol.
I.J v. Nicet. 239. Jus. G[ræco]
R[om.] 317.
n
f6JLEea Tolvvv T

{T
S'
JLEp6-
T1]TOS', ypáp.JLun 'T
S' (T

fV(ußfÍaS'
"rrLKvp(J)e
vm uvvóðov T
V t
cþov' ïv

&cr'TrEp Toí
T
S' KÀ
crECAJS' ypápp.ucrL
T
V ÈKKÀTjuíav TETlp.TjKUS', OVTCAJ Kuì
T6W ðo
ávTCA.>V È'TrLucþpayíu17
TÒ 'TÉÀoS'.
Concil. Constantinop. J . ad Theodos.
[po 808. vol. I. concil. Hard.)
o Idcirco et nos, quæ ah iis rlefi-
nita sunt, corroborare atque firmare

XXX.VII.

Of tllØ Ci-vill1Iagistrate.

569

and confinn what was òecreed by them, have put forth this
present pious edict, holding out the confession of the tru

faith in divinity, according to the ecclesiastical statutes." So
that the sixth general council was confinned by Flavius Oon-
stantinus, as the first was by Constantinus
Iagnus; of which
before.
tnd for particular councils Regino tells us, P "that,
by the con1111and of Charles the Great, councils ".ere cele-
brated by bishops all over France, concerning the state of the
churches; whereof one wa
gathered together at l\Ientz, an-
other at Rhelnes, the third at Tours, a fourth at Oaballon, a
fifth at Arles; and the constitutions which were Inade by
everyone of then1 were confirnled by the emperor." And to
naine no Blore, at the end of the third council at Toledo it is
expressly f.mid, q" The council was confinned by the public
edict of the king, and e,Tery particular chapter being reduced
to one head, he confirIued thCln, saying, 'I, Flavius Reccare-
dus, king, confiruling what is here delivered, which "e with
the holy synod have defined, have subscribed or set IllY hand
to it.'" By which it plainly appears, that in the prilnitive
church ecclesiastical councils, wherein all ecclesiastical causes
,vere concluded upon, ,vere not only called but confirnled by
the civil nlagistrate, who cannot therefore but be acknowledged
to have had the suprelnacy in ecclesiastical as well as ciyil
causes.
And hence it is, that in the prin1Ïtive church appeals were
Blade also ultÏ1nately to the civil Inagistrate fron1 an other
persons whatsoever, as evidently appears in the case of Do-
natu
, who, haying accused Cæcilian, bishop of Carthagp, of

cupientes, præsens pium edictnm
edidirnu
, veræ circa di\rinitatem
fidei secundum ecc1esiastica statuta
adnuncians confessionem. Flav.
Cõnstantinns populo habitanti in
occiduis partibus, inter acta concÏl.
Constantinop. 3. [po 1447. vol. III.
ibid. ]
p Concilia jussu ejus super statum
ecclesiarum per totam Galliam ah
episcopis cclebrata sunt; quorum
unnm
Ioguntiæ, alterum Rhemis.
tertium Turonis. qnartum Cahal-
lonis, quintum Arelatæ congregatmn

est; et constitutiones, quæ in
in-
gulis factæ sunt, ab imperatore con-
firmatæ sunt. Regino ad an. [8 13.
p. 40. vol. 1. Pistorii scriptt.]
g Publico edicto regis confirmatum
t:;st concilium et singula ejus capi-
tula in unam summam redacta con-
firmavit dicens, Fla\'ius Reccaredus
rex hane òeliherationem, quam cum
sancta defini\'imus synodo, con fir-
mans suhscripsi. Conci!. Tolet. 3.
fin. r vie1. p. 484. \"01. III. coneil.
HarcT.]

570

Of the Oiv'il
I ag'istrate.

ART.

several crin1es, referreth the cause to the emperor Constantine,
\vho, not willing to pass a final sentence upon a bishop hÏIll-
self, appoints other bishops to decide it, whereof the bishop of
RODle,
Ielchiades, ,vas one, ,vho, searching into the case,
found Cæcilian innocent; but Donatus appeals from them
again to the en1peror; the emperor, willing to have it ended,
refers it to a council at ArIes, ,vho detern1Ïning it against Do-
natus,heappealsfrolll thenl too to the elnperor, until he at length
put a period to it. This is that which St. Augustine relates
in his 166th [105th] epistle, \vhere, "Titing to the Donatists,
he saith, r" Kno\v ye that your ancestors referred the cause
of Cæcilian to the emperor Constantine. Exact this of us,
\ve can prove it to you, and if \ve shall not prove it, do \vith
us \vhat ye can. But because Constantine durst not judge
hiu1self in the case of a bishop, he referred it to bishops to be
discussed and ended: \vhich also ,vas done in ROIne, 1\lel-
chiades the Lishop of that city being president, wit.h luauy of
his colleagues: ,vho when they had pronounced Cæcilian
innocent, and had condelllned Donatus, ,vhich had caused a
schisl11 at Carthage, your ancestors came again to the en1-
peror, conlplaining of the judglnent of the bishops, in which
they ,vere conquered; for ho\v can a wicked striver pray to
those judges by whose judgment he is conquered? But yet the
D10st gracious emperor made other bishops again judges at
ArIes, a city of France; and fron1 them also did your an..
cestors appeal to the enlperor hilllself; until he also had
taken cognizance of the cause, and had pronounced Cæcilian
innocent, and them reproachers." By which we nlay see, that

r Scitote quorl primi majores ve- percussissent, iterum vestri ad im-
stricausamCæciliani ad imperatorem perC'torem venerunt, de judicio epi-
Constantinum detulerunt. Exigite scoporum, in quo victi fuerant, mur-
hoc a nobis, prohemus vobis, et si murarunt; quomoào enim potest
non probaverimus, facite de nobis malus litigator laudare judices, qui-
quicquid potueritis. Sed quia Con- bus judicantibus victus e:st? Iterum
stantinus non est ausus de causa tamen clementissilnus imperator ali-
episcopi judicare, earn discutiendam os judices episcopos dedit apud
atque finiendam episcopis delegavit. Arelatum GaUiæ civitatem; et ab
Quod et factum est in urbe Roma ipsis vestri ad ipsum imperatorem
præsidente Melchiade episcopo illius appeUarunt; donec etiam ipse cau-
ecclesiæ cum multis collegis suis. sam cognosceret, et Cæcilianmn in-
Qui cum Cæcilianmn innocentem nocentem, iUos calumniosos pronun-
pronunciassent, et Donatum qui ciaret. Aug. epist. ad Donatistas,
I15chisma Carthagini fecerat, sententia [105, 8. p. 299. vol. II.]

XXXVII.

Of tho Civil JJlagistrate.

571

appeals ,"ere then nlade fronl several bishops, (whereof he of"
Rome was one,) yea, and froln a whole council too, to the
civil magistrate; but when he had once decided the contro-
yersy, though they were not yet satisfied, yet they had no
further to appeal, even in that ecclesiastical cause. So that
the civil nlagistrate only haying the suprelne power in calling
and. confirlning ecclesiastical synods, and unto ",hOlll appeals
in ecclesiastical causes are ultiulately to be made, we lllUst
needs grant that he is supreme in causes and over persons
ecclesiastical as well as civil; and by consequence, that if our
king be the supreme civilluagistrate of this nation, (which to
deny is downright treason,) he cannot but be acknowledged
to be the person unto WhOlll the chief governluent of all estates
of this reahn, whether they be ecclesiastical or civil, in all
causes cloth appertain.

The bishop of ROllle !Latlt no jU1'isdiction 'ill this
'reabn of
-Yn<-qland.
About the year of onr Lord 587, aJ ohannes Nestenta,
being then patriarch of Constantinople, the iUlperial city, in a
synod gathered together in that place he eudea voured to get
the n:Ul1e of an universal or æcunlenical bishop or patriarch;
b for which Pelagius the Second, then bishop of ROllIC,
severely rebuked hinI; and Gregory the Great, P<:-lagius.s
successor, lnost vehelnently inveighed against it, calling the
nanle he strove for a c" foolish, d frivolous, e proud, f new,

a Ante hos siquidem annos octo,
8anctæ memoriæ decessoris mei Pe-
lagii tempore, Frater et coepiscopus
noster Johannes in Constantinopo-
]itana urbe ex causa alia occasionem
quærens synodum fecit, in qua se
universalem appellare conatus est.
Greg. regist. ad Etùogium, 1. [5. ep.
43. vol. II.] Cognoscat siquidem
fraternitas vestra J ohannem quon-
dam Constantinopolitanæ chritatis
antistitem, &c. æcumenicum hoc
est uni,rersalis sibi vocabulum usur-
passe. Ibid, 1. [9. ep. 68. init.]
b Quod beatæ recordationis Pe-
lagius dccessor noster agno
cens
omnia gesta ejusdem synodi, præter

i11a quæ illic de causa venerandæ
memoriæ Gregorii episcopi Antio-
cheni sunt habita, valida omnino
districtione cassavit, districtissima
illum increpatione corripiens, ut se
a novo et temerario superstitionis
nomine cohiberet: adeo ut SUUIn illi
diaconum, nisi tantum nefas emen-
âaret, procedere prohiberet. ILid.
c Eundem vero fratrem et con-
sacerdotem meum Etudiose admo-
nere curari, nt si habere pacem
omnium concoràiamque desiderat,
ab stulti vocaùuli se appel1atione
compescat. Ibid. ad
Iauriciuln
Augustum, 1. [7. ep. 33.J
d De qua re mihi in suis jussio-

57Q

01 tn8 Oivill1I agistrate.

ART.

g profane, h pestiferous, i superstitious, k perverse, 1,vicked, yea,
a m blasphemous name," a name which he discoursing of
breaks forth into this expression: n" But I confidently affirm,
that whosoever calls hin1self or desires to be called an uni-
versal priest or bishop, is in his pride the forerunner of Anti-
christ, because he proudly prefers himself before others;" a
nalne o,,,hich, as he saith, none of his predecessors in the
bishopric of Ronle \vouId assume unto themselves nor accept
of froll1 others.

nibus dominorum pietas præcepit;
dicens ut pro appellatione frivoli
nominis inter nos scandalum gene-
rari non debeat. Ibid.
e Et quia non solus ego sed tota
turbatur ecclesia, quia piæ leges,
quia venerandæ synodi, quia ipsa
Domini nostri J esu Christi mandata
superbi at que pompatici cujusdam
sennonis inventione turbantur, Ibid.
ad eundem, 1. [5. ep. 20.]
f Quis est iste, qui contra statuta
eyangelica, contra canonum decreta,
novum sibi usurpare nomen præ-
sumit? Ibid.
g Et vir sanctissimus consacerdos
meus Johannes vocari universalis
episcopus conatur. Exclamare com-
pellor ac dicere, 0 tempora, 0 mores!
Ecce cuneta in Europæ partibus
barharorum juri sunt tradita &c.
Et tamen sacerdotes, qui in pavi-
mento et cinere flentes jacere debu-
erunt, vanitatis sibi nomina expetunt,
et novis ac profanis voeabulis glo-
riantur. Ibid.
h Cognoscat siquidem fraternitas
vestra Johannem quondam Constan-
tinopolitanæ civitatis antistitem,
contra Deum, contra pacem ecclesiæ,
in omnium conspectu et injuria sa-
cerdotum modestiæ et mensuræ suæ
terminos excessisse, et illicite in sy-
nodo superbum ac pestiferum æcu-
menicum hoc est universalis sibi
vocabulum usurpasse. Ibid. 1. [9.
ep. 68.]
i Sed tamen de eodem supersti-
tioso et superbo vocabulo eum ad-
monere studui, dicens quia pacem
nobis cum habere non posset. nisi
elationem prædieti verhi corrigeret,
quam primus apo
tata invenit. Ibid.

ad Anastasium episcopum Antio-
chenum,1. [7. ep. 27.]
k Quis rogo in hoc tam perverso
vocabnlo, nisi ille ad imitandum
proponitur, qui despectis angelorulll
legionibus serum
ocialiter consti-
tutis ad culmen conatus est singu-
laritatis erumpere, ut et nulli sub-
esse, et solus omnibus præesse vide-
retur. Ibid. ad :ohannem, 1. 5. Cepe
I8.J
I Ecce ex hoc nefando elationis
vocabulo ecclesia scinditur. Ibid.
[po 745.] In isto enÍ1n scelesto vo-
cabulo consentire nihil est aliud
9uam fidem perdere. Ibid. epist.
LI9.] ad Sabinianum diaconum.
m Sed absit a cordiLus Christia-
norum nOllien illud blasphemiæ, in
quo omnium sacerdotum honor adi-
mitur, ut ab uno sibi clementer arro-
gatur. Ibid. ad
lauriciuln Augus-
tum, 1. [5. ep. 20.]
n Ego autem fidenter dieo quia
quisquis se universalem sacerdotem
vocat, vel vocari desiderat, in elatione
sua Antichristum præcurrit, quia su-
perbiendo se cæteris præponit. Ibid.
ad eundem, 1. [7. ep. 33.J
o Certe pro beati Petri apostolo-
rum principis honore per venerandam
Chalcedonensem synodum Romano
pontifici oblatum est. Sed nullns
eorum unquam hoc singularitatis
nomen assumpsit, nee uti consensit,
ne dum privatum aliquid daretur
uni, honore debito sacerdotes priva-
rentur universi. Ibid. ad eundem, 1.
[S. ep. 20.] Sed nullus unquam de-
cessorum meorum hoc taIn profano
vocabulo uti eonsensit. Ibid. epist.
[43.] ad Eulog.

XXXY"II.

Of the Ci-vil Jlagist,'ate.

573

nut though they that went before St. Gregory in this
Lishopric had refused the title of univorsal bishop, and hÏ1llself
had
aid so luuch against it, yet they that came after hiln
both sought for it and at length attainerl to it. For after
that Gregory and his iUllllediate successor Sabinian (who sat
in the chair not wholly two years) were dead, P TIoniface the
Third, his next successor, obtained of Phocas the en1peror
(tHlrl 111urrlerer of
lauritius) that the church of Ronle should
Le called the head of all churches, and so the bishop of that
place an universal or æculnenical bishop. And ever since
this tinle hath the church of ROIHe pretended to an universal
authority o\yer all the churches in the world, her bishop look-
ing upon hinlself as an universal bishop: but. the patriarch of
Constantinople still opposed it, and the contention about the
preeIuincnce was not perfectly decided till at length they
agreed anlongst thelllseives that the bishop of Constantinople
should be called an universal patriarch, and the bishop of
ROlue an universal pope. From whence it caine to pass that
the title pope hath since been appropriated to the bishop of
R0I11e, q which before was C0111l1l0n to all bishops, presbyters,
and clergyn1en whatsoe\rer.

p Bonifacius tertius obtinuit apud
Phocam principem ut sedes apo-
stolica, B. Petri apostoli caput esset
omnium eccIesiarum quia ecclesia
Constantinopolitana primam se om-
nium eccIesiarum scribebat. Anastas.
Rom. eccles. biblioth. de vita ponti-
ficum, p. 62. in vita Bonifacii.
U num porro sanxit quod laude me-
ruit, hoc est urbem Romam totius
salutaris vitæ caput esse, cum antea
propter sedeln principis Constanti-
nopolis haberetur. Pompon. Læt. in
Phoca, [po 555.] Bonifacius a Phoca
imp. obtinuit, magna tamen conten-
tion'e, ut sedes B. Petri, {juæ est
caput omnium eccIesiarum, ita di-
ceretur, et haberetur ab omnibus:
quem quidem locum eccIesia Con-
stantinopolitana sibi vendicare cona-
batur. Platin. in vita Bonifac. tert.
[init.] Bonifacius Gregorii successor
a Phoca petiit et impetravit, ut sedem
Romanæ ecc1esiæ caput Olnnium ec-
c1esianun statueret, quia Constanti-

nopolitana sese omnium primam
scribebat. AÏInon. de gest. Franc.
1. 4. [c. 4,] Cum Bonifacius tertius
ab imper. Phoca impetrasset, ut in
omnes episcopos prærogativam ha-
beret, omniumque caput perpetuo
foret, jam turn Romanus pontifex
multo quam antea cum suo urbano
sacerdotum senatu, cunctis sine
controversia præstare authoritate
cæpit. Polydor. Virgo de rerum in-
ventione, 1. 4. C. 9. V. et Paul diacon.
histor. Longeb. 1. 4. c. [37.] Flav.
Blond. decade J. 1. 9. [po 118,]
q Additum ut papæ nomen, quod
omnium vocabulorum episcopalium
excellentius esse statutum est, solus
Romanus pontifex, cum ante omni-
bus commune esset episcopis, reti-
neret. Onuph. in addit. ad Plat. in
vito Bonifac. tert. [po 67.] Papa cu-
jusdam paternitatis nomen est et
c1ericorum congruit dignitati. 'Ya-
lafr. Strabo de rebus eccIesiasticis,
c. 7. Nomen papæ, tametsi hodie

ù74

ART.

Of the Civil l1I ag.istrate.
The bishop of Ron1e having thus stretched his nalne beyond
his po\ver, he presently labours to extend his po\ver as far as
his nan1e. And having once got the nalne of universal pope,
he takes occasion frolTI that to endeavour after an universal
po\ver; and for an accon1plishment of his design, as the
emperor's power gre\v weaker and weaker in the East, he
1l1ade his gro\v stronger and stronger in the 'Vest, till at the
length, about the year 680, Benedict the Second wholly shook
off the en1peror's jurisdiction; and after\vards, by the help of
the French kings, he much enlarged the territories both of
his spiritual and tmnporal dOlninion: and at the length, an10ngst
other nations, he had got footing in England too, yea, so far,
that in the days of king John he had gotten an absolute

a.pud Latinos uni Romano tribue-
batur pontifici, apud priscos tamen
universo presbyterorum ordini fuisse
Commune, non leves extant conjec-
turæ. Lindan. panopl. 1. 4. c. 80.
[po 414.J Thus was Alexander,
bishop of Alexandria, called a pope
by the council at Seleucia, who,
writing to the said bishop, direct
their epistle, Mm<apLcê 7rá7rf! E7rLUKÓ-
7rC::>
1Lé;JV' AÀE
áv
PCf ol 7rpHT{3vTEpOI.
Ka1 oí
LáKOVOL XaíPHV, and begin it,
t H 7rí(J'TL

p.wv
v EK 7rpoyóvCùv,
v Kaì
Ù7rÒ (J'OV p.Ep.aBT;Kap.Ev p.aKápLE 7rá7ra,
EUTìv aVT1J. Concil. Seleuc. in epist.
ad Alexandr. apud Athanas. [P.729'
vol. I.J And so was Athanasius too,
as we find in an epistle of his where
it is said, ol
È E7rL(J'TEÍÀavTE
, ÓTE
'lrá7ra
'ABavá(J'LO
, Kal o[ 7rapaTVxóvTE

\ '
"'t.l:
, Ah
uvv aVTC::> EV A^EçavvpHf!. t anas.
epist. ad Antioch. [po 776.J Thus
was St. Augustine also called a pope,
and therefore St. Hierome still begins
his epistles to him, Domino sancto
et beatissimo papæ Augustino. Hie-
ron. epist. ad August. inter Augus-
tini epist. [19.5. vol. II.J; et domino
vere sancto et omni mihi affectione
venerabili papæ Augllstino Hiero-
nymus in Christo salutem. Ibid.
epist. [I 72.J; and so elsewhere.
And thus did St. Augustine call
Aurelius pope, Domino beatissimo
et dehita observantia venerabili sin-
ceriterque charissimo fratri et consa-

cerdoti papæ Aurelio A ugustinus in
Domino salutern. Aug. epist. [60. J
ad Aurelium; v. et epist. [41.J And
therefore saith ,Alypius, in the sixth
council at Carthage, Unde petimus
veneration em tuam, sancte papa Au-
reli, Conci!. Carthag. 6. c. 4. [p.
1243. vol. I. J In which council the
said Aurelius, bishop of Carthage,
is often called pope, whence Bal-
samon sait h, 'E

PXE
È T

(J'vvó
ov
AVPT;ÀLO
E7rí(J'K07rO
T

Èv XapK"7
ÓvL
EKKÀ1](J'ía
, tþv Kaì 7rá7rav wvóp.aCov.
Balsam. in concil. Carthag. init. p.
[509. vol. I. Bever. synod.J And
Clodoveus the king, writing to the
first council at Orleans, enrls his
epistle with, Orate pro me domini
sancti et apostolica sede papæ dig..
nissimi. Concil. Aurel. 1. [po 1008.
vol. II.] v. et Sidonii epistolas, [libb,
6, 7.J ubi omnes episcopi vocantur
papæ. Yea, anù in Isaacius Com-
nenus the emperor's rule to be ob-
served in ordination it is said, 1fyovJ)

v p.Èv ðTE 7rOLÛ aVTòV ÀLTÒV 7ra7ràv
rjToL àvaYlJw(J'T1Jv
apud Balsam. tit. J.
de fide, cap. 34. [po 3-1-. comm. in
can. J By all which it appears how
in the primitive church the name
pope was not appropriated to the
bishop of Rome, as now it is; hut
as the pope of ROIne was called
a bishop as well as others, so were
other hishops called popes as well
as he.

XXXV"!I.

OJ the Oivil JIagistrate.

575

surrender both of England and Ireland to himself, which
,vere granted bacli again by hinl to the ldng, to hold uf him
and his
uccessors in the see of Rome, in fee farm, and
vassalage. And so the bishop of Ronle for a while kept this
nation in slavery, till at last his yoke gre\v so heavy that
neither king nor people could endure it any longer, but both
endeayonred to shake it off. And to this end were there laws
nlade in the tilDe of Edward 1. II. lIT. Richard II. Henry I\T.
again
t this foreign usurpation; but it was not totallyabo....
lished till the tinle of IIenry the '
IIIth, in whose days there
,,,ere several statutes nlade whereby all ecclesiastical as \"ell
as telnporal power 'was reduced within his nlajesty's donlinion,
and no foreign power whatsoever sufferecl to have any juris-
diction in any of the territories belonging to hilll; "yhich
statutes \vere afterwards reviewed and cOllfirnled again in the
days of queen Elizabeth; and for the further confirlnation of
it we have it here also inserted aillongst our Articles, that the
bishop of Rome hath 'no jurisdiction in tltis realJ}
of England.
He hath no jurisdiction, neither spiritual nor tenlporal; and
indeed if he have no spiritual he can have no tenlporal, his
telnporal jurisdiction being grounded only upon his spiritual.
And therefore in speaking to this part of the article I need
not insist upon his telnporal, but only his spiritual or ec-
clesiastical power in or over this reahn; for if he have no
spiritual, he hath Illuch less any telnporal jurisdiction in it.
And to prove that the bishop of ROlne hath no jurisdiction
in this realm, it will be only necessary for us to exallline the
title whereby he lays claÍIn to such a jurisdiction; which is that
whereby he claÌIns the saine in all Christian kingdoIlls over
the whole world, even r because he is Peter's successor, and
so an universal bishop, yea, the head of the whole church.
But if ,ve exanline this title throughly, \ve shall find many
fla,vs and defects in it, yea, such as will shew it to be of no
force at all. For fir8t, it is vet:. y questionable whether Peter
,vas ever bishop of Ronle or no; nay, it seenIS clear to me,
that he ,vas not bishop of that nor anyone particular place

r Jus successionis pontificum DomiI:lO, col1ocarit. Bellann. de
Romanorum in eo fundatur, quod pontif. ROln. [yol. I. 1. 2.] c. I.
Petrus Romæ sedem suam, jubente

576

Of the Oivil
I agist rate.

ART.

else, for his cOlnnlission ,vas as large as the other apostles',
even to the preaching the gospel and exercising his nlinisterial
function in all places of the world whithersoever he should
cOlne; whereas, to make hinl the bishop of anyone place
,,,ould be to linlit his po\ver in one particular place. That
Peter \vas at RODIe, though it cannot be denlonstrated frOln
scripture, yet it being the general tenet of the ancients, I
8hå11 not deny it; but though he ,vas there, it cloth not follow
that he ,vas bishop of that place more than any other; or
such a bishop as Linus, Anacletus, Clenlens, and Evaristus
\vere, and the bishops of that place no,v are. He ll1ight be
there as an apostle, not as a luere bishop; s and therefore do
ancient ,vriters, in their entuueration of the bishops of Ronle,
not put Peter into the nUlnber of thelu, but begin at Linus
or else at Clelnens; t or if P etcr be reckoned anlongst theIn,
yet Paul is still joined with hin1, and so Paul llUlst be the
bishop of ROllle too as ,veIl as Peter, and so either two
bishops of Rome at one tinIe, (which they utterly deny,) or
else neither of them properly bishops, such as are there no\v,

s Thus we find Irenæus reckoning
the first bishops of Rome: Fundantes
et instruentes beati apostoli ecde-
siam, Lino episcopatum adminis-
trandæ ecclesiæ tradiderunt. Suc-
cedit autem ei Anacletus; post eUIn
tertio loco ab apostolis episcopatum
sortitur Clemens, qui et vidit ipsos
apostolos. Iren. adv. hæres. 1. 3.
c. 3. [3.J Huic autem Clementi
succedit Euaristus, et Euaristo
Alexander, ac deinceps sextus ab
apostolis constitutus est Sixtus, et
ab hoc Telesphorus, qui etiarll glo-
riosissime martyrium fecit; ac dein-
ceps H yginus, post Pius, post quem
Anicetus. Cum autem successit
Aniceto Soter, nunc duodecimo
loco ab apostolis episcopatum habet
Eleutherius. Ibid. So that he
reckons Clemens the third, Sixtus
the sixth, Eleutherius the twelfth
bishop of Rome: whereas, if Peter
had been one, Clemens would have
been the fourth, Sixtus the seventh,
and Eleutherius the thirteenth.
And thus Eusebius also, , AÀÀà Kaì
Ó KÀÝJp.1}
Tij
cPC>>JLaíc>>v Kaì aVTò

IKKÀ1}uía
TpíTO
l7ríUK07rO
KaTauTà
,
llavÀov uvv
pyò
Kaì uvvaeÀÝJT1}

y
yovivm 7rpÒ
aVTov p.apTvp
îTm.
Euseb. hist. eccles. 1. 3. c, 4.
[yol. LJ And if Clemens was the
third, Linus, not Peter, was the
first. And thus saith Tertullian, in
carmin. contra IVlarcion. 1. 3. [p, 891.
ed. Pamelii, 1662.J

Hac cathedra, Petrus qua sederat ip
p,
locatum
:l\Iaxima Roma Linum, primum con-
sidere jussit.
t Thus are Paul and Peter often
reckoned together, as founders of
the church of Rome, ri}

'Pc>>p.aíCJJv
IKKÀ1}u{a
p.
Tà TY;V IIavÀov Kaì IIiTpov
p.apTvpíav 7rpWTO
KÀ1}pOVTaI. TY;V l7rL-
UK07rY;V ^'ivo
. Euseb. hist. 1. 3. c. 2.
[vol. L] Episcoporum in Roma
successio hanc conseq llentiam habuit
Petrus et Paulus, Linus, Cletus.
Epiphan. [po 107. vol. L] A glorio-
sissimis duobus apostolis Petro et
Paulo Romæ fundatæ et constitutæ
ecclesiæ. Iren. adv. hæres. 1. 3.
c. 3. [2.]

xxx ,
] I.

0./ tlte Civil J.1Jagistrate.

571

but rather apostles, (which :lre
onletinles called bishops too,
both in scripture and other authors.) .And thiR appears alRo
in that there was another bishop of that place besides thenl
ordained by thcIllsel\"es, to wit Linus; for so thoRe ,,'ords of
Irellæu

cenled clearly to intiulate to us: u" The bles
ed
apostle," saith he, '
founding and instructing the church,
delivered the adlninistration of the episcopacy or Li
hopric
to Linus :"1'
o that they only founded the church, and then
Blade another person to he the bishop of it. "And there-
fore,"
aith Ruffinus, "also w Linus anrl Cletus ,vere bishops
of l{ollle before Clell1enS, but I
eter being yet alive, viz. that
they Blight undergo the care of the episcopacy, but he fulfil
the office of the apostleship. As he is found also to have
done at Cæ
area, where, "hen hiulself was present, yet he
ordained Zacchæus bishop of the place." So that though
Peter was at Rotne, yet not as the bi
hop of the place, but
only as an apostle, unless we grant that there were 1110re than
one bi
hop of Ron1e at the b
Ulle tinle. To which ,ve 11lay
also add, that had Peter been bishop of the place, what need
he have ordained any other to be bishop there whilst he
hin1
elf was present? or to exercise that office before hilllself
the first bishop ,vas ren10ved '? That Linus was bishop of
ROtHe whilst Peter hill1self was there cannot be denied; and
therefore either there 111ust be acknowledged two bishops of
the same place, which nOlle of the Romish party will grant,
or else Peter was not bishop of t.he place, which is the thing
we stand for. ,A.nd if Peter was not the bishop of Roule, the
bishops of HOllle cannot be said to succeed Peter; I lllean,
not in the office of the bishopric. And so all their title to
an)' ecclesiastical jurisdiction in this or any other reabn, by

U Funùantes igitur et instruentes
b.. apostoli ecdesiam Lino epi-
scopatum administrandæ ecclesiæ
tradiùerunt. Ibid. [c. 3. 3.J Or as it
is in Greek, eEf-LEALWUaVTf
ôÈ Kaì
OlKO
Of-L
UavTf
oi f-LaKápWL å7róuToAoL
T
V ;KKATJuíav, _\ívCf T
V T

brtUK07r

AftTOvpyíav ÈVEXEípLUUV. apud Euseb.
hist. 1. 5. c. 6. [vol. II.]
w Linus et Cletus fuerunt quidem
BEVERIDGE.

ante Clementem episcopi in urbe
Roma, sed superstite Petro, videlicet
ut illi episcopatus curam gererent,
ipse vero apostolatus impleret offi-
cium. Sicut invenitur etiam apud
Cæsaream fecisse; ubi cum ipse
esset præsens, Zachæum tamen a
se ordinatum habebat episcopmn.
Ruffin. præfat. ad lib, recognit.
[Clem. Rom. p. 398.]
Pp

578

Of the Gireil }'lagistrate.

A [{T.

virtuo of their succession fronl Peter, must needs be null and
void.
But secondly, suppose ,ve grant that Peter was bishop
particularly of Rome, and so the bishop of ROlne succeeded
Peter in his bishopric, it cloth not yet follo,v that he succeeds
hinl in his apostleship too. For he ,vas ordained an apostle
by a special comnlission from our Raviour himself, which
cOlluuission was granted to his person only, not his successors;
and therefore ,vhat privileges he had by virtue of that COln-
luission ,vere to deternline ,,,ith himself. Indeed, a special
comnlission fronl Christ hinlself was so necessary to the
settling anyone in the office of an apostle, that when Judas
,vas fallen by transgression froln the office, the apostles theln-
selves durst not invest another \vith it, but only nOlninating
two, cast lots \vhich should be the person
so leaving the
detennination of it unto God himself; ,vhereas they of thenl-
selves ordained the bishop of Ronle; ,vhich plainly shews that
the bishop of ROllle receiving his conlnlission not inullediately
fronl God (as the apostles did), but only froln the apostles, he
never ,vas nor is any apostle, but only a bishop. Neither do
,ve read of any more apostles chosen after l\Iatthias; we read
indeed ho'v the apostle James ,vas killed by Herod, Acts xii.
,
but not of any other substituted in his place by God. No,
after the apostles, ,vho ,vere inImediately chosen by Christ
hinlself, were dead, there ,vas none that ever pretended to
succeed thenl in their apostIeships but the bishop of ROllIG;
though there ,vere several ordained bishops of such places
,vhere the apostles had in a peculiar l11anner exercised their
apostolical function, as Peter did at Rome; for thus did
x J allIes sit at J erusalenl; and yet Sinleon, J ustus, Zaccha
us,
and the rest that succeeded in that bishopric, never so nluch
as dreanled of being thelllseives apostles by virtue of an
apostle's sitting in the place ,vhere they ,vere bishops; yea
x

OÐv avrbV rbV , IáKCùßov, 8v v. et 1. 7. c. 19. [vol. 11.]; Clem.
Kaì ðíKawv È7ríKÀTJV oi 7ráÀaL l3t' àp
r
!; Alex. V7rOTV7r. 1. 6.; Chrysost. in
ÈKáÀovv 7rpor
p
f1-ara, 7rpwrov i(T'ro- Act. horn. 33. [vol. IY.]; Hieron.
POV(Tt r
!; Èv (I
pouoÀV}-LOL!; ÈKKÀTJuía!; in Catalog. scriptor. eccles. in Jacob.
ròv r
!; f7rLUK07r

ÈYX
LpI,(TB
vm Bpó- rp. 815. vol. 11.]; et August. ('o
tra
vov. Euseb. hist. 1. 2. C. I. ["01. I.]; Crescon. Gram. 1. 2. [46. yol. IX.]

XXX'
II.

Of the Ci'vi1 Jlagistl'afe.

579

and Peter hiulself sat at Antioch too, Lefore he caIne to
Ronle, where St. Paul withstood him to the face, Gal. ii.II,
and yet } Evodius, Ignatius, II eros, and the succeeding
bishops of that place, did never lay any clainl to an unÏ\Tersal
bishopric or apostleship because Peter'ls successors. And
how conICS ROIne, the )"ollnger sister, to have the apostIe
hip
settled upon her, rather than Antioch, the elder
or what
respect did Peter find at Ronle n10re than at .Antioch, that
he should be at ...\.ntioch before Ronle, and yet prefer ROlne
before .A..ntioch
It is true, he 'nt'S crucified at ROIne, and not
at Antioch: but is that a sufficient reason why Rome rather
than ..lntioch should lUt,Te his apostleship entailed upon it?
No certainly, the bishop of Antioch, or indeed any bishop,
l11ay lay claiIll to an apostolical commission as well as he of
ROIne; who having no special or inlnlediate call frOIn God,
cannot without a solecism be terIlled an a postle, nor be
thought to ha,Te any jurisdiction at an, without his own
diocese or province, nor by consequence in this reahn of
England.
Thirdly, suppose further that the bishop of Rome be
Peter'ls successor, it doth not yet foIlo\v that he is head of
the church, or an æculllenical bishop, for that is l110re than
Peter hÏ111self was; though he ,vas an apostle, yet he was no
n10re than an apostle, nor by consequence any way superior
to the other apostles. He ,vas a nleIllber of the church as
well as his feIlo\vs, not the head of it above theIn, their
fellow-servant, not their Blaster. .A.nd therefore the apostles
sent hÍIll with John to Saluaria.. Acts viii. 14: and certainly
if he had been their Illaster, he ,yould not have been their
llles
enger; had he been their head, he would not have been
their feet to go up and down upon their errands. And hence
3180 doth St. Paul say plainly, t .For I suppose I was not beltind

Y ) AÀ.Àà Kaì TWV Jrr) ) AVTLOxda

EvoSíov 7T'pWTOV KaTaUTúVTOS' SfVTfpO

'v Toí
STJÀOVfLfVOL
)Iyvúno
Jyvoopí-
(fTat. Euseb. hist. 1. [3.] Kfcþ. Kß' :
where we may also ohsen'e how,
though Peter was at .Antioch, yet he
reckons Euodius the first bishop.
Z The ,'ulgar Latin is here far
from rendering the right sense of

..he original; for whereas it is in
Greek, .\oyíCoflUL yàp flTJSÈV VUTfPTJ-
Kfvm TWV V7T'Èp À.íav Ù1iOUTÓÀOOV, the
vulgar hath it, Existimo enim nihil
me minus fecisse a rnagnis apostolis:
how much nearer to the words comes
our translation, And 1 suppose I was
not behind the 7 o eT!1 chiefest apostles;
according to which sense the Syriac
pp2

5
O

Of the Circ'illJfagistrate.

ART.

the very chiefest of the apostles, Q Cor. xi. 5; FOI. in nothing am
I hekind the very clâefest apostles, chap. xii. 11. So that
St. Paul did not look upon himself as any \vay inferior to
any of the apostles; no not to Peter hinlself; and therefore
,,,hen Peter did amiss, (for it seems Peter could err, though
the pope cannot,) St, Paul withstood hz'n
to the face, hecause he
was to he hlal'ned, Gal. ii. ] 1; intimating that he a reproved,
)'ea and resisted Pet.er hinlself; ,vhich certainly he ,voldd
never have done had he been the head of the church, and so
his superior. Nay, St. Paul did not only look upon St. Peter
as his equal, but St. Peter looked upon St. Paul as his supe-
rioI'; for, saith St. Paul, JJThen Janws, Gepl
as. and Joltn, 'w/
o
seemed to he pillars, percei-ved tlte grace that was given 'ltnto me,
they gave
tnto 'JIM and Barnabas tlte right hands of fello'lcslâp ;
that we shmtld go to the heathen, and they to tlte circ'ltmois'ion,
vel". 9. So that Peter ,vas so far fron1 accounting hinlself to
be above all, that he doth hilllself give the right hand of
fello,yship to St. Paul and Barnabas; and therefore, what-
soever the church of Ronle \vould lllake of Peter no,v, be
sure he never took hinlself for the head of the church, but
only as a fello\v ,yorker with the other apostles; and there-
fore ,ve may ,veIl say ,vith Cyprian h, " \Vhat Peter ,vas, that
,vas also the other apostles, endowed \vith the like fellowship
of honour and po\ver.'"
But Peter's suprenutcy being the foundation of the pope's

also translates the words too, f,.J

J;
J........&
. ,
L; J
\J )o!'
! ;..a

,";/:..4'.:0 C\.-b!
.&
..t that IS (not
as the Latin translation hath it, Ar-
bitror enim nihil me minus præsti-
tisse quam apostoli illi admodum
præstantes, but), I suppose I am in
nothing less than the apostles, which
are most excellent; plainly intimating
that there was none of the apostles
above St. Paul, nor by consequence
any of them the head of the church
more than he; for then he must
needs have come behind him. 'Vhere
iliculnenius observes he saith, ovðÈv
VUTfp1]Ua, ovðÈ lv[')u7ïov,
KUTÓ1fW

À80v T6:W 1f
pì IIfTpov. ilicum. in

loco [po 700. vol. I.] and St. Chry-
sostome, OVKfTL 7ïpÒ
lK
ívov
, àÀÀà
7ïpÒ
TOV
7ï
pì IIÉTpov 7ïOLOVpÆVO
T
V
u{rYKpLuw. Chrysost. in loco [po 668,
16. vol. IlL]
a So the Syriac renders _01C2)!

aJ6.m!::.1 I reproved him before his
face; and St. Chrysostome, D.LÒ Kaì
IIavÀo
l7ïL7ïÀÝjTTH, KClì II
Tpò
cÌvÉ-
XETm, ïva lYKUÀOVP.Évov TOV ðLðaUKá-
Àov Kaì ULYWVTO
, f:VKOÀWT
pOV 01. }la-
81]TUì }lf7"UBwvTm. Chrysost. in loco
[po 7
o, 3 8 . ibid.) .
b Hoc erant ut]que et cæten apo-
stoli quod Petrus, pari consortio
præditi, et honoris et potestatis.
Cyprian. de unit. eccles. [po 107.]

XXXV"!I.

Of tIle Oireil ,]fagistrate.

581

authority, to uphold this they bring every thing that hath
but the face of an arglll11ent to Inaintain that; ,veIl knowing
that if the apostle Pet.er was but equal to the other apostles,
the bishop of ROIHe cannot be thought to have jurisdiction
over other bishops; and therefore, for the further confir-
11lation of this truth, it will be necessary to exall1Ïne what
they have to say against it. Now the Goliath ,,,hich these
Philistines send forth to defy the arn1Y of the Israelites, the
principal argulnent they bring to prove Peter's 8Uprell1acy
over the other apostles, and so the pope's authority oyer the
,,,hole church, is the ,yords of our Saviour to the saIne apostle,
Thou art Peter, and upon tltis roek 'lCitl I build 9UY ehurc}l,

Iatt. xvi. 18. Froll1 whence they would persuade us that
Peter was appointed by our Saviour to be the foundation of
the whole church. But surely, while they force such a gl08s
upon that place of scripture, they quite forget what St. Paul
saith, For other foundation can no nzan lay than tltatis laid,
'l['hicli1 is Jesus Ohrist, 1 Cor. iii. 11; so that whatsoever sense
they put upon the ,yords, certainly it is the next door to
blasphclny to take away Christ frOlll being the foundation of
the church, and to thrust Peter into his place; to take away
Christ that purchased his church with his own blood, and to
put in Peter that n10st shalnefully denied Christ; to take
away Christ that conquered Satan, and to put in hin1 to
,,,hOll1 Chri::;t saith ill the saIne chapter, Get thee belti'1iJd lite,
Satan. In a 'YOI'd, what is if this be not blasphelny, to say
not he ,,,ho is the chief corner stone, 1 Pet. ii. 6, but he who
was a rock of offence to Christ,
latt. xvi.
g, is the founda-
tion of the church of Christ.
But, for IllY own part, I cannot but adlnire ho\v these ,yords
caIne at first to be wrested to such a sense, ,yhich of theu1-
selves they can by no 111ean8 bear; for our Saviour doth not
say, Thou art Peter, and upon thee I ,,'ill build my church,
but, Thou art Peter, and cupon
his rock will I bnild IItY clturclì ;

c To evade the force of the words Peter, in which language N;:':> signi-
'l[Jon this rock, the papists Bellar- fies both Peter and a stone, without
mine, :\Ialdonate, Petrus de BolIo, any change of the gender. To which
and others, object it was not the I answer, T. It is true our Saviour
Greek but Syriac language, wherein spoke these words not in the Greek
our Saviour spoke these word
to hut Syriac language; but howso-

5SQ

Of the Cfivil .J.1Iagistrate.

ART.

viz. upon hinl WhOlll thou hast now confessed to be the Son
of God, or upon this confession ,,,hich thou ha
t l1lade of hilll.
And ho\vsoevcr the church of l-toIlle Illay force another sense
upon the words, certainly this is the exposition ,vhich the
pri111itive church gave of theIne Sonle of the Fathers ex-
pressly avouching Christ hi111self to be the rock here under-
stood, others Peter's confession of Christ and faith in hiIll;
all \vhich come to one and the sanle thing; therefore saith
St. Augustine, d " Christ is the foundation in the structure of
a wise architect." This "'ants no exposition; for it is plainly
said, For otlwr fOltndation can no 'J1
an lay than that wlâclt ';S
la ie!, wh1.ch is Ghrist; but if Christ, then without doubt the
faith of Christ, for Christ chvells in our hearts by faith; so
that to say Christ, or fhith in Christ, or Peter's confession
of him, all comes to one and the same thing, all of them
making Christ still, not Peter, to be the rock upon which the
church is built.
Let these of the Fathers speak for the rest. c" The Lord,'"

ever St.
fatthew wrote them not in
Syriac but in Greek, and therefore
it is the Greek that is the original,
not the Syriac. But, 2. it is plainly
false that N!J'
signifies both Peter
and a stone without the change of
the gender, or in the same gender.
For that N
'
as it denotes Peter is
of the masculine gender, I hope they
will not deny (unless they will make
Peter such a one as his pretended
successor Joan was), whereas NEJ':J
for a stone or rock is: always of the
feminine, as
2)!
CO
.. OWJO
C1
;lo Et Jacob accepit Cepha et
ereæit eam, Gen. xxxi. 45. so,

J.o
fL;..&

L\..o
tL;..
Cepha
probata, angularis, pretiosa, Isai.
xxviii. 16. LOcr1 Þ; l2)þ Cepha
magna erat, Mar. xvi. 4, and so else-
where. Nay, 3. in this very place
too NEJ':J, when spoken of Peter
whose name it was, is of the mascu-
line, but when used for a rock or
stone is of the feminine gender,
J2)

h =:. \..'-
o et super hanc Ce-
pha, non hll1w, for then it should
have been
Jcr1 not h01, which is a

pronoun of the feminine gender.
And therefore it is in vain to seek
any elusion of the place from the
Syriac, that being as plain against
them as the Greek; for as in the
Greek IIÉTPO!; and 7rÉTpa are of dif.. .
ferent genders, so are the first and
second
2)þ in Syriac of different
genders too.
d Fundamentum Christus est in
structura architecti sapientis: hoc
expositione non inùiget. Aperte enim
dictum est, Fundamentum enim aliud
nerno potest ponere præter id quod
positum est, quod est Cltristus Jeslls.
Si autem Christus, proculdubio fides
Chri 3ti. Per fidem quippe habitat
Christus in cordibus nostris. Aug.
de tide et operibus, [27. vol. VI.]
e Dominus est petra fidei, tan-
quam fundamentum, ut ipse Domi-
nus ait ad principem apostolorum,
Tu es Petrus, et sllper llanc petrarn
ædiJicabo ecclesiam meam, super con-
fessionem videlicet Christi, quia dix-
erat: Tu es ChìÏstus filius Dei vi-
ventis. Greg. IX }'ssen. testim. contra
Judæos, c. u]t. [po 162. vol. 11.]

XXX'
II.

Oflhe Oivillllagistrate.

5SS

saith Gregory Nysscn, " is the rock of faith, as the foundation,
as the Lord hilllSclf saith to the chief of the apostles, Tlwu
art Peter, and upon lItis 'oc/'; will I build /il!! Clllf/J'cll, viz. upon
the confes
ion of Christ; for he had said, Th01/; art Chl'ist, the
Son of tlte living God." St. Augustine; f" Thou art there-
fore," saith he, "Peter, and upon this rock which thou hast
confessed, upon this rock which t.hou hast acknowledged,
saying, Tholt art Clo'ist, the Son of the living God, will I build
11lY church, I will build thee upon nle, not nle upon thee."
And again; g" For therefore saith the Lord, Upon this rocX"
1J"ill I build m.!1 church, because Peter had said, Tlwl/; al"t
Christ, the Son of the living God / upon this rock therefore,
saith he, which thou hast confessed, ,,-ill I build nlY church.
That rock ,vas Christ, upon which foundation Peter hilnself
is also built." ...\.nd again; h" "That l11eans that, Upon fltis
'rock u'ill I build jny Chlll'cll ? Upon this faith, upon that which
,vas said, Tlwl/; art Gltrist, the Son of the lh'ing God." i " And
upon this rock," saith St. Chrysostome, "I will build lUY
church, that is, upon the faith of this confession." ....-\nd
again; k" Upon this rock; he did not say upon Peter, for
he did not build his church upon a nlan, but upon faith; but
what faith was it? Tholl (l,'t Christ, the Son of the lÙ..ing GOtt."
And St. J erOllle; 1" By the rock we signifY Christ; for if we

f Tu es ergo, inquit, Petrus; et
super hane petram quam eonfessus
es, super hane petram quam eogno-
visti, òicens, Tu es Christus filius
Dei t'ivi, ædificaho eec1esiam rneam.
Super me ædificabo te, non me su-
per tea Aug. de verbis Domini, sec.
)lat. serm. [76.1. vol. Y.]
g Ideo quippe ait Dominus, Super
halle petram ædifieabo eeelesiam
meam, quia dixerat Petrus,;Fn es
Christus filius Dei vivi: super hane
ergo, in quit, petrarn, quam confessus
es, ædifieabo ecclesiarn meam. Petra
erat Christus: super quod funda-
mentum etiarn ipse ædificatus est
Petrus. Iò. in Joh. tract. 12 4. [5.
par. ii. vol. III.]
h Quid est, super heme IJetram
ædijicabo eeclesiam meam? Super
hane fidem, super id quod dictum

est, Tu es Christus filius Dei t'iven-
tis. ld. in epist. Joh. tract. 10. [r.
ibid.]
i Ka1 l7r1 TavT[) TiJ 7rÉTpq. OlKOðo-
JL
uw JLOV T
V
KKÀ1'JuLav' TOVTÉUTt,
Tfi 1T'LUUt T

ÓJLoÀoì'La
. Chrysost. in

Iat. horn. 54. [po 344, 19. vol. 11.]
k 'E7r1 TavTll TiJ 7riTPf!.. OVK El7rEV,
l7rì Trf> 1riTPCP' ovn yàp
1T'1 Tci> ùv-
IJpwrrcp, ùÀÀ'
1r
nìv 1rLUTtJJ T
V iav-
TOV lKKÀT}uLav c1KoðóJLT}uE. TL ði
v

7rLan
; uv El ó XpLUTÒ
, ó ví.ò
TOV
8t:ov TOV 'WVTO
. Id. horn. de pen-
tecoste I. torn. Y. p. 979. [.t.J
1 Per petram significamus Chri-
stum quem Petrus eonfessus est.
r\ am si capiamu:s Petrum pro petra
fundamentali, æque essent et cæteri
apostoli, sicut legimus in apoc. Jo-
hannis. Hieron. in loco

584

Of tlte OlD;Z
Iagistrate.

ART.

take }>eter for a fundalnental rock, the other apostles ,,,ouid
be as luuch as he
as ,ve read in the Revelations of John.'")
nasi I of Seleucia; m" Christ calling his confession a rock
nanled hiln l'eter that first acknowledged it." n "Let us
see,"" saith Eusebius Elnissenus, ",vhat this Ineans, And 'UjJon
tltis rock will I build my church: Upon this rock which thou
even no,v confessedst, saying, Tlw'lt art CIU"lst, tlte Son of tlte
li ving God, upon this rock and upon this faith ,,,ill I build nlY
church.'" 0 '" \Vherefore,"" saith St. Ambrose, "the Lord saith
to Peter, Upon this rock 1 will build my c/tltrch; that is, in
this confession of the catholic faith I appoint believers to
life." Yea, and pope Adrian hilllself the first P, " Upon this
rock ,,,hich thou hast confessed, and froll1 ,vhich thou ob-
tainedst the dignity of thy nanle, upon this soundness of
faith, I will build lIlY church." And Felix the Third, q " Upon
this confession will I build my church.'" So unallin10us were
the fathers of the prÍ111itive church in striking at the founda-
tion of the pope's supren1:tcy. For it is upon this place it is
chiefly built; ,vhich being not to be understood of !-)eter's
person, but his confession, or rather not of Peter that con-
fessed Christ, but of Christ ,,,horn Peter confessed, neither
Peter nor his successors can claiu1 any jurisdiction in this or
any other Christian reahlls fronl these ,vords.
Another foundation they ,yould ground Peter's priluacy,
and so the pope's suprenlacy upon, is the. verse following the
,vords we have already cleared fron1 their false glosses; viz.
And I will give unto tlwe tlte keys oftlte kingdon
of heaven: an(l

m TavT1}V T
V óp.oÀoYLav 7T'ITpav
KaÀÉua
Ó XpI.UTÒ
, IIÉTpov òvop.ú(EL
TÒV 7rpWTW
TavT1}1I óp.oÀoY
(TaVTa.
Basil. Seleue. in loe. [orat. 25. p.
14 2 .]
n Videamus quid sit; et Sllper
hanc petram ædificabo ecclesiam
meam: super hane petram, quam
tu modo doeuisti, dicens: Tu es
Christus filius Dei vivie Super hane
petram et super hane fidem ædifi-
cabo ecclesiam meam. Euseb. Emis.
horn. in natal. S. Petri, [po 795. vol.
VI. l\Iax. Bibl. Patr.]
o Un de dicit Don1Ínus ad Petnun;
Super istam pet ram ædificabo eccle-

siam meam, hoc est, in hac catholicæ
fidei eonfessione statllo fideles ad
vitam. Ambros. in Eph. e. 2. [p.
236. app. "01. 11.]
P Super hane petram, quam eon-
fessus es, et a qua vocabuli sortitus
es dignitatem, super hane solidi-
tatem fidei eeclesiam meam ædifi-
cabo. Adrian. prim. epist. ad epi-
scop. Gal. et Hispan. [po 867. vol.
IV. cone. Hard.]
q Kul l7rl TUVTll Tn ÓP.OÀOYLCJ. oZ-
KO
OP.
(J"W p.ov nìll ÈKKÀ1}uí.av. Felix
papa tert. epist. ad Zen. August.
apud Gennad. pro eoncil. Florent.
c. 5. [1" 828. vol. II. ibid.]

XXXY"II.

Of the Civil JIagistrate.

585

'U"natsoever thou shalt bind on earth shall be bound in heaven:
and If,hafsoeì'er tlwn sllal! loose on earth shall be loosed in Iteaven.
l\Iatt. xvi. 19. FrolH which worelA they conclude that the
power of tho keys was granted only to Peter; not considering
that what is here said to Peter in the singular is elsewhere
"'poken to all the disciples in the plural nllluber; TVltatsoever
!Ie shall bind on eartl
sltall be bound in llea
4en: and whatsoe'Cer
ye sl
allloose on earth shall be loosed Ù/; neaTen, l\Iatth. xviii. 18 :
and, TVltose soever sins ye rmnit, they are renu'tfed unto the}J
;
and 'lL,hose soevel
si-ns ye retain, they are retained, John xx. 23.
So that the po,vcr of the keys ,vas not only comulitted to
Peter, but to all the disciples, and so not to the pope only,
but to all nlinisters rightly ordained. r" For all the apostles,"
saith St. J eronle, "received the keys of the kingdoln of hea-
ven." ..And s " what is it else," saith Pacianus, "that he saith
to the apostles, lVl
atsoever ye bind on earth," &c.: so that it
was not to Peter only, but to all the apostles that these ,yords
were said. " And therefore," saith ....\ugustine, t" the church
which is founded in Christ received in Peter the keys of the
kingdonl of heaven froll1 him, that is, po\ver to bind and loose
sins," And St.l
a8il; u" And he gave the like power to all
pastors and ll1asters
which appears in that all bind and loose
alike as well as he," viz. Peter. And St. Cyprian; w" Christ
after his resurrection gave the like po,ver to all his apostles,
and said, As my Father hath sent 'J1le, so send I !IOU: Receive
tlte Holy Glwst: if you tpenÛt to any ltis sins, they are rem'ittècl
'Unto 'tÍJn: 'if ymt retain theilt, tlbey shall be tpetained." Theophy-

r Cuncti apostoli claves regni cæ-
lorum accipiunt. Hieron. adv. Jo-
vinian. 1. I. [26. vol. II.J
S Quid est aliud quod apostolis
dicit, Quæ liguveritis in terris liguta
erunt in cælis, &c. Pacian. ad Sym-
pron. ep. I. [po 306. vol. IV.
lax
Bibl. Patr.J
t Ecclesia ergo, quæ fundatur in
Christo, claves ab eo regni cæloTum
accepit in Petro, id est, potestatem
ligandi soh-endique peccata. .Aug.
in Joh. tract. 124. [5. par. ii. yol.
IILJ

u Kal 7râ(Tt
È Toîs- kþE

S- 7rOlfLÉ(J1.
leallhl)mTleáÀoLS-, T
V tUT}V 7rapixovTOS-
È
ov(J"í.av. KaL Tovrov UTJfLÚoV, TÒ l)EU-
pÆîv ã7raVTaS' óJ.Loí.ws-, leal ÀVELV, &(T1T'EP
ÈIeEÎvoS'. Basil. Constitut, monast.
reg, 22. [po 792. vol. II.J
w Christus apostolis omnibus post
resurrectionem suam parem potes-
tatem tribuit et dicit: Sicut misit
me Pater, et ego mitto vos; Accipite
Spiritum S. Si cui remiseritis pec-
cata, remittentur ei, si cui re1inlleri-
tis, tcnebllntllr. Cyprian. de unitate
ecclesiæ, [po 107.J

586

Of the Civil.JIagistl'atø.

Anrr.

lact; :x" For those that after Peter are thought ,,"orthy of
the episcopal grace have po,ver to loose and bind. For
though it be said to Peter only I
vill gÏ<06 to thee, yet the
saIne power ,vas given to all the apostles, ,,,hen he said, J VllOse
soever sins ye reJnit shall ðe renÛtted." Leo the First; y" This
po,ver of the keys is translated also to all the apostles and
presidents of the church. But the reason ,vhy it was COIll-
111ended singly to Peter ,vas because the exalnple of Petor
\vas propounded to all the pastors of the church." To nan1e
no Inore; z" It is to be noted," s:1Ïth Ansehne, "that this
po,yer was not given to Peter only, but as Peter ans,yered
one for all, so in Peter he gave this power to all." By which
cloud of ,vitnesses it evidently appears, that this place l11akes
as little for thel11 as the other, Peter having no greater share
in the power of the keys than the other apostles had.
The third and last place they bring for the pope's supre-
lnacy (for all their other places are not worth nalning) is that
in St. John, He saitk unto hi'}Ï'/;, (Peter,) Feed 1Jny sneejJ, John
xxi. ] 6; fronl whence they argue, that Peter only had the
care of the church c0l111uitted to his charge; ,,"hereas in the
chapter before, our Saviour saith to all his apostles, As }ìlY
Father sent IJne, so send I YOtti:, John xx.
l. \Vhat did he
send theln to do
,vhy, Go ye and teach all nations, ðajJf-Ïz-
ing them in tlw name of tlU3 Father, Son, and Holy Ghost,
1\latth. xxviii. 19. So that not only Peter, but all the apo-
stles ,vere to preach the gospel, and to look to the settlenIent
and propagation of the church. And therefore saith St. Cy-
prian, a "All are pastors, but only one flock is she,yn, which

x., "I:."rf.,. , ,
EXOV<T(' yap EçOVUWV U'f"I.EVat KUI.
êEUP.EÍV OL Karà ITÉTpOV Tij
l7r('UK07rij

'1:. B ' I
\ , \
Uçl.W EVTH xap('TO
. E(. yap Kat 7rpO

IIÉTpov p.óvov Eip1JTaL. TÒ SwuCù <TO(.,
àÀÀà Kaì 7râu(. Toî
à7rO<TTÓÀO(,
SÉSo-
,
";" '^ _ 't
-
Ta(.. 7rOTE; OTE Et7fEV av TI.VCùV a'f"riTE
Tà
áp.apTía
, àrþíEVTat. Theophylact.
in
lat. xvi. [P.94.J
y lIæc clavium potestas ad omnes
etiam apostolos et ecclesiæ præsules
est translata, Quod autem sigilla-
tim Petro sit commendata, ideo
factum est quod Petri excmplmn

universis ecclesiæ pastoribus fuit
propositum. Leo serm. de nativ.
z Kotandum est, quod hæc potes-
tas non solum Petro data est, sed
sicut Petrus unns pro Olnnibus re-
spondit, sic in Petro omnibus hane
potestatem dedit. Anselm. in loe.
[p.89.J
a Pastores sunt omnes, sed grex
unns ostenrlitur, qui ab apostolis
omnibus unanin1i consensione pas-
catur. Cyprian. de unitate ecclesiæ,
[po 195. ed. Bened.]

"

XXXVII.

Of tlte Civil JIagis1rate.

587

is with an unanÌlllous consent fed by all the apostles." And
St. ..Augustino; b" Christ conuuended hi
Ianlbs to Peter, who
did hiulself feed Peter. Therefore, IllY brethren, hear ,vith
obedience, that ye are all Christ's sheep, because we also hear
with trelubling, ,B'eecl'ill!! sheil)'" So that St. Augustine looked
upon that COlnll1and as laid upon hilll and other Jllinisters as
well as Peter. :\Iany nlore testinlonies I might produce to
this purpose, but these nlay suffice for the present., to she\\T,
tha t as not the power of the keys, so neither was the care of
the church cOlllmitted to Peter only, but that other apostles
then as ,veIl as Peter, and other lllinisters now as ,veIl as the
pope, are to feed the sheep of Christ, the Shepherd of our
souls. And therefore, that the pope cannot by virtue of these
places of scripture before lllentioned" nor by consequence of
any other, (these being the principal,) clailll any power or
jurisdiction over any churches out of his own province, and by
conseq nence not in this reahn.
l' either is this assertion, that- "the bishop of ROllle hath
no jurisdiction in this realm,''; contrary to the custonl and
practice of the prilnitive church, especially for the first six
hundred years after Christ; in all which tillIe, as the bishop
of Rome was not termed an universal pope
so neither did he
exercise an universal power. For the confirIllation of which
\ve Iua y take notice of these following canons of the ancient
and 1110St renowned councils. As first, the first and fatuous
council at Nice, c" Let ancient custonlS be observed, in Egypt,
Libya, and Pentapolis, so that the bishop of Alexandria have
authority over all those places; because the same custOIU is
oLserved by the bishop of ROllle too. ..Lind so likewise in
Antioch and other provinces, let the dignities and privileges

.b Commendabat Christus agnos
suos Petro qui pascebat et Petrum.
Ergo fratres cum obedientia audite
o\'es vos esse Christi, quia et nos
cum timore audimus Pusee oves
meas. Aug. de verb. Dom. serm.
[1.;J.6, 1. vol. V.] ,
C Tà àpxaîa ;e1J KpanLTw, TCì tv
AìyvTrTCp K(Lì
\LßVll Kaì nfVTll1l"ÓÀf"L,

" ,.....é
/.,
WCTT
TOll EV AIlEçaVUpELCJ. E7rUTK07rOV
, '" \'/:.'
7raJITWV TOVTCùV EXfLll T1JV fçOV<TWlI'
E'7rfLÒ
Kaì Tef) tv Tll CPwp.n t7rL<TKÓl1CP
TOVTO uvv1Jei
f<TTLV. rOP.OLW!) òi KaL
KaTà TTJV · AVTLOXfLav, KaL fV Taî
/íÀ.-
Àat
f7rapXLat!), TCÌ 7rpHTßfÏa <TW(HTem.
Taî
fKKÀ1J<Tíat
. Cone,
ie. can. Ú,
[po 32;). vol. I. Conc. Hard.]

588

Oftlte Oivil JJlagistrate.

ART.

be preserved to the churches." d "'Vhich canon," as Bal
<1-
1110n saith, "and the seventh deterluined that the patriarchs,
to ,vit of Ronle, Alexandria, Antioch, and Jerusalem be
honoured according to the ancient custOIllS, and that he of
Alexandria be over the provinces of Egypt, Libya, and Penta-
polis. He of Antioch also over Syria, Cælesyria, l\Iesopota-
Inia, and both Cilicias; he of J erusaiein over the provinces of
Palestine, ....\rabia, and Phænice, as they say the bishop of
ROine is also over the ,,'estern provinces." "Thence 've lllay
observe frOln this council, 1. that the bishop of Rome hath
no other authority over the churches near hiln, than the
bishops of Alexandria, Antioch, and J erusaieill have over those
near thenl; and so, Q. that in the judgnlent of this renowned
council, the bishop of l
olne is no universal bishop, nor head
over the ,,'hole church, there being other bishops that have
as much to do in one part of the church as he in another.
3. That ,,,hat authority he hath it is not of divine right, but only
of custom, as the \vords of the canons expressly declare.
The next general council ,vas held at Constantinople, and
determined e" that the bishops of any diocese should not
go to any churches beyond their lilllits or diocese, nor con-
found the churches; but that according to the canons the
bishop of Alexandria look to the church affairs in Egypt

d c o ' , 'r J-'
'1'.
7rapwv Kavwv Kal. 0
UWpl.
OV-
Tat TOV!ò TE 7raTpLápxa!ò, Ôl]Àa

TÒV
C p , " A ' é
, " A
wp.l]!ò, TOV I\EçaVupHa!ò, TOV v-
Tl-oXEía!ò, Ka; TÒV cIEpoa-oÀvp.wv KanÌ
Tà 7ráÀma ;8l] Tl-p.ûa-8al., Kaì TÒV p.Èv
'AÀE
av
pEía
7rpOÉXHV TWV fV Al-
y{rTrT(p, Kaì Al.ßvn, Kal ITEv'Ta7r6ÀH
È7rapxI.wv. Tòv' AV'TLOXEía!ò óJ1-oiw!ò
-rq!ò
vpía!ò, Tij!ò KoíÀl]!;
vp{a!ò, Tij!ò
r.'IEa-07rOTap.ía!ò, lCaì lKaTfpa!ò Kl.).LKía!ò.
TÒV ðÈ c1Epoa-oÀvp.wv TWV fV Tñ ITa-
ÀaUT'Tív!l È7rapxl.wv, rwv Èv 'Apaßíg"
,-

,
,.f,.' ,t
Kal. TCJJV EV
Ol.Vl.lCrj, O'TL 't'l]Ul. Kal. 0
È7ríUIC07rO!ò T
!ò cpwp.l]!ò 7rpoÉ}(El. TWV
lU7rEpíwv f7rapxl.Wv. Balsam. in loco
[po 66. Bever. Synod. vol. I.J
e Tov!ò V7rÈp
LOíKl]U(.JI f7rl.UK67rov!ò
rat!ò V7rEpopíOL!ò fICICÀl]uíaL!ò p.
f7fl.Évm,
p.l]
È a-VYXfELV 'Tà!ò ÈICICÀl]uía!ò. åÀÀà
, , , , \ ' A ' é
KaTa TOV
lCavova!ò 'TOV P.fV ^EçaV-

ôpEía!ò È7ríUIC07rOV rà Èv AlY1J7fTCf p.6vov
ollCovop.fÎv' TOV!ò TE Tij!ò àvaToÀq!ò È7rl.-
a-1C67rovS' T
V àvaToÀ
v J1-6vov ðl.OllCEÍ.v.
cþvÀaTTop.fvWV TWV Èv TOt!ò KUVÓa-L TOt!ò
KaTà N ílCaLav 7rpEa-ßfÍWV Tn' AVTl-oXÉwv
ÈICKÀl]a-íg,. Kaì TOV!ò TE 'Aa-LUVq!ò
L-
OLK
a-EW!ò È7rLa-K67rov!ò Tà KaTà r
v
'Aa-LUV
V P.ÓVOV OlKOVOP.EÎ.V' lCaì TOV!ò
Tq!ò ITOVTl.lCq!ò Tà Tqr nOVTl.IC
!ò p.óva.
Kaì TOV!ò 'T
!; epg,Kl.lCij!ò 'Tà T
!ò epalCI.IC
!ò
p.6vov OlKOVOP.ÚV. 'AICÀ
TOV!ò
È È7fL-
UK67rov!ò V7rÈp
l.OíKl]a-(.JI p.
È7rl.ßaíVE(.JI
f7fì XHpOTOV{g,
'Tía-(.JI J.ÀÀm
ollCovo-
p.[Q(.!ò fICICÀl]a-LUa-Tl-Kat!ò. <ÞvÀaTTop.ÉvOU
ôÈ TOV 7rpoyeypap.p,Évov 7rfpl TWV
LOt-
1C
a-ECJJV Kavóvo!ò, EV01]ÀOV W!Ò Tà Kae'
llCáa-Tl]V È7rapxíuv
ri}!ò É7rapx ía !ò
UVVO
O!ò
l.OI.IC
UEL, lCaTLÌ Tà Év N I.lCaig.
wpLup.Éva. Concil. Constantinop, I.
can. 2. [po 809. vol. I.J

XXXY'JI.

Of the Civil JIagistrate.

589

only; ann the bishops of the east govern the cast only, the
privileges granted to the church of Antioch by the canons of
the Nicene council being preserved. And that the bishops of
the _\..sian diocese adnlinister the ecclesiastical affairs in Asia
only; they of Pontus in Pontus only; and they of Thracia in
Thracia only. But that no bishop, unless he be called, go out
of his own diocese for ordination, or any other ecclesiastical
adn1Ínistration. But the canon concerning the dioceses being
observed, it is plain that, according to the deterluination of
the Kicene council, the council of the province adll1Ïnister and
gO\Tern e\Tery province." 'Vhence we 111ay learn, 1. that no
bishop is to exercise any authority out of his own province or
diocese, and by consequence not the bishop of Rome; f.2. that
in case the bishops particularly cannot decide any contro-
versy, the bishops of the province where it is started lllust end
it, \yithout any appeals to hÍ111 of Rome. But Constantine
having no\v rell10ved his court fron1 ROine to Byzantitnn,
(from \VhOlll it was afterwards called Constantinople,) this
council deterlllined also f" that the bishops of Constantinople
ha\Te the 'privilege of honour next after the bishop of ROIne,
because it is now new ROIne;" which shews that the bishop
of ROlue ,vas so llluch honoured only because it ,vas the
enlperor's seat, and that the honour still followed the ell1perOr :
so that when he was removen to Byzantiulll, a city of no great
note before, nor mentioned in the Xicene council as having
any patriarch belonging to it, yet the enlperor seating hiulself
there
there is not only a patriarch ordained of the place, but
he is preferred before Antioch, Alexandria, and J erusalenl,
and is placed next to ROIne, who is therefore placed first,
because the en1pe1'o1'''s seat "'as still there.
To this purpose also luakes the twenty-eighth canon of the
fourth general council, YÌz. at Chalcedon: g" In all thillga fol-

f Tòv p..fV Kwv<TTavTLVOV7rO^
CI>S' f7r{-
UK01roV EXELV Tà npfußÚa T

TLp..

f'ÆTà TÒV T
S' 'PWJl1JS' frríuK01rOV, ðLà
TÒ
lvm avrYjv viav 'Pwp..1Jv. Ibid.
can. 3.
g ITavTaxov Toí
TWV áyíwv rruTipwv
ÖpOLS' É7rÓP.fVOL, KaL TÒV ÙpT{WS' cÌva-
yvwu8ivTU Kavóva TWV ËKaTov rrfvT
-
KOVTa 8fOq)LÀ
UTáTWV È7rLUKÓ7rWV YVW-

pí'OVT
S', Tà aVTà KaL
p..fíS' ópíCop..Év
T
leaì t1JcþLCóp..
8a 'TT
pì TWV 'TTp
ußfíwv
rijS' åytCl>TáT1J
fKKÀ1Juía
T

aVT
S'
KwvO"TaVTLVOV'TTóÀ
wS', vÉaS' ' Pwp..1J S"
Kaì yàp Tcj) 8póvcp T
S' frpHTßvTÉpa

'Pwp..1J
, ðLà .,.Ò ßautÀ
vHV .,.
v rróÀLJJ
fK
{V1JV, 01 'TTaTÉpH
lKÓTWS' à'TToð
ðw-
Kaut Tà rrp
ußEÎ,a, Kaì Tcp flVTci.J
O"K07rcp Kt.JJOV/-LfVOL 01 ËKaTov 7r
VT
-

OJ the Oiv,il .JJI agistrate.
lowing the determinations of the holy Fathers, and ackno\v-
ledging the canon lately read of the hundred and fifty holy
bishops, 've also decree and appoint the same things concern-
ing the privileges of the most holy church at Constantinople,
ne\v ROBle. For the Fathers did like, vise giye privileges to
the throne of old Rome, because that city obtained the
elnpire. And the hundred and fifty holy bishops, (in the
second general council,) moved ,vith the same reason, granted
the like privileges to the 1110St holy throne of ne\v Rome;
rightly judging, that the city which is honoured ,vith the
ell1pire and senate, and enjoyeth the sanle privileges with the
old queen Ronle, should also be nlagnified in ecclesiastical
affairs as highly as she, being the second after her." '
Vhere
"ye Inay take notice, ]. how' the bishop of Constantinople hath
as great po\ver and privileges in ecclesiastical affairs as he of
ROlne, only placed after it; and so the bishop of ROlne no
universal bishop.
. That here also it is expressly delivered
that the reason ,yhy the bishopric of Ronle ,vas so highly ex-
alted in fonner tinles above others, ,vas not because Peter sat
there, but because the enlperor sat there. .A.ud this canon
,vas also after\vards confiruled again in the sixth general
cõuncil. h" Renewing," say they, "the deterlninations of the
hundred and fifty holy Fathers assenlbled in this divinely pre-
served and royal city, and the six hundred and thirty gathered
together in Chalcedon, ,ve deternline also that the throll
of
Constantinople receive equal privileges with the throne of old
Ronle, and be nlagnified and accounted in ecclesiastical
affairs as high as it, being the second after it: after which is

590

B .-I""' ), ",
KOllTa EO'l)tAHJ"Turot f7TUJ"K07rOt Ta tua
7rpHT{3Úa Ù7rfVHP.UV Tef> T
S' vÉuS' .Poo-
· , B ' '"\. I ,
PT}S' aytCùTaTcp povcp, EVAOY
S' KpLJJaV-
TES', T
V ßautÀEíg. Kaì UVYKÀT}Tcp TtpT}-
Bfíuav 7róÀw, Kuì TWV Lawv Ù7roÀuvov-
UUV7rPEUßELWV Tll 7rpEUßVTÉpg. ßuutÀíðt
lPW}-t!l, Kaì fV ToíS' fI<.KÀ1/UtaUTLKoíS',
cðS' fKEíVT}V, p.EyaÀvvHTBm 1rpáyp.aul.,
ðEv"fpav P.ET' ÈKELlI1}V lJ7rúpxovuav.
Concil. Chalced. can. 28. [pp. 612,
6 I 3. vol. I I. ]
h ) AvavEovp.Evot Tà 7rapà TWV ËKaTov
7r
VT
KOVTU áyíwv 1raTfpWV TWV fV Tn
BEcþoVÀáKTCf TavTll Kaì ßaul.Àíðt 7róÀ
1.

ART.

"" B ' '
r é '
o-VVEA OVTWV, KaL TWV EçUKOUtwV Tpl.-
úKOJ-'Ta TWV fV XaÀKT}ðóvt avvuBpot-
UB:VTWvvop.oBETT}BfvTa, ÓPLCOP.fV, lJJuT

TÒV KWVaTallTLVOV 7TÓÀECùS' Bpóvov TWV
LUCùV Ù7roÀoßEív 7rpEUßfíwv TOV T

7Tp
ußvïÉpaS' lPoop.T}S' Bpóvov, Kuì Èv
ToíS' lKKÀT}ULOUTtKOíS' cðS' fKEÍVOV P.E-
yuÀvvfuBm 7rpá"lpmn, ðEVTEPOV P.ET'
ÈKEÍVOV v7TápxovTa' p.EB' 8v Ó 'T
S'
'AÀE
UV13pfCùV p.fyaÀ07róÀEWS', Kaì P.ETà
TOVTOV Ó T
S' .IEpouoÀvp.tT(;w 7rÓÀEWS'.
Conci1. Trul. can. 36. [po 1675. vol.
III.]

591

Of tlte Gh.il ..11 apistl'ate.
the throne of Alexandria; and after that of J erusalenl." So
that still the bishop of Constantinople is of eCJ.ual power and
authority with hinl of Ronle; and therefore the bishop of
ROine no 11101'e the head of the church than he of Constanti-
nople, and the patriarch of Constantinople 1113,)' as well clainl
jurisdiction in this reahn as the bishop of ROllle.
But there was another passage in this the sixth general
council also that mal{es l11uch against the bishop of !-{oIue"s
authority; for here IIonorius by n:llne, bishop of ROlne, was
condClnnecl for a heretic, For in the acts of the sallle council
it is expressly said, i', Hut with t.hese, viz. Sergius, Pyrrhus,
Paulus, Petrus, bishops of Constantinople, Cyrus of Alexan-
dria, Theodorus of Pharan, with these we saw that Honorins,
who was bishop of old Ronle, be cast out of the catholic
church, and anathenuLtized, because we find by writings frolll
hinl to Sergius, that in all things he followed his juclgIl1ent
and confirlned his wicked opinions." And in the first canon
of the said council it is said, the sixth general council con-
denlued k '" such as disturbed and adulterated the right doc-
trine of faith, and teach the people one will and one operation
in our Lord Jesus Christ; ,ve nlean Theodorus the bishop of
Pharan, Cyrus the bishop of Alexandria, Honorius the bishop
of Ronle, Sergius, Pyrrhus, Paulus, Petrus, bishops of this
city," &c.; and in the epistle of Leo the Second to Con-
stantine, 1 ,. 'Ve also anatheu1atize the inventors of the lle\v
errors, viz. Theodorus bishop of Pharan, Cyrus of Alexandria,

XXXV"II.

i Cum his yero simul projici a
sancta Dei catholica ecclesia, simul-
que anathematizari præyidimus, et
Honorium, qui fuerat papa antiquæ
Romæ, eo quod invenimus per 8crip-
ta, qnæ ab eo facta sunt ad Sergium,
quia in omnibus mentem ejus se-
cutus est, et impia dogmata confir-

a,rit. Concil. Tnll. act. 13. [po
133-t-. ibid.]
k Tovs- TE Ev8Ès- T
S' àXT}8Elas- ðÓYfLa
1í'apaxapa
áIlTas-, leaì
v BD\T}fLa, Kaì
fLLall fllipYELaV f1í'ì TOV IllòS' K vpíov
TOV 8EOV
J1.WIl 'IT}uov XPLUTOV TOVS-
XaovS' fKðl.ðá
aVTas- Tfi Tijs- EvuEßEías-
t
cþCf leaTa81..l(áuaua' cþap.Èv 8EÓ8Cù-
pov TÒV TijS' èþapàv, Kûpoll rÒII · AXE
-
allðpfÍaS', (í2vópwv TÒV (PwfLT}S-,
Ép-

'}'wv rrvpp 0 II, lIaûXoll, II irp 0 v, TOVS'
fV Tll TaVTT) BEOcþvXáleTCf 7rpOEÔpEV-
uallTas- 1í'óÀEL. Ibid. can. I. [p.
1657.J
1 Pariterque anathematizamus no\i
erroris inventores, id est, Theodo-
rum Pharanitanum episcopum, Cy-
rum Alexandrinum, Sergium, Pyr-
rhum, PauIum, Petrum Constanti-
nopolitanæ ecclesiæ successores, ma-
gis quam præsules, nec non et
Honorium, qui hanc apostolicam
ecclesiam non apostolicæ traditionis
doctrina lustrm'it, sed profana pro-
ditione immaculatam fidem subver-
tere conatus est. Leo sec. epist. ad
Constant. inter act. concil. Trul.
[po 1475. ibid.]

592

Of the Oivil 1Jlagistrate.

ART.

Sergius, Pyrrhus, l
aulus, Petrus, successors rather than go-
vernors of the church of Constantinople, and Honorius also,
,,,ho adorned not this apostolical church with doctrine of
apostolical tradition, but by profane treachery erideavoured
to subyert the unspotted faith.')') Fronl all ,,,hich it is clear,
1. that the bishop of Rome is not infallible, and by con-
sequence no successor of St. Peter in his apostolicaJ privileges;
for here ,ve see Honorius, a bishop of that place, is condeulned
for 11l0nothelicisnl; as Eleutherius, Liberius, .Anastasius the
Second, John the T,venty-second, and many other of the
bishops of that place, were tainted with other heresies.
Q. Here \ve luay also see that the bishop of ROBle is not the
head of the church; for if he had, certainly so n1any learned
men as there ,vere met together ,voldd not have presunIed to
have passed such a sentence upon hiBl. But ,ve see they
11lake no nlore of hinl than they did of the other heretics, even
condelnned hinI for joining with then1.
But that the bishop of ROine had not so luuch authority in
the prilnitive church as he pretends no,v, is clear al::3o in that
appeals were not to be lnade to hinI. For besides that Do-
natus appealed both froln hill1 and a ,,,hole council too to the
enlperor, as ,ve sa,v in the foregoing part of this article, the
council at Antioch expressly decreed, m"'That if any bishop,
being accused of certain faults, be judged by all the bishops
in the province, and all unanill10usly pass the saIne sentence
upon hill1; let hilll not be judged any n10re by others, but let
the unanÏ1nous
entence of the bishops of the province rmnain
firln." And the second council at
Iilevi, n" It pleaseth us
also that bishops, deacons, and other inferior clergynIen, in
any causes \vhich they shall have, if they cOlllplain of the

m Eï TL
È7rlUK07rO
, È7rl .,.iuw
f-YKÀhp.uul, KaT1}-yop1}eEl
, KpLBEíT} V7rÒ
7ráVTCðV TWV fV Tn È7rapxíq. È7fU]"KÓ7rCðV,
7ráVTE
TE uVP.cþWVOL p.íuv KaT
UVTOV
'
Evi-YKOLEV t
cþov' TOVTOV p.1}KÉn 'lrUp

ÉTÉpOL

LKá'EUem, àÀÀà p.ÉJJELV ßE-
ß ' , , rh ,...,,-
muv T1/V uvp."/,,WVOV TCðV un TT}

, ,. 1
'r/-.. C

7rapXLa
E'lrLUK07rWV U7fO"/,,ucrw. on-
eil. .Antioch. can. IS. [po ,1)99. vol. I.]
n Item placuit ut episcopi, dia-
coni, 'Tel cæteri inferiores c1erici, in
causis quas habuerint, si de judiciis

episcoporum suorum quæsti fuerint,
vicini episcopi eos audiant; et inter
eos q uicquid est finiant, adhibiti ab
eis ex consensu episcoporum suo-
rum. Quod si et ab iis provocandum
putaverint, non provoccnt, nisi ad
Africana concilia, vel ad primates
provinciaruIll suarum. Ad transma-
rina autem qui putaverint appellan-
dum, a nullo intra Africam in com-
munionem suscipiatur. Concil. l\1i-
levit. 2. cap. 22. [po 1221. ibid.]

xxx,rII.

Of the Oi vii },I agistrate.

,,593

judgnlent!S of their own bishop
, let the neighbouJ o bishop

hear theIll. Rut if they think also that appeal
hould be
nUlde froIll theIn, let thenl not appeal, but only t.o t.he African
councils, or the prill1ates of thcir provinces. ]
ut whosoever

hall think that appeals shoulù be Ilia de to any foreign power,
or beyond the seas, let t.heln not be received by any into
conll11union within Africa." And if all causes nlust be deter-
luined in the province where they rise, and no foreign power
Inust be appealed to, then certainly not the bishop of Rome

unless the question arise in his own province. And this i

that which was deterIuined also in the council of Xice, the
fifth canon whereof is, 0 "Concerning t.hose as are eXCOInUlU-
llicated, either of the clergy or laity, by the bishops of every
provincc, let this rule be observed, according to the canon
that pronounceth, that they that are exconlnlunicated by
sonle bishops do not go to others. TIut let it be exanlined
whet.her it be for hatred, contention, or any other fault of the
bishop, that they are excolllnlunicated; for the better exalni-
nation of \vhich, it seenleth well t.hat in each province twice a
year councils Illect; that all the bishops of the province
nleet.ing together, such questions nlay be exaulined; and so
they that have evidently offended their bishop, 1l1ay seenl to
all justly excollllliunicated, until it shall seelll good t'O the
bishops to pass a 111Ìlder sentence upon theIll." 'Vhere "e
nlay take notice, 1. that they that are exconllllunicated by
the bishops of one province ought not to appeal to the bishops
of any other province \vhatsoever, and by consequence not to
the bishop of ROIHe;
. that all questions should be deter-
111ined in the province where they arise; 3. that such persons
as are excoInn1ullicated be 80 accounted by all till the bishops

o IIfpì TooV ÙKOLVWV
TWV Yfvof-Livwv,
fiTf TooV fV KÀ
pc:? fLn T6JV ÀaïKC:>
Túyp.an, 1.J1rò TooV KaB' ÉKåCTT1]V l7Tap-
xíav l7TLCTKÓ7TWV, KpaTfíTw
-yvwp.T}
KaTà TÒV KlLvóva TÒV ÔWYOpfvovTa,
TOU". v
' ÉTipwv à7roßÀT} BivTaS', v
'
ÉTfpWV p.
7TpoCTLÉCTBm. 'E
fTa(fCTBw
ðÈ, p.
p.LKpmþvxíq, ry
LÀOVHKíq, Tí
nVL TOWVry àJ']ðíq TOU l7TLCTKÓ7TOV Ù7rO-
CTvváywYOL -YfyivJ']vTat" Lva o{,v TOUTO
T
V 7TpÉ7TovCTav l
ÉTaCTLV Àap.{3ávn, Ka-
ÀooS' ÉXfLV fðo
EV, ÉKáCTTOV lVWVTOU
flEYERJDG-E.

KaB' ÉKåCTTT}V l7Tap xíav ðìS' TOV ÊTOVS'
CTvvóðovS' yívfCTBm' ïva KOWfj 7TávTWV
TooV f7TLCTKÓ7TWV T
S' f7TapxíaS' f7Tì TÒ
aVTò lTvvayop.ivwv, nì TOWVTa (T}T
-
'é ' J-. ,,., ... "-
p.aTa fçfTa
OLTO' KaL OVTWS' OL OP.OI\O-
YOVP.fVCùS' 7TpOCTKfKpovKónS' Tei> f7rL-
CTKÓ7Tff, KaTà Àóyov àKOLVWVT}TOL 7Tapà
7TâCTLV fIvm ÔÓ
WCTL, P.ÉXPLS' !tv Tei>
KOWci> TooV l7TI,CTKÓ7TWV ðÓ
rJ T
V
LÀav-
BpW7íOTÉpav V7Tfp aVTOOV lKBÉCTBm "'
-

ov. Concil. 1\ic. I. can. 5. [pp.
3 2 .h 5. ibid.]
Qq

.'
-'

594

Of the Oiv1il .i.1I agist1"ate.

ART.

thenlsclves, by WhOlll they ,vere exconlnlunicated, receive
them into the church again, no respect at all being had in
this particular to the bishop of ROllle more than to other
bishops.
For the further clearing of this particular, ,ve have also a
relnarkable passage in the sixth council of Carthage, an. Dom.
4] 9; for the African bishops having deposed Celestius and
Apiarius for certain criules objected against them, they pre-
sen tly appeal from thenl to Z OSilllUS then bishop of Rome,
\vho, contrary to the Nicene decree before recited, restores
thenl again; and for the better confirillation of this his resti-
tution, the said bishop sends legates, viz, Faustinus, a bishop,
Phillipius and Asellus, priests, ,vith the foresaid A piarius, to
the council then met at Carthage, to prevail with the said
council for their restitution of hinl also; and for the better
acconlplishing of his design, he ordered thelll to plead, that
the first council of Nice decreed, that appeals should be made
to the bishop of Rome, ,vho might send priests from his side
for the decision of the controversy. The legates being come
to the council, and their orders being read, the council unani-
mously agreed, that in p their copies of the council of Nice
there ,vas no such thing as that appeals should be l11ade to
the bishop of Rome, as he pleaded. But, ho,vsoever, for their
fuller satisfaction in that particular, they hasted messengers
a\vay to Constantinople and Alexandria, for the true and
authentic copies of the said counciL Atticus, bishop of Con-
stantinople, and Cyril, of Alexandria, ans\ver their desires.
The councils þaving gotten the true Greek copies of the
Nicene canons, they consult thelll too, but still find no such
thing as the bishop of Ron1e pleaded, upon ,vhich they send
to Celestinus, then bishop of R0me, (for Zosimus, before
spoken of, yea, and Boniface too, his inl111ediate successor, by
this time 'v ere dead, and Celestinus sat in the chair, to ,vhom
the council of Carthage sends .word,) amongst other things,

p Quamvis enim plurimos codices Græcoeapotuimusinvenire,exorien-
1egerimus, sed nunquam in Nicæno talibus ecclesiis, ubi perhibentur ea-
coneilio in Latinis codieibus legi- dem decreta posse etiam authentiea
mus, quemadmodum in supradieto reperiri, magis nobis desideramus
commonitorio inde directa sunt: afferri. Epist. concil. Arrie. ad Bo-
tamen quia hic in nullo codice nirac. [po 943. vol. I.]

XXX\TII.

OJ'th() Cicil JIagistl'ate,

:>95

saying: q" After our duo salutation of you, we desire that
hereafter )TOU would not easilyadn1Ït Buch as COille frolll hence
to your ears, nor hereafter receive into cOlnnlunion such as
are excOllununicated by us; for your worship lllay easily
perceive, that this was al
o defineJ by the council at Nice.'"
And presently; r" And the Nicene decrees did most clearly
cOIlllnit both the clergy of lower degree and the bishops thenI-
selves to the Inetropolitans; for they saw IHOst prudently
nnd justly, that all businesses should Le ended in the places
where they began; and that the grace of the IIoly Ghost is
not wanting to every pro\Tince." _\.nd a
ain; s ,- Or how can
any foreign judgnlent stand good, to which the necessary wit-
nesses, either by reason of the infinllity of their sex, or age,
or lllany other illIpedinlents intervening, cannot be brought;
for that any should be sent frolH your holiness"8 side, we do
not find it appointed by any synod.""
Now in this passage of this _\Jrican or Carthaginian coun-
cil there are these things worthy our observation: 1. that no
less than three bishops of ROlne, one after another, knew no

q Præfato itaque debitæ saluta-
tionis officio, impendio deprecamur,
ut deinceps ad ,.eðtras aures hinc
venientes non facilius admittatis, nee
a nobis excommunicatos in commu-
nionem ultra velitis excipere: quia
hoc etiam Xicæno concilio defini-
turn facile ad,rertat ,.enerabilitas tua.
Epist. concil. Afric. sive Carthag-. ad
Cælestinum, [po 947. ibid.]
r Et decreta .Kicæna sive inferio-
ris gradu
clericos, sive ipsos epi-
scopos, suis metropolitanis apertis-
sime commiserunt: prudentissime
enim justissimeque \'iderunt, quæ-
cunque negotia in snis locis, (ubi
orta sunt,) finienda; nec unicuique
provinciæ gratiam S. Spiritus defu-
tliram. Ibid.
S Aut quomodo ipsum transma-
rinum judicium ratuln erit, ad quod
testium necessariæ personæ, vel
propter sexus, vel propter senectu-
tis infirmitatem, ,reI multis aliis
intercurrentibuS' impedimentis, ad-
dud non poterunt? Naill ut aliqui
tan quam a tuæ sanctitatis latere
mittantur, nulla in,renimus patrum

synodo constitutum. Ibid. Fron1
which last words the fourth and
fifth canon of the council at Sardice
decreeing appeals to Rome seem to
be supposititious. For certainly, if
that council had decreed any such
thing, this that was not long after
it (and therefore could not but be
acquainted with their decrees) would
not have said, üt aliqui tanquam a
tuæ sanctitatis latere n1Íttantur, nul-
la invenimus patrum synodo con-
stitutum. Especially considering
that Athanasius, in his second apo-
logy to the emperor, reckons up no
fewer than thirty-six African bi-
shops that were present at the Sar-
dicean council, e\rery one of which,
it is more than probable, carried the
canons of the council home with
them, and so what that council de-
termined could not but be known
to this. And this made Casanus
Cardinalis himself ingenuou8ly pro-
fess, Satis posse dubitari an Sardi-
censis concilii constitutio existat.
De concord. cathol. 1. 2. c. 25.

Q'l2

5Ðü

Of the Oivil1Jfagistrate.

ART.

divine right for the authority or jurisdiction of that bi
hopric
over othors; for here \ve see they are forced to fly to the con-
stitution of a council for the confirll1ation of it, \vhereas had
they thought that those \vords, Upon tkis rock
vill I lntild r;ny
cl/;urch, or any other text of scripture, 111ade any thing for it,
they \vould never have run to a council for the proving of it.
2. That a \vhole council of falllous bishops, amongst \VhOln
,vere Augustinus, Aurelius, and above t\VO hundred others,
though certainly \vell skilled in scripture, yet neither did they
so much as drealll of any place of scripture that proved the
saIne; for had they, surely they \vould never have spent so
llluch tilne in sending into Greece for the true copies of the
Nicene council, to see ,,,hether that had decreed any such
t.hing or no. 3. It is observable also, that this assertion is
so far frolll being grounded upon scripture, that it ,vas never
so much as determined by a general council, but the bishop
of Rome is forced to forge a canon for it. 4. It is observable
also, thai the bishop of Rome is fallible; for he either kne\v
that the canon which he pleaded 'vas not any canon of the
council of Nice, or he did not kno\v it. If he did q not kno\v
it, he lnust needs be fallible, so shalnefully erring in so plain
a thing as t.hat \vas, \vhich scarce anyone could be ignorant
of: if he did kno\v it \vas not t.he council of Nice, and said it
,vas that council that decreed it, he lied not only to the coun-
cil, but to his o\vn conscience too, confidently avouching that
to be established by the council of Nice \vhich hin1self kne\v
\vas not. 5. That in the judgment of these reverend and
learned fathers, the council of Nice decreed, that all ecclesias-
tical controversies ,vhatsoever should be ended in the province
\vhere they r arose, and J!IlO appeals to be lnade to foreign po\vers.
Lastly, it is also here observable, that this council did unani-
lllously detennine, that no appeals should be made fron1 foreign
provinces to the bishop of Rome in particular; \vhich certainly
they \vould not, they could not have done, had they thought
that he had any jurisdiction over the ,vhole church, or over any
churches out of his own provinces; all which being considered,
we may \vell conclude, that the Bishop of Rome hath not any
po\ver s or jurisdiction in the church of this realnl in particular.
q not om. MS. r arise
IS. s in MS.

XXX'TIT.

Of the Gicil JIagistrate.

597

Neither ,vas the bishop of ROlue's supreu1acy over the
church of Christ in general only thus denied; but his author-
ity in the realm of England in particular hath been long ago
resisted. Indeed, \ Villiau1 the Conqueror hiulself, whon1 they
pretend to be so nluch devoted to the pope"s service, when
pope flildebrand, otherwiso called Gregory the Seventh, sent
his legate Hubertus to gather up the Peter-pence, and to
ro(!uire an oath of allegiance and fidelity to the pope fronl
hilll, the king, in his letter to hinl sends hilll express word,
t " Your legate Hubertus, religiou
father, cOllling unto 111e,
he a(hnoni
hed l11e of your part that I would swear fidelity to
you and your successors, and consider better of the Illoney
which IllY predecessors used to send to the church of ROlue ;
one of these things I have adnlitted, the other I have not
adn1Ïtted; I \vould not then, neither will I no'v swear to be
ftlÌthful to you, because I neither prolnised any such thing,
neither do I find that IUY lu'edecessors did ever do so to your
predecessors." Fronl whence ,ve nlay observe, how neither
'Villianl the Conqueror nor his predecessors were absolutely
subject to the pope, (for then he durst not have sent him such
an answer,) and by consequence, that the pope even then had
no absolute jurisdiction in this reahn. .t\nd "Tillial1l the
Conqueror Leing dead, and his second son, "Tillialn Rufus,
succeeding hinl in his kingclolu, he did openly and expressly
assert, that u" no archbishop nor bishop of his kil1gdonl
should be subject to the court of'Rolue or the pope," and the
reason he gave of it was, w" because they do not follow the
steps of Peter, gaping after rewards; they do not retain his
power, whose holiness they are proved not to Ï111itate." In
this kil1g"s reign it was also that .A.usehlle, archbishop of Can-

t Hubertus legatus tuus, religiose
pater, aù me veniens ex tua parte
nle admonuit, quatenus tibi et suc-
cèssoribus tuis fidelitatem facerem,
et ùe pecunia, quam antecessores
mei ad Romanam ecclesiam mittere
solehant, melius cogitarem. Unum
admisi, alterum non admisi. Fide-
litatem facere nolui, nec '"010; quia
nee ego promisi, nec antecessores
meos antecessoribus tuis id fecisse
comperio. Ex Lanfranc. epist. apud

Baron. an. 1079. [po 555. vol. XLJ ;
et
IS. in Bil'lioth. Cotton. exscript,
a Jacob. Armach. [vid. Cat. Cott.
)ISS. p. 584.J
U Quod nulius archiepiscopus vel
episcopus regni sui curiæ Romanæ
\"el papæ subesset.
Iat. Paris. hist.
ad an. 109-1. [po 19.J
W Quod Petri non hærent vesti-
giis præmiis inhiantes; non ejus
potestatem retinent cujus sallctita-
tern probantur non imitari. Ibid.

Of tIle Oi-t:lllJIagistrate.
terbury, being denied leave by the king to go and fetch his
pall froln pope U 1'bal1, he presently appealed from the king
to the pope, upon \vhich the king told hinI, in plain terills,
x" that if he \vould desist fronl his purpose, and promise upon
the gospels that he \volLld not visit the thresholds of the
apostles, nor for any business appeal to the seat of ROlne, then
he 11light peaceably use and enjoy his own and his friends'
goods, and be over the principal of the kingdolll in every gift;
but if he shall purpose otherwise, it \vould be free for hiln to
go over the sea, but that he would do unwisely, for he should
never after have hope of returning hOlne again." Nay, and
AnselIne hilllself saith, in an epistle to Paschalis, then bishop
of Ronle, Y" I asked leave of the king to go to the apostolical
seat, to ask counsel about lny soul and the office enjoined nle.
The king answered, that I sinned against him for the very
asking of this leave; and he propounded to me, that I would
either lnake satisfaction for this thing as for a fault, and
assure hiin that I ,vould never more ask such leave, nor ever
after appeal to the see of ROIne, or else that I ,vould presently
go out of his kingdoln." ...ind not only so, but in a council
gathered together, an. 1095, Edinerus, "Tho \yas one of the
council, relates how z "all the bishops there present (he of
Rochester expected) denied due subjection and obedience to
him. And the king hiulself took away all his confidence of
hinl, and 8,\'ore he would not take hilll any longer for an arch-

5Ð8

AUT.

x Quod si cæptis desisteret, si
propositis evangeliis promitteret, se
nee apostoloflnll !imina visitaturum,
nee pro qno\'is negotio Romanæ
sedis audientiam appellaturum, tunc
et suis et rebus suorum, cum omni
tJanquillitate posse uti et frui, et
regni n1ajoribus in omni donatione
præesse. Sin secus ei visum est,
trajieere quidem liherum esse, sed
ineonsulto id faeturum, siquidem
nullam revertendi spem imposterUlll
ei futuram. Id. in major. Ang1. hist.
[po 19.J
y Petii licentiam ab eo (rege), se-
dem adeunùi apostolieam, ut inde
consilium de anima mea, et de offi-
cio mihi injuneto aeciperem, Re-
spondit rex, me in se peecasse, pro

'sola postulatione huius licentiæ; et
proposuit mihi, ut aut de hac re,
sicut de culpa, satisfaeerem, et secu-
rum illum redderem, ne amplius
peterem bane lieentiarn, nec aliquan-
do apostolic urn appellarem, aut de
terra eju
cito exirem. Anselm. epist.
1. .3. epist. 40. ad Pasch. [P.70.]
z Episcopi itaque omnes qui affu-
ernnt, Roffensi solo excepto, aut
uno aut alio modo debitam illi sub-
jectionem et ohedientiam abnegant.
Rex etiam ipse cunctam ei confiden-
tiam et secm.itatem sui in omnibus
adimit, nee se illum pro archiepi-
seopo vel patre amplius habiturum
jurat, nisi ipse ,'icario B. Petri se
ulterius obediturum deneget. Erlin.
in vita Anselm. [po 20.J

XXX'TI!.

Of the Civil JIagistl'ate.

599

bishop or a father, unlelòls he would deny that he would ever
after give obedience to the vicar of St. Peter.'') Froln whence
it appears, that ahnost six hundred years ago both the king
and council detenuined that obedience ought not to be given
by the subjects of this realtn to the bishop of Ronle, and by
consequence, that the bishop of ROlne even then had no juris-
diction in this realnl.
And as the bishop of ROlne had little or no authority in
this reahn in the days of the two 'VilliaIn
, kings of England,
so had he as little in the days of the two lIenrys which
succeeded then}. 'Vhat power he had in the days of king
Henry the First (brother to 'Villiaul Rufus, thirrl son to
"TilliaIll the conqueror) appears from the pope's letter to
the said king, wherein, amongst other things, he said,
a" Seeing thou hast plentifully received froIll the hand of the
Lord honour, riches, and peace, we much ,yonder and are
grieved, that in thy kingdom and donlinion St. Peter, (himself
he meant,) and in St. Peter, the Lord hath lost his honour
and right. For the 111eSsengers or letters of the apostolical
seat obtain no reception or entrance into your dOll1inion
,vithout the cOlluuand of t.he royal Inajesty: there are no
appeals fronl thence, no judglnent is froln thence appointed
to the apostolical seat." So that it seenlS the pope had but
snlall power here in the days of Henry the First; and truly
he being dead, and Stephen also his imluediate successor, the
pope's power was as
Il1all in the days of king Henry the
Second too; for in his reign were there several laws and
constitutions lllade at Clarendon which the clergy and nobility
,\"ere to subscribe to; and Thonlas Becket, archbishop of
Canterbury, was 11llwh troubled for opposing of them: as,
that St. Peter's pence should no more be paid to the apo-
stolical seat; that no decree or comll1and proceeding froIH the

a Cum de manu Domini largius potestate tua susceptionem aut
honorem divitias pacemque sus- aditum promerentur. Xullus inde
ceperis, miramur ,.ehementius et clamor, nullum inde judicium ad
gravamur quod in regno potestate- sedem apostolicam destinatur.
que tua B. Petrus et in B. Petro Paschal. pap. epist. ad Henrie. reg.
Dominus honorem suum justitiam- Angl.;
IS. in biblioth. Cotton.
que perdiderit. Sedis enim apo- exseript. a J ac. Armach.. [,.iil. Cat.
stolicæ nuneii vel literæ præter Cotto :\188. p. 188.]
jussum regiæ majestatis nullam in

600

Of the Oivil.1J;lagistrate.

ART.

ituthority of the pope or the bishop of Canterbury (then out
of the kingdonl) be received in this reahll; and aluongst
other things it ,vas decreed, as an ancient custon1 of this
reahn still to be observed, b "that no appeals be made to the
apostolical see ,vithou t leave froln the king and his officials;"
or, as it is more largely set do,vn in the life of Thonlas
Becket, c" Concerning appeals, if they go froln the archdeacon
they ought to proceed to the bishop, froln the bishop to the
archbishop, and if the archbishop be wanting in the exercise
of justice, it lnust be brought last of all to the lord the king,
tha t by his precept in the archbishop's court the controversy
111ay be ended. So that it ought not to proceed any further
\\Tithout the consent of our lord the king." By all ,vhich it
evidently appears, that though the king might reverence the
bishop of ROIne, yet the bishop of ROine had no authority in
his kingdoln any further than the king himself ,vould give
hinl lea,Te.
I lnight trace the opposition that hath been n1ade to the
pope's supremacy in this realm of England ahnost in every
king's reign since; but that ,vould be a needless thing; ,vhat
,ve have said already being enough upon ,vhich to affirm,
approve, and pronounce, with the university of Can1bridge,
(that debated this question in their regent house, an. Dom.
1534.) that the bishop of Rome hath no more state, authority,
or jurisdiction given him by God in the scriptures over this
reahn of England than any other externe bishop hath; and
so, to conclude ,vith ,vhat I began, tlw bislwi) of Rome hatl/; no
Jltrisdiction or autlwrit!! in tkis rpealn
of England.

b Quod non appellaretur pro
causa aliqua ad sedem apostolicaln
nisi regis et officialium suorum
yenia impetrata. J ohan. Sarisb.
epist. 159. [P.2,54.J
c De appellationibus si emerserint
ab archidiacono debent procedere
ad episeopum, et ab episcopo ad
archiepiscopum, et si arehiepiscopus

defuerit in justitia exhibenda ad
dominum regem proveniendum est
postremo ; ut præcepto ipsius in
curia archiepiscopi controversia ter-
minetur; ita quod non debet ultra
procedi absque assensu dOlnini regis.
Quadrilog. de vita ThOln. Cantua-
nensis, [c. 8. Reser. initio 1. 5.]

XXX'-'-II.

Of the Civil ltlà!listJ'ate.

601

The lall's of the reabn 1JlaY}JllJlÍsh Christian lJlCn '[citlt
dcatlt for hcillolls and fJricrolls offences.
It is lau:!lll f01" Chl'istian 1Jlen, at the COJJlJJlalldJJlent if
the 1Jla,qist1'ate, to
(7ea'J.
ceapoJis, and serre ill the
u;ars.
I haying transgressed IllY intended linlits in speaking to"
the fonner parts of this article, I shall touch the Inore lightly
upon these, especially considering that there is less opposition
nlade against thenl, and therefore it is not so needful to ex-
patiate upon the confinnation of then1. First therefore of
the first, that tlte lau:s of the 'l'ealJn 'may pZllâs!
Christian 'men
'u)it!t death for heinous and [lrie'CoZl,
offences; for the proof of
which truth I need go no further than the judicial la"rs of
l\Ioses, whereby several sorts of offenders were to be put to
death for their several offences; as, nlurderers, Nunlb. xxxv. SO.
Exod. xxi. 1Q; idolaters
Deut. xvii. 5; the smiteI' of his
father or Blother, Exod. xxi. 15; a 111anstealer, vel'. 16; he
that curses father or lllother, vel'. 17; witches, c. xxii. 18;
he that lieth with a beast, vel'. 19; and l11auy such like
offenders, were to be punished with death, and that by the
conul1ancl of God himself. Now though it be not necessary
for these and the like judicial l:1wS to be receiyed into a
Christian kingdonl or conlulonwealth, yet it cannot but be
lawful to receive thenl and act according t.o then!. It is true
these la\vs \\?ere ulade and enacted for the governnlent of the
J ewi
h nation only, and therefore not necessarily to be ob-
served by others: but howsoever, seeing it was God hiulself
that did estaLlish then1, ,vhose will is a !tnv, and whose
pleasure is the ground of duty, it cannot possibly be that
they should be unlawful in thelnSelyes, having once the stalllp
of- diyine authority upon thenl. Had not it been lawful to
punish offenders with death, God ,,"ould neyer have COlll-
111anded it; or rather, seeing God ,vas pleased to COl1ul1and
it, it cannot but be therefore lawful; lawful I say, though
not ab
olutely necessary
it is so lawful as that they nlay do
it without sin, not so lleces--ary as that they lllUst do it or
else sin. Seeing God enacted those laws, they are lawful to
be recei,'cd by alL though, seeing Go(l enjoined thenl only to

6052

Of tlU3 Oivillrlagistrate.

ART.

the Jews, they are necessarily to be observed only by then1 ;
though not necessarily to be obser'
ed no,v by them neither,
they being no longer a peculiar nation, our Saviour by his
cross having broken do\vn the partition \vall, and 111ade of
Jew and Gentile one sheepfold under himself, the chief
Shepherd of our souls. And therefore Christ by his con1ing
did not only abrogate the ceren10nial but the judicial hL\V too,
so that after that tilne neither J e\v nor Gentile Z are obliged to
the observation of then1. But ho\vsoever, though he did
abrogate the necessity, he did not disannul the lawfulness of
theIn, but it is still as lawful for all to observe those la\vs
since his passion, as it ,vas necessary for the J e\ys to observe
them before his incarnation: and therefore such Ia\vs in
particular as conll11anded offenders to be put to death nlay be
observed no,v as \vell as then; or though those particular
la\vs be not observed thel11selves, this general la,v deduced
fron1 them lnay, and ought certainly to be observed, even that
heinous and grievous offenders be put to death.
Neither do I speak this as if it ,vas never la\vful before
1\10ses to punish any offenders \vith death; for it \vas long
before
Ioses con1manded by God, TfT/wso sl
eddeth rnan's
blood, by 'man sltalllÛs blood be shed: for in the i1nage of God
'Jnade he 11tan, Gen. ix. 6, and repeated by Christ,
Iatt. xxvi,
552; \"hich plainly she\vs that it ,vas not only la\vful but
necessary even before
Ioses 'Is tilue to punish 111urderers \vith
death. And as it \vas before his laws were established, it
D1ust needs be also after that his laws are repealed, even
necessary as well as lawful to punish hilH with death that \vas
the cause of another'ls death; especially considering that here
is the rm1son of the law annexed, because in the in
age of God
'Jnade lw 'Jnan, ,vhich reason always relnaining, the law 111USt
need continue in force. .A.nel what is said of murder lllay
also be applied to other the like offences, ,vhich \vhosoe\
er
are guilty of lnay justly be punished \"ith death for theIne
Nay, such offences not only in justice lnay, but in justice
ought to be so punished, for the lnagistrate bearetlt not tlte
sword in vain, f01
he is tlte 'Jninisteì' of God, a revengeï" to
execz

e wratlt UjJon hin'b tltat doeth evil, ROln. xiii. 4; and
therefore a 'wise king scattcreth the u:iclced, and órin.qeth the
:i!
1S. toas.

XXXY1I.

01 the CÜ'il.ßIagi
t}"ate.

603

l'heel over tkon, Provo xx. 26. And that it is lawful howsoever
to punish heinous offenders with death St. Augustine intilnates
to us, saying, a" But he is no lllurderer who oweth his service
to him that cOllunandeth, as a sword is a help to hinl that
useth it; and therefore they do not at all transgress against
this COllllluLnd, whereby it is said, Tholl.J shalt do no 1Jlurder,
who, God being the author, serve in war, or representing the
person of the public po,ver, do according to his laws, that is,
according to the conlluand of the nlost just reason, punish the
wicked with death." So that it is not only lawful but l1l0st
just to punish wicked offenders with death.
And as for the second thing, that it is lawful for Christian
nlen at the cOlnnland of the nlagist.rate to serve in war, ap-
pears in that it was lawful for the Jews, then the only people
of God, even under the Old Testament, so to do; yea, God
himself conunanded then1 to go out to war, Nun1. xxxi. Q, 3.
J os. viii. Ql. 1 Sanl. xxiii. Q. ..And what was lawful for theln
cannot be sinful for us, though there \vere Il1any things sinful
to then1 which are now lawful to us. And this also further
appears in the answer ,vhich John the Baptist gave to the
soldiers that caIne unto hÎIn, for the soldiers likewise denlaJldcd
of lÛnz, saying, And 1. 1 :hat sltall1.oe do? A'Ild he said, Do violence
to no I1zan, ne.ither accltse any falsely, and be content 1citl" your
wages, Luke iii. 14. He doth not say, Throw aside your
weapon
, and serve no lllore in war, but rather adviseth
theIn, or howsoever perIuit.s then1 to continue in the sallIe
enlploYIl1ent, by shewing thenl how to behave thelnselves
in it, even being content with their wages. And thus nei-
ther cloth our Saviour cOlllluand the centurion to resign
his office, Luke vii, nor the apostles condenUl Oornelius for
being a centurion, Acts x; but to serve the nlagistrate in
'val' was still looked upon as lawful as to serve hÏ1n in any
other enlploJment, which in reason indeed we cannot but ac..
knowleuge, as considering the hature of a lawful war) (of
which only we now speak,) which is nothing else but a just
a Non autem ipse occidit, qui gesserunt, aut personam gerentes
ministerium dehet jubenti, sicut publicæ potestatis secundum ejus
adminiculum gladius est utenti: et leges, hoc e
t, justi::;simæ rationis
ideo nequaquam contra hoc præ- imperium, sceleratos morte puni-
ceptum fecerunt, quo dictum e
t, erunt. Aug. de civitate Dei, 1. I.
]\ton oecides, qui Deo Rutore bella c. 21. [vol. YII.]

604

Of the O,tvil JJIagistrate.

AnT.

defence of the Inagistrate')s person, kingdoIn, and prerogatives,
,vhich certainly are so lawful to be defended that it is sinful
not to endeavour to defend theine
And thus did the Fathers of old teach. b" For the Fathers,"
saith St. Basil, "accounted slaughters in ,val" to be no nlur-
del's, as I think excusing such as strive for telllperance and
piety;" which they would not have done if they had thought
it unla,vful. And St. Augustine, speaking of those ,vords of
God to Joshua, Lay tltee an anzb1tsliJ for tlt
city beltind it, saith,
c " 'Ve are hence adlnonished that this is not unjustly done
by such as wage a just ,val'; that a just In3.n should. not take
luuch thought about these things, but only that he under-
take a just ,val', to ,,,hOlll it is lawful to war or to serve in
,var." The first council at Arles decreed, ù" Concerning those
that use their arn1S in peace, it pleaseth us that they be ex-
conul1unicated ;" illlplying that it is la\vful to use then1 in
,val", not in peace. And the council at l\iagunce; e" 'Ve
(n1Ïnisters) who have left the ,,,orld, this \ve ,vill by all Ineans
observe, that having spiritual arnlS, ,ve lay aside our secular:
but the lay persons ,vhich are ,vith us we do not hinder froln
\vearing \veapons; because it is an ancient custon1, and hath
been brought do\vn even to us." And Sigebertus Gen1blacensis
tells us ho\v in an ancient asselubly of French bishops, f " one

b T ' 2 '\. ' ,l, ' ( ,
O1JS' EV 7fO^E}.tOI.S'
OVOVS' 01. 7fUTE-
pES'
}.tWV Èv Toîs- cþÓVOLS' olJ/e ÈÀoyl-
UUVTO, È}.toì ðOKEîv, (]'vyyvw}.t1)v ðÓVTES'
,... t \. rh' '
Q ,
TOLS' V7fEp (]'W'PPOUVVY]S' Kat EVUEfJHUS'
à}.tvVO}J.ÉVOLS'. Basil. ad Amphil. epist.
I. [po 26. vol. IlL]
c Hinc admonemur non injuste
fieri ab his, qui justum bellum ge-
runt; ut nihil homo justus præcipue
cogitare deb eat in his rebus, nisi ut
justum bellum suscipiat, cui bellare
fas est. Aug. in Jos. 1. 6. quæst. 10.
[vol. IlL]
d De his qui arma projiciunt in
pace, placuit abstinere eos a com-
munione. Conca Are!. I. can. 3. [po
263. vol. L Conc. Hard.]
e Nos autem qui relinquimus se-
culum, id modis omnibus observare
volumus, ut anna spiritualia haben-
tes secularia dimittmnus. Laicis
vero, qui apud nos sunt, arma por-
tare non præjuòicen1us; quia anti-

quus mos est, et ad nos usque per-
venit. Conc. l\lagunt. c. 17. [po
1013. vol. IV. ibid.]
f Unus eorum dixit, cælitus sibi
delatas esse literas quæ pacem mo-
nerent renovandam in terra; quam
rem mandavit cæteris, et hæc tra-
denda dedit populis; Arma quis-
quam non ferret, direpta non repe-
teret, &c. Gerardus Canleracensis,
(qui ciolus Lothariensium appende-
bat ad parochiam Francorum,) nul-
lius hortatu potuit adduci ad hæc
recipienda, sed singula capitula re-
fellebat; dicens, genus hominlun ab
initio trifarimn esse divisum, in
oratoribus, pugnatoribus, agriculto-
ribus, et unum duorum, et duos
unius egere auxilio, ideo deb ere
anna ferri, et rapinas reddi per auc-
toritatem legis et gratiæ. Sigebert.
ad an. 10 3 2 . [P.595.]

XXX,TII.

OJ the Civil /JlagistJ'ate.

605

of tholn said he had letters brought hin1 frOlll heaven, which
advised that peace be renewed upon earth: which thing he
enjoined the others, and gave these things to be delivered
to the people, that no one should bear arn18, nor fetch back
again what was taken froln hinl, &c. But Gerardus Can1er-
acensis could by no persuasions be brought to receive these
things, but confuted every particular head; &'tying that Inan-
kind was froIll the beginning divided into three sorts, orators,
fighters, and husbandnlen
and the one of these wants the
help of the two, and the two of the one, and therefore that
,yeapons ought to be worn, and rapines be restored by the
authority both of la\y and grace.')' And so ,ye conclude if
is lauful for Christian luzen, at tlte conzman(bnent of the 'Ul{l-
gist rate, to 'lceap 'It'eapons, and Serì"e in tlte u.:ars.

ART I C L J1-: XXXVIII.

,
OF CHRISTIA
1\1EN S GOODS, 'VHICH ARE NOT COl\I
IO:N.

The 'J'1.ches and goods of Cllristians are not COUZ7JlOJl, as
tOllcllin.CJ the I}'lgltl, title, and possession of the sauze, as
certain Anauaptists do falsely boast. Notwitllstanding,
every 'lnan o u.9ht, qf sucll tllin.CJs as Ile possesseth,
liberally to .qÙoe abns to the pOOiJ\ accordin.'J to ltis
aóility.

T HOUGH conll11union of saints be a truth which ought
to be believed by all, yet cOilllllunity of goods is an error
\vhich cannot be received by any, it striking at the foundation
of Christian society, and subverting the \vhole scope of the holy
scriptures; for if no 111an hath a propriety in any thing he
enjoys, but his neighbour hath as good a title to it as hilnself

as the Fratricellians of old and the Anabaptists of late fancied,
\vhat signify the COnll11ands of God, Tlwu sltalt not steal, Exod.
xx, 15, and, Thozt shalt not covet thy neiglthou'J"s hOllse, ver. 17

If I have as n1uch right to DIY neighbour's goods as hilllself,
how can I be said to steal any thing fron1 hill1, "Then it is no
In ore but to receive \vhat is nlÏne own of hinl? or why should
I be forbidden to covet his house, when it is n1Y own as ,veIl
as his? And what then Ineans that place of scripture also,
It is a n'lore blessed tIling to .qi've tItan to receive? Acts xx. 35.
For if one nlan hath no nlore right to \vhat he enjoys than
another, ho\v can one nlan be said to give to another, or the
other to receive any thing as a gift froln hinl
Certainly by
this rule I cannot steal any thing froln another, though I take
all he hath from hiln; neither can he be said to give any thing
to me, though he vesto\veth all he ha.th npon Ine. :For if I

ART. XXXY1II. Of Oltristian Jlen's Goods, (.$
c.

607

take any thing frolll hill1, I take no Inore than what is n1Y own
as ,veIl a::; his; and if he bestows any thing upon me, he gives
1110 that which is no n10re his than mine own; and so accord-
ing to this fancy (for an opinion I cannot call it) there could
not be any stealing, neither need there be any giving. I could
not steal though I would, and I need not giye though I could.
And further, adulit this dreanl to be a truth, why should "-e
be cOlllll1anded to provide for our falnilies, 1 TiIn. Y. 8? to
give to hinI that asketh us, and to lend to hinl that w"Quld
borrow of us,
Iatt. Y. 42? '''''hy should St. Paul's hands
n1inister to his necessities, Acts xx. 34, and labour night and
day that he 11light not be chargeable to any, 1 Thess. ii. 9

And luany of the like places ,ve find in scripture, which would
signify nothing, if one nlan had no 1110re title to or propriety
in what hinlself enjoys than another.
It is true the nntltitude of tlten
that believed
t'ere of one heart
and of one soul: neither sa,id any ofthenl that ought of the things
which he possessed u'as Ids own; but they had all things common,
Acts iv. 32. This is the text which is cOlnnlonly wrested to
the destruction of the truth of this article: but certainly, if
rightly understood, it will make more for it than against it;
nay, not at all against it, but altogether for it. For here it
is plainly said, J\To 'man said of ou.qht that he possessed; so that
it seems they had their several possessions
d that thne, ,,,hich
could not be if all things ,vere so COlnnlon aU10ngst ther.1 as
touching the right, title, and possession of the saIne. .AJI
things were indeed conlIDon an10ngst then1 as to the use of,
but not as to the title to what they enjoyed. All things
were so comn10n as that none of thell1 but ,,-illingly com-
municated what he had to others, but not so common as
that others had a right and title to it as ,veIl as he; which
also further appears in that. it is said, .A nd as
nany as
'l,.ere lJossessors of lands 01' houses sold the/Ill, and brought the
prices of tlte things u;ltich 'li'ere soli, and laid tkeln at the apo..
stles' feet: and distributio/

L"as made to eve17/ .mafb accordiug
to his need, Acts iv. 34, 35. Fronl ,,-hence it appears that
sonle were possessors of lands, others not; and it was they
that possessed the lands that ,vent and sold theIn; and when
they had sold theln they brought the In to the apostles, and
the apostles distributed to everyone according as he had

608

Of Ohristian JJIe1
'S Goods,

.A RT.

need; plainly Í1nplying that sonle had need and others not,
and sonle had lands and. others not, and they that had thelll
it was in their po,ver, not in the others' to sell theIn, and in
their po,ver, not in the others' to bring them to the apostles;
yea, and it was in their 1)0,ver to bring theln or not to bring
them too. And therefore saith Peter to Ananias, fVhilst it

t>eínained, 1L"aS it not thine own? and aftel" it 'was sold, u:as it
not in tkine own pO'lrer? Acts v. 4. So that before he had
sold it, it ,vas his own, not another's, and after he had
sold it, it ,vas still in his own power, not al1other")s; and so
he alone had a title and right to it, until he had resigned it
up to the apostles. 'Vhence ,ve nlay plainly see, that though
there ,vere not any [unongst thenl that lacked, it was not be-
cause that they that had not estates had a title to theirs that
had, a but because they that had estates 'v ere willing to conl-
municate unto thelll that had not; so that there ,vas a C0111-
ll1unication of estates to one another, and yet not a con1nlU-
nity in one another's estates.
And in this sense is Tertullian also to be understood ",hen
he saith, b" All things are con11110n with us but only our
,vives; in that thing only ,ve break cOlunlunity in which only
other Dlen exercise COlTIInunit.y;" not as if all things "'ere
then C0I11111on as to the right, title, and possession of thenl,
but all things ,vere con1mon as to the use and enjoYlnent of
then1. So that he that had no possessions enjoyed sOlllething
of his that had; not because he had a title to it, but because
he that had a title to it ,vas pleased to cOlunlunicate SOllle
part of it to hin1 that had not; not son1e part of the title he
had to his estate, but sonle part of the estate he had a title
to. And in that he that had an estate gave to hinl that
lacked, it is plain that he that lacked an estate had no right
to his that had one. And that Tertullian is thus to be un-
derstood appears frolH what hinlself not long before saith in
the saIne place; c" That which is a kind of chest is not

a ÃLà TOVTO yàp
XápL
, bTt OVðEì

v IvðEh
' TOVTÉUTtV, Ù7TÒ TYj
7ïoÀÀ

7rpoBvfLía
TÚJV l7TLðLðóVTCùV ovðd

v
lvðEh
' ov yàp fLÉP1} fLÈV lòíðouuv, J.LfPYJ
ð; ÈTufLLEVOVTO' ovð; 7TúVTa fLÈv lðíðo-
au v, W
'íðta ðÉ. Chrysost. in Act.
homo I I. [po 674, 5. vol. IV.]

b Omnia indiscreta sunt apud nos
præter uxores. In isto loco con-
sortium solvimus in quo solo cæteri
homines consortium exercent. Ter-
tull. apol. c. 39, [vol. V.]
c Etiamsi quod arca' genus est,
non de oneraria summa, qua
i re-

XXXVIII.

u'lt ich are not OOïnlnon.

609

gathered fronl the burdensome sunl, as of a bought religion.
Everyone giveth a little every month, or when he will, and if
he can, he adds to it; for no luan is cOlnpelled, but everyone
giveth freely." Clearly Íluplying, that there were sonle that
harl estates, and some that had not, and they that had, gave
to them that had not. And that not always, but only once a
IHollth; nor then all his estate neither, but only as much as he
would: nor yet was anyone compelled to give any thing, but
everyone gave what himself pleased. And what were these
things for
d" These are as it ,"ere the pledges of piety; for
there is nothing given from thence to banquets, or collations,
nor ingrateful devourings, but to nourish and bury the poor,
to children, and orphans destitute of 11laintenance, anù pa-
rents, and to ancient housekeepers:"" all ,,,hich things cannot
possibly stand with the comulunity of right and title to estates.
And what Tertullian here avoucheth, Justin 1\Iartyr also
confirms in his time too, saying, e" Those of us that have
much and are willing, according to every one's pleasure, give
and contribute as luuch as thenlselves will. And that which
is gathered is given to the president, and he helps orphans
and widows with it, and those that are in want by reason of
sickness or any other cause, and those that are in bonds" and
strangers that come a great way, and in brief he takes care
of all that are in necessity.'" So that in his time also there
were poor as well as rich; both such as gave, and such as re-
ceived; such as abounded, and such as wanted; and by con-
sequence no equality, or conlnlunity in estates. Yea and
before hinl too, Ulemens Romanus exhorteth the Corinthians,
f '" Let hÏ1n that is strong not despise him that is weak, and

demptæ religionis congregatur. 1\10-
dicam unusquisque stipem menstrua
die, vel cum velit, et si modo possit,
apponit; nam nemo compellitur, sed
sponte conferta Ibid.
d Hæc quasi deposita pietatis sunt,
nam inde non epulis nec potaculis
nec ingratis voratrinis dispensatuf,
sed egenis alendis 1umandisque et
pueris ac pupillis re ac parentibus
destitutis, jamque domesticis seni-
bus. Ihid.
e oí FìJ7ropOVVTE
Kat ßovÀÓP.
VOI,
BEVERIDGE.

, , ,., 'r..... ".,
KaTa 1rpOmpHTtV
KaUTO
TT}V
aVTOv, 0
ßOVÀETUI. ðíðCJJ(n' Kaì TÙ CTvÀÀeyóp.EVOV
1rapà Tei> 1rpOHTTWn ù1rOTíBETat., Kaì.
aVTÒ
E1rI.KOVpEÍ òpfþavoî
TE KaÌ- X
pUl.',
Kaì. Toís- ðl.à VÓCTOV,
ðl." ð.À.ÀT}V alTíav
ÀH1roP.fVOI.S-, Kaì. TOtS- EV ðECTp.oís- O-{;UI.,
Kaì TOtS- 1rapE1rl.ð
P.OLS" O{;UI.
;VOLS", Kaì
á7rÀws- 1râCTI. Toîs- EV XpfÍq. O
(TI. KT}ð
-
p.
)V ì'ívETaL. Justin. pro Christian.
apol. [I. 6].J
f '0 lCTXVPÒS- I-Lf} àTT}P.
ÀEíT(A) TÒV
ÙUBEVij, ó ði àu8EVf}S- Ivrpf1rÉTW TÒV
lCTXVPÒV, Ó 1rÀOVCTtoS" 11rIXOpT}ì'EíTW 'Tre
Rr

610

Of Chri-stian JIen"s Goods,

ART.

let him that IS weak reverence hinl that is strong; let the
rich contribute to the poor, and the poor give thanks to
God." And if there were sonle rich which should give to
the poor, and some poor ,vhich should receive of the rich,
the estates of the rich \yere not COInmon to the poor, nei-
ther had the poor any title in the estates of the rich. To
these \ve Inay also add that of Lactantius: g" Some may
say," quoth he, " Are there not anlongst you some poor, and
some rich, SOlne servants, and SOllle nlasters
is not there
some difference bet\vixt every one
No; neither is there any
other reason why we call one another brethren, but because
,ve believe ourselves to be equal; for seeing \ve measure all
hunlan things not by the body but by the spirit, though the
condition of our bodies be diverse, yet they are not our
servants, but \ve account and call theIn, by the spirit, bre-
thren, and fello\v servants in religion." So that he expressly
tells us the out\vard or bodily condition of Christians in that
age \vere diverse, though in piety and hunlility they ,vere alike
and equal; and therefore he presently adds, h " Seeing there-
fore the freelllen are equal to the servants, and the rich to
the poor in hUlllility of ll1ind, yet before God \ye are discerned
by virtue." It ,vas in the hUll1ility of their 111inds, not in the
cOInmunity of their goods, that they \vere equal to one an-
other; and their communicating to one another's necessities
argues they had no comnlunity in one anothees estates; yea,
and their having no cOlnnlunity in one another's estates was
the reason why they comll1unicated to one another's neces-
sities.
And certainly though there be no cOlnnlunion in, yet there
ought to be a COl11111Unicatiol1 of our estates one to another;

7l'rCùXro, Ó ði nrCJ>xòr
ùxaptur
{rCJ> TCf
e
rp. & Clem. epist. ad Corinth. pp.
49, 50.
g Dicet aliquis: nonne sunt apud
vos alii pauperes, alii divites? alii
servi, alii domini? nonne aliquid
inter singulos interest? nihil; nec
alia causa est, cur nobis invicem
fratrum nomen impertiamus, nisi
quia pares esse nos credimus. N am
cum omnia humana non corpore,

sed òpiritu metiamur, tametsi cor-
porum sit diversa conditio, nobis
tamen servi non sunt; sed eos et
habemus, et dicimus spiritu fratres,
religione conservos. Lactant. de
justit. c. [16. vol. I.]
h Cum itaque et liberi servis, et
divites pauperibus humilitate animi
pares sÍ1nus, apud Deum tamen vir-
tute discernimur. Ibid.

XXXVIII.

wn ic}
are not OO'J}
mún.

611

and therefore it is added in the article, J......otlcithstanding, ever!!
man ougld, of such things as he possessetlt, liberally to !lire abns
to the pOO'ì\ according to his ability. ...\..ccorrling to the apostle's
comn1and, Charge thern that are rich in tltis
corld, tltat tlwy do
good, that they be rick in good works, ready to distribute, u:illing
to cOln'Jn'ltnicate, 1 Tim. vi. 17, 18. .A.nd i many such commands
are there in scripture, with promises and threatening annexed
to them, whereby all are enjoined to communicate of what
they have unto such as lack it. Although the poor hath no
title to the estates of the rich, yet the rich are bound to
oJ
relieve the necessities of the poor; and therefore saith
St. na
il, k" Art thou poor? yet thou hast another poorer
than thyself; thou hast bread enough for ten days, he but for
one; what abounds to thee, like a good man do thou keep for
the poor, not thinking much to gh-e something of a little. Do
not thou prefer thine own profit before the common danger.'"
1" Thou sayest thou art rich and wealthy,"" saith St. Cyprian,
" and thinkest thou must use those things which God would
haye thee to possess; use thelll but to saving things, use
them but to good acts, use them to those things which God
hath cOl1ul1anded, ,vhich the Lord hath discovered; let the
poor perceive thee to be rich, let the needy perceive thee to
be weaIt,hy." But it would be an endless thing to heap up
the several passages ,,'e Ineet with in the fathers to thi

purpose; I shall add only that excellent notion of St. Chrys-
ostome: m" "Thy therefore dost thou deprive thyself of

i Nunquam denique, fratres cha-
rissimi, admonitio divina cessavit,
nunquam tacuit, quo minus in scrip-
turis sanctis tam veteribus quam
novis, semper et ubique ad miseri-
cordiæ opera Dei populus prm"oca-
retur; et canente atque exhortante
Spiritu S., quisquis ad spem regni
cælestis instruitur, facere eleemo-
synas juberetur. Cyprian. serm. I.
de eleemosyna, [po 198.]
k IIÉV7]S'
l; ùÀÀ' åÀÀov EX
LS' 7ráv-
TCùS' 7r
ViUT
pOV' uol
ÉKa
J1
PWV Tà
uLTía, ;K
ívce- /-LtâS" év

aÀw
dryvw-
p.CùV, TÒ UÒV 7r
pl.TTÒV 11T'aváuwvov
'lTpöS' TÒV lvðfij, p.
JKv
ua
IK TOV

òÀíyov
OÛVaL' p.
7rPOTLfl
a-n
TÒ uòv
uvp.fþipov IK TOV KOLVOV KLV
VVOV.
Basil. de eleemosyna, cone. 4. [po
467. yo!. III.]
1 Locupletem te esse dicis et divi-
tern, et utendum te putas esse iis,
quæ possidere te Deus voluit: utere,
sed ad res salutares, utere, sed
ad bonas artes, utere, ad ilia quæ
Deus præcepit, quæ Dominus os-
tendit. Divitem te sentiant pau-
peres, locupletem sentiant indigen-
tes. Cyprian. de hab. virgin. tract.
II. [po
7.]
m TL 'roívvv Ù7raUTfp
î
UHIVTÒV &v
aVTóS' u
(30VÀfTaL KVPWV
rVat; ðtà
RrQ

61
01 Ohristian Men's Goods, &c. ART. XXXVIII.

those things whereof God would have thee to be the master

For for this cause he commanded thee to give of thy riches to
another, that thou thyself mightest have them; for so long as
thou keepest them thyself, not so much as thyself hast them,
but \vhen thou givest thenl to another, then thyself receivest
them." And therefore I conclude, that though Ohristian l11en's
goods be not common, yet they ought to be communicated to
one another.

T"OVT"O yàp 0"01 ;'
[)...
vu
v aVTà ðovvaL 8T"av ð
IT/PCP ðcpS', T"ÓT
leal aVTòS'
IT/PCP, iva uv aVTà lX!JS'. Ë6>
fL
V l>...aßn. Chrysost. in Rom. homo 7.
yàp p.óvoS' leaTiXEl.S, ovð
aVTòs lxnS'. [po 51, 25. vol. IlL]

AR'fICLE XXXIX.

OF A CHRISTIAN l\IAN'S OATH.

As we confess that vain and trash swearing is forbid-
den Clt;ristian 1nen by OU!}" L01-d JeSllS Cllrist, and
Jalnes !lis apostle, so we judge, that Ch1"istian !}"eli-
gion doth not p1"ohibit, but that a 'In an 'J/lay swear
wIlen the 1nagist1"ate trequÙ'etlt, in a cause of faitllt
and cha1'ity, so it be done accoJ'ding to tIle p1'ophet's
teaching, in justice, judguzent, and truth_

a A N oath being nothing else but the calling upon God to
witness the truth of what we say, a rash or a vain oath
must needs be nothing else than the taking the name of God
rashly and in vain; and therefore our Saviour, ,vho came not
to destroy, but to fulfil the la,,', comlnands us not to trans-
gress, but to obey the Ia,v, saying, Swear not at all, l\Iatt. v.
34; and the apostle J anIes, writing after his :\laster's copy,
Swear not, neitlwr by heaven, neither by eartl
, neither by any
other oath, James v.l
. In which places though to s\vear
la,vfully is permitted, yet to swear rashly is altoget.her prohi-
bited. A sin which there being neither pleasure nor profit in,
one should think Dlan might easily be persuaded from; but
so corrupt is the heart of nIan, that I am confident the only
re
son so many indulge thelnselves in it, is only because it is
a sin. Had God commanded it. 've should have been natu-

a IIó8f'V OÐV È1rf'Lu
À8EV Ó ÖpKO
j
., \ "é' 8 " , .. -

OTE Ta KaKa 1JVr::;1J 1J, OTE 1raJITa O/-lov avco
\' , Of \,
"\.
Kat KaTCð ('EYOVEV, Off 1rpO
ELUWAO-
ÀaTpEíav a1rÉKÀLvav' TÓTE ð
, TÓTE,
.,., "\." JrI,,' \
OTE a1rLUTOL AOL1rOJl E't'aUloVTo, TOV
Ðf'ÒV IKáÀovv p.áprupov, &U1rEp ÈYYVT)-

r1]V ðLðóV'TH T
V Àeyop.Évcov å
LÓ-
XpEWV. TOVTO yàp ÖpKO
ÈUT1, TpÓ1rWV
Ù1rLUTOVP.ÉVWV Èyyv
. Chrysost. in
Act. apost. horn. 9. [po 662, 13. vol.
I'''.]

614

Of a Oh,r,ist'ialt lJIan's Oath.

AUT.

rally averse froln it, but seeing God hath forbidden it, we are
naturally inclined to it; so that had it been no sin, the heart
of Inan \vould not have been so set upon it, especially consi-
dering he can reap neither pleasure, profit, nor honour from
it. But seeing it is a sin so frequently forbidden by God, and
a sin so highly odious to hÎ1n, therefore is the heart of man
(which, being fallen froln God to sin, naturally delights itself
Illore in sin than God, therefore I say is it) so Inuch taken
'vith it, therefore doth it please itself so much in it; so that
though there be no other pleasure in this sin, they ,viII there-
fore take pleasure in it because it is a sin. But I \vish the
foululouthed ruffians of the world, \vho never think they speak
rhetorically enough unless they back each ,vord or eInphasis
each sentence with an oath, I \vish, I say, they would at length
bethink themselves how they offend their
laker by it. But
I kno\v that is no motive to drive theln froln it, but rather
an encourageIllent to dra\v theln to it; for was not God so
displeased at it, they \vould never be so pleased \vith it. I
\vish, therefore, they \vould consider ho\v they do not only
offend God, but condenln thenlselves :by every vain oath they
pullute their mouths \vithal; they conden1n thenlsf'lves, I say,
for men of no credit, nor ever to be believed unless they vainly
bring God to \vitness what they say. And if they \vill not
receive this at mine, let theln receive it at St. Basir's Inouth,
b " For it is altogether a foul and a foolish thing,"" saith that
reverend father, "for a man to accuse hÍlnself as one un\vor-
thy to be believed, and therefore to confirm \vhat he saith by
oaths." c" For an oath,"" saith St. Chrysostome, "is a bring-
ing of a surety for those things \vhich otherwise \vould not be
believed." So that he that swears is first accused as one not
to be believed \vithout a surety, yea, so great a surety. For
it is ..for their great unbelief of hiln that they do not seek a
man but God hilllself to be his surety. And hence it is, that

b .AìCTXpòV yàp 7raVTEÀw
Kaì åvó-
1}TOV ÉUVTOV KUTf}YOpEÎv W
åvagíov
, \ \ , -,.,
,-1..'
7rLCTTECù
, Kat TTJV EK TCùV OpKCtJV UCT-rU-
XELUV È7rLCþÉpHr8aL. Basil in Ps. 14.
[po 133. vol. I.]
C TOVTO yàp ðpKO
ÈCTTì, TpÓ7rCi>V
å7rLCTTOlJp..Évwv ÈYYÚ1J. &CTTf 7rPWT17 IW-

, r1 _)1' )1,
T1JYOpLa aVTTJ TOV O""'VVOVTO
, EL JL1J
7rLCTTEVOLTO XCùpì
Èyyúov, Kaì Èyyvov
p.EyáÀov. ð.Là yàp T
V '1rO^^
V å7rL-
CTT{UV OVK t/.v8pCA>7roV (1JTOVCTLV Êyyvov,
àÀÀà TÖV 8EÓV. Chrysost. in Act.
horn. 9. "01. IY. p. 662, [16.]

XXXIX.

OJ' a UltJ'istia'b JIan's Oath.

615

whensoever I hear a mall swear, I presently think that Ulan
is conscious to hinlself that he hath so often falsified his '''ord,
that no, v he is not to be believed without an oath; and if he
is not to be believed unless he s,vears, he is not ,to be believed
though he s"Tears. For he that lllakes no conscience of his
\vord, will make as little of his oath; and he that doth not
stick to swear rashly, will not stick to s'wear falsely. And
therefore the more a lllan sweareth what he saith is true, the
Inore am I apt to think what he saith is false. But as there
is a sinful, so there is also a la,vfuI use of an oath. So that
though lllany a man sins ,,,hen he swears, yet a nlan may s\vear
and not sin, especially if a man be commanded by the lawful
magistrate to s\vear in a lawful thing; then a lllan is so far
fronl sinning if he swears, that he sins unless he swears; anrl
that because an oath is in itself lawful, so that a luan lllay do
it \vithout sin, and therefore must do it ,,-hen comn1anded or
else sin. And that it is thus la\vful in itself to swear, \ve n1ay
see in the frequent command and examples of it \ve meet witb
in the scripture: as, Tho'lt shalt fear the Lord thy God, and
ser'Ve hÙn, and swear by his name, Deut. vi. 13. x.
o: Then
shall an oath of the Lord be between thenz both, that he hath not
put his hand to kis neighbou'l"s goods, Exod. xxii. 11 : 1Vlw shall
ablde in thy tabernacle, or who shall dwell in tit!! holyltill? He
that swearetll, to his own h'ltrt, and changeth not, Ps. xv. ], 4 :
Ever!! one that su
eareth b!! him shall glor!!, Ps. lxiii. 11. And
many of the en1Ìnent saints of God are recorded in scripture
to have s,vorn. Abraham sware to Abimelech, Gen. xxi.
4,
31; rlJacob sware by the leal" of his father Isaac, Gen. xxxi. 53;

d Jacob swore by the fear of his
father Isaac, that is, by God, whom
his father Isaac feared. So Onke-
108 in his Targum plainly 0';"
P"
' 'i1UN i1'; ;'n"::1 ::1'p
' And
Jãcob swore by him whom his father
Isaac feared: and Jonathan more
fully, i1'; ;, n" Ni1;N::1 ::1 'i'
' O'i"
i'n
' 'UN And Jacob swore by the
God whom his father Isaac feared.
And God may well be called our
fear, because he is the only person
in the world we need or ought to
fear, Matt. x. 28. And hence it is

tbat N;n, is used for Ni1;N as '''E)
,
NC'i'n N;n'J Et negarunt Deum
fortem, Deut. xxxii. 15. Targ. Hier.
And where it is in Hebrew 'i1;N
Ji1t 'i1;N'
CJ Gods of silver and
gods of gold, and in the Syriac
þ:þ! 101
o þ01!! 101

Gods of gold and gods of siltOer,
Exod. xx. 23, the Chaldee para-
phrase hath it j;n"
::;J' 1;n,
::1i1". And so N;n, is mostly used
for false gods. V. Hos. viü. 6. -

616

Of a Oll,ristian 111 an'8 Oath.

ART.

,1110ses sware on that day, J os. xiv. 9; And Saul sware, .As the
Lord liveth, he sll,all not be slain, 1 Sam. xix. 6; And David su'are
unto Saul, ch. xxiv.

; Then king Solol1zon sware by tlw Lord,
1 Kings ii.
g. And as they s\vare themselves, so they required
others to swear-too. And I wi1l1nalce thee swear by tlw Lord,
sait.h Abraham to his servant, Gen. xxiv. g; And Jacob said
'ltnto Joseph, Swear unto me; and he sware unto him, Gen. xlvii.
31. Yea God hinlself is often in scripture said to s\vear: By
m!/self have I sU'orn, saith the Lord, Gen. xxii. 16 ; For u,ken
God rnade promise to Abraha'l}l" beCæltSe he could swear by no
greater, he S1care by hÙnselj, Heb. vi. 13; Belwld, I have sworn
b1l my grl'eat name, saith tke Lord, J ere xliv.
6; The Lord hatk
sworn by his holiness, Amos iv.
; and, The Lord hath sworn
in trutll, unto David; he will not turn from it, Ps. cxxxii. 11.
And certainly ,vhat God himself doth cannot be unla,vful in
itself to be done. And hence it is also that there are rules
set down to be observed in our swearing, And thou shalt s'wear,
The Lord liveth, in truth, in righteousness, and in judgnzent,
J ere iv. Q: in truth, so as not to s\vear falsely; in righteous-
ness, so as not to swear unjustly; and in judglnent or discre-
tion, so as not to s\vear ignorantly. But if it ,vere a sin in
itself to swear, it would be in vain to prescribe rules to be
observed in s\vearing; nay, seeing there are rules thus pre-
scribed to be obseryed in swearing, it thence follows that it is
no sin in itself to s\vear.
Against this cloud of witnesses which this truth is thus
encompassed about withal, its adversaries have nothing to
plead, but that our Saviour and the apostle J aBles, as ,ve saw
even now, s<1id expressly, Swear not at all; from whence they
conclude, that though it ,vas la\vful under the la\", it is now
sinful under the new testament, not considering \"hat our
Saviour expressly avoucheth in the beginning of the said
sermon, Think not that I an
come to destroy the law, or the
prophets: I am not con'le to destroy, but to fulfil, l\Iatt. \'.17;
though he caIne to destroy the judicial and cereulonial, yet he
came not to destroy the moralla\v. No\v it is plain that this
law about oaths doth not belong to the cerelnonial or judicial
law, which he came to destroy, but only to the llloral l:.L\V,
which he came to fulfil; and therefore ,vhatsoever interpre-

XXXIX.

Of a Christian 111an's Oath.

617

tat.ion ,ve put ulJon these words, Swear not at all, we ll1U8t be
sure not to nlake onr Saviour to contradict hiln
elf
and say
he caIne to destroy the n10ral law, when hilllself expressly
saith he caIne to fulfil it. And therefore, when he s:.tÍth,
Sn"ear not at all, we Inust not so understand it as if he forbad
all manner of swearing, but s,vearing after that manner ,yhich
the Jews had brought up alnong t.hemselves, even to s,vear by
_ the creature as well as by the Creator, by the heavens, where
God dwells, as ,veIl as by that God that dwells in the heavens,
and the like; and e never to think then1selves obliged to per-
fOrIn what they had so sworn to do.
t\nd it was these false
glosses upon the law which our Saviour strikes at in these
words, as we Inay see plainly by what follows; Swear not at
all; neither by ltea'Cen; for it is Goás illPone: nor by tlte earth;
for it ,is his footstool, l\Iatt. v. 34, 35: so that it was swearing
by hea ven, and swearing by earth, and s,vearing by other
creatures, which Christ here con1mands us to abstain fr0l11.
Or, howsoever, it is manifest that it is common s\\?earing he
here ailns at, as appears from what follows; But let yonr COJJl-
'liutn'ication, or con1nlon discourse, be, Yea, yea; and lV"ay, nay,
v. 37: {so that it was in our COnllTIOn discourse that he here
COlTIlTIands us not to su;ear at all; not at all forbidding us to
swear upon necessary and urgent occasi
ns.
J3ut that our Saviour doth not forbid all nlanner of swearing
,,,hen he cOlnnlands us not to swear at all, is plain also from

e Quæri autem potest, cum dice-
retur, Ego auten1. dico vobis, Non ju-
rare omnino, cur additum sit, neque
per cælum, quia thronus Dei est; et
cætera usque ad id quod dictum est,
neque per caput tuum? Credo prop-
terea, quia non putabant J udæi se
teneri jurejurando, si per ista juras-
sent; et cum audierant, Reddes
autem Domino jusjurundllm tuum.;
non se putabant Domino dehere jus-
jl1randum, si per cæhun aut terram,
aut per Bierosùlymam, aut per caput
suum jurarent; quod non vitio præ-
cipientis, sed illis male intelligenti-
bus, factum est. Itaque Dominus
docet 'nihil esse tam vile in cIeaturis
Dei, ut per hoc quisquam pet'juran-

dum arbitret.ur. Aug. de serm. in
monte, 1. I. [:')2, par. ii. vol. III.]
f Ita ergo intelligitur præcepisse
Dominum ne juretur, ne quisquam
sicut bonum appetat jU8juraridum,
et assiduitate jurandi ad perjurium
per con
uetudinem delabatur. Aug.
Ibid. [5 I.] Lex pænam posuerat
perjurio, ut fraudulentiam mentium
sacramenti religio contineret, simul-
que plebs rudis atque insolens fre-
quentem de Deo suo mentionem
haberet familiaritate jurandi. Fides
"ero sacramenti consuetudinem re-
movet, simplicitatem loquendi audi-
endique præscribens. Hilar. in loco
[P. 62 7.J

Of a Christian Alan's Oath.
the practice and example of the apostle St. Paul. For that
St. I>aul understood the 111eaning of our Saviour in these
,vords better than anyone doth or can in these days, I hope
there is none as yet so sottishly ignorant and so highly pre-
sumptuous as to deny. g Yet ,ve find him often s\\Tearing, and
calling upon God to witness ,vhat he saith: For God is 'iny
record, saith he, how greatly I long after you all, Phil. i. 8:
I say the truth in God, I lie not, r;ny conscience also bearing 'Jne
'witness in the Holy Ghost, Rom. ix. 1: The God and Father of
our Lord Jesus C/
rist, 'lono is blessed for everlnore, knoweth that
I lie not, 9l Cor. xi. 31: fVe speak before God in Ckl'ist, ch. xii.
19: The things which I w'i',ite unto you, behold, before God, I lie
not, Gal. i.
O: As the tr'uth of Christ is in r;ne, no 'Jnan shall
stop me of this boasting

Cpr. xi. 10. Nay, it is observable,
though hilnself takes notice of that expression, Yea, yea, and
Nay, nay, 'which our Saviour commanded us always to use,

Cor. i. 17, yet in the very next ,vords he. saith, B'ut as God
is true, ver. 18; and presently, JJ!loreover I call God for a
record upon 'llty soul, t1
at to spare you I CalJW not as yet to
Corinth, ver. 9l1: so that it is impossible anyone should swear
more plainly than he did; yet ,vho dare say he durst have
s,vorn if our Saviour had expressly forbidden all manner of
swearing. To ,vhich we Inayalso add, that not only St. Paul,
but the angel, sware by kirn that liveth for ever and ever, Rev.
x. 6; and St. Paul hilnself also saith, For uwn verily swear by
the greater; and an oath. for confirr;nation is to tltem an end of
all strife, Heb. vi. 16. llO1'" 'inen, not men of this \vorld only,
not Jews only, not Gentiles only, but Inen in general, swear

618

g Sed tamen quoniam jurat qui
adhibet testem Deum, consideran-
dum est hoc capitulum, ne contra
præceptum Domini apostolus dixisse
videatur, qui sæpe hoc modo juravit,
cum dicit, Quæ autem scribo vobis,
ecce coram Deo, quod non mentior.:
et iterum, Deus et Pater Domini
nostri Jesu Christi, qui est benedictus
in sæcula, scit quod non mentior;
tale est illud, Testis enim mihi est
Deus, cui servio in spiritu meQ in
evangelio Filii ejus, qlloniam sine in-
termissione memoriam vestri facio

ART.

semper in orationibus meis. Nisi
forte quis dicat tunc cavendam esse
jurationem, cum per aliquod dicitur
quod juratur; ut non juraverit, qui
non dixerit, per Deum; sed dixit,
Testis est mihi Deus; ridiculum est
hoc put are, tamen propter conten-
tiosos aut multum tardiores, ne ali-
quid interesse quis putet, sciat etiarn
hoc modo jurasse apostolurn dicen-
tern, Quotidie morior, per vestram
gloriam, I Cor, xv. Aug. de serm.
Dei in monte, 1. I. [51. par. ii. vol.
III. ]

XXXIX.

Of a Chl"'istian ..1J'Jan's Oath.

619

by the greater; for one sort of Inen is not here opposed. to an-
other, but men in general to God; neither doth he reprove
thenl for it, but cOnlnIel1ds it, as that which is the end of all
strife. So full, so clear is scripture, both in precepts and
precedents, to assure us that it is as lawful to swear in itself,
as it is sinful to swear in vain.
Neither doth scripture only, but reason also, proclailll this
doctrine for a truth. For, first, that which is part of God's
honour IllUst needs be lawful; but now to swear la\vfully is
part of his honour, and therefore is serving God and swearing
by his n:llne joined together, Deut. vi. 13; indeed, frOln swear-
ing Ly his nanle lawfully, according to his will, there is nluch
honour redounding to hhn, for hereby we acknowledge hinl to
be an all-seeing God, who seeth what I think, as ,veIl as men
hear \vhat I speak. Hereby we ackno\vledge hin1 to be a
God that loveth justice and truth, and will severely revenge
all such as take his name in vain; so that to deny this truth
is to rob God of a great part of his honour. Secondly, if ,ve
consider the nature of a lawful oath, we shall easily see that
it is lawful to take an oath; for a lawful oath is nothing but
a calling upon God to witness what i8 true. N ow to call upon
God is no sin; and to call upon God to do good, even to
defend the truth, by bearing ,vitness to it, cannot possibly be
accounted any sin, there being no law transgressed by it.
Lastly, to this we Inay also add, that an oath is the end of strife;
and so the end of an oath is to be the end of strife, and to
establish peace and equity betwixt Illan and nlall: and so the
end of it cannot possibly but be acknowledged as lawful in its
nature; and seeing the nature and end of it is la,vful, itself
cannot be sinful, but a man may swear ,,,hen the magistrate
requireth him, and not sin; nay, but rather sin if he doth not
swear, in not obeying the lllagistrate in such things which he
Inay lawfully do.
And if we consult the Fathtrs we shall find thenl indeed
llluch inveighing against rash and vain swearing: as St. Chrys-
ostollle; h" Let us no\v," saith he, " set ourselves daily laws;

h 8wp.EV Toívuv ÉauToí
vóp.ou
1roÀuopKíav TOV uTóp.aTo
, xaÀLvòv
KaBYJp.EpLVOV
. TÉW
Ù7rÒ TWV fVKÓÀWV È7rLBwP.fV Tn yÀWTTn, p.YJðfÌ
ÒP.VVTW
àp
&J/lfBa' 1rEpLKótW/lEV
p.WV T
V TÒV eH
V. OVK ÈUTìv ÈVTuûBa ðærrávYJ,

620

Of a Ohristian Man'8 Oath.

AR'r.

and in the n1ean while let us begin frun1 those things that are
the easiest. Let us cut off the evil custom of swearing frOIn
our mouths; let us put a bridle to our tongue; let no one
s\vear by God: here is no charges, here is no labour, here is
no care of time required; it sufficeth that he be but ,villing,
and all is done; it is n1erely a business of custom: I beseech
you and entreat you therefore let us set upon this study."
And presently; i" \Vith a loud and a clear voice I speak to
all, and \vitness, that those that are guilty of this sin, those
that speak things that are of evil, (for so is such s\vearing,)
that they conle not over the church threshold." And again;
k " Fast, and pray to God, and ,ve with you, that he ,vould
take from amongst us this pernicious custom." And St. Au-
gustin, prescribing rules for an upright conversation
puts
this amongst the rest; I" Altogether shun the custom of
s\vearing. for in this you go much contrary to the comlnands
of God." And 111any such like expressions ,ve meet ,vith in
the Fathers, especially in Tertullian, Basil, Chrysostome, and
A thanasius.
But ho\vsoever, though they did so much condemn vain
and rash swearing, yet they accounted s,vearing as a thing
in itself lawful. For the sixth general council, commonly
called the Trullan council, decreed, m " Those that swear the
oaths of the gentiles the canon punisheth, and we decree
them to be excommunicated." They punished such as took
the sinful oaths of the gentiles by their false gods, not such
as s,vear the lawful oath
of the Christians by the true God;
and seeing they punished them and not these, it follows that

oill( ÈUTìv ÈVTav()a l(áJLaTO
, OVK ÈUTìv
ÈVTav8a xpóvov JLEÀfT1J' àpKEÎ 8EÀ
-
uaL, Kaì TÒ 7râv YfYOVE' UVV1JflEía

yàp TÒ 7rpâYJLá Èun' 7rapaKaÀÖJ Kuì
êÉoJLat., U7rOV

V Tow{)'n]V EluEVÉYKW-
P.EV. Chrysost. in Act. apost. hom.8.
[po 654, 3 0 . vol. IV.]
i D.LÒ JLeyáÀ!J Kaì Àap.'1Tp
Tfi rþwvñ
l(T)pVTTCAJ '1râUL Kaì ðWJLapTvpoJLat, ön
TOV
T
V '1rapáßauLv TUVT1JV È7rLÔELKVV-
p.Évov
, ToÌlr Tà ÈK TOV 7rOV1JpOV
8EY-
YOJLÉvov
(TOVTO I'áp Èunv ó ÖpKO
)
T(;)V o-ùðwv p.
È7rL(:JaívELv ÈKKÀT)ULuun-
KÖJV. Ibid. [po 655, 8.J

k N1JUTEVETE, 7rapaKaÀÉuaTE TÒV
eEÒV, Kal
p.EÎ
JLEB' VJL(;)V, &JUTE T
V

'\ ' 8 '
t. À - , 8
O^E pLOV TaVT1JV ES-E ELV UVV1J naVe
Ibid. [28.J
1 J urandi consuetudinem funditus
evitate; quia valde præceptis in hac
parte contraitis. Aug. de. rectitud.
cathol. converso [18. p. 273. App.
vol. VI. J
m Tov
òp.vvovTar ÖpKOV
cEÀÀ1JVL-
KOV
Ó Kavwv È7rtnp.íoL
Ka8v7roßáÀ-
'\ ,c - , \
r1,. \
^EL' Kat T}p.ELr TOVTOLr TOV a'rOPLUJLOV
Ópí(OP.EV. Concil. Tru1. can. 94. [po
1693. vol. III. cone. Hard.]

XXXIX.

Of a Cltristian .i.11an.s Outh.

ü
l

they acknowledged these to be lawful, but condelnned thenl
only to be sinful. And St. Gregory saith, n " Let therefore
everyone be wary before he 8\\ ears, that he may either not
swear at all, or that he do not swear to do any evil things."
So that a luan may swear, but he nlust have a care how he
swears; he may swear, but to do good, not evil. And C)Til
of Alexandria; 0" Let yea and nay, amongst those that have
chosen to live the best life, have the use and force of an oath,
and let things be so confirlued; for it 'will follow that we
ought so also to be believed: but if yea and nay be despised
by any, let the use of oaths be at last turned or directed to
that which is greater than us, yea, and every creature, viz. the
Deity; so that when bare asseverations will not do, confinua-
tion by oaths may be allowed of." St. Augustin hath Inany
things to this purpose: p" It is much safer," saith he, "as I
said, that as much as we can \ve never swear; that our COln-
Dlunication be Yea, yea, l.Tay, nay, as our Saviour adlllO-
nisheth: not because it is a sin to swear what is true, but
because it is a nlost grievous sin to swear what is false :'" so
that to swear in itself is no sin, for a man Inay swear, and
not sin. And again; q" \Vherefore he that understandeth
that swearing is to be reckoned not aUlongst the good but
the necessary things, refraineth as nluch as he can, so as not
to use it but upon neceE,sity, when he seeth men slow to be-
lieve what is profitable for them to believe, unless they be

n Sit ergo unusquisque cautus,
antequam juret, ut aut ne omnino
juret, aut facturum se mala non
juret. Greg. mag. in 1 Reg. c. 14.
expos.!. 5. [c. iv. 57. p. 328. par. ii.
vol. II1.J
o -EUTW TOLyapovv TÒ val, Kal TÒ
otJ, '1Tupá 'YE ToíS' tlpLuTa ßwvv iJpr;-
p.ivoLS', ÖpKOU xpEía TE Kaì
vvap.L
,
,
' e ' e
"'..'- '
Kat VLa7rE7rT}X W op WS" E"." ETaL yap
OVTW Kal Tò 7rLUTEVEUBat
Eív. El
;
åTLP.á(OLTO 7rpÒS' TLVÒS' TÒ val Kal TÒ
...
r1
, , rl-. e '\.
OU, TCùV OpKCVV T} xpELa TETpa'fJ W ^OL-
'1T'ÒV Ê7rì TÒ p.Eî(ov
Kae'
p.âS', p.âÀ-
ÀOV
KUTà '1T'âuav KTíULV. Cyril. Alex.
de adorat. in spirit. et verite 1. 6. [po
214. vol. I.J
p
lulto enim tutius, ut dixi,

quantum ad nos attinet, nunquam
juremus, ut sit in ore nostro, est est,
non non, sicut Dominus monet; non
quia peccatum est, verum jurare;
sed quia gravissimum peccatum est
falsum jurare; quo citius cadit, qui
consuevit jurare. A ug. epist. ad
Hilar. [157. vol. I1.J
q Quapropter qui intelligit, non
in bonis, sed in necessariis jura-
tlùnem habendam, refrenat se quan-
tum potest, ut non ea utatur, nisi
necessitate, cum videt pigros esse
homines ad credendum quod eis
utile est credere, nisi juratione fir-
mentur. Id. de sermone Dom. in
monte, 1. I. [51. p. 187. par. ii. "01.
III.]

622

Of a Oltr'istian 1.110ln's Oath.

AUT. XXXIX.

confirmed by swearing." And presently; r" But thou dost
not do evil that usest swearing well; for though it be not
good, yet it is necessary that thou shouldest persuade another
that \vhich thou profitably persuadest hinI." And therefore
Photius tells us, that, according to their la\v, s in doubtful
matters, the judge used to take their oath, and n1ake then1
swear, and so to pass sentence in the case; and that the
Inagistrate may lawfully require an oath, and by consequence
others lawfully take it.. I shall only add that of St. Augustin;
t " Though it be said ,ve should not swear, yet I do not re-
men1ber it is any ,,'here read that ,ve should not receive or
take an oath from another;" and therefore I conclude, that
though a man ought not to swear rashly and vainly, yet if it
be required of the luagistrate, he lTIay Ia,vfuHy swear.

r Tu autem non malum facis, qui
bene uteris juratione, quia etsi non
bona, tamen necessaria est, ut alteri
persuadeas quod uti liter persuades.
Ibid.
rf
,.., r#,. Q ' À
' () ·
S On Ell 'TOL
UJ-L-pLfJO OLS' EtCù Ell 0

\' r#,.' Of , tf .,

ULKUU'T1}S' E1TL't'EPELII OpKOII, Kat OVTCù 'II 7)-

cþl(EUeUL. ApudBalsam. in can. p.2 I 2.
t Quamvis dicturn sit ne juremus;
nusquam autem in scripturis sanctis
legi meminerim, ne ab alio jura-
tionem accipiamus. Aug. epist. ad
Publicolam, [47. 2. p. 110. vol. II.]
v. Jus Græc. Roman.

II 1/
i1

:J

.A Oatalogue of Fathers, Councils, unci othe}> ancient ..liltlwrs,
cited in, this book, according to the orrle;' qf tiuw wherein
they are supposed to lta
'e flourished.

A.D.
Jacobus, Justus, auctor suppo-
sititii 7rpWTEvaYYEÀ{oV . . . . . . 34
Xicodemus, auctor supposititii
evangelii de pass. et resur.
Christi. . . . . . . . . . . . . . . . . . 34
Hermas, discipulus Pauli .... 38
Lucius Æneas Seneca, philos.
Cordubensis ............ 50
Clemens, episcopus Romanus. . 60
Dionrsius Areopagita, Atheni-
enSlS. . . . . . . . . . . . . . . . . . . . 70
Linus, episcopus Romanus .. 70
Philo, J udæus, natione Alexan-
drinus, qui etiam a S. Hiero-
nymo inter scriptores ecclesi-
asticos ponitur .......... 70
Josephus, Judæus Hierosolymi-
tanus, qui et de Christo testi-
monium dedit. . . . . . . . . . .. 100
Ignatius, episc. Antiochenus .. 110
Polycarpus, episc. Smyrnensis 150
Justinus, martyr. . . . . . . . . . .. 150
Athenagoras, Atheniensis, phi-
losophus Christianus . . . . .. 150

lelito, episcopus Sardensis .. 150
Smyrnensis ecclesia de martyrio
Polycarpi. . . . . . . . . . . . . . .. 169
Theophilus, episc. Antiochenus 170
Tatianus, J ustini auditor .... 170
Egesippus, historicus, natione
J udæus ............,... 177
Irenæus, episc. Lugdunensis.. 180

Iaximus 0 . . . . . . . . . . . . . . . .. 190
Coneil. Romanum de paschate 198
Concillum Osroenum de eodem J 98
Concil. Palæstinum de eodem 198
Concilium Ponticum de eodem 198
Concilium Asiaticum de eodem 198
Concilium Gallicum de eodem 198
Clemens, presb. Alexandrinus 200
Tertullianus, presbyter ....., 200
Hippolytus, episc. et martyr.. 220
Origenes, Adamantius ...... 23 0

Iinutius Felix, Causidicus .. 230

A.D.
Ammonius, Alexandrinus . . .. 230
Gregorius, episcopus N eocæsa-
riensis, ob multa miracula
Thaumaturgus dictus. . . . .. 240
Xovatianus, presb. Romanus.. 240
Cy
rian.us, episcopus Carthagi-
nienSIS . . . . . . . . . . . . . . . . .. 250
Concil. Romanum i. de causa
lapsorum . . . . . . . . . . . . . . .. 253
Concil. Carthag. de ead. causa 254
Concil. Roman. ii. de ead. causa 2,34
Còncil. Italic. de ead. causa.. 255
Concil. Carthag. in causa Feli-
cissimi et
ovatiani. . . . . . .. 255
Concil. African. i. pro reform a-
tione disciplinæ ecclesiasticæ 257

lethodiu
, Tyri episcopus. . .. 257
Arnobius, presbyter ........ 300
Lactantius Firmianl1s. . . . . . .. 300
Concilium Eliberitanum. . . . .. 305
Concilium Arelatense i. . . . . .. 314
Concilium Ancyranum ...... 314
Concilium Neocæsariense .0 .. 314
Concilium Laodicenum . . . . .. 320
Concilium Gangrense. . . . . . .. 324
Constantinus, magnus, Imp. .. 325
Concil. N"icænum 1. generale,
episcoporum 3 18 . . . . . . . . .. 325
Antonius, monachus, cujus vi-
tam Athanasius descripsit .. 325
Eusebius, Cæsariensis ...... 325
Athanasius, episcopus Alex. .. 32,t)

Jacarius, Hierosolymit. .... 325
Con cilium Arelatense ii. . . . . .. 330
C0i1cilium Alexandrinum ... 0 339
Concilium Antiochenum. . . . .. 340
Concilium Sardicense. 0 . . . . .. 347
Conciliuln Carthaginiense . . .. 349
Acacius, Cæsariensis . . . . . . .. 350
Hilarius, Pictaviensis . . . . . . .. 359
Ephrem, Syrus ............ 365
Damasus, epi
c. Romanus. . .. 370
l\Iacarius J Ægyptius .. . . . . .. 370
CrriUns, Hieroso1ymitanus .. 370

62.1

CATALOGUE OF

A.D.
Optatus, episc. Milevitanus .. 370
Basilius, episc. Cæsariensis .. 370
Ambrosius, Mediolanensis. . .. 370
Gregorius, N azianzenus. . . . .. 380
Gregorius, N yssenus . . . . . . .. 380
Pacianus, episc. Barcinonens. 380
N ectarius, episc. Constantinop. 380
Philastrius, episc. Brixianus .. 380
Amphilochius, episc. Iconii .. 380
Prudentius, presbyter. . . . . . .. 380
Concil. Constantino pol. i. uni-
versale ii. episcopoI'. 1,50. . .. 381
Concil. Cæsaraugustanum. . .. 381
Gaudentius, episc. Brixianus.. 390
Hieronymus, presbyter .. . . .. 390
Theophilus, Alexandrinus . . .. 390
Cælius Sedulius, presbyter .. 390
Epip?anius, Salaminæ Cypri
eplscopUS . . . . . . . . . . . . . . .. 390
Ruffinus, presb. Aquileiensis.. 390
Concilium Hipponense ...... 393
Concilium Carthaginiense ii. .. 397
Con cilium Carthaginiense iii. 398
Con cilium Carthaginiense iv... 399
Johannes, Chrysostomus, episc,
Constantinopol. .......... '400
BasÌlius, Seleuciensis . . . . . . .. 400
Marcus, eremita . . . . . . . . . . .. 400
Hesychil1s, presbyter. . . . . . .. 400
Concilium Toletanum i. . . , . .. 400
Pelagius, Brito hæreticus .... 410
Augustinus, episc. Hipponens. 410
Con cilium Diospolitanum in
Palæstina. . . . . . . . . . . , . . .. 4 I 5
Concil. Carthaginiense contra
Pelagium et Cælestinum. . .. 4 I 6
Concil.
lilevitanum ii. contra
eosdem. . . . . . . . . . . . . . . . .. 4 I 6
Concilium Carthagin. v. .... 4 I 8
ConciIium Carthagin. vi. .... 4 I 9
Paulinus, N olanus . . . . . . . . .. 420
Maximus, Taurinens. . . . . . . .. 420
Siricius, episc. Romanus. , . . .. 420
Hilarius, Arelatensis .. . . . . .. 424
Con cilium Carthag. ult. . . . . .. 425
Vincentius, presb. Lirinensis.. 430
Johannes Cassianus ........ 430
Cyrillus, Alexandrinus ...... 430
Proclus, Cyzicenus . . . . . . . . .. 430
Theodoretus, episc. Cyri, vel
Cyrenen
s .............. 430
Concil. Ephesinum, universe iii,
episcoporum 200. . . . . . . . .. 431
Concil. Rhegiense vel Rigense 439
Pro
per. Aquitanicus, episc. Re-
glensls . . . . . , . . . . . . . . . . .. 440
Isidorus, Pelusiota, monachus 440
Eucherius, Lugdunensis .... 440

A.D.
Socrates, historiographus .... 440
Sozomenus, historiographus .. 440
Petrus, Chrysologus ........ 440
Concilium Arausicanum i. . . .. 4.P
.Nil us, monach. Constantinop. 445
Leo, papa i. . . . . . . . . . . . . . . .. 450
Primasius, episc. Afric. .. . . .. 450
Yincentius, preshyter Gallus.. 450
Concil. Chalceùonense, uni,'ers.
iv. episcoporum 63 0 . . . . . . .. 451
Concilium Andegavense. . . . .. 453
Salonius, episc. Yiennensis .. 470
Salvianus, presb.
Iassiliens. .. 470
Gelasius, Cyzicenus ........ 476
Eugenius, episc. Carthagin, .. 4
O
Sidonius, epise. A ,'ernorum .. 480
Gennadius, presb, :,lasiliensis 490
Faustinus. . . . . . . . . . . . . . . . .. 490
Felix, papa iii. . . . . . . . . . . . . .. 490
Gelasius, papa i. . . . . . . . . . . .. 493
Cæsarius, Arelatensis . . . . . . .. 499
Paschasius, Romanæ eccles.
diaconus .. . . . . . . . . . . . . .. 500
Olympiodorus. . . . . . . . . . . . .. 500
Andreas, Cæsariensis. . . . . . .. 500
Concilium Agathense . . . . . . .. 505
Ennodius, Ticlnensis . . . . . . .. 510
Concilium Aurelianense i. . . .. 5 II
Concilium T'arraronense. . . . .. 517
Concilium Gerundense ...... 5 I 7
Eusebius, Gallicanus . . . . . . .. 520
Fulgentius, episc. Ruspensis in
Africa ..,............... 520
J ohannes
Iaxentius ........ 523
Concilium Arelatense iii. .... 524
Agapetus, diaconus. . . . . . . . .. 527
Concilium Arausicanum ii. .. 529
Concil. Vasense sive Vasionense 529
Concilium Aurelianense ii. . . .. .535
J ustinianus, imperator ...... 540
Concilium Aurelianense iii. .. 540
Con cilium Aurelianense V. . . .. 549
Concil. Constantin. ii. univers-
ale v. episcoporum 160. . . .. 553
Concilium Parisiense ii. . . . . .. 555
Concilium Parisiense iii. . . . . .. 557
Con cilium Bracarense i. . . . . .. 563
Cassiodorus, auctor historiæ
tripartitæ . . . . . . . . . . . . . . .. 570
Concilium Turonense ii. .... 570
Venantius Fortunatus, episc.
Pictaviensis . . . . . . . . . . . . .. 580
Concilium Cabilonense i. .... 582
Concilium
Iatisconense i. . . .. 582
Con cilium Constantinopol. in
quo Johannes N esteuta illius
urbis episc. se unh'ersa]em
appellavit. . . . . . . . . . . . . . .. 587

FATHERS AND COUNCILS.

A.D,
Con cilium :\Iati
conense ii. .. 588
Con cilium Toletanum iii. .... 589
J ohannes
esteuta, Constantin. 589
Concilium N arbonense ...... 589
Con cilium A utissiodorense .. 590
Evagrius, scholasticus Epipha-
nensis, historiographus .. .. 595
Gregorius, magnus, papa i. .. 600
Gregorius, episc. Turonensis.. 600
Concilium Hispalense ii. .... 619
Isidorus, Hispalensis . . . . . . .. 630
Concilium Toletanum iv. 633
Concilium Toletanum v. .... 636
Concilium Toletanum vi. .... 638
Anastasius, Sinaita. . . . . . . . .. 640
Concilium Toletanum vii. . . .. 646
Concilium Lateranense ...... 649
Concilium Toletanum viii. . . .. 653
Concilium Toletanum ix. .... 655
Concilium Toletanum x. .... 656
Concilium Clypiacense ...... 662
Concilium Emeritense ...... 666
Leo ii. papa. . . . . . . . . . . . . . .. 675
Concilium Toletanum xi. .... 675
Concil. Constantin. iii. unÌ\'er-
sale vi, episcoporum 289. .. 681
Concilium Toletanum xii. .. .. 68 I
Concilium Gallicanum ...... 685
Theodorus, archiep. Cantuar... 690
Concilium Anglicanum apud
Herudfort .............. 693
Concilium Anglicanum aliud.. 694
Isidorus, mercator. . . . . . . . .. 710
Beda, monachus Anglicanus., 725
Gregorius, papa ii. . . , . . . . . .. 731
Gregorius, papa iii. . . . . . . . . .. 740
Johannes Damascenus ...... 740
Conci!. Constant. episcoporum
33 8 , contra imagines .. . . .. 754
Ambrosius, Ansbertus ...... 760
Concilium Gentiliacense. . . . .. 766
Concilium \\T ormatiense. . . . .. 77 6
Concilium de villa Duria .... 779
Paulus, diaconus et monach.
cænobii Cassinensis ...... 780
Concil. Xicænum ii. universale
vii. episcoporum 350.. . . . .. 787
Epiphanius, diaconus.. . . . . .. 787
Alcuinus, monach. et diaconus 790
Concilium Forojuliense . . . . .. 791
Carolus, magnus. . . . . . . . . . .. 794
Concil. Francofordiense episco-
porum 3 00 . . . . . . . . . . . . . .. 794
Adrianus, papa iii. . . . . . . . . .. 795
Claudius
monachus ........ 800
Concil. Aquisgranense de addita
ad symbolum voce Filioque 809
Concilium Arelatense i\'. .... 813
BEVERIDGE.

Concilium Turonense iii.
Concilium Cabilonense ii, . . . .
Concilium
Iagu
tiacum ....
Concilium Rhemense . . . . . . . .
Theophanes, historicus. . . . . .
Conci!. Constant. quo N icæn.
ii. condemnatum erat ....
Concil. Parisiense de ima
ini-
bus. . . . . . . . . . . . . . . . . . . .
Christianus Druthmarus, pres-
byter Corbeiensis . . . . . . . .
Amalariu:;, Lugdunensis [
le-
tensis] ................
'Valafridus Strabus ........
Paschasius Radbertus, abbas
Corbeiensis ............
Rabanus
Iaurus, archiep.

Ioguncinus .. ...... ..,.
Haymo, Halberstatensis ....
Johannes Scotus Erigena. . . .
Hincmarus, archiep. Rhemens
Photius, episc. Constantinop.
Anastasius
Bibliothecarius
Romanus ..............
Cuncil. Constantinop. Î\'. uni-
verso viii. episcoporum 102.
Albo, Floriacensis abbas.. . .
Egolismensis monachus, qui
Car. magni vitam descripsit
Bertramus, al. Ratramnus ..
.A.imoinus, monach. Gailus ..
Concil. Constantinop. dictum
etiam æcumenicum, episco-
porum 383. .....,......
Remigius, monachus .Antissio-
dorensis . , . . . . . . . . . . . . . .
.Ado, Yiennensis ..........
Concilium Trihuriense . . . . . .
Regnio, abbas Prumiensis ..
Smaragdus, abbas monasterii
S,
Iichaelis ...........,

Elfricus, archiep. Cantuar . .
Pelegrinus, episc. Laureacens
liulbertus, eplsc. Carnotensis
Simeon, l\letaphrastes . . . . . .
Concilium Parisiense ......
æcumenius ..............
Berengarius ..............
Conciliunl Romanum contra
Berengarium . . . . . . . . . . . .
Concilium Yercellense contra
eundeln . . . . , . . . . . . . . . . .
Concilium Turonense, quo Be-
rengarius sententiam ahju-
rasse dicitur ............
Conciliunl Roman. quo Beren-
garius sententiam iterum ah-
jnra
se dicitur ..........
S S

625

A.D.
81 3
81 3
81 3
81.3
81 4
8 1 4
82 4
83 0
83 6
84 0
8..
0
844
844
85 0
850
860
860

86 9
87 0

87 0
87 0
873

879
880
89 0
895
9 10

9.)0
975
99 1
1010
10 3 0
10 3.3
10-0
;)
10 5 0

10,:)0

10 5 0

10,i.)

10 59

626 CATALOGUE OF FATHERS AND COUNCILS.

A.D.
Lanfrancus, archiep. Cantuar. 1060
Algerus, monachus Corbeien-
sis, al. Cluniacensis ...... 1060
Bertoldus, presb.Constantiens. 1060
Radulphus, Ardent. . . . . . . .. 1060
Theophylactus, archiep. Bul-
garorum. . . . . . . . . . . . . . .. 1070
Guitmundus, episc. Aversanus 1070
Concil. 'Vinton. sub Lanfranco 1075
Euthymius, Zigabenus. . . . .. 1080
Micrologus .............. 1080
Lambertus, Schafnaburgensis 1080
Anselmus, archiep. Cantuar.. 1095
Conciliunl Anglicanum. . . . .. 1095
Edinerus, qui vitam Anselmi
descripsit .............. 10 95
Sigebertus, monach. Gembla-
censis . . . . . . . . . . . . , . . . .. I 100
Ivo, Carnotensis .......... 1100
Zacharias, Chrysopolitanus .. I 100
Odo, Cameracensis ........ 1100
Con cilium Londinense . . . . .. 1102
Anselmus, Laudunensis .... I I 10
Calixtus, papa ............ I 120
Johannes Zonaras, monach.
Græcus ...... . . . . . . . . .. I 120
Concil. Lateranense i. [gene-
rale) ...,.............. 1122
Concilium Londinense . . . . .. 1125
Rupertus, abbas Tuitiensis .. [125
Hugo de S. Victore .. .. .. .. 1130
Bernardus,abbas Clarevallens. 1130
Concilium Northamptoniense 1138
Concilium Londinense. . . . .. I 138
Concilium Lateranense ii. .. 1139
Henricus, Huntingtoniensiso. 1140
Gulielm. Malmesburiensis .. 1140
Petrus Lombardus, episc. Pa-
risiensis . . . . 0 0 . . 0 . 0 . . . .. I 140
Concilium Rhemense 0" 0 o. 1148
Petrus, Blesensis .. . . . . . . .. 1160
Concilium Anglicanum apud
novum Mercatum. . . . . . 00 1161
Concilium Clarendonense. . .. 1164
Concil. Northampton. quo Tho
Cantuar. condemnatus est.. 1164
Hugo, Etherianus. . . . . . . . .. 1166
Gratianus, monach. Bononi-

ens.. . . . . . . . . . . . . . . . . . .. 1170

Concilium Lateranense iii. ..
Theodorus Balsamon, patri-
archa Antiochenus ......
Innocentius, papa iii. 0.....
Gilbertus, monachus. . . . . . . .
Johannes Beleth ..........
Petrus, abbas Cluniacensis ..
Robertus de Monte ........
Nicetas, Choniates. . . . . . . 0 . .
Con cilium Lateranense iv. . 0
Concilium Oxoniense ......
Alexander de Hales, Anglicus
Albertus, Magnus. . . . . . . . . 0
Concilium Lugdunense i. . . . .
Matthæus, Parisiensis 0 0 0 . 0 .
Humbertus, prædicator ....
Thomas, Aquinas. . . . . . . . 0 .
Bonaventura, Patavinus .. 0 0
Concilium Lugdunense ii.
Petrus de Tarantasia. . . . . . . .
Gulielmus Duranti, episcop.
Mimacensis ....,.......
Richardus de media Villa. . . .
Nicephorus Callistus, historio-
graphus . . . . . . . . . . . . . . . .
Concilium Viennense . 0 . . . .
Nicolaus, Lyranus ........
Petrus de Palude . . . . . . . . . .
Thorn. Bradwardinus ......
Matthæus, 'Vestmonaster
Concilium Constantiense . . . .
Concilium Basiliense ..... 0
Con cilium Ferrariense . . . . . .
Concilium Florentinum ....
Marcus, Ephesius. . . 0 . . . . . .
Flavius Blondus ..........
Johannes Hardingus ......
Johannes de Turrecremata . .
Gabriel Biel 0.............
Pomponius Lætus. . . . . . . . . .
Jacobus Perez de Valentia ..
Concilium Lateranense \r. ..
Polydorus Vergilius . . . . . . . .
Concilium Tridentinum incho-
at'lm ..................
Claudius vel Glaudius, rex
Æthiopiæ .....,........
Con cilium Londinense 0 . . . . .

M6v,:> õ6ta eE
.

A.D,
1179

1180
1200
1200
1200
1200
1210
1210
121 5
1222
12 4 0
12 4 0
12 45
12.5 0
12 50
1260
1260
12 74
12 75

1280
1280

13 0 3
13 11
13 20
133 0
134 0
13 80
14 1 3
143 1
143 8
1439
144 0
144 0
14 6 5
14 6 8
14 80
149 0
149 0
15 12
1533
1545
1557
15 62

AUT II 0 R 8

REFERRED TO IN THE NOTES\

ABARnA
EL. n'::1
n'i1
. fol. Con-
stant. 151 I.
ABEN EZRA. Liber N',,':) 1'0'.. 8,ro.
Constant. 1580.
AB UCARA, (Theodorus) episc. Con-
tra hæret. opuscula; Gr. Lat. in-
terpr. Turriano. 4to. Ingolst. 1606.
ACACIUS, archiep. Con
tantin. Ex-
planationes, apud Catenam in
Pent., cura Zephyri, quem videas.
ÆLFRIC, archbp. of Canterbury.
Epist. ad 'Y ulffine, bp. of Scyr-
burne: Sax. Engl. Lat. 8vo. Lond.
AGAPETUS, diac. Scheda regia de
officio boni Pl'. cum notis J. Bru-
nonis. 8vo. Lips. 1669.
AI
IONIUS, monach. S. Germ. de
pratis. De gestis Francorum. fol.
Par. 1602.
ALBERTGS
fagnus, episc. Ratisp.
De sententiis libri quatuor. fol.
Basil. 1506.
ALCUI
US, Anglus. Opera. fol. Lut.
Par. 1617.
ALES, (.\lexander de) Anglus, doc-
tor irrefragabilis. U niversæ theo-
logiæ summa. 2 voll. fo!' Co!. Ag
..
1622.
AI,.GERUS: De sacramento corporis
ac sang. Dom. vol. XXI.
IaY.
Bih!. Pair., q. v.
ALLA TIUS, (Leo) bibliothecarius
Vatican us. De ecclesiæ occid. et
orient. consensione. 4tO. Col. Agr.
16 4 8 ,
AMALARIUS, Fortunatus,
Ietensis.
De eccles. officiis; "01. Xl Y. )Iax.
Bibl. Pair., q. v,

AMBROSIUS, episc.
Iediol. Opera:
ed. Benedict. 2voll. fo!' Par. 1690.
AM
IONIUS. De similibus et dissi-
milibus vocabulis: ad fin. Sca-
pulæ Lex, ed, Oxon.. 1820.
ANASTASIUS, S.R.E. biblioth. His-
toria de vitis R. pontific. 4tO. 1\10-
gunt. 1602.
AXDREAS, Cæsar. Cappad. archiep.
Comm. in Apoc. Gr. Lat. ad calc.
vol. x. Opp, Chrysost. Par. 162 I.
.A
GLICAn.U
1 (Rerum) scriptores
post Bedam, &c. fo!' Francof. 1601.
ANSBERTUS, (Ambrosius) Gallus,
presb. In Apoc. libri decem. fol.
Colon. 1536.
ANSEL
IUS, archiep. Cantuar. Op.
fol. Colon. 1573. et, ed, Theoph.
Raynaudo, e soc. Jes. foJ. Lugd,
16 3 0 .
ApOSTOLICI (Canones) cum comm.
Balsamonis. foJ. Par. 1620. et,
vol. I. Beveregi.i Synod. q. v. et,
vol. I. COllcil. Harduini, q. v.
AQUINAS, (Thomas.) Opera. I8\
01l.
fol. Venet. 1594.
Comm. if! Pauli epistolas.
fo!' Antv. 1591.
ÅRISTOTELIS Opera; ex recens.
Bekkeri. I I voll. 8vo. Oxon. e
typogr. acado 1837.
ÅRNOBIUS, Afer. Adversus gentes.
4to. Lugd. Bat. 165I.
ARUCH; Lexicon Talmudicum, auc-
tore R. Nathan, B. Jech. q. v.
ATHANASIU'S, archiep. Alexandr.
Op. ed. Bened. 2 "011. fo!' Par.
16 9 8 ,

s2

6
8

INDEX OF AUTHORS.

ATHENÆUS. Deipnosoph. edit.
Schweighæuser. 14 voll. 8vo.
Argent. 1801-7.
ATHENAGORAS, apud Just. Mart.
q. v.
AVENTIl'ìUS, (Jo.) Annalium Boio-
rum libri 7. foJ. Basil. 1580.
AUGUSTINUs,episc. Hippon. Opera.
ed. Bened. 1 I voll. fol. Par. 1679.
AZORIUS, e soc. Jesu. Instituti-
onum moralium tomi tres. fo!.
Par. et Lugd. 1602-13.
AZPILCUETA, (1\lont.) Navarrus.
Opera. 3 voll. foJ. Lugd. 1597.
BAIL, (J.\tI. L.) Summa conciliorum.
2 voll. foJ. Par. 1659.
BALSAl\'lON, apud Beveregii Synod.
q. v. et, fol. Par. 1620.
BANDINUS, theologus. Sententia-
rum libri quatuor. 8vo. Lovan.
1557.
BARONI US, (Cæs.) Annales eccles.
con tin. a Bzovio, 19voll. fo!.Antv.
1597-1630; et, cum Continuat.
Raynaldi, 38 voll. fo!' Lucæ,
173 8 -59.
BASILIUS, archiep. Cæsar. Cappad.
Opera. 3 von. Gr. Lat. fol. Par.
16 3 8 . .
BASILIUS, Seleuciæ episc. Opera:
Gr. Lat. fol. Par. 1621.
BECHAI, (R.) ben Joseph. ;
'H
')
ì1"nì1 Elucid. in legem. fol. Ven.
15 66 .
BECKET, (Thomas) archiep. Can-
tuar. Vita; per Quadrilogum. 4tO.
Par. 1495.
BEDA, presb. Anglo-Sax. Histor.
eccles. Angl. cura Jo. Smith. fol.
Cantab, 1722.
Opera. 8 volJ. fol.
Col. Agr. 1612.
BELETHUS, (Jo.) Rationale divino
officiorum. 8vo. Lugd. 1584.
BELLARl\UNUS, (Rob.) E. R. Card.
Opera. 7 voll. fol. Ingolst. et Col.
Angr.1601-17.
BERNARD US, abbas Clarevallensis.
Opera. 2 volle fol. Par. 1586.
BERTRAl\IUS, s. RATRAMNUS. De
corpore et sanguine Dom. P.513.
MLKp07rpHT{3vTLlwû, per H. Petri,
q. v.
EYEREGIUS, (Gul.) episc. Asa-
. phf'ns, Synodicon, s. Pandectæ ca-
nont\m apost. et concil. 2 voll. fol.

Oxon. 1672.
BIBLJA sacra Polygl. ed. 'Valton.
6 volle fol. Lond. 1657.
BIEL, (Gabriel) Commentarii in
quatuor libros Sententiarum. 4to.
Brix. 1574.
BIGNE, (1\largarinus de la.) Bib!.
Patrum, q. v.
BLESENSIS, (Petrus) archid. Ba-
thon. Opera. fol. Par. 1667,
BLONDUS, (Flav.) Historia Rom.
fol. Bas. 1559.
BON A VENTURA, S. R. E. Card. Ope
7 voll. fo!. Rom. 1588-96.
BRAD\VARDIXUS, (Th.) archiep.
Cantuar. De causa Dei. fo!'
Lond. 1618.
BUCERUS, (
fart.) Metaphrases et
enarrationes epistt. D. Pauli. foJ.
Argent. 1536.
BUXTORFIUS, (Jo.) Tiberias; s.
commelltar. Masoret. 4to. Basil.
1620.
(Jo.) Synag. Judaica.
8vo. Bas. 1661.
BZOVIUS, (Fr. Abr.) Annalium ec-
cles. voll. XIII-XIX. post Baro-
nium, q. v.

CABRERA, (Petrus de.) Comment. et
dispute in tertiam partem Thomæ.
fol. Cordubæ, 1602.
CAJETANUS, S. R.E. card. Expla-
natio epistolarum Pauli. 8vo.
Lugd. 1556.
CALVINUS, (Jo.) Opera. 9 voll. foJ.
Arnst. 1667.
CANONES Apostolici, q. v.
CANONICI (Bibliotheca juris) vete-
ris, opera H. Justelli. 2 volle fol.
Lut. Par. 1661.
CAROL us, )Iagnus. Imperialia de-
creta de cultu imaginum. 8vo.
Francof. 1608.
CASSANDER, (Geo.) Consultatio de
anic. fidei inter. Pap. et Protest.
8\'0. Col. 1577.
CASSIANUS, (Joan.) Eremita. Col-
lationes patrum, &c. [una cum
Damascenì Operibus,] q. V. et,
Op. fol. Atreb, 1628.
CASSIODORUS, Senator. Historia
eccles. tripartita; inter Auctores
hist. ecc1es. fo!' Basil. 1528.
CA TECHISl\IUS ad parochos, ex de-
creto concilii Trid. 8vo, Lugd.
166 9.

.

Ir\DEX OF AUTHORS.

()29

CHRYSOLOGUS. Sermones; apud
Hept. præsul. Christ. q. v.
CHRYSOSTO:\IUS, (Jo.)archiep. Con-
8tant. Opera. 8 voll. fol. Etonæ,
1612.
Comment. in
Iatt.
adscripta Chrys. vol. VI. ed. Bened.
13 voll. cura
lontf. fol. Par.
17 18 -34.

Liturgia, 8. divina
missa, vol. II. Bibl. vet. Patr.
q. v.
CLAUDIUS,
Ethiopiæ rex. Confes-
sio fidei; Æth. Lat. 4tO. Lugd.
1661.
CLAUDIUS
Iarius Victorinus, mo-
nachus, q. v.
CLEl\'lE1\S Alexandrinus. Op. ed.
J. Potter, episc. Ox. 2 yoll. fol.
Oxon. 1715.
CLEMENS Romanus. Epistolæ: p.
345. Op. fol. Col. Agr. 1570.
Epist. ad Cor. I. ed. P.
J nnio. 4to. Oxon. 1633.
Constitut. ex recens. Cle-
rieL 2 vol!. fol. .Antv. 1698.
et, inter Palres apostol.
cura Cotelerii, q. V.
Recognitionnm liber; p.
390. Patr. apost. cura Cotelerii, q. V.
COCCI US, (Jodocus.) Thesaurus ca-
tholicus. 2 voll. fol. Colon. 1600.
CO)IBE FIS, (Franc.) Historia hæres.
monothel. foJ. Par. 1648.
CONCILIA, cura Harduini. II voll.
fol. Par. I7 T 5. ,
e typogr. reg. 37 voll. fol.
Par. 1644.
antiqua Galliæ, cura
ir-
mondi. 3 vol1. fol. Par. 1629.
-- }Iagnæ Brit. et Hib. cura
D, 'Yilkins. 4 vol1. fol. Lond. 1737.
COSTERUS, (Francisc.) e soc. Jesu.
Enchiridion controversiarum de
religione. 8vo. Lugd. 1604.
Cov ARRUVIAS, (Did.) episc. Segob.
Opera. foJ. Lugd. 1606.
C.RASHA lV, ('V.) Fiscus papalis; s.
catalogus indulgentiarum 7 ecdes.
Romæ; translated by ,V. C. 4to.
Lond.162T.
CYPRIANUS, episc. Carthag. Opera.
fol. Oxon. 1682.
ed. Bened. fo!' Par. 1726.
CYRILLUS, Alexandrinus, Opera. 6
voll. foJ. Lutet. 1638.
CVRILLUS, Hieroso!. archiep. Op.

Gr. Lat. cura T.
1i1les. fol. Oxon.
17 0 3.
DAMASCENUS, (Jo.) Ope Gr. Lat.
fol. Bas. 1559.
DAi\IA8VS, ('Vilh.) Lindanus. Pano-
p lia evangelica. fo!' Col.
\gr. 1575.
DECRETALEsGregoriiIX. P.l\1. q.v.
DECRETUM Gratiani, q. v.
DI01'YSIUS, Areopagita. Opera, Gr.
Lat. cura Corderii. 2 vol!. fo!'
Antv. 1634.
DIOSCORUS, patriarcha Alex. Litur-
gia, .LEth. et Lat., ad calc. Clalldii
regis Confess. q. v.
Du CHESNE Historia Franeorum
scriptorum. 4 voll. fol. Lut. Par.
16 3 6 -41.
DURANDUS,(Gul.) Rationale divino-
nlm officiorum. 8\'0. Lugd.1584.
EDINERCS, _\nglus. Vita Anselmi
archiep. Opp. præfixa, q. v.
ELIAS Levita, Gram. 'J\!:r'\ Thisbites.
4tO. Isnæ, 1,1)41.
Lib. n",ctJi1 ;,.,'ctJ.....to.
Yen.
ENNODIUS, episc. Tieinensis, vol.
IX.
lax. Bibl. Pair. q. v.
EPIPHA
I1 episc. Opera, Gr, Lat. ex
rec. Petavii. 2 roll. Eo!' Colon. 1682.
EVAGRIUS, scholasticus Epiphani-
ensis.
\pud Hist. ecdes, ed. Valesio
et Reading, q. V.
EUGE
IUS, episc. Carthag. De
catho!. fide; \'01. VIII. Bibl.
1a."1(.
Patr. q. V.
EUSEBIUS, Emissenus. Homíliæ;
vol. VI.
Iax. Bib!. Patr. q. v.
ElJSEBIUS, Pamph. episc. Cæsar.
Hist. ecdes. ed. F. Â. Heinichen.
3 vol I. 8vo. Lips. 1827, 8,
De vita Constantini; ad
calc. Hisi. eccl. Yales. et G.
Reading, q. V.
Oratio de laudibus Con-
stantini. Ibid.
De demonstratione evan-
gelica. foJ. Par. 1628.
EUSTATHIUS, archiep. Thessal.
ComIn. in H omeri 11. 3 vol!. Eol.
Flor. 1730.
EUTHY:\lIUS, Zigabenus. In quatuor
evangelia. 8vo. Par. 1560.

FAe8TI
US, presb. De fide; vol. v.
)Iax. Bibl. Patr. q. v.

#)30

INDEX 01 i ' AUTHORS.

FELIX, (Minutius) Octavius; ed.
Lindner. 8vo. Langosalissæ, 1773.
FISCHERUS, (Joh.) epise. Roffensis.
Opera. fol. Wirceb. 1697.
FORTUNATUS, (Venantius.) Inter
Monum. patrum orthodoxogr. ed.
Grynæo, q. v. et, vol. x.l\lax. Bibl.
Patr. q. v.
FRANCORUM (Annales) apud Du
Chesne, q. v.
FULBERTUS, Carnotensis episc. Epi-
stolæ; vol. XVIII. Max. Bibl.Patr.
q. v.
:FULGENTIUS, Afer, episc. Opera.
4to. Par. 1684.

GELASIUS, papa. De duabus naturis
in Christo; vol. VIII. l\lax. Bibl.
Patr. q. V.
GELASIUS, Cyzicenus episc. Com-
mental'. Actor. conca Nicæni, Gr.
Lat. 8vo. Par. 1599.
GENNADIUS, 1Ylassiliensis presb.
De ecclesiasticis dogmatibus. 4tO.
Hamb. 1614.
GERSON, (Jo.) Cancellar. Paris.
Opera. 2 voll. fol. Par. 1606.
GRATIANUS. Decretum: cum var.
glossis et expos. fol. Lugd. 1572.
GREGORIUS I.Magnus, papa.Opera;
ed. Bened. 4 voll. fol. Par. 1705.
GREGORI us IX. pont. max. Deere-
tales. fol. Lugd. 1571.
GREGORIUS, Cæsariens. Oratio de
318 patrib. Nicæ, per Combefis.
fol. Par. 1648.
GREGORI US, Nazianz. Ope Gr. Lat.
eù. Billio, 2 voU. fol. Par. 1630.
GREGORIUS,
eocæsariensis. In
Ecc1esiasten; vol. i. Monum.
patr. orthod. ed. Grynæo, q. v.-
Opera. fol. Par. 1621.
GREGORI US, Nyssen. Ope Gr. Lat..
3 voll. fol. Par. 16 3 8 .
GREGORIUS, Thaumaturgus, vel,
G. Neoeæsariensis, q. v.
GREGORIUS, Turonensis. De gloria
martyrum; vol. XI.
iax. Bibl.
Patr. q. v.
Historia Gallorum, s.
Francorum, fol. Par. 15 12.
GRETSERUS, (Jacobus) e soc. Jesu.
Hist, ord. Jesuit. ab El. Hasen-
millero.
to. Ingolst. 1594,
GROTIUS, (II.) Exccrpta ex tragæd.
et comæd. Gr. 4to. Par. 1626.
GRYNÆU8, (Jac.) Monumenta S.

patrum orthodoxographa. 2 voll.
fol. Basil. 1569.
GUITMUNDUS, archiep. Aversanu8.
De corporis et sanguinis Christi
veritate in eucharistia: p. 440. vol.
XVIII. Max. Bibl. Patr. q. v.
GULIELl\I us rvlalmsburiensis; apud
Rerum Angliearum scriptores post
Bedam, &c. q. v.
HA YMO, Halberst. episc. In epistt.
D. Pauli. 8vo.-1534.
Comment. in Apo-
ca!. 8vo. Par. 1535.
H ENRICUS, archidiac. Huntingdon.
De hist. Angl.; apud Rerum
Angliearum script ores, q. v.
HEPTAS præsulum Christ. fo!'
Lugd. 1633.
HERMAS. Pastor: inter Opera Pa-
trum, Apostol. q. V.
HESYCHIUS,presb. Hierosol. InLe-
viticum libri septem. fol. Basil.
15 2 7.
HIERONYMUS. Opera, studio Vil-
larsii. 1 I voll. fol. Veron. 1734-
174 2 .
HILARIUS. Ed. Bened. fo!. Par.
16 93.
HINCMARU8, archiep. Remensis.
Opera, cura Sirmondi. 2 voll. fol.
Par. 1645.
HISTOR. eccles. Gr. Lat. cura H.
Valesii et G. Reading. 3 volle fol.
Cantab. 1720.
HISTORIA Ecclesiastica I\lagdeb.
8 voll. fol. Basil. 1560-1574.
HUGO de Sancto Vietore, q. v.
H UMBERTUS de Sylva candida,
episc. Contra Græcorum calum-
nias: vol. XVIII. Max. Bibl. Patr.
q. v.

J ACOBU8 I. Angliæ rex. His works.
fol. Lond. 1616.
IGl\ATlus. Epistolæ, ed. Usserii.
4tO. Oxon. 1 6 44.
ed. V ossii. 4tO. Amstcl.
16 4 6 .
INDULGENTJARUM Catalogus 7 ec-
cl
siarum Romæ; transl. by 'ViII.
Crasltaw, q. v.
INNocENTlus III. papa. De S. al-
taris mysterio. 8vo. Antv. 1550.
J OAl" N ES Sarisburiensis. Epistolæ.
4tO. Par. 161 I.
J 0 R US, monachus. De verLi incal'-

INDEX OF AUTHORS.

natione. p. 578. Photii
Iyriobib-
lon, q. v.
JOSEPHUS, (Flav.) Opera; ed. Hud-
son. Gr. Lat. fo!' Oxon. 1720.
IRENÆus. Contra hæreses; ed.
Bened. fol. Par. 1710.
ISIDORUS, Hisp. Ope fo!' Par. 1601.
Pelusiota. Epistolarum
libri quinque. fol. Par. 1638.
J UCHASIN, Liber; auctore R.
Abrah. Zacuth, q. v.
JUELLUS, (Jo.) episc. Sarisb. Opera.
fo!' Genev. 1585.
Ivo, Carnotensis episc. Decretum:
thesaurus eccl. disciplinæ. fo!'
Lovan. 156 [.
J UXILIUS, episc. Africanus. In
Genes. comm. vol. YI. S. Bibl.
Patr. Par. 1575, q. v.
J USTELLUS, (H.) Biblioth. juris
Can. vet. q. v.
Jus Græco-Romanum canon. et
civ. cura Leundavii. 2 voll. fol.
Francof. 1596.
JUSTIlI\US
Iartyr. Opera. fol. Par.
174 2 .
JUSTINIAN US, (Bened.) e soc. Jesu.
In omnes Pauli epistt. 2 voll. fol.
Lugd. 1613.
J USTINIANUS, Imperator. Authent.
s. Novellæ; Gr. Lat. fol. Antv.
1575.

LACTANTIUS, ed. Dufresnoy. 2 voll.
4tO. Lut. Par. 1748.
LÆTus, (Pomponius.) Romanæ hist.
compendium; apud Romanæ s.
Augustæ hist. scriptores minores,
q. v.
LAl\IBERTUS, Schafnaburgensis.
Germannrum res gestæ. 8vo.
Tubin. 1533,
LANFRAKC, archiep. Cantuar. Con-
tra Berengarium; apud H. Petr.i
'MtKp01rpEußVTl.KÒV, q. v.
LA URENTIUS, Barrensis. Historia
Christiana veterum patrum. fo!.
Par. 1583.
LA YMANNUS, (Paulus) e soc. Jesu.
Theologia moralis. 2 voll. 4tO.
l\Ionachii, 1625.
LEO I.
Iagnus, papa. Opera omnia,
cum notis Quesnellii. 2 voll. 4tO.
Lut. Par. 1675.
Epistola ad Flavianum; p.
144. )Iiscell. sanctorum aliquot
patr., auct. Vossio, q. v.

1:31

LEO X. papa. Decret.; apud
I.
Lutheri Ope q. v.
LEONTIUS, Byzantinus. De sectis.
8vo. Basil. 1578.
LIXDA
US, ('Yilhelmus) i. e. '''ïlh.
Damasus Lindanus, q. v.
LITURGIÆ antiq. viz. Chrysost.,
BasiL, l\'Iarc., Petri, &c. vol. II.
Bibl. vet. Patr. fo!' Par. 1624,
q. v.
LOMBARDus, (P.) Sententiarum
libri. 8vo. Par. 1564.
LUCRETIUS; ed. Creech. 8"0. Oxon.
180 7.
LUTHERUS, (
Iart.) Opera. 7 voll.
fo!' 'Vitteb. 1550-7.
LYRA, (Nic. de) Biblia; cum glossa
ord. 6 voll. fo1. Lugd. 1589.

IACARlus,Ægyptius. Homiliæ; ed.
J. Geo. Pritio. 8vo. Lips. 1698.
MADIO
IDES, (R.
Ioses) Comm.
in
Iishn. fol. Ven. 1606.
De fundamentis legis.
Hebr. Lat. per Yorstium. 4tO.
Arnst. 1638.
i1j:1iT 1'. 2 voll. fo!'
Ven. 1550, I.
l\IARcus, eremita. Opera; \'01. I.
Bibl. vet. Patr. fol. Par. 1624. q.v.

IARONITARC:\I., (Officium septem
dierum hebdomadæ, juxta usum
ecclesiæ.) 8vo. Romæ, 1647.
1\IACRITIUS, (Petrus) abbas Clunia-
censis. Contra hæreticos Petro-
brusianos. 4to. Ingolst. I.
46.

IAXE
TICS,( Joan. )presb. Antioch.
vol. IX. :\Iax. Bib1. Patr. q. v.

IAXll\ILS, Taurinensis episc, ; inter
Hept. præsul. Christ. q. v.

IEDIA VILLA,(Richardu
de.)Super
quatuor libros Sententiarum P.
Lomb. 4 voll. fol. Brix. 1591.
l\-hCROLOGUS, (Joan.) De eccles.
observationiLus; vol. XVIII.
Iax.
Bibl. Patr. q, v.

hDRASH Tehillim; ";ì1n W,1C:
exercitatio in Psal. magna. fol.
Yen. 1546.
l\nKPOIIPE
BYTIKON : cura H.
Petri, q. v.

Io
TE, (Robertus de.) Append. ad
Chronogr. Sigeberti; '"01. I. Scrip-
torum rerum German. J o. Pist-
orii, q. v.
NATHAX, (R.) ben Jechiel. l"
i1

632

INDEX OF AUTHORS.

Aruch; lex. Talmudicum. fol. Ven.
16 53.
N A V ARRUS, (l\tIart.) Azpilcueta, q. v.
N ICET AS Acominatus Choniat. Im-
perii Græci Historia: Gr. Lat. a
'V oHio. 4tO. Genev. 1593,
-- Thesaurus orthodoxæ fidei; P.
Morello interpr. 8vo. Lut. 1580.
NICEPHORUS Callistus. Hist. eccl.
Gr. Lat. cum ínterpr. J. Langii.
2 voll. fo!' Par. 1630.
NILUS, monachus. Capita paræne-
tica; vol. VII. l\Iax. Bibl. Patr.
q. \',

ODO, episc. Cameracensis. Expli-
catio s. canonis missæ; vol. XXI.
Max. Bibl. Patr. q. v.
(ECUMENIUS. Commentt. in N. T.
Gr. Lat. 2 voll. fo1. Par. 163 I.
OLYMPIODORUS, monachus. In ec-
clesiast.; apud
Ionum. patr. or-
thodox. ed. Grynæo, q. v.
OPT A TUS, Milevitanus episc. Opera.
fol. Par. 1679.
ORIGENES. Opera; ed, Bened. 4
vol I. fo!' Par. 1733-59.
Op. fo1. Par. 1604.
ORPHEI Carmina; ed. lIermanno.
8\"0. Lips. 1805.

P ACIANUS, Barcil. episc. Epistolæ
3 ad
ympr. \'01. IV.
Iax. Bibl.
Patr. q. \'.
P ALUDE, (Petrus de.) In quartum
Sententiarum. fo!'
P A
IGAROL, vel P ANICAROLA,
t Franc.) episc. Hastens. Discep-
tationes Calvinicæ. 4tO. lVIediol.
1594.
PAREZ, (Jacob.) de Valentia. Ex-
positiones in Psal. Cant. &c. fol.
Par. 1518,
PARIs,(
Iatthæus) Anglus. Historia
major; ed. 'V. 'Vatts, fo!. Lond.
16 4 0 .
P ASCHASIUS, De corpore et sang.
Domini. 8vo. Colon. 1550.
P A TRES apostolici: ed. Cotelerii.
fol. Lut. Par. 1672.
PATRUM, (Bibl. veterum.) 3 voll.
fol. Par, 1624.
PATRUM (S. Bihliotheca), 8 voll.
fo!' Par. 1575.
Append. Bib!. fol. Par. 1579.
PATRUM, (NlaxÌlna Bibliotheca.) 28
vol I. fol. Lugd. 1677.

P A ULINU8, episc. vol. VI. l\1a.x.
Bibl. Patr. q. v.
P AU L US, diaconus. De gestis Lan-
gobardorum; vol. XIII. Max.
Bibl. Patr. q. v.
PELEGRINUS, archiep. Laureac. vol.
XVII.
Iax. Bibl. Patr. q. v.
PELUSIOTA, i. e. lsidorus Pel. q. v.
PETRI, (H.) MI.Kp07rpfU(3VTtKÓV: Ve-
termn brev. theol. elenchus. fol.
Basil. 1550. .
PETRUS Jlauritius, Cluniacensis ab-
bas, q. v.
PHILASTRI us,episc .Brixiensis. Hæ-
resium catalogus, 4to, Helmst.
1611.
PHILO, Judæus. Opera; ed.
Ian-
gey. 2 voll. fol. Lond. 1742.
PHOCYLIDES: ed. Bandinio. 8vo.
Flor. 1766.
PHOTIUS, patriar. Constantinop. De
septem æc. synod. p. 1141. Bibl.
jura Can. vet. q. v.; et, p. 263' ed.
4to. Par. 1615.
}Iyriobihlon, seu Biblio-
theca. fol. Par. T 61 I.
PIXDARI Carmina; ed. Heyne. 3
voll. 8vo. Lips. 1817.
PISTORIUS, (Joan.) Scriptores re-
runI German. 2 voll. fol. Francof.
168J, 4.
PITHffiUS, (Petr.) Opera. 4tO. Par.
160 9 .
PLA TIN A. De vitis pontif. Rom. fol.
Lovan. 1572; et, Colon. Vb. 1600.
PLINIUS, (C.) Secundus. Hist. nat.;
interpr. et not. Harduini. 5 voll.
4to. Par. 1685.
PLUTARCH I Opera; ed. 'Vytten-
bach. 8 volL 4to. Oxon. e typog.
Clar.1795- 18 3 0 .
POETÆ Gr. vet. heroici canna fol.
AureL Allobr. 1606.
POL YCARPUS. Epist. ad Philipp.
CUIn Ignatii Epistt. q. v.
PRIMASI us, Vticensis episc. In S.
Pauli epistolas comma 8vo. Par.
1543.
PROSPER, Aquitanicus. Opera. 8vo.
Col. Agrip. 1609; et, p. 887.
Cassiani Gp. 1628; et, p. 170.
App. vol. x. Augustini Op. q. v.
PRUDE:XTIUS, (Aur.) Opera. 2 \'oll.
4to. Parm. 1788.
RABAXUS
Iatn'11S. Opera. 6 voll.
foI. Colon. Agr. 1626.

INDEX OF AUTHORS.

RA Y
ALD"CS, (Od.) Continuatio
Annal. Eccles. Baronii, q. v,
REGINO, (vel Rhegino,) abbas, An-
nales; p. I. vol. I. Pistorii Scriptt.
rer. Germ, q. v.
RE:\I1GI ('8, episc. vo). VIII. l\Iax.
Bib1. Patr. q. v.
ROBERTUS de Jlonte, q. V.
RO:\IÆrs, (Franciscus.) De libertate
operum et necessitate. 4to.
RO:\IANÆ, S. Augustæ historiæ
Scriptores minores; cura Sylbur-
gii. 3 vol1. fol. Francof. 1588.
RUFFINUS. Expos. in symbol. ad
calc. Cypriani, cura Fell, p. 17.
q. v.
Præf. ad libr. Recog-
nitionum Clementis Rom. q. v.
RUPERTCS. abbas Tuitiensis. Opera.
2 volle fo1. Co!. Agr. 1602.
SALl\IEROX, (Alfonsus.) Commen-
tarii in epist. Paul. .... vol1. 4tO.
Co!. Agr. 1604.
SALVIA
CS, l\Iassiliens. pres. De
gubernatione Dei, &c. 8"0. Oxon.
16 33.
SANCTO VICTORE, (Hugo de.) Spe-
culum de mysteriis ecclesiæ; p.
1....8. "01. I II. Opp. Col. V en. 1588.
SA VILE, (sir Henry.) Rerum Angl.
scriptores, &c. q. v.
SCOTUS, (Jo. Duns,) In libr. Sen-
tentiarum Reportata Petri Tata-
reti, q. v.
SEDULIL'S, presb. In epistt. Pauli
Collectaneum. fo1. Basil. 1.328.
SEXECA, (Luc. et )Iarc.) Opera. 3
voll. 8vo. Arnst. 1672. et, 5 vol1.
ed. Hipont. 8\"0. Argent, 1810.
SIBYLLIX A orac. '"01. III. Bibl. vet.
Patr. q. ,y.
SIDO
ILS, (C. Sollius) Apoll. Ar-
verno episc. Epistolæ; vol. I. Sir-
mondi Op. q, v.
SIGEBERTUS, Gemblacensis. Chro-
nicon; p.....o T . Hist. Christianæ
vet. pat. Laurentii Barrens. q. v.
- Chronographia; "01.
I. .Scriptt. rerum Germ. per Pist-
onunt, q. v.
SIR:\IOXDUS, (Jac.) Concilia antiq.
Galliæ, q. ,y. Opera. 5 ,yoll. fol.
Par. 1696.
SOCRATES, Byzantinus. Hist. ec-
cles., apnd Hist. Eccles. Gl. Lat.
Yales. et Reading, q. ".

(;33

SOPHOCLES. Tragæd. ed. Dindorfii.
8vo. Oxon. 1832.
SOTO, (Dominicus) Segobicus. De
natura et gratia. fo1.
-\ntv. 1550.
SOTO, (Petrus de.) Lectiones de in-
stitutione saeerdotum. 8vo. Lugd.
15 8 7.
SOZOMEN, Salaminius. Hist, eccl.,
apud Rist. Eccles. Gr. Lat. Vales.
et Reading, q. V.
SPARROW, (Anth.) ColiectionofAr-
tides, Injunctions, &c. 4tO. Lond.
16 7.5.
STAPLETOX, (Thomas.) Promptu-
arium catholicum. 8vo.Par. 1611.
STRABO, <'Yalafridus) abbas, De
exordiis et iner. rerum eccl. 8"0.
Ven.I.57 2 .
SGAREZ,(Franc.) e soc.Jesu. Comm,
in III. parten} Thomæ. 4 voll. fol.
Corn pI. 1590.
SYXODIS, (Anonyrni liber de sex
æc.) p. 1161. Photii, apud Bib!.
jura Can. vet. q. V.

TAL
IUD Babyl. 10 voll. fo!' Yen.
15 22 .
T AL
IUD Hierosol. foJ. Yen.
TATARETCS, s. Tartaretus, (Petrus.)
Reportata in Sententias J O. Duns
Scoti. fo1. Yen. 1607,
T A TIAXCS, Syrus. Oratio ad Græ-
cos; Gr. Lat. ed. 'Y orth. 4to.
Oxon. 1700.
TERTULLIAXCS, Carthag. presb.
ed. Semler. 6 voll. 8\'0. Halæ, 1825
-8. ; et, 5 vol1. Co!. Rothom.
1662.
THEODORETU8. Opera; ed. Sir-
mondi. 5 ,'oIl. fo1. Par. 1642-84.
THEODORUS, Lector. Libri Collect.
inter Scriptt. Rist. Eccles. Vales.
et Reading, q. v.
THEOPH.AX ES. Chronographia; ex
rec. Combe6s. fo1. Par. 165.=).
THEOPHILUS, Alex. archiep. Edicta
et canones: vol. II. Beveregii
Synod. q, '7.
THEOPHIL"C8, Antioch. episc. Libri
tres ad Autolychum, Gr. Lat. ed.
,y 0160. 8'"0. Hamb. 172-+.
THEOPHYLACTUS. In quat. evang.
Co1. Par, 1631.
[n Act. apost.
Gr. Lat. fo1. Co!. 1368.
I n Pauli epistt.
fo1. Lond. 1636.

634

INDEX OF AUTHORS.

THUCYDIDES. Gr. ed. Poppo. 8vo.
Lips. 1825, &c.
TURRECREMATA, (Joan. de.) Quæ-
stiones super evangeliis. 8vo.
Lugd. 1509.
URSTISIUS, (Ch.) Germaniæ histo-
rici illustres. fol. Francof. 1585.
USSERIUS, (J.) archiep. Armach.
De ecc1esIarum successione et
statu; edit. sec. foJ. Lond. 1687.
De Romanæ ecclesiæ sym-
bolo diatriba. 4tO. Oxon. 1660.
VA LENTIA, (Gregorius de.) De rebus
fidei controversis. fo!' Lugd. 1591.
VEXANTIUS Honorius Clementia-
nus Fortunatus, episc. Pictav.
q. V.
V ERG I Llus,(Polydore.) Angliæ hist-
oriæ libri 27. fol. Bas. 1570.
De rerum inventione.
8vo. Lugd. Bat. 1644.
V ICTORINUS, (Cl. Marius.) Com-
mentt. in Genes. 8vo. Par. 1560.
VINCENTIUS, Burgundus, præsul
Ðellovacensis. Speculum his tori-

ale, IV. vol. Spec. Inaj. fol. Ven.
1591.
VINCENTIUS, Lirinensls. Commo-
nitorium adv. hæres. 8vo. Oxon.
16 3 1 .
V OSSIUS, (Gerard.) Borchlonius.
Miscellanea sanc. aliquot patrum
Græcorum et Lat. 4to.
Iog. 1604.
'V ALAFRIDUS Strabo, abbas; v.
'V. Strabo.
W ESTMONASTERIENSIS, (l\rIatthæ-
us.) Flores historiarum præcip.
de rebus Brit. fol. Francof. 1601.
'VILKINS, (Dav.) Concilia
Iagnæ
Brit. et Hib. q. v.

XENOPHANES, Colophonius; inter
poet. ed. Steph. 8vo. Par. 1573.

ZACHARIAS, episc. Chrysopol. De
concordia evangelistarum libr.
quat. foJ. 1535.
ZACUTH, (R. Abraham.) Juchasin.
4tO. Cracov. 1581.
ZEPHYRUS, (Fr.) Catena locorum
in Pent. 8vo. Co!. Agr.1572.

The Citations frol/t the j/allters as luade by Bp. Beveridge
hafiu.q. been found to rary considerably fro1Jl the
Editions abore stated, it has bel)Jt deeined e,tpedient
to sulrjoin a collation of these Editions loitlt the ]JIB.
of Bp. Beveridge.

The lines are reckoned from the bottom.

IS.

Pag. lin.
7. 15. qua summa
7. 20. Tà TaVTa TOV
7. 13. ùÀÀ' ön ùY;IITJToí n Kal '}'f-
IITJTol, oVX öP.OWI.
8. 6. Yirtutis autem perfecta na-
tura non potest esse nisi in eo
in quo tot urn est, non in eo in
quo pars
35. 7. Apostolus mentiri seipsurn
non potest; quoniam multa non
potesta
35. 16. faciat ut ea quæ vera sunt,
eo ipso quod vera sunt, falsa
sint.
54. 3. Kal rr)1I
tallop.
11
54. ult. KÓUP.OV
57. 19. pfvp.an
63. 4. vidi
65. 23. et tres
69. 3. nee distincte tria
70. 13. in natura unns est
70. 17. et simnl omnes una sub-
stantia
70. 13. Ita etiam quicquid est Filius
in eo quod Deus est
7 0 . 7. hoe Pater
75. 27. nemo novit; non hæretici
omnes, neque angeli

76. 4. dicimus de Deo

71. 19. KpfLTTCùV ÈUTlV

78. I 2. à1ro
TJp.ía

79. 8. Confitemul' unigenitum Dei
filium
82.14. ÈK ucxþov uocþÒ!;
82. 12. aÙToðvlIUP.I.V
8;j. 18. qui apud Patrem
85. 14. humaDéP
Rj. IJ. sed non Dei forma

ED.

qua summum Anselm. p. H:J.
Tà 7rállTa 'TOV Athanas. I. 6.
ùÀÀ' ÖTt à'}'ÉII1JTOt oVX öP.OWt Athenag.
p. 28.5.
Yirtutis autem perfectior na.tura po-
test esse in ep, in quo totum est,
quam in eo, in quo pars Lactan. I.
p. 10.
_\postolus negare seipsum non po-
test. Quam multa non potest.
August. YI. i. 2.
faciat nt ea quæ vera sunt, eo ipso
quo vera sunt, falsa sint. Aug. VIII.
26.5.
leaì T
1I aLaP.oll
v Chrysost. 1. 63.
XPÓIIOIl marg. KÓUP.OV ld. ib.
IIfvp.an Athanas. 43, 44.
vidit Aug. III. ii.
et hi tres CY1H'. p. 109.
nee disjuncte tria Aug. II. p. 609.
in una natura unns cst. Aug. VI.
App. pp. 19. 20.
caret, Ale. p. 709.
Ita etiam et Filius eo quod Deus est
Ale. p. 709.
curet, Id. ib.
nemo novit; non Valentin us non

Iarcion neque Saturninus neque
Basilides, neque angeli Iren. 1. 2.
dieimus DeUln de Deo Aug. III. in
Job. tr.31.
KpfÍTTCùV p.ov ÈUTìll Athanas. cOlltr.
Ar.
È'Tfl.ðwLÍa!; ld. ib.
Confitemur unigenitum Deum filium
Cone. Vien. VII.
ÈK uo
ov uocþíu .Jtlwn. I. 618.
nÙToðvvup.ov TheodO'l'. IY. 712.
quam apud Patrern August. Ill. ii.
cu'ret, Hilar. de Trill.
caret non ld. ib.

636

COLLATION

88. 3. ÉlIwBELr ÈUTL

88. ult. 7rpÚ
ÉKáT
pOV
91. 8. mortuus
92. 21. ab eo qui pater est
9 2 . 9. videt. . . . . . videt
95. 10. IK TOV rij
7rapBÉlIov aifLaTo

95. 4. ållBpCù7ro

95. 4. TOV UWTijpO

96. 20. quia homineln a
96. T 5. qui in tempore
9 6 . 23. Àoyiun
9 6 . 19. åpTC.oV-YVVaLKé:JlI

96. I I. Kaì TOV u.-àllauT
uallTa
96. 8. uVYKaBTUlflloll
96. 8. \ ol
a XPLUTÒV v7rò-ÀLBa(.
Kat Ta

9 6 . 5. Tà P.fV. . . , Tá
f
9 6 . 3. fÌ
TÒlI TifLLOV uTavpòv
99. 34. fcþ' o

99. 12, lcþ' O

101. 28. Item hoc
lOT. ult. l3Là TOVTO
102. 3. publicatur
103. 8. ibidem
104. 6. yillfTat l3Là T. À.

110. 3. BEop.aK. 7ráBov

112. 9. 17rì 7rwÀov fKáBLUfV
I 12. 8. V7rÈ P ãllw TWlI ovpaJlwv Ka-
BtUlJ
112. 7. Èßa7rTiuBT} . . . IKoLp.
BT}

I 12. I. ãllBpW7rO
, . . . vMv SEOV

112. 9, fì
TÒV Tip.LOV uTavpóll
I 12. 7. ÀÉYH Kaì 7rap' ÉaVTOV
121. 10. Kaì TOUOVTOV
é.o
l3Là
134. 10. sepultus secus easdem, huic
quoque legi
14 2 . 33. corda servanda
14 2 . 34, Ian x
142. 12. Tenuerunt eos vulnera
142. 25. V7rÈp TWlI KVP.ÚTWV
143. 9. fKpáTOVV ÉwpCùv
147. 13. quæ diei et dominicæ nun-
cupatur
154. 7.
tà aVTòV XPÓllOV
1.')6. 5. Eï
Tf lIVV
158. 8. f. non sedeùat

lvc.oBEì
XpLUTÓ
fun Athanas. de
Trin.
7rpÒ
ÉKaTÉpov
Iren. III. 20.
caret, Aug, VIII. p. 629.
ab eo patre qui est Hilar. de Trin.
vidit. . . . vidit Id. ib.
fK Téðv rij
7rapBivov u7rEpp.áTCùV Ignat.
ad Trall.
caret, Athanas. contr. Arr.
TOV Kvpiov Id. epist. ad Epict.
qui hominem a August. contr. Ar.
qui ex tempore Id. ib.
Àoyi(ov Chrysost. fÌ
TÒlI UTavp.
åpTWV Kaì
vo ìXBvCùv BpitallTa 7TEV-
TáKLS" XLÀiov
xwpì
y. Id. ib.
caret, ld, ib.
uVYKaBf(óp.fVOV Id. ib.
oll3a XPLUTÒV V7rÒ 'Iovòaic.ov ffL'lrT1JÓ-
fLEVOll, Kaì oll3a XPlUTÒV V7rÒ åyyÉ-
Àwv 7rPOUKVVÓfLEJlOV. Kaì Tà ld.
ib.
TÒ fLfV. . . . TÓ
f Id. ib.
fì
TÒV uTavpòv ld. ib.
fcþ' éé Just. d. c. Tryph.
lcþ' éf ld. ib.
Iòem hoc Lact. de vera s.
l3Là TOVTOV Just. d. c. Tryplt,
designabatur Tert. adv, Jud.
in de August. epist.
yíVETUL ól307rOLOVUa ènà T. À. Greg.
Nyss. epist.
BfofLaK. aVTov 7r. Ignat. epist.
Èv 7rÀotcp fKáBLUEV Chrys. VII.
v7rfpávw Téðv XEpovßìfL KaBíun Id. ib.

fßa7rTíuB1J, ïva UE cþWTíUlJ' Èppa7ríuBT},
ilia UE ÈÀEvBfpWUlJ' é.ol30L7rÓP1JUEV,
ilia UE lÜþoßov KaTLuTÝjun' IKOLfL
BT}
Id. ib. .
ãvBpCù7ro
, ïva UE SfÒV KaÀÉu'!( ÈKÀ
-
B1J víò
ållBpw7rov, iva UE víòv SfOV
Id. ib.
caret TífLLOV Id. ib.
À. V7rÈp ÉaVTOV Cyr. .Aleæ. YI.
åÀÀà T. w. l3. Orig. con. C.
S. secundum easdem, hic q. 1. Ter-
tulle de anima.
C. sananda Aug. in Joh.
lancea Aug. in Joh.
Terruerunt e. V. Id. in Ps.
f7rì TWlI K. Chrys. vol. I I.
I. Kaì lwpwv ld. in S. Thom.
quæ diei dOlninicæ mancipatur Hie-
ron. in Jon.

Là TÒV Xpóvov Athanas. I. 69.
ELS- ÊTL vvv Joseph. Antif}.
f. ante non sederat RlIJ/i.n, Symb__

COLLATIO1\'.

fi3j

159. J4. Quæ.... paterna. . .et jam Quid.. . æterna . . . etiam Aug. de
Trin.
159. 21. perfecto, victor adveniens perfecto, honoris J.11aæ. Tam'in.
honoris
162. 9. his quæ in terra caret his Aug, IV. 679.
162. 12. ejus per figuram beatus ejus sententiam Gregor. horn. 29.
Job sententiam
16 4. 32. àVaÀap.ßávETaL
168. 3. ea
168, 9. caret TÚJV
16 9. 3. Kal TÒV u1>ayÉvTa
171. 5. sedit
175. 2. Dominum, vivificatorem
177. 5. a patre et filio, sed
177. 50. est ipse F.
177.49. neque Pater-utroque
177.39. ad filium
177. 14. de patre filioque
177. 5. Neque S. S.
178. 16. àfl uvv 7raTpì
178. 4. o:tuav fllfpyfÍav
178. 32. Quod si nihil differre cr.
182. 5. sanctificatione
184. 8. ÈVEPYOVV
18 4. 9. YElIVTJTW
'
ÉÀap,"'E
186. 13. Deus pater, filius,

186. 19. præstantiam
186. 5. Cum eum operum mag-
nitudo
198. S. TaiTa ÀÉYOVTL
198. 10. 7rLUTfVUauBm ðc:í
198. 9. àllap,Évwp.fll p.apTvp:'av
199. 10. 7råv p
p.a Kal 7Tpâyp.a.
202. 23. prophetarum
202. 7. qui in scriptura fuerat
plenus fuit.
202. J. rT:J'N
203. 17. Tà ðLKaíCù
1rHrLUTEvp.Éva
203. 6. (al. cum Lamentationibus)
204. 13. sapient. Athenis

208. 10. in Dei literis
209. 30. Tà p.Èv 'fraÀmâ
ð.
209. 8. caret
209. 9. 'l'aÀTrJpíov Ëv
20 9. 7.

o1>ía
213. 8. àpX
rrâua uo1>ía 7rapà Kv-
píov, &c.
214. 12. atque Ecclesiastes
21 7. 4. p.óvov
225. 3. &JUTf ÊÀfYf
225. 2. Kaì fV fKfÍvCf
225. 4. Kaì rfj Kmvy p.Èv ctÀÀOV
228. I I. jam spem salutis
253. 21. vivificatorem

àllfÀUp.ßállfTO Chrys.
earn Aug. Civ. Dei.
ríva
Téiw 'frpÒ aÙTÚJiI Chrys. III. 265.
rò TÒV u1>ayÉvTa Chrys. in 19nat.
sedet ld. ib.
D. et vivificatorem Lomb. Sent,
ex patre, sed Ambr. de symb.
est et ipse F. ld. ib.
caret, ld. ib.
in filium August. de Trin.
caret, Vigil. con. Eut.
Neque ita S. S. Eugen. de c.fide.
àd tw uVV 'fr. Epiph. Anchor.
ca'ret oúuav Athanas. ad Ser.
Q. si diff. cr. Hilar. de Trin.
signatione Faustin. de fide.
aûrò TÒ fVfPYOÛV Athenag. 'fr. XpLur.
caret YfVVTJTW
Justin. eæp. f.
Deus pater, Deus filius J.)Iaæ. fid.
Conf.
præscientiarn Eugen. de catha f.
Cum operurn rnagnitudine ld. ib.

raVTú UOL ÀÉYOll'rL Cyr. Hieros.
'frLUTWUauBm ðá Clem. Aleæ.
àvap.ÉlIop..fV p..apTvpíav ld. ib.
7r. pijp.a
'frpâyp.a Basil. lJ;Ioral.
præteritorum proph. lren. III. 21.
qui ante scripta fuerat, plenus fuerit
Aug. III. ii. Ap.
n'
'v' Baba Batkra
T. ð. B
îa 'frf'frLUTfvp.Éva Jos. c. Appio.
caret. Hilar. in Ps.
sap. J udæus Athenis Jacob. de Va-
lent.
in Dei doctrina Hieron. IX.
Tij
p..Èv 'fr. ð. Synod. Bever.
3fEuðpa ðvo ld.
'YaÀTTJP:'ov ;v ld. ,.

Kal
o1>ía EZ/seb. H. E.
àpX
· Aya7r
UaTE ðLKULOUVVYJV, &c.
Athanas. Syn. S. S.
a"que Ecclesiasticus Lyr. Prolog.
P.ÓVCùll Just. Dial. c. 7.
cðuEì ÊÀfY
. ld. vol. V.
TÒ Kaì fV fK
íllCù, ld. ib.
0;' Tn KaWn p.È'; rtÀÀOll ld. ill.
istam spem salutis Aug. YIII.
dominum vi\'ificatorem C01lcil. To-
let.

638

COLLATION.

254. 9. ßfßaíav /L tJlnv
254. 3. 'lrpÓ
1'f TOV öpov T(;W lKaTov
'lrfJITqlwvTa å1'LWV 7TaTfpCJJv (Iv
Tn KCùVUTaJlTl.V01/1TóÀH ) È7T
-
1'U1'OII
255. 12. contra Theodorum et Theo-
doritum et eorum dogm.

258. 3. resurgent
259. 20. nisi quis fideliter
260. 2. patriarcha
262. 5. nullæ linguæ barbaræ In-
accessæ viderentur, et in via
præceptum
262. I. quasque
262. 20. normam prædicationis

262. 17. qui.... mutabantur
263. 18. Ipsius...... perfecta con...
fessio
263. 13. solo possint gladio
263. 2. Amen deest
268. 9. de adultero
270. 13. quia uberius
270. 20. de natura vitiata
270. 17. Quis mihi commemoret
peccata
270. 21. in remissionem
270. 10. ilIa.. . . ratio
272. 18. TOV
àvBpw'lrovS',
à'lråT'1
ðdß1t OVTW...... ðtfß
uaTo

72. 8. quia non possunt
273. I I. Quamdiu vivis
273. 25- habendi cum plena immor..
talitate justitiam
275. 22. voluntarie vitiavit, atque
oppressit infirmitas, nisi

275. 11. Est.... bonum; est li-
berum non tamen sanum; est
liberum non tamen justUIIl

278. 3. Ex lege si ea legitime
utamur confugimus ad gra..
tiam? quis autem confugit nisi

281. 28. ad audiendum

Kvpíav
fVftV SOZ. ,ecel. his!.
'lrpÓ
1'f TWV lKaTov 7TEvTqKovTa å1'{CJJv
'lraTfpWV, 1'Ir
1'a1'ov Evang. hist. eeel.

contra Theodorum et Theodoreti et
Ibæ epistolas et eorum dogm. Cone.
Angl. apud Bed. h.
resurgere habent Symb. Athan.
nisi quisque fideliter Id.
patriarcha Alexandrino Durand. Ra-
tion.
nulla linguæ barbaries inaccessa vi-
de retur et in via; præceptum Rulf.
in symb.
quemque Id.
- normam prius futuræ sibi prædi-
cationis Ruffin. Exp. Symb.
qui. . . . invitabantur Id. ib.
Ipsa. . . . perfecta confessio Leo E-
pist.
solo ipsius possint gladio ld. ib.
Vitam æternam. Amen. Aug. Berm.
de adulterio Id. Ps. 1. 7.
quia uberihus Aug. Corif. I.
de natura peccato vitiata ld. eontr.
Pelag. .-
Quis me commemorat peccatum
Aug. Conf. 1. [I.
pro iemissione Qrig. in Lev.
una. . . . ratio Id. in Lue.
, B ' " rk B .. ( , "
ap PW'lrOVS' E'P aUEV TJ ap.apna' ov-
TedS' TOV Kvpíov 1'EVOP.fVOV åJlBpÓJ-
fi"OV, Kaì TÒV ðcþtv
r.aTpf'o/avTO!;,
Eì
'lráJlTa
åvBpw'lrovS'
TOLaVTTJ
iuxvS' ðtaß
ufTm Athanas. eontr..
Ar. I.
quia nondum possunt Aug. eantr. P.
caret vivis Id. in Joh.
habendi plenam cum immortal i-
tate justitiam Aug. contr. duas ep.
Pelag.
voluntarie vitiavit atque oppressit
ita, crevit infirmitas, nisi Fulgent.
de inearn. et gr. Chr.
Sit. . . . bonum; sit liberum non
tamen rectum; sit liberum non
tamen sanum: sit liberum non
tamen justum Id. ib.
Qui ergo legitime lege utitur, discit
in ea malum et bonum
et non
confidens in virtute sua confugit
ad gratiam, quæ præstante declinet
a malo et faciat bonum. Quis au-
tem confugit ad gratiam nisi Aug.
de eorr. et grato
ad audendlun Prosp. de 1,oeat.

COLLATION'.

282. 5. bonum inchoare . . . . nemo
perfic.ere
282. 10. Nam quis nisi
283. 2. quia credimus
28 4. 17. possit
184. 12. effundat
28 5. 7. gratiam.... adjuvare
289. 20. a facie mea
29 0 . 7. sine operibus
29 0 . 5. ex fide.
290. 4. per fidem
291. 13. Justif. horn. sine Ope
29 I. 4. bonorum
29..... 38. levare peceata
294. 3 2 . ElS' TOUS' ulwvuS'
294. 20. in hac "ita mortali
295. 2 I. in fine habebitur
297. 1 I. sola plenum ad
justitiæ et meriti reputata co-
ronam est

297. 13. ex operibus legis
300. 3. asserant fidem SIne op.
nihil pr.
300. 18. plane quam e"ang.
3 0 4. 5. quia creflimus
307. 10. a peccatis purgat
308. 12. si vellent humili
309. 10. sed tamen
3 0 9. 7. dicitur
313. 33. cum sine fide placere
3 1 3. 3. animi solida virtus

313. 8. percipit
319. 16. et propriis et
328. 2. defecit illis y.
329. 27. sed in eo qui f.
329. 18. r/O pa Kaì TijS' Kaì lKEI.

3 2 9. 3. veritas est
33 6 . 3. de trina majestate
346. ult. in charitate testatur
349. 8. et hoc verUln
350. 8. atque in ipso cursu
353. 14. ipse est via
355. 3. K
V
ovÀoS'
356. 9. per invocationem et

357. 5. "EVf)E
È Kaì TOU
EU7TÓTOV
KaTT}yopíaS'
359. 12. Ë
ovua Kap
íav
361. 26. T. K. 'AÀf
.
361. 26. bonos et maIms congregan-
ti b us

ß39

bonum perficere . . . . nemo incipere
Aug. eontr. duas ep. Pel.
Nam quis nos nisi Aug. ep. 186.
quia credidimus Fulgent.
posset Id.
infundat Id.
gratia. . . . adjuvari Cone. Afr. ap..
Prosp. p. 890.
a salute mea Auy. in Ps.
B. operibus legis Hier. adv. P.
ex lege. Id.
ex fide Id.
J. h. per fidem s. Ope Aug. 83. Q.
caret, Id. ib.
eluere peccata Ambr. in Ps.

ìS' T. å7TfpávTOVS' ale 11Iaear. Æg.
in hac morte vitali Petr. Bles.
in fine sine fine hab. Aug. Ep. 194.
sola Pro virtute fuit, meri...
tis que ornata laboris plenam justi-
tire tribuit reputata coronam Claud.

Iar .
per opera legis Ambr. Rom.
adstruant fidem sine Ope non pr.
Aug.
planeque e\'ang. lb.
quia credidimus Fulg.
a peccatis omnibus pur. Prosper.
si vellent Deo semper humili Ang.
def.
sed tantum Soto.
attenditur Romæus.
cui sine fide placere Aug. Jul. Pel.
animi solida magnitudo Bernard.
ser. 5.
præcipit Aug. in Joh.
et pro piis et Clem. VI.
deficit illis v. Aug. de Symb.
sed ex eo qui f. Id. ib.
r/O pa yoiiv Kaì aVTijS' Kaì fKfI. Chrys.
Jlatt.
vera ita est Cone. lJlilev.
de trina Dei majestate Aug. Exp.
ep.
in Christo testatur Fulg. de inc.
et hoc vero Aug. de dono.
atque ut ipso cursu Aug. de dono.
ipsa est \'Ïa Aug. in J. 13.

ovÀoS' 19n. ad Smyre
ppr invocationem Domini et Aug. de
reet.
"EJlBfV Kaì TijS' TOU
fU7TÓTOV 7TPOUT}YO-
pía
Euseb, de l. C.
lxovua KaplJíav Iren. I. x. 2.
T. K. 'A^f
, fKKÀ1JuíaS' Soer. II. 3.
bonos et malos pisces pariter con-
gregantibus Aug. 13.

640

COLLATION.

361. 18. mali cum honis In ea præ-
n unciaren tur.
3 6 3. 3. Ecclesia non enÏIn quæ
3 68 . 4. ex sp. privilegio
J 6 9. 13. acceptabilis altaris sacri-
ficio
3ó9. 10. simpliciter eos in\'oc.
3 82 . 9. åYI.CùTáTTjS' ÉOpTijS'
39 0 . 13. j'.,\vE:Q,
391. 3. p'J l1N "'1n;,'n
.401. 12. acceptabilis altaris sacn-
ficio
4 18 . 3. TWV ÓÀ6JV 7r. BfÒV
420. 12. adorare Deum
\' À ' 'r
422. I I. Kat aYYf . ovop.a
HV

427. 2. leal TaVTa P.fV
428. J 4. bTl. ov
fî
4 28 . 4. 7rapauaÀEvCùv
4 2 9. 3. cum tremore
493. 17. (E"ÀÀTjVI.UTl.KWS'..... '<PCùp.aï-
KWS'
44 2 . 25. judicium nostræ 1.
44 8 . 4. nequam fami!.
456. 6. yíverat
474. 10. 7rI.UTfVuaVTES' p.áBCùP.EV
476. I. in pane prophetes figu-
ra \rÏt
480. 13. cum discipulis participavit
480. 19. de extrema unctione
502. 15. excommunicari præc.
502. 12. abstineret
513. 8. TavTaS'
537. 4. qmsquam
53 8 . 4. clara voce prædicetur
53 8 . 3. fides vera manifesta sit
et testimonium habeat
54 0 . 7. Galliciæ
55 8 . 33. the same oath
55 8 . 31. divine offices
55 8 . 23. all persons
55 8 . 23. nomen assumpsit, nee uti
consensit
59 0 . 4. p.fyaÀo1TóÀHJJS' Kaì p.. TOVTOV

609. I I. si et modo possit
60 9. 4. ae pupillis

mali bonig in ea permixti prænun-
ciarentur. Id. w.
Ecclesia autem non est quæ Rier.
adv. L.
ex sp. Dei privilegio can. 23.
acceptahili altari5 sacrificio C. Tr-id.
sess.25,
suppliciter eos invoc. ibid.
àYI.CùTáTT}S'
p.ÉpaS' Euseb. V. C.
j'\V.,CQ, Targ. Hieros.
i"J I1N j:"1T1i1 1 " Abarb. Præf.

ceptabili altaris sacrificio Cone.
Trid. sess. 25.
"'òv TOOV ôÀCùv 'Tf. BfÒV Tlteodor.
adorare Dominnm Orig. in Rom.
Kaì à7rI.Évat ,wì àyy
À. òvop.. Cone.
Laod.
Kaì TUVTU fþaJLfv Athan. apol.
&Tl ov XP
Cone. Trull.
O"aÀEvwv Cone. Trull.
cum timore Cypr. ad Quir.
cEÀÀf]VI.UTI.KOîS' . . . . CPwp.aïKoîS' Orig.
c. Gels. .
indicium nostræ 1. Aug. de doet.
nequaquam famil. Anselm.
-yíVfTaI.
fLîv Chrys. Gen.
7rI.UTEÚuavTES' p.áBwul.v Athanas.
in panem prophetes nunciavit Te'rt
adv. Jud.
cum apostolis participayit Cypr.
de unctione chrislnatis Cypr.
excom. illos præc. J:lierol.
abstinerent Id.
{ TavTaS' 1!d Par. } Bal
, ' B S d sam.
aUTaS' ever. yno.
quisquis Cone. Tolet.
voce clara a populo decantetur
lb.
fides vera manifestum testimonium
habeat lb.
Galliæ lb.
the said oath Adm. Eliz.
divine service lb.
all manner of persons lh,
nomine uti consensit Greg. V. 20.

fLEyaÀ07róÀfCùS' àpl.Bp.fíuBCJJ BpóvoS" flTa
Ó TijS' ' AVTl.oXÉwv. Kaì P.fTà T. Gone.
Trul. c. 36.
et si modo velit et si modo possit.
Tert.
ac puellis. lb.

..s.
t..,
:

>x

''''
. .
:{t

o,; :

...

i

'
l

-.;
'0"".....
""- ;s-. .

...

'},
10 "i;,
:_: ..
" .;:,

.. t. -

:o..'"111
..
·
..:;;..,
" . ..... t" "'K",

...
> ,

"'''

'

;'

">:t .. .{
> .
'...=.:

-;
:
,

ß. .

'\.

.>'

"

..

.
.;" -.:
"f:

...:

:;;; .. t.-
'

. .
. .
,
,

,,-,x,., .>.>
t'>. ..
')

:
>
';"
i
:n
'1."

. ":\.
"- .
?t
_
"'"

. Cl

..... .
: ' !f

">J".
....

"".

...

"

5_

"}.,

:R

.:

-:

.
... .""
>

-
ß .;

:
'

..-::. ,t2 ....
- .:.
,:=-.

-

... . '

>-'--;.'
,-==-
:S.':"':J

"'1:

...

....

þ

>

.. .. .
!:'
fþ1 -
>-.
r ...

""<<

.._

_, z:
;

.. .X__
;>-

+

t+-

>-",
I
y.?!=
í

:J"J.

,..' '.:'

J-
).
o-'

.
..ta.

:.

... ).
.> ;9'
"
r___ Jo.

;). r ..:rJ"'"'

:r.r

J' "-::"
r
:æ-:

)-
'...

:.. \. IS-,. "'j..

., - )-...

-
t

.
;..
-..r É
.
.-

,r-

;:

!r

....

,0

"
.
J.... rf
.:
..!:;! ..

,. J k

.r--