Professional Documents
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THEOLOGICAL WORKS
OF
VOL. VII.
OXFORD :
OR,
THE DOCTRINE
OF THE
CHURCH OF ENGLAND
CONSONANT TO
IN
A DISCOURSE
UPON
BY
WILLIAM BEVERIDGE, D. D.
LORD BISHOP OF ST. ASAPH.
OXF 11 D :
paper and print with this, and with the number of pages
continued in order to complete the volume, I thought it most
convenient to prefix the title of the whole to what the reader
is now If what remains cannot be procured,
presented with.
then let this advertisement stand as an apology for the im
propriety of the titlepage, and serve to inform posterity, that
vi THE BOOKSELLER
the author had taken the pains to complete this great work,
however unjustly the world is deprived of the sight of part
of it.
that the attempts which some have already made upon this
the edition of it would have been more correct and perfect had
he lived to overlook it himself. But his deferring to publish
it himself is unreasonably suggested by some as an
argument
against the worth of it, considering especially the author s
great modesty, for which he was no less eminent than his
piety and learning. Besides, if this were an argument, it
would equally affect his other posthumous works I have
published, which notwithstanding have met with an universal
approbation.
As what the same persons farther object, that this was
to
one of the author s juvenile \vorks, and therefore not fit for
fancy ; and he writ for those who read with a sincere dis
position to be informed, and not for those who have been
always known to endeavour to destroy the credit of every
thing that tends to promote piety.
How much soever it may have been the interest and con
cern of some to hinder the publishing of this work, I am very
confident the learned world, who have seen the first Article,
would have been very sorry to have lost the opportunity of
perusing the rest. His other writings, which have rendered
his name famous over all Europe, have caused every compo
sition of his to be earnestly desired. It scarce would have
been believed that this work, which is rather of greater,
certainly not of less importance than any of his other writings,
and upon which he has visibly bestowed so much pains, was
not worthy of public view. To have suppressed it would have
rather been an injury to his memory than otherwise and ;
it is
grounded upon the scriptures, so that if it be not ex
pressly contained in them, howsoever it may by good and
undeniable consequence be deduced from them. Having
shewn it to be
grounded upon the scriptures, I usually prove
it to be consonant to right reason too, even such a truth,
that though scripture did not, reason itself would command
us to believe it. And lastly, for the further confirmation of
it, shew each Article to be believed and acknowledged
I still
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 but
in our own vulgar language, yet in the margent, besides the
several places of scripture explained out of the oriental lan
ARTICLE I.
a The Sclavonian tongue all signify the same thing that our
express-
eth the same thing by Buck, the word God doth; neither was there
Panonian by Jstu. the French by ever any language found out that
Dieu, the Italian hy Dio and Iddio, hath not some word or other equi
the Polonian by Buoy, the Egyptians valent to it.
b Tldvres
by Teut, the Spanish by Dios, the yap OTL earrlv 6 Qebs OJLIO-
German by Gott, the Belgic by Xo-yoOcrt KOIVTJ evvoia. Just. Quasst.
Godt, the Magi by Orsi, &c. And et resp. ad Graec. [I. i.j Kat vl
as for the learned languages, the Xoya), Kara eOvr) KOL d^p-ovs, dvcrias
Latin Deus, the Greek Geos-, the , as av fdeXcocrtv a
the Chaldee nbw Elah, and alXovpovs, Kal KpoKodeiXovs, Kal o<pfis,
EloUm, Kat dcrniSas Kal Kvvas, Qeovs vopi-
nb Elaha, the Syriac joi^ oV(Tl Kal TOVTOIS 7rd(TlV 7TLTp7TTe
Aloho, and Uj.^c Mono, the Arabic Kal V/Z61S Kal 01 VO/JLOt TO fJLV OVV
#.]] Ilahon, and &XU Allaho, the p.rjS oAa>s Qeov T]yflo~6ai, do~f6es Kal
dv6o~tov vojjt,i<ravTfS
TO de, ois eKacrTos
Ethiopia t\P^f\\\ Amlac, and j3ov\Tai xpr)ar6ai o)s Qeols, dvay-
the
KaloV tva Trpos TO Belov Scei, dire-
T<a
Eyziabcher,
XWTai TOV ddiKflv. Athenag. legat,
Samaritan, Z/f El, and Xlfr pro Christ, init. [i.]
too, though not amongst us, yet in other parts of the world,
as in Africa and America, where they worship sun, moon,
stars and other creatures, yea, have almost as many gods
and the true God. The living God, who hath life both in
and from himself; who is not only the abyss of life in himself,
but the fountain of life to us; who lives upon nothing but
himself, and hath all things living upon himself; yea, who is
so the living God, as to be life itself: so that it cannot be so
b all MS.
1. Of the Holy Trinity. 3
d
justice, and so, he is life itself
especially when we consider, :
could speak them no more than false gods, but the uncreated,
that other is
necessarily included in this ; for he that is in
Deity. And thus it is that there is but one living and true
God, and therefore true, because living and that there is but :
they, though there be many gods, yet they all agree in one,
and so may be said to be one, as lie that planteth and he that
watereth is said to be one. 1 Cor. iii. 8. Because this place,
I say, hath been so eluded, I shall produce others, upon which
it is
impossible to force such a distinction as, Know therefore :
this day, and consider it in thine heart, that the Lord he is God
in heaven above, and upon earth beneath : and there is none else.
Deut. iv. 39. Where we
expressly avouched, that the
see it is
i at the end of TIN, as for the first, makes four; and both these letters
viz. y they
say it was made greater being put together, as they here
than the other letters, to put us stand, viz. first s? and then i, they
more in mind of the great truth we make up the word 12 a witness; as if
are there taught and commanded to he should say, The Lord is a witness
hearken to; and as for the second,
against you, as Mic. i. 2. or, You are
viz. i (that makes for our witnesses unto me, as Isai. xliii. 10.
purpose)
they say it is made larger to shew that the Lord our God is but one
that there is but one God in all the God.
I.
Of the Holy Trinity. 5
Mai. ii. 10. And what the Old Testament asserts, the New
Testament confirms, that there is none other God but one,
1 Cor. viii. 4 who is the living and the true God. 1 Thess. i. 9
; ;
Jer. x. 10.
Neither is mystery as to be out of the sight
this so high a
of reason, and therefore only to be embraced by faith for if :
must be some f one cause of all causes, which is the first cause
of all other things, itself being caused by nothing, without
which allcauses would run in a circle, and never come to an
end, but must pass from one to another even into infinitude
itself:which reason looks upon as the greatest absurdity in
the world for then there would be eternal changes and
:
the First Cause, because all the rest come after him.
If after this we take a view of those perfections, which
reason certainly concludes to be all concentred in the Deity,
we shall clearly see, impossible they should be in more
it is
under the notion of a Deity, but what is above all other things
whatsoever. Now if there should be many gods, either all
of them should be equal to one another, or else one above
another, as I said before. all equal to one another,
If they be
there is never a superior, much
a supreme amongst them,
less
and so never a one that in reason can be termed a God ; they
all wanting the
great perfection of supremacy or sovereignty
over all the world. If they be all one above another, there
must be one above all the other and it is he alone that can
;
% chief
good, and by consequence but one God.
where h where can any other be, especially how can any other
,
consequentially he is no God.
Again, omnipotence is also a perfection, whereby God is
not only infinite in nature, but in power, and so able to do
whatsoever in its own nature doth not imply a contradiction,
num pluralitatem sui non admittit, aliter summum nisi parem non
ut plura sint summabona. Si enim habens nee aliter parem non ha-
:
plura sunt summa bona, paria sunt. bens, nisi unicus fuerit. Id. advers.
Sumrnum ergo bonum est, quod sic Marc. lib. i. [c. 3.] prius cit.
h IIOV Se KOL eO~Tat 6 KO.T O.VTOVS
prsestat aliis bonis, ut nee par ha-
beat, nee prsestantius. Summum debs, ra Tcivra TOV p,6vov K.O.L dXrjOtvov
ergo bonum unum et solum est ; TrXrjpovvTos Kara TTJV TOV ovpavov /cat
non igitur sunt plures Dii, sed unus yijs 7repi\i]\lsiv ; Athanas. Orat. con
et solus est Deus. Sicut summum tra gentes, [6.] Et 8vo e dpxrjs, fj
bonum est unum et solum, sic sum- TrXeiovs rjo-av Oeoi, rjroi ev evl KOI
ma substantia, vel essentia, sive na- ravTO) rjarav, rj iftiq e/caoTos avrwv. ev
tura, qua? eadem ratione, qua sum- p,ev ovv evl Kcii ravrw elvai OVK f)dv-
ma, nullatenus pluraliter dici posse vavro, ov yap el 6eo\, o/zotot aXX ori
probantur. Anselm. de incarnat. d-yevrjToi re /cat yevrjrol, oi>x oftotot.
Verbi c. 4. [p. 85. D.] And long ei de I8ia eicdo-Tov avrwv OVTOS, TOV
beforehim Tertullian Duo ergo ; TOV Koo-fJiov TreTroir) KOTOS, dvcoTepco TWV
summa magna quomodo consistent, yeyovoTcov Koi Trepl a eTrofyo-e re /cat
cum hoc sit summum magnum
par eK.6arp.r]o-f,
TTOV 6 eTfpos, ^ ot XotTrot ;
non habere par autem non habere,
? et yap 6 p.ev KOQ-JJ-OS o~(paipiKos OTTO-
uni competat, in duobus esse nullo TeXecrflels, ovpavov KVK\OI.S cnrone
modo possit. Adv. Marcion. 1. i. K\eio-Tai, 6 Se TOV KOCT^OV
[c. 3.] Deum
autem unum esse dvcoTepct)Tmv yeyovoTOtv
oportet quia quod summum sit,
:
Trj TOVTWV TTpOVoia, T\S
O TOV
Deus est summum autem non erit,
: deov T) TWV XoiTraJr TOTTOS Athenag. ;
nisi quod unicum fuerit. Td. adv. Leg. pro Christianis, [8.]
Herm. [c. 4.] Porro summum mag
8 Of the Holy Trinity. ART.
or is
possible to be done by any power.
impossible Now it is
tion : for then one would be wholly the cause, and yet not
wholly the cause, because there is another, that is as much
the cause as itself. And therefore there can be no more than
one such person invested with this perfection of Omnipotence,
and so but one God. And if we do suppose several Gods of
the greatest power imaginable, every one of them must needs
have less power than all together, and by consequence not all
power in his own hands and that being that hath not all
:
And this was the doctrine which the fathers of old taught.
I shall instance but only in some : 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, we think better
:
1 "
ing himself hath all power in his own hand." And presently :
P The bees have one king, the flocks one captain, and the
"
herds one leader, much more hath the world but only one
Governor, who commandeth all things with his word, dis-
penseth all things with his wisdom, and perfecteth all things
by his power. He
cannot be seen, he is more clear than sight ;
(iyfi,TOV roCSe TOV TTUVTOS Troirjrrjv, Minutius Felix in his Octavius doth
avrov pev ov yevofjievov (on TO ov ov not only use the same arguments,
yiverai a\\a TO p.r) ov) TTUVTU de 8ia but the same words too. Whence
TOV Trap avTov \6yov ire Troirj KOTO, we may gather, that one had not
Athenag. rrepl Xpto-rtaz/a>i/, [4.] only seen, but borrowed from the
Unus igitur omnium Dominus other and it is probable Cyprian
:
Deus :
neque enim ilia sublimitas from Minutius, who was about thirty
potest habere consortem, cum sola years his senior.
omnem teneat potestatem. Cyprian. 1 Quod autem diximus orientis
de idolorum vanitate, [p. 14.] ecclesias tradere
patrem omnipoten-
P Rex unus est apibus, et dux tern et unum Dominum, hoc modo
unus in gregibus, et in armentis intelligendum est; unum non nu-
rector unus multo magis mundi
: mero dici, sed universitate. Verbi
unus est rector, qui universa, quse- gratia. Si quis dicit unum homi-
cunque sunt, verbo jubet, ratione nem, aut unum equum, hie unum
dispensat, virtute consummat. Hie pro numero posuit; potest enim et
enim videri non potest, visu clarior alius homo esse, et tertius, vel equus.
est nee comprehendi, tactu purior
:
Ubi autem secundus, vel tertius non
potest jungi, unus si dicatur, non
est: nee sestimari, sensu
major est;
et ideo sic eum numeri, sed universitatis est nomen.
digne aestimamus,
I. Of tie Holy Trinity. 11
say, one man, or one horse, here he puts one for a number,
for there may be another man 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
sun is one. Much more when God is called one, one is a word,
not of number, 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 Jesus Christ, by whom the
Father governs all things so that God is so one, as no one ;
:
"
is one, not two nor more 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 may be divided
;
Ut si, exempli causa, dicamus unum nee aliter solius, nisi quia nihil
solius,
solem, hie unus ita dicitur, ut alius cumillo. Tertull. adv. Herm. c. 17.
vel tercius addi non possit unus est :
s Da ^ iri NTH ITTN m m^
sol. Multo magis Deus, cum unus * ^ inv
"
"^
mm
*">* *>*
]
M
tatis vocabulo nuncupatur, id
qui propterea unus
sit.
dicitur,
Similiter, et deV-
quod
est,
*>"
^^^^ ^
n*
"^ nain
*>
us come to authors, and cite those very persons for the proof
of this truth, which they use to bring against us. It is the
poets and philosophers I mean. It is necessary, that out of
these we should prove there is 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 splendour forcing itself into his eyes. The poets
therefore, though they set out the gods with verses, and extol
their acts with the highest praises, yet they often confess, that
by one spirit and mind all things are contained and governed."
And truly there are many of the ancient heathen v poets,
which have left this truth upon record in their writings, as
sed
veritatem, quodventatis ipsms
tanta vis est, ut nemo possit esse
w fl?
iu L#fo V0fp K^TOS. *5 M-
b v T>
Everlasting.
After the unity of the Godhead asserted, here we have the
nature of that one God described and that by those proper ;
same with the God of power ; the love of God the same with
the God of love and the truth of God the same with the God
;
God, they are his nature and essence and so neither distin ;
guished from one another, nor from him in whom they are
Trdi/Ta TeVu/CTCu.
/j.<T(ra }
And truly these ancient poets, as
*Ei/ wparos, efs Saijucoi/ yfvfro, /j.syas
Orpheus, Sophocles, &c., and par
ticularly the Sibyls, the Fathers in
the infancy of the church made great
Xenophanes Colophonius, [p. 36.] use of to convince the Gentiles from
Efs 0e&s eV re 0eo?(Tt their own authors, that there was
but one God whom they ought to
6/j.oi ios ou5e yo worship. And so indeed did St.
Paul himself, disputing with the
Horace, [1.
iii. od. 4.] Greeks, cite their own poet Aratus
Qxii terram inertem, qui mare temperat against them, in those words,
Ventostim r et urbes, regnaque tristia Tou yap Kal yevos eV^ueV. Acts xvii. 28.
14 Of the Holy Trinity. ART.
essentially distinct from one another, and yet be all but one
and the selfsame essence. And again, if they should be really
u There are et alia substantia ejus ; nee alia po-
many expressions in
St. Augustine intimating and ex- tentia ejus, alia substantia ejus ; to-
plaining this unto us, that the pro- turnquod 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.] Si enim, quod
Deus autem cui non est alia sub- pauci intelligunt, 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 illi gi-
habet, quia velle et facere simul ha- gnendo dedit ut esset, sic gignendo
bet. Aug. [vol. III. par. dedit ut nosset: quia simplici, ut
II.] in Joh.
Tract. 20. [4.] Non alia visio ejus, dictum est, naturae veritatis esse et
L Of tfw Holy Trinity. 15
any thing in himself but himself, but what is that pure and
Seeing it doth
still one time 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
merciful God. Seeing whensoever it puts forth itself upon
doing any thing, it produceth whatsoever itself pleaseth, we
apprehend it an act of might, and call God an almighty God.
Seeing it acting upon objects, as possible to be known, it is
acquainted with all
things, that ever were, are, shall be, or can
be, we apprehend itan 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. Sicubi vero dicitur, domini
hoc ipsum. Ibid. Tract. 40. [5.] sapientia sapientem, magnitudine
Nefas autem est dicere ut subsistat magnum, divinitate deum esse, et
et subsit Deus bonitati suae, atque alia hujusmodi, credimus non nisi
ilia bonitas non substantia sit vel ea sapientia qua? est ipse Deus sapi-
potius essentia; neque ipse Deus sit entem esse, non nisi ea magnitudine
bonitas sua, sed sit in illo tanquam quae est ipse deus magnum esse, non
in subjecto. Id. de Trinit. 1.
7. c. 5. nisi ea a?ternitate quae est ipse deus
[vol. VIII. 1. vii. 10.] And the seternum esse, non nisi ea unitate
council at Rhemes, an. 1148, in their unum quac est ipse, non nisi ea di-
confession of faith expressly say, vinitate Deum qua? est ipse, id est
Credimus et confitemur simplicem seipso sapientem, magnum, aeter-
naturam divinitatis esse Deum nee num, unum Deum. Concil. Rhem.
aliquo sensu catholico posse negari, fid. symb. [vol. VI. par. II. p.
quin divinitas sit Deus, et Deus di- 1299.]
16 OftheHolyTrimty. ART.
nitude, and call God an infinite God. And seeing this God
ever was, is, and will be the same unchangeable, pure and
as they are conceived by us, they are many, yet, as they are
in him, they are all but one and the same simple and pure
essence. And hence it is, that though his properties cannot
be properly predicated one of another, so as to say his justice
is his mercy, his is hiswisdom
power, his eternity is his love,
yet they may be predicated of God, so as to say God is
all
some *
in sense, though improperly, be predicated one of
another, so as to say his justice is his mercy, his love is his
power ; for as they are in him, there is no such distinction
betwixt justice and mercy, love and power, as there is when
apprehended by us. But seeing the properties of God do not
so much denote what God is, as what we apprehend him to be
in himself,when the properties of God are predicated one of
another, one thing in God is not predicated of another, but
He is an everlasting God
a property, w hereby we
: which is r
reference to our distinct apprehen- inGod, or rather one and the same
sions of them. For seeing they are God. And therefore when I say,
really the same in him, and yet are God justice is his mercy, or his
s
may well make one of them the sub- if I should say, that perfection which
proposition. When I say justitia the same in him with his mercy, and
est misericordia, here justitia and that which I apprehend in him as
misericordia are two distinct pro- mercy, is the same in him with his
perties in my apprehension, though justice,
they signify one and the same thing
BEVERIDGE. C
18 Of the Holy Trinity. ART.
is after time ; for there is but one eternity and these words, :
before and
after, Vpast and
come, are solecisms in eternity,
to
end of time, but in every thing continually one and the same
God blessed for evermore.
And for the true proof of this we shall first consult the
scriptures : for there being none that knows God so well as
himself, there is what properties to attri
none can better tell
bute to him than himself; and therefore his word must needs
be the best description of his essence. Now there is no
property, that the scriptures attribute to God more frequently
than eternity, calling him, The eternal God, Deut. xxxiii. 27 ;
y Nee quid sit seternitas, nisi in- quod nullo tempore variatur, sicut
telligendo conspicio. Mentis enim in principio erat Verbum. Id. [vol.
aspectu omnem mutabilitatem ab IV.] in Psal. Ixxi. [8.] Atque in
seternitate sejungo : et in ipsa Eeter- seternitatenee praeteritum quicquam
nitate nulla spatia temporis cerno ; est,quasi esse desierit ; nee futurum,
quia spatia teraporis praeteritis et quasi nondum sit ; sed pra5sens
futuris rerum motibus constant, tantum ; quia quicquid aeternum
Nihil autem preterit in aeterno,, et est, semper est. Id. in Ps. ii. [6.]
nihil futurum est quia et quod : ^Eternitas ipsa Dei substantia est,
praeterit, desinit, et quod futurum quag nibil habet mutabile ; ibi nibil
est, nondum esse coepit. ^Eternitas est praeteritum, quasi jam non sit;
autem tantummodo est, nee fuit nibil est futurum, quasi nondum
quasi jam non sit, nee erit quasi sit: sed non est ibi nisi, Est ; non
adbuc non sit. Qua propter sola est ibi, Fuit et erit; quia et quod
verissime dicere potuit, Ego
ipsa fuit, jam non est ; et quod erit,
sum qui sum, et de ilia verissime nondum est : sed quicquid ibi est,
dici poterat, qui est misit me. nonnisi est. Id. in Ps. cL Serm. 2.
Aug.
de vera rel. c.
49. fin. [vol. I. 97.] [10.]
Et hoc vere habendum est aeternum,,
1.
Of the Holy Trinity. 19
is; but in these and the like places God speaks after the
manner of men, who are not able with one simple apprehension
to conceive of eternity, but are still forced to carry our
z
Interpreters differ much in wherein the nature of that eternity
translating of these words IIDN mnN consisteth, even in being always
rrnN Some translating them, Ero, the same, without preterition or
qui sum j others, Ero, qui ero j succession of one part after another.
others, Sum, qui eram ; others, And truly that these words do im
Sum, qui sum : and there is none of port the eternity of God, and by
these interpretations but without consequence not in vain made use
offering violence to grammar rules of under this head, we have also
may be put upon them. But it abundant testimony from the Fa
being a proper name of God, im thers. Quia divinum omne neque
plying not any one, but all of these abolitioni, neque exordio obnoxium
senses ; others thought it better to est. Et cum in nullo a se Dei desit
retain the Hebrew words themselves, eeternitas, digne hoc solum quod
especially the Oriental translators, esset ad protestationem incorruptse
as Onkelos rrnN IWN rvnN the suse asternitatis ostendit. Et ad
Syriac oi^oij Samar. hanc quidem infinitatis significatio-
CTI..OI] f..*]
nem, satis fecisse sermo dicentis
the
videbatur, Ego sum, qui sum. Hilar.
Persian de Trinit. 1. I. [5, 6.] BotiXei *ai TO
&+&>\
^\ &*&>\ Ehjeh
dtSiov fJiaBclv , aKovaov ri (prjo-w 6
asher Ehjeh. Only the Arabic doth Moouo f/s Trepl TOV Trarpos 1
.
epa)Tr)O~as
not so much translate as expound ei TWV
the words, most excellently giving
yap po)TT)6eir] Trapa
riff 6 aTrecrraAKajff avrov fir], TL
us the full meaning and purport of AeufTtu a-jTOKplvacrOai avTols, TJ
them, taking in all the foregoing eiTre, OTI 6 &>v a.TT<TTa\K
p.. TO Se, 6
expositions in these words, ^K^t &>v,
TOV del elvai crrji^avTiKov eo~Ti /cat
ToO amp^co? eimi, KCU TOV OVTCOS flvai
^ %..) ^ /Eternus sum qui
Chrysost. in Joh. Horn.
c<>^
KCII Kvpiws.
non praeterit. Which words shew 15- torn. ii. p. 614. OsoiKfiav e
one, who may always say / am, who always was, always is,
and always is to come who from eternity was, who in
;
XprHMTi<rp. Trpoarjyopiav
God s eternity. V. Allat. de cons.
f|ei5p/,
ovra ovrov 6vop.d(Tas, Eyco yap flp-i I 23
(f)r)<nv
6 &v. Basil, advers. Eunom. a And so I find the word nss can
1. 2. 741 E.] St. Angus-
[vol. I. p. never be well translated otherwise
tine, in his tenth tome, hath a than eternity, unless it be, Isai. Ixiii.
peculiar treatise, De eo quod dictum 3, 6. Thren. iii. 18 ;
but in these
est Ego sum qui sum, where amongst places also interpreters much differ
other things he saith, Quid est Ego in the translation of it, but always
sum qui sum nisi seternus sum ? agree in other places in expounding
Quid est Ego sum qui sum nisi eternity, as Psal. xlix. 20. Isai.
it"
mutari non possum ? Nulla crea- xxxiv. 10. Job iv. 20, &c. and so in
tura, non ccelum, non terra, non this place, i Sam. xv. 29, it being
ergo sit hoc nomen asternitatis, plus indeed rather that than this ; both
est nuod dignatus est habere nomen because it is a doubt, whether it
Ego sum Deus Abra-
misfiricordise, ever signify strength or no, and
ham, &c. Aug. de eo quod dictum principally because that the other is
est Ego sum
qui sum, [vol. V. ser. the most usual and common signifi-
vii. and Plato himself
7.] Yea, cation of it, which we are not to
gathered as much from these words, recede from in any place, that will
as we may see out of Justin Martyr, as well bear it, as well as any other
cited amongst the Fathers at the will here,
signification of it, as it
away his divinity : for then he would not be the first cause^
and so not God ; having time before him, whereby he is mea
sured, the thing measured always presupposing that which it
is measured by.
And these arguments serve to prove his eternity in general,
that he both was from eternity, and will be to eternity. I
shall now prove them severally and first, that he was from
:
not, and yet was the author of life to himself. And 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 him, which gave this being to him, and so was
the cause of him. And that he shall be to eternity, is also as
evident, as that he hath been from eternity that he ever ;
currence : much less can they ever destroy his essence, who
preserves theirs. From himself he cannot have an end, lose
his existence, or fall to nothing. For if so, it must be either
because he not able or not willing to uphold himself in his
is
good, and therefore he must needs will, love, and choose that
before all things in the world besides, much more before
be an everlasting God.
But neither are the Fathers backward in ascribing this
est, quam a tempore, arbitro et o-rjurjvaL 6e\cov, eyo> et/xt 6 &v e 0?;,
metatpre initii et finis. Tertull. adv. rrjs &v o-vXXajSrjs, ov% eva povov
Marcion. lib. I. [c.
8.] dr)\ovo-r)s, aXXa TOVS rpelf TOV re
c Nam et divinitati
competit, TrnpeX^Av^ora KOI TOV eVeorwra KOI
quaecunque decreverit, ut perfecta TOV /uf AAozmi. Justin, ad Grsec.
reputare, quia non sit apud illam cohort, i. [25.]
differentia temporis, apud quam
I. Of the Holy Trinity. 2%
heaven and earth, why should any one ask, what thou then
didst I For there was no tlien, where there was no time :
not have been before all time. But thou art before all time
f Deus
solus est immutabilis, quia eunt et veniunt, ut omnes veniant.
nihil praeteriti ei decedit, nihil futuri Anni tui omnes simul stant, quo-
accedit sed quicquid est vel fuit
: niam stant; nee euntes avenientibus
vel erit, totum sibi prsesens adest :
excluduntur, quia non transeunt :
aliquod initium habuerit, ita quoque omnes non erunt, Anni tui dies
non potest cogitari quod unquam unus et dies tuus non quotidie sed
;
finiri possit. August, [vol. VI.] de hodie quia hodiernus tuus non
;
cognit. verae vitae, [Append.] c. 31. cedit crastino, neque enim succedit
8 Si autem ante coelum et terram hesterno: Hodiernus tuus aeternitas;
nullum erat tempus, cur quaeritur ideo coaeternum genuisti, cui dixisti,
quid tune faciebas ? Non enim erat Ego hodie ycnui te. Aug. [vol. I.]
time, ubi non erat tempus. Nee tu Confess. 1. xi. c. 13. [1. xi. 15, 16.]
24 Of the Holy Trinity-. ART.
when they are come, will be gone. But thou art the same,
and thy years shall hace no end ; thy years do not go and
come, but ours go and come, that they may all come. Thy
years stand all together, because they always stand. Neither
are they that go thrust out by them that come, because they
do not pass away but ours will all be, when they will 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
eavrov, j k e ii eve
perfectly, or with a perfect
*Ovra re Kctl
irplv fovra, nrap naXi faith, that he is the first and the
T
<al (TtTTfira. last. \ Maim, . in Sanh. c. 10.
I. Of the Holy Trinity. 25
act and power, as any thing that is, but may not be, or is
not, but may be or of genus and differentia, as when a ;
*
Kcti TO Bf\6v (pap,v flvai ao"o>-
i]p,<>v rr]v TTfpl O.VTOV fvvoiav avTols
P.UTOV, ov% OTI earif do~u>p.aTov eviKvvp.voov. Tourco ovv ro3 rpoTrw
(eireKfiva yap HCTTLV 6 Qeos rfj avTov ovop<aop.fv
avrov aerayiaroi/, Karroi
oviria, co(T7rep TOV <rd>p.a.To$,
OVTCOS Koi cldores avrov eircKeiva VTrdp^ovTa TOV
TOV afrcojMarou, &s e/care pou TOVTCOV u<ratyiarou,
TOVTOV 8rjp,iovpy6i>.
u>s
for then his essence would 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 when we
think of God, we are not to apprehend him as made up of
several parts, but as one most pure, simple, Divine essence,
without all manner of parts whatsoever, 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 always the
same unmovable, 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 we do, but as a pure and perfect essence,
without body, parts, and passions too ; as appears from
scripture, reason, and fathers.
*
Ou TOIWV dvvarov Trvfvpa O.K.OV- Jews build the third article of
a-avra 7Tfpiyeypap.p.evr)v (pv<riv
evrv- their faith, no ?^ miONl
5
^oo nwM
TTCOO-CU rfj diavoiq rj rpoirals, /cat aX-
Fpin V^a imvilV M"n
P]T3
13
oXcos ojjwiav
Xoia>o-eo-ii*{i7ro/<a/Liez/?7i>, 77
"^D
|VOT nittJ ib f
Ni i. e. I verily
777 Kria-fi, aXXa Trpos TO ai/coraroo rals believe that he (God) is not a
fwoiais x M PvvTa, vocpav ovarlav body, neither can he be compre-
endvayKfs evvoelv, aTreipov Kara Sv- hended with any bodily compre-
va^iv, peyedci aTrepiopio-roi/, xpovois hensions, neither is there any thing
^ altoVLv dp,fTpr]Tov, acpdovov wv %i like unto Him. V. R. Joseph Albo
xa\a)v. Basil, de Spirit. Sanct. c. 9. in onpy nco et Maim, in Sanh.
[vol. II. p. 311. C.] cap. 10.
k
Upon this place it is that the
I. Of the Holy Trinity. 27
1
So the Syriac translates the same translation renders it
aj
Greek words, /cat rjp.e is opoionadels
VQ^J ^QAA, jooi J.AJ;_O JA^J
fo-pcv vp.lv av6pa>iroi by
^ju,
a j t Elias erat homo passionibus
Et obnoxius sicut et nos. Jac. v. 17.
^CLsZ.aof ^O*A/ )AJ.AIO
<_JU/
And so where it is said, HAms prevailed with God, and why may
fivtipanros rjv 6fj.oioTra6rjs r^iiv, the not we ?
f^8 Of the Holy Trinity. Am\
part of the body whereby we see any thing ; the word hand
to express his power, because it is that whereby we do any
thing and thus doth he use also the words rejoicing, grieving,
:
nuitatio. Alioqui certe Deum pn?ni- yovrai, &t onpfTra)? fie voovvrai.
30 Of the Holy Trinity. ART.
is
lacking, the whole cannot be perfect. So that to say, God
hath parts, is as much as to say, he is not of himself perfect,
and so not God : and so also, if God be compounded of any
beings, much less the first of causes : the parts being always
in nature at least before the whole. And again, if we have
parts, they are either finite or infinite ; infinite they cannot be,
for then there would be more infinites than one and there :
fore he have parts, these parts can be but finite and if so,
if ;
many firiites can never make one infinite Being, neither can
any parts ever make the whole of an higher nature than
themselves are, or howsoever, so much higher as infinite is
above finite and therefore if God hath parts, he can be but
:
change ; in God
for inconstancy and mutability are imperfec
Q Neque sunt ei aut membra, aut aut cur manus expetat, cujus ad
memborum necessaria, ad
officia omnia instituenda artifex est et
cujus solum etiamtacitum arbitrium, silens voluntas ? Nee auribus eget,
et serviunt, et adsunt omnia. Cur qui etiam tacitas novit voluntates.
enim requirat oculos, qui lux est? Tertull. deTrinitat. [p. 1237. B. ed.
aut cur quaerat pedes, qui ubique Pamelio, fol. Par. 1598. Est tamen
est ? aut cur ingredi velit, cum non Novatiani.]
sit quo extra se progredi possit?
32 OftheHolyTrMty. ART.
11
heart. And For the Divine substance is simple
Origen :
"
r
saith Athanasius,
but himself is the maker of the compositions of
things all :
11
abhorred. And elsewhere u If our soul be not a
body, :
"
1
how can God the creator of our soul be a
body f
And as the ancient fathers apprehended God without body
x But
and parts, so without passions too. As St. Hilary :
"
r
Simplex namque est ilia sub- TrXrjpaxnv. Athanas. Orat. con. gent.
stantia, et neque membris ullis, [28.]
quidam, qui Deum
i Sunt enim
neque compagibus, affectib usque
composita: sed quicquid divinis ipsum omnino corpus esse praesu-
virtutibus geritur, hoc, ut homines munt; putantes quicquid corpus
possent intelligere, aut humanorum non est, prorsus nullam esse sub-
membrorum appellatione profertur, stantiam istos omni modo aversan-
:
aut communibus et notis annuncia- dos censeo. Aug. [vol. II.] Epist.
tur affectibus. Et hoc modo vel it 2. ad Paulin. [49.]
irasci, vel audire, vel loqui dicitur
u Porro si noster animus corpus
Deus. Orig. in Gen. Horn. 3. [p. non est, quomodo Deus creator
9. B.] animi corpus est? Id. [vol. VII.]
s
O yap Qf6s o\ov eVri KOL ov de civitate Dei, 1. 8. c. 5.
OVK CK 8ia(p6pcov (rvvfcrTrjKfv, x At
pfprj, KOL priusquam quis iste irae sermo,
dXX avros rfjs TTCLVTWV (rvo-Td(rea>s et quae heec indignationis perturba-
fa-Ti noirjTrjs. 6fa
yap do-e/Semi/
o<jr\v
tio sit, ostendamus, admoneri le-
Kara rov Beiov ravra Xeyovrcs e^rj- gentes atque audientes oportet, ne
yovvrai ; yap ei<
>
so,"
they are constituted only of flesh, and have blood, and seed,
and are subject to the passions of anger and desire such ;
there is neither anger, nor lust, nor desire, nor prolific seed in
God." And therefore we conclude, that as there is but one
God, and this one God is
everlasting, so is this one everlast
ing God, without body, parts, and passions.
qualitate bonum, sine quantitate read not ex Deo Deum but de eoJ]
sine indigentia creatorem, a KeuVot el
magnum, o-apKoetdels pavov e Xeyov
sine situ prsesentem, sine habitu avrovs KCU oI/Lta ex fLV KCU cnrepfjLa, Kal >
is without
body, without parts, and without passions but of ;
God lies, God denies himself, God dies, are all in effect as
much as to say, God is not God. For these are all imperfec
tions, and therefore was God subject to them, he would not
be God. And
so he is omnipotent though he cannot do
15
them nay,
: he could
if do them, he would be impotent, not
omnipotent, because to do any thing that argues imperfection
b Si volunt rum
invenire, quod omni- esse promisit. August, [vol.
potens non potest, habent prorsus, VII.] de civit, Dei, 1. 22. c. 25.
ego dicam, mentiri non potest. Cre- Ergo creditis Deo omnipotent!, qui
damus ergo quod potest, non ere- posse ipsius non potest invenire non
dendo quod non potest. Non itaque posse tamen aliqua non potest, ut-
:
non potest. Si enim verum se ne- tur, cum dicitur mori fallique non
gat, mentitur mentiri autem non
:
posse. Sic enim hoc non potest, ut
sed infirmitatis est. Nee
virtutis, potius, si posset, minoris esset uti-
mutare se potest, quia natura ejus que potestatis. Recte quippe omni
non recipit infirmitatern. Hoc igi- potens dicitur, qui tamen mori et
tur impossibile ejus plenitudinis est, falli non potest. Dicitur enim om
quse minuere se et augere non nipotens faciendo quod vult, non
potest ; non infirmitatis, quae in eo patiendo quod non vult :
quod si ei
i, d8vva/j.ias SrjTrovOfv, ov
I. Of the Holy Trinity. 37
being the most perfect idea of all things possible, was suffi
cient to represent all things to himself, without any thing
whatsoever distinct from himself. And again, we can have
the actual knowledge only of one thing at a time, in whom
the faculty, habit, and act of knowledge are three distinct
things but in God they are all the same thing ; who knows
:
all
things in himself, being all things to himself; and there
fore knows not things by succession one after another, or by
discourse of reason, as we do; but he with k one simple and
eternal act knows all things possible to be known, that is, all
With men this is impossible; hit with God all things are pos
sible, Matt. xix. 26. And that he is of infinite wisdom also is
plain. For he is the only wise God, 1 Tim. i. 17 ; Bom. xvi. 27;
Jude 25. He knoweth all things, John xxi. 17 ; 1 John iii. 20.
for all things are naked and opened to the eyes of him with
whom ice have to do* Heb. iv, 13. For there is not a word in
my tongue, but lo, Lord, thou knowest it altogether. Whither
therefore shall I go from thy Spirit, or whither shall I fee from
thy presence ? If I ascend up into heaven, thou art there : if I
make my bed in hell, behold thou art there, &c. Psalm cxxxix. 4,
7, 8, &c. ;
and why so, but because he is of infinite wisdom,
or as himself saith, his understanding is infinite, Ps. cxlvii. 5.
thee, Psalm Ixxiii. 25. And if he be thus the centre of all our
desires, he must needs be the perfection of all goodness, or as
it is here expressed, a God of infinite goodness.
Thescripture being so 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 wisdom, power, and
thing in the world which he would not be the cause of. And
if to this we consider what God hath or can do, we shall
tullianP;
that he can do what they do not think." And, q There is
"
is
again, nothing
use this assertion so abruptly in our presumptions, we might
feign any thing of God, as if he hath done it because he can
do it. But because he can do all things, we are not therefore
to believe that he did that also which he never did ; but
we must inquire, whether he did it or no." And Origen ;
do, he doth not therefore desist from being God, and good;
and wise." And Damascen, reckoning the various names and
properties of God. he brings in this as one Power, known *
"
heaven and worms upon earth not higher in those, not lower :
can any one else make an hair black or white ; but only thy
almighty hand, to which all things are alike possible. For it
is not more for him to create a worm than an
possible angel ;
And
concerning the wisdom of God the same Father speaks
x But the
Spirit of God is called in scripture
"
:
excellently
manifold wisdom, because it hath many things in itself: but
what it hath, that it is, and himself alone is all these things.
For they are not many but one wisdom, in which there are
great and infinite treasures of intelligible things in which ;
8
Avvarm Kaff rj/j-ds Tvdvra 6 Qf6s, tua, cuiomnia pari modo sunt pos-
aTrfp 8vva/jicvos, TOV Qfos flvai, KOL sibilia. Nee enim possibilius est ei
rov dyados flvai, Kai o~o(pos flvai OVK creare vermiculum, quain angelum ;
una et eadem, creavit in crelo ange- ea omnia unus est. Neque enim
los, et in terra vermiculos : non multse sunt, sed una sapientia, in
superior in illis, non inferior in istis. qua sunt immensi quidam atque in-
Sicut enim nulla alia manus ange- thesauri rerum intelligibilium,
finiti
lum, ita nulla possit creare vermi- in quibus sunt omnes invisibiles
culurn sicut nulla coelum, ita nulla
:
atque incommutabiles rationes re-
possit creare minimum arboris fo- rum, etiam visibilium et mutabi-
lium sicut nulla corpus, ita nulla
:
Hum, quac per -ipsam facta? sunt.
ullum capillum album potest facere Aug. de civit. Dei, [vol. VII.] 1. n.
aut nigrum sed omnipotens manus : c. 10. [3.]
44 Of the Holy Trinity. ART.
St. "
z His wisdom is innumerable, seeing he discern-
Hilary;
eth all things by their names and number.
1
saying, said, ;
to us, and that both in his word and by his works. His word
we shall have occasion to treat of hereafter his works here, ;
viz. those two great works, (if they may be called two,) his
if his wisdom had not been infinite, he would not have been
would not have been good enough to have made and pre
served such a glorious fabric as the world is we live in. Yea,
the glory of all these perfections was wonderfully displayed in
his creation of the world. His infinite power appeared not
only in making things of nothing, but also in that he made
all
sense, but without reason, as the brute beasts and then last ;
hath established the world by his wisdom ; and hath stretched out
the heavens by his discretion, Jer. x. 12. And thus hath he
manifested himself to be a God of infinite power, wisdom, and
matter to make them of; nor any thing but his own infinite
power to make them by. It was the opinion of some ancient
e
philosophers, that out of nothing, nothing can be produced :
r)
e OVTGOV 77
CK p,r) TOVTGW e
OVT<OV.
Xoyelv on e OVK oVrcoi/ O.VTO. Trapr)-
TO p.ev <
fj.r]
OVTCOV yivfordai dSvvaTov yaytv 6 TWV cnrdvTcw cjrjpiovpybs TTJS
ecr^anys napcXppoa vvrjs av f trj crrj^flov.
1
fuisse, ex hoc etiam quod nee talem aliqua materia factus est mundus
competat fuisse qualis inducitur, in eadem ipsa materia de nihilo facta
tantuin probatur omnia a Deo ex est. Ibid. Omnipotentem Deum
nihilo facta. Tertull. adv. Hermog. credimus qui omnia faciens factus
[c. 45.] Qui sua omnipotenti vir- non est, et ideo omnipotens est quia
tute simul ab initio utram- de nihilo fecit quaecunque fecit. Id.
temporis
que de nihilo condidit creaturam, de symb. ad catech. 1.2. 0.3. [vol.
spiritualem et corporalem, angeli- VI. p. 558.] Non enim eum aliqua
cam, viz. et mundanam. Concil. materies adjuvit ex quo demonstraret
Later, iv. Confes. fid. VII. artis sua3 potentiam, sed ex nihilo,
[vol. p.
I
5-l To yap \eyfiv e
vTroKfifjifvrjs ut dixi, cuncta creavit. Ibid.
I.
Of the Holy Trinity. 47
within themselves. The things that are seen, and the things
that are not seen, being all understood by them and there ;
fore the matter also that all things were made of, as well as
the things themselves that were made of that matter, must
needs be comprehended under them. So that to say God
made all of something is a contradiction
things
for he that :
saith there is
something which God never made, but made all
things of, and yet he made all things, doth plainly contradict
himself; that something being also necessarily comprehended
under all things.
Neither was he the maker only, but the preserver also of all
things that were ever made. For when he had produced all
That HI a doth not always signify preexistent matter; as M"mi TIN isv
iiai Di ?^ runs "fttm I form the
1
have made him; xliii. 7 s that : ^an; both which, I must confess,
sin, i2 and nxtfi- creating , forming , mostly, if not always, are translated
arid making, in the language of the world: but properly they denote not
scripture, are the same thing. And the universal, but only the habitable
therefore also whereas it is said world, even so much of the universe
mn n D nbH mrr i2n And God as is inhabited. As for the first,
formed man of the dust of the earth, viz. *nn, it is made use of but once
Gen. ii. the Chaldee renders it
7, in all the Bible ; and that is Isai.
*o:n and God created man: and
"
xxxviii. u. / shall not behold man
God himself saith elsewhere DTNI more "nn ntov cy with the inhabit-
>n-ii rrbs and I created man upon ants of the world, as we render it;
it, Isa. xlv. 12. so that creating of but the Targum anN *arv the in-
man and forming of man is the habitants of the earth; the Arab.
same thing: and therefore also saith
the Targum elsewhere inamr. m> ^ U
if
tT*
it
l ^~" U
ii ^
-t
"**
M3 B p Man that is created of the of them that dwell m it, viz. m the
dirts Job xxx. 19 and :
p
rv-anH earth before spoken of. Whence we
ID 1 was created of the dusts Ps. see that themost ancient interpreters
Ixxxix. 48. So that a thing may be took bin and y-iN to be synonymous
*oaa created of some preexistent terms. And truly from this place
matter as well as nothing, and there- it cannot (nor by consequence from
fore *na cannot always denote the any) be proved, that this word sig-
nifies any more than the habitable
production of any thing out of
nothing. world, the inhabitants of it being
h There are but two Hebrew words here spoken of. But the more usual
that offer at it, and they are and
"nrr word that is rendered world is fcin;
I. Of the Holy Trinity. 49
Exod. xx. 11. And St. Paul most excellently, not only ex
plains the phrase, but confirms the truth, saying, that l)y him
were all things created, that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or dominions, or
him, Col. i. 16. Which place being itself so clear, plain, and
full a proof of it, I need not produce any more to prove that
God is the maker of all things, visible and invisible.
made use of very frequently, but the Grecians any such word until
never to vsignify any more than the Pythagoras s time seeing the ; who
habitable world neither as ?in; and wonderful order of all things, called
therefore is it still translated by the the compages of all creatures Kotr-
Septuagint, oiKovpcvr). The Chald. p.os. So Plutarch, TivBayopas Trpa)-
Ps. ix. 9. renders it NO2 the
l""\T TOS wvop-ave TTJV TWV oKwv nepio^jv,
people of the earth; the Arabic Kocrfj-ov, e* rfjs ev aura) ra^ecos 1
. De
P lacit P hil 2 c * -
[1. IV.
3o.**Jl habitata, habitabilis; the
and from hence ^ } did the
p. 379.]
habitable part of the world. So Latins call it mundus.
also Psal. xviii. 16. and xcviii. 7. and Ei/ avT<o
yap fap-ev Kal KivovpeQa
elsewhere. The Syr. always retains Ka i co-pev. dWep eV o-&>^art/co>
VTTO-
the Hebrew word \^A The ddvvaTov dyvorjo-ai TOV
rpjZ. deiy/zan, a>s
not only we, but all things in the world are as well preserved
by him, as at the first they received their beings from him :
thou renewest the face of the earth, Psalm civ. 27 30. Psalm
cxlv. 15. It is he who covereth the heavens with clouds, who
prepareth rain for the earth, who maketh grass to grow upon the
mountains. He giveth to the beast his food, and to the young
ravens which cry, Psalm cxlvii. 8, 9. It is he who giveth us
richly all things to enjoy, 1 Tim. vi. 17. It is he who stretch-
eth out the north over the empty place, and hangeth the earth
and the cloud is not rent under them, Job xxvi. 7, 8, &c. It is
he that maketh his sun to rise upon the evil and upon the good,
and sendeth rain upon the just and upon the unjust, Matt. v. 45.
Without whom not so much as a sparrow shall fall on the
ground. By whom the hairs of our heads are numbered, Matt,
x. 29, 30. In a word, it is he that upholdeth all things ly the
word of his powerik Heb. ,
i. 3 without whom therefore nothing
:
thing he is not the cause of, or which he did not make, how
is he the cause of all
things I 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 much as to
say, he is not God. Again, unless God made all things, there
is
something in the world that was either made by itself, by
some other person besides God, or else it was never made at
all. To say any thing was made by itself is a contradiction ;
not be, because not made it would be, because it could make ;
itself; it
being impossible for any thing to act which doth
Ephesius also held the eternity of Q uo tot facta virum toties cecidere ? nee
the world, KOO-^OV rbv avrov airav- usquam
rcov otre ns Qtuv oflre avOpvnw &**"** lamfe monimentis insita flo-
Pliny,
TV*
Mundum,
i
1.
[5. *
Lo i
p. 711.]
et hoc quod
i
lerum
Natura e
llt
two things, than there is betwixt any thing and nothing, the
one being immediately 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
must needs be infinite.
Thus there can be nothing in the world made of itself, or
by any other person besides God : it remains therefore, that
it was either never made at all, or else made by God. That
there should be any thing in the w orld besides God never r
cropcV cvprjo-opev yap e is re KTKTTOI/ ef Geos rfj (fcvo-fi, fTreidr) KTiarp-a Qeov,
Kai O.KTICTTOV TO. TrdvTci diaipov/j.va. cos ei Qeos civ f]s rfj
fj.rj r/s KTLO~p,a,
Ei ri yap eo-Tiv v rols OIKTLV, r) UKTI-
(pixrei. Athanas. contra Macedon.
arros (pvo-is eo-rlv, Justin,
rj KTIO-TT). dialog. I. [14. vol. II. p. 551.]
Expos, fid. [4. p. 422.] *Ei/ co-o
I. Of the Holy Trinity. 53
server also of all that he hath made. For the principal reasons
which may be brought for the one, may be produced for the
other too. The great reason why God must be acknowledged
the maker of all things, is, because he cannot but be acknow
great power requisite for the one as for the other, is plain.
For preservation is commonly defined by some, and acknow
ledged by all, to be but a continued creation and they only dif :
things else, and therefore in this also they agree, that they
both proceed from the infiniteness of God s power. Again,
either an infinite power is required to preservation as well as
for any finite power to preserve all things ; for itself being
finite is a creature too, and therefore needs preservation itself,
rily depend upon him that created it yea, to say any thing :
277. vol. X. App. p. 241.] Qui si apri cpyd&Tai Kayu> epyao/xat, TTJV
non esset, nulla profecto res esset, SirfveKr)avrov npovoiav vp.lv Trapadr)-
quae aliquod nomen substantiamque Xot, KCU Ipyaaiav Xeyet TO diaKpaTflv
portaret. Arnob. contra gentes, 1. TCI
ycyei/^eVn, Kal 8ia/j.ovr)v av-
r?)z>
God, than for light to subsist without the sun. His/a made
them, and his fiat can unmake them again. Yea, he put his
everlasting arms under them, and immediately raised them
out of nothing, and holds them up in their being if he should :
take his everlasting arms from under them, they would lose
their beings again, and presently drop down to nothing. As
take a stone from 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
P It be
hoves them that believe God
to be the Creator of the universe,
to attribute the custody and care of all things to his wisdom
and justice, if they will but stick to their own principles and :
TTWS av crvveo TTj rdSe TO TTO.V, p,rj rrjs appals Trapa/j-eveiv edeXoiev ravra Se
ava>6fv
pipes Kvfapvdixrrjs K.OL 8iot- Trcpl TOVTOW (ftpovovvras, p-ijdev fjycl-
KOVCTTJS KOL TO.
6pd>fj,va
anavra /cat TO o~0ai pyre TWV Kara TTJV yrjv, ^Tf
TWV dvdpdjTroov yevos ; Chrysost. in TWV KOT ovpavbv dvfTnrpoTrevTov, ^776
Genes, horn. 10. [vol. I. p. 63.] aTrpovorjTov, aXX eVl irav agaves 6-
To Se Trpovoias tcrrlv fpyov, TTJS p.oiws KOL (paivopevov, piKpov re KOI
To6V TO TTCLV K 8ia(p6pQ)v KO.T ovaiav fj-fl^ov, dtrjKovcrav yivaxrKfiv rrjv irapa
Tf KOL xpiav fJLepcov 7roir)(rdcrT}s. Jus- TO! TroirjfravTOs 7TifJ,f\iav. delrai yap
tin. Aristot. dogm. evers. [p. 577-] rcavra. TO. yevopeva TTJS irapa TOV noir)-
P "QTL del TOVS TVO^T^V TOV Qfbv (ravros Idiws 8e eKavrov
1
fTTififXeias,
TOV$ TOV TTttVTOS 7Tapa8f^ap.VOVS, TJ] KClG O 7T(<bvK, KCU rrpOS O 7T(pVK(V.
TOVTOV Kcii diKaioavvrj TTJV TWV de resur. mortuorum.
<ro(piq Athenag.
yfi>ofj,v<i)v
cnrdvTUiv dvciTiOtvai <pv\a-
KTJV Tf Koi npovoiav el Se TCIIS
56 Of the Holy Trinity. AKT.
things that are want the care of their Creator, and every
thing peculiarly according to its own nature, and the end it
was created for." And Tertullian :
"
(
i But that \vhich we
worship is one God, who in the glory of his majesty, out of
nothing brought all that bulk, w ith every instrument of the
r
Father and Lord Almighty, that is, the most perfect Creator
of all things who hanged the heavens on high, and founded
;
the earth below, diffused the seas, and replenished and adorned
all these with their
proper and condign instruments and fur
niture." Next to him is Clemens Alexandrinus s
The doc :
"
trine that is
according to Christ both acknowledgeth the Cre
ator, and that providence reacheth even to particular things."
And Arnobius Is there any religion more true, profitable,
:
"
was not, truly there could not be any thing that could bear
any name or substance 2" And so Athanasius :
"
u There is
ditorem, qui ccelum alta sublimitate esset, nulla profecto res esset, quae
suspenderit, terram dejecta mole so- aliquod nomen substantiamque por-
lidaverit, maria soluto liquore dif- taret? Arnob. contra gent. 1. [2.
fuderit, et hsec omnia propriis et init.]
u Ovdev eanv TWV ovrav KOL
condignis instrumentis et ornata et yevo-
plena digesserit. Tertull. [Nova- p-evw, 6 /XT) ev avro) KOI St avrnv Kal
tian.] de Trinit. [init.] yeyove KOI fa-rrjKfv. Athanas. Orat.
s
H aKo\ov6os Xpirrrw fii6oo-Ka- contra gentes, [42. vol. I. p. 41.]
Xt a, KOI rbv Brjfj,iovpyov fK0id(t, Km
I.
Of tlie Holy Trinity. 57
nothing made that was not made, and doth not subsist in and
by And again u x But as he is good, by his own Word,
him."" :
We
lieve in one unbegotten God, the Father Almighty, maker
AXX a>s
dyaBos TO> cavTov Xoyo> pia Tais aVroreXeirai. Nevp.art yap
vTco OVTI 0ea>
Trjv o"up.Tva(rav
5ia- Kai Tals o*vvdu0~i TOV e rrKrraroui/rof
Kal KaBicrTrjcnv, tva TTJ TOV Kal f}yp,ovvovTOS rcoi> irdvTwv Beiov
\6yov riyep,ovia Kal Trpovota Kal 8ia- Kal TrarpiKoC Xoyou, ovpavos p-ev Trepi-
Koo-p,r)o~et <pGmbp.eV?7 r} KTio~is, /3e- (rrpe <perai, TO, 8e acrrpa Kiviirai, Kal
(3aio3s 8iafiVfLv dvvrjdfj, are 8r) TOV 6 p.ev fjXios (paiVei, f) 8e ae\r]vr)
OVTOS K TTfiTpbs \6yov /zera-
r>VTu>$ 7roXei, Kal 6 drjp p.ev VTT avTov
Xa/M/3ai/ovo"a
Kai ^orjOovp-evr] 81 avTov ^erat, &C. Ibid. [43? 44-]
z
fls TO flvai p.T)apa Trddrj oirep av Hio-Tevopifv els era dyevrjTOV Geov,
7radfv, fl [IT]
6 \6yos ai>Tr)v er^pet, Trare pa TravroKparopa, rrdvTutv TTOLTJ-
Xe yco TO p,r) flvai, os CCTTIV
8rj IKU>V
TTJV, oparaJv re Kal dopara>i>, TOV %ov-
TOV Qeov TOV dopaTOV, TrpcoTOTOKos TO. d(f>
eavTOV TO elvai. Id. in expos.
ceive both our being, our ability to act, and our preservation
from destruction so well may the one living and true God
:"
TO, KCU o~e\r)VT]v Tp6%ovo~av, Kal \iuvas, yrjs ovo~tv 6 ovpavbs, OVT av rj yrj TOV
Ka\ Trrjyas, Kal Trorap-ovs, KOI VCTOVS, oiKelov Kara Kaipovs di/aipvot KdpTrov.
Kal (pvaeas 8p6p.ov TOV eV rots oTrep- Cyrill. in Hos. [vol. III. pp. 64, 65.
/Matri, TOV fv Toils aoo/jLao-i Tols f)p,fT- (54 E.)]
Kal aXXa ^ TO
pots, Kal Tols TU>V
d\6y<ov, Hop avTov yap CO~TIV rjfjuv
bl wv roSc nav (rvveo-TrjKC, p.dv- TO evcpyelv, TO
elvaL,
6aveTTJV 8irjVKri TOV Trarpoy fpyavlav. CEcum. in Act. 17. [vol. I. p. 138.]
Chrysost. in Joh. horn. [38. vol. II.
c De hac re summa et excellen-
I. Of tlie Holy Trinity. 59
the Father, Son, and Holy Ghost be three, and every one
distinctly God, it is true; but if I say, they
be three, and
I may say, the Divine
every one a distinct God, it is false.
persons are distinct in the Divine nature ; but I cannot say,
the Divine nature is divided in those Divine persons. I may
God the Father is not the Son, God the Son is not the
say,
Father, and God the Holy Ghost is neither Father nor Son ;
yet I cannot say, the Father is not the same God
with the
Son, or the Son is not the same God with the Father, or the
Holy Ghost is not the same God with the Father and the
Son. I may say, in the sacred Trinity, or among the Divine
persons, there one before another, and one greater than is
the Son is eternal, God the Holy Ghost is eternal ; yet I can-
TOVTO p,r/8e eiTTJ/y, Trot o) rpoTTO) ; vrrep TOS, 6 S vo~Tepos aXX a/xa 01 rpeis-,
yap Tponov 6 delos Tponos jUTySe et- Trar^p, vlbs, Kal Trveu/io dytov. did
Xdyco ; inrep yap \6yov 6
TTT/S, TTOt a) TOVTO Kal avvdvap-^oL /cat etcrti/, Kal
Bfios Xoyos. Athanas. Quaest. ad dvop.dovTai. Athanas. Quaest. 13.
Antioch. [vol. II. p. 269.]
I. And torn. ii.
p. [339.] Kai eV TavTrj rf}
therefore St. Basil advises, ?rept yra- TptaSt, ovdev 7rpa>Tov, % uarepoi/*
Tpos, Kal vlov, Kal 7rvvp,aTos ayiov ovo~v /JLfl^ov, r)
eXarroi/ dXX oXat
P.T) (rv^TfTelv, fiXX aKTKTTOV Kal o/Ltoou- ot Tpfls VTToo~Tdo~fis o-vv8iaia>viovo-at
not say there are three eternals. I may ay, the Father is
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 was begotten of the
Father, and the Holy Ghost proceeded from the Father and
the Son and so he that was God begot him that was God,
;
and a third person, who was God too, proceeded from two,
each of which was God; yet I cannot say, one God begot
another God, or from two Gods issued forth a third God.
Or thus, I may say, the Father begat another, who was God ;
cannot say, from the Father and the Son proceed another
God. For all this while, though their nature be the same,
yet their persons are distinct and though their persons be
;
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, every one of which is God, and yet all three
but one God, are really related to one another as they are :
from eternity, as well as God the second was God from eter
;
nity, as well as a Son the third was both Holy Ghost and
;
h Pater
genuit alium, viz. filium, non autem alium Deum, sed aliam
personam. August.
I .
Of the Holy Trinity. 61
nor proceeding,
the first person in the Deity ; not begotten,
but begetting the Son the second person
: not begetting ;
nor proceeding, but begotten the Holy Ghost the third not : ;
substance for otherwise they might have all the same Divine
;
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 man and :
i
So ed. 1716. The MS. has sub- virocrTacreo-LvYJ rrjs fj.ias ovcrias
Geo-
sistence. TTJS. Athan. in Quaest. ad Antioch.
^
AStaipero? -yap eV rats- rpioriv I. [vol. II. p. 268.]
62 Oftlw Holy Trinity. ART.
several Gods, as the human is into several men ; but only dis
tinguished into several persons ; every one of which hath the
same undivided Divine nature, and so is the same individual
God. And thus it is, that in the unity of the Godhead there
be three persons, Father, Son, and Holy Ghost, which great
k
Elohim, and saying in the Genesis, Let us make man,
first of
est tanquam unus ex nobis. Fallit jSXrjOev jewr^a, irpb navraiv TWV
aut ludit ; ut cum unus, et solus, et TroirjpaTav a-vvrfv irarpl, KCU TOVTCO
TO>
but God the Son 2 And here we should have seen something
else too, in the form of a dove and who was that but God ;
the Spirit 2 Thus was God the Father heard speaking God ;
the Son seen ascending and God the Holy Ghost descending
;
upon him. The first was heard in the sound of a voice the !
;
second was seen in the form of a man the third was beheld ;
1
Et ecce columba descendit su- quo mihi bene complacui. Appa-
per Dominum
baptizatum ; et appa- ruit manifestissime Trinitas, Pater
ruit ibi sancta ilia et vera Trinitas, in voce, Filius in homine, Spiritus
quae nobis unus Deus est. Adscen- Sanctus in columba. Aug. in Job.
ait enim Dominus ab aqua, sicut in tract. 6. [5.Vol. III. pars ii.] Pater
Evangelio legimus, et ecce aperti auditur in voce ; Filius manifestatur
sunt coeli, 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 Voce pater, natus corpore, flamen ave.
64 Of the Holy Trinity. ART.
where we 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 Mary ; The Holy Ghost shall come
upon thee, and power of the Highest shall overshadow thee :
the
shadow her. Thus it is said, God (the Father) hath sent forth
the Spirit of his Son into your hearts, Gal. iv. 6. And there
fore the apostle wishing all happiness to the Corinthians, con
cludes his Epistle with a holy prayer to all the Persons in the
sacred Trinity for them, saying, The grace of our Lord Jesus
Christ, tlie love of God, and the communion of the Holy Ghost be
with you all, 2 Cor. xiii. 14.
There is still behind, besides some other that it might be
proved from, one eminent place to confirm this truth Go ye :
appear that these three persons are all but one God ? Plainly ;
For there are three that bear record in heaven, the Father, the
I.
Of the Holy Trinity. 65
Word, and the Holy Ghost, and these three are o*ne, 1 John v. 7,
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 water.
;
that flows from both. But such and the like instances may
in a glass begets the image of his own face,) and this is the
second Person in the Trinity, called therefore the express image
of his Father s person : and from this God s looking upon him
self,and representing himself to himself, cannot but proceed
delight and rejoicing in himself; whereby the Father and the
Son delight in one another (as a man looking in a glass, if
he smiles, his image in the glass smiles too, and seems to do
whatsoever himself doth) and this mutual love to and joy in ;
Something like to this is the TOV GecC. 0eos /*/ els, Trpocra>na
Se
simile of Athanasius "ficnrep 77X10? : TOV evbs Qeov rpia. Athan. Quaest.
cvi els, 6 Be fj\ios %x fL aKTLva Kal (})a)s, al. torn. ii. p. [336.]
KOL elarlv ev P This is that which Ruffinus
ro>
17X10) rpia TrpdcrcoTra,
os, ditTls, Kal q>>s
Kal dio-Kos seems also to resemble this mystery
Kavxiov TOV Tj\iov, d<T\s df Kara- by :De apertioribus requiramus.
ofjLfvr) Kpov-
\ap,7rabo<pav>s
KOI Fons quomodo ex se generat flu-
ovo~a TTOOS TTJV yrjv TO (p&ri-</>a>$-
de, vium, quo autem spiritu rapidum
ov KCLI fls rovs ema-Kubo fis TOTTOVS fertur fluentum ? Quod quidem cum
X&pis O.K.TIVOS. Kai Idov Trpdd-oJTra pfv unum et inseparabile sit et fluvius
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 : from whence it will clearly follow, that
there are three Persons, every one of which is God, and yet
there is but one God.
And this was the ancient doctrine of the church of Christ.
nJustin Martyr saith expressly: Truly there is one God
"
fj.a Trporjyayf v,
flKOTws av TO. TTJS avTrjs yva>pifTai.
Ibid. [y.J
s TTl -
Kal /j-ias ovo~i.as
/zere^ovra, TTJS avTrjs Ety eo~Tiv 6 Qebs TTJ
Kal fj,ias deoTTjTos Justin.
r)i<t>VTai. Tpiwv Oeiwv vn:oo~Ta.(reo)V, Ta)v 8ia~
ra>i>
Expos, fidei de rect. confess. [2. p. fapovo-wv dXX^Xcoi/, ov Trj ovrria, aXXa
420.] rols TTJS vndpj~fws TpoTTOis. TJ diafpopa
r
Toivvv Qebv 7TpO(TT)KV 6p,o\o-
"Eva 8e TWV TIJS vrrdp^foas TpoTrutv ov diaupel
fore is our faith in one God, the Father Almighty, and in his
Son the Lord Jesus Christ, and in the Holy Ghost. For
these are of one unity, one power, one substance, one essence,
one glory, one dominion, one kingdom, in the image of the
Trinity, consubstantial ; by whom all things were made."
And there are amongst others three questions, which Atha
nasius answers, that make much to clear this mystery, as
well as to shew the judgment of the Fathers upon it. y First,
"
2 "
1
pev yap T<5
v6/j.q> TTJS ovcrias ev Epist. ad Athanas. inter Athanas.
eVrf 8ib Kal els ev ovop.a (BXeneiv 6 opera, torn. [II. p. 664.]
de yvco- x Kal diet TOVTO TTIO-TIS
8eo-7roTr)s evop,o0eTr)o-e TO"IS
T]
the justice is common for the Father, Son, and Holy Ghost
:
to proceed." Secondly,
a "
acknowledge in God
one essence, one nature, ? I say, there is
1
one form, one kind, one glory, one dignity, one dominion.
But, thirdly,
b
How many Persons dost thou acknowledge
"
is
Trinity,"
Holy Ghost not as if the Father was the same Person with
:
the Son, or the Holy Ghost the same 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 ; and the Holy Ghost,
the Spirit both of the Father and Son : but by reason of one
nature, and inseparable life, the Trinity (as far as man by
faith can pry into it) is understood to be our one Lord God,
or, our one Lord God is the Trinity itself; of whom it is
said, Thou shalt worship the Lord, and him only shalt thou serve"
ttrou e)(et 6 -rraTrjp, KOI 6 vibs, KOI TO vel Spiritus Sanctus ipse sit qui Pa-
ayiov TTvevp-a, TrXrjv Idicov avT&v.
TO>V ter aut Filius, cum sit in ilia Trini-
tdtov yap TOV jueV trarpos TO
dytvvrfTov.
tate Pater solius Filii, et Filius Pa-
TOV 8e vlov TO yfvvriTov TOV 8e ayiov tris solius, Spiritus autem Sanctus
TrvevfjLciTos TO fKTTopevTov. [Athanas. et Patris et Filii sit Spiritus sed :
Tpfls vTroo-Tdo-eis 6p.o\oyw, Tpia TrpoV- et illi soli servies. Aug. Epist. ad
(ona, Tpia idea, Tpia aro^a, Kal Tpels Maximum, [clxx. 3. vol. II. p. 609.]
XapaKTrjpas. Athanas. [ibid.]
d
Et ha?c ornnia nee confuse imum
c Sed
ipsa Trinitas unus Deus sunt, nee distincte tria sunt : sed
solus, Pater, Filius et Spiritus Sane- cum sunt unum, tria sunt, et cum
tus non ut Pater sit ipse qui Filius,
: sunt tria, unum sunt. Ibid. [5.]
70 Of the Holy Trinity. ART.
of one and the same nature and substance ; not less in every
one than inall, nor greater in all than in every one but as :
unity the whole Father is in the Son and Holy Ghost the ;
whole Son in the Father and the Holy Ghost and the whole ;
1
in eternity, exceeds in greatness, or excels in strength.
And lastly, in another place he saith ; s Plainly therefore,
"
but one God and every one of them is a full and perfect
:
Hsec Trinitas unius est ejusdem- bitatione credendum est Patrem, ejt
gulis ; sed tanta in solo Patre, vel Deus, et simul omnes unus et sin- :
m
the Lateran council, an. Dom. 649 ; yea, and by an ancient
council here in "England
held under archbishop Theodorus,
about the year of our Lord 670. But the fourth council at
Toledo speaks the substance of them all: According to
"
a Kai vop.io~r)
p.Y} JJLOI
IJLOL
vo/j,io~rj
p.r)
TO
yeXoToi/ TIS eWpyeia.
evfpyc Athenag. leg. pro Christ.
vlov ov yap
ivai TO) 5,
TroirjToi a>s
[lO.J
j.vdo7roiov(riv ovoev i3e\Ttovs av- T>V
b
P ater meus usque modo ope-
8eiKvvvTes Tovs 6(ovs, rj TTcpl
6pa>7ra>v ratur, operatus est pater lucem, sed
TOV 0eov Kai HaTpos rj Trepi TOV vlov dixit ut fieret lux, si dixit verbo
rrftypovrjKa/jifv, aXX 6 vibs TOV e<rTiv
operatus est, Verbum ejus ego
Ocov \6yos TOV TraTpos eV Idea Kai (Christus) eram, ego sum, per me
Of the Word, or tion of God. #<?.
73
word of God were all things at the first made he said, Let ;
firmament, &c., and there was so. Hence the Apostle saith,
By the word of God the heavens were of old, and the earth stand
ing out of the water and in the water, % Pet. iii. 5 and, the ;
worlds were framed by the word of God, Heb. xi. 3 and the ;
Psalmist, By the word of God were the heavens made ; and all
the hosts of them by the breath of his mouth, Psalm xxxiii. 6.
made, John i. 3 the world was made by him, ver. 10, and by
:
heaven, and that are in earth, &c. all things were created ;
by him and for him. Col. i. 16. And c therefore it is that the
Son of God is called the Word of God as also, because it was ;
by him that he spake unto the Fathers, and gave them the
promises and because, as our words are the birth and effigies
;
of our mind, so did Christ come from the Father, and is the
d
rather thought to have taken it out of the Chaldee para-
vna nbi% I by my word made the God, often put for it, and (which
is
earth, and created man upon it. Isa. is observable) most usually where it
xlv. 12. And so xlviii. 13. Jer. is taken peculiarly for God the Son,
xxvii. 5 : from which, and the like as mro ab ^n^a in a y-nN ma D,
places, I suppose it is that Philo For by thee will I run through a
Judccus calls \6yov TOV 0eou, the troop ; by my God will I leap over a
Word of God, opyavov Qeov di ov wall. 2 Sam. For which
xxii. 30.
Targ.
flammeo gladio. [vol. I. p. 162.] pis ^ ^aaw ^nV no oai piwo
And elsewhere he saith, 2/aa Se Qfov j
C pn, For by thy word I will mid-
6 \6yos O.VTOV eVrtj/ a>
Father begot the Son, and so he that was God begot him
that was God but we must not say God begot God.
; We
may say one Divine person begot another ; but we must not
say one Divine nature begot another, for that would imply
two Divine natures, one of which is begotten, the other not.
But how may we properly say then, the Son is begotten oi
the Father? receiving from the Father an unbegotten
By
essence. His person must be begotten of the Father, otherwise
he would not be his Son ; but his essence must be unbegotten,
otherwise he would not be God. And that Christ was
begotten, and so begotten of the Father as to receive an
unbegotten essence from him, is clear ; but how the person
of the Father, and not his essence, did beget ; and how the
person of the Son, and not his essence, was begotten, and so
how the Son was begotten of the Father, is a mystery which
will subdue all strong towers. So vnbs vrscfrn. pncrv
wherewe read mn rm n nbw from )pniQ
"i
r)v, Koi vlbs eyevvfjdr) p.f) eiTrr/s, Trore ; avTos e $eu<raTO r) Trap"
nal God, of one substance with 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, communicated from the Father to him, the same
eternal, almighty, all-wise, infinite, unbegotten, uncreated es
sence: and therefore he is not another, but the same very
and eternal God. And so there is no difference, no nor
distinction at all betwixt the Father and the Son in their
the person of the Son, but from himself ; whereas the person
of the Son is not from himself, but from the
person of the
Father. But his person is so begotten of the Father, as to
be the same in essence with him, very and eternal God, of one
substance with the Father.
This Son of God, a distinct Person, but the same in sub
stance with the Father, being the middle person betwixt the
Father and the Spirit, undertakes to be Mediator betwixt
God and man by him the world was made, and by him
;
therefore it was
fitting it should be redeemed which not ;
Ilcmjp p-ov KpeiTTtov fo-T\v, Iva pf) esse quantus ipse est. De Trinit. 1.
gevov TTJS eKcivov (pvo~ea>s avTov (ris) 9. [54-1 And Gregory Nazianzen,
t>7roXtt/3ot,
dXXa peifav eiVev, ov p,f- Arj\ov on TO pel^ov e crn rrjs atriay.
ye6ei TLV\, ovSe xpova), oXXa dia rr\v De Theolog. orat. 4. [vol. I. p. 582.
e avTov rov Tlarpbs yevvrjaiv. Con- A.] And so others ; but St. Au-
tra Arrian. [orat. I. 58.] ; and St. gustine expounds it of his incarna-
Chrysostome, Et 5e Xeyot TIS p.eiova tion, that as he was man his Father
tlvai TOV narepa Ka6u ainos TOV vlov was greater than he Quid itaque :
ovde TOVTO dvTpovfjiv, in Joh. horn, mirum, vel quid indignum, sisecun-
75. [torn. II. p. 869.] So Damascen dum hanc formam servi loquens, ait
saith some things are spoken of Dei Filius, Pater major me est; et
Christ, &s eg CUT LOV TOV TLciTpbs, to secundum Dei formam loquens, ait
shew that the Father is the cause of idem ipse Dei Filius, Ego et Pater
him, on- TO, 6 TlaTrjp pov peifav pov unum sumus ? Unum enim sunt
eg CIVTOV yap ex ft TO re elvai
C<TT\V,
secundum id quod Deus erat Ver-
Kal irdvTa ova e^ft. Orthod. Fid. bum, et major est Pater secundum
1. 4. c. 19. [init.] And St. Basil id quod verbum caro factum est.
clearly, ETreioS; yap ano TOV naTpbs Aug. [vol. III. par. ii.] in Joh.
17 upxi) r vS, Kara TOVTO peifav 6 tract. Ixxviii. [2.] V. Nicet. p. 233.
78 Of the Word, or Son of God, ART.
as we, he had a body as well as we, and he had his soul and
from his Father as man, he had his human nature from his
;
TovTfo~Ti TI]V \lrvxr)v, ovdevbsav rjgiao-e [cap. xviii.] Ipse enim Pater Deus
\6yov P.OVT) 8ot)povp,vos 177 (rapid TTJS et origo et principium rerum quo-
fTTtdrjpias TOVS TTOVOVS, eVparrero Be mam parentibus caret oTrareop atque
KaXcoy 8t ap.(po) rrjs oiKovop,ia$ TO (JLV- dp.r)Ta)p a Trismegisto verissime no-
o-Tr)piov Trpoo-expi^o-aro de Kaddrrep minatur, quod ex nullo sit procrea-
6pydvq> -rfi pev I8ia vapid Trpbs TO. tus. Idcirco etiam Filium bis nasci
o-apKos fpya TC Kal appoxrr^/iara (pv- oportuit^ ut ipse fieret aTrarcop atque
criKa KOL otra fiaKpav,
p.a>p.tn> "*\rw)(fj
In prima enim nativitate
ci/xi^rcop.
Se av TT) loia Trpbs TO. dvdp&Triva <al
quia sine officio
spiritali a/i^rcop fuit,
dvvTraLTiaTradr]. Cy rill. Alex, de rect matris a solo Patre generatus est.
fide ad Theodos. [vol. V. par. ii. p. In secunda vero carnali drruTcop fuit,
1
8.] quoniam sine patris officio virginali
k Sicut nondum
natus ex Vir- utero procreatus est. Lactant. de
gine Patrem Deum habere potuit vera sapient, cap. 13. [init.]
sine homine (Matre) seque cum de
II. which was made very Man. 79
tinct natures, yet he is but one and the same Person, very
God by J
his Divine, and very
7
man byJ his human nature ;
which two natures being thus once united together, they
can never be put asunder ; but as Christ was God and not
man from eternity, he will now be both God and man to
eternity.
And for the truth of all this we shall first consult the
1
Confitemur unigenitum Dei Fi- lem ipsum corpus vere per se et es-
lium in his omnibus in quibus Deus sentialiter informantem assumpsisse
Pater existit, una cum patre seterna- ex tempore in virginali thalamo ad
litersubsistentem partes nostrae na- unitatem suae hypostasis et personse.
turee simul unitas, ex quibus verus Concil. Vien. de Sum. Trinit. et Fid.
Deus in se existens fieret verus ho- Cathol. [Hard. Cone. vol. VII. p.
mo, humanum viz. corpus passibile 1359.]
et animam intellectivam seu rationa-
80 Of the Word, or Son of God, ART.
that he is but one and the same Person, having both these
natures united together in himself.
First, that
"
called the Son of the living God, Matt. xvi. 16 yea, the only :
Kvpto? e/mo-e /ze, and this being the original, (which in those days was
translation which the Greek church too much neglected and but little
generally received, the Arians and understood,) they would have found
Eunomians, and other heretics, took it there expressed in far different
occasion to urge this place against terms, ^2p mrr the Lord possessed
the eternity and divinity of the Son. me, as the word always signifies ; not
Yea, as it is in Athanasius, ToOro 8e Kvpios KTio-e fj-e, for the word is not
op,(os avTol TO PTJTOV ava) K.a\ Kara) 7T~ so much as once taken in that sense.
pKpepOVT$ V TQ)V KTlO~p.CLTG)V TOV VLOV And St. Basil himself observes also
elvai eXeyov. Athan. in Nic. syn. in one place against Eunomius, that
cont. ha3r. Ar. deer. [13. vol. I. p. some ancient interpreters did render
219.] Yea, Arius himself, in his the word, not e/cno-e /ze, but e /
swer to the objection, and after other follows, orrep p,eyio~TOV avTols e/x7ro-
evasions of it were still forced at 8iov carat npbs TTJV (3\ao~(pr]p,iav TOV
length to refer the words to the hu KTLO~fj,aTOS 6 yap et7reoi>
eKTrjo dp.rjv
man nature, for fear lest they should (ivdpQ)7rov Sia TOV 6fov ov^l KTiaas TOV
understand them of his Divine na KatV dXXa yevvr)o-a$ TavTrj (paiveTai
ture, they should be forced to ac ^prjO djJLevos TTJ (pcovfj.
Ibid. By
knowledge him a creature indeed : which means this place is so far
\Tjirreov ovv, saith St. Basil, TO p,ev from making against the divinity of
eyevvrjo-fv eVi TOV 0eoO viov, TO fie Christ, that it maketh altogether for
cKTKrev eVi TOV TTjv fjiopfprjv TOV dov\ov it, proving that for which I cited it,
\a(36vTo$: adv. Eunom.l. 4. [vol. I. p. even that he was begotten from eter
7 74.] And Athanasius, Kcu yap Xe ycoi/ nity, KTr)o-aTo /z being the same
TO, KTlO~f, TO dvdpWTTlVOV (TT][Jiaivl, OTl with
yeyove KOI fKTto~0r). Epist.
IT. which was made eery Man. 81
I was set up from everlasting, or ever the earth was. When there
yea, it was by the Word that the world was created, ver. 3,
which could not be unless himself was before it and before the ;
BEVERIDGE. G
Of the Word, or Son of God, ART.
Divine life and nature from the Fa &c. wh*ere he shews, that they that
ther, as the fountain of Deity, yet he participate of strength and wisdom
received it not by participation, but from God, are 8vvarol, KOI XoyiKol ev
by communication he did not only ;
atrip, viz. but Christ is not so,
0e<5*
participate of it, but it was wholly he is not cv avro) a-o(pos Kal Swaros,
communicated unto him. And there but avroo~o(pia Kal avTo8vvap,is, or
fore it is also, that though Athana- not ev airo) o~o(pbs Kal dvvarbs, but
sius saith in one place, Christ is CK cv
eavTCp o~o(pia Kal 8vvapis. And this
OCOV QCOS, K <TO(pOV O~0<J)OS,
KO.1 K is the purport of the like expressions
\oyiKov Aoyos, KOI CK TLarpos vios, in other of the Fathers, as Theodo-
contra Arrian. Orat. 5. init. [vol. I. ret calls him, AvTo8vvafj.iv, Kal avTo-
he cannot but be the same God that the Father is. And
the same would further appear, if we considered how the
names, properties, works, and worship, which is given to the
Father, is given to the Son too. The Father is called Je
hovah, and so is the Son, Isa. iv. 3. Hos. i. 7. The Father
is called God, so is the Son, John i. 1 In the beginning was :
the Word, and the Word was with God, and the Word was
God. With God as to his person, God himself as to his es
sence ; so John xx. 28. Acts x. 28. 1 Tim. iii. 16, &o. The
Father Alpha and Omega, the First and the Last, Isa. xli.
is
favrov, yet he hath them ev eavTco ; Tract. 19. [n. vol. III. par. ii.]
though he be Gebs CK Geov, yet he is And hence it is, that in the beget
0f6y ev eavTco, and that is sufficient ting of the Son, the Father commu
to denominate him AvTofleos. Nei nicated his whole essence to him ;
ther is Epiphanius the only person so as to give the Son to be in him
that calleth him so ; but it is said self whatsoever himself as God was
also in Eusebius [III. p. 223.], &crre in himself; so that, as St. Augus
fwvov TCOV e al&vog ITJCTOVV "KpiOT&v tine expresseth it, Genuit de se al-
TOV rjfj.(t)v (rwrripa KOI Trpos CLVTWV TWV terum se : ad Maxim, [vol. II. epist.
7Ti
yrjs aj/coraro), ov^ oia KOIVOV e^ CLXX. 5.] And
therefore also doth
dv6pa>7T<i)V /SacrtXea yevop,evov o/zoXo- Anastasius Sinaita call the Son Aev-
yeladai, aXX oia TOV Ka66\ov Qeov Tepo)o~iv v7roo~Tdcre(i)S ev TavTOTrjTi cbv-
naifta yvr}(rtov KOL avTodeov o-fcos-, Anast. Sin. ev 087770).
n Q
84 Of the Word, or Son of God, ART.
well may he be called the man Christ Jesus, 1 Tim. ii. 5. 1 Cor.
xv. 21. and Christ Jesus the Son of man, Matt. xxvi. 2.
Fourthly, We have seen how express the scripture is in
yea, he was made flesh ; that is, he that was as really a spirit
as God, became as really flesh as man not by P changing ;
up one and the same Person with himself. Hence, the same
Person who was in the form of God, is said to have taken
where they are both joined in one word, Immmuel, Isa. vii.
14. which is truly interpreted God with us. Matt. i. 23. In
the beginning of the word Immenu, with us, there is the
human, at the end El, God, there is the Divine nature im
plied, and both in the same word, to shew that though they
be two natures, yet one name or word is sufficient to express
them both, they both making up but the same Person. And
thus we see how evidently it hath pleased the most high God
to unveil this great mystery to us, clearly discovering, not
very man but also that he was and is both very God
in time ;
i Etenim si Filius est, natus est; esset; Ibid. Tract. 22. Pater
natus [14.]
si est, ab illo est de
quo natus autem non est, si non habet Filium
est.
Aug. [vol. III. p. ii.J in Job. et Filius non est, si non habet Pa-
Iract. 20 Sed non est de se
tihus.
[8.]
Si de se esset, Filius non
trem. Ibid. Tract. 20. h 1
II. which was made very Man. 87
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 no person any way inferior to God himself
is,
pay our debts. It was man that stood engaged in the cove
nant, and therefore man must perform the conditions of it
Neither is it only reasonable, but absolutely necessary, that
Christ should be man as well as God, in order to his redeem
fls <pi\iav
Kal o(j.6voiav eyevero fJiecriTrjs, ov yap av edeavTO
TOVS dpCpoTfpovs o~vvayayfl.v, Kal Qf(3 alnbv oils e /uecrtYetxrei/. Ibid. [27?.
p.ev Trapao-rfjo-ai TOV avdpconov, dvQpw- I.] Inde et mediator Dei et homi-
TTOLS 8e yvo>pio-ai TOV Iren. 1. 3. 0eoi>.
num, quia Deus cum Patre, quia
c. 20. [p. 2ii.] O oe iJ.fo-iTT)s 6(pei- homo cum hominibus. Non media-
Aei dp.<poTepois
Koivwvflv ZCTTL p.f- S>v tor homo pra3ter deitatem non ;
TOV iraTpos (pvorfvs OVK eori fjLfa-LTrjs et humanitatem solarn mediatrix est
aXX aTrco-^oiVtoTai. Chrysost. in i ad humana divinitas et divina humani-
"
Timoth. horn. 7. [IV. 276. 38.] \v- tas Christi. Aug. [vol. V.] de ovi-
bus, c. 12. [Ser. xlvii. 20.]
0po)TTosovKavcyVTo fj.f<riTr)s, Zftfiyap
Km T&) Ofw StaXt yecr^ai. Oeos OVK nv
90 or Son of God, ART,
Of the Word,
possible for one that is only God to shed blood, or bear any
[vol. II.] Orat. de imo Christo, [p. o-rbs, Kai crraOev Kai ifaonoiei. Qfbs
51.] ^ Ei^
fj.6vnv civdpo)7Tos 6 Xpurros npa earl KOI avOpaiTros. Ibid. [19.]
OVK av tcru&v rov Kai el t
p er indissolubilem unitatem
Kotrpov"
fj.ovnv Qeos OVK av ^ta nddovs Verhi etcarnis omniaquee carnissunt
eVco^ei/*
df Xpta-Tos Kai Qeos apa tVri ascribunturetVerho,quomodoetquK!
II. which was made very Man. 91
yet we may say God both suffered and satisfied, or man both
satisfied and suffered because, whether we call him God or
:
for though his Godhead did not suffer, yet he that was God
did suffer ; and though his manhood did not satisfy, yet he
that was man did. Whereas, if he had been God in one Per
son and man in another, his sufferings would have been only
the sufferings of man, and so not satisfactory to God and his ;
We
believe in one unbegotten God, the Father Al
invisible God and he that seeth the Son seeth the Father also.
:
One of the other ; because they are Father and Son ; not as
* a
MapTvprjarei Se ftot 6 \6yos rrjs Est Filius ab eo qui Pater est,
(rocpias avTos &v OVTOS 6 Qebs OTTO unigenitus ab ingenito, progenies
TOV TraTpbs TWV 6 Xcoi/ ycvvrjGcls, KOI a Parente, vivus a vivo. Ut Pater
Ao yos, Kal o-o(f)ia, Kal ovvafjus, KOI habet vitam in semetipso, ita et Fi-
oa rov yewfjo-avTos vTrdpx^v. Jus- lio data est vita in semetipso. Perfec-
tin. Dial, cum Tryphone, [61.] tus a perfecto, quia totus a toto ;
y Noeire, & non divisio aut scissio, quia alter in
a/cpoarat, ei ye /mi TOV
vovv npoo-ex*T, Kal tm yeyevvrjo-0ai altero, et plenitudo divinitatis in
inrb TOV TrciTpbs TovTo TO
yfwr)p.a Trpb Filio est. Incomprehensibilis ab
ndvTwv dirX&s TWV /crtcr/xarcoi/ 6 \6yos incomprehensibili ; novit enim ne-
eS^Xou, Kal TO yfvvtofjLt vov TOV ytvvwv- mo nisi invicem. Invisibilis ab in-
roy dpt^/xw Tp6v eVrt, nds ocrrtcrovi/ visibili, quia imago Dei invisibilis
6p.o\oyr)arie. Ibid. [129.] est, et quia qui videt Filium videt et
z
TIiarTfvofjifv fls cva dyevvrjTov Patrem. Alius ab alio, quia Pater et
0oi/, TruTepu rravTOKpaTopa, ndvT&v Filius. Non natura Divinitatis alia
rroi^Trjv opaTwvTf KOI dopaTwv, TOV et alia, quia ambo unuin. Deus a
fXovra eavTov TO clvac /cat els
d<j>
Deo, ab uno ingenito Deo, unus
fva povoyevr) Non dii duo, sed
\6yov, o-o(ptav, vibv, e/c unigenitus Deus.
TOV TrciTpbs
dvdpxas Kal ai 8tW yf- unus ab uno; non ingeniti duo,
ycvvijufvov. Athan. in expos, fid. quia natus est ab innato. Hilar.de
[vol. I. p. 99.] Trin. i^. 1 1. [ IIt ]
II. wJMt was made very Man. 93
ifthe nature of the Divinity was one and another, for they are
both the same. God of God ; of one unbegotten God; one
only begotten God. Not two Gods, but one of one not two :
And again :
b "
was always with the Father, and always the Word; and
because the Word, therefore the Son. He was always there
fore the Son, and always equal ; for he is not equal by
Ignatius :
eth Christ Jesus, but thinks the Lord to be a bare man, and
not the only-begotten God, the wisdom and word of God, but
thinks that he consisteth only of soul and body ; such a one
is a
serpent, preaching deceit and error to the destruction of
men." And Justin Martyr, having disputed long with Try-
pho the Jew, at the length says,
e
And that Christ, who is
"
b Hie
ergo ingenitus ante omne Job. Tract. 48. [6.]
d
tempus ex se Filium genuit, non ex Eav rls Xe y?/ /zez/
era Geoi/ 6/xo-
aliqua subjacente materia, quia per Xo-y^ &e /cat XpiaToj/ Irjo-ovv, v/aXoi/
Filium ornnia; non ex nihilo quia Se avBpwTrov eirat vop.ir) TOV Kvpiov
ex se Filium. Ibid. 1. III. [3.] ov^i Geoi/ novoyevi}, /cat cro$iai>, /cat
c Verbum Dei semper cum Patre, \6yov 9eov aXX e /c ^fvxns KOI <ra>/ia-
et semper verbum ; et quia ver- ros avrbv p.6vov elvai vopltji, 6 TOIOV-
bum, ideo Filius. Semper ergo TOS o(pts eVrii/ aTrdrrjv /cat TrXdvrjv
semper equalis. Non enirn
Filius et /cj/purrooi/ eV aTreoXeia dv8pu>Tra)v. Ig-
crescendo sed nascendo equalis est. nat. Epist. ad Philadelph. [p. loi.j
e Kai OTL
Qui semper natus est de Patre Filius, Kvpios &v 6 Xpta-rbs KOI
de Deo Deus, de csterno coeternus. Geos-, 0eoO vlbs virdpx )V >
K L
Svvdp.fi
Pater autein non de Filio Deus, sed (paivop-evos Trporepov a>s
dvrjp, /cat
Filius de Patre Deus. Ideo Pater ayycXos, /cat
nvpbs 86gr) coseV e j/ rfj
Filio gignendo dedit ut Deus esset ; /Sarw w^airat, /cat eVt TTJS
gignendo dedit ut sibi coeternus TT/S yfyfvrjp,fvr/s eVi 2d8o/^ia
esset gignendo dedit ut equalis
; Set/crai tv TrdXXoty rots- etp
esset. Aug. [vol. III. par. ii.] in Justin. Dial, cum Tryphone, [128.]
94? Of the Word, or Son of God, ART.
the Lord and God, being the Son of God, and having ap
peared before in power as a man and an angel, both appeared
in the glory of fire, as in the bush, and in the judgment that
fell upon Sodom, is abundantly proved by what hath been
said" And so Tertullian f : "Neitherwe ashamed of
are
Christ, seeing it
delights us to be judged and condemned for
his sake. Him we 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 from the unity of his substance," viz.
being of one essence or substance with the Father. And this
is that which Athanasius so confidently affirms through all
Father rules and governs, that doth the Son rule and govern
too. Perfect of perfect in all things like unto the Father."
;
But for this we have a whole synod of Fathers, the first gene
ral council that ever was, express and clear, having delivered
their mind concerning this particular in these words :
h "
We
believe in one God Almighty, maker of all things visible and in
visible; 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
God, begotten, not made, of the same substance with the Fa
ther," or of one substance with the Father,
as the convocation
that composed these Articles expressed it. Neither was this
council the first that used the phrase of one substance with
the Father, for we see Tertullian using of it long before ;
f
Neque de Christo erubescimus KOI els TOV eva
cum sub nomine
damnari juvat. -
prolatum didicimus, et prolatione
ejusdeputari et
Hunc ex Deo
aopdrtov Troirjrr^v,
Deum dictum ex unitate substantive. Qebv d\r)6ivbv etc Qeov dXrjdivov, yev-
Tertul. Apol. adv. gentes vr)6evTa ov op-oovo-iov
[cap. xxi.] 7rotT?<9eVa,
ra>
We
have seen how express the Fathers are in avouching
Christ to be God, and truly they are as express too in
on the other side, when once the Word was born of Mary in
the fulness of time, to take away sin, (for so it pleased the
Father to send his Son, made of a woman, made under the law,)
then it is written, that taking flesh he became man, and in
that suffered for us, as Peter said ; for Christ (saith he) suf
TTOV eKcirbv TpiaKovTa TTJS fj.yd- KOS, yevop.vov VTTO v6fj.ov, TOT
Pcoprjs, Kal TTJS rjjjLfTfpas TToXeo)?, OTt o~dpKa yeyevrjTai av-
7rpoo"Xa/3a>i>
vov, (TO)p.a 6p,oiO7rades rjp.lv rjp.Cpifo p.e- ycyovfv av6pa)7ro$ KOL (rco/Mart/cco?,
vos. d\rj0Sts yyovev Iv p,r)Tpa 6 TTOV- cos (prj<nv
6 AvrdcrroXos , KaTaxrjcrev 17
atcoj/cov els ddeTr)o~iv Trjs a/zapriay ^p.ere po>, dde\(pr) yap fjn&v 17 Mapta.
OVTW yap evSoK;o-as o Ilar^p enep.^ Id. Epist. ad Epictetum, [7. p. 906.]
TOV eavTov vlbv yevop,fvov K yvvai-
96 Of the Word, or Son of God, ART.
And as for the last thing, that Christ is both God and
n
man in one Person, the same Father is clear :
"
Christ
is but one Person, compounded of God and the human nature,
as every common man is of the animal and rational part."
And St.
Augustine Neither because he said (by the obe
:
"
one Person. For he is but one Christ, the Son of God from
eternity by nature, and the Son of man which in time was
assumed."
Again, Let us acknowledge a twofold substance
P"
God only, or man only, but both together. For I know Christ
\oyiKov. Id. de Trin. Dial. 5. [24. cporepov. eVet ol8a Xpio-roi/ Trei-
vol. II. p. 536-] vdcravTa, KCU oi8a XpicrTov CK TTCVTC
Nec quia dixit hominis separavit ciprwv Trez/ra/aoxiXt ovs av8pas 6pt-
Deum, quia hominem assumpsit :
^avra %(opls yvvaiKfov KCU TraiSt toi/*
quia sicut dixi, et valde commen- oifia Xpto-rbv di-^rjo-avra, KCU oida
aandum est, una persona est. Ipse Xpio-rbv TO v8(op els olvov /uera/3a-
namque unus Christus et Dei Films \ovra oida Xpiarbv Tikevcravra, KOI
semper natura, et hominis Films qui oida Xpiarrov eVt roi/ v8dr<jov TTfpnra-
in tempore assumptus est. Aug. rrjo-avra ol8a Xptoroi/ avro^ai/o i/ra,
[Vol. VIII. p. 629.] contra serm. KOI o!8a Xpiarbv veicpovs cyetpavra,
Arrianorum, c. 8. KCU TOV crapaTos CIVTOV TOV vabv dva-
P Agnoscamus geminam substan- o-r^o-ai/ra oiSa Xpio-Tov IliXarw ?ra-
tiam Christi, divinamviz. quaaequa- pecrrwra, KCU 0180. XptcrTov TW irarpl
lis est Patri, et humanam, qua ma- o-vyKaO^fvov" 0180. Xptorroi/ VTTO dy-
jor est Pater.
Utrumque autem ye Xwp TTpocrKwovp-evov, KCU ol8a Xpi-
simul non duo, sed unus est Chri- CTTOV VTTO lou&uW \i6a6p.evov. Kal
stus. Ne sit quaternitas non trini- TCI p.ev
fVayco TTJ QeoTrjTi, TCI 8e Trj
tasDeus. Sicut enim unus est az^pcoTroV^rr 8ia yap TOVTO aui/a/u-
homo anima rationalis et caro, sic (poTtpov c iprjTai. Chrysost. Aoy. els
unus est Christus Deus et homo. TOV rifuov aTavpov. [vol. VII. p.
Id.
[vol. III. par. ii.] in Joh. Tract.
503.]
II. which was made very Man. 97
was hungry, and I know that with five loaves he fed five
thousand men, besides women 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 know Christ walked
upon the waters. I know Christ died, and I know Christ
raised the dead. I know Christ was set before Pilate, and I
know Christ sits with the Father. I know Christ was worship
ped by the angels, and I know Christ was stoned by the Jews.
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."
drpfTrrws, dSiaipeTws,
III. p. 562.] Tolet. 6. C. I. [Ibid. p. orcuy yv<t>pi6fj.cvov, ovda^ov TTS
6oi.l 8ia(bopa$ dvrjprjuevrjs 810.
d>vo~ecov
s ~i-, \ >
i > ~ x * __ de
>__
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 came from heaven to earth,
what did he before he went again from earth to heaven ? How
did he deport himself towards his fellow-creatures, and how
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 :
have honoured it
r
. He was
there being crucified , that is u ,
quod et reus honoraretur si crucifi- VOKeptoTCiiV TTjV TttTTf IVdb&lV p*OV, 6/LtOtGO?
geretur. Aug. [vol. III. par. ii. p. P.TJVVOVTOS $i ov nddovs ep,eXXev O.TVO-
546.] in Job. Tract. 36. [4.] Ad 6vr]o~Kiv, TOVTeo~Ti (TTavpovfrBaC TO
illam postremo crucem non perve- yap, KepaTcav fj,ovoKepa>T<i)V,
on TO
nies, quia jam de po?na generis hu- o-xrjpa TOV o~Tavpov eVri JJLOVOV Trpo-
mani sublata est. Cum enim sub er)yrio~dp,r)v vfjuv. Ibid. [105.] From
antiquis scelerati crucifigerentur, whence we may perceive, how the
modo nullus crucifigitur. Hono cross was not only one piece of
rata est et finita est; finita est in wood set in the ground, and another
pcena, manet in gloria. Id. [vol. athwart upon the top of it, as it is
IV. p. 267.] in Psa. 36. [ser. ii. 4.] usually pictured; but there was a
TipOTepov p.ev yap 6 o~Tavp6s OVO/JLO third piece of wood fastened about
KaTadiKrjs rjv, vvvl Se Trpdypa Tip,f)s the midst of that which stood upon
yeyovev. Chrysost. els TOV o~Tavpov. the ground, ov eTro^otii/rai 01
e<p
V. p. 567.]
[vol. (TTavpovp-evot which is the same
:
only upon their account that laid these things upon him, that
he was pleased to undergo them. He suffered for us, only
that we might not suffer from God ; he was crucified here,
that we might be glorified hereafter ; he died that we might
live, and was buried for a time, that we might not be damned
to eternity ; for he suffered, was crucified, dead and Juried,
and all to reconcile God to us. Man naturally is at odds with
God God hates man s person, and man God s precepts. To
;
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, was crucified, dead and
buried, is the whole sum and substance of both Law, Pro
phets, and Gospel ; the first, foreshewing it in types ; the
x
second, foretelling it in prophecies ; the third, relating
x
Lactantius,1. iv. de vera sap. he) sic futura fuisse, et prophetarum
c. 18. doth not only pro- vocibus et Sibyllinis carminibus de
[p. 322.]
duce the prophets, but the nunciatum est.
Sibylline Apud Isaiam ita
oracles also as
foretelling that Christ scriptum invenitur, Non sum contu-
should suffer. Heec autem (saith max, neque contradico ; dorsum
II. which was made very Man. 101
meum posui ad flayella, et maxillas them, Tls Xdyos -we have now, Tlf,
meas ad palmas, &c. Sibylla quo- rivos &v. The two next in the books
que eadem futura monstravit ; now extant come immediately after,
Els X^pcriv dvdyvois, in the four first here
mentioned, but something altered,
thus :
yvots, Ets 8e rb
Kal &T 6naff iv fjuapo io i ra TTTvcr/uoTa <pap-
voT}(ra.s,
non aperuit os suum. Et Sibylla su- Uraiovra aAA
5
^TT
6vr)Toi(n vo^affiv^
pradicta,
Kal /coAac/H^juei os
But Augustine read them in Lac-
ffty^ffei /j.-f)Tis
St.
Tls \6yos, ^ Tr6dfi/ ^A0ei/, Lva.
we now do, and translates
Kal ffrsfyavov Qopearei rbv aitavQivov
De cibo vero et potu quern ante-
- tantius as
them, verbatim, in the same order
that Lactantius quotes them; In
manus iniquas infidelium (nobis
quam eum figerent illi obtulerunt, mendose fidelium) postea veniet, et
David in Psalmo 68. sic ait, Et de- dabunt Deo alapas manibus incestis,
derunt in escam meam fel, et in siti
mea potum mihi dederunt acetum.
et impurato ore expuent venenatos
sputos. Dabit vero ad verbera sim-
Item hoc futurum etiam Sibylla con-
pliciter sanctum dorsum, et colaphos
cionata est;
accipiens tacebit; ne quis agnoscat
Ets Se rb f$cap.a X0A-V, K oos
Sl\lav
quid verbum vel unde venit ut in-
e
what shallI say ? Father, save me from this hour ; but for this
cause came I unto this hour, John xii. 27. And if we view his
body, behold sweat gushing out of it, as it were great drops of
blood falling down to the ground, Luke xxii. 44. And whilst
his soul is thus surrounded with sorrows, his body is com
dam tails, quod corpus Ada? primi Kpaveia KfL^fvos. Athanas. quest,
ro>
hominis ibi sepultum est, ubi cruci- ad Antioch. 47. [vol. II. p. 279.]
fixus 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 Calvariae locus, i. e. locus of our Saviour was Adam; of which
capitis, caput humani generis resur- tradition St. Augustine saith, Et de
rectionern inveniat cum populo uni- illo quidem primo homine patre ge-
verso per resurrectionem Domini neris humani quod eum ibidem sol-
Salvatoris, qui ibi passus est, et re- verit, ecclesia fere tota consentit,
surrexit. Origen. in Mat. 27. Tract, quod earn non inaniter credidisse
35. [vol. III. p. 920.] Quam
sus- credendum est, undecunque hoc tra-
cepit inGolgotha Christus, ubi Adee ditum sit,etiamsi canonicarum scrip-
sepulchrum, ut ilium mortuum in turarum hinc expressa non profera-
sua cruce resuscitaret ubi ergo in
; tur autoritas. Epist. [clxiv. 6. vol.
Adam mors omnium, ibi in Christo II. p. 575-]
omnium resurrectio. Ambros. lib.
104 Of the Word, or Son of God, ART,
with the pains of death, and so they might have a longer time
to glut their eyes with that pleasing object. Well, having
gotten him to the place, they presently fasten the cross in the
ground, and him upon the cross, stretching his joints till his
sinews cracked, hanging a table over his head, wherein was
written, Jesus of Nazereth the king of the Jews. And now was
his soul exceeding sorroivful unto death indeed, when behold
ing himself so shamefully abused by his own, as well as his
fellow-creatures, he cries out, Eli, Eli, lama sabachtani, My
God, my God, why hast thou forsaken me ? Not intimating any
spiritual desertion of his Father s affection towards him, but
only a temporal desertion of his Father s protection of him
against his enemies. As if he should have said, hast Why
thou left me to be the object of so much cruelty ? Which
words he had no sooner spoken, but himself puts a period b to
these his sufferings by giving up the ghost, and so dissolving
the union betwixt his soul and body, though both his soul
and body still remained c united to his sacred
Deity. And,
himself having breathed his soul from his body, Joseph of
Arimathea obtained the favour to take his body from the
cross, and laid it in a sepulchre, Luke xxiii. 53; and so he
that suffered, was crucified, dead, was also buried. Thus have
b That
it was himself that of his monstravit spiritus mediatoris, quod
own accord gave up the ghost, and nulla poena peccati usque ad mortem
so laid down his life, appears from carnis ejus accesserit, quia non earn
the strong cry he uttered even at his deseruit invitus ; sed quia voluit,
lastgasp, Eli, Eli, lama sabachtani, cum voluit, et quomodo voluit. Aug.
plainly shews that he had
for this VIII. p. 820.] de Trinit. 1.
[vol. 4.
sense and strength even to the last :
[16.]
as St. Chrysostome
observes, Am c To pev 0-oyia rrjs ^v^s- diafcv-
yap TOVTO KOI (pavfj eKpavyao-ev, Iva x@*) vat >
Kar>
otKOVOpiav fTroirja-ev rj
l
X@li OTL KaT f^ova-Lav TO 6e a^epto-roy Oeorrjs aira dvaKpafalo-a
r Trpdypa
yivcrai. Chrysost. in Matt. horn. 88. rw vTroKeipevw, ovre TOV o-^aros, oflre
[vol. II. p. 540.] And this others TTJS "^vxrjs dvecnrdo-drj, aXXa p.ev /-cera
also assent to; Nam
spiritum cum 777$-^vxf)s iv Trapao eio-aj yiWai did
verbo sponte dimisit. Tertul. TOV X^oroi) Tols dv6pa>irivoi,s rr/v e io-o-
Apolog.
adv. gent. Quasi arbiter exeundi dov, 8td de TOV awp-aTos cv 777 Kapftia
suscipiendique corporis, emisit spi- T^S y^y, dvaipovo-a TOV TO /cparoy
ntum non amisit. Ambros. [vol. II. ^oi/ra TOV QavaTov. Greg. Nyssen.
de mcarn. c. 5. De-
p. 712.] [39.] Epist. ad Eustath. [vol. III. p. 659.]
II. which was made very Man. 105
pleased the Father, that in him should all fulness dwell. And
(having made peace through the blood of his cross) by him to re
for ours only, but also for the sins of the whole world, chap. ii. 2.
And therefore, when we see him sweating great drops of
blood under the burden of sin, we must not think they were
his own sins that lay so heavy upon him no, they were our sins
:
which he had taken off from us, and laid them upon himself;
for he bore our griefs, and carried our sorrows: he was wounded
for our transgressions, he was bruised for our iniquities: the
chastisement of our peace was upon him, and with his stripes we
are healed. Isa. liii. 4, 5. So undoubted a truth is this com
fortable assertion, that Jesus Christ by his death and suffer
fice,not only for original guilt, but likewise for actual sins of
men.
From scripture we may proceed to reason for though :
that Jesus Christ did truly suffer, was crucified, dead and
106 Of the Word, or Son of God, ART.
God for sin,and therefore that Christ must pay to God for
us. Neither must he only suffer, but suffer to death for it ;
self, and that was the death of the cross : Cursed is every one
only to hang upon the cross, but there to hang till dead ;
II. which was made very Man. 107
e
human nature in general, he assumed into his divine person ;
so that as the whole nature sinned in Adam, so did the
whole nature suffer for sin in Christ. And therefore there is
none of us that take this Christ for our surety and believe
these things, but, seeing we are all but particular persons
general being united and made one person with the divine.
For here we may see how both natures are agreed, and the
breach betwixt them so made up, as that they are both mar
ried together by the Spirit in the womb of the blessed Virgin,
and ever since did, and ever shall live together, like loving
mates, unto and our nature being so nearly f
all eternity :
joined together unto God, as to make but one and the same
person with him, we may well expect and believe that he will
not refuse, but accept of any of the particular persons con
tained under his assumed nature, that by faith shall lay hold
upon him, and by repentance turn unto him ; especially, this
being the great end of his first assumption of, and all his
transactions in, the human nature : so that he suffered, was
crucified, dead and buried, and all to reconcile the Father to us,
and to be a sacrifice, not only for original guilt, but for actual
sins of men ; that offering up himself a sacrifice for all our
sins, he might reconcile the Father to our souls.
And this is the doctrine that the Fathers of the primitive
church did constantly and unanimously teach. To begin with
Ignatius S;
"
quern filium Dei imicum sacra no- est inter homines in hoc implet suam
stra prophetantur, generaliter homi- intercessionem quod omnes sibi uni-
nis an etiam
uniuscujusque nostrum verit, et per seipsum Patri sicut :
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
"
He suffered
p<o8rj
Kal aTTedavev eVi Hovriov IliXa- seternus frequenter, imo semper
sit,
TOV dXijd>s
Se KOI ov 0*770-61 eVrau- prsedicamus ; non ex naturae neces-
pwdrj Kal dnedave, (3\e7r6vTcov ovpa- sitate potius quam ex sacramento
view, KOI eVtyeiW, KOI Karo^oi/iW. humanae salutis passion! fuisse sub-
Ignat. Epist. ad Trail, [p. 73.] ditus intelligendus est, et voluisse
h
YTTO T&V -^v8oLovdaicov KOI Hi- magis se passioni subjici quam co-
Xoroi; TOV yyepovos 6 Kpirfjs eKpiOrj, actum. Hilar. inPs.53- Enar. [12.]
a
enl Koprjs eppaTrio-dr), *E,7ra6ev drradtos. ii TTJS ddia-
aKavdivov O"T((pavov
Kal vorjTOv o~o(pias, d)
rrjs 7Taiovcrr)s di-
k Quod auteni
crucem actum et in drraOws ; el diraQas, TTCOS tirade ;
unigenitum Dei Filium, et morte Athanas. npos TOVS Xeyovras eiraBev
damnatum eum qui ex nativitate quse oTra^coy Qfbs Xoyoy. [vol. II. p. 568.]
sibi ex aeterno Patre est, naturalis et
110 Of the Word, or Son of God, ART.
np with one hand, and pulling down with the other, like
childish sports in sand He suffered impassibly Before I ! !
Wherefore we
sibly, again :
We
therefore either believe that all things were true and real too ;
or, ifwe say that he suffered impassibly, we must of necessity
say withal, that all things that are said of him are but figures,
fancies, and imaginations. 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, we are still
in our sins, death still reianeth over all ; we are still kept out
11
from our inheritance. And presently: But away with "
such madness, oh vain man for the testator is dead, the will !
n
*Q,o~Te rj
KOI TOV (rwrr/pa TTCTTOV- K\rjpovofJiias aAXdrptoi Ka6eo~Tr]Kap.fv,
0vai d\r)6a)s 6p,o\oyr]Tov, 77
KOI rovs Ibid. [p. 569.]
oXXovs airadas irerrovQevai, &>v naO* AXA airaye TTJS Toiavrrjs Trapa-
6 8eo~7roTrs 7T\iia,s o>
av0pa>7T(,
KOL 6 8ia.de /JLCVOS
KrjpvcrcrfTa.i. Ibid. [p. 5^9-J y^P TfBvrjKe, KOI fj 8iadi]Kr]
11
H dXrdr TTtorevreoVj
ovv TrdvTa dXrjdrj TT KOI rj K\rjpovofjLia Tols
KCU TO irddos dXrjdivov KOI roiy CTVKO-
6/zoXoyT/reoi/, rf Trpd/cetrai. f] rifMcopia
TOV Trddovs yeyevrjcrdai Xeyo-
d.Trad<>s
(pdvrais f)Toip.a(TTai. Ibid. [p. 569.]
p.vov (TX^jp-a dvdyKrj Kal doKrjcriv KOL P
Ho\iTfV(rdp,vov oa-icos dveii d/j-ap-
(pavTcuriav Trdvra \oyie<r0ai. Et ov rias KOI eVt Hovriov IltXarov [KOI,
TreTrovdfv aXrjOcos, ovde
dveari] TrdvTas HpcoSou] TOV TfTpdp^ov Ka6r)\(op,vov
flpri ovrats eycvcraTo QavaTov, vrrep f)p,>v
Iv o~apK\ d\r)6a>s, dffi ov
d\r)6a>s^
TO.
KevTpa a /3eo e TOV davaTov,
-
dnb TOV
>
from the curse for cursed is the man that hangeth upon a
;
him. For that which we ought to have borne for our sins he
underwent for us, reconciling by the blood of his cross the
things that are in earth and that are in heaven ; for he is our
peace, who hath made both one. And so St. Cyprian r : And 1 1
"
ter scelera nostra, ut factus pro no- trvvairrovra oi/Se TO ptpos TTJS KTI-
bis maledictum nos liberaret a male- aecos (reor^pta TTJS Kricrecos av e irj, deo-
dicto, Maledictus autem homo qui pevov /cat avro o-uryplas Iva ovv p.r]8e
pendet in ligno. Unde disciplines TOVTO yevrjTai, 7re/A7rei TOV eavroO vlov,
pads nostrce super eum est. Quod KOI yiverai vlbs avOpwirov TOV KTLCT-
enim nos pro nostris debebamus rrjv <rdpKa Xa/3cbi/ lv eVetSj) iravres
sceleribus sustinere, ille pro nobis ela-lv inrcvQwot ra>
8ava.Ta>, aXXoy &>v
quee in coelis sunt. Ipse enim est Athan. contra Arrian. orat. [ii. 69.
pax nostra qui fecit utraque unum. vol. I.
p. 536.]
Hieronym. in I.sa.
53. [vol. IV p.
* ITai/ra
p.ev oo~a 6 Kvpios fj/j-cov,
Lord and Saviour Jesus Christ, as St. Luke saith, did and
taught, was done only and altogether for our salvation." And
therefore, as St. Ghrysostome saith,
u "
thee with his own flesh he was thirsty, that he might give ;
only for original guilt, but also for actual sins of men.
%Cipi<rr)T(U
e7reivao~ev Iva ere TTJV eav- Kal fjfuv TO.
e8a>KeveavTov rjv^aro
TOV xoprdcrr] crdpKa edtyrj&ev Iva tre Chrys. els TOV
Iva ere TTIO-TOV 71-0177077.
TO eavTov alpa TTOTLCTTJ eVi 7ra>Xou rifjuov crravpov. [vol. VII. pp. 503, 4.]
x Et TIS 1
fKadicrev Iva ere VTrep avco TQ>V
ovpa- Xeyet KO.\ Trap eavrov
vS)v KaBicrrj ^a7TTL(rdrj Iva (re \ev- Trpoo eveyKelv avrov TTJV Trpo&cpopav,
Gepaxry 68oi7r6pr)(TV iva ere axajua- Kal ov^l drj fj,a\\ov vnep JJLOVCOV rjp,S>v
variously upon it, they have drawn, as it were, 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 terms contradict and gainsay it. That the first of
these may be taught the truth concerning it, the second re
solved about it, and the third convinced of their error in
Apostles Creed, it
following and foregoing the same things
here that it doth there. In the former article going before
this it is said, he suffered, was crucified, dead and buried.
In this he descended into hell. In the next immediately
coming after it, that he arose again from the dead, and
ascended into heaven. And hence also that the meaning
and purport of must needs be the same in both places.
it
a
Ruffinus, being baptized into that church, framed his expo
sition of the Creed, with this article in it, but affirming that
in his time (which was about the fourth century after Christ)
a Nos tamen ilium ordinem sequi- lavacri
per gratiam suscepimus.
mur quern in Aquileiensi ecclesia, Ruffin. in exposit. symboli. [p. 17.]
BEVERIDGE. I
1 1 4 Of the going down of Christ into Hell. ART.
politan. Now
none can say, because that these are not in
serted in these creeds they are no articles of our faith espe :
usurpation.
d
Thirdly, I must confess also that the words in the Greek
and Latin e
creeds, which we translate he descended into hell,
b
Sciendum sane est quod in ec- Athanasius s, and Karrj\6fv
a^v in
clesiee Romanse symbolo non habe- eV q$y, as it is in Hora? Beatas Ma-
tur additum, descendit ad inferna : rise; or, as others, Karf/Xdev els a8ov,
sed neque in Orientis ecclesiis habe- and they all amount to the same
tur hie sermo. Ibid. [p. 22.] thing; only in the ancient manu-
c As in those extant in Venantius
scripts in Bennet College library,
Fortunatus, L. n. in expos, symb. cited by the reverend archbishop
[p. 1227.] In Etherius and Beatus, of Armagh, it is Kar\6ovra fls TCI
785 years after Christ. And the Karcorara ; and in the Confession of
two Greek ones also, that of Mar- Sirmiuin, els TO. KaraxQuvia KareX-
cellus, and the other written in the 66vra, which more exactly answers
time of the English Saxons, excribed the Latin.
e In the Latin it
by the bishop of Armagh, in Diat. is, Descendit ad
de eccles. Rom. symb. [p. 6.] inferos ; sometimes, Descendit ad
d In the
Greek the \vords are, KCI- inferna ; sometimes, in inferna.
r(\66vra els a&ou (viz. TOTTOV) in the Where we must look upon the in-
Apostles Creed ; fcareX^cbz/ els rov feri as the inhabitants of the inferna,
III. Of the going down of Christ into Hell. 115
and inferna the habitations of the hell; for certainly that will never
inferi. So that descendit ad inferos give up those that are in it. And
and ad inferna amount to the same so in the next verse it is said, Kai 6
thing too ; for he could not descend Odvaros Kal 6 q8r)s els rr)v f!3>\f)0T)<rav
ad inferna, but he must descend ad XifjLvrjv TOV nvpbs, which certainly hell
inferos j neither could he descend can never be. And as for the Apo
C
ad inferos, but he must descend ad crypha, there we read, O cyeipas TOV
inferna. VKpbv en 6a.va.Tov KO.\ e q8ov, Ec-
f Outof scripture, omitting some clus. xlviii. 5 ; that is, as the Syriac
other places where it cannot well renders it, \\Oaj <_ic \&jo CAA/JJ,
bear any other sense than this, "
Ps. Ixxxix. 49. Where the Hebrew the same sense it is also taken plainly
biwxD,and Greek afys, cannot possi in other places of the Apocrypha, as
bly signify any more than the state
of death; or, as the Targ. m Kai f) far) IJLOV rjv o~vveyyvs a8ov KUTW.
Eccles. li. 9. And Ta^ecos Xe ycoz/Trpo-
rrmup, the house of the grave,"
"
1 Q
11C Of the going down of Christ into Hell. ART.
/Mfracrrucrtv TTS aftrjv Adepts ets At Sao 86/j.ous Uvai /caAe oi/-
a ^pt eV rat. [p. 7.]
e(pacrav, p.ev yap
eVrii>
fj tyvxr) (paiveTai 8id rwv ol- To these we may also add the anci
Kf iW evepyio>v, juerao-rao-a fie rou ent poets themselves, who often took
uetS/}? ytVerat, TOVTO yovv the word aSrjs to signify the other
eu/(u rov q$r]v. Theophylact.
(<pao-av
world in general, even in as large a
;~
n T,_ ,.:
Luc. c. xvi. sense as ddvaros, for which it seems
Tp 461.]
[p. Neque
nostras animas dereli
erelinquet in in- often to be used, as Pindar. Isthm.
ferno. Origen. in Matt. 27. tract. Od. 6. [vol. I. p. 630.]
35. [vol. III. p. 926.] Nonne in-
Toiaicriv opyais
ferna Christo testimonium perhibue-
Aimacras aiSav yrj-
runt, quandojure suo perdito Laza- pay re Se|acr0cu
rum quern dissolvendum acceperant 6 KAeoy/Kou trots.
llll/wti 1 U.111
quatriduum reser-
integrum per UUatiJJ.UUU.Lll 1 COC1
JJt>l
"
c^ i
S P hocles
-i
.
in hls
i . .
AJ ax
,
cum vocein Domini sui jubentis au- Kpsfo-o-wy yap a5a Kf & v) voatav
Tai/ C 6 -^-]
dirent? Aug. [vol. VIII. App. p. >
may also add those ancient verses, Theognis in his Elegies, v. 425.
made as it is thought about the v fj.lv fyvvai firi^dovtoKnv api-
emperor Commodus
fj.rj
time, called s
the Sibylline Oracles, where in the
avyas oeos
first book there is
given this account &KWTTO. 7ruAas citoao
trai,
Kat ro\\7)V yr)v
TOVS 8 av u7reSe |aro a5rj9 vov.
5
S avTf Ka.\ff<ra.v evre: TTOGOTOS /J.6-
Gr. Kai eV q&r] errdpas TOVS T<M
TOS>
*
K v 6 Kal ol iv
quie paupens sed supplicio divitis.
aM ^ ^Sn
TOpfS K0
a-^r.ws. OK ro{;
De Gen. ad lit. 1. 12. c. [63. vol. III. Athanas. & XptoroV orat. ?<TTI
r,
And elsewhere the same Father tells us, that "inferi (which
always answers the Greek hades) in scripture is seldom or
never taken in a good part, to signify heaven, but always hell.
And St. Hierome saith ,
it is a place of punishments and
torments.
Fifthly, Though the word hades in itself may sometimes
signify only the other world in general, yet, as it stands in the
Creed, it cannot by any means admit of any other significa
tion than what is put upon it when it is translated hell:
which any one may easily perceive which considers, first, that
the word may well bear it
secondly, that it is the most usual
;
of the Creed : and therefore this word in. particular must needs
be granted to signify the same in the Creed, which was taken
out of the scripture, as it doth in the scripture out of which
it was taken.
Especially considering, thirdly, that the gene
ral acception of the word, as it denotes the other world,
cannot without a great absurdity be forced upon it as it is
here used to express an article of the Creed for it will :
buried, and his soul, that went down to hell so was he both
;
certainly, if we weigh it
thoroughly in the balance of unbiassed
reason, we shall find nothing in it to deter us from subscrib
ing to and that in its literal sense and meaning, which I
it,
suppose no more than this that our Lord Christ, the Son
is :
of God, having taken our human nature upon him, had a real
soul as we have, as well as body which soul being breathed
;
preach to the souls of- men, or any other, (as it was in the
III. Of the going down of Christ into Hell.
8
Articles agreed upon in the year 1552)but only in general, :
Kav p.r) f3ov\r)Tai TOVTO (pap.i> on KOL crepov fls adov KarrfKOfv 77 8ia TO
fv o)v OVK o\iyovs 7Tio-ev, Kol
o"o>/M(m (vayy\io~ao-0ai. Stromat. 1. [vi. 6.
TOQ-OVTOVS u>s 8ta 7T\fj6os Twv TTciOo- p. 763.] And they had no other
fjievcov 7nf3ov\v6rjvai avrov KCU place of scripture to ground this
yvfj.vfj <ra>/mTos yevopevos ^vxfi rais their opinion upon, which clearly
yvp,vals o-oo/xarcoy a>/u
Aet -v^u^cus-, eVi- shews that they did interpret this
o-Tpf<p(v KqKeivo)v ras fiovXofjLevas place of his descent; v. et Job. de
npos avrov, r) as ewpa 81 ovs fjdet incarn. Verb. 1. 9. c. 38. [p. 638.
avTos \6yovs firLTr)8ftoTtpas, 1. 2. Photii Myriob.] ; et OEcum. [vol.
contra Celsum. [43. vol. 1. p.
41^-]
II. p. 514-] l c m -
he went and preached in hell. For y Thus Polycarp read it: *Oi/
here we can by no means under
rjyapev 6 Geoy \vo~as ras oidlvas rot)
stand his spirit of the Holy Ghost, adov. Or, as it is in the Latin trans
by which he preached in the days lation, Quern resuscitavit Deus dis-
of Noah; he not being said to solvens dolores inferni. Polycarp.
have preached by the spirit by ad Philip, [p. 14.] And Ire-
epist.
which he was quickened, but simply nasus, Quern Deus resuscitavit so-
he went and preached. The Arabic lutis doloribus inferorum. Iren. adv.
more clearly;
"
brought any various readings into it. And for my part, the
Syriac in this place rendering the Greek word by scheul, I can
not but persuade myself the word in Greek, when this transla
tion was made, was nothing else but hades, there being no other
word renders by scheul but only that.
it Especially many of
the Fathers seeming to have read it so too ; yea, St. Augus
tine produceth this place to prove that Christ descended into
hell ; as we may see in our quotations of him at the end of this
and in the z
article, margent.
But there are some places which ever were and ever will
be clear proofs of this truth. As, first, Eph. iv. 9, Now that
he ascended, what is it but that he descended first into the lower
put for earth itself? Or suppose it was so, yet here his ascend
ing and his descending have reference to one another. So
wise, not in thy heart, Who shall ascend into heaven ? (that
Say
bring Christ from above) or, Who shall descend into the
is, to
a And thus doth the Ethiopic mytyhata mydr, Under the earth,
translation seem clearly to
carry we cannot probably understand any
the sense, rendering the words, thing but hell, the only place gene-
rally thought to be under earth.
Na and fh s was the senseofthe
;
not here, and therefore doth the Syriac give us the explica
tion as well as the translation of the word, rendering it the
deep, or
b
abyss of hell. And therefore also do many, both
ancient and modern c
writers, 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 main foundation of this truth is
still behind, and that is, Psalm xvi. 10. compared with Acts
ii. 31. David saith, For thou wilt not leave my soul in hell ;
neither wilt thou suffer thine holy One to see corruption. These
words doth St. Peter in the Acts apply to our Saviour, chap,
ii.27 and 31, saying, that David seeing this before, spake of the
resurrection of Christ, that his soul was not left in hell* neither
his flesh did see corruption : which to understand aright, we
must consider how is here Peter
handling the great point
St.
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 so great a mystery, he tells
us from whence both the essential parts of his human nature
arose, or w ere
r
not left in hell, neither did his flesh see corruption. His soul
went indeed to hell, but it was not left there his body was :
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 from
his body, was in hell. For if it was not left there, but raised
tionis, et descendit ad eos extrahere And who hath descended into the
eos et salvare eos, et ipse quidem
abyss of hell? Rom. x. 7. Syr.
dominus, Quemadmodum ait Jonas c y.
Theophyl. [p. 108.] et Bucer,
in ventre coeti tres dies et tres noctes
Tp 416.") in loc.
mansit, sic eritfiliushomiuis in corde
Oftlw going down of Christ into Hell. ART.
useth is C2:, that which the apostle pDom, laesionem super mortuum
et
^vvfj
Grsec eV TfU?
eV r tr^ari fy& v , i. e. as On-
kelos hath it in his Paraphrase, or TCtl fv Tt? 0Vl avT ^
^v
"$?
where :
III. Of the going down of Christ into Hell
flesh see corruption. Where it isplain, that the word used for
his soul, and that for his body, denote two several things.
Again, we cannot take this, but we must take the other word
hades in its unusual sense too for as nephesh doth but rarely :
signify the body, but most commonly the soul ; so doth hades
most commonly denote the receptacle of souls, but very rarely,
if ever, the
receptacle of our bodies. And what a ridiculous
thing is it to force such far-fetched significations upon words,
when the literal sense is not dissonant from, but consonant
P_
P *
Arabic also by
J^, the dead."
l^at -pa doth sometimes sig-
So it is taken also, Num. v. i. vi. 6,
nify to curse, as well as to bless, is
14: and it is some- plain; for it is said, And Job said,
ii. Hag. ii.
times also put for the whole man, as It may be my sons have sinned,
i. e .
"
holy scriptures.
From scripture, if we proceed to reason, we may argue
thus. The soul of Christ, after its separation from the body,
and before his resurrection from the dead, was either in
heaven or in hell ;
but it was not in heaven, therefore it must
needs have been in hell. First, that it was in one of these
two places take for granted, being now reasoning against
I
hence it is, that bearing the weight (though not doing the
work) he received the 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 should go to the
;
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 meanwhile his
soul, that went down to hell, and there remained all that
time, not to be tormented, for he had already suffered for us
whatsoever the law of God could exact of us ; but, first,
that he might undergo the state and condition of a dead, as
well as of a living f sinner and so, secondly, that he might
;
f
Impleta est scriptura, qua? dicit, condition of a dead, as well as living
Et cum iniquis reputatus est, quod sinner. Restabat ad plenum nostra1
et altius intelligi
potest, dicente de redemptionis eftectum, ut illuc us-
semetipso Domino, reputatus sum que homo sine peccato a Deo sus-
cum descendentibus in lacum,factus ceptus descenderet, quousque homo
sum sicut homo sine adjutorio inter separatus a Deo peccati merito ceci-
mortuos liber, vere enim reputatus disset, i. e. ad infernum, ubi solebat
est inter peccatores et iniquos ut de- anima torqueri, et ad se-
peccatoris
scenderet ad infernum. Hieron. in pulchrum ubi consueverat peccatoris
Isa. liii. 12. [vol. IV. p. And
624.] caro corrumpi; sic tamen, ut nee
this is one of the reasons that Ful- Christi caro in sepulchre corrum-
gentius gives of his descent, even peretur, nee inferni doloribus anima
that he might go where sinners after ad Thrasi-
torqueretur. Fulgent,
death used to go, and so be in the mund. 1.
3. [c. xx.v.]
BEVERIDGE
130 Of the going down of Christ into Hell. ART.
the Devil for himself, and in himself for us, who are but as so
long as his body. His body was brought to the lowest place
it could
possibly be brought to, even to the grave and so ;
was his soul brought too to the lowest place it could possibly
be brought unto, even to hell.
And this leads me to the second reason why we are not to
think that the soul of Christ went not to heaven but to hell ;
justi, donaretur vita aeterna carni, et utere, nam si non feceris segrotabis;
fls TO na.vra p.ol Trapa866rj, &c. Quia Eruisti animam meam de carcere;
ideo ille pervenit usque ad infernum suspendendus erat debitor, solutum
ne nos remaneremus in inferno, estpro eo, liberatus dicitur de sus-
Aug. in Psa. Ixxxv. [17. vol. IV. p. pendio. In his omnibus non erant;
912.] And how he can be said to sed quia talibus meritis agebantur
free us from hell, or remaining there, ut nisi subventum esset ibi essent :
who never were there, the same Fa- inde se recte dicunt liberari, quo per
ther, in the same place tells us : liberatores non sunt permissi per-
Quemadmodum si medicus videat duci. Ibid. [18. p. 913-]
tibi imminentem aegritudinem, forte
III. Of the going down of Christ into Hell. 131
that was at that time with the thief upon the cross was there,
though the nature he had assumed 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 be with him in paradise.
The other place is that of St. Luke, where our Saviour, as
he was giving up the ghost, crieth out, Father, into thy hands
I commend my spirit, Luke xxiii. 46. From hence they argue,
that the spirit of Christ being committed into the hands of
God, it must needs go to heaven. But I wonder, whether the
hands of God could not reach into hell as well as heaven If
:
I make my led in hell, saith David, behold, thou art there, Psalm
cxxxix. 8. And why might not the spirit of Christ be com
mended into thehands of God, though it should go to hell, as
well as if it should have gone to heaven ? May we not com
mit our bodies into the hands of God, which perhaps may lie
many years rotting in their graves, as well as our souls, that
go immediately to him 2 Nay, certainly, seeing Christ went
to hell, he may well be thought to have more need to com
mend his spirit into the hands of God, that he might protect
and defend it in the midst of so many devils and hellish fiends.
So that when our Saviour Christ saith, Father, into thy hands
I commend my spirit, what is it more than this, Father, seeing
my spirit is now going from earth to hell, I commend it into
thy hands, that thou mayest preserve it in hell as thou hast
on earth 2 And so these words, instead of fighting against us,
seem to be clearly on our side ; and these two places failing,
134 Of the going down of Christ into Hell. ART.
He
descended into hell alone, but ascended with a multitude."
The next
is Clemens Alexandrinus, whose
opinion was not
only that he descended, but that he descended on purpose to
to the there k "The Lord
preach spirits detained, saying,
therefore descended for no other end, but only to preach the
"
Christ
was buried ; his soul, that went to hell, but seeing it could not
fifth is St. ,
The seventh is St. Basil, who upon those words, But God
will redeem my soul from the power of the grave, (or from the
hand of hell, as this Father translates it,) for he shall receive
me, saith %
"
is St. -,
Humanae ista lex necessitatis eVet. Basil, in Psal. xlviii. al. xlix.
corporibus ad inferos
est, lit sepultis [vol. I. p. 247.]
animee descendant, quam descensio- r Infernus locus suppliciorum at-
nem Dominus ad consummationem que cruciatuum est, in quo videtur
verihominis non recusavit. Hilar. Dives purpuratus, ad quern descen-
Enar. in Psal. cxxxviii. [22^.514.] dit et Dominus, ut vinctos de car-
P
Ipsa anima Christ! etsi fuit in cere dimitteret. Hieron. in Isa.
abysso, jam non est, quia scriptum c. xiv. [vol. IV. p. 250.]
est, non derelinques animam meam in
s Nemo enim ab inferni sedibus
inferno. Ambros. de incarn. 0.5. liberatur, nisi per Christi gratiam.
[42. vol. II. p. 713.] Eo igitur post mortem Christus de-
IlXrjv 6 Qeos- Aurpcoo-frai TTJV \jsv-
<i
scendit. Ut angelus in caminum
Xyv fiov K xetpos- a8ov, orav \ap.(3dvr) Babylonis ad tres pueros liberandos
p.f . Sa^xus 7rpo(prjTfvei rfjv TOV Kv- descendit, ita Christus ad fornacem
piov K<i6o8ov adov, 6s p-fra TMV
rr/v els descendit inferni, in quo clausre jns-
avrov XurpoHrfreu TOV npo- torum animye tenebantur. Id. in
rr)i> ^v^rjv ws p.r) evcurop-dvai
136 Of the going down of Christ into Hell. ART.
The ninth is Macarius, who lived before the five last cited ;
Lord being put to death in the flesh came to hell is clear; for
none can contradict either that prophecy that saith, Thou wilt
not leave my which lest any one should understand
soul in hell,
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 same and the other ;
Christ did truly rise again from death, and took again
his body, with flesh, bones, and all things appertaining
to the perfection of man s nature.
always remain in one and the same condition but there was :
deprived of its soul, was carried to the grave. And here they
IV. Of the Resurrection of Christ. 139
the soul, that went from the body down to hell, comes up again
from hell unto the body. And, as it left the body upon the
cross, it now finds it in the grave even the selfsame body
;
that, three days before, was nailed to the cross not any way ;
back again into a state of life. So that Christ after his resur
taining to the human nature ; having the same soul and the
a
same body, the same flesh and the same bones that he had
before, and the same of every thing that belongeth to the per
fection of man^s nature. So that whatsoever is essential to
the constitution of the human nature, without which he could
not be man as well as God, that was the Lord Christ invested
with after his resurrection, as well as before his passion.
Christ from his birth to his death, from the first moment
wherein he was conceived by the Holy Ghost until the last
wherein himself gave up the Ghost, was a real living man ;
having not only a soul and body as we have, but a soul united
to his body as ours are. But when his soul was separated
from his body, for the time he was not a living but a dead
man, the union of the two essential parts being as necessary
to the making up of a living man, as the parts themselves are
to the making up of a man. Whereas, though the soul and
body of Christ retained their personal union to the Son of
God, after his death and before his resurrection, as well as
after his birth and before his passion ; yet in the meanwhile
a Caro enira
Christi, quamvis assumpta est de Maria. Ipse enim
gloria resurrectionis fuerit magnifi- est qui conceptus et genitus, atque
cata, et potenter super omnes coelos a mortuis suscitatus est per gloriam
ascensione glorificata,eadem tamen Patris. Aug. [vol. VI. App, p. 251.]
carnis mansit et manet natura qua? Serm. de assumpt. Marine virg.
140 Of the Resurrection of Christ. ART,
they were separated from one another one of them was not :
and being the same parts, they cannot but make the same
man too. And this is that which we are to understand when
we say Christ rose from the dead, even that the soul and
body which Christ assumed being separated from one another,
the third day after, they were united again. And so the man
Christ is now alive, who before was dead so alive as to walk
;
really rise from death. First, from the Old Testament. And
verily had we the scriptures our Saviour himself made use of,
all
soul of Christ must not be left in hell, nor his flesh see cor
ruption, they must of necessity rise 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, When thou shalt
make his soul an offering for sin, he shall see his seed, he shall
prolong his days, Isa. liii. 10. Where the first words plainly
imply his offering up himself a sacrifice upon the cross for
sin, and the latter his rising from the dead, without which it
would be impossible for him after that to prolong his days.
Thus said also, that of the increase of his government there
it is
really alive after his death as they had done before. As,
1. Mary
Magdalene saw him at the sepulchre, presently after
he was risen, Mark xvi. 9. John xx. 14. 2. Cleopas, and an
other of the disciples, enjoyed his company and his discourse,
as they were going to Emmaus, Luke xxiv. 13, 14; Mark
xvi. 12. And again, 3. All the eleven disciples being met
the same day, (Thomas excepted, who then was absent,) saw
him standing amongst them, heard him speaking unto them,
and breathing the Spirit upon them, John xx. 19. And,
4. above five hundred brethren had the
happiness to behold
him at the same time, 1 Cor. xv. 6. And, 5, after that, James
saw him by himself, ver. 7. 6. After that, he was seen of all
the apostles, Thomas being present with them, John xx. 26 ;
b
error, saying to him, Reach hither thy finger, and behold my
hands ; and reach hither thy hand, and thrust it into my side :
and be not faithless, hit believing, John xx. 27 ;
which Thomas
doing was forced immediately to cry out, My Lord and my
bidding Thomas
b Our Saviour Si ergo Dominus legem mortuorum
here to behold his hands and side, servavit, ut fieret primogenitus a
and Luke xxiv. 39. his feet, several mortuis, et commoratus usque ad
of the Fathers thence gathered, that tertiam diem in inferioribus terrae,
the prints, scars, and marks of the post deinde surgens in carne ut
wounds he received upon the cross, etiam figuras clavorum ostenderet
remained after his resurrection ; discipulis sic ascendit ad patrem.
these being all the places wherein Iren. advers. hasres. 1. 5. c. [31. 2.
the wounds were made. His hands p. 331.] Et quadraginta diebus in
and feet were pierced through with terra conversatus, et visus est ssepe
the nails that fastened him to the et locutus cum apostolis, et mandu-
cross, and his side with a spear by cavit et bibit, et vulnera quae ad
one of the soldiers ; whence St. Au dubietatem eorum tollendam in cor-
gustine, Clavi enim manus fixerant, pore reservarat, et videnda et pal-
lancea latus ejus aperuerat, ubi ad panda exposuit. Cyprian, de ascens.
dubitantiurn corda servanda vul- D. Christi, init. [p. 55.] 2v Se orav
nerum sunt servata vestigia. In t8rjsd-mo-TOvvTd TOV fjLddrjTrjv Ivv6r]o-ov
Joh. tract. 121. [4. vol. III. par. ii. TOV deo TTOTOV TTJV (pi\av6pa)7ridv, TT<OS
p. 808.] Sciat sane qui has pro- Kdl vrrep p.ids \ISVXT)$ fteiKWO lV eavrov
posuit qusestiones, Christum post TpavfAdTd e%ovTa, Chrysost. in Joh.
resurrectionem cicatrices non vul- horn. 87. [vol. II. p. 923.] Aia
nera demonstrasse dubitantibus ; TOVTO dvO~TT) %U)V TO. (TTj/JLcla TOV
propter quos etiam cibum et potum o-Tcivpov. Ibid. [p. 924.] "Qcnrep
sumere voluit, non semel sed saepius ovv eVt Tcov KVfjidTtov TTfpnraTovvTa
ne illud non corpus sed Spiritum 6f<>pOVVTS TTpb
TOV CTTdVpOV, OV \-
esse arbitrarentur : et sibi non so- yo/JLev a\Xrjs (pvcrews TO (rco/xa e/ceii/o
lide sed imaginaliter apparere. Tune aXXa Trjs f)fJ.Tepas OVTO>
/zera TTJV
autem illae falsse cicatrices fuissent dvdo-Tao-iv avTov op&VTes TOVS TVTTOVS
si nulla vulnera prsecessissent, et e^oi/ra, OVK epovp,fv CWTOV (pdapTov
tamen nee ipsse essent si eas esse sivai \OLTTOV did ydp TOV p.aOrjTr]v
noluisset. Voluit autem certae dis- KWTO. Ibid. 2u Se/ Apete,
pensationis gratia, ut eis quos sedifi- TO fiXdo-fprj/jiov ediddxflrjs , TTO-
cabat in fide non ficta non aliud pro a KrjpvTTeis , Xpio-rbv ty*]-
alio, sed hoc quod crucifixum vide- coy eycb (QcofMds} ; TT\V X 6 ^P a
the disciples saw him again at the sea of Tiberias, John xxi.
1, 2, &c. 8. They saw him again immediately before his
saying unto them, These are the words which I said unto you
whilst I was yet with you, that all things must be fulfilled which
are written in the laiv of Moses, and in the Prophets, and in the
Psalms, concerning me. And again, Thus it is written, and
thus it behoved Christ to suffer, and to rise from the dead the
third day, ver. 44, 46 ; and this was a clear discovery of his
rational soul too. And last of all he was seen of Paul also,
as one born out of due time, 1 Cor. xv. 8. And these are the
witnesses chosen before of God, which he shewed himself openly
unto. Acts x. 40, 41 ; and of these men it was that Peter saith,
One must be ordained to be a witness with the apostles of his
resurrection, chap. i. 22. But these were all the friends of
Christ, and so their testimony may not be thought perhaps
so valid in this case. And therefore, to take away all ob
jections, St. Matthew relates how the very Adversaries of
Christ attested this truth ;
for some of the watch came into the
city, and shewed unto the chief priests all that were done,
Matt, xxviii. 11. And
that the things they told them was,
that he whom they had crucified the day before the passover
was now risen again from the dead, is clear, from the issue of
their consultation about the matter, for they gave large money
unto the soldiers, saying, Say ye, His disciples came by night,
and stole him away while we slept, ver. 12, 13. If the soldiers
had not told them he was risen of himself, what need had
they to have bribed them to say he was stolen away by his
disciples ? And thus have we this great truth, that Christ
rose from the dead, attested both by his friends and enemies ;
both by those that believed in him, and also by those that
scoffed at him.
f Aia TOVTOVS
TOVS arpartwras 6 things concerning Christ, Crucifix-
tmoyxor fKtlvos eyeVro, (ware avrovs erunt igitur ilium, et sepulchre quo
eWX^|at, icai
Trap CLVTWV yevfo-Oai conditus erat custodes adhibuerunt,
r/
rrjv papTvpiav. O7rep ovv K.CU o-vvef3r) inter quos etiam ex meis militibus
Kal yap dvvTTOTTTos i] aTrayyeXia OVTCOS nonnulli erant qui tertio die ipsum a
eyeVero Trapa T>V
(pvXaKw rrpocpfpo- mortuis resurgentem viderunt. Pont.
ficvr) TU>V
yap crrj^fLwv TO. }j.ev Koivrj Pilat. Epist. ad Tiber. Neron. Imp.
T# olKovfjifvr) ra Se I8ia rois tK.fi Tra- extat in monum. patrum, p. 2. [vol.
povo-iv edeiKWTo Koivy p,ev rfj O!KOV- I. ed. Grynseo.] And Nicodemus,
Hcvy TO O-KOTOS i&iq Se TO TOV dyye- in the Gospel attributed to him,
Xov KOI TOV o-etoyioC* eVf t ovv rjKdov saith, that some of the watch said in
Kal anr^yyfikav (fj yap aXrjdeia napa the synagogue, Quia nobis custo-
Ttitv fvavTicov
dvaKT)pvTTO(j.evr) 8ia\dp.- dientibus monumentum Jesu fact a
TTCI) fdvKav TrdXtv dpyvpta" Chry- est terraemotio, et vidimus angelum
sost. in Mat. Horn. 90. init. [vol. Dei quomodo revolvit monumenti
II. p. 549.] And that the watch lapidem et sedebat super eum, et
did see Christ rising from the grave, aspectus ejus erat sicut fulgur et
Pilate certified Tiberius in his epistle vestimentum ejus sicut nix. Et pree
which (it is thought) he wrote unto timore sumus velut mortui.
effecti
him; telling him, amongst other Et audivimus angelum dicentem
IV. Of the Resurrection of Christ. 145
turneth herself, and sailh unto him, Rabboni, John xx. 16. He
had no sooner called her by her name, but she knew him by
his voice ; which
is a plain argument that the organs of his
body, whereby he spake, were the same now that they were
before, and so his body the same the distinction of our
;
the words of the angels to the women, Why seek ye the living
fore, that the sepulchre be made sure until the third day, lest his
disciples come by night, and steal him away, and say unto the
people, He is risen from the dead : so the last error shall be worse
than the first. Matt, xxvii. 62, 65. Pilate said unto them, You
eKowriov p-ov irdflovs rpav^ara ira- spake according to the dialect of the
iravra /JLOV ra p.e\rj Trpos
paTi0r}fj.i trot Jews themselves, to whom he spake.
vav OVK alo-xyvopai rov a-^fiaros For both the Talmuds, disputing
rovs po)\(i)7ras OVK aldovpai rfjs about the three days that the Is-
/MOV TO. rpav^ara amp /care- raeliteswere not to come at their
8ta TO.
{y-ierepa rpavp-ara wives before the giving of the law,
Chrysost. TOV aytov UTTOO-T.
els 0o>- Exod. xix. 15, say; but R. Eliezer
vol. V. p. 839.
/LWU>,
Ben Azariah saith, nVn nv
rms>
h In three
days, or after three rmy rr nin miD nspoi, A day "
days, i. e. the third from the day and a night make a rmy; and a
wherein it is destroyed, according part of a rms
is accounted as a
to the expression immediately fore- whole Schab. per. 9.
rmy." So
going, he must rise again the third here a day and a night make one
day, counting the day wherein he natural day, and two parts of days
suffered to be the first. And in this are accounted as two whole days,
sense also he calls the space he was And thus it was that the Fathers
to continue in the state of death loosed this knot. Nam et ipsuin
three days and three nights, Matt, triduum quo Dominus mortuus est
xii. 40,
though it was but one whole et resurrexit, nisi isto loquendi
day and two pieces ; and herein he modo quo a parte totum dici solet,
IV. Of the Resurrection of Christ. 1 47
have a watch ; go your way, make it as sure as you can, ver. 65.
And so, they having gotten leave of Pilate, they presently
went and made the sepulchre sure, sealing the stone, and setting
a watch, ver. 66. The watch being set, did faithfully dis
charge the trust committed to them, watching all night at
the sepulchre, that none might steal away the body that lay
there. But notwithstanding all their care and watchfulness,
in the morning 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 from the dead. Upon this they haste to the
chief priests and Pharisees, from whom they had received
their command, and acquaint them with the business, which
caused them immediately to call a council to consult what to
do in this case, who, after some debate about the matter,
resolved to corrupt the soldiers with large sums of money,
that they might not tell the truth of the business ; but to
report it about, that the disciples stole him away while they slept,
Matt, xxviii. 12, 13. The soldiers, preferring the money, it
seems, before their credit, noise itabroad accordingly, that the
disciples of Christ stole him away while they slept which :
let any one judge, that doth but consider these following
particulars.
First, Is it probable, that the disciples, a company of fear
ful J cowards, that had all run away from their master when
recte intelligi non potest. Aug. [vol. nentes sabbatum tres dies et tres
III. par. ii. p. 135.] De consensu noctes aestimant supputandas nos :
Evang. 1. 3. [66.]
.
Ipsum autem
Ip vero a-wfKSoxiK&s totum intelliga-
triduum non totum et plenum fuisse in us a parte, ut ex eo quod v Trapa-
ipsa scriptura testis est ; sed primus mortuus est, unam diem sup-
vxevfi
dies a parte extrema totus annume- putemus et noctem et sabbati alte-
ratus est ; dies vero tertius a parte ram ; tertiam vero noctem, quae diei
prima et ipse totus ; medius autem et dominicaenuncupating referamus
inter eos, id est, secundus dies ab- ad exordium diei alterius. Nam et
solute totus viginti quatuor horis in Genesi nox praecedentis diei non
suis, duodecim nocturnis et duode- est, sed sequentis, id est, principium
cirn diurnis. Id. de Trinit. 1. 4.
[10. futuri non finis praeteriti. Hieron.
vol. VIII. p. 815.] Hoc solum quae- in Jon. ii. 2. [vol. VI. p. 405.]
rimus, Quomodo tres dies et tres i
n<os
yap e/cAeTrroi/, Ve /*oi, ol
noctes fuerit in corde terrae. Qui- fiadrjral (ivBpoinoi Trreo^oi KCU tSieorat,
dam 7rapa(TKfvf)v quando sole fugi- KCU ouSe (pavfjvat ToXfj-avTes ; pr) yap
ente ab hora sexta usque ad horam OVK rjv crcppayls eiriKeipevij ; Chry-
npnam nox successit diei, in duas sost. in Mat. Horn. 90. [vol. II. p.
dies et noctes dividunt, et appo- "On fie /mi 8ti\ol
550.] rj<rav, 8r,-
148 Of the Resurrection of Christ. ART.
Xoxre to.
efnrpoo-dev yeyevr)p.6va on Horn. 90. vol. II. p. 550. [24.]
yovv eldov avrbv o~uvfi\r)p.fjivov anav- 1
AiOos eVe/mro peyas deo- 7roXX<i>
av fv
"
dvvov Kal do~<f>a\es r\v TW yap o-a/3- and wide stone wherewith they cover
7rpoo-\66vTfs rjrrjo-avTo Trapa
/3aro>
the mouth of the sepulchre, upon
roC IliXarov TTJV KouorcoStaz/, KO.\ <pv-
the top of it, from that place of scrip-
Xarrov rfjv 8e irpo>Trjv vvura ovdels ture, They rolled away the stone,
TO) TTapfjv. Id. in Mat.
T<i(p(p
Gen. xxix. 3.
IV, Of the Resurrection of Christ. 149
m Ata yap TOVTO TrpoXaftwv 6 quod falsi sunt testes. Quid enim
I&dvvrjs (prjorlv on o-p.vpvrj o~uveTa(f)rj illicontra se dixerunt ? Cum dormi-
7ro\\fj, fj /zoXt)/3Sov oi>x JJTTOV o~vy- remus venerunt discipuli ejus, et ab-
KoXXa T< 1v orav
crco/tzari TO. oQovia stulerunt eum. Quid est hoc ? Quis
OKovcrrfS OTI ra crovSdpta CKCITO iSia, est qui dixit testimonium ? Qui dor-
pri dvdo-%>j TCOV \ey6vTwv on fKXdrrr) miebat. Talibus ego narrantibus
ov yap OVT&S dvorjTos rjv 6 K\TTT(OV, non crederem ; nee si somnia sua
Q>S
nfpl Trpdy/jLa ircpiTTov To^avT^v mihi indicarent. Stulta insania si
dva\icrKfiv o-7rov8r)v. Chrysost. in vigilabas quare permisisti ? Si dor-
Joh. Xoy. Tre. vol. II. p. 916. Ma- miebas unde scisti ? August, in Psa.
Xiora Se OTI a^vpva rjv, (pdp/j-aKov 36. [ser. ii. 17. vol. IV. p. 274.]
KoXXwSey
OVTO>
o-ayicm Kal rols ro>
Acceperunt pecuniani ut mentiren-
i/nari oij Trpoa-TrfTr^yos, odfv OVK WKO- tur; dixerunt cum dormiremus ve-
\ov ?)v aTToo-Trao-ai ra t/xarta roD a-a>- nerunt discipuli ejus et abstulerunt
jLiaros-, oXXa TroXXou ^poi/ou ot TOVTO eum. Tales autem ceeci erant Judaei
TToiovvres fdeovro. Chrys. in Mat. ut crederent dicto omnino incredi-
Hom. 90. [Ibid. p. 550. 30.] bili. Crediderunt testibus dormi-
n Ecce falsi testes et contra re- entibus, aut falsum erat quod dor-
surgentem. Quanta autem csecitas mierant, et mendacibus credere non
in falsis testibus, quanta ca?citas debuerunt; aut verum erat quod
fratres Solent hoc enim pati falsi
? dormierunt et quod factum est ne-
testes, ut excaecentur et contra se scierunt. Id. in Psal. 55. [9. Ib.
dicant nescientes, unde appareat p. 523.]
150 Of the Resurrection of Christ. ART.
report such a thing abroad, that the body was stolen while
they slept, from the Pharisees words to them, And if this
come to the icill persuade him and secure you,
governor s ears, we
Matt, 14: which plainly implies, that if the governor
xxviii.
they will, he was not stolen away privately while they slept, but
was raised up insensibly whilst they watched. Sixthly, if the
disciples had stole him away by night, is it likely that they
would go up and down the world, 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 him up, other
wise he had not been raised at all ? Certainly it was the mys
assures us, that there was not one of the apostles, except
John, but suffered martyrdom for the sake of Christ. James
had the sword of king Herod sheathed in his bowels, and so
his blood let out for Christ who shed his blood for him, Acts
xii. 1, 2. Peter was crucified with his heels upwards, looking
upon himself as unworthy to be crucified like his Lord Christ.
Matthew was run through with a sword, or, as others think,
he was fastened to the ground with nails or spears. Andrew
was crucified by Egeas, king of Edessa. Philip was stoned to
death at Hierapolis in Phrygia. Bartholomew was beaten
down with clubs as he was preaching in Armenia, his skin
being afterwards flead off. Thomas was slain with a dart at
Calamina, in India. The other James was cast headlong from
the temple, as some think. Lebbeus was slain by Agbarus,
king of Edessa. Simon the Canaanite was crucified in Egypt,
or, as others think, he and Jude were slain in a popular
tumult. Matthias was first stoned, and then beheaded and :
John himself, though he did not suffer death for Christ, yet
he was cast into burning oil, as it is thought, by Nero at
Rome, as some, at Ephesus as others suppose, and suffered no
harm thereby and afterwards he was banished by Domitian
;
into the isle of Patmos. Now is it likely that all these should
suffer such deaths and tortures for one, who their own con
sciences could not but tell them still remained under the
lie and
fathered their forgery upon any one rather than these,
who so unanimously sealed it with their own blood, that it
was God himself that raised him from the grave. Lastly,
suppose after that yet it was the disciples that stole
all this,
his body away while the watch slept. Yet how came he to
live again ? Though they might take his body from the grave*,
could they put life into his body too ? have read that We
there were many hundreds that saw him after he was cruci
fied, as really alive as he was before. And this may put the
matter quite out of doubt, that it was a mere fable, a down
right lie, that was famed abroad, that his disciples stole him
away while the watch slept ; and that it is a real truth, that
he alone who could call back his soul again into his body, was
the person who raised up his body from the grave ; and so
that Christ did truly arise from the dead.
And this, the foundation of our Christian religion, the
Fathers do frequently insist upon, and give their assent to.
To begin with Clemens, bishop of Rome, who was contempo
rary with St. Paul himself, q Let us consider with our
"
dea-TTOTrjs tTrtSeiKi/urai dirjveK&s fjp.lv Tricrreuco oi/ra* KOL ore Trpos rovs rrfpl
TTJV fjL\\ov(rav dvdo-Tcuriv eo-ta-Qai, TJS Hfrpov rj\6fv, e<f)r)
avrols Aa/3er,
TYJV eVot^craro rov Kupioi/
drrap^rfv ^/rj\a(f)r]craT fj,e
Koi i Sere, OTL OVK
y
what I translate,
"
8
So Ruffimis, Ego autem post oWpaioz/ eVSetKi/tyzei/o?, ft p,r) 7ri<rr)s
:
acutely elegantly :
a Natus est Dei Films, non pudet o-iv rjv cirifaigas* rdxa de KOI cv r<i>
del^ai (ov aXXa Kal TOVTO KaXcos fjpepatv rfvecrx^TO, ovSc eVi TroXv rov?
TTpot SaJv o*cor?7p ov TrenoirjKev eirre aKovo-avTas avrov Trepi TTJS dvao~Tao~ea>s
yap av TIS prjdoXcos avro TeOvrjKevai, Trapei\Kvo-ev. Athanas. de incarn.
TJ pijde TfXeov avrov TOV Bavarov Verbi, [26. vol. I. p. 69.]
o/ravKfVat, ei Trap avra TTJV dvdo~Ta-
IV. Of the Resurrection of Christ, 155
suspense.
Next to Athanasius comes St. Cyril of Hierusalem ; for
this was an article of his faith too, that Christ arose from the
"
dead :
"
I believe c
(saith he) that Christ was raised from "
the dead. For, for this I have many witnesses, both out of
the Divine scriptures, and from the testimony and operation
unto this day of him that rose again." And St. Chrysostome,
"
But d
that they may learn, that whilst he was living, what
he suffered he suffered willingly behold the seal, and stone, ;
and custody, and watch, all could not detain him that was
dead, but that one thing fell out alone, that even from thence
his resurrection was published abroad." Yea, so that St. Au
is no wonder if
they avouch all this and more of Christ but ;
gives us this short but full and true relation of him. But f "
and him did the chief men among us accuse. And after
Pilate had crucified him, they that loved him before did not
yet forsake him for he appeared unto them the third day
:
again his body, with flesh, bones, and all things appertaining to
the perfection of man s nature.
OVTOS r)v. Kai avrov evdeigei T>V vov$. Joseph. Antiq. Judaic. 1. 18.
dvdpwv nap fjfjuv, (rravpq) r. 4. [3. p. 79$-]
IltXarOV, nVK 67TaV-
IV. Of the Resurrection of Christ. 157
S Am
rot TOVTO Kal avros rfo-crapa- TT/V iriaTtv* Athanas.
KOVTO. rjpepas e/jifive juera TTJV aVacrra- in assump. Domini nostri Jesu
O-IV, eXfyXOV 8l8oVS V TO) p-dKpto Christi [5. vol. II. p. 465.]
iva h Et
Xpvvo* o\jrca)s TTJS oiKeias, /zj) (jjdv- resurgens apparuit discipulis
Tao~p.a elvai pouuraMTt TO 6pa)p.fvov. suis non apparuit inimicis suis, sed
:
m This place of scripture some of ov rr]v KO.TO) %(i>pav drj\ol (ats 6 TOVTWV
the Jews themselves expound of the Xoyos) dXXa TTJV irpbs TO icrov (r^ecrtz/,
Messiah; ION nn "nwa
pv "-i ov o-c0/iartK(5ff TOV degiov \auftavo-
rrrcnrr
"jba
ano Nab "mpn vnb p\,evov (OVTO) yap civ TI Kai o~Kaibv eVi
aw : -IN QN3
3o>!>
ivn^, i. e. ?
"
"aw TOV Qeov et ?;)aXX K TU>V
TLfj.ioov TTJS
R. Joden said in the name of 7rpoe8plas ovouaTcov, TO p,eya\o7rpenes
R.Hamah, "That in time to come the TTJS Trepl TOV vlov Tiprjs irapio~TG)VTOs
Blessed One
will set king Messiah TOV \6yov. Basil, de Spiritu Sancto
at his right hand, because it is said, [cap. vi. vol. II. p. 302.] Quse est
The Lord said unto my Lord, Sit autem Patris dextera nisi paterna
thou at my right hand." Midr. Til. iliaineffabilisque felicitas, quo per-
Ps. 1 8. [fol. r v.] Indeed it seems venit Filius hominis et jam carnis
that the Jews in our Saviour s time immortalitate perce})ta. Aug. de
did generally acknowledge it to be Trinitate et Unitate Dei, c. 8.
[vol.
spoken of the Messiah, otherwise VIII. p. 632.] AXX &0-7Tp (ITTtoV
some of them surely would have (V Se^ta OVK fo-x^p-aTio-ev avTov, aXXa
gainsayed it when our Saviour put ro edei^e TO Trpos TOV TTO.-
ofjLOTi/Jiov
this gloss upon it, Luke xx. 42 ; Tepa- Chrysost. in Epist. ad He-
their silence seems to argue their brseos, horn. 2. [vol. IV. p. 439. 5.]
consent to that interpretation. And Secundum consuetudinem nostram
the place being so clearly to be illiconsessus ofFertur, qui aliquo
understood of Christ, therefore opere perfecto, honoris gratia pro-
doth the Syriac entitle this Psalm, meretur ut sedeat. Ita ergo et homo
Jesus Christus passione sua dia-
COOjfc Ol^Z-GiD
bolum superans, resurrectione sua
inferna reserans, tanquam perfecto
opere ad ccelos victor adveniens
A audit a Deo Patre, Sede ad dexteram
psalm of David concerning
"
i.e.
the sitting of the Lord, and con meam. Maxim. Taurin. de Pente-
coste, horn. i. [Hept. prsesul. p.
cerning his glorious power, and a
222.] Dextera autem Patris, ad
prophecy concerning the Messiah,
and his victory over the enemy." quam idem Filius sedere creditur,
n Afl-iav de aKovcov TOV non est corporea (quod nefas est de
Qeov, JUT)
TOTTOVS Koi o-x^p-aTa do^rjs 7Tpiypd(])et
Deo sentire.) Sed dextera
Patris
8fta yap Kal dptorepa 7Tpiypa<pop.- est, beatitudo perpetua quae sanctis
may well be said to sit at the right hand of God ; that being
the place which amongst us, who have right and left hands, is
accounted the highest. Thither it was that Christ the "at
his own blood, he entered in once into the holy place, having
obtained eternal redemption for us, Heb. ix. 11, 12. The
P tabernacle, 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
having offered up himself a sacrifice for sin, and with his osvn
blood passed through this world below, he entered into the
highest heavens. And this is that which we call his
ascension.
And as this mystery was typically represented, so was it
also prophetically foretold in the Old Testament ; as in that
of David, Lift up your heads, O ye gates, and beye lift up, ye
everlasting doors, and the King of Glory shall come in, Psalm
xxiv. 7. Which
words, though they may have another literal,
yet this the mystical and prophetical sense the q Fathers
is
r TOVTO p.\-
"On
7Tf7rpo<f)r)TVTo cdptwitdtem, Aug. in loc. [vol. IV.
\av yivf<r6ai
VTT avrov /xera ryv is p. 679.] Q,uia enim ascensionis ejus
ovpavbv dveXfva-iv avrov, eiTrov /uei/ mysterium Judaeam non intelligere
rjdrj
Koi irdXiv Xeyco. EiTrei/ ovv, conspexit, de infidelitate ejus per
dveftr] fls vtyos, r)Xp.a\a)Tfvcrv alxp-a- figuram beatus Job sententiam pro-
\axriav, &c. Just. Dial, cum Try ph. tulit, dicens, Semitam ignoravit avis,
[87.] Consummatis etenim his quae &c. De hac solennitate iterum dicit,
in terra gerebantur et animabus de Ascendens in altum, captwam duxit
inferni captivitate revocatis, ascen- captivitatem. Greg, in evang. horn,
dere memoratur ad ccelos, sicut 29. [10. vol. I. p. 1573.] And
propheta praedixerat, Ascendens in though the Chaldee Paraphrase doth 1
Ruffin. in
expos, symb. [p. 25.] MHB^M na? wrvaw N i3 rnnn
Christo ergo sine dubitatione dictum KIVTIM ^o:nD, i. e. "Thou hast
est, Ascendisti in altum, captivasti ascended up to heaven, thou prophet
IV. Of the Resurrection of Christ. 163
they beheld, he was taken up, and a cloud received him out of
their sight. And whilst they looked steadfastly towards heaven
as he went up, behold two men stood by them in white apparel,
which also said, Ye men of Galilee, why stand ye gazing into
heaven ? This same Jesus, which is taken from you into heaven,
shall so come in like manner as ye have 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 from the apostles he was conversing withall, and
that upwards, for they saw that he that was talking with
them before, is taken up from them now. Secondly, that it
was into heaven that he ascended which that we might be ;
Moses, thou hast led captivity cap- of Moses, who is never read to have
tive,thou hast taught the precepts ascended thither. And besides this,
of the [Ps. Ixviii. 19.] yet
law;" min 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 cro
rendering the Hebrew nnab by NOIIO, "the highest heavens," the
r p-rt: for if
onp
1
?
rvbr, "Thou seat of God alone, Psalm Ixxi. 19.
hast ascended on high," be the same xciii.
4 : so that none can be said to
with ypib Nnp^c, "Thou hast as- ascend CDI-ID^ but only he who is
cended to heaven," (as certainly it truly God.
is,) it cannot possibly be understood
164 Of the Resurrection of Christ. ART.
they did not see him when he rose from earth, but
ascend" :
8
Els rov ovpavov , &o-7Tfp eirotrjtrfv 6
TTO\V 8f TO 8ido"TT)p.a rjv, KCU OVK fjpK.fi o-alos l$(ov rov
f) 8vvap,is TTJS fjp-frepas o"\l/~f<os (7co/xa vo^vov, Kal $iappfias ro
dva\ap.(3avop,fvov iSeii/
p-f\P l v ov- (ovdf yap fix* TW& Trapfcrrcora KOL
pavS)v aXXa Ka.6a.7rep TTfTfivov fls \fyovra ori 7rd\iv fjfi HXi ay) Iva ovv
v^jsos iTrrdfjifvov, oVcoTrep av fls vijsos p,r)
rovro 7roiT)o~<i)o~iv ovroi, did rovro
dvf\dr), TOCTOVTO) p,d\\OV aTTOKpinrrf- ol ayyf\oi Trapfiarr)Kfi.o~av irapap.v-
rai OTTO rrjs i] per f pas o-^sfws ovra) 8r) dov/j-fvoi rfjv ddvfj.iav. Id. horn, de
Kal TO o~a>/ua
fKflvo oo~q>7Tfp
av fls ascensione Domini, [pag. cit.] Cum
vtyos dvrjfiy ro(Tovr<o
[laXXov fKpvnrf- ergo eum discipuli tanto lumine
TO, OVK dpKovo"r]s Tr)s do~6fvfias rwv perculsi non viderent, et euriosos
6<p6a\p,5)V 7rapaKO\ov0r}o-ai TO>
prjKfi oculos jubar rubidum coruscis icti-
rov 8ia<TTr)fJLaTOS
8ta TOUTO rrapet- bus evitaret, confestim ex victoribus
(TTT)Kt<ravayyeXoi 8io~do-KovrS TTJV
ol angeli directi duo, metu et dolore
fls rov ovpavov avodov. Chrysost. prostratos apostolos verbis talibus
horn, de ascens. Domini, [vol. V. consolantur, Viri Galilcei quid statist
p. 600. 28.] ETTfidav OVK dpKovcriv &c. Serm. [iv. in ascen. Dom.
ol 6(pdd\p.ol delai TO v-^sos, ouSe Trai- clxxix. i. Aug. vol. V. App. p.
devo-ai TTOTfpov els rov ovpavov dvrjX- 304-1
6fv, Tj
rov ovpavov, opa n yivf-
cos f Is fv yap OVK dvfo~r>],
rat; on
pev avros fcrriv 6 irjaovs,
fjSo~av f 8ie\fyTO Trpos avrovs
&>v fvravQa r) o^ns TO ndv 7o"^vo*.
Kat
(iroppaiOfv yap OVK evrjv Idovras yva>- yap rf/s TO p.fv rf\os
dvao~rdo~fa>s
vai) OTI 8e fls rov ovpavov dva\ap.j3d- , rr)V 8e dpx^v OVK f ri. Kal rrjs
verai, avrol \onrov eoidao-Kov ol ciy- rr/v pfv dpx^v fldov, TO
yeXoi. Id. in Act. Apost. horn. 2. de TfXos ovKfri 7rapfl\Kf yap fKflvo
vol. iv. p. 618. [27.] TO rrjv dpxyv avrov rov ravra
I8flv,
*
Ovros yap, (j)r]O~lv,
6 lr)o~ovs 6 (pdfyyop,vov irapovros, Kal rov P vfj-
dvaXrjcpdfls d(f) v[j,a>v
fls rov ovpavov fjiaros o~i]\ovvros, ori OVK earnv fKfl
ovrais f\fvo~frai r)\yr)o~ar, (ro-lv, oXXa TO p,frd rovro Xoya) eSft paOflv.
ori dvf\r)(p0r) ; aXXa p.r}Keri
Chrysost. in Acta Apost. horn. 2.
Kal yap \fvrrfrai rrdKiv "iva.
yap vol.IV. p. 618.
IV. Resurrection of Christ. 1 65
Of the
was no need of their seeing him rising, because they were to
see him when risen but there was need they should see him
:
forter will not come unto you ; but if I depart, I will send him
to you, 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 from God to us. And therefore had Christ never
ascended to heaven, we had never been instructed upon earth :
it
being only in the court of heaven that this our Advocate
was to plead our cause, as before he had shed his blood for
us. And hence it is, that supposing Christ to be our Media
tor, and so our Prophet, Priest, and King, (which no Christ
ian but will grant,) we must needs confess, that he who rose
from death ascended up to heaven, and that y he hath the
y Hie
(Jesus) sequester Dei at- semetipso, arrhabonem summae to
que hominum appellatus ex utrius- tins. Quemadmodum enim nobis
que partis deposito sibi eommisso, arrhabonem Spiritus reliquit, ita et
carnis quoque deposition servat in a nobis arrhabonem carnis accepit,
IV. Of the Resurrection of Christ. 167
and wonders done among the people, ver. 12, which were so
convincing to the beholders, that they brought forth the sick
and laid them on beds and couches, that at the
into the streets,
sa, a city of Arabia ; which coming el 6 Qebs Kal Kara/Say dirb rov
<ri>
to the view of Eusebius, he hath left ovpavov iroicis ravra, rj vlbs et TOV
them on record for us to read ; and 0eou TTOI&V ravra. Aia TOVTO TOLVW
that it was the miracles of Christ ypd-^as fdfrjdrjv a-ov o-<v\f)vai irpos
that made way for the entertainment /ie,
KOI TO Trddos o e^o) depaTTfva-ai
of the gospel, we may see in this KOI yap fJKovaa OTI KOI louSaloi /cara-
letter to our Saviour. "Ayftapos yoyyv^ovai a-ov, KOI (3ov\ovTai KUK<O-
TroXis de /Lu/cporar/;
1
three Persons, and yet but one nature in Christ two natures, ;
and yet but one Person. That a virgin should bring forth
a son, and yet remain a virgin still that he that made the :
esse non credant ; hoc nobis unum TTCLVTO. eV^X^oz/, KO.I KareXvo-av TCIVTCI,
who had been God from eternity. That this Christ should
come into the world to save it, and yet was himself condemned
by it, and that his being condemned by it was the way where
by to save it. That he that finds his life shall lose it, and he
that loseth his life shall find even such a life wherein he
it,
can truly embrace, but he must forsake all his former sins,
and commence holy. The covetous must become liberal the ;
there scarce any of the Fathers but make mention of it, and
give their assent unto it. Let these few speak for all the
rest. First, Justin Martyr, who speaks fully both to his
ascending into heaven at the and his sitting there still. first,
But that God the Father of all was to bring Christ after
*"
against him, and that the number of the good and virtuous
people that were foreknown to him was accomplished, for
whose sakes also he hath not yet finished his decree, (for the
consummation of all things,) hear the words of the prophet
David, which are on this wise The Lord said unto my Lord, ;
Sit thou at my right hand, until I make thine enemies thy foot
stool? And before him Ignatius said h That Christ rose ,
"
the third day, the Father raising him up, and conversed with
his disciples forty days, and afterwards was taken up to his
i, Kai Trarpidos, Kal oi/a as, KCU (rpcvav avT<$ dyaOav yivopevcov Kal
(pi\aiv, Kal (Tvyyevwv, Kal avTrjs vnep- evapeTiov, di ovs KOI ^i^SeVco TTJV eVi-
idelv TTJS fays vrrep rrjs els avrbv 6/iO- Kvpaxriv TreTroirjTat 7raKovo~aT T>V
\oyias, Kai /j,do~Tiyas, Kal Ktv&vvovs, elpr]p,ev(ov 8ia Aa/3iS TOV Trpocfirjrov,
Kal Qavarov avr\ TWV napovTwv rjdetov ecrrt 8e ravra, Ei7Tfi> 6 Kuptos ra>
fXecrdai ravra yap ot^i veKpov TIVOS, Kvp/o) pov, KaBov ex Se^tcoi/ p,ov ea>s
TOV ovpavbv 6 TraTrjp TWV TrdvTtov Qfbs avTOv VTTO TOVS Trodas avTOv. Ignat.
fj.Ta TO dvao-TTJvai CK veKpwv avTov epist. ad Tral. [p. 74 ]
fj.f\\e, Kal KaTx*w ">> av naTdt-r) *
Nam secundum majestatem su-
TOVS e-ftdpaivovTas avTQ>
daipovas Kal am, secundum Providentiam, secun-
rrvvT(\r6fj o dpiduos TO>V
Trpotyvo)- dum ineffabilem et visibilem gratiam
IV. Of the Resurrection of Christ. 171
cause he did not put off his death he conquered it, and de
stroyed it by rising again and manifested the glory of his
;
solemnity
essence from the Father but not from the Spirit, and there
fore must needs be in order before the Spirit, as well as after
the Father but the Spirit received his essence both from the
;
j^tm, on apx*) * a *! olria TOV clvat av- TOJ dia>/4<m (lv o\a)s Kal o~vyxa>pf)-
TOV 6 Trarrjp, KOI on 81 avrov rj rrpo- o-eo/iei/)
ovxfr av eiKoVws , 1
a>s aXAo-
o8os Kal 7rpoo~aya)yr) npos TOV 6eov Kal Tpias vndp^ov (pvo~(a>s.
Basil, adv.
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 whom it is here said, that he, proceeding
:
from the Father and the Son, is of one substance and glory with
the Father and the Son.
The Holy Ghost proceeding from the Father and the Son :
which last words, (and the Son,) as they were inserted into
the Constantinopolitan Creed by our ancestors in these West
ern churches, (which b was the occasion of the vast schism
betwixt them and the Eastern,) so are they here inserted
into the articles of our faith, both to shew the constancy of
our church in so great a truth, and to keep her children still
constant and faithful to it. And though this the Spirits
procession from the Son be not expressly delivered in the
scriptures as the procession from the Father is, John xv. 26,
yet is the substance and purport of it virtually contained in
the scriptures, and may clearly be deduced from them ;
for
as he is called the Spirit of the Father, Matt. x. 20, so is he
b The first
general council assem- Spirit proceed from the Son or no,
bled at Nice, an. Dom. 325, having as well as from the Father, the
composed an excellent creed, or rule eighth council at Toledo in Spain,
of faith, (which in the eighth Article, an. Dom.653, debating the question,
God willing, we shall treat of,) and and carrying it in the affirmative,
having said no more in it concerning they, after those words in the Con-
the Holy Ghost, than KOI els TO TTVCV- stantinopolitan Creed, ex rov Tlarpos,
/uaTO ayiov, and (we believe) in the put in KOI viov, and so made it run
Holy Ghost, there being another ge- in Latin, Credimus et in Spiritum
neral council about fifty years after, Sanctum, dominum, vivificatorem,
held at Constantinople, they thought ex Patre Filioque procedentem ; and
good, for the better suppressing of not only so, but they caused this
the heresy of Macedonius, who de- Creed, so enlarged and altered by
nied the Divinity of the Holy Ghost, them, to be put into their public
to confirm the same creed, with this liturgies, and so sung continually in
addition amongst others to it, KOL cis their churches, the French joining
TO TO ayiov, TO Kvpiov, TO
Trvev/jia o>o- with them, and afterwards the En-
TTOIOV, TO K Tov 7raTp6s fK7ropv6(j.vov. glish too, as we may see in our
Which creed, with this addition, the public Liturgy. But in the council
next general council at Ephesus, an. held at Akens, in Germany, the
Dom. 431, not only continued, but matter was after debate referred to
also denounced an anathema against pope Leo the Third, but he was so
all such as should make
any more far from allowing of that addition,
additions to it. Yet notwithstanding that he desired it might by degrees
the controversy being started in the be quite left out of the Creed. For
Western churches, Whether the the legates being come from the
V. Of the Holy Ghost. 175
called the Spirit of the Son, Gal. iv. 6, and the Spirit of Christ,
Rom. viii. 9. 1 Pet. i. 11, and the Spirit of Jesus Christ, Phil.
i. 19. Now why is he called the Spirit of the Father, but
because he proceedeth from the Father ? And how therefore
could he be called the Spirit of the Son, unless he proceeded
from the Son also ? Hence also it is that as the Father is
said to send the Spirit, John xiv. 26 so ,
is the Son also said
to send the Spirit, chap. xv. 26. xvi. 7. The Father is said
to send the Spirit, because the Spirit proceeds from the
Father for the right of the Father s mission of the Spirit is
;
council to him, we find in the Acts tem. Sent. 1. i.dist. n. [p. 27.] But
of the said council one of them say afterwards these tables were neglect
ing to him, Ergo ut video illud a ed, and pope Nicholas the First
vestra paternitate decernitur, ut pri- caused this clause, Filioque, to be
mo illud, de quo quaestio agitur, de added again to the Creed, and so to
ssepe fato symbolo tollatur et tune : be read in all the churches under
demum a quolibet licite et libere, his power. But Photius, patriarch
sive cantando, sive tradendo, dis- of Constantinople, condemned him
catur et doceatur : to whom Leo for it and in the council of Con
:
in tabula argentea post altare beati demning the Western for inserting
Pauli posita posteris reliquit, pro the clause Filioque into the Creed of
amore, ut ipse ait, et cautela fidei a general council without the con
orthodoxse. In quo quidem sym sent of the like authority; the
bolo in processione Spiritus Sancti Western churches, on the other
solus commemoratur Pater his ver- hand, condemning the Eastern for
bis, et in Spiritum Sanctum Domi- keeping it out.
num vivifica torem, ex Patre proceden-
176 Of the Holy Ghost. ART.
hath all things not only in himself, but of himself also, where
as the Son hathall things though in himself, yet not of
tinction, that the Father hath the Spirit proceeding from him
of himself, but the Son hath the Spirit proceeding from him
of the Father, who communicating his own individual es
c
the Spirit proceeds from the Son as well as from the Father ;
for the ancient Fathers of the church of Christ did generally
that the Spirit did in plain terms proceed both from the
276.] Patrem quoque confiteri inge- genitum vel creatum, sed ab utris-
nitum, Filium genitum, Spiritum que procedentem, amborum esse
autem Sanctum nee genitum nee spiritum. Concil. Tolet. XL Expos,
ingenitum, sed ex Patre Filioque fid. [Ibid. p. 1020.] Et quos sus-
procedentem. Isidor. Hispal.Eccles. ceperunt suscipimus, glorificantes
p.6u.] Audi
offic.l. 2.c. [23. vol. I. Deum Patrem, sine initio, et Filium
manifestius, proprium Patris esse ejus unigenitum ex Patre generatum
genuisse, et proprium Filii natum ante secula, et Spiritum Sanctum
fuisse, proprium vero Spiritus Sancti procedentem ex Patre et Filio inenar-
procedere, de Patre Filioque. Vigil, rabiliter sicut prsedicaverunt hi
quos
contra Eut. 1. i. [Bibl. Max. Patr. memoravimus supradicti sancti apo-
vol. VIII. p. 724.] Proprium est stoli et prophets et doctores.
Synod.
Spiritus Sancti quod nee ingenitus, Anglic, apud Bed. Hist. Eccles. 1. 4.
nee genitus est, sed a Patre et Filio c. 17. [p. 161.] V. et Acta concil.
aequaliter procedens. Alcuin. de Forojul. an. 791. [vol. IV. p. 847.]
Deo. [p. 761.] Nee alius est qui Fideli ac devota professione fatemur
genuit, alius qui genitus est, alius quod Spiritus Sanctus eternaliter ex
qui de utroque processit. Leo Epist. Patre et Filio, non tanquam ex duo-
[XV. vol. I. p. 450.] Neque Spiri bus principiis sed tanquam ex uno,
tum S. accipimus ut aut Pater sit non duabus spirationibus, sed una spi-
aut Filius, sed ingenitum Patrem, et ratione procedit. Concil.
Lugdun. II.
de Patre genitum Filium, et de Patre [gen.] in decretal, [vol. VII. p. 705.]
e I confess in
et Filio procedentem Spiritum Sanc- the creed attributed
BEVERIDGE.
178 Of the Holy Ghost. ART.
judgment, we may perceive from his sit a Filio accipere quod a Patre pro
never mentioning it in any other cedere. Quod si nihil differre cre-
place, though he disputes so often ditur inter accipere a Filio et a Patre
about the Deity, and procession of procedere, certe id ipsum atque unum
the Spirit. Especially it is probable esse existimabitur a Filio accipere
he would have mentioned it
(if he quod sit accipere a Patre. Ipse enim
had held it) in the rule of his faith Dominus ait Quoniam de meo acci
which he delivered in the council of piet, &c. Hilar. de Trinit. 1. 8. [20.
Nice, or, be sure, in some place or P- 959-]
other of his writings; but though B OVTOV nvevpa ayiov,
Oi/ojua oe
he speaks often of the procession of TTvevp-a TOV Qeov,
d\rjdeiaS) nvevp-a
the Spirit from the Father, he never Trvevpa Kvpt ov, Trvevpa TOV TlaTpos,
mentions any procession from the 7rvev^.a TOV vtov, nvevfj-a Xptcrrov.
Son. But of this more hereafter. Chrys. de Spiritu S., vol. VI. p. 730.
*
To ayiov h Ata TOVTO Kal Qeov
irvevp.a, 7rvevp.a ayiov, p.ev Aoyos 6
7rvevfj.a Qeov
del o~vv Tlarpi KOI Yio>, vlos, pf/pa 8e vtov TO Trvevpa. Basil,
OVK dXXoYpioi/ Gcov, OTTO de Qeov ov, contra Eunom. 1.
5. [vol. I. p. 787.]
O.TTOTiarpos eK7ropevop,evov, Kal TOV Qeos eK TlaTpos Kal Ytov TO
i"Apa
Ytov \anfBdvov. Epiphan. in Ancor. 7rvevp.a e^evaavTO ol drro TOV TI/J-T]-
ai
A
C. 6. [vol. II. p.
II.] Ov yap rponov p.aTos voo~cpio~dp.voi. Epiphan. in
ovdels eyvat TOV TraTepa el p.rj 6 vlos, Ancor. c. 9. [vol. II. p. 14.] Et 8e
ovde TOV vibv el fj,r) 6 Trarrjp, OVTOO Xpto"Tos
CK TOV TlaTpos iriaTeveTai
ToX/^eo \eyeiv OTI ovde TO Trvev/jia el p.rj Qeos eK Geov, Kal TO Trvevpa eK TOV
6 HaTTjp, Kal 6 "Ylos, irap ov CKTTO- Xpto~Tov rj Trap dp,(f)OTep(i)v, cos cprjo~lv
pfveTai, Trap"
ov Xa/z/3ai>et.
Ibid. C. 6 XptcTTos, 6 yrapa TOV TlaTpos eKiro-
67. [vid. c. ii. Ibid. vol. II. p. 16. peveTai Kal OVTOS eK TOV e/xov Xi^^eTat.
et C. 67. p.
7I-] Ei>6ff
yap OVTOS TOV Ibid. c. 67. [p. 70.] Where we may
vlov TOV {(OVTOS Xdyov, fjiiav elvai del observe, he doth not only assert the
TeXeiav Kal 7T\r)pr) TTJV dyiao~TiKr)v Kal Spirit to be God, of the Son and the
(pcoTio-TiKrjv ooj)j/, ovo-av evepyeiav av- Father, as the Son is God of the
TOV Kal d&peav, TJTIS ye CK Trarpo? Father only, but also grounds this
Af yerat eKTropeveo-Qai, enfidrj Trapa TOV his assertion upon that scripture, he
Xoyou rov eK TruTpos of shall receive of mine.
V. Of the Holy Ghost. 179
Son, of one substance, majesty, and glory with the Father and
is
the Son so that as the Son doth so receive his Divine essence
,-
Deity to the Son, and yet the Son hath as much of the
Divine nature in him as the Father ; so here though it be
from the Father and the Son that the Spirit doth proceed,
yet he hath the Divine nature in him as perfectly as either of
them, and so is
truly eternally God, that one God blessed
and
for evermore, which angels and men are bound continually to
phecy came not in old time by the will of man : but holy men of
God spake as they were moved by the Holy Ghost, % Pet. i. 21.
It was the Holy Ghost that spake by the prophets, and there
fore it must needs be he the prophets mean, when they say,
Thus saith the Lord of Hosts. So that he that bade them say,
Thus saith 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 ;
What, Jcnow you not that your body is the temple of the Holy
Ghost ^vhich is in you? 1 Cor. vi. 19. And k therefore the
a temple but God, but the Holy Ghost hath a temple, and
therefore the Holy Ghost is God.
But one of the clearest discoveries of this great truth is
the next verse, ThoU hast not lied to men, but 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 Holy Ghost he lied not to any creature, but
the Holy Ghost is the very and eternal God. The first of
the original now hath it A QQ
^Though |. IA/O^O, ut mentireris in
^evaracrdai o~ TO TlvevfMa TO ayiov, Spiiitum Sanctum the Arabic
:
&y V^^Xj o
. .. .
1
our translation for rendering it to U*"**
lie to the Holy Ghost. For the da- mentireris in Spintum Sanctum :
tive and accusative cases are here and so the Ethiopic, too,
the Heb. 1
without spot to God, Heb. ix. 14. Is God the Father and the
Son everywhere ? so is the Spirit ; for, whither shall I go from
thy Spirit, or whither shall I flee from thy presence ? Ps. cxxxix.
7. Is God
the Father and Son a wise, understanding, power
ful, and knowing God? so is the Spirit too; he is the spirit of
wisdom and understanding, the spirit of counsel and might, the
Spirit also ; for thus saith our Saviour, Go ye and teach all
nations, baptizing them in the name of the Father, of the Son,
and of the Holy Ghost, Matt, xxviii. 19. And so in baptism,
as we are not baptized only in the name of the Father and of
m Si enim Spiritus sanctus est,
Spiritus sanctificatione venerunt, sed
quomodo creatura est Non enim ipse naturaliter semper sanctus est,
?
out of us, and maketh all things to become new within us,
Tit. iii. 5. All which being throughly considered, the Spirit,
that proceedeth from the Father and the Son, cannot but be
The Holy Ghost also, that acted those that spake propheti
"
but one and the same God, but distinguished in their order
and relation to one another. And Justin to the same pur
pose q But we have the same notion also concerning the
;
"
too, but only that they differ in the manner of their subsist
To dff TTJV KTIO~IV dvaKaivovv, Kal raei 8iaipeo~iv, aKovo~as d6eovs Ka-
TTJV (pQopav els d(p0apo-iav /zera/3aX- \ovfj,evovs ; Athenag. IIpeo-/3. Trepl
\ov, TO KaLvrjv rj/jids KTIO~IV dnfpya^o- Xpior. [lO. p. 287.]
jjievov diafj,vovo~av els alwva, TIS OTTO-
Q Trjv OVTTJV 8e yvwcriv Kal Trepl TOV
o-TT]crfi TOV drjpiovpyov Qeov Kal Yiov; dyiov IIvevp-aTOs KaTe^opev, on wo-jrep
TT(OS TO TT)S deOTTJTOS eKTOS TTJV TT)S 6 YtOS CK TOV TlttTpOS, OVT(O Kal TO
6eoTT)Tos KTIQ-LV dvao~d>ei
Kaivrjv Kal ttvevfjia TrXrjv ye 8r) r rpoTrw TTJS
dfpdapTov dTrepya6fj.evov , Basil, adv. vTrdp^eas O p.ev yap (pas
$ioLO~ei.
Eunom. 1. 5- [vol. I. p. 7^5-J f>K
yevvrjTws e^e\afj.^e TO 8e
<pwros
P Kai Tot Kal avTO TO
evepyovv rots (pas p.ev ecc (pcoTos Kal avTo, ov fj,r)v
eKCpcwovo-i ayiov Hvevpa,
Trpo<pr)TiKu>s yevvrjT&s aXX eKiropevT&s Trpof/Xdev.
arroppoiav elvai <pap.ev TOV Qeov, drrop- ourcos o~vvuidiov roi Flarpt, OVT&S TTJV
peov, Kal eTrava(pepop,evov ots a/crim ovo~iav TavTov, OVTCOS d-rradms fKfWev
f)\iov. Tis ovv OVK av aaropr)<raif \eyov- eKiropevdtv OVTO>S ev TTJ rptaSt TTJV
ray Qeov Ilare pa, ^ai Yibv Qeov, Kal p.ovd8a voovpev, Kal ev rrj fj.ovd8i TTJV
Tlvev/jia ciyiov, dfiKwvras avT&v Kal rptaSa yvwpi&fjiev. Just. exjMJS. fid.
Ttjv ev TTJ evo)o-ei, dvvafjuv, KOITTJV evrfj [9. p. 426.]
V. Of the Holy Ghost. 185
generation. But
himself also Light of this (the Spirit) is
the Spirit ; seeing by the same things that God the Father
and the Son are characterised and described in scripture, by
the same things is the Holy Ghost characterised and de
scribed ; it is hence gathered that the Spirit is of the same
u There
is one nature of the Son and Spirit, one power, one
r OTI TO. Koiva. TTJS KTto~f(os aKoiv<a~ TO. dKOivoovrjTa ovo^ara Kal Trpdyp-ara
vrjra TO) ayi o) IIi/ev/iaTt, Kal ra idia rrj Kricret pvfl KOIVO, rfj Tpidoi, e an
TOV Tlvfvp.aTos aKoivd>vT)Ta rrj KTIO~I, o~vvdyeTai 6p,oovo~tos f) Tpids. Basil.
e coj/
a-vvdyeTai prj elvai /cnV/xa TO adv. Eunom. 1.
5. [vol. I. p. 777-]
OTI TO. KOWO. s To de ttvevp-a TO aytov cv
Tlvfvpa. Tlarpl Kal ro> TO>
truth, one life, one wisdom." And St. Augustine shews also
how the Spirit and substance with the
is so of one nature
Father and Son, that they are all but one God u For so ;
"
the Father is God, and the Son God, and the Holy Ghost
God, and altogether one God and yet it is not in vain that ;
the Son, nor the gift of God but the Holy Ghost." And
Maxentius x to the same purpose The Father is God, the :
"
Son, and Holy Ghost is God ; not three but one God, one
substance or nature, one wisdom, one power, one dominion,
one kingdom, one omnipotence, one glory, and yet three sub
sistences or Persons." I shall conclude this with that of Euge-
nius y Let us therefore make a rehearsal of what hath been
:
"
said :
Holy Ghost proceecleth from the Father, if he
If the
sets at liberty, if he be the Lord and sanctifieth, if he createth
with the Father and the Son and quickens, if he hath the
same dignity with the Father and the Son, if he be every
where 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 him, Thus saith the Holy Ghost, if he appoints
u Sic enim et Pater Deus, et Fi- si creat cum Patre et Filio, et vivifi-
lius Deus, et Spiritus Sanctus Deus, cat, si prsestantiam habet cum Patre
et simul omnes unus Deus. Et ta- et Filio, si ubique est et implet
men non frustra in hac Trinitate omnia, si habitat in electis, si arguit
non dicitur verbum Dei nisi Filius, mundum, si judicat, si bonus et
nee donum Dei nisi Spiritus San- rectus est, si de eo clamatur hccc
ctus. Aug. de Trinit. 1.
15. [28, 29. dicit Spiritus Sanctus, si prophetas
vol.VIII. p. 988.] constituit, si apostolos mittit, si epi-
x Est Deus
Pater, Filius, Deus scopos praeficit, si consolator est, si
etiam Spiritus Sanctus, non tres sed cuncta dispensat prout vult, si abluit
unus Deus, una substantia sive na- et justificat, et tentatores suos inter-
tura, una sapientia, una virtus, una ficit, si is qui eutn blasphemaverit,
dominatio, unum regnum, una om- non habet remissionem neque in hoc
nipotentia, una gloria, tres tamen seculo neque in futuro, quod utique
subsistentiae sive personse. Maxent. Deo proprium est ; haec cum ita sint,
fid. confes. [Biblioth. Max. Patr. cur de eo dubitatur quod Deus sit ?
dotem. Hieronym. in Malach. [vol. Ezra they were of who are called
VI. p. 939.] the men of the great synagogue, and
c When the Jews were returned
they were Haggai, Zachariah, Ma
from their Babylonish captivity, for lachi, &c. and many other wise men
the restoring their law and religion with them, to the completing the
to its former glory and lustre, Ezra number of one hundred and twenty;
and other prophets and holy men and last of all Simeon the Just, he
met together in a general council, was also of the number of the hun
called of themselves n marr HDD 3, dred and twenty."
R. Mos. Ben
i. e.
"
The great assembly, or syna Maim, praef. ad lib. -p. [vol. I. fol.
gogue,"
to consult about it. The i.] These being all met together
names of such as met, Abarbinel determined the number of canonical
gives us this account of Catalogus :
books, distinguished the scripture
virorum synagoga? magnae sunt into verses, examining the several
Haggai propheta, Zacharias
pro copies they had of the original, and
pheta, Malachias propheta, Zoro- comparing them together, declared
babel filius Shealtiel, Mordechai Bil- what words were read but not writ
shan, Ezra sacerdos et scriba, Jo ten, or written but not read, whence
shua filius Jozedek sacerdotis, Se- arose the Keri and Chetib : and they
raia, Mispar Bigvaeus, Ra-
Realia, numbered every word, letter, and
chum Baana, Nehemiah filius Cha- verse of every book, set down which
chiliae. Hi sunt duodecim princi- was the middle verse or middle word
pales nominibus suis notati, qui ex of the book, and how oft such or
Babylone Hierosolyinam ascende- such words were used. All which
runt in principio templi secundi, they called the Masora, that is, tra
quibus praeterea sapientes alii ex dition because, as they say,
principalioribus populi Israel ad-
;
mooi aoo mm
juncti fuere, usque ad numerum D apn
centum et viginti virorum, qui vo- DDSD "V}^ rmDo
cati sunt viri synagogae magnae, et [Abarb. Ibid. fol. a. vers.] i. e. Moses
appellati sunt sic quia congregati accepit legem de Sinai et tradidit
fuerunt ad ordinandas constitutiones earn Joshuae, Joshua senibus, senes
bonas, ad recte dirigendum populum, prophetis, propheta? tradiderunt earn
n-nnn p-n ON pMnn n et ad restau- viris synagogae magna?. Apophtheg.
randas rupturas legis. Abarb. in Patr. c. i And from this were they
.
VI. Holy Scriptures far Salvation. 191
other things, to number not only the books, but the verses,
words, and letters also of this his will, and to leave them on
record to posterity, that so, though the spirit of prophecy was
will of God might be exactly and
taken from them, the w hole r
d
constantly preserved amongst them ; which work the Jews,
and from them the Christians too, call the Masora, whereby
impossible that a verse, w ord, or tittle, should be altered
r
it is
tament, 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 by us, but what is here revealed to us ;
K apt o>
Mcovo-ei, TO.S 7r\a.Kas (KoXatye. nostri memoriae benedictse Masora
KaT(rxv avTov T(r<rapa.KovTa f)p.epas est sepes legis. Klias Lev. orat. 3.
cn\ TOV opovs, Kal naXiv rocravras lib. Hammasoreth. [p. t3.J And so
fTcpas &O-T dovvai TOV v6p.ov p.fTa Ab. Ezra, m^iy D*? ">3uJ M."" D
fieTavTd 7rpo(pTJTas e7re/A\^e pvpia ira- moin 1DTC3 QHO miCDH
Bovras &ivd eV^X^e TroXf/zos, dvelXov mrr rmn miaya 3 nioi"
/3i/3Xot* Tput TraXw dvo~pi 0avp.ao~Ta> ni""\3Oi DECin, i. e. Certe enim est
fve7rvevo~ev, coo-re avTas fK.6eo-6ai TCO merces operibus autorum Masoreth,
"Eo-8pa
Xe yco, KOI dirb Xen/mi/coi/ wv- qui sunt ut custodes murorum civi-
T0TJvai Chrysost. in epist.
ciroiijtre. tatis propter eos enim permanet
:
ad Heb. horn. 8. [vol. IV. p. 478. lex Domini et libri sancti in suafor-
22.~\ ma absque ulla additione vel detrac-
d This the Jews themselves ac- tione. Ab. Ezr. in 1. JOITD -ncv [c.
knowledge, -nrr is? n-rrDn ^n [.
init.]
192 Of the Sufficiency of the ART.
and not contain this one necessary truth, even that it doth
contain all necessary truths, it would not contain all things
necessary to salvation. But what truth more frequently
inculcated and more expressly contained in scripture than
this \ What words can express any thing more fully than
those of St. Paul doth this, when he saith, All scripture is
d
given by inspiration of God, and is
profitable for doctrine, for
reproof, for correction, for instruction in righteousness : that the
man of God may be perfect, throughly furnished unto all good
works, % Tim. iii. 16, 17? Here we see the scriptures are
d
Ilpos SiSao-KoXiaV em
padflv Qpowos. Chrys. in 2 Tim. horn. 9.
em dyvofjaai ^p?}, eKfWev flcrofj-eda [vol. IV. p. 370. 26.]
The Ethi-
ei
eXeygai TO. tpevdi) Kal TOVTO e /cei- opic translation for npbs StSaovca-
fcv ei bravopMrijHU, Kal cra>0pow-
* XlW hath (VHYK ^/^y^ ;
Trpo, npfetaw, TTU-
tymyhrt, in all doctrine, it is
for some docrine,
rovr r ro ra irpocr-
onlyofitable
? >
.
words of the prophecy of this book, If any man shall add unto
these things, God shall add unto him the plagues which are
written in this book : and if any man shall take away from the
words of the book of this prophecy, God shall take away his part
out of the book of life, and out of the holy city, and from the
things which are written in this book, Rev. xxii. 18, 19. In this
book, that is, this book of the Revelations in particular, or the
e
whole book of the holy scriptures in general, of which this is
e Johannes apostolus sub unius [p. 112.] Docet igitur nos praesen-
libriappellatione de tota utriusque tis series lectionis, neque detrahere
testament! serie contestatus est, di- aliquid divinis debere mandatis, ne-
cens, Si quis, inquit, apposuerit ad que addere. Nam
si Johannes hoc
hate, apponet Deus omnes plagas judicavit de suis scriptis, Si quis ap-
scriptas in libra hoc. Paulinus in posuerit, inquit, ad hac, adjiciet in
concilioForojuliens. [vol. IV. p. 854.] ilium plagas quce scriptce sunt in
libro isto, et qui dempserit de verbis
Atap,apTvpTai vfuv rols aKovovai pyre
Trpoa-dflvai n ^r dfaXcw, d\\a ra his prophetice hujus, delebit Deus
ypcHpiKa tSicb/Ltara, ArriKaV crvv-
T>V
partem illius de libro vitce ; quanta
ruea>i/, KOI rwv 8ia\KTiKS>v <rvAAo- nihil divinis mandatis est detrahen-
yio-/za>
i/
Tjyflo-dm aco7rio"roTepa, KOI dum ? Ambros. de parad. c. 12,
Andreas Caesar, in loc. [56. vol. I.]
BEVERIDGE.
194 Of the Sufficiency of the ART.
the last book, and these almost the last words. Now in
these and the like places it being so expressly forbidden to
add any thing to or to take any thing from the holy scrip
tures, it follows that the holy scriptures do in themselves con
tain things necessary to salvation. For otherwise, if there
all
but reason 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. What I see written
I am certain of, because I see it written ; but how can I be
certain of any thing which is not written ? Must I therefore
believe it because others do ? Or can I therefore be certain
of it because others are ? Then I must believe and be certain
of whatsoever others believe or are certain of, and so that
Xavov<nv
ovTf s at 8e ypa<pal
Traaai ou horn. I. [vol. III. p. 718. 23.] Kai
Trapa 8ov\(ov, aAAa Trapa TOV TOW oAcov OVK L7rev av Ivavria Karayye AAcocrti ,
s Unus Deus est quern non ali- seculi exercere, non aliter hoc con-
unde, fratres, agnoscimus quam ex sequi poterit, nisi dogmata philo-
sanctis scripturis. Queraadmodum sophorum legat. Sic quicunque
enim si
quis vellet sapientiam hujus volumus pietatem in Deum exer-
1 98 Of the Sufficiency of the ART.
there is
Let us not
simply attend to the words of men, which it is as lawful for
us also to gainsay but if it be not enough only to say what:
the divine and holy mysteries of faith without the holy scrip
tures, nor ought we to be moved at all with probabilities and
,
"
1
An autem de aliqua subjacente /mi QeoTrvewToi ypa<pai Trpbs TTJV TTJS
materia facta sunt omnia, nusquam dXrjdeias arroyyeXtai/. Athan. Orat.
adlwc legi. Scriptum esse doceat contra gentes. [init. vol. I.]
VI. Holy Scriptures for Sal cation. 199
Christ had done many things, all of them were not written, as
the same holy evangelist testifies, that the Lord Christ had
said and done many things that were not written but those ;
But if there
remaineth any thing which the holy scriptures doth not
determine, no other third scripture ought to be received for
the confirmation of knowledge."
And this is the touchstone that St. Cyprian examines tra
ditions by : q "
is that tradition ?
And the Lord also, sending the apostles, commands that all
saying, That which the holy scripture hath not said, how
"
so we refuse those that are not written. That God was born
of a Virgin, we believe it, because we read it but that Mary ;
scriptures.
To these we may add Theophilus Alexandrinus, who tells
us expressly, * "
And the other books (as Hierome saith) the church doth
read for example of life and instruction of manners, but yet
doth it not apply them to establish any doctrine such are :
these following :
7
After Israel s return from Babylon, Ezra, with other pro-
phets and holy men, being met in the great council, (of which
in the foregoing part of this article,) after they had gathered
Old Testament after the captivity i.e. For all the four and twenty
had scattered them abroad, the books were not bound together, but
Fathers frequently inculcate Quem- :
they (viz. Ezra and the men of the
admodum et Hierosolymis
Baby- great synagogue) bound them toge
lonica expugnatione deletis omne ther, and made of them three parts,
instrumentum Judaicse literatures the Law, the Prophets, and the
per Esdram constat restauratum. Hagiographa. Elias Levita, Prasf. ad
Tertul. de habit, mul. [vol. III. c. 1. Masoreth.
[p. to ]. This division is
1
iii.]
Et post deinde temporibus Ar- frequently to be met withal also in
taxerxis Persarum regis, inspiravit the Talmud, as rr-rn i3*3Db iMan
Hesdrae sacerdoti tribus Levi, pro- nrmnm 0^:13
phetarum omnes rememorare ser- i. e. They brought before us the
mones etrestituere populo earn legern Law, the Prophets, and the Hagio
quae data esset per Moysem. Iren. grapha, bound up together. Bava
adv. hgeres. 1. 3. c. [21. 2.] Mera Bathra. [c. i.] f. 13. 2. And in the
de ravra TTpcxp^ras eVe/x^e /j,vpia
1
1. 2. c.
33. But Q bnn IDD nil nr
a So Elias
Levita, "IDH vn b ^
\?n c-nan cm irv
: niin i. e. The orders of the Hagiographa,
VI. Holy Scriptures for Salvation. 203
eight parts :
Joshua, Judges, Samuel, Kings, Jeremiah,
and the twelve lesser Prophets, which all
Ezechiel, Isaiah,
made up but one part. The Holy Writings they divided into
eleven parts :
Euth, the Book of Psalms, Job, Proverbs,
Ecclesiastes, Canticles, Lamentations, Daniel, Hester, Ezra,
and Chronicles. And so in all they reckoned four and twenty
books. But afterwards Ruth being added to Judges and the
Lamentations of Jeremiah to the Prophecy of Jeremiah their
writer, the number was brought back to two and twenty
c
,
Ruth, the Book of Psalms, Job, KOI rfj ernoroXiy ev eVi ifpeyLua, Ibid.
Proverbs, Ecclesiastes, the Song of As also from St. Hilary, who giveth
Songs, Lamentations, Daniel, the us the number and order of the
Book of Esther, Ezra, Chronicles, twenty-two books thus Et ea causa
:
Bava Bathra, c. i. f. 14. [2.] est ut in viginti duos libros lex Tes-
c That the
twenty-four were re- tamenti Veteris deputetur, ut cum
duced to twenty-two appears from literarum numero conveniret. Qui
Josephus : ov p-vpiddes /3i/3XfW cltrl ita secundum traditiones veterum
Trap fjfjuv do-vfj.(po)vc>)v
Kai /na^ojueVcoz/, deputantur, ut Mosi sint libri quin-
8vo &c [jLova Trpos rols 6iKO(rt /3i/3Xia que Jesu Nave sextus, Judicum et
TOV TTCIVTOS f^ovTu %povov Tr)v dvciypa- Ruth Septimus, primus et secundus
(pr)v,Ta8iKai(ii)STTe7n(rT(vp.eva. Joseph. Regnorum in octavum, tertius et
contra Apion. 1. 1. [8.] And Origen quartus in nonum, Paralipomenon
cited by Eusebius, OVK dyvoijTeov 6 duo in decimum sint, Sermones
flvai TUS (vdiaOrjKovs fiifiXovs, as dierum Esdrae in undecimum, liber
E/3paioi Trapa8i6oacrti>, dvo Kai e lKoo-tv Psalrnorum in duodecimurn, Salo-
oa-os 6 dpidp.os TCOV rrap
avrols orot- monis proverbia, Ecclesiastes, Canti-
Xfivv eo-riv. Euseb. Hist. eccl. 1. 6. cum canticorum in tertium decimum,
c. 25. And that quartum decimum et quintum deci-
they numbered these
two and twenty by putting Ruth to mum, duodecim autem prophetse in
Judges, and Lamentations to Jere- sextum decimum., Esaias deinde, et
miah, appeareth from the said Origen, Hieremias cum Lamentatione et
who, giving both the Greek and Epistola (al. cum Lamentationibus)
Hebrew names of all the two and sed et Daniel, et Ezechiel, et Job,
twenty, saith of Judges and Ruth, et Hester, viginti et duum librorum
d de Valentia in ad Cant.
Tempore Apostolorum surrexit prsef. [fol.
quidam sapientissimus Athenis mi- 389.] Licet Philo disertissimus Ju-
lingua Graeca et Chal-
tritus, et in dseorum hunc librum Greece scrip-
daicaperitissimusvocatusPhi]on,qui serit ut communiter dicunt doctores
multa dicta alia Salomonis reperit, et historiograph^ tamen ipsum com-
per diversa loca dispersa, et in pilavit ex sententiis Salomonis. Lyr.
lingua Graeca scripta, prout diversi in Sap. [vol. III.] c. i. Quia et ipse
sapientes audierant a Salomone, et stylus Graecam eloquentiam redolet,
in suis bibliothecis reposuerant quae : et nonnulli scriptorum veterum hunc
quidem dicta ipse Philo sub uno esse Judaei Philonis affirmant. Hie-
volumine omnia redegit et
congre- ron.in lib. Salom. [vol. IX. p. 1293.]
gavit, et redolenti eloquentia Graeca Of this book Rupertus saith, Haec
conscripsit, quern librum Sapientiam scriptura neque de canone est. Ru-
Salomonis appellavit. Jacob [Parez] pert, in Gen. 1.
3. c. [31.]
VI. Holy Scriptures for Salvation. 205
brews, one. (2.) By St. James, one. (3.) By St. Peter, two.
(4.) By St. John, 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. IV. The Revelations of St. John. And all
these being written by the same Spirit that the Books of the
Old Testament before named were, we account them to have
the same authority that they have. And though some would
obtrude upon us Hermes his Pastor, and Clemens s Epistle to
the Corinthians, as part of the New Testament, as they do
the other before mentioned as part of the Old yet what we ;
e "
Are TOV \nroy pafaw avre- the first sanctuary or temple want-
p.r)Te
ovariov 7rao~iv oi/roy, fJ-fjTe TWOS fv ing in the second temple, and they
rols ypcKpopevots evovarjs 8ia(pd)vias were the ark with the mercy-seat
aXXa poison/ T>V
7rpo(f)TjTu>v
TO. /xeV and cherubirns, the heavenly fire,
di/cururoj KOI TraXaiorara Kara TTJV the divine presence, and the Holy
oiav TTJV OTTO TOV Qfov fj,a06v- Spirit, and the Urim and Thummim.
TO. de Kaff eavTovs eyeWo <W
[Talm. Bab. vol. III.] Joma c. I. [ad
tos o-vyypcxf)6vTd)v. Joseph, con- fin.]. Where by the Holy Spirit
tra Apion. lib. i.
[7.] was certainly meant the spirit of
Moses prophecy ; and therefore Aruch
f
legislator primus divina
responsa nobis perscripta reliquit. reckons up the five things thus,
Divus vero Malachias post omnes : nrDtt) trm imDi miDiDi pi
qui prophetiam scripserunt divina ? nNiaa unpn rm in\r>
there were five things that were in ivan 102 vin ia nn^\r N TXL
VI. Holy Scriptures for Salvation. 207
that after his time the spirit of prophecy ceased among the
Jews, and so that no book or books that were written after
that time were written by a prophetical spirit, nor therefore
can be of Divine authority. And it is as certain that these
Apocryphal books were written all after that time. For if
they had been written before, and that by the spirit of pro
phecy, certainly Ezra would have received them with the
other into the canon of the scriptures, which it is plain, from
what hath been shewn, that he did not. And again, who
knoweth not that the History of the Maccabees w as long r
after that time, unless the history of them would have been
made before themselves which if it had, it would have been
:
phets wrote, they would have been written in the same 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,
and the Hebrew language themselves used, of all the lan
guages in the world was only accounted holy, and therefore
only fit to write such holy things in.
And if from scripture we pass to reason, one might think
this is reason enough to reject the Divine authority of these
always as it was in the first house. xP vov yeypcnrrai p.v eKaara TTL-
R. Bechai in Pentat. [fol. E:.] im- OTCOK 8* oi>x 6/j.oias ^tW<u TO?? irpo
plying that though it was there favrSiv 8ia TO pr) ycvea-Gat TTJV TQ>V
Testament, why was there not also a masora made upon them
as well as upon the other books ? How came it to pass that
they were left out and others taken into the number of
canonical books by Ezra ? Was not he a prophet ? Did not
he write canonical books himself? And how then should not
he be able to discern betwixt canonical and apocryphal books ?
Neither were the Jews only unacquainted with the books so
long ago, but to this day ask any of them, and they will tell
you there is nothing scripture, nothing the word of God,
nothing of Divine authority but what is ordinarily read in
their synagogues, which I am sure these books never yet were.
But because the judgment of the primitive church may be
of the greatest weight 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 the steps of the ancient Fa
thers. And in shewing the judgment of the primitive church,
I might first produce the canons of the apostles (so called)
% 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 have before shewed, in exordiis in Dei literis tenera adhuc
discovering the number of canonical erudiatur infantia.
et lactens viri justi
books which they reckoned upon to Hieron. in Prol. [Sam. vol. IX. p.
be but twenty-two, or at most twen- 455.] Hebrasi vetus Testamentum
ty-four. There we may seethe Tal- Esdra autore juxta numerum litera-
mud, Josephus, and some Fathers rum 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 quee scribi- et Hagiographorum. Isidor. Grig,
mus Hebraice omne quod loquimur, 1. 6. c. i.
et eorum initiis vox humana com-
VI. Holy Scriptures for Salvation. 200
East, and being in the place where these things were preached
and done, and diligently learning the books of the Old Testa
ment, I have here sent them underwritten to you the names ;
BEVERIDGE.
210 Of tlw Sufficiency of the ART.
Micah, the third then Joel, then Jonas, and Abdiah, and
;
Zachariah and Malachi, and these are one book. The second
is Isaiah, then Jeremiah, 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
more out of the canon than we do 1
.
"
k IffropiKal fj\v eaffi fiifi\oi SuoKai- Ayyaios, elra Zaxaptas, KOI Ma\ax ias,
Se/ca iraffai M/a fj.ev ot Se* Sevrepa Se Htrams
Tlpu>TTf]
ETrerr le^eKi^A., /cat Acwtf/Aos X-P lSf
"Eireir
Ap/fytol, elra Aeirrepos N(fytos. Apxaias /Jiev 07je 8ua> /cat eif/com $(-
"Eirftr Iiqffovs /catKpiTai, Povd 6y56r). fi\ovs
H 5e evdrrj SCKCITTJ re ftifiXoi irpd^eis ToTs ru>v
Efipaiwv ypdfj.fj.affiv avriderovs.
Bafft\fav, Greg. Naz. p. 08.
J
edit. Paris. Gr.
Kal napa\eiirofJLevat, lffx a<rov
EvQpav r
jr^^ VQ \ jj "j
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7
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t
elra. rpels
.
, ,
Kai irevff dpoius irve^aros Trpo^riKov.
fvdta0TOVS OVTVS, ircvrc /xei/
(3iP\oys
M^o^ luev chip els ypaQrjv ol Sw5e/ca, vofjLiKas Tevecriv, Egodov, Aev iriKov,
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Pot><9,
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f -r,
Tfpas, KacrtActcoi
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TTOCOTTI ~
\ ~
uerct TTIS
cv
ocv-
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Te
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y8i/3Aoy,
-
euueAes ~^v\6ov &KOS
~ L. i-
Tpeis o au ^oAo/uwj TOS TOU
-v
/ \ i N -^ <rod>ou,
Tla-
repas, Bao-tXetcov rptr^ /uera TT/J re- poiuias
rapnyj. AU TTJ rpinj pev
irevraTcvxos. EMtKriffiaffr^v^A.KTpM^oilr&v^crp.d.Tuv.
ftXXrjTrfVTaTevxosTbbuoeKciTrpoCprjTOV, Tavrais irpo^ras irpoarieei TOIJS StaSeKa.
Hfratay, Ifpe/iiay, E^"fKi?)X, Aai/t^X, iltr^e irpWToVy elr A^cSs rb^ 5evT6pof,
/Cdl dVTTJ TTCVTO.TfV\OS K. T. A.
T) 7TpO(pTJTlKTJ
ffACivav fie aXXai S^o, aiTives flo-i TOV Mttf ot>$
vpo([yf)rcts (tdvOavc TOVS T<r<rupas
Eo"5pa uiu, Kai CIVTT] \oyifoii6VT], Kai fio.pp^o iaa TT]^ TOV /j-eyav Hcra / az^,
KaXeiraf lepeplav Te, Kal /JLVVTIKOV
aXX7 @i(3\os f) Trjf E<rr7}p
a-v/j.Tra9rj,
(7T\r]p<adr}(Tav
,<o<Ti fiiio j3i/3Xot.
a T A
Epiphan. de ponderibus et mensuris. ^
T<
f
"
"7^5
ffoQuro..
^"
fvol II n 1 6^ 1
mTa-i^"iraXaia$irpwTa8ta^K7js^a)
Am P hil apd Greg. Naz. [vol. - II.
But the Books of the New Testament are these : four Gospels ;
of St. Peter two, of St. John three, of St. Jude one. The
Epistles of St. Paul the Apostle fourteen to the Romans one, :
besides these, there are other books of the Old Testament not
received into the canon of the scriptures, but only read to
the catechumens, or such as are to be instructed in the
Christian religion ; as, the Wisdom of Solomon," and the rest,
which he names in order. And EpiphaniusP saith :
"They
are useful and profitable indeed, but are not brought into the
number of canonical books." And St. Hieromen saith: As "
therefore the church reads indeed Judith, and Tobit, and the
books of the Maccabees, but doth not receive them amongst
canonical scriptures; so these two books (viz. the Book of
Wisdom and Jesus the son of Syrach) the church may read
for the edification and instruction of the people, but not to
confirm the authority of ecclesiastical doctrines." Which I
suppose is the place intended in this Article, where St. Hie-
rome is
quoted. So Lyra r :
"
tween God and man, being both God and man. Where
fore they are not to be heard, which feign that the old
Fathers did look only for transitory promises.
yet do not deliver several, but one and the same doctrine ;
yea, the Old Testament, that was written so long before the
New, doth not deliver any other doctrine than what the New
doth, that was written so long after the Old neither doth ;
the New Testament deliver any other doctrine than what the
Old doth, that was written so long before it Christ being the ;
the Law
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 Testament
seem to be nothing but the histories of the New foretold in
but the New is to last till his descending from heaven, to have
the sons of men judged by himself. In a word, the Law was
to last no longer than to the beginning of the Gospel the ;
what the one denies, the other doth not assert. And though
the one only promises that Christ shall come, and the other
is come
assures us he yet they both promise salvation only
;
look for being spiritual, and not transitory, the promises that
they looked for likewise were not only transitory, but also
spiritual. The sum of all is this Everlasting life and happi
:
ness was offered in Christ under the Old as well as under the
New Testament. So that the old Fathers did not go one way
to heaven and we another, but the same way that we go now
they went then and they had the same promises then that
;
if
they turn win into NTT, they must e Deus omnipotens et clemens
turn -[DV into -jDittn too, or else
statim ut nos diabolica malignitas
make a false construction. 2. That
all the Oriental translations read it
veneno suse mortificavit invidia?,
might receive life and salvation from it. And thus it con
tinued for above two thousand years together, viz. from
Adam to the flood, and from the flood to Abraham at which ;
caput et Occident te. Quando vero Mibo ova Nap ya nvoJ iayo^
relinquent filii mulieris legis prae- NrpiDn. Quia illi futuri sunt adhi-
cepta nee servabunt mandata, tu bere medicinam calcaneo in diebus
operam dabis ut mordeas eos in regis Messiae. Ibid. Jonath. Both
calcaneis ipsorum, et ita noceas eis. intimating that this promise hath
Verum erit remedium filiis mulie- reference to the Messiah, and that
autem serpenti nullum erit
ris, tibi the conquest that is here promised,
remedium; quandoquidern futurum the seed of the woman, shall only be
est ut ipsi alii aliis incolumitatem by him.
pracstent in calcaneo apr rpoa
VII. Of the Old Testament.
one person to manifest his love more graciously, and his pro
mise or gospel more clearly to ; and that was Abraham ;
all the blood .that was shed before our Saviour s but as so
flesh, Heb. and yet the blood of goats could not expiate
ix. 13,
sin of itself, it follows, that the force and efficacy of all these
sacrifices depended upon the relation they had to Christ for :
were baptized unto Moses in the cloud and in the sea ; which was
a type of baptism and they ate of the bread that came down from
:
heaven, and drank of the water of the rock; which was a clear
type of the Lord s Supper. This the apostle himself observes,
saying, Moreover, brethren, I would not have you ignorant, how
that all our fathers were under a cloud, and all passed through
the sea ; and were all baptized unto Moses in the cloud and in the
sea; and did all eat the same spiritual meat; and did all drink
the same spiritual drink too for they drank of the Rock, and ;
that Rock was Christ. Which is a clear proof, that the same
Christ that is given unto us was also oifered to them and if ;
From
express scripture if we proceed to reason, it will also
discover this truth to us. For, first, that the Old and New
Testament are not contrary to one another is clear, in that
n
they were both written by the same Spirit, the Spirit of
mysterii,
rock, typified our sacraments, the cornmemorationem Christi Domini.
Fathers clearly teach. Tii/os eveitev Ambros. in loc. [App. vol. II. p.
TavTa \eyei; Scir] on &o~7rep
Iva. 143.] Et adjungit, Et omnes eundem
eKfivovs OVK TO rocravTrjs OTTO-
a>vr)o-e potum spiritalem biberunt. Aliud
\avo~ai dcopeas, OVTCOS ovde TOVTOVS TO illi,aliud nos, sed specie visibili
(3aTTTio-p.aTos TVX^V KOL fjivo-Trjpicov quod tamen hoc idem significant
7rvvp,aTiK(0v ctTToXavo-ai, pfj jue X- el virtute spiritali. Aug. in Joh. Tract.
Aotei>
ci^iov TTJS \apiTos e7ri8eiKvvo~dai 26. \_I2. vol. III. par. ii.]
(3iov, dio KO.I TOVS TOV /3a7TTi oyAttros m Ka^ayrep [yap TO o~wp,a eo-6ieis
o~v
Koi TOVS TWV fjLvo-Trjpioov irapdyfi
TV- TO SCO-TTOTIKOV OVTCOS fKelvoi TO pawn
TTOVS. Chrys. in I Corinth, horn. 23. cooTTfp] o~v TO aijua Trivets ourcos eWi-
[vol. III. p. 3^9-] then, speak- And VOL vdup e<
TreTpas. Et yap /cat
which it is
impossible should ever contradict itself .
viz. in the covenant of grace, which was first made with Adam,
and in him with all mankind that should lay hold upon it ;
and being in the same covenant, they could not but have the
same spiritual promises which were all made in that covenant.
2. That they had the same promises made to them that are
Traprjyaye vvv, orj\S)V OTL TOV TTOV vvv elvlv ol rf/v TraXaiaf 8ta/3aX-
\OVTfS Kill TO $ia-
TlVfVfJMTOS 1] X (1P LS V fl-VTT) KOI fV K- (TCOjMtt TTJS ypfUpTJS
eiVa) rore KOI vvv tv fj/j-lv Tf]v TIJS TTI- arrrwvTfs, Kill r// Kaivfj p,fv aXXov ere-
crrecjs fppi^oxrf 8vvafj.ivcoore eXeye pov tie Ttj TraXaia Qebv iiTrovefj-ovTes ,
TO auTo Trvevfia TTJS TTiaTftos, KOL fv Chrysost. els TO, "E^ovTfS 6e TO ovro
r/o-uv, xai fvfjfJUV evi]pyrj(re IIi/eO/Lta, vol. V. p. 37^
liEVEKIDGE. Q
226 Of the Old Testament. ART.
by suffering for the sins of the one, and satisfying the justice
of the other ; it is
necessary that himself participate of both
natures, which being joined together in one Person might so
be reconciled to one another. Now seeing there never was
nor ever will be any such person in the world besides Christ,
and seeing Christ was exactly such a person, perfect God and
perfect man, it necessarily follows, that it was he, and he
alone, that could be the Mediator betwixt God and man in
r/
iio-Tf flvai o~ov Qeos (frrjari,
KOI Tiufjs rrjs fis rov SiKatov. Ibid. [p.
TOV o-rrep/zaroff (rov p-era o~ TOVTO 318.] V. et Carthus. in loc.
TO KfffraXaiov P
yap (TOL ecrrcu
dya- TQ>V
Avdpowros OVK av eyevero p.fo~L-
6a)v, aoi re KOI TG>
<T7repp.a.TL
<7ov.
TTJS, fdft yap TO) 6e<B
dtaXeyeo-flaf
Chrysost. in Gen. horn. 39. [vol. I. Qeos OVK av eyevero fjiecriTrjs, ov
p. 3 2O -J y aP T ^js OLKOvfjivr)s and- yap av e8eaim> avrov ols ffAuriTevcrfv.
o-r)s Qeos, 6 TU>V o\a)v drj/jnovpyos, 6 Chrysost. in i Tim. horn. 7. [vol. IV.
ovpavov KOI yfjs TrotrjTTjs Eycb
<f>rjo~iv, p. 277.]
eiui o 0eoy crov ueyas 6
oyKos rfjs
VII. Oft/te Old Testament. 227
for the Old is called Old from the New but that is not ;
saith, If you believed Moses, you would believe me also, who was
the Lord that spake also in Moses.""
And before these Ignatius taught the same doctrine For :
l "
as the false prophets and false apostles received one and the
same evil, deceitful, and seducing spirit, so did the prophets
and apostles receive one and the same holy, good, leading,
true, and teaching Spirit of God. For there is one God of
the Old and New Testament, and one Mediator betwixt God
and man, for the workmanship of the sensitive and intelligible
* Qs yap Kat oi
"Qo-Tf
diafpopd p-ovov CO-TLV ovo- 01 ^cvSoTrpo^rai
<1
"
pdxr)s, ovde fvavTio>(reG>s, aXXa dia- Kal oi oTrdo-roXoi ev Kal TO avTo Kyiov
<pop<is ovopaTos p.6vrjs. ChrySOSt. Hvfvp,a, ciyadov, Kal fiyc/JioviKov, d\r}-
cls TO "EXOVTCS de TO OVTO Ilvevp,a, 0es Tf Kal StSaa-/caXtKoi/ e\a(3ov Trapa
vol. V. p. 377. QOV 8id lr)o-ov Xpio-Tov evdes nvevp-a.
r Sed unus Deus in
quo et Novi Els yap 6 Qeos TraXaias Kal
Katv^s
dia-
et Veteris Testament! doctrina con- 6r]KT)s els 6 /^eo-ir^y Qeov Kal avflpa-
cordat. Ambros. in Luc. 20. [vol. TTCOI/, eis Tf fyp^ovpyiav VOTJT&V Kal
I. p. 1504.] aio-drjTwv Kalrrpdvotav Trpd(r(popov Kal
s Duobus enim Testamentis fides KaTaX\rj\ov els de KOI 6 TrapaKXrjTos
nostra consurgit, nee injuriam facit, 6 evepyrjo-as fv Mcocrei KOL npocprj-
qui parem dixerit in utroque per- rats KOI aTrooroXoty irdvTes ovv oi
fectce fidei mensuram : cum dicat ayioi tv Xptorw fo-vdrjo-av, eXni-
ipse Dominus, Si crederetis Moysi o-avTfs els avTov, Kal avTov dvayifivav-
crederetis et mihi, qui et in Moyse TCS. Ignat. Epist. ad Philadelph. [p.
Dominus est locutus. Id. in Luc. 100.]
15. [Ibid. p. 1456.]
OftJw Old Testament. ART.
they of the New. So Irenseus also u The law did not for :
"
is divided
"
into two Testaments. That which was before the coming and
passion of our Lord, to wit, the Law and Prophets, is called
the Old ; but those things that were written after his resur
rection are called the New Testament. The Jews use the
Old, we the New but yet they are not diverse, because the
:
New is the fulfilling of the Old, and in both Christ is the same
testator, or the same Christ is testator."
u Non enim
prohibebat (lex) eos utroque idem testator est Christus.
credere in Filium Dei, sed adhorta- Lactant. devera sap. [lib. IV. c. 20.]
batur, dicens, non aliter salvari ho- y Vetus autem Testamentum recte
mines ab antiqua serpentis plaga, intelligentibusprophetia est Novi
eum, qui secundum
nisi credant in Testament!. Itaque et in illo primo
similitudinem carnis peccati, in ligno populo sancti patriarchs et pro-
martyrii exaltatur a terra, et omnia phetse qui intelligebant quid age-
trahit ad se et vivificat mortuos. bant, vel quod per eos agebatur, in
Iren. 1. 4. [c. 2. 7.] NovoTestamentohabebant jamspem
x Verum Ad illud enim per-
scriptura omnis in duo salutis seternas.
Testamenta divisa est. Illud quod tinebat quod intelligebant et dilige-
adventum Domini passionernque an- bant quod etsi nondum revelaba-
:
for what they understood and loved belonged unto that, which
though it was not yet revealed, even then it was foretold and
typified.
But those belonged to the Old Testament who
desired no more than the temporal promises there thought
of, but did not understand the eternal promises that were
typified and foretold
in them." So that it was this renowned
Father s though there were many temporal
opinion, that
promises made Old Testament, yet even under them
in the
ate manna, and Phineas ate manna, and many that pleased
God ate there, and are not dead (spiritually). Why? Be
cause they understood the visible bread spiritually, hungered
spiritually, tasted it spiritually, that so they might be satisfied
spiritually."
and figures, that they could not be saved any other way than
by Christ only, that justifieth the ungodly and pardoneth
sins; and also that they are the heirs of God, and are
reckoned amongst his most legitimate children, who are of
the promise made in Isaac to blessed Abraham ; go on, let
us now speak." And so he brings many arguments for what
himself saith, and we have proved from scripture, reason, and
Fathers, even that the Old Testament is not contrary to the
New, and that both in the New and Old Testament eternal
salvation is offered to mankind only by Christ, &c.
tion, that when pin and tDD^n come verse of this chapter, viz. Deut.
lyth
together, thefirst signifies the cere- vi., where it is said, pin ton 11 CM?
monial, the other the judicial law; vpm vrrmn arrn^N mrr man rm
and so they seem to signify here, -pa "nzjj-*,
Custodiendo custodietis
nr ED room cppnn mson rmn, prcecepta Domini Dei vestri et testi-
"
these are the commands, the cere- monia ejus et statuta ejus quce prce-
monies, and the judgments or ju- cepit tibi; where n^pn, statuta, the
dicial laws." So the vulgar Latin renders again by (.moloj,
Syriac
expressly, sunt prcecepta et
Ha>c
V 6^oi,the vulgar Latin expressly
ceremonice atque judicia : and so the ceremonias. The Septuagint there
Syriac translation seems to imply, and elsewhere usually renders it by
IJL.JO (molajo IJ^DQ^) ^.^ab 8iKtua>/uiTa,
which properly signifies
Hcec sunt prcecepta et leges atque prcecepta, or, mandata Dei de ex-
judicia, where j.aaku> vop.oi, de-
terms cercmoniis, arid so is always
notes the ceremonial, and JJL.J, ju- distinguished from evroKai, pracepta
dicia, the judicial laws. And so the moralia.
VII. Of the Old Testament.
parts ; the holy of holies, where the high priest only came,
and that but once a year ; the sanctuary, where the ordinary
priests went continually ; and the outward court, where the
people stood: secondly, holy times; as their sabbaths, new
moons, passover, pentecost, feast of tabernacles, the feast of
in-gathering, the feast of trumpets, the day of atonement,
Lev. the sabbatical year also, and the year of jubilee.
xxiii. ;
,
as
the Fathers taught of old.
c Cecidit d Ei
Hierusalem, cecidit tern- yap Trpb TOV A/3paa/* OVK TJV
plum, altare sublatum est, &c. Ratio XP fia irpwo/ij}$, ovde irpo M<ovW&>s
autem qua haec cuncta desinerent o-o/3/3arto-/ioG KOI eopT&v KOI npoo-cpo-
illa est, ut omne os obstruatur, et ovSe vvv //era TOV Kara TT/V fiov-
pa>v,
subditus fiat omnis mundus Deo, \rjvTOV Qeov, Si ^a a^apr/ay TTJS UTTO
ne qui forte ex incredulo populo yevovs TOV *A.8paap, rrapdevov yevvrj-
occasiones suse infidelitatis accipe- QivTa Ylbv Qeov Ir/o-ovv Xpio-Tov,
rent, et habentes umbras antiquitus 6/zoiW eVri xpeia. Just. Dial, cum
sibi traditas, vel templi vel altaris Tryph. [23.] Qs ovv OTTO A/3paop-
vel pontificii vel sacerdotii, vide- fo
rentur sibi permanerite antiqui cul- o-dfijSaTov *ai dvo-tat KOI Trpooxpopal
tus statu pra3varicari religionis or- KU\ eopTal, KUI drredeix^ Sta TO o~K\r]-
dinem, si transiret ad ndem. Prop- poKapSiov TOV \aov vp-wv raura Sta-
terea ergo auferri haec omnia, qua3 TeTd%dai, OVTWS navo-acrdai, edet Kara
in terris dudum fuerant aduinbrata, TTJV TOV HaTpbs ftovXrjv els
TOV dta
divdna providentia dispensavit, ut Tfjs drrb TOV yevovs
TOV A/3paa/n KIII
viam quodammodo accipiant requi- <pv\r)s
Iov8a KOI Aa/315 irapQevov yev-
rendce veritatis cessantibus typis. vrjdtvTa Yiov TOV Qeov Xpto-roV. Ibid.
Orig. in Jes. Nave, horn. 17. [vol. [43.] Kai roOro rrdo-xfi rrapa TO
II. p. 437.] ayvo&v, OTI 17 a-aytariK^ TOV vopov
VII. Of the Old Testament. 233
KUTTj pyrjTUl, TO)V TVTT(OV XoiTTOV p.TCt- that not binding to any, neither
it is
XrjCpdevT&v els Tr]V aXrjdcLav dpyovo-i is any bound to omit the observation
yap ol \v)(vot rrj TOV rjXiov Trapovcriq of it, the things not being in them
Kal cr^oAa^Vi 6 voaos, Kal ol Trpo(pr)Tai selves sinful, but indifferent; Qua-
ai rrjs aXrjdeias dva<pa- propter non ideo Petrum emendavit
. Basil, de S. Spiritu, [vol. II.] (Paulus) quod paternas traditiones
c. 21. And St. Chrysostome proves observaret,quod si facere vellet, nee
it
excellently out of the law itself, mendaciter nee incongrue faceret :
thai its ceremonies were to cease in quamvis enim jam superflua, tamen
Christ : Kai TTOV TOVTO (vdpos) etVe, solita non nocerent. Aug. Epist.
(pTjlTLV, OTl ev XptOTO) KClTClpyflTCll ; [40. 5. vol. II.] ad beatum Hierony-
OVK eiTre fj.6vov, dXXa Kal 8ia Tipayud- murn. But St. Hierome held it was
fdft^
TO>V Kal TTp&TOV p,V TO) Tag now utterly unlawful to use any of
Ouo-ias Kill TTJV ayiarTfiav anaaav eV them, and therefore writes back
fvl KaTa.K\elcrcn TOTTO) rai Kal i/aa>, again to St. Augustine, and amongst
avrov varrepov KadeXdv fl yap ur) other things in his epistle tells him,
f(3ov\(To avras Travrracrdai, Kal TOV Ego e contrario loquar, et recla-
TTpl TOVTOIV VOp,OV OTTai/Ttt, 8vOlV 6d- mante mundo lib era voce pronun-
repov av eTroirjo-fv, ?) OVK av Ka$eiAe ciem, ceremonias Judaeorum et per-
TOV vaov, f) KadeXoiv OVK av aTrrjyo- niciosas esse et mortiferas Christi-
aXXa^ov QvfcrBaL vvv 8e TT/V anis. Et quicunque eas observaverit
aTTacrav Kal avTTjv fie TTJV sive ex Juda?is sive ex gentibus, eum
lfpovo~a\r]p, a/iaroi/ raTy roiaurats in barathrum diaboli devolutum.
KaTo-Tr)o~v ifpovpyiais p,6vov de TOV Hieron. Epist. ad Augustinum.
vaov avTals avels Kal airoTOJ-as, eira [Ibid. 75. 14.] And
certainly to
auTov TOVTOV vo~Tpov Kadf\o>v, Kal fls use them now under
the same no
TfXos edei|e Sta TUV Trpay/xdrcoi/ av- tion as they were used before Christ s
OTl 7T7raVTai TO. TOV VO/JLOV Sia
T<ii)V,
coming, we cannot but acknowledge
XpicrroO* Kal yap TOV vaov Kadfl\ev 6 with St. Hierome, it is altogether
Xpio-Tos. Chrysost. in 2 Cor. horn. sinful. But to use some of them
7. vol. III. p. 587. St. Austin without any respect at all to the law
also and St. Hierome both acknow that commanded them, the things
ledged this truth, but yet had some not being in themselves sinful, it
difference about it ; the one, St. Au must needs be acknowledged with
stin, holding that now it is lawful St. Augustine to be lawful.
not to observe the ceremonial law,
Of the Old Testament. ART.
though they were the best that could be conceived for them,
yet may better be found out for others; better I say, not
simply, but by reason of the circumstances of time, place, and
conditions, which the other nations may lie under. And
further, had God intended these laws for other nations as well
as for the Jews, there would have been some particular com
mand in scripture to bind other nations to their observance;
which be sure there is not : but we are rather commanded to
obey other laws, as St. Paul writes to the Romans, to be
subject to the highest powers, Rom. xiv. 1, wherein but
in obeying
nostri in ipsis cordibus nostris veri- sibi homines aliquid defuisse quere-
tas scripsit, Quod tibi non vis fieri rentur, scriptum est et in tabulis
ne facias alteri : hoc et antequarn 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. Oppositum est
VII. Of the Old Testament.
only Jews but Christians, yea, all the world, to obey and act
according unto them. Insomuch that no man whatsoever,
high or low, rich or poor, is free from performing obedience
unto them ; but be he what he will, he sins unless he obey
them. Though a man may omit the observation of the other
laws and not sin,yet he cannot but sin if he omit the observa
tion of these; so that not one person in the world is free
from giving obedience to the moral, though all the persons in
the world are free from the observation of the ceremonial and
judicial laws.
And this appears, first, from scripture. And indeed was
there never a place of scripture to prove this truth, yet seeing
there is never a place of scripture to prove the contrary, that
would be a sufficient proof of it. For that this moral law
was once established by God, as well as the ceremonial and
Master, what good thing shall I do, that I may have eternal life?
he answered him, Ifthou unit enter into life, keep
the command
*
"On oi/K ?j\6ov KaraXvcrai, dXXa fjt,6vovov KaraXuei, dXXa /cat n\T}pol ;
7rXr)pS)o~ai TOVTO Se OVK louftcu coi/ ov yap uovov f iprjKev, on ov KaraXuco
fp.fppa.TTf i TTJV dvato~xvvTiav p.6vov, (/cairoi fjpKei TOVTO) aXXa OTI KOI 77X77-
dXXa TO)V aiptTLKWV aTTOppaTTTfl
Kttl O7Tp OV pOVOV OVK fVaVTlOVfJifVOV
p&>
are now so far from being free from them, that we are more
bound than before to perform obedience to them. As Peter
is said to be bound with two chains, Acts xii. 6 so are we now ;
may be said to be thus free from the law, yet we are not free
from performing obedience unto it. So that we Christians,
that believe in a crucified Jesus, are bound to keep the moral
law, as well as the Jews that expect a promised Messiah.
e Kai TTOOS ecrTT/cre, (prjo-i ri r/v rov dience in the most exact and rigor-
;
VO/JLOV TO epyov ; KOI TLVOS evfKcv ous manner ; so that if a man fail
a-navra eTrpciTTev ; coore StKatov TTOIT)- but in one thing, he is guilty of the
crat TO v avdpanov aXX e/teii/os p.cv breach of all. Aio KOL TroXXa (pe\-
TOVTO OVK ia"xyo~f,
TTCLVTCS yap, (pqo-lv, KCTCU KOL Sta rrjs fj.ids fVToXrjs 6 voces
fjfjuiprov f) TTLirns df \6ovo~a avTO av roivvv 7reptTiJ.r)dfjs, p.r)
v Trj oySo?/
KaT(i)pO(i)(rfv 6p.ov yap rls eVi crrevcre, Se r)p.fpq rj lv rfj oyBorj p.fv, p.rj ovcrrjf
Kal f&LKaiwO^ OVKOVV VTr]<Tf Tov i/d- Se Ovcrias Ovarias df ovo-rjs pr) ev T(o
fj.ov
TO ^eX^/za, Kai 81 o Trai/ra eVpar- a>pio~fJ.ev(d
df.
rpoTra) pr) TO. vasopio--
TfV CKelvOS, TOVTO aVTT) fLS T\OS /*/<!
5e T]
TO. VfVO^LCT^Va fJ.V, fJLT)
rjyayev OVK cipa avTov KaTT]pyr)o~fv KdOapos 5e thv fj Ka6apos fieV &v ov
aXX dnrjpTio-e. Chrysost. in Roman. 8e deo-pols KaOapfois,
roTs- irpoo-rjKovo-i
horn. 7. [vol. III. p. 48.] ndvTa oi^etat Chrysost. in
exeii/a.
h St. sheweth ex- Gal. c. 5. [vol. III. p. 750.
Chrysostome
cellently, how the law required obe-
238 Of the Old Testament. ART.
promised nay, Christ was not promised before that law was
;
in the soul as soon as the soul was breathed into the body,
which our Saviour intimates when he saith, Moses suffered you
toput away your wives : but from the beginning it was not so,
Matt. xix. 8; implying that the moral law was before Moses,
even from the beginning and if it was from the beginning, it ;
the finger of God himself and that which God the Father ;
i
C
H yap <pvo~is \nrayopevct rovs KOI rl rrovrjpov ; Chrysost. Trcpl TTIO--
v6fj.ovs (avr)V ri KaXbv
o ldapfv $ TCODS KOI ts rov 7Tpl <pvo~Q)s vupov.
Kai ri irovYjpov e OrjKfv 6 Qcbs vop.ov ev Vol. VI. p. 839. Quod ergo tibi
eav yap apvf](rrj rov KOIVOV VO/JLOV, lex intima, in ipso tuo corde con-
Ac y^et ore 6 rrjs <j)vo-fa>s vop.os 0\fi$ scripta. Aug. in Ps. Ivii. [i. vol.
p.a6flv on fv rfj (pvcrci eTrrj^ev 6 Qfbs IV.]
rovs vo.ovs rovs
VII. Of the Old Testament.
moral was made for a standing law to all nations, and that to
the end of the world. And therefore it is that they that
never heard of the law of Moses preached and explained to
them, have this law written and engraven in them ; so that
will they nill own consciences will force them to
they, their
acknowledge that God ought to be worshipped, and their
neighbours righted; which is the sum of this moral law;
insomuch that we need not produce any more arguments to
convince any one that they ought to obey this law for every ;
shall pick out some few of them to speak for the rest, not
ydo~d)fJ.v aTTO rrjs dyadoTrouas KOI Trdvres eKoa p.rjdrjo av ol dtKaioi KOI
fyKaTaXfiirat^fv Ti)V dycnrr^v ; p.rj8a- avros ovv o Kvpios epyois eavrbv KOQ--
1
fiS)5 TOVTO edtrai o deornoTrjs f(j) fjpJlv p.r)(ras exdprj "E^ovrfs ovv TOVTOV rov
the same end in his commands, even to meet with the effects
of sin, and to cut wickedness off in the very first beginning.
For as the old law said, Thou shalt not commit adultery ; but
the Lord Christ, Thou shalt not covet: and that, Thou shalt not
steal [kill]; but he, commanding perfecter things, Thou shalt not
be angry: so here, the law content with swearing aright, but is
u That Christ came not to destroy the Law and the Prophets, but
n
q
distinguish betwixt the two Testaments, the Old and the
New, the sacraments are not the same, nor the promises the
same, but the precepts are for the most part the same. For,
Thou shalt not kill, Thou shalt not commit adultery, Thou
shalt not steal, Honour thy father and thy mother, Do not bear
thy neighbour s wife, are commands which are laid also upon
us, and whosoever doth not observe them erreth." And
Gregorius Neocsesariensis, or Thaumaturgus, who tells us,
r God the Lord and beholder of all things is to be feared in
"
But now s
we being so well taught by the
Preacher, let us fear God and keep his commandments with
all our diligence and study : for all our salvation is laid up
in the mercies of the Lord, and the clemency of the Judge,
with whom,,and by whom, to God the Father and Holy Spirit, be
glory now and for evermore. Amen."
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 were to be baptized and therefore, to :
a
That the ancients made this \eyovros TOV Kvptov rots eavTov p,a-
ground of their creeds, we
place the drjTals, nopevOevTfs fiadrjTcvo-aTe, &c.
may see in Eusebius, who, having Ibid. r. Gr. c. 19. Lat. And so
Kf<p.
presented his creed to the council St. Basil, after he had set down his
of Nice, after he had rehearsed it, confession of faith or creed, adds,
adds, Ka&as KOI 6 Kuptos- r)p.S)v OTTO- OVTO)S (ppovovp,ev, KOI OVT&S /SaTrri-
1
o~Tf\\a>v eis- TO
KTjpvyp-a TOVS eavTOV o^iei/ ds TpiaSa 6fj,ooixri.ov
Kara rfjv
asel n c TropfvdevTfs fJ-cidr)Tevo~aTf fVToXrjv avTOv TOV Kupi ou rj/jiwv lrjo-ov
ra Wvri, &c. Socrat. Hist. Xpto-roG elnovros, TropevdcvTts /j-adr)-
1. I. K(j). [?/. p. 23. VOl. II.] TlXTClTe TTaVTO. TO. 0VT), (3a.7TTloVTeS
And so Arius and Euzoius having avrovs els TO ovop.a TOV TIctTpbs, KOI
delivered their creed to Constantine, TOV Yiov, KCU TOV Ayi ou nvevpaTos.
they add, TavTijv 8e TTJV TT LO-TIV rrap- Basil, de vera fide. [p. 390. vol. II.]
ART. VIII. Of the Three Creeds. 243
virg. 1.
3. [4. 20.] This Petrus
Chrysologns hath also respect to,
244 Of the Three Creeds. ART.
Now of all the creeds that were ever made, those that have
been of the most esteem and greatest authority in the church
of Christ are the Nicene Creed, Athanasius s Creed, and the
creed which is commonly called the Apostles Creed ; of which
three creeds this article treats, and asserts them to be all
most famous council that ever was celebrated since the apo
stles time for the emperor s letters were no sooner divulged,
;
TTJV Evp<nTTT]v
anacrav A.if3vr]v re KOI OTTO Trdo-rjs rr/s Kaff rj/jias oiKovfJLfvrjs.
TTJV Ao-iav enXfjpovv opov (TVVTJKTO TO>V Athatias. Epist. ad episcop. Afric.
TOV Qeoii ra a.K.po6lvia.
\eiTOVpya>v [p. Sol. vol. I.]
Euseb. de vita Constant. 1. 3. c. 7. e Sis ovv ecpoira iravra-^ov TO
Hence Athanasius, speaking of the TrapayyeXjLta old TIVOS OTTO VWTOTJS ol
Christian faith, saith, Hi/ 6 p.v TTCLVTCS (9eov orvv Tvpo6v^,ia 770077.
Xptoros exapia-aro, ol &e aTroo-roAoi Euseb. de vita Const. 1. 3. c. 6.
Kr)pvav, KOI ol Trarepes
VIII. Of the Three Creeds. 245
"
We
belie ve f in one God, the Father Almighty, Maker of
all things, visible and invisible : and in one Lord Jesus Christ,
the Word of God, God of God, Light of Light, Life of Life,
the only-begotten Son, the first begotten of every creature,
before all worlds begotten of God the Father, by whom also
all things were made who for our salvation was incarnate, ;
one Holy Ghost and every one of these to be and exist, the
:
Father truly a Father, the Son truly a Son, the Holy Ghost
truly an Holy Ghost."
This creed Eusebius presented to the council with this
preamble ; The faith expounded g by us, and as we have re
"
vr}/j.vov 81 ov KOL eyeveTO TO. TrdvTa Kal Kadtos 7rapeXa/3o/xei/ rrapd TO>V
Trpo
TOV did rr]v rjfjifTepav (rcoTrjpiav crap- TJ/JLOIV CTTIO-KOTTGOV
ev TTJ 7rpa)T7) KCITT)-
K(o6fVTa KOL ev avdpairois TroAireucra- ^rja-fi, Kal ore Kal TO \ovTpov e Xa/M-
pevov Kal iradovTa, Kal dvao-TavTa TTJ fidvopcv, Ka6ws diro rwv Oeiw ypa(fia>v
TpiTT) r)fj.pa.
Kal dvf\66vTa els TOV p.ffj.adr]Kap.fv, Kal as fv at>r&>
TTpeo"-
ra>
Ilare pa Kal rj^ovTa TTU\LV Kplvai ^wvras /Svrepiaj Kal ev TTJ avTrj eTricrKonfj eVt-
KO.I
VKpOVS 7TLO~TVOflfV KO.I ftS V T Kal fdt8do~KOfJiV, OVTCO Kal
<TTVOfJ.V
"
IIvfVfMl AytOV TOVTtoV KaO~TOV flVai VVV mo~TVOVTfS TT)V T]p,Tfpav 7TIO-TIV
Kal V7rdp%iv mo-TfvovTfs, Hare pa rrpocravafpfpo/jiev CCTTI df avTrj m-
d\rj6a)s naTfpa, Kal Yibv d\r)6<0s vibv, o~Tfvop.ev els eva Qtbv, &C- Ibid,
246 Of the Three Creeds. ART.
h
God," and Light of Light,"
h
Nay and longer, before Euse- uaprupiav OVTWS eypa-v/mz/
bius too, Justin Martyr calls the Son yap dpxaioi Trpo ercov lyyvs ZKO.TOV
K (pwrbs, 6 p.v yap (Ytos) (pas
<pa>s
TpiaKovra rrjs peyaXrjs Poaprjs KOI rf)s
eK <pd)Tos
e
yevvrjTCOs ^e Xa/rv^e.
Justin, fj^erepas TroXews ypd(povTfs rjTidcrav-
Expos. fid. de rect. confess. [9.] TO TOVS Trofy/ia Xeyovras TQV Yibv Kal
1
AAX avros re 7rpS)Tos 6 6eo(pi\- pr) O/JLOOVCTIOV r<u
Harpi. Athanas.
a-raros fjp&v (3acri\cvs opdorara Trepi- Epist. ad episc. Afric. [6. p. 896.
yiovs Kal cTTKpavcls fTTUTKOTrovs Kal near 130 years before this council j
eVt TYJS rov Ua- for the council was not till an. 325,
o-vyypa<peas eyvvfjiev
rpos Kal Yiou BeoXoyias rco TOV opoov- and he lived an. 200. and asserted
o-iou (rvyxprjo-apevovs 6v6p,aTi. Eu- the Son to be Filium Dei et Deum
seb. dictum ex unitate substantial. Apol.
apud Socrat. Hist, eccles. 1. i.
c.
[8.] etTheodor. Hist.l. i.e. [n.] adv. Gentes. And certainly imiu$
Ol Se cnia-KOTToi eavrols fvpovrfs
oi>x
substantive is the same in Latin that
ras \tcis dXX CK narepw e^ovres rrjv opooixnos is in Greek.
VIII. Of the Three Creeds. 247
he was not, and before he was begotten he was not, and that
he was made of nothing or such as say the Son of God is of :
els cva Qcbv HaTcpa Qcbv CK Qcov and iradovTa are want-
i, TrdvTcov 6paTO)VTc Kal ing, and after KareX6?oVra there is CK
dopaTcov TToirjTrjv KOI ctsTovcvaKvpiov Tmv put in. Whether these
ovpava>v
ITJO-OVV Xpio-Tov, TOV Ytbv TOV Qcov, alterations were from the scribe or
ycvvrjQevTa CK TOV IlaTpbs p-ovoycvfj, printer, or from any other cause, I
TOVTCO-TIV CK Tqs ovo~ias TOV HaTp6s cannot tell. Certainly rradovTa is a
Qcbv CK Qcov, <pws
CK (fxoTos, Qcbv necessary word, without which the
dXrjdivbv CK Qcov d\T]0ivov, ycvvrjdcvTa sense doth not well cohere. And
ov rroiTjdcvTa, oaoovaiov IIoTp), 81 ro> all of them, besides Athanasius, for
ov ra TrdvTa cycvcTo, rare cv ov- ra> cnl TTJS yrjs have cv TTJ yfj.
l
Kal TCL eVi TTJS yrjs TOV dt rjuds
pav<a Tov? 5e XcyovTas r]V TTOTC OTC OVK
TOVS dvdpcoTrovs Kal did TIJV rjpcTepav TJV, Kal Trplv yei/vrjdrjvai OVK TJV,
Kal OTI
arcoTrjpiav KaTC\66vTa Ka\ o~apK(odcvTa c OVK OVTCOV cyevcTO rj
c cTepas VTTO-
Kai cvavBpu>7T f]O avTa, TraOovTa Kal dva- o~Tao~c<j)s
r)
ovo~ias (t>do~KOVTas civai, TJ
(TTavTa Tj) TpLTT) rjfj.epa, Kal dvc\66vTa TpcTTTOv, dXXoiodTov TOV Ylbv TOV
TJ
Basil [p. 89. vol. III.] sent in his opocptovrjo-avTcs Kal o/xoSr
epistle to the church of Antiochia, cypa<pov
TTCVTC 8c povoi ov
248 Of the Three Creeds. ART.
in it, only five of the Arian heretics that excepted against the
word consubstantial. And so we see this creed, when first
confirmed by this council, went no further than the Holy
Ghost. But six and fifty years after, viz. anno Dom. 381,
Theodosius the emperor p, for the further confirmation of the
Nicene faith, the ordination of a bishop of Constantinople,
and for the suppression of the Macedonian heresy that was
then broached, denying the divinity of the Holy Ghost I ;
proceeding from the Father, who with the Father and the
Son together is worshipped and glorified, who spake by the
prophets and in one catholic and apostolic church
: we :
same substance with the Father," and that the Holy Ghost "
isto be glorified together with the Father and the Son ;"
which words are part of the additions that were in the Nicene
Creed when the Constantinopolitan council confirmed it.
Which makes me think, that were not the Acts of that synod
(which he and Gregorius Csesariensis speak of) lost, we might
8
then, but not inserted into the Creed, because that there was
enough already contained in it to oppose all the heresies that
were then abetted.
But howsoever, whether the Nicene Fathers concluded upon
Cyril himself, who, having expound- YtoV KOL TO ILv\>p.a Harpl, KOI ro> ro>
which was above twenty years be- Ilarpi KOI Ytoi eV 77; p.ia Trjs ayias
r<u
o~vv68ov TTJS tv NiKat a ypdp/jLa /3ov- de 318 patribus Nicen. orat. apud
Xercu ofjLoovo-iov flvai Harpi TOV
T<J> metaphr. Jul. 10. [p. 557-]
250 Of the Three Creeds. ART.
put them into this I say, which way soever of these it was
;
that these insertions came into the Creed, be sure the Con-
the Creed with them in it, and upon that account may well
be asserted to have added these explications to it; there
being no other oecumenical council, or indeed any other
council at all before that, that approved and confirmed the
Creed with these explications inserted into it. For though
the Nicene councilitself should be thought to have approved
*
Constantinopoli synodus cele- els TO Hvevpa TO "Ayiov, TO Kvpiov,
brata Niceno addidit concilio, quod TO faorroiovv, TO TOV IlaTpbs Wo- e<
manifestum est per fidei editionem pevopevov, &c. Phot. Tyr. in concil.
synodi utriusque. Etenim trecen- Synopsi. Nay, and the fourth ge-
torum decem et octo Patrum editio neral council itself at Chalcedon
nee ea quae dicta sunt nuper habet, acknowledged that these explications
nee quod Spiritus Dominus sit et into the Nicene Creed were put in
Deus aut vivificans, aut quod ex by the 150 Fathers in the Constan-
Patre procedat cumque illo adoretur, tinopolitan council, but adding, oi>x
for our salvation came down from heaven, and was incarnate
by the Holy Ghost of the Virgin Mary, and was made man,
and was crucified also for us under Pontius Pilate he suffer :
ed, 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 come 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 Giver of life, who proceedeth from the Father, who with
the Father and the Son together is worshipped and glorified,
who spake by the prophets. And (we believe) one catholic
irdvTa fyfVfTo ra re fv roty ovpavols fls /j-iav dyiav KaOuXiKrjv /cat d?ro-
/cat ra fv TTJ TOV 81* rj^ds TOVS O~TO\IKTJV KK\r)criav bp.o\oyovfjifv fv
yfj
dvdpwTrovs, Kal did Trjv r)p.Tfpav o-a>-
/3a7rrtcr/ia fls a(pfo~iv dp,apTia>v irpoo~-
TTjpiav KaTf\06vTa fK TWV ovpav5)v, doKfOfJifv dvdo~Tao~iv vfKpwv, /cat farjv
/cat o~apKO)6fVTa fK HvfvfjiaTos
Ayiov TOV /ieXXoi/roy atcoi/os. Symbol. Con-
/cat
Mapt as fvavdpv-
TTJS napdfvov /cat stantinop. v. Epiphan. in Anchor.
7TT)o-avTa, o~Tavpco6tvTa re \mfp fjp.wv [vol. II. p. 122. J
eVi Hovriov IltXaroi;, /cat naddvTa,
Of the Three Creeds. ART.
cast his eyes upon this Creed as it stands in the order for the
administration of the Lord^s Supper.
And this I suppose is the Creed intended in this article,
called by the name of the Nice, or Nicene Creed ; because
pro uno suscepta fuisse, praesertim Alexand. de Ales, part. III. qusest.
a tertio, utpote quod prius caeteris 69. [membr. V.] Illud est symbo-
conciliis utrumque vidit atque pro- lum quod in missa cantatur editum
bavit. Et quamvis toto terrarum in concilio Nicaeno. Magist. Sen-
orbe simul ambo celebrarentur, de tent. 1. i. dist. IT. Whereas it is
c eV NtKcu a rrapa
Kparetro) yap TO. TOS re Ne/Krapios Kal ol oXXot Ifpels
7TaTep(t)v6)JLO\oyrj6evTa op6a yap e^rj^io-avTO rrjs ev Ntfcata o~vv68ov
ecrTi Kal iKava 7rdo~av do~e/3eo~TdTT]v (Befiaiav p.eveiv TTJV TTI&TIV, Kal 7rdo~av
alpeviv dvarptyai, Kal /naXiora TTJV alpeviv aTroKfKrjpvxdai. Sozom. Hist.
Apetavrjv TTJV els rov Aoyov Qeov eccles. 1.
7. c. 9. V. et Niceph. 1. 12.
8v(T(pr)p.ov(Tav Kal eg dvdyKTjs els TO C. 13. Socrat. 1.
5. C. 8.
e
HvevfMi avrov TO Sucraf/SoOcrai/.
"Aytoi>
Kat
/zcra ravra dvayvaxrdfVTOs
Athanas. de divinit. Christi orat. ad rot) Ni/m/a dyiov o-vpfioXov Kal
ev
Max. [vol. I. p. 920.] v. et Epist. ad rrpos ye TOV opov ZKUTOV Trevrfj- T>V
plain, and true way, and do not turn aside either to the right
hand or to the left from the true doctrine of our Fathers, the
twelve apostles, and of Paul the fountain of wisdom, and of
the seventy-two disciples, and of the 318 orthodox
(Fathers)
that were gathered together at Nice, and of the 150 at Con
saith,
preserve this the holy faith of the catholic church, as the holy
and only virgin of God (the church) hath received it from the
holy apostles of the Lord, and so to bring your catechumens
for the future to the holy baptism." With this agrees that
of St. Basil k
Both such as have been prepossessed with
"
Timothy,
patriarch of Constantinople, being desired by his friends, (as
Theodorus Lector relates,) took care that the Nicene Creed
should be read every time that the Lord s
Supper was admin-
CD PP I (D m \6yov
*a * V
Ttjs
1r
P** tov * v *
d\r)6cias fTTiBv^ovvTas yi-
xarrjxwfi TOV
K K **"<
aya
r&v ttylw aTrotrrdXcoi/ TOV , " Ma-
Kvpi
avrov
jg
TOV erovs
ayt a)
TOV
n-poo-te Epiphan. in An- "PP<>>><>>
&iov
rfj^ ayca jrapa^v
TCOV yivop,evo)v
chorat TTO.&OVS
FilO 1 T&>
Kaipa>
k
fois K al
. Lect collect, a. [31, 32. vol.
6^\oyia hlst - eccl J
*&*
VIII. Of the Three Creeds. 257
this; so that they that receive this cannot deny them. And
therefore, having spoken so much to this, I need speak but
concerning the other, besides the discovery of what those
little
Athanasius ,? Creed.
m "
m Quicunque vult salvus esse, terni sed unus seternus sicut nee
:
ante omnia opus est ut teneat ca- tres increati, nee tres immensi, sed
tholicam fidem ; quam nisi quisque unus increatus, unus immensus. Si-
integram inviolatamque servaverit militer omnipotens Pater, omnipo-
absque dubio in sternum peribit. tens Filius, omnipotens Spiritus
Fides autern catholica haec est, ut Sanctus; tamen non tres omni-
et
unum Deum in Trinitate, et Trini- potentes sed unus omnipotens. Ita
tatem in Unitate veneremur, neque Deus Pater, Deus Filius, Deus Spi-
confundentes personas, neque sub- ritus Sanctus; et tamen non tres
stantiam separantes. Alia enim est Dii, sed unus est Deus. Ita Domi-
persona Patris, alia Filii, alia Spiri- nus Pater, Dominus Filius, Domi-
tus Sancti : sed Patris Filii et Spi- nus Spiritus Sanctus ; et tamen non
ritus S. una est divinitas, aequalis tres Domini sed unus est Dominus.
gloria, et coasterna majestas. Qua- Quia sicut singillatim unamquam-
lis Pater talis Filius, talis Spiritus
que personam Deum aut Dominum
Sanctus. Increatus Pater, increatus confiteri Christiana veritate compel-
Filius, increatus Spiritus Sanctus ; limur, ita tres Deos aut Dominos
immensus Pater, immensus Filius, dicere catholica religione prohibe-
immensus Spiritus Sanctus. yEter- mur. Pater a nullo factus, nee cre-
nus Pater, reternus Filius, seternus atus nee genitus est. Filius a Patre
Spiritus S. Et tamen non tres se- solo est, non factus, nee creatus, sed
BEVERIDGE. S
258 Of the Three Creeds. ART.
in vitam eeternam, qui vero mala in from one another, so from the Latin
ignem seternum. Hsec est fides too in having no more than OTTO TOV
catholica, quam nisi quis fideliter Harpos, 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 ly 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 aTroKpio-idpioi, or legates,
a Fatre et Filio non factus, nee ere- that he sent to Constantinople, to
atus, nee genitus est, sed procedens, reconcile the Greeks to the Latins,
I have one Greek
copy hath it, TO an. [1233.], viz. Haymo Rodolphus,
Hvevpa TO "Ayioi/ OTTO rou Ilarpos Petrus and Hugo, who then said,
fo-Tiv ov TToirjTov, ov KTivTov, ov yfv- Unde sanctus Athanasius dum in
VTJTOV,aXX eKTropevTov; another, TO partibus occidentalibus exulabat, in
Hvevfia TO "Ayiov OTTO TOV HaTpbs ov expositione fidei quam Latinis ver-
OVT 8edrj(j.iovpyr)iJ.evov,
TTfTroiTjfjievov, bis reddidit, sic ait, Pater a nullo
OVTC ycycvvrjucvov, aXX eWopeuTdV. est factus, &c. Abrah. Bzov.Eccles.
So that as they both differ in Greek annal. torn. XIII. ad an. [1233.]
260 Of the Three Creeds. ART.
who though he be God and man yet he is not two but one
Christ one not by conversion of the Godhead into flesh,
;
reasonable soul and flesh one man, so God and man is one
is
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."
in the church for above this four hundred r six hundred 8 yea, , ,
I believe in God u
the Father Almighty, Maker of heaven
and earth : and in Jesus Christ his only Son our Lord, who
was conceived by the Holy Ghost, born of the Virgin Mary,
suffered under Pontius Pilate, was crucified, dead, and buried :
he descended into hell ; the third day he, rose again from the
dead, and ascended into heaven, and sitteth at the right hand
of God the Father Almighty from thence he shall : come to
judge both the quick and the dead. I believe in the Holy
Ghost, the holy catholic church, the communion of saints, the
forgiveness of sins, the resurrection of the flesh, and the life
11
everlasting. Amen.
Of this Creed it is here said that it is
commonly called
1
the Apostles Creed
"
the Holy Ghost, they drew up this short form of their future
preaching, as we said, every one giving in what himself
thought and then they appoint that this should be given as
;
the rule of faith to all believers. And this they would have
11
called the Symbol for many and just causes. And what
Ruflftnus here delivers is delivered also z lsidorus Hispa-
by
a Venantius Honorius Clementianus, yea, and in the
lensis,
jejunio Eliae. [p. 546. vol. I. ed. fol. cium, conferendo in unum quod
Par. 1614.] sentiebat unusquisque, componunt,
y Tradunt majores nostri quod atque hanc credentibus dandam esse
post ascensionem Domini, cum per regulam statuunt. Symbolum au-
adventum Sancti Spiritus super sin- tern hoc multis et justissimis ex
gulos quosque apostolos igneae lin- causis appellare voluerunt. Ruffin.
guae sedissent, ut loquelis diversis Exp. symb. [init.]
z Isidor. Eccles. offic.
variisque loquerentur, per quod eis Hispal.
nulla gens extera, nullae linguae bar- 1.2. c. 23.
barse inaccessae viderentur, et in via a Venant. Honor. ad Expos,
praef.
praccepturn eis a Domino datum ob symb. apost. [Bibl. Max. Patr.
pnedicandum Dei verbum ad singu- vol. X. p. 592.]
las quasque proficisci nationesj dis-
VIII. Of the Three Creeds. 2G3
181st sermon b
De Tempore, ascribed to St. Austin: in all
The
short and perfect confession of this catholic symbol, which is
made up of the twelve sentences of so many apostles, is so
furnished with heavenly munition, that they with their own
sword are able to beat all the opinions of the heretics." And
St.Hierome saith, d That the symbol of our faith and hope
"
b
[Aliis editt. diet. Sermo de Christum Filium ejus unicum, Do-
symbolo ; vol. VI. App. p. 277. init.] minum nostrum Andreas ; dixit, Q,ui
c
Ipsius catholici (symboli) brevis conceptus est de Spiritu Sancto,
et perfecta confessio, qua? duodecim natus ex Virgine Maria ; Philippus
apostolorum totidem est signata sen- ait, Passus sub Pontio Pilato, cruci-
tentiis, tarn instructa sit in muni- fixus, mortuus, et sepultus ; Thomas
tione caelesti, ut omnes hsereticorum ait, Descendit ad inferna, tertia die
not love sin but hate it, now doth not only not hate sin but
love it ; his nature being now averse from good and inclined
to evil, as it was before averse to evil and inclined to good ;
such as thought otherwise. But the 8y 7rdpe rov yivop-evov di fjpas av-
synod being dissolved, though he Qpwnov. Clem. Constitut.2. c. 18. [p.
would still seem to hold what he 226. vol. I.] ETretVfp ovdels, coy ra
there acknowledged, even that Adam Xdyia c/^a-l, KaQapbs dirb pinrov. Dio-
by his sin did his posterity hurt, as nys. Areop. Eccles. hier. c. 7. [p.
well as himself, yet then he explained 414. vol. I.] Vid. Art. xv.
more fully what he meant, viz. that
*
by them MS. to them ed. 1716.
IX. Of Original or Birth Sin. 267
him. His strong sins may every day grow weaker and
weaker, and his weak graces may every day grow stronger
and stronger; but his weak graces will never be perfectly
strengthened nor his strong sins perfectly weakened, so long
,
imputed 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 from scripture, reason,
and Fathers.
do plainly shew that Adam s sin is our
First, the scriptures
as by one man sin entered into the world, and death by sin ; and
so death passed upon all men, for that all have sinned. Rom. v.
12. Where we see the apostle saying, All haw sinned before
allwere born, which could not be unless they had before
sinned in him from whom they were born. And so many
render the words, d ln whom all have sinned; and therefore
the same apostle tells us, In Adam all died, 1 Cor. xv. 22.
Now how could all die in him, unless all sinned in him ? For
death is the wages of sin only, as well as the only wages of
sin. And that we are not only guilty of this sin, but also
defiled with it, the Psalmist is plain, saying,
e Behold I was
shapen in iniquity, and in sin did
my mother conceive me,
Psalm li. 5. So that sin was in his heart whilst he was in
his mother s womb for seeing he was conceived in sin, sin
;
rupted with sin must needs be itself flesh corrupted with sin.
And that this infection remains even after regeneration the
not into judgment with thy servant, for in thy sight shall no man
living be justified, Psalm cxliii. 2. And certainly there is none
perfectly freed from sin, when St. Paul himself saith, Sin
dwelleth in me, Rom. vii. 17: and, I delight
in the law of God
f And so
some of the Fathers cujus manentis reatus in sacro fonte
themselves called the lust of the remissus est, propterea vocavit ini-
flesh, or a
concupiscence, sin. quitatem, quia iniquum est ut caro
Bonus ergo rector malos equos re- concupiscat adversum spiritum. Ib.
stringit, et revocat, bonos incitat. Ita concupiscentia adversus quam
Boni equi sunt quatuor, prudentia, concupiscit spiritus et peccatum est.
temperantia, fortitude, justitia mali : Ibid. [lib. 5. 8.]
equi iracundia, concupiscentia, timor, e Adam et Eva
natura human:
iniquitas. Ambros. apud August, generis quare in illis unis
erant,
contra Julian. Pelag. 1. 2. [12. vol. omnes eramus. Aug. contra Pela-
X.] To which Augustine him-
St. gian. Hyp. 1. 2. [p. 10. App. vol.
self saith, Catholice istos equos in- X.] Adam factus est absque pec-
telligimus vitia nostra quse legi cato natura; cum vero peccavit
mentis ex lege peccati resistunt. homo natura peccavit, et facta est
Ibid. Istam vero legem peccati, jam natura peccatrix. Ibid.
270 Of Original or Birth Sin. ART.
An pro tempore etiam ilia bona Vel quo tempore peccaverunt ? Aut
erant, flendo petere etiam quod quomodo potest ilia in parvulis la-
noxie daretur, indignari acriter his a vacri ratio subsistere nisi juxta ilium
quibus genitus est, .... feriendo sensum de quo paulo ante diximus,
niti nocere quantum potest ? .... Nullus mundus a sorde nee si unius
Ilia imbecillitas membrorum infan- dieiquidcm fuerit vita ejus super
tilium innocens est, non animus in- terram ? Et quia per baptismi sa-
fantium. Aug. Confes. 1. 1. [n. cramentum nativitatis sordes depo-
vol. i.] nuntur, propterea baptizantur et
k Addi his etiam illud potest, ut Id. in Luc. horn. 14. [vol.
parvuli.
requiratur quid causae sit cum bap- III.]
IX. Of Original or Birth Sin. 271
pardoned to it; that is, not the sins committed in its own
person, but only that which was committed by Adam."
1
Fuerant et ante Christum viri prohibetur, quanto magis prohiberi
insignes, prophetae, et sacerdotes. non debet infans, qui recens natus
Sed in peccatis concept! et nati, nee nil peccavit, nisi quod secundum
original! nee personali caruere de- Adam carnaliter natus contagium
Ucto. Cyprian, de jejunio et tentat. mortis antiquae prima nativitate con-
[P 35-] traxit ? Qui ad remissam peccato-
m Porro autem si etiam gravissi- rum accipiendam hoc ipso facilius
mis delictoribus et in Deum multum accedit, quod illi remittuntur non
ante peccantibus, cum postea ere- propria sed aliena peccata. Id.
diderint, remissa peccatorum datur, Epist. ad Fidum. [p. 161.]
et a baptismo
atque gratia nemo
272 Of Original or Birth Sin. ART.
none clean from, filth, though he be but one day old. Upon this
very account therefore, because a man is placed in his mother s
womb, and receiveth the materials of his body from his father s
P "
Here is
Who is he that
I from whom Eve
lends out sin but the devil having borrowed
sin, by the usury of obnoxious succession she lent it out again
to all mankind."
But who can speak fuller to this purpose than St. Augustine,
who hath written many books in the defence of this truth ?
And amongst many other things I might quote, saith
he,
r
expressly, For as infants do not imitate Christ, because
"
without the imitation of the first man, yet they are bound
with the infection of being begotten carnally of him."
selves see that though through grace they are free from the
contagion of evil works, yet that they are held captive by the
of Adam, &c.
OF FREEWILL.
man
from God, great was his fall indeed;
fell
the depth of misery, for he fell from holiness into sin. And
ever since man first fell from holiness to sin, he hath been
unable to rise again from sin to holiness. Ever since he first
chose the before the good, he hath been unable to choose
evil
6e&o>p?7rat
KOI v rfj cpixrei Kal ev ra> luntarium non coactum. Bern, de
o-vveiSoTi fvaTredfTO TTJV yvS)(TLv
f)[j.>v pug. spir. I. [p. 544.]
b Quis autem nostrum dicat quod
rf)s KaKias Kal rrjs dperr^s. Ibid. horn.
2 3- [P- I 7 1 -] To ^s dyyeXovs Kal rovs primi hominis peccato perierit libe-
ART. X. Of Freewill 275
choose the good as to refuse the evil but now it can only so ;
refuse the good as to choose the evil, and so choose the evil
as to refuse the good. So that though the fall did not destroy
d
it, yet it
corrupted it ; though the will be still free, yet not
to God, not to grace, not to piety, but only to the world, to
sin, and to iniquity. And therefore it is, that as man will
ingly fell into sin at first, so he willingly lies in it still ; and
the only reason why he doth not rise again to holiness is,
e because he will not
nay, he so will not, that of himself he
:
cannot For
his will being itself corrupted, it cannot
will it.
rum arbitrium de humane genere ? KOL TO. oXoya OVK flo-lv avr
Libertas quidem periit per peccatum, ayovrat yap p.a\\ov VTTO -rfjs (pv
sed ilia qua? in paradise fuit habendi ffncp ayovo-i. Ibid,
cum plena immortalitate justitiam, d Ex quo enim primus homo na-
propter quod natura humana divina turam suam voluntarie vitiavit, at-
indiget gratia, dicente Domino, si que oppressit infirmitas, nisi divina?
vos Filius liberaverit, tune vere liberi gratia? medicamento pra?ventum in
eritis, utique liberi ad bene justeque unoquoque homine sanetur atque
agendum. Nam liberum arbitrium adjuvetur liberum indesinentur arbi-
usque adeo in peccatore non periit, trium. Est quidem liberum non
ut per illud peccent maxime omnes tamen bonum ; est liberum non ta-
qui cum delectatione peccant et men sanum; est liberum non tamen
amore peccati ; hoc eis placet quod justum. Et quanto magis a bonitate,
eis libet: Unde
apostolus, et cum rectitudine, sanitate, justitiaque libe-
essetis, inquit, servi peccati, &c. rum, tanto magis malitia?, perversi-
Aug. contra duas epist. Pelag. 1. i. tatis, infirmitatis atque iniquitatis
[5. vol. X.] mortifera servitute captivum. Ful-
c
Libertas arbitrii cunctis pariter gent, de incarn. et grat. Christi,
ratione utentibus convenit. Bernard. [38.] V. et Cassiodor. in Psal. cxvii.
de grat. et lib. arbitrio. [p. 1184.]
e Nam quod surgere anima per se
&dfj.fv Toivw v0fo)s TO) AoytKw aw- jam non potest qua? per se cadere
ficrepxea-dai TO avrej-ovaiov. Damasc. potuit, voluntas in causa est, qua?
de orthodox, fid. 1. 2. c. 27. Et corrupti corporis vitiato et vitioso
Se TOVTO e avdyKrjs Trapvpio-Tarai ra> amore languescens, et jacens, amo-
XoytKa>
ro avTfgovcriov rj yap OVK rem pariter justitia? non admittit.
eorai XoyiKov, f) \oyiKov ov Kvpiov Bernard, super Cantica, serm. 81.
fo~Tai Trpdj~f(i>v
Ka\ avTfovo~iov, o6fv
T 2
276 Of Freewill. ART,
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 man willingly ;
f Of God s
preventing us with his gratiam qua potest elisus surgere, et
grace the Fathers often speak. Qui comitantem qua viam recti queat
praevenit nolentem ut velit, subse- itineris currere, et subsequentem qua
est a Domino et sic accepit consen- quod non invenit donet ; subsequi-
tiendi potestatem. Id. de grat. et tur videntem ut lumen quod contu-
lib. arbit. c. n. Ipsum
inquit velle lit servet praevenit elisum ut sur-
:
habere, nisi per gratiam praevenien- praevenit donans homini bonam vo-
tem acceperit ut posset. Ibid. c. 15. luntatem; subsequitur benevolen-
Bonum propositum quidem adjuvat tern operando in illo boni operis
subsequens gratia, sed nee ipsum facultatem. Hoc igitur ista miseri-
esset nisi
praecederet gratia. Id. cordia Dei in homine subsequitur
contra duas epist. Pelag. 1. 2. [22. quod praeveniens ipsa largitur. Id.
vol. X.] Ad has (sacras scripturas) de prsedestinatione, ad Monimum,
si humilis et mitia accesseris, ibi i. [c.
1.
n.j
profecto invenies et praevenientem
X. Of Freewill 277
never come unto the Son, for no man can come to me except the
Father draw him. And certainly this was St. Paul s opinion
also, when he said, Not that we are sufficient of ourselves to
think any thing as of ourselves, but our sufficiency is of God,
Q Cor. iii. we be not sufficient of ourselves to think a
5. If
S Quid hie dicimus fratres ? Si traxerit eum ; non enim ait duxerit,
trahimur ad Christum ergo inviti ut illic
aliquo modo intelligamus
credimus ? ergo violentia adhibe- praecedere voluntatem. Id. contra
tur? non voluntas excitatur? In- duas epist. Pelag. 1. T. [37. vol. X.]
trare quisquam ecclesiam potest no- Ei yap TIS ep^frat npos avruv, 0?yo-t,
lens, accedere ad altare potest nolens, rt Set rfjs eX|ecos ; TOVTO Se ov TO e</>
will and desire, and also to act and exercise grace or, as it ;
e.
7?
For j L
God if
r>
ficit quod
4 operando incipit ? Quo-
i. himself n i am ipse ^limus operatu r inci-
^oAal
stirs
^oyou both
up in to will, and also piens, qui volentibus cooperatur per-
to do what you will. As it is he that ficiens propter quod ait apostolus,
;
enables our hearts to will what to Certus sum quoniam 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 Jesu. Ut ergo velirnus
k That the sine nobis operatur cum autem vo-
very first beginnings ;
and desires of grace are from God, lumus,et sic volumus ut faciamus,
the fathers oft inculcate. Ex lege si nobiscum cooperatur. Tamen sine
ea legitime utamur confugimus ad illovel operante ut velirnus vel co-
gratiarn ; quis autem confugit nisi operante cum volumus, ad bona pie-
X. Of Freewill 279
acting of
it for it is he alone that giveth this good will to
:
grat. et lib. arb. [33.] Hujus gra- vat vonifruev. "Eo- Se 6(pdaXp.>v
tise adjutorium semper est nobis a OTTOT^ TO, TTJS Toiavrrjs i>7ro\r)\lse(os
Peo poscendum, sed ne ipsum quod ovrto roivvv KOL orav TO. Troppcodev
poscimus nostris viribus assigne- yaw TrpdyaaTa. dia TTJS dtavoias p.6-
mus neque enim haberi potest ipse
:
vys 8oKip.dy ns ye\(0s TTO\VS e^eraf
saltern orationis affectus nisi divi- yap p.6vov old rrep eVrti/ avra OVK
ot>
nitus fuerit attributus. Ut ergo de- o-v/^erat, aXXa Kal TO. evavrla S)v eanv
sideremus adjutorium gratia , hoc dionep en-rjyaye, papta yap
fjyrjo-erai,
ipsum quoque opus est gratige. Ipsa avrw eVn. Chrysost. in i Corinth,
namque incipit infundi ut incipiat horn. 7. [vol. III. p. 284. 24.] "On
posci ; ipsa quoque amplius infundi- OVK oldev OTL TrvtvpaTiicws aiaKpivtraC
tur cum poscentibus datur. Ful- TOVTCO-TIV on TTi crrecos delrai TO.
gent. Epist. [6. 10.] ad Theodor. Xeyd/nei/a KOI \6yois avra KaraXa-
Non enim dicat meum esse velle ere- (Be lvOVK evf vTrepfiaivci yap
dere, Dei autemgratiae est adjuvare, TO peyedos CK TroXXoO TOV
sed dicat gratiae Dei est adjuvare TTJS f)fj,crepas diavoias TTJV
ut sit meum veil* credere. Id. de Ibid. Hence St. Augustine saith,
incarnat. et grat. D. N. Jesu Christi. Mentibus non minus necessariam
[Epist. 17. 35.] esse illuminationis gratiam quam
1
"Qo-Trep yap
rols ocpOaXpols TOV- oculis lumen, imo oculos ipsi aperi-
rois ovdcls av TO. ev rols ovpavols mus ad cernendam lucem : mentis
KaTa/j.ddof ovrois ovSe ^^X ) vrl7
^ autem oculi nisi a Domino aperian-
TCL TOV TTvevaaTos. Kal T L \eyo> TO. tur clausi manent. Aug. de peccat.
fv TGI? ovpavols; ov8c TU fv 777 yfj mer. et remis. 1. 2.
Kal yap opwvTts Trvpyov
280 Of Freewill ART.
natural man receiveth not the things of the Spirit of God ; for
they are foolishness to him: neither can he know them, because
they are spiritually discerned. 1 Cor. ii. 14. He is so far from
looking upon the wisdom of God as wisdom, that he looks
upon it as foolishness. Neither can he know them^ because they
are spiritually discerned. They are above his reach. So that
a man may as well read the letter of the scripture without
eyes, as receive the mysteries of the scriptures without grace.
Now considering that the will always acteth according to the
ultimate 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
;
enlightened as to discern the evil from the good, yet, for all
would be impossible for the
that, it will of itself to prefer the
good before the evil. For though it be a constant rule in
natural things for the will 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 will
cannot of itself embrace the former nor refuse the latter as it
to perform its aright too ; for then all the fault would be in
the understanding, and the will remain as perfect after its
corruption as it was in its first creation. But seeing it cannot
X. Of Freewill 281
that which I would do, that do I not ; but what I hate, that do I.
Horn. vii. 15. And if it be so after, how much more is it so
before conversion I And therefore it is
requisite, in order to
our conversion, that the understanding be not only so enlight
ened as to discern the evil from the good, but that our wills
be so rectified as to prefer the good before the evil. By
which rectifying, or bringing of the will into its right order
again, its liberty is not destroyed" but healed; so that it is
Hinc arbitrium per devia lapsum non evacuatur per gratiam sed sta
Claudicat,etcaesis conatibus inque ligatis tuitur, quia gratia sanat voluntatem
Motus inest, non error abest : manet qua justitia libere diligatur. Aug.
ergo voluntas de spiritu et lit. ad Marcellin. [52.
Semper amans aliquid quo se ferat, et vol. X. p. 114.]
labyrintho
282 Of Freewill. ART.
God by Jesus Christ our Lord, (which the true faith and ca
tholicchurch always holds,) translates or converts both small
and great from 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 will not to sin, but to live
holily ; so as that unless he do help, we can have no piety or
righteousness in word nor in will for it is God that worJceth
;
Aug. contra duas epist. Pelag. 1. 2. in nobis et velle et operari pro bona
[23. vol. X.] voluntate. Namquis nisi qui venit
Sic itaque
<i
Dei gratia cogitetur,ut quaerere et salvare quod perierat ab
ab initio bonae mutationis suee usque ilia perditionis massa et coritentione
in finem consummationis qui glo- discernit ? Unde apostolus inter-
riatur inDomino glorietur. Quia rogat dicens, Quis enim te discernit ?
sicut nemo potest bonum inchoare Ubi si dixerit homo, Fides mea, vo-
sine Domino, sic nemo perficere luntas mea, bonum opus meum, re-
sine Domino. Ibid. spondetur ei, Quid enim habes quod
r
Quod gratia Dei per Jesum non accepisti ? Aug. Epist. ad Pau-
Christum Dominum nostrum (quod linum. [186. 3. vol. II.]
X. OfFreeivitt. 283
but he that came to seek and to save that which was lost,
can make any one differ from that mass of perdition ? Where
fore the apostle asketh the question,
saying, For who made
thee to differ ? Where if any one say, My faith, my will, my
good work ; it is answered him, For what hast thou that thou
hast not received?"
again; And
For it is certain we may "
s
will is prepared
by the Lord, (it seems not by ourselves,) we
must ask of him that we may will as much as is sufficient,
that willing we might do. It is certain that we do will when
we will, but it is he that makes us that we will what is good."
And presently, It is certain that we act when we act, but
l "
haps amongst men may seem glorious but those things which :
belong to eternal life, it can neither think, nor will, nor desire,
nor perform, but only by the infusion and inward working of
the Holy Ghost, which is also the Spirit of Christ.
he,
"
s
Certum est enim nos servare apud Deum sed apud homines pos-
mandata si volumus sed quia prse- : sunt fortassis videri gloriosa ad ea :
place,
z "
He delivers us not
by finding faith in any man, but
au But it is clear
And
by giving presently, it."
because, that a
man should begin to believe in God, he receiveth from God
repentance unto life so that he could not believe at all unless
;
in carne Christ! quam in nostra fide mutatio voluntatis ? Deus ergo qui
spiritualiteragnoscamus. Nam Chris- homini poenitentiam dat, ipse mutat
tus Filius Dei secundum carnem de hominis voluntatem. Ibid.
b Si
Spiritu Sancto conceptus et natus quis sine gratia Dei credenti-
est; carnem autem illam nee conci- bus, volentibus, desiderantibus, co-
pere virgo possit aliquando nee pa- nantibus, laborantibus, vigilantibus.,
rere, nisi ejusdem carnis Spiritus studentibus, petentibus, quaerenti-
Sanctus operaretur exortum. Sic bus, pulsantibus, nobis misericor-
ergo in hominis corde nee concipi diam dicit conferri divinitus, non
fides poterit nee augeri, nisi earn autem ut credamus, velimus, vel
Spiritus S. effundat et nutriat. Id. haec omnia sicut oportet agere va-
de incarn. et grat. Christi; [ep. leamus per infusionem et inspira-
xvii. 40.] tionem Spiritus S. in nobis fieri
z Liberavit autem non in quolibet confitetur, et aut humilitati aut obe-
homine fidem inveniendo sed dando. dientise humanae subjungit gratiae
Ibid. [34.] adjutorium, nee ut obedientes et
a Claret tamen quia ut homo in humiles simus ipsius gratiae donum
Deum credere incipiat a Deo accipit esse consensit, resistit Apostolo di-
pcenitentiam ad vitam, ita ut omnino centi, Quid habes quod non accepisti ?
credere non possit nisi poenitentiam Et gratia Dei sum id quod sum. Con-
dono Dei miserantis acceperit. Quse cil. Arausic. II. Can. vi. [vol. II.
est autem pcenitentia hominis nisi p. 1099.]
X. of Freewill. 285
We determine that
the sentence against Pelagius and Coelestius, uttered by the
reverend bishop Innocent from the see of the blessed apostle,
do remain until they acknowledge by open confession, that
the grace of God by Jesus Christ our Lord doth help us by
by God
preventing grace that we are
Ansbertus e "
It is s
;
the grace of Christ preventing us, that we may have a good will,
is a
wherefore, that we are justified by faith only
most wholesome doctrine, and very full of comfort,
as more largely is expressed in the homily of Jus
tification.
corruption of our natures ; and his merit ours for the justifi-
ART. XL Of the Justification of Man. 287
a Kai
eXoyicrflr) avTG) els &iKaioa"uvr)v,
I rfro rr
1
convenit, &c. And so here aum, Hebrew, viz. asm, so the Greek
that signifies simply cogitavit, pu renders it by Xoyi b^ai here too,
tavit, signifies also imputavit, repu- Kat \oyi(rdrj(TfTai vfj.1v. And SO I
tavit, computavit, supputavit. As might easily shew how this word
inn iB N 1
justification is
properly opposed to accusation. So St. Paul
plainly ; Who will lay any thing to the charge of God s elect ?
? rnum 11
b
Longe a facie mea verba delic- tanta est in hac vita, ut potius pec-
torum meorum. Quorum delictorum catorum remissione constat quam
de quo dictum est, qui peccatum non perfectione virtutum. Id. de civitate
fecit nee inventus est dolus in ore Dei, c. 27. init. [vol.
1.
19. VII.]
ejus ? Quomodo ergo dicit delictorum Sufficitmihi ad omnem justitiam
meorum, nisi quia pro delictis nostris solum habere propitium cui soli
ille precatur, et delicta nostra sua peccavi omne quod mihi ipse non
:
delicta fecit, ut justitiam suam nos- imputare decreverit sic est quasi non
tram justitiam faceret ? Aug. in Psa. fuerit. Non peccare Dei justitia est ,
xxi. Expos, sec. [3. vol. IV.] hominis justitia indulgentia Dei.
c There are many expressions in Bernard, in Cant. horn. 23. E/mV?;
the Fathers that import so much, yap rj Trporc pa, vopov KOI epya>v
or low, Jew
or Gentile, every one that is justified, is justified
d Sin autem scribit, Existimamus ron. adv. Pelag. 1. 2. [7. vol. II.]
hominem sine operibus, e OVK e?7rey louSaioi/ TOV viro TOV
fide justificari rj
siquidem unus est Deus qui justificat vopov 6Wa, aXX egayayav TOV \6yov
circumcisionem ex fide et prceputium fls cvpv^copiav KCU rfj oli<ovp,fvr)
TO.S
per fidem, manifesto ostendit non in Bvpas dvoigas rrjs cran-ijpias, (prjo-lv
hominis merito sed in Dei gratia avQpamov, TO KOIVOV Trjs (pvo-f(0s ovop,a
esse justitiam, qui sine legis operi- fais. Chrysost. in loc. [vol. III. p. 48.]
bus credentium suscipit fidem. Hie-
XI. Of the Justification of Man. 291
ness, ichich is of the law, but that which is through the faith of
Christ, the righteousness which is of God by faith. Phil. iii. 8, 9.
This doctrine the apostle also confirms in Abraham. That
Abraham was accounted righteous we all grant: but how,
by the works of the law ? No he believed God, and that was ;
ly faith only, Jac. ii. 24; and faith without works 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 works accompanying
of no, every such faith is a dead faith ; so that faith with
it :
hominem per fidem sine operibus, cv rivi dLKaia^Orjvai dvvarov TOVS dvo-
et alius inanem esse fidem sine /JLOVS f)p.as KCU do-efiffs, 77
eV p.6v(o TO>
if
any one do, he must either have very high thoughts of his
own merits, or very low ones of God s presence. For my own
part, it is a greater happiness I expect when dead, than I am
able to deserve whilst I am alive. And I am sure the 1
Fathers
7r\r)povv TUS evroXas TOV Kupi ov, ou aTrodavovrt Kal eyfp&fvri, 8rj\ovoTi
p,r)v coy Karop$co/za 7riypd<pfo~dai
eav- dovXeveiv airc3 cuts flavdrov Kf^peo)-
TCO TOVTO ocpe/Xei ft yap /u.i) epya- o~TrjKap.fi>,
Trias ovv 6(pfi\op,tvr)v TT/V
passiones hujus temporis ad super- 6 AddfjL eo)s TTJS trwreXeias TOV KOO~-
venturam gloriam. Non ergo se- p,ov eVoXe/ifi Trpbs TOV Sarami/ /cat
cundum merita nostra sed secundum {i7re/Lietz/e TO.S OXfyeis, ovdev p.eya
misericordiam Dei cselestium decre- erroifi Trpbs TTJV doav fjv /neXXet K\r)-
torum in homines forma procedit. povop.elv o~vfJ.fBao~i\evo~i yap eis TOVS
Ambros. in Psa. 118. Octon 20. alSivas p-eTa XptcrroO. Macar. He-
rem. JEgypt. horn. 15. [31.] Totis
p,eya T rroifv ov yap (ia TO. rrarj- animas et corporis laboribus
licet et
/nara TOV vvv Kaipov Trpbs Ttjv /j,e\\ov- desudemus, totis licet obedientiae
crav aTroK.aXv(f)dfjvai els rjp.ds doav. viribus exerceamur, nihil tamen con-
Anton, apud Athanas. in Vit. Anton. dignum merito pro caelestibus bonis
[17. vol. I. p. 809.] Ta de TOV Qcov compensare et offerre valeamus.
fieopa TroXXo) /^.eVpeo VTTCpfiaivei TTJV
ra> Non valent vita? pra?sentis obsequia
VTf\iaV TCOV KaTOOaJLaTCOV TO>I/ dlO. seternee vitae gaudiis comparari. Eu-
yivop,eva>v.
seb. Emissen. ad Monach. serm. 3.
Chrysost. in Philip, horn. n. [vol. [p. 98.] Nihil moleste potest susti-
IV. p. 65.] Ovdcls yap Toiavrrjv neri in hac vita mortali, quod cse-
eVtSei/Ki/tirai TroXiTfiav cos /BacriXfias lestibus gaudiis ex asquo respondere
diwdf)vai dXXa avTOv dapeds
TTJS sufficiat. Petr. Bles. in Job. 42.
ea-Ti TO TTCLV. Id. in Colos. horn. 2. [p. 424.] Gratia autem etiam ipsa
[p. 98.] Kav yap p-vpia KaropOuxro)- non injuste dicitur, quia
vita seterna
fiev a?r6 oiKTipfttoi aKovofjifda xal 0t- non solum donis suis Deus dona sua
\av6payrrias KO.V npbs avrrjv dv\0co- reddit, sed quia tantum etiam ibi
p.V TTJS dpeTTJS TT)V KOpV(pT)V OTTO \OVS gratia diving retributionis exuberat,
o-a)op,e0a. Id. in Psa. 4. [vol. I. ut incomparabiliter atque ineffabili-
p. 526.] Kat yap fjivpiaKis diro6dvu>- ter omne meritum, quamvis bona?
fjiev KO.V TTCKTOV dpfTijv eVidet^c et ex Deo datae, humanae voluntatis
ovSe TTJV diav TO 7ro\\oo~Tov a atque operationis excedat. Fulgent,
d<aicap,v
T>V els f)/J.d
de praedestinatione, ad Monim. 1. i.
Trapa TOV Qeov TLp.u>v.
Id. Hpbs TOV [10.] Nam ut taceam quod merita
SrfXf^ioi/ Trepi Karaw|eeov. [vol. omnia dona Dei sunt, et ita homo
VI. p. 157.] BXeVeis iraora 7To>s ea>s
magis propter ipsa Deo debitor est
6avaTov [apTi7J ov8ev
7riT(\ovp<vr) quam Deus homini, quid sunt merita
fTcpov, TI dpapTias d?ro^7; ; a/Ltapri as omnia ad tantam gloriam? Bern.
8e ano^f) (pixrcws (O~TIV epyov ov Serm. prim, in annunc. B. Maria?,
fiaa-iXfias dvrdXXay/za. Marc. Here- [p. 160.]
mit. de iis qui putant ex operibus
XI. Of the Justification of Man. 295
far from deserving any thing from him, that we are but more
bound to him for our good works. Whensoever we do any
thing for God, we do not pay him what we owe to him, but
he is pleased still to lend more to us. And how can we deserve
any thing from God by being more beholden to him ? If I sin,
I must thank myself for it m if I do
good, I must thank my
;
God for it, being more indebted to him for every good work I
do by him and if I be more indebted to him for my doing of
;
nisi quia gratis datur ; nee ideo quia Paraen. ad Justinianum Csesarem.
meritis non datur, sed quia data [c. 43.]
sunt et ipsa merita quibus datur. n Nihil enim aliud
quam gratiam
Id. Epist. [194. 19. vol. II.] ad suam coronat in nobis Deus. Ra-
Sixtum Roman, presbyterum. Vix dulph. Dom. in Septuag. horn. 2.
mihi suadeo quod possit ullum opus Supplicium tibi debetur et cum prae-
esse quod ex debito remunerationem mium venerit sua dona coronabit
Dei deposcat, cum etiam hoc ipsum non tua merita. Aug. in Psa. Ixx.
quod agere possumus, vel
aliquid [ii. 5. vol. IV.]
cogitare, vel proloqui ipsius dono et Impium per solam fidem justi-
largitione faciamus. Origen. in Rom. neat, non opera quse non habuit. Si
1. 4. [vol. p. 522.] Neque enim
IV. enim secundum opera, puniendus
talia sunt hoininum merita, ut prop- erat non liberandus. Prirnas. in Rom.
ter ea vita aeterna deberetur ex jure, 4. [19.]
296 Of the Justification of Man. ART.
But
the perfect and u
this,"
saith he, God,
is
only glorying in
when one up with his own righteousness, but
is not lifted
St. ;
did he lose by not being under the law ? Nothing for faith ;
P Convertentem impium per solam dXX eyi/o> p.fv eVSer) ovra eavrbv
fidem justificat Deus, non per bona diKaiocrvvrjs d\r)6ovs, JTMTTW Se p,6vrj
opera quee non habuit priiis, alioquin rf} els Xpto-roi/ 8e8iKai(op.evov>
Basil,
[Bibl. Max. patr. vol. ix.l TTLKOO-I ira.pfxV-*vr]. Id. in Psa. cxiv.
r Credentes autem gaudebitis gau- [ibid. p. 267.]
dio glorificato, in
inenarrabili et u Ti
yap exelvos f&Xdftrj yevo- ^
quod multi desiderant introire, sci- pevos vno vo/j.ov ; ovdev, dXX f/pKfo-ev
entes quia gratia salvi facti estis, non jy
TTIO-TIS els BtKaioo-vvrjv avrco. Chry-
ex operibus, sed in voluntate Dei sost. in Gal. c. 3. [vol. III. p. 738.]
x Tarn
per Jesum Christum. Polycarp. magna fuit fides Abraham
Epist. ad Philip, [p. 14.] ut et pristina ei peccata donarentur,
s
AVTTJ yap 817 f)
rcXeia Kal oXo/<X/;- et sola pro omni justitia doceretur
pos Kav^ms ev 0f<, ore H^TC enl accepta. Hieron. [vol. XI. J in
$iK(UO(rvvr} rls (Traiperai rfj eavrov, Rom. 4.
XL Of the Justification of Man. 297
Abraham was so great, that both all his old sins should be
y"
is
justified by law,
it, it is therefore said that believers are to be justified by faith
only."
And That Abraham
so Claudius the monk saith,
a "
Yea it is necessary,"
saith Smaragdus, that believers "
Thou art as
y Abraham credidit Deo, et repu- legis credent! impio, id est gentili,
tatum est ei ad justitiam. Ita et in Christum, reputatur fides ejus ad
vobis ad justitiam sola sufficit fides, justitiam, sicut et Abrahse. Quo-
Id, in Gal. 3. modo ergo Judsei per opera legis
z in lege nemo jus-
Quoniam autem justificarise putant justification
tificatur :
quia nemo illam servat, Abrahse, cum vident Abraham non
ideo dictum est quod sola fide justi- ex operibus legis, sed sola fide justi-
ficandi essent credentes. Ibid. ficatum ? Non ergo opus est lege,
a At ille credidit, et nudae fidei
quando impius per solam fidem jus-
consensio sola plenam ad justitise et tificatur apud Deum. Ambros. in
meriti reputata coronam est. Claud. Rom. 4. [vol. II. App. p. 48.]
Mar. in Gen. e Tain validus
3. [pp. 61, 62.]
1.
denique es ad
b AioTrdvTfSTTKTTfiicravTfs
clsXpLo-- justificandum, quam multus ad ig-
TOV dcopeav diKaiovvrai, TO Tucrrfvciv noscendum. Quamobrem quisquis
IJLOVOV o-vvfiadyovTcs. CEcum. in pro peccatis compunctus esurit et si-
Rom. 3. justitiam, credat in te qui justificas
tit
c Necesse est sola fide Christi impium, et solam justificatus per
salvari credentes. Smaragd. in fidem pacem habebit apud Deum.
Gal. 3. Bernard, in Cantic. 22. [p. 812.]
d Hoc dicit quia sine operibus
298 Of the Justification of Man. ART. XI.
the law ; because about this the Lord did not inquire what
he had before done, neither did he stay to see what work he
would perform after he had believed but being justified by ;
ning."
So that it is no new 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 works.
/careipyao-a/xe&i lv
hie latro sine operibus legis, quia oa-iorrjTi KapSias, aXXa dia rfjs TTI-
super hoc Dominus non requisivit orecos-, 8t r/y ndvras rovs airai&vos 6
quid prius esset operatus, nee expec- TravroKparcop fobs tdutauwfv. Clem.
tavit quid operis cum credidisset ad Corinth. [32.] V. et Chrysost. de
expleret, sed sola confessione justifi- fide et lege naturae, p. 838. vol. VI.
catum comitemque sibi paradisum
ARTICLE XII.
OF GOOD WORKS.
Albeit that good works, which are the fruits offaith, and
follow after justification, cannot put away our sins,
and endure the severity of God s wrath ; yet are they
pleasing and acceptable to God
in Christ, and do
promises only ; yet it doth not follow that we are freed more
from our obedience now than we were before. No ; but as
when we were to be justified by our works, we were then
bound to believe as well as to obey, though we were to be
justified by our obedience, not by our faith ; so now we are
to 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
a Ex
quibus omnibus claret quod dubio justification s gratiam sprevit.
recte arbitratur apostolus, justificari Neque ob hoc aliquis accipit veniam
hominem per fidem sine operibus peccatorunr, ut rursum sibi putet
legis. Sed fortassis ha?c aliquis peccandi licentiam datam. Indul-
audiens resolvatur, et bene agendi gentia namque non futurorum sed
negligentiam capiat, siquidem ad praeteritorum criminum datur. Ori-
justificandum fides sola sufficit. Ad gen. in Rom. 1. 3. [vol. IV. p. 517-]
quern dicemus, quia post justifica- Cum ergo dicit apostolus arbitrari
tionem si injuste aliquis agat, sine se justificari hominem per fidem sine
300 Of Good Works. ART.
can have no such true and lively faith as can justify us with
out works, but we shall necessarily have works also accom
panying of our faith. Though still it be not by our works
that accompany our faith, but by our faith only that is accom
panied by our works that we are accounted righteous before
God.
And henceis, after it is determined in the foregoing
it
article that we
are justified by faith only and not by works,
it is immediately in this asserted, that works are pleasing and
they necessarily spring out from a true and lively faith, so that
it is as impossible there should be true faith without good
operibus legis, non hoc agit ut per- lemlibet fidem qua in Deum credi-
cepta ac professa fide opera justitiae tur, sed et earn salubrem plane quam
contemnantur, sed ut sciat se quis- evangelicam definivit, cujus opera
que per fidem posse justificari, etiam- ex dilectione procedunt. Et fides,
si opera non praecesserint. Aug.
legis inquit, quce per dilectionem operatur.
de fide
et operibus. [21. vol. VI.] Unde illam fidem quae sufficere ad
b Quis est
qui non credit quod salutem quibusdam videtur, ita nihil
Jesus est Christus ? Qui non sic prodesse asseverat ut dicat, Si ha-
vivit quomodo praecepit Christus. beam omnem fidem ita ut monies
Multi enim dicunt Credo, sed fides transferam, charitatem autem non
sine operibus non salvat. Aug. in habeam, nihil sum. Ubi autem haec
epist. Johan. tract. 10. [i. vol. III. fidelis charitas operatur, sine dubio
par. ii.] Quoniam ergo hsec opinio bene vivitur, plenitudo enim legis
tune fuerat exorta, aliae apostolicae charitas. Id. de fide et operibus.
epistolae Petri, Johannis, Jacobi, [c. xiii. s. 21.] Mr) dr) i/d/ufe ore f)
Judas, contra earn maxime dirigunt TT HTTIS,
etye TTI&TIV xPV KaXeti/ rrjv VTTO
fidem sine operibus nihil prodesse. <rai o-e dwrjcrfrai. [Isidor.] Pelusiot.
Sicut etiam ipse Paulus non qua- 1.
3. epist. 73.
XII. Of Good Works. 301
that we may lead a quiet and peaceable life in all godliness and
honesty. For this is good and acceptable in the sight of God our
Saviour. 1 Tim. ii. 1 3. And again :
Children, obey your
parents : for this is well pleasing to the Lord. Coloss. iii. 20.
And therefore saith St. Paul, But I have all, and abound : I
am full, having received of Epaphroditus the things which were
sent from you, an odour of a sweet smell, a sacrifice acceptable,
well pleasing unto God. Phil. iv. 18. Thus hath c Enoch this
testimony, that he pleased God, Heb. xi. 5. And St. Paul hav
ing exhorted the Thessalonians to good works adds, Further
more we beseech you, brethren, and exhort you by the Lord Jesus
Christ, that as ye have received from us how ye ought to walk
and to please God, so you would abound more and more, 1 Thess.
iv. 1. Thus hath it pleased the Lord to acquaint us how much
he pleased with our obeying him.
is
to expound what it was to walk with though not in the other place, ex-
God, they translate
GeoJ. And
EfypeWijo-e
it,
so when the like
presseth
Et Noah
it by ^jjj
O AndSTV i
For as St. John tells us, And every man that hath this hope in
him purifies himself, even as he is pure, 1 John iii. 3. So that
he that hath a lively hope and saving faith in Christ purifies
himself and whosoever doth not purify himself, hath not that
;
itself, that good works are pleasing unto God, for it is his will
d
Quapropter multa Deus facit in sunt. Id. de vera innocent, c. [380.
homine bona quse non facit homo; vol. X. p. 251. App.] Non solum
nulla vero facit homo quse non facit magna sed etiam minima bona non
Deus ut faciat homo. Aug. contra esse posse nisi ab illo, a quo sunt
duas epist. Pelag. 1. 2. [21. vol. X.] omnia bona, id est a Deo. Id. in ar-
Quid est enim boni cupiditas, nisi gument. ad lib. de libero arbitrio.
charitas, de qua Johannes apostolus [p. 567. vol. I.] Et quia quaecun-
sine ambiguitate loquitur dicens, que nobis facienda donat, sicut ha-
Charitas ex Deo est. Nee initium bere non
ppssumus, nisi ipse nobis
ejus ex nobis et perfectio ejus ex largiatur, sic facere non possumus,
Deo, sed si charitas ex Deo, tota nisi ipse nobis quae largitus est ope-
nobis ex Deo est. Ibid. Bonaquan- retur. Fulg. ad Mon. 1. 1. [14.]
e Omnis
tacunque quamvis magna quamvis infideliurn vita peccatum
minima nisi ex Deo esse non pos- est, et nihil est bonum sine summo
304 Of Good Worts. ART.
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 own actions, which he cannot but be well
pleased with, nothing coming from him but what is infinitely
pleasing to him. Nay, in that they are good, himself must
needs be in them, and therefore he must needs be pleased with
them, himself being all pleasure and happiness to himself.
And that these good works do necessarily spring from faitTi
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 dwells as the apostle saith, That Christ may
in us ;
every one that hath true faith hath the Spirit of God for ;
a man must have the Spirit of God before he can have true
f
faith. For the Spirit doth 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 must needs
have the Spirit for unless he had the Spirit he could not
;
believe. And where the Spirit of God is, there is the spring
of goodness, from whence the streams of goodness must needs
flow. So that he that saith a man may believe and not do
good works, must either say a man may believe and yet not
have the Spirit, or that a man may have the Spirit in him
and yet good works not be performed by him which cannot :
cease from doing good, and leave off love and charity ? The
Lord will by no means suffer that to be done by us but let ;
And
Irenseus, having rehearsed the principal articles of the
Christian faith, saith, h This faith they that have believed
"
is
St.
Hilary speaks the purpose k But our works,"
fully to
:
"
lift
up unto the holy things of God, that
is, in clothing the naked, in feeding the hungry, in giving
BEVERIDGE. X
306 Of Good Works. ART,
in the soul as a good root, which turns the rain into fruit."
And therefore doth Polycarp tell the Philippians, And "
operibus. o-ts- .
is So Prosper
the foundation of faith." Faith, which is :
"
r
Fides qua? est justitiae funda- data servare, fit absque dubio ut nee
nientum quam nulla bona opera fidem habeat qui infidelis est, nee
prsecedunt, et ex qua omnia pro- Christum credat qui Christi man-
cedunt, ipsa nos a peccatis purgat, data conculcat. Salvian. de provid.
mentes nostras illuminat, Deo re- 1.4- [init.]
t OVK ovv
conciliat, cunctis participibus natura? ap,a tiricrTevcras apa KOL
nostrac consociat, spem nobis futurse rols pyoLS eKo/j-rjcras ov^ on KOI e X-
remuneration^ inspirat, auget in \L7TT) TTpOS TO Zpytl, aXX OTl KClff
nobis virtutes sanctas, ac nos in ea- eavrrjv Tricrns 7T\rjpr]s
1
C<TT\V
ayaOcov
rum possessione confirmat. Prosper, f pyow.
Chrysost. rrcpl Tricrrews xal
de vita contemplat. [1. III.] c. 21. els TOV 7Tpl (pv&ews vop^ov., torn. VI.
8
Cum ut diximus hoc sit hominis p. 838.
Christiani fides, fideliter Christi man-
ARTICLE XIII.
cum libero arbitrio, quo possent si nunquid dicturi sumus non potuit
vellent humili et bona voluntate ser- peccare qui tale habebat liberum
vire atque obedire, quo arbitrio etiam arbitrium? Id. de corrept. et grat.
possent si vellent propria voluntate [33. vol. X.J Credimus itaque bo-
peccare, eosque non necessitate sed num et sine ulla carnis impugnatione
propria voluntate peccasse. Aug. de a creatore omnium factum Adam,
fide ad Petrum, 21. [68. vol. VI. magnaque prasditum libertate, ita ut
App.] Quapropter bina ista quid et bonum facere in propria facultate
inter se differant diligenter et vigi- haberet, et malum si vellet posset
lanter intuendum est, posse non admittere. Fulgent, de incarn. et
peccare, et non posse peccare ; posse grat. Christi. [epist. xvi. 15.]
non mori, et non posse mori ; bonum
ART. XIII. Of Works before Justification. 309
Tlie ancient translations all carry verolly et qxin j whereas when they
*
the sense in this place anutltcr \vay. come together in a negative sentence
The won)* in the original ore, nai they signify /WM/O M*MIM; as, Tke
which the Vultf. translates, Hostile rMwt wmttriH tktW) n^n n^an ^
>/wrwH nktHnitMihileii* ijuin offrrun- tune much less this /i(i.vf that 1
htr ^* ee^rv. And so the LXX, huilt ? \
Hcif. viii. ^7. In an ultinn
Outrtttt <}rt/iJ ^ Xtry^t(i Kty>j>,
<cai alive sentence, ijtittttto magisj M
y*^ mifMii^iM^r wpovfaiHw&iv ^>nW, JBrAoA/, /Ar nyhtwm shall he
which theArahic follows rtV mJ&t ; <*WAWwM((r>fir/A, wtt^n^ yen a r),
ant) so the Syriac, ^? }.O! ft
^ 121 * OM) wcl more Me wicked (he nn<l
001
,.
w~ HAnd
* 4 * 8
* H,r/m % Ixw*** they offer i/ tridt- f^
X 7^"*? *? 5"}
t is
tlie Twrni
m>
iai tot>, ,
Ol u y the
hymc ami
,
fw ,V IN >wdtdww So that
Aimbic trwakticMM. but the apoatl
took
IV|C1 huusdf ln hls pwifto f
thcV all >D HM to s.un.tv so-
X I IT .
Of Works befwe Justification. 311
e
a corrupt
reason itself, as well as scripture, saith, that tree
cannot bring forth good fruit, Matt. vii. 18 ; nay, a corrupt tree
bringeth forth evil fruit, ver. 17. As the tree is upon which the
fruit grows, so will the fruit be that grows upon that tree.
If the treebe good, the fruit cannot be bad and if the tree ;
e Istse
duse arbores manifestissime rbv
pov dfj.r)x avov ^ra^aXXeo-Oat, tj
in similitudine duorum hominum dyadov ddvvarov peTcnrearflv, aXX on
positse suntj id est justi et injusti ; av 77 Trovrjpia vvfav, ov dvvrjcreTai
ea>y
a intention
always makes even a good action bad, though good
can never make a bad action good. Now that all wicked men
have wicked ends in all their actions is manifest, in that they
are wicked men, men without the true knowledge of God, and
men without the sincere love unto God. Now all such as do not
truly know and love the God of glory can never sincerely aim
at the glory of God in what they do. For what I do not
f Sunt
quippe isti fideles, aut si ascens. Fides namque est bonorum
fidem non habent Christi, profecto omnium fundamentum. Aug. in
nee justi sunt, nee Deo placent, cum prol. in 1. de fide ad Petrum.
sine fide
placere impossibile est. [vol.VI. App. i.] Extra ecclesiam
Aug. contra Julian. Pel. 1. iv. [25. catholicam nihil est integrum, nihil
vol. X.] Si gentilis, inquis, nudum castum, dicente apostolo, Omne quod
nunquid quia non est ex
operuerit, non est esc fide peccatum est. Leo
fide,peccatum est ? Prorsus in serm. 2. de jejun. Pentecostes. [vol.
quantum non est ex fide peccatum I. p. 331.]Non ergo irrationabi-
est non quia per seipsum factum,
: liter a quibusdam astruitur, quod
quod est nudum operire, peccatum omnes action es et voluntates hominis
est; sed de tali opere non in Do sine fide make sunt, quae fide habita
mino solus impius
gloriari negat bonae existunt. Lomb. 1. 2. Sent,
esse peccatum. Ibid. [30.] Omne dist. 41.
enim, velis nolis, quod non est ex s Noveris itaque quod non omciis,
fide peccatum est. Ibid. [32.] H sed finibus, a vitiis discernendas esse
TTLO TIS TOV 7TlO-Tp<p6lJ.eVOV TrO\iTT)V virtutes. OrHcium est autem quod
ovpavwv aTroSe LKVVCTIV fj 7Tio~Tis TOV faciendum est, finis
propter vero
OTTO yrjs civSpatTTOv GeoO (rvvo/JiiXov quod faciendum Cum itaque
est.
dnepyd^fTaL ovdev e&Tiv e a) Tricrrecos facit homo aliquid ubi peccare non
dyaOov. Chrysost. Hepl Trtarecoy KOI videtur, si non propter hoc facit,
fls TOV 7Tpl v6fj.ov, vol. VI.
<pvo~ea>s propter quod facere debet, peccare
p. 838. Et omne quod non est ex convincitur. Aug. contra Julian.
fide peccatum est, ut scilicet intelli- Pelag. 1. 4. [21.] Quicquid autem
gat justitiam infidelium non esse boni fit ab nomine, et non propter
justi tiam, quia sordet natura sine hoc fit, propter quod fieri debere
gratia. Prosper. Epist. ad Ruffin. vera sapientia percipit, etsi officio
[p. 307.] Si fides non prima in videatur bonum, ipso non recto fine
corde nostro gignitur, reliqua quae- peccatum est. Ibid. [21.] Sunt
que bona esse non possunt, etiamsi opera quae videntur bona sine fide
bona videantur. Gregor. Moral. 1. 2. Christi ; et non sunt bona quia non
[71.] Quicquid sine fide praesumi- referuntur ad eum finem ex quo sunt
tur nulla est animi solida virtus, sed bona. Id. in Joh. tract. 25. [12.
ventosa quaedam inflatio et tumor vol. III.]
inanis. Bernard, serm. [5.] de
31 4 Of Works before Jttstification. ART,
(saith he)us"
just, will say that a man enslaved to the Devil is just ? Yea,
though he were Fabricius, though he were Fabius, though he
were Scipio, though he were llegulus, with whose names thou
thinkest to terrify me, as if we were talking in the old Roman
1
To k Sed absit ut sit in aliquo vera
iravTairaa-iv ddvvarov, KOL
aTrapeo-Kov Oeco, KOL iiriKivSwov TCO virtus, nisi fuerit Justus absit au- :
To\p.a)VTL SeS^Xcorar SioTrep ?rapa- tern ut sit Justus vere, nisi vivat ex
KaXco, cos 8iddo-Ki 6 Kvpios, 7rou](r(o- fide,Justus enim ex fide vivit. Quis
p.fv TO dcvftpov KO.\OV, Koi TOV Kapnov porro eorum qui se pro Christianis
avTov KaXdv, KOI Ka6apicru>[j.fv Trpco- haberi volunt, nisi soli Pelagiani,
TOV TO CVTOS TOV 7roTr]piov KOI TTjs aut in ipsis etiam forte tu solus, jus-
Trapotyidos, KOL rore TO CKTOS O.VTOV turn dixerit infidelem ; justum dix-
(TTat KaOapdv oXoz/- /cai 8ia TOV a?ro- impium justurn dixerit diabolo
erit ;
to be changed,
that his works may be changed for if a man ; remain in that
estate that he he cannot have good works."
is evil,
Hence is n
that of St. Hierome
Let us pronounce our :
"
all the other things cannot be good, though they may seem
good."
And so Prosper ;
1 "
yet they have barrenly adorned only the life of this time ; but
they could not attain to true virtues and everlasting happi
ness. For without the worship of the true God, even that
which .seems to be virtue is sin neither can any one please ;
1
Omnis infideiium vita peccatum Quid vobis philosophis cum
est, et nihil est bonum sine summo virtutibus, qui Dei virtutem Chris-
bono. Ubi enim deest agnitio aeter- turn ignoratis ? Bernard. Serm. in
nae et incommutabilis veritatis, falsa Cant. 22. [p. 814.]
P Si fides non
virtus est etiamsiin optimis moribus. prima in corde nos-
Id. de vera innoc. c. 106. [vol. X. tro gignitur, reliqua quseque bona
App.] esse non possunt, etiamsi bona vi-
m Prius est mutandus homo ut deantur. Gregor. Moral. 1. 2. [71.]
opera mutentur. Si enim manet *i Etsi
fuit, qui naturali intellectu
homo in eo quod malus est, bona conatus sit vitiis reluctari, hujus
opera habere non potest. Id. de tantum temporis vitam steriliter or-
verbis Dom. Serm. [72. i. vol. V.] navit; ad veras autem virtutes aeter-
n Sententiam
proferamus adversus namque beatitudinem non profecit.
eos, qui in Christum non credentes, Sine cultu enim veri Dei, etiam
fortes, et sapientes, et temperantes quod virtus videtur esse peccatum
se putant esse, et justos ; ut sciant est ; nee placere ullus Deo sine Deo
nullum absque Christo vivere, sine potest. Prosper, devocat. gent. 1. i.
quo omnis virtus in vitio est. Hie- c. 7.
ron. in Gal. c. 3. [vol. VII. p. 433.]
XIII. Of Works before Justification. 317
And so it
r Et ita manifestissime
patet, in animalem, non cselestem sed ter-
impiorum animis nullam habitare renam, non Christianam sed diabo-
virtutem., sed omnia opera eorum licam, non a Patre luminum, sed a
immunda esse atque polluta, haben- principe tenebrarum. Id. contra
tium sapientiam non spiritualem sed Collat. c. [28.]
ARTICLE XIV.
OF WORKS OF SUPEREROGATION.
in the world that would persuade us, that we may not only
merit for ourselves, a but do and suffer more than in justice
can be here required of us and what we thus do or suffer
;
one thus doth and suffereth more and above his duty, it is
thrown into the common stock or treasury of the church, out
of which such as lack may be supplied. And c out of this
common 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
vants : we have done that which was our duty to do ? Luke xvii.
10. commands we perform, it is but still our
If whatsoever
e AovXw
yap dvdyKrj eVriKeirac TO (raro, on ras TrXrjyas ee<pv-
dpK.eicr6a>
borne the heat of the day, the heat of temptations, the heat
of afflictions, the heat of persecutions, yet had not done any
more than what was their duty to do
it they were still ;
your hands ? Is. i. 12. And thus doth he say of all works,
besides and above his commands, Who hath required these
at your hands ? As if he should say, I never commanded
these things to you, and therefore will never accept of them
from you. And thus are all these works of supererogation
not good and accepted, because not commanded works and ;
they needful for the satisfying for other men s sins ? I know
the great maintainers f of this opinion, being loath to say these
works are altogether superfluous, adjudge them necessary for
others, though not for themselves who do perform them,
making them copartners with Christ, in making satisfaction
for the sins of others. But what is this but blasphemously to
debase the merits of Christ to exalt their own, and to make the
good works (I might 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 with
themselves, whether they think in their consciences that one
mere man may satisfy for another s sins, or whether at the
day of judgment what one man hath done shall be rewarded
in another 2 I am sure the apostle tells us, We must all appear
before the judgment seat of Christ, that every one may receive the
father shall not there be punished for the son s iniquity, nor
the son rewarded for the father s piety ; but every one shall
stand upon his own legs ;
s in the same condition he died
f Let us hear one of their own Dei vel deesse vel supervacaneum
rabbies. Hsec satisfactio redundans esse. Et sane impium esset si quis
quorsum evadit ? Quum mortuus crederet rem tarn puram tantamque,
est Christus, et praeter Christum quanta est satisfactio pro peccatis,
cum Maria Virgo, et Petrus, et vento dissipari et evanescere. Quis
Paulus, et innumeri prseterea alii igitur eorum operum est usus ? O
sancti mortem obierunt, tot operibus admirabilem Dei providentiam Ex !
And if
they will not believe us, let them hearken to the
Fathers. St. Basil saith, i
"
novissimus dies, in hoc eum com- nobis suscepit sine malis meritis
prehendet mundi novissimus dies :
poenam, ut nos per ilium sine bonis
quoniarn qualis in die isto quisque meritis consequeremurgratiam. Aug.
moritur, talis in illo judicabitur. contra duas epist. Pelag. 1. 4. [6.
August. Epist. [199. 2. vol. II.] vol. X.]
Tune cuique veniet dies ille cum ve- "AvQpwnos yap ovftels Svvaros eVrt
nerit ei dies, ut talis hinc exeat, Treurm rov didftoXov Trpbs TO TOV arra^
qualis judicandus est illo die. Ac vTroTreo-di/ra c eXe o-$ai OTTO rrjs
aur<a
per
hoc vigilare debet omnis Christ- cov<rias 6s ye ov8e nepl T&V I8iu)v
ianus, ne imparatum eum inveniat n/iapr^aTooi/, olos re earl ciXa<r/ia
Domini adventus. Imparatum au- dovvm ro> ovv ury&rci TOVTO
Qe<5, TTO>S
the children of men there is none but the Lord Jesus Christ
only in whom all are crucified, all dead, all buried, all are
raised up at the last day."
no righteousness
So that there is
What could be
1
Quamvis multorum sanctorum Paleestin.et Serm. 12. de passione.
in conspectu Domini pretiosa mors m Neque hoc ita dictum est quasi
fuerit, nullius tamen insontis occisio propterea Domino Christo pares esse
propitiatio fuit mundi. Acceperunt possimus, si pro illo usque ad san-
justi, non dederunt coronas, et de guinem martyrium duxerimus. Ille
fortitudine fidelium nata sunt exem- potestatem hahuit ponendi animam
pla patientiae, non dona justitise. suam et iterum sumendi earn. Nos
Singulares quippe in singulis mortes autem nee quantum volumus vivi-
fuerunt, nee alterius quisquam de- mus, et morimur etiamsi nolumus,
bitum suo fine persolvit. Cum inter &c. Postremo, etsi fratres pro fra-
filios hominum unus solus Dominus tribus moriantur, tamen in frater-
noster Jesus Christus extiterit, in norum peccatorum remissionem nul-
quo omnes crucifixi, omnes mortui, lius sanguis martyris funditur, quod
omnes sepulti, omnes sunt etiam fecit ille pro nobis. Aug. in Job.
suscitati. Leo Epist. [97. c. 4.] ad tract. 84. [2. vol. III.]
XIV. Of Works of Supererogation.
spare over and above what himself needs, whereby the neces
sities of others
may be supplied. So express are the Fathers
in delivering the impossibility of one man s sins being satis
fied for by another s sufferings, and of one man s being sup
plied from another s merits. And that there is none that do
more than is required, the Fathers clearly avouch, in saying,
there is none can do so much as is required of him. For they
shew how there is none lives without sin. And if they do not
live without sin, they do not do as much as is
required of
them, for they do not avoid sin as they are commanded. And
if
they do not do as much as is required of them, certainly
they cannot be said to do more than is commanded 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
while concluding from the premises, that works of supereroga
tion cannot be taught without arrogancy and impiety.
5.
iii. Indeed sin doth not reign in the saints his members ;
but sin did not so much as dwell in him the Head. And as
sin did not live in him, so neither did he live in sin for he ;
did no sin, neither was guile found in his mouth, 1 Pet. ii. 22.
Isa. liii. 9. And therefore doth himself say, Which of you con-
vinceth me of sin ? John viii. 46 : and thus was he as clear
from sin in his human nature as in his divine. As God, he
was infinitely contrary unto sin and as man, he was perfectly ;
!1
vlos dva^dprrjTos , dvf7ri\r]TrTos, *ai hoc ergo ille homo qui natus ex
a7ra0rjs rt}v tyvx*l v Q s * v dvflpMTrov virgine est, magna cunctis qui ex
(rx^p-aTi (ixpavros, TrarpiKto tfeXr/^ari utriusque sexus commixtione pro-
dtaKovos, Adyo? Qebs, o ei/ Tlarpl, T<U ducimur distantia segregatur :
quod
6 CK 8et-i(ov TOV HciTpos, KCU TO) <rvv cum omnes Ron similitudinem sed
o-^/nttrt 6f6s OVTOS TJIJUV CIKWV, OKTJ- veritatem peccati in carne gestemus,
Xi Scoros-. Clem. Alex. Paedag. 1. i.e. 2. ille non veritatem sed similitudinem
c
No, not the Virgin Mary her nationem dixit, Quid mihi et tibi est
self,(who is the principal person mulier? Iren. advers. ha?r. 1.3. [16.
excepted by our adversaries; but,) 7.] Indeed our Saviour s answer
we have no reason to except her, or to her doth itself imply as much, Tt
rather we have reason not to except ffjioi Kai aot yvvai ; OVTTOJ TJKCL f) &pa
her, considering how there is none /LIOU, that is, not What is that to me
of the Fathers that except her, (nor and thee? but, as the Ethiopic ren-
any one else do they except but only
Christ.) Nay, they acknowledge her
in particular to be a sinner, one born i. Quid mihi tecum, What have I
e.
in sin. Et quid incoinquinatius todo with thee ? mine hour is not yet
illo
utero virginis, cujus caro etiamsi de come, as our translation hath it.
Where Athanasius observes, that he
peccati propagatione venit, non ta-
men de peccati propagine concepit. reproved his mother, eVeVX^rre 777
Contra Arrian. Orat. 4. And
Aug. de Gen. ad literam, 1. 10. [32. /jirjTpi.
St. Chrysostome, circTiprjo-fv dicmpoos
vol. III.] Proinde corpus Christi
Mat. horn. 45. and cer
alrova-T), in
quamvis ex carne fceminae assump-
tum est, quae de ilia carnis peccati tainly not without cause, as Theo-
C
besides this, the Fathers accuse her deov as Seo-TTOTTjv a-efifiv Kal Trpoovcu-
also of several actual sins, as of an veiv. Ibid. Agnoscat et ejus ado-
unseasonable request at the feast lescentiam, videat multa et magna
when our Saviour turned the water miracula, conversionem aquarmn in
into wine. John ii. 3. Propter hoc vinum ; in quo primo miraculo
upon the face of earth, but is both defiled with it and guilty
of it. Nay, though we be baptized, and our original sin be
washed from us, and though born again too, and so our
actual sins subdued under us yet for all this will sin dwell ;
written, There none righteous, no, not one : there is none that
is
understandeth, there is none that seeketli after God. They are all
ad catech. [I. 14. p. 562. vol. VI.] they blame her (and that worthily)
In hoc autem miraculo quid mihi et the most for calling him then from
tibi ? Non enim hoc processit ex te, doing good, which certainly she
sed in eo qui fecit te. Non corn- ought not to have done. Quia tune
petit tibi ut jubeas Deo, competit multitudinem docebat, nee sequum
autem ut subdita sis Deo. Ibid. erat ut hos relinqueret et ad matrem
Plainly shewing, that she took more et fratres procurreret. Euthym. in
upon her than she should, in speak Mat. 12. [p. 80.] ~Evv6rjo~ov yap oiov
ing to him to work miracles. And rjv, Travros TOV XaoC Koi TOV drjpov
the same faults they lay to her charge TTfptCO-TtoTOS aVTOV, KOL TOV 7T\T)6oVS
for coming to call him away when TTJS di<podo~a)s eKKpc/jLap-evov, KOI TTJS
he was teaching the people, Mark didao~Ka\ias TTpoTfdfio-rjs, fKeivrjv nap-
*
iii.
31. Opa KOI TTJS KOL eKfivwv rfjv (\6ov<Tav
p.eo~T)v airayayelv pev ainov
aTTovoiav. deov yap io-(\6ovTas O.KOV- TTJS Trapaii/eVecos-, i5ia &e diaXfycadai,
o-ai p.cTa TOV o^Xou, rj p.i}
TOVTO /3ou- Kal fjLrjde evdov di/e xecr&u e\0elv, dXX
\op.evovs dva/JLelvai KaTa\vo~ai TOV e\Kiv avTov e aj
povov Trpos eavTrjv
\6yov, KCU rdre 7rpoo~\6flv ot Se eco dia TOVTO e Xeye, TLS ecrrti/ 17 p-rjTTjp
KaXovoriv avTov, KOI eVi TrdvTwv TOVTO p.ov KU\ ol d8f\(poi p.ov ; Chrysost. in
TTOLOVO-l, (plXoTlfiJiiaV7Tpl8lK.VVp,(VOl Joh. horn. 21. [p. 639. vol. II.]
d
TifpiTTrfV, KOI Set^ai $eXoi>res, on Item placuit quod ait S. Johan
fj.Ta TroXXrjs avro) cVtrarrotifn TTJS nes apostolus, dixerimus quia Si
egovarias. Chrysost. in Mat. horn. peccatum non habemus nos ipsos
44. [p. 287. vol. II.] i/
Ai/0pa>7Tti>o
seducimus et veritas in nobis non
TI cftov\tro v8ei^ao-6ai f) p.T]TT)p, on est, quisquis sic accipiendum puta-
fov(Tidft TOV TrotSoV ovo~v yap jteya verit, ut dicat, propter humilitatem
OVTTOJ TTfpl avTOv voi dia TOVTO ovv oportere dici, nos habere peccatum,
Ktti en \a\ovvTa /SowXfrat
Trpos eau- non quia veritas est, anathema sit.
Ttjv eVto-Troo-ao-^af 0tXori/iov^ei/^ cos Concil. Milevit. 2. can. 6. fp. 1218.
V7roTaTTOp.(vov avTrj TOV vlov. Theo- vol. I.]
phylact. in Mat. 12. [ad fin.] But
330 Of Christ alone without tiin. ART.
gone out of the way, they are altogether become unprofitable ; there
is none that doth good, no, not one, ver. 10, 11. Psalm xiv. 1, 2, 3.
For as by one man sin entered into the world, and death by sin ;
and so death passed upon all men, for that all have sinned, Rom.
v. 12. For there is no man that sinneth not, 1 Eeg. viii. 46.
2 Chron. vi. 36. Nay, There is not a just man upon earth, that
doth good, and sinneth not, Eccles. vii. 20. For in many things
we offend all, Jac. iii. 2. Who therefore can say, I have made
my heart clean, I am pure from sin ? Prov. xx. 9. enter not
then into judgment with thy servant, Lord for : in thy sight
shall no man living be justified, Psalm cxliii. 2.
And as the scripture doth thus assert, that all the men and
women that ever lived upon the face of the earth, (Christ only
excepted, who was God as well as man,) were sinners; so
reason itself, if consulted aright, cannot but determine the
same. Which any one may easily perceive that doth but con
sider how (as we have seen more fully in the ninth article) in
Adam the whole human nature was corrupted, all sinning and
being made sinners in him for in him God said to all, In
:
the day thou eatest thereof thou shalt die the death. What death ?
Certainly the death of the soul as well as the body ; spiritual,
consisting in the separation of the soul from God, as
well as
by the loss of God, as our bodies are made mortal by the loss
of their souls e sin passing from that one man into the souls,
:
debita mea, sed Dimitte nobis debita Hieronymum. Peccatum est cum
nostra, ut hoc pro aliis potius quam vel non est charitas, vel minor est
pro se Justus petere intelligatur, ana- quam debet. Id. de perfect, justi-
thema Sanctus enim et Justus
sit. tiae. [15. vol. X.]
erat apostolus Jacobus cum dicebat, h Ut enim omnis
ssepe diximus,
In multis enim offendimus omnes. hurnana justitia injustitia esse con-
Concil. Milevit. 2. can. 7. [vol. I.] vincitur, si districte judicetur. Greg.
Item placuit ut quicumque verba ip- Moral. 1.
9. [28. vol. I.] Nostra si
sa Dominicge orationis ubi dicimus, qua est humilis justitia, recta forsan
Dimitte nobis debita nostra, ita vo- sed non pura, nisi forte meliores
lunt a sanctis dici ut humiliter non nos esse credimus quam patres no-
veraciter hoc dicatur, anathema sit. stros, qui non minus veraciter quam
Ibid. can. 8. humiliter dicebant, omnes justitia?
Virtus est charitas qua id quod nostrse tanquam pannus menstruata?
diligendum est diligitur. Hsec in mulieris. Quomodo enim pura jus-
major, in aliis minor, in aliis titia ubi non potest adhuc
aliis
culpa de-
nulla est ; plenissima vero qua? jam esse ? Bernard, de verbis Esai. serm.
non potest augeri quamdiu hie homo 5. [p.405.] Ex quo factum est vir-
vivit, est in nemine ; quod autein tutem qua? mine est in homine justo
augeri potest profecto illud quod perfectam hactenus nominari, ut ad
minus est quam debet, ex vitio est. ejus perfectionem pertineat etiam
Aug. Epist. [167. 15. vol. II.] ad ipsius imperfectionis et in vcritate
332 Of Christ alone without Sin. ART.
as we
do daily experience, our graces and duties are all
all
Not to
sin at all, God hath ordained it (as a privilege) above the
human nature." And St. Ambrose, "
"
that he hath a
but Christ alone who was ever perfectly and altogether free
from tasting of sin. But every sin, be it what it will, brings
forth death."
firstand the only man upon earth that did not commit sin,
11
neither was guile found in his mouth. And Cassianus very
sharply
s
This
:
"
very plainly.
that when we often find in scripture that men are said to be
without complaint, we can find none said to be without sin,
but that one alone of whom it is openly said, him who did
not know sin" And elsewhere he propounds this question,
unius diei fuerit infans, manente in TOV. Cyril. Alex, de recta fide, ad
nobis etiam secundum apostolum Theodosium. [p. 18. par. ii. vol. V.]
s
et origine et lege peccati? Hilar. in Hujus ergo rei, quae illi tantum
Ps. Iviii. [4. p. 129.] singularis ac propria est, sequalita-
P Aio TO fjLTjdfv
fofflKcvai T&V TOV tern sibi blasphemies superbiae cri-
dvTiKfipfvov KTTjuaTtov, fj.6vov TOV Kv- mine vindicabit, quisquis se esse sine
piov eVri, TOV /zcrao-^oj/ros fjfuv TWV peccato ausus fuerit profiteri. Con-
avTov nadr] pdraiv ^eopty dpapTias. sequens enim est, ut sirnilitudinem
Greg. Nyssen. in Ecclesiast. [p. 444. carnis peccati, et non veritatem pec-
vol. I.] cati habere se dicat. Cassian. Col-
1
*A.Kpo)s 8e Kal Trapdrrav a/naprias lat. 22. C. 12.
(iyevo-Tos ot/Seiy et p.r) 6 XpioToV ndo-a Non fortasse sine causa cum ali-
t
yrjs 6 Xpio~Tos OVK erroirjo-fv dp-apTiav, est, eum qui non noverat peccatum.
ov8e fvpedrj 86\os tv o-ro/Ltan av- TO>
Aug. de nat. et grat. [15. vol. X.]
334 Of Christ alone without Sin. ART. XV.
u "
Whether not
only there is some of the children of men,
but whether there could ever have been any heretofore, or can
any be hereafter, who never had or never will have any sin at
all f And he answers immediately, It is most certain there "
what is
against the Holy Ghost.
not the sin Be sure
every that is, every sin (for every sin is
deadly sin,
a
deadly) willingly committed after baptism, is not the sin
b
against the Holy Ghost. For, as St. Augustine observes,
Our Saviour, speaking of the sin against the Holy Ghost,
doth not mention any particular time, but only saith in
general, He that speaketh against the Holy Ghost, whether
a ITa(ra Se
a/zapr/a KCU rj rv^oCcra ort, Tracra apapria, (i(T7T\ay^v6s e
truly repent of them, and believe in him that died for them ;
nay, all manner
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
c
heathens speak against the Holy Ghost, yet we do not
say they are therefore incapable of pardon nay, there is :
fore it is not the sin against the Holy Ghost. And therefore
also are they to be condemned that say they can no more sin as
did sin, yea, and against the Holy Ghost, yet Peter did not
think he sinned the sin against the Holy Ghost, but that upon
his prayer arid repentance this his sin, his great sin, might be
e
pardoned : so that Peter did not deny the grant of repent-
BEVERIDGE. Z
338 Of Sin after Baptism. ART.
just man may sin, and yet he may afterwards repent and if ;
In electione malorura magis est tentia, [28. lib. V. Hseret. fab. vol.
eligeridum, ut salutare lavacruin as- IV.]
seeutus, rursus sit in peccato, quam *
Miror autem quosdam sic obsti-
ut gratise expers vitam finiat. Nam natos esse ut dandam lapsis non
peccatum quidein veniam fortasse putent pcenitentiam, aut poenitenti-
consequetur, aut clementiam, cujus bus existiment veniam denegandam,
magna est spes apud bonos ; alteri cum scriptum sit, Memento unde
autem est omnino vetita salus ex cecideris, et age pcenitentiam, et fac
certa et definita sententia. Nyssen. prior a opera. Cyprian. Epist. [55.]
Orat. adversus eos qui difterunt ad Antonianum.
k
baptismum. [p. 219. vol. II.] Quod legentes scilicet et tenen-
h Qui autem
baptismatis donum tes neminem putarnus a fructu satis-
est assecutus Patrem vocat Deum, arcendum, cum
factionis et spe pacis
ut qui in gratiae filiorum ordinem sit sciamus juxta scripturarum fidem,
allectus ; ii ergo jussi sunt dicere, autore et hortatore ipso Deo, et ad
Dimitte nobis debita nostra. Sunt agendam poenitentiam peccatores re-
ergo medicabilia etiam quae post digi, veniam atque indulgentiam
et
m saith he,
"But,"
if any one think that then the word is
"
sharply : if
quod ille misericors et pius est, per non solum si adversus Spi-
tizatus,
sacerdotes ejus pacem posse concedi, ritum Sanctum, sed etiam si adver-
admittendus est plangentium genii- sus Filium hominis post baptismum
tus, et poenitentise fructus dolentibus dixerit verbum, et omnino si qua
non negandus. Ibid. fornicatione, vel homicidio, vel ullo
m Quod si quisquam tune putat flagitio aut facinore post baptismum
verbum dici adversus Spiritum Sane- sese maculaverit, non potest pceni-
tum, cum ab eo dicitur cui jam per tendo curari. Quod qui senserunt,
baptismum dimissa sunt peccata, exclusi sunt a communione catho-
attendant nee talibus per ecclesiae lica, satisque judicatum est eos in
sanctitatem auferri pcenitentiae lo- ilia crudelitate divinae misericordiae
cum. Aug. Exposit. epist. ad Roma- participes esse non posse. Ibid.
XVI. Of Sin after Baptism. 841
Father But the love of our neighbour, that is, the love of
:
"
man, even unto the love of our enemy, the Lord himself com-
mendeth to us and we see how many that are baptized both
;
or sinners.
But notwithstanding this truth is so clear of itself, and hath
had so many 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 many
"
selves from 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
which words we may see that not only Philastrius himself
calls this a vain doctrine, but that the whole church was
(i
This decree of the council at T dvdpos7rpocupnviJievovsfvd\\oTpiois
Rome, Eusebius recordeth in these TTJS KK\r)o-ias rjyelo-Cai, TOVS 8e rfj
words :
Aoy/tto Trapt crrarat rois ircun avfji(popa TrepiTreTrrcoKoras TWV dSeA-
rov p.v Noovdrov ap.a rols avrS crvv- (pwv, lacrdai KCU 0pmrfvfiv rols rrjs
fTT(tpB(l(TL TOVS re (TwevftoKelv TJ] fjLT(ivoias (papfj.dK.ois. Kuseb. hist. 1.
/j.io~cide\<p(o KaidTravQp(t)TroTdTT]-yv(0fjiT]
6. C. [43-J
ARTICLE XVII.
aThus I find St. Augustine long mundi stultitia est apud Deum. Non
ago entering upon his discourse De est ergo de ilia majestate divinae sa-
prsedestinatione et gratia, premising pientise humanae vanitatis arbitrio
this as a consideration to be attend- disputandum. Aug. de pra?destina-
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 lently, Ovfev x*W v *7 orai/ rls ay-
human reason. Sed quis ita desi- dpwnivois \oyio-pols ra dfla Kpivrj KOI
piat, vel potius quis ita blasphemet, ptTpfj irpa.yp.aTa ourco yap
ut dicat de justitia Dei lege humanae <remu
rfjs irtrpas diceivTjs CK
justitise disputandum? Quae profecto TOV /jierpov Kal TOV (pcoros aTr
si justitiae Dei adversatur injusta est. 0r}o-erar el
yap 6 ras TOV 17X101; C\K-
Ab illo enim qui summe Justus est, rlvas avQpwirivois 6e\wv KaraXa/3fij/
omne quod qualitercunque justum o(pda\/jLols, ov p.ovov ov /caraX^frat
est, manare manitestum est. Quis ov8e uvde^erai TOV rrpoKfiuevov, dXXa
ergo qui incommutabilem, manen- /cat aTroTrefreirai Kal pvpiav
tem, et omnia qua? sunt condentem, o-erai {3\afti]v TroXXai p.a\\ov
regentem, atque serv antem L)ei sa- cKelvo TO (pws
r
\6/j.cvos irpbs
pientiam pendat humanas sapientise Idflv 8ia TWV otxetW Xoyttr/zoot/, nei-
arbitrio ? Do (pio idem apostolus o-crai roCro, ds rqv TOV
Kal vftpi^ti
dicit, quia supientirt carnis inimicd Qeov 8u>p(dv. Chrysost. in 2 Tim,
T
est Deo. Et alibi, Sajtieulia hujvs horn. 2. init.
[vol. IV .j
344 Of Predestination and Election. ART.
expressly
c Before he made us he foreknew us, and he
:
"
things that are not as if they were? For the apostle saith,
Who chose us before the foundation of the world. are made We
within the world, but we were chosen before the world." And
again
d
Out of those to whom the righteous severity had
:
"
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 worlds did know to whom he would
give grace by faith. Without which none from the beginning
of the world to the end of it can be absolved from the guilt of
his sin original and actual ; for these whom God foreknew, he
did also predestinate to be conformable to the image of his Son"
And thus Prosper also :
ft The predestination of God no
catholic person denieth, &c. But the faith of predestination
is confirmed from the manifest authorities of the holy scrip
tures, to which it is not lawful by any means to ascribe those
things that are wickedly done by men, who came into that
proneness to fall, not from the creation of God, but from the
sin or prevarication of the first parent from the punishment :
For God,""
saith he, "
quibus dare voluit pra?paravit qui- : festum est eum non pertinere ad
que non aliter perficit in opere, quam eorurn numerum, quos Deus in
in sua sempiterna atque incommu- Christo ante mundi constitutionem
tab ili habet voluntate dispositum. gratis elegit, et pra?destiuavit ad
Cujus praedestinationis veritatem, regnum. Fulgent, de incarnatione
qua nos ante mundi constitutionem et gratia Christi, [67.]
image of his Son, that he might be the firstborn among many bre
thren. Moreover whom he did predestinate, them he also called :
and whom he called, them he also justified : and whom he justi
fied, them he also glorified. Rom. viii. 29, 30. Which words
St.Augustine having repeated, concludes :
h "
Of these who
are predestinated none shall perish with the Devil, none of
them shall remain under the power of the Devil unto death."
And the same Father again, or, as others think, Fulgentius, to
the same purpose Firmly believe, and do not doubt, but that
:
"
say :
holy scripture. Though they are but some that God hath
elected, yet his promises are made to all Come unto me, all :
ye that are weary and heavy laden, and I will give you rest,
Matt. xi. and, Whosoever lelieveth in him shall not perish,
28 :
mise. His promises are made to all, and therefore are all
bound to lay hold upon his promises : and as we are to re
ceive his promises, so are we
also to obey his precepts as
made 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 :
m His verbis sanctitatis tuae ita tails ero qualem me Deus futurum
your daily prayers and in doing this, to trust that you are
:
blessed are they that put their trust in him. And having
this hope, do you serve the Lord with fear, and rejoice with
trembling.
1 1
religion that is not only the best, but the only way to true hap
piness and everlasting salvation ; and that they are to be
accursed that presume to say that every man shall be saved by
the law or sect which he professeth, so that he be diligent to frame
and the light of nature. So that
his life according to that law,
let a man
be never so strict a Jew, never so strict a Mahu-
metan, never so strict in any other religion whatsoever, unless
he be a Christian he can never be saved. So that though
many Christians may go to hell, yet none but Christians can
ever go to heaven ; many that profess Christ may not be saved,
there doth Christ himself say, a / am the way, the truth, and
the life :
b none cometh to the Father, but by me. John xiv. 6.
And none can come to the Father but by Christ, it is by
if
a
Ipsum audiamus, Ego sum
via seipsum. Et nos quo imus nisi ad
et veritas et vita.Si veritatem qua?- ipsum ? Et qua imus nisi per ipsum?
ris viam tene, nam ipse est via quse Ibid, tract. 09. [2.]
est veritas. Ipsa est quo is, ipsa est b
Aya$/} yap OVTU>S odos a7rapeo-
qua is. Non per aliud is ad illud, devTos KOL dnXavrjs 6 Kvpios fj/jiwv
non per aliud venis ad Christum. ^Irjo-ovs Trpbs TOV OVT<OS
dyadov TOV
Per Christum ad Christum venis. Trarepa <pep&v
ovdels yap ep^erat,
Quomodo per Christum ad Chri- $770-1, TrposTOV Trartpa, JMJ)
81 (^ov-
stum ? Per Christum hominem ad roiavrrj p.eV ovv rj fj^crepa Trpos 6cbv
Christum Deum. Aug. in Joh. tract. avo8os OLO. TOV vlov. Basil, de Spiritu
13. [4. vol. III. par. ii.] Quid au- S. c. 8.
[vol. II.]
tern opus erat ut diceret, Ego sum c Ei TO Tno-Tfveiv Xpiorbv vlov
via, veritas et vita, cum via cognita en/cu Bfov farjv alwviov e ^ei, TO OTTI-
qua iret, restaret nosse quo iret, nisi crreli/ e dvdyKrjs Bavarov. Id. advers.
quia ibat ad veritatem, ibat ad vi- Eunomium, 1. 4. [vol. I.]
tarn? Ibat ergo per seipsum ad
BEVERIDGK. A a
354 Of obtaining Eternal Salvation ART.
any other :
for there is none other name under heaven given
among men, whereby we must be saved, Acts iv. 12. That is,
d
there thing in the whole world whereby our sins
is no other
may be pardoned, our persons justified, and our souls saved,
but only Jesus Christ the Son of God. It is only by him that
we can be saved, as it was only for us that he was condemned :
living in them ; art. that man cannot free himself from XV.
sin ; art. X. nor deserve to be freed by any other ; yea, and
that it is by Christ only that he can be freed art. XII. that ;
it isChrist only, who by the value of his death can take away
the guilt of those sins that lie upon him, and it is Christ only,
who, by the virtue of his blood, can wash away the filth of
those sins that reign over him ; and if so, it must needs fol
low, that it is only by Christ that we can be saved. For if
without him we be of what religion we will, we shall still lie
.-^aLXo, i. e. But the company of nbmb vmai<D IHN -vain^, that is,
men there were an hundred and twenty. Because it is forbidden to remem-
And so the vulgar Latin, Erat au- ber an 7 of his names in vain Elias -
tern turba hominum simul fere cen- m Thlsb LP- 2 47-l Where he salth -
turn And so is mrr arc also lt 1S never used for God but
viginti.
The name of God in scripture fre- wlth nis>1>n an emphatical He
""
mpy nV orc, The name of the see the contrary in the same chapter
God of Jacob, that is, The God of with that befor e quoted, viz. Lev. .
OT8 h
Jacob defend thee, Ps. xx. 2. Hence P iv
j
f -
1 f
said, ta* upaa,
e when he blasphemeth the name,
"*
,
shall know nirr oto ^ that my that is, the Lord, or the name of the
name Lord a e wnd ]t and so the
is Jehovah, Jer. xvi. ult. saith, >
7
inrci lO OJ in 3 mn : D ins LXX, TO ovopa Kvpiov. Syr. (JL^LM
win, i. e. As he should have said,
if my name ; Jonath. irvoi NOXD the
that I am the Lord, for that is his proper name, viz. of God, which is
the sin of many should be hid in one just Person, and the
righteousness of one should justify many sinners !*"
7TfTro\iT(vo 0ai, KOI TOV 6p,o\oyr)(TTj r<o via> TOV Qfov ; yXvKfias dv-
a>
rijs
crravpov (IVTOV, KOI TO nddos, Kai TO TaXXcryrJy, G>
without this house, that is, without 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 But it :
J "
ismanifest that all the men of that time perished in the flood,
but only such as obtained to be found within the ark, which
bore the type of the church. For in like manner now they
can by no means be saved, that are strangers to the apostolic
faith and catholic church."
And
Augustine, or Fulgentius, to the same purpose
St. :
k "
pagans, but also all Jews, heretics, and schismatics, that end
this present life without the catholic church, shall go into
eternal fire, which is
prepared for the Devil and his angels."
For as the same Father, St. Augustine, elsewhere saith,
* "
Do
not believe you can be saved by any other art than by the in
vocation and cross of Christ." And to name no more, the
fourth council at Lateran also expressly saith, m But there
"
k Firmissime
Nemo ergo sibi persuadeat, tene, et nullatenus
nemo seipsum decipiat extra hanc ;
dubites non solum omnes paganos,
domum, id est extra ecclesiam, nemo sed etiam omnes Judaeos, heereticos
salvatur. Origen. super Jesum Nave, atque schismaticos, qui extra eccle-
hom. 3. [5. vol. I.]
siam catholicam preesentem finiunt
h
Neque enim vivere foris pos- vitam, in ignem eeternum ituros, qui
sunt, cum domus Dei una sit, et prseparatus est diabolo et angelis
nemini salus esse nisi in ecclesia ejus. De
ad Petrum diaconum,
fide
nes, prseter eos qui intra arcam, dine catholicse conversationis, [5.
quse typum gerebat ecclesiae, reperiri Ibid.]
meruerint. Nam
similiter etiam mine m Una vero est fidelium univer-
omnino salvi esse non poterunt, qui salis extra quam nullus
ecclesia,
ab apostolica fide et ab ecclesia ca- omnino salvatur. Concil. Lateran.
tholica fuerint alieni. Gaudent. episc. 4. de fide catholica, [Cone. vol. VII.
Brix. de lect. evang. tract. [8. vol. p. 15.]
V. p. 955- Bibl. Max. Patr.]
ARTICLE XIX.
OF THE CHURCH.
of good only, and not of bad ; here of bad also as well as good.
And to name no more, there it is invisible as to us ; here it
c
assembly or congregation in general, and sometimes for such
a congregation as profess faith in the Lord Jesus Christ, and
therefore used also, though perhaps not in scripture, yet in
other writings, to denote d the place where such congregations
or gatherings together of people were made. And that the
Greek word which we translate church doth in its most proper
sense signify a congregation, and by consequence that the
church may well be called a congregation, is plain also from
e most
the ancient, I mean, the oriental translations, that
vocationem unde ecclesia nomen ac- observable, that though the word
cepit, aliquid distet. Id. in Psal. do signify in general a congregation,
81. [i. Ibid.] it is seldom or never used to signify
c For an assembly or convocation any other congregation but that of
in general, we find it used Act. xix. the faithful, viz. the church nay :
XIX. Of the Church. 359
ands all members of one and the same Head, and h all agree
ing in one and the same faith. And therefore, as the body
that consisteth of many members is still but one body, so the
church that consisteth of many congregations is still but one
church. So that though every one of these congregations be
houses, Acts v. n, and in the sin 7Tip.\)S (pv\d(ra i, a>s fva OIKOV
OtKOVCra KO.1 O/iOlCOS TTKTTCVCt TOVTOlSf
gular number, fVK ttChtJP**:
cas /Lu ai/ \ISVXTJV KCU rrjv avrrjv ^overa
the Christian house, or the house
Kapdiav, Kal (rvp-Cprnvas ravra KT)pv<r-
of Christ, Matt, xviii. 17. (Tft, KOI 8i8d(TKfi, KOI TrapadidaMTiv a>s
f
This is that
Cyprian which St. ev (rrop-a KfKTT)p.vr] KOI yap at Kara.
calls unitas originis; as, Ecclesiauna TOV Kooyioi/ dtd\KTOi dvo/jLoiai, aXX
est quse in multitudinem latius in- TJ di/vap-is rfjs Trapadocrcais p.ia Kal fj
lica quia sit rationalis et ubique dif VLKOV 8f O)S eTTtCTKOTTOV OVTCl (V
fusa. Optat. 1. 2. KaQoXiKT) fj,v Ka- rrjs K(i66\ov KK\rjcrias.
cri(>)
KK\rjcrLa. So-
call orthodox, viz. in opposition to crat. Hist. 1. i. c. [9.] And thus
heretics. Dissensio quippe vos et doth Gregory Nazianzen [App. vol.
divisio facit hsereticos, pax vero et I.] also in his last will style
himself
unitas facit catholicos. Aug. contra Tprjyopios eViWoTros rijs Ka6o\iKr)S
liter. Petil. [219. vol. IX.];
1. 2. fKK\rjcrias rrjs ev KcovoTairiVoi; TrdXet,
where we see catholicus and htsreticus and the witnesses being bishops too,
opposed to one another. And hence they subscribed themselves bishops
it is that I have one Greek copy of of catholic churches too, as,
Athanasius s Creed that begins, El \OXLOS CTTICTKOTTOS TTJS Kado\LKT)S
T\S deXet, (TtaQrjvai, -rrpb irdvTW XP*I K\rj(rias 7rjs ev IKOJ/UU.
fTTlffKOTTOS TTJS KOTCt Al Tld ^6tai K.O.$O-
avTcp TT]V KadoXiKrjv KpaTTJcrai TTICTTIV, /
but another, Ei T\S /3ovXoiro cra>Qr)vcu, XIKTJS KK\r]o-ias, &C. Yea Kado\i<r)
Lord Jesus Christ, so that all 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 holy catholic
church, not as if
every person in it was really holy, really
saints, real believers in Christ : for we know that the visible
church here on earth is like to a floor in which is both wheat
and chaff, Matt. iii. 12 ; it is like a field in which there is
k Si
Kaio-ap rw TTJS KadoXiKrjs A\e-
Aa&> enim propterea retibus bonos
av8pe(ov. Socrat. Hist. 1. 2. c. [3. ed. et malos congregantibus ecclesiam
Colon. 1612.] And when the word comparavit, quia malos in ecclesia
isthus applied to particular churches, non manifestos sed latentes intelligi
it seems plainly to imply no more voluit, quos ita nesciunt sacerdotes,
than orthodox, holding the same quemadmodum sub fluctibus quid
faith that the whole catholic church acceperint retia, nesciunt piscatores ;
doth. But why the church in ge- propterea ergo et areae comparata
neral should be called the catholic est, ut etiam manifesti mali cum
church, Isidorus Hispalensis gives bonis in ea praenunciarentur futuri.
us several reasons besides the above- Aug. contra Donatist. post Collat.
mentioned ; Catholica autem ideo [13. vol. IX. p. 588.] Victi evi-
dicitur (ecclesia) quia per universurn dentia veritatis, malos in ecclesia
mundum est instituta ; vel catholica usque in finem seculi permixtos esse
quia universalis in ea doctrina est, confess! sunt. ibid. [n.] Eccemani-
ad institutionem hominum de visibi- festum est quod dicebatur a nobis
libus rebus caelestium atque ter- distinguenda esse tempora ecclesiae,
restrium ; vel propterea quod homi- non earn nunc esse talem, qualis
num omne genus trahit ad se ad post resurrectionem futura est ; nunc
suhjectionem tain principum
pietatis malos habere permixtos, tune om-
quam etiam principatui subjectorum, nino non habituram ; ad illam ejus
oratorum et idiotarum vel prop- ; puritatem non ad hujus temporis
terea quod generaliter curat homi- permixtionern ilia divina testimonia
num peccata, quae per corpus et pertinere, quibus earn Uominus prae-
Anitnam perficiuntur. Isidor. Hisp. dixit ab omni malorum permixtione
de off. eccles. 1. i. c. i. penitus alienam. ibid. [12.] Area
Of the Church. ART.
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 outward profession of faith
it is this
in Christ that entitles us to church-membership here on earth,
it is only the inward possession of Christ by faith that
though
entitles us to communion with the invisible church in heaven.
But that the church a congregation of faithful men, even
is
it is
priests."
e
CVTp7Tf(T0 (IVTOVS COS TOVTWV (KK\r)(TLa K\(KTr) OVK tUTlV,
\pi<TTov irjfrovv ov (pv\aK.es ci(riv ov crwddpoKr/Jia dyiatv, ov crvvayoayn
TOV TOTTOV, ws Km 6 eViWoTTos ToC I^nat. Epist. ad Trail, [p. 60. ]
6(rio>v.
ance, must needs be in the true church for these are the ;
know, as it is
amongst ourselves, that is not an error of our
church that is the error of some one or many particular persons
in it ;
among them, every thing that Bellarmine, Johan
so also
nes de Turrecremata, Gregorius de Valentia, Alphonsus de Cas
tro, 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 may be ca
tholic though it hath many heretics in it and a church may ;
shall not take any notice of the errors of particular persons, but
of the errors deliberately and unanimously concluded upon, and
366 Of the Church. ART.
Trent was begun in the year of our Lord 1545, yet it was not
concluded and confirmed till the fifth year of pope Pius the
Fourth, ann. Dom. [1564,] as appears Pfrom the said pope
Pius s bull for the confirmation of it. So that our convocation
was held within the same time that that council was. And
so our church concluded upon truths here, whilst theirs agreed
upon errors there. Neither need we go any further to prove
that they agreed upon errors, than by shewing that many
things that they did then subscribe to were contrary to what
our church about the same time concluded upon.
For all our Articles are, as we may see, agreeable to scrip
ture, reason, and Fathers and they delivering many things
:
<i
For this bull ends thus ; Datum septimo kalend. Februarii, pontifi-
Romse apud sanctum Petrum, anno catus nostri anno quinto. Bull. sup.
incarnationis Dominicae millesimo confirmat. concil. Trident. [Cone,
quingentesimo sexagesimo [quarto], vol. X. p. 197.]
XIX. Of the Church. 367
decree an index of the holy books, lest any one should doubt
which they are that are received by this council. But they
are the underwritten. Of the Old Testament, the five books
of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy,
traditions, let
s "
But
synod declares
this it is not their intention to com
prehend the blessed and unspotted Virgin Mary the mother
of God in this decree, where it treats of original sin."
Thirdly, we say we
are accounted righteous before God
only for the merit of our Lord Jesus Christ by faith, and so
justified by faith only, art. XI ; but they say, l "
If any one
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 motion of his own will, let
him be anathema. 1
that all the works that are done before justification, howsoever
they are done, are truly sins, or deserve the hatred of God,
let him be anathema.
1
a man being once justified can sin no more, nor lose his grace,
and therefore he who falls and sins was never truly justified ;
they, >
others, that have the charge and care of teaching, that accord
ing to the use of the catholic and apostolic church, received
from the primitive times 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 images, they dili
BEVERIDGE. B b
370 Of the Church. ART.
they,
Rome, whereby part of the canon and the words of conse
cration are uttered with a low voice, is to be condemned, or
that mass ought to be celebrated only in the vulgar tongue,
or that water ought not to be mixed with the wine that is to
1
they,
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 overthroweth the nature of the sacrament,
d But because Christ our Re
art. XXVIII; but they, "
a Si
quis aiitem his decretis con^ monium, aut etiam aliquod horum
traria docuerit, aut senserit, ana- septem non esse vere et proprie sa-
thema sit. Ibid. cramentum^ anathema sit. Ibid.
b
Si quis dixerit ecclesiae Romana3 Ses. 7. Can. i.
d
ritum, quo summissa voce pars ca- Quoniam autem Christus re-
nonis et verba consecrationis profe- demptor noster corpus suum, id
runtur, damnandum esse, aut lingua quod sub specie panis ofFerebat, vere
tantum vulgari missam celehrari de- esse dixit, ideo persuasum semper
here, aut aquam non iniscendam in ecclesia Dei fuit, idque mine deni-
esse vino in calice offerendo, eo quod que sancta hsec synodus declarat,
sit contra Christi institutionem, ana- per consecrationem panis et vini
thema Ibid. Sess. 22. Can. 9.
sit. conversionem fieri totius substantiae
c Si
quis dixerit sacramenta novae panis in substantiam corporis Christi
legis non fuisse omnia a Jesu Christo Domini nostri, et totius substantiae
Domino nostro instituta, aut esse vini in substantiam sanguinis ejus,
plura vel pauciora quam septem, vide- qua? conversio convenienter et pro-
licet, baptismum, confirmationem, prie a sancta catholica ecclesia tran-
eucharistiam, poenitentiam, extre- substantiatio dicitur. Ibid. Sess.
mam unctionem, ordinem, et matri- 13. Can. 4.
XIX. Of the Church. 371
thema.
any one say that in the mass 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. ."
e Nullus
itaque dubitandi iocus ciem sanctissimi eucharistiae sacra-
relinquitur quin omnes Christ! fi- menti sumere debere, anathema sit.
deles, pro more in ecclesia catholica Sess. 21. Can. i. V. et Can. 2.
semper recepto, latrise cultum qui Si quis dixerit in missa non
vero Deo debetur, huic sanctissimo ofFerri Deo verum et proprium sa-
sacramentoinvenerationeexhibeant. crificium, aut quod otferri non sit
Ibid. c. 5. V. et Can. 6. aliud quam nobis Christum ad man-
f Si
quis dixerit ex Dei praecepto ducandum dari, anathema sit. Ibid,
vel necessitate salutis omnes et sin- Sess. 22. Can. i.
Hie est Dei cultus, hsec vera religio, ovpavbv dvareivys, dtdvoiav dc povov
haec recta pietas, hsec tantum Deo Im^i^y Bepiirjv TO TTCLV airr]pTio-as rrjs
for which part soever they are determined to, they cannot be
determined into sin I mean what is in itself indifferent, and
;
and seeing God hath not left any particular command, 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 determining them so as
she thinks is the most edifying and decent as we shall by ;
decree them.
But the truth of her power in decreeing ceremonies doth
appear also in her authority to determine controversies : for
378 Of the Authority of the Church. ART.
if she hath
authority to determine controversies, she must
needs have a power also to decree ceremonies. For con
troversies of faith are of a higher nature than rites and cere
monies and if it be lawful for her to do the greater, it cannot
;
26.]
XX. Of the Authority of the Church. 379
sius : and so for all other controversies, both sides still make
as the scripture was for them.
if 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 them thinks his own opinion
to be grounded upon scripture. Now how 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 scripture Bereans would not have
: otherwise the
been commended for searching the scriptures to see whether
those things which the apostles preached were so or no, Acts
xvii. And if the particular persons which 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 whatsoever exposition of
1
church of Christ met together since the apostles times, it was
k
there. For here," as Eusebius saith, the principal of the
" "
saith,
followed them could not be numbered." And therefore what
soever this council did, it must needs be granted to be done
the feast celebrated after the manner of the Jews, others fol
lowing all Christians over the world." And presently,
pu The
^ Ta)v V
yovv KK\r)o~i<t)v cnrao-wv, at Ovre yap AAe ^aj/dpos ovT Ape toy 1
(rvvrjXdova.p^Lfpf is. Theodoret. Hist, rrjs TOV Trdcr^a eopr?}?, fjris Trepi ra
eccles. 1. I. C. 7- rijs ea>as
peprj p.ovov eyevcro, ratv p.fv
m Ho"av 8e fTTicTKorroi
inrep a/x0i lovSa iKcorfpoj TTJV eoprrjv Ttoidv
TpiaKO(rioi eiKOO i, Trpecrfivrepav 8e Kal fcnrovdaKOTav Se p,tp.ovp.evo)V
TU>V
SiaKovtov a>s ci/coy eVo/ieVcoi/ OVK rjv a-vfj-Travras TOVS Kara TTJV oiKovp,evr)v
oXiyov 7r\f)6os. Sozom. Hist. 1. I. Xpia-Ttavovs. Socrat. Hist. 1. I. c.
c.
[17.] [8.]
n TOVTOIS Trpe&ftv- 8e P At roivvv opwv o /3a-
JZ7rop,ev(i)v up,<porepa
put For,"
ro)V (is NiKaiav TTJS Eidvvias airavTr)- ol louSatot CTTOLOVV Kal avroi
<riv
Lord, we are all agreed concerning the faith and holy feast."
Nay, not content with decreeing it, they (or Eusebius for
them) declare also their power and authority to do it, in these
words :
tu
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 passion unto this present,)
to propagate the celebration of this feast to future ages."
Neither did they declare they had power to decree this cere
mony only, but others also and therefore in their sixth canon
;
u
they decree,
"
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, wherein, as Socrates relates it,
vu First of all therefore the wicked and
they say, perverse
opinions of Arius and his complices were laid open before the
most holy emperor Constantine, and with one consent they
saw good to anathematize or curse his wicked opinion, and
his blasphemous words and names, saying, The Son of God
was of nothing, and there was a time when he was not, and
that the Son of God is by freedom of will capable of good or
1
evil, and that he is a creature, and made. All these things
did the holy synod anathematize." And as Sozomen saith,
x But you must know that the council determined, that the
"
Ku>vo~TavTivov, Kal
OS, aXrjtfeoWpa raei, TJV </>ei
c Sogev avaQcpaTicrOrjvai rfjv
K TrpwTTjs TOV Trddovs fjfifpas XP* dcrefBi) avrov 8dai/, Kal TO. prffj-ara
TOV irapovTos effrvXa^a/jiev, KOI eVl Kal oVd/zara ra /SXao^^/Aa, tbv
TO.
TOVS p.eX\ovTas ala)vas rr\v rijs em- Ylbv TOV GfoG Xeycov e OVK OVTO>V,
Trjprjo-fais TavTTjs (Tvp.Tr\rjp(cxnv CKTCI- KOI eivat TTOTC ore OVK rjv, Kal av-
vfo-Qai. Euseb. in vit. Constant. T^ouo-ioVr; KaKias KOI dperfjs SCKTI-
1.
3. c. [18.] KOV TOV Ylbv TOV Qeov, KOL /cnV/u-a KCU
u Ta fmavra dvadffjidTi(Tv
dp^aia Wrj KpctTfiTO). Concil. rronjpa ?} ctyia
Nic. can. 6. [vol. I.] avvoo os. Socrat. Hist. 1. i. c. [9.]
v x
TipwTftv p.cv ovv e o.7rdvTa>v et-rj- ICTTCOV 8c OTI TOV ptv Ytoi/ 6/zo-
rdo-ffrj TO. KCLTO. TTJV dcrcrfftciav Kal TTJV ovo-iov elvai UaTpl d7T((pr}vavTo.
ro>
doth not think himself wiser than the whole church of God
was at that time, that the church hath power to decree rites or
y
Quicquid dicat quis, conferen- nem acceperunt, sed per Spiritum
dum est cum scripturis, quas non S. Unde scripturae illorurn omnes
ab homine, neque per hominem, sed sola? canonical dicuntur et sunt.
a Spiritu Sancto per revelationem Rupert, in Mat. 1.
7. [vol. II. p. 62.]
Jesu Christ! acceperunt ut loqueren- Kai /xaXa jcora>f 01 yap ayyc\oi,
tur et scriberent homines sancti. Et KO.V peyaXoi, aXXa SouXot KOL \eirovp-
licet nos aut angelus de ccelo evanye- yo\ rvyxdvovaiv OVTS at &e ypa<pal
lizet vobis, prater id quod accepistis, Trao-ai ov Trapa SouXcoi/, aXXa Trapa TOV
anathema sit, et iterum anathema rwv oXcoy df&Trorov ypafpflcrai 6?re/,t-
sit. Hoc dictum, haec sententia si- (bdrjo-av. Chrysost. in Gal. i. v. 9.
militer omnium illorum est, qui [vol. III. p. 718..]
neque ab homine, neque per homi-
XX. Of the Authority of the Church. 385
We ought therefore,""
(l
But afterwards, as it is his custom, the apostle will confirm
"
what he hath said from the holy scriptures, setting also before
the doctors of the church an example, that in those things
which they speak to the people they do not utter what is
presumed upon in their own opinions, but what is strengthen
ed 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 shews that what he saith is written in
the Law and the Prophets, how much more we, the weakest of
creatures, ought to observe this, that when we teach, we should
not produce our own, but the doctrines of the Holy Spirit !"
And if in our
teaching we ought constantly to follow the
scriptures,and whatsoever is contrary to the scriptures ought
to be abhorred, it must needs follow, that the church cannot
ordain, decree, or so much 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
which all the determinations of controversies depend, the
analogy
e
of faith is still to be observed, Rom. xii. 6 which is
:
are all those things found which contain faith and the manner
sulat regulam fidei, quam de scriptu- deiKwp.eva)v Kara ras ypafpds e auro>z>
6evai TO. o~rjp.aiv6p.fva cvptovecrat, OVTCO rats deiais ypacpals ndvra ra dvay-
p.ev yap dvaTp\l/~ov(rt Tvatrav dXrjdf) Kala 8tj\a. Chrys. in 2 Thess. horn.
aXX eV rw 8ia<TKe\lsa<r- 3. [vol. IV. p. 234, 19.]
ARTICLE XXI.
gathering together
apostles into a council to decide
THE
the question that amongst them rose about the law of
Moses, Acts xv. 5, (>,
the church hath still
thought good in
all
ages to make
use of the same means for the allaying all
storms, and determining all controversies that were raised in
it, even by gathering itself together into a council to execute
which this article speaks of, determining that they may not
he gathered together without the commandment and will of
it were a general, the lesser a For praise to those that sit in the
provincial or particular council, sanhedrim of Moses. Targ. in Psal.
The great council is often spoken xlv. tit.
XXI. Of the Authority of General Councils. 391
saith Tertullian, is
the true God." And if he be over all, all must be under him ;
place about any public business (as the works of general coun
cils is) without his command and will.
what city was it \ Tell the names of the bishops, produce the
sentences of the subscriptions, or their diversity or conso-
nancy. Teach us, who were consuls that year, what emperor
commanded this council to be gathered together f Not what
pope, but what emperor. So that it was the emperors that
still commanded the councils to be
gathered together. And
if we consult ecclesiastical histories, we shall find that there
He," Constantine,
himself, gathered together an oecumenical or general council,
commanding the bishops from all places by his honourable
The em
peror therefore seeing the church troubled about these two
things, he gathered together a general council, calling the
bishops from all places by his letters to meet at Nice, a city
of Bithynia." And Nicetas :
"
i
The emperor, by his public
f
Responde quaeso, synodus a qua
excommunicatus est, in qua urbe CTTIO-KOTTOVS ypd^acri TI^TIKOLS irpo-
fuit ? Die episcoporum vocabula, KaXovp-evos. Euseb. de vita Constant,
prefer sententias subscriptionum, 1.
3. c. 6.
vel diver sitatem vel consonantiam. h At
ap,(porfpa TO LVVV opwv 6 /3a-
Doce qui eo anno consules fuerint, aiXevs Taparro^ev-qv rrjv eKKkrjo-iav,
quis imperator hanc synodum jusse- o-vvoftov OLKOV^VLKYIV avveKporei, TOVS
rit congregari ? Hieron. Apol. 2. navra^odfv CTTIO-KOTTOVS dia ypa^p.d-
[19. vol. II.] adv. Ruffin. V. Allat. rcoi/ els Ntxcuai/ rrjs Biflvvias diravTr)-
de consens. 218, 219, &c. am TrapaKaXwv. Socrat. Hist. 1. I.
8 Ei $ axnrep Tri<jTpaTva)V
avrat c. [8.]
<pa\ayya,
avvodov otKovp.(vtKr)i> i
Publico programmate imperator
XXL Of the Authority of General Councils. 393
persons words will not be taken for this truth, we 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 most holy emperor,
that gathered us together from several 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
emperor, and that Constantine.
The second general council met at Constantinople, and that
by the command of an emperor too, even Theodosius for :
n He
likewise desired," saith he, ic that by the command of
"
$frjo~ vfvp,ao~i
Socrat. Hist. 1. I. c.
[9.] Qeo8oo~iov TO. o~KrJ7TTpa TTJS eeoay
Se o ftacriXfvs vTreOe
vTrepOepsfvos TTOVTOS, Trjv eV E0(ra) TT/DCOTT^J/ o~vvo-
(rvvodov eTTKTKOTrcoi/ TTJS avTov TTiVreeos 8ov a\.i(T0r)V{U ypa/M/Ltarcoi/ /3uo"tXiActoi/
o~vyKa\fl, errl TO KpaTvvai rr\v ev Ni- yevop.evu>i> npos T KupiXXoj/ KOL TOVS
Kdiq TTLQ-TLV, Kol ^fipOTOvf/o-ai TT) Kcov- fiTTavTa^f) TWV ayicov KK\r]o-i(i)v npoe-
fTTaVTLVOV TTo Xft CTTlCTKOTrOI JSoCFat. .
O-TTjKOTdS, Ct
KVpldV O-VV\fVO-(0)S CITT-
Hist. 1. 5- c $ -
efprjve TTJV aylav rrfVTrjKOO~TrjV rj
m Ef ra^et Tf KCU avvodov eVt- Iv ?J TO faoTroibv fjp.lv
6p,od6(i)i>
avTO) o-vvfKii\co-e, TTVfvfjia. Evagr. Hist. 1. i. c. 3.
894 Of the Authority of General Councils. ART.
together."
com
mand of your holiness in this divinely preserved and royal city,
1
we have written these holy canons.
The seventh general council was the second Nicene council,
which was gathered together by the emperors Constantinus
and Irene. Tn the beginning whereof we read, y The holy "
run thus 2
Constantinus and Irene, the faithful emperors
:
"
KTJV. Balsam, de ea synodo quee di- nica synodo, qua? per gratiam divi-
citur sexta, [apud Beverigii Syno- nam, piumque illorum imperatorum
die. I. p. 151?] sancte orbem terrarum gubernan-
u tium decretum, congregata est in
T<
eiW/Secrrdrcu KOI (/uXoxpioro)
/3a<riXei lov<TTiviav<p rj dyia
KOI OLKOV- clarissima Nicensium metropoli.
p.(viKri (Tvvodos 17
Kara Oeiov vvp,a Cone. Nicen. sec. in it. [Cone, coll,
KOI tfeWtu-jLta roO euo-e/3eo-rarot vp.>v reg. Par. 1644. vol. XVIII. p. 245.]
z Constantinus
Kpdrovs (TwadpoifrBfltra Kara ravrr]v et Irene fideles
ri)v 0o(pv\aKTov KOL /3a(riXt 8tt ?ro- Romanorum imperatores, divina vo-
\iv. Concil. Trul. ad imper. Justin, luntate et nostra gratia jussuque
r/->iTTT /r IT r i
-1
_, ^* *
"
sacrati nostri imperil congregatis
in canones, [apud Bev. v. I. p. 153.] sanctissimis episcopisin Nicaenasyn-
x ETT! TOVTO roivvv Kara Ke\fv<riv odo, Liter, imper. ad concil. Nicen.
rijs O-TJS evo-efteias crvvf\dovTfs, Kara sec. [Ibid. p. 251.]
a ALCiKovro-ajievov Kal
TTJV 6eo(f)vXa.KTov KCU /SacriXi fia
Kavovas ifpovs dvypd\lsap.ev. CTOVTOS 6fia (3ov\f], Kal \l/-ij(po) rov
TTJ
Ibid. [Cone. ibid. p. 1656.]
656.] KOI QfoKvftfpvriTov
<f>i\o%pi(FTov p.eyd-
y Conveniente sancta et cecume- Xov /Sao-iXtas r^wv Bao-tXtiov OVTOS
396 Of the Authority of General Councils. ART.
Now the first general council I think that ever decreed any
thing contrary to these Articles, or so erred in matters of
h
faith, was the second Nicene council, which, as Balsamon
And
several other the like decrees about images did this
council make, wherein, as we shall see in the next article, the
catholic church cannot but acknowledge 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, which determined,
;
d That the true body and blood of Christ are truly con
"
decreed,
both bread and wine, to the people under the pain of excom
munication, contrary to art.
"
That
the doctrine that asserts the blessed Virgin Mary, by the
if any being
truly penitents depart in the love of God before they have
satisfied for their commissions and omissions by the worthy
fruits of repentance, their souls are purged in the pains of
purgatory," contrary
to Art. XXII. They declared also,
j
That the sacraments of the New Testament are seven, viz.
"
of bread, and wholly under the form of wine ; yea, and under
tory, before the passage can be opened into heaven, him be let
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 Bellarmine saith, c Purgatory is a "
nay, if we examine it
by scripture light, we shall find it so
far from being grounded upon scripture, that it is directly
contrary to it for the scriptures say, The dead know not
;
any thing, neither have they any more a reward ; for thememory
of them is forgotten. Also their love, and their hatred, and their
envy, is now perished ; neither have they any more a portion for
ever in any thing that is done under the sun, Eccles. ix. 5, 6 :
b ibi
Purgatorium esse, animasque quam scripturam, quae protervien-
detentas fidelium suffragiis, potissi- tern adigat, ut velit nolit confiteatur
mum vero acceptabilis altaris sacri- purgatorium, in promptu non sit
ficiojuvari. Ibid. sess. 25. init. [Ibid, adducere; potest esse nihilominus
p. 167.] illic
aliqua, tametsi diligentissimos
c
Purgatorium est locus quidam, inquisitores hactenus ilia latuerit.
in quo tanquam in carcere post hanc Roffen. contra Luth. art. 37. [Fis-
vitam purgantur animae, quae in hac cher. p. 718.] Minus apertas, minus
vita non fuerunt plene purgatae, ut efficaces esse, et minus probare au-
nimirum sic in coelum ingredi va- toritates scripturae quae a doctoribus
leant, quo nihil intrabit coinquina- afteruntur, illis
itaque non esse uten-
tum. Bellar. de purgat. 1. i.e. i. dum ad probandum purgatorium.
[vol. II. p. 699.] Petrus a Soto de instruct, sacerd.
d unam
Quanquam fortassis ali- lect. i. [p. 205.]
BEVERIDGE. D d
402 Of Purgatory. ART.
and hell, half happiness and half misery. Again, the scrip
ture saith, The Hood of Jesus Christ his Son cleanseth, or
pass from death, and yet not to life he might and must be ;
ture, that when we are absent from the body we are present
with the Lord ; but this doctrine, when we are absent from
the body we are not present with the Lord the scripture, :
after they are changed from this life they be truly freed from
their fightings, and loosed from their bonds for death to :
To the
righteous not death, but only a change ; for it is
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." And to name no
more in so plain a case, Prosper also tells us, According to
*
"
Oi yap peTa aKpifteias TTJV aperrjv auroi?. Athanas. de virgin. [18. vol.
t8dv Tys evTevQev <ar)s
II. p. I2O.]
drroXvov- ^ Post ascensionem Domini ad
, d\r]d>s &o~7rep
TMV dya>v(0v,
KOI rS>v
Seoyia>i
dvi- coelos, omnium sanctorum
animae
yap fierao-racns ris eWi
Kal cum Christo sunt, et exeuntes de
TOIS evapT(os Qioixriv O.TTO T&V x fL P- corpore ad Christum vadunt, ex-
vuv eVi ra /SeXrt w, OTTO rtjs Trpoa-Kai- pectantes resurrectionem corporis
pov faijs eTrl TTJV dirjveKrj Kal dddvarov sui. Gennad. de eccles. dogmat.
Kal nepas OVK e xovo-av. Chrysost. in c. 79.
Gen. horn. 36. [vol. I. p. 295.] Quia secundum scripturse
l
sacra?
h "Orav ^\6o)(Tiv OTTO TOV o-co/na- sermonem, tota humana vita tenta-
TOS, ol xPi T^ v dyye\a>v 7rapa\ap-
tio est super terram, tune est ten-
(Sdvovariv avrcoi/ TO? \^v^ay els TO tatio quando finitur et
fugienda,
dtdiov fifpos, els rov KaOapbv ai&va, pugna et tune est finienda pugna,
:
Kal ovrois avrovs 7rpo(rdyov(Ti TO> K.V- quando post hanc vitam succedit
pio).
Macar. ^Egyp. horn. 22. pugnae secura victoria, ut omnes
1
OVK CO-TI yap Trapa rots- biKaiois milites Christi, qui usque in finem
Bdvaros, d\\a p.tra&f(ris fierar/^ei/- vitae prassentis divinitus adjuti, suis
Tat yap K roO Koa-fjiov TOVTOV els TTJV hostibus indefatigabiliter restiterint,
alawiov dvaTrava-iV KOI atcnrep TIS drro laboriosa jam peregrirmtione trans-
(pvXaKrjs ee\6oi, ovrcas Kal ol ayioi acta, regnent felices in patria. Prosp.
tfpxatTfu a7ro TOV p,ox&r)pov /3/of de vita contempl. 1. i. c. i.
TOVTOV els TO.
dyadd ra r/rot/zncr/LieVa
404 Of Purgatory. ART.
fight, that all the soldiers of Christ, who, being helped by God,
have to the end of this pre -ent life unweariedly resisted their
enemies, their wearisome travail being ended, they may reign
happily in their country." So that they do not go from one
fight here to another in purgatory, but immediately from the
church militant on earth to the church triumphant in heaven.
From whence we may well conclude, that the Romish doctrine
about purgatory is a fond thing, repugnant to
scripture, yea, and
Fathers too. And
therefore I pass from the Romish doctrine
concerning Purgatory to that
Concerning Pardons.
And
here (and also in the rest of the Romish doctrines
spoken of in this article) I shall follow the same method as I
did in Purgatory, even to shew, first, what their doctrine is,
and then, how repugnant to the scriptures. As for the first,
what their doctrine concerning pardons is, it is difficult to
determine ; they have had so many crotchets about it, that
one can scarce tell where to find them. I shall endeavour to
explain it in these following propositions :
suffered
the guilt of the temporal punishment, which they were ob
noxious to for faults committed by them, could exact."
Secondly, hence they say, as Johannes de Turrecremata,
n That one can satisfy for another, or one can acceptably
"
Thirdly,
punishments for others do not appoint the fruit of this their
11
satisfaction to any particular persons, it therefore, as Roffen-
sis saith,
"
u is the foundation of
11
So that, as he saith, M The "
pardons.
church hath power to apply this treasure of satisfaction, and
11
by this to grant out pardons.
By we may have some sight into this great
this therefore
z None can
truly pardon sins but he alone who beholds the
"
who alone forgivest sins: for who can forgive sins but God
alone f St. Ambrose, b "
z
Vere nullus potest remittere pec- dimittere peccata nisi solus Deus ?
cata, nisi unus qui intuetur cogi- Greg, in Psal. 32. 6. seu sec. pceni-
tationes hominum. Euthym. in tent.
Mat. Druthmar. b Solus
c. 13. V. et et remanet, quia non potest
408 Of Purgatory. ART.
man with Christ to forgive sins. This is his gift only who
took away the sins of the world." Certainly the Fathers
never thought of the pope s pardons, when they let such and
the like sentences slip from them. Nay, and Athanasius was
so confident that it was God
only could pardon sin, that he
brings this as an argument against the Arians, to prove that
Christ was God, because he could pardon sin. c But how," "
That
hoc cuiquam hominum curn Christo yrj el, KCU els yfjv drreXevo-y of 8e
esse commune ut peccata condonet. civQpamoi yeyovao-i BV^TOL TTCOJ yap
Solius hoc munus est Christi qui olov re rjv napa TWV yevvrjT&v \vdr)vai
tulit peccatum mundi. Ambros. TTJV d/zapriai/; dXX eXvcre ye avros 6
Epist. [26. ad Irenaeum, vol. I. Kvptop. Athanas. contra Arrian.
p. 894.] ad Studium. oral. [2. p. 535-]
c d
n<os>
Se, elirep /trio-pa rjv 6
\6yos, Imagines porro Christi, deiparae
rrjv aTTofaa-iv TOV Qeov Xvo-ai dvva- virginis, et aliorum sanctorum in
TO? rjv, Kai dfalvai rrjv ap-apriav, templis praesertim habendas et re-
pa/i/LKyov napa rols Trporpfjrais, tinendas, eisque debitum honorem
TOVTO Qeov ecrri ; yap Qeos
ris et venerationem impertiendam. Con-
rfp rrv egaipatv apaprias Kal vnep- cil. Trident, sess. 25. [vol. X.]
Qaivmv dvo[j.ias ; o /nei/ yap 0f 6y f tnf,
XXII. Of Purgatory. 409
That if
images are worshipped
only improperly, simply and absolutely they are not worshipped
at all, neither are they to be worshipped, which is a manifest
heresy."
cujus est imago. Atque haec sen- 25. art. 3. disp. 2. num. 32.
tentia non tantum unius Thomas sed i
Si imagines improprie tantum
communi est theologorum consensu adorantur, simpliciter et absolute
recepta. Azor. 1.
9. instit. c. 6. art. non adorantur, neque sunt ado-
3, 6. randae, quod est haeresis manifesta.
s Imagines Christi et sanctorum Ibid. num. 34.
venerandae sunt, non solum per ac-
410 Of Purgatory. ART.
and lightnings commanding, Thou shalt not make unto thee any
graven image, or the likeness of any thing that is in heaven above,
or that is in the earth beneath, or that is in the waters under the
earth : bow down thyself to them, nor worship or
thou shalt not
serve them. Exod. xx. 4, 5, For what image can possibly be
made, and yet not come within the compass of this law?
There is nothing in the world but it is either in heaven, or on
earth, or under the earth and so nothing in the world but
;
k Quse mine Dei sermo universa in spiritu ? Nee enim imagines eo-
complectens simul abjurat et abjicit, rum vel statuas populus habuisset,
et non solum idolum fieri vetat, sed lege prohibente. Tertull. adv. Mar-
et similitudinem omnium quse in cion. 1. 4. c. 22. "Qcrrrep Mava-rjs
terra sunt et in aquis et in coelo. TrpdVaXai dtapprjbrjv cvopo&Ttivfv,
Origen. in Exod. [vol. II. p. 158.] p/Sei/ Seti/ yKvirrbv, tj xuvevrbv, tj
^t Qfbs TJV
6 VTi\dfJ,fVos 8ia Moo- TrXao-roi , rj ypmrrbv ayaX/xa re Kal
y,prjTe fiKova, /u^re 6/zoi /u^Te
a>fia, aTreiKoVioyia troificrOai, CDS /x7 rots at-
fv ovpavai avd), fjLrjre TWV eVi y^y <r6r)Tois 7rpoa-ave^a)p,ev, eVi de TO. vo-
Justin. Dial, cum TJTO. erico/xei/. Clem. Alex. Stromat.
Tryphone [94.] Quomodo enim 5. [p.662.] To which we ^may also C
so, they are senseless and inanimate creatures, and so, much
]
inferior unto man, who is not only animate but sensitive, and
not only sensitive but rational too ; by whom these very images
are erected, carved, preserved ; who can change, adorn, or
and he that made the work, the work which himself made ?
We
do not honour images, that as much as in us lies we might
not fallinto the suspicion that those images were other gods."
Where-
Ov Tip.)p.v TO. dyd\p.aTa, Kal dia. est, divini autem nihil est nisi in
TO p.r),
TO oo-ov e(p fjp.lv, KaTcnriTrTfiv cselestibus rebus, carent ergo reli-
?rept TOV flvai TO.
els V7r6\rj\lfiv TT]V gione simulacra, quia nihil potest
dyd\p.aTa 6covs erepovs. Origen. esse caeleste in ea re q use fit ex terra,
contra Gels. 1. 7. [c. 66.] Lactant. de orig. error. [1. II. c. 19.]
XXII. Of Purgatory. 413
Regino saith,
made for the worshipping of images, \vas rejected." I know
3 Placuit picturas in ecclesia esse Act. Concil. Constant. [Id. vol. IV.
non debere, ne quod colitur aut p. 725.]
adoratur in parietibus depingatur. u Graecorum
Pseudosynodus
Concil. Elibert. cap. 36. [Hard, quara pro adorandis imaginibus fe-
Conc. vol. I.] cerunt, rejecta est. Regino in Chron.
* Una voce defininius oinnem [vol. I. p. 31.]
x
imaginem, ex quacunque materia Tempore Caroli magni impera-
improba pictorum arte factam, ab toris, jussione apostolicse sedis, ge-
ecclesia Christianorum rejiciendam, neralis synodus in Francia, convo-
veluti alienam et abominabilem. cante prgpfato imperatore celebrata,
414 Of Purgatory. ART.
tionem. Carol. Mag. 1. 2. c. 13. quod aliud quo usus fuerat. Staplet.
z Carolus rex Francorum misit
part. i. Prompt, cath.
librum synodalem ad Britanniam, in b Crux ilia vera in
qua Dominus
quo verae fidei multa reperta sunt pependit, propter contactum sacri
XXII. Of Purgatory. 415
holy martyrs, and others that live with Christ, which were
the living members of Christ, and the temples of the Holy
Ghost, to be raised up by him to eternal life and glorified, are
to be worshipped by the faithful, by which many benefits are
by the faithful, and that for the obtaining of their help the
memories of the saints are vainly frequented, are to be
altogether condemned."
hence, Satan : for it is written, Thou shalt worship the Lord thy
God, and him only shalt thou serve? Matt. iv. 10. If God be
alone to be served and worshipped, what worship can be due
to these so venerable relics ? What is it less than sacrilege,
to give that glory to the creature which is due only to the
Maker of all
things, in simplicity of heart, and sincerity of
mind." And therefore saith Tatianus also, i "
I will never
worship the workmanship that was made for our sakes."
And presently, J I will never be persuaded myself, nor per
"
BEYERIDGE. E 6
418 Of Purgatory. ART,
plainly,
all the fault of impiety, or it is very wickedness,
at once, it is
k Ut unum
breviter et omni in Trvcvpa. Theodor. therap. 2. [p. 503.
collecta definitione dicamus, adorare vol. IV,]
alium quempiam prater Patrem et m Religio et veneratio nulla nisi
Filium et Spiritum Sanctum, im- unius Dei tenenda est. Lactant. de
pietatis est crimen. Origen. in Rom. falsa relig. [vol. I. p. 88.]
1. I. fl6. vol. IV.~j n avayvov s6
"Tfipis
1
Ta>v 8e dv6p<b7rcov
TOVS ev dpTrj BvtwBai,
dunrptyavras us dvBp^ovs dpio-rovs tetvdrcpov VCKVW Aetyava iravra
fff 7
they do not pray for men, or that to call upon them to pray
for every one of us is idolatry, or to be repugnant to the
word of God, and to derogate from the honour of the one
Mediator between God and man, the man Jesus Christ, or
that it is a foolish thing to pray to such as reign in heaven
Sanctos Una cum Christo reg- KOI Trept avrov TTia-revfiv. TO /j.ev yap
nantes orationes suas pro hominibus eVrt Oe6rr]Tos, TO TTCIVTOS trpdy-
<r
offerre, bonum atque utile esse eos /naroy. Cireg. Nazianz. orat 37. [vol.
invocare, et ob beneficia impetranda I. p. 596.] Sciendum est, quod
a Deo per Filium ejus Jesum Chris- ecclesiam credere non tamen in ec-
tum, Dominum nostrum, qui solus clesiam credere debeamus, quia ec-
noster redernptor et salvator est, ad clesia non est Deus, sed domus Dei
eorum orationes, opem, auxiliumque est. Serm. de tempore [242. Aug.
confugere ; illos vero, qui negant vol.V. App.] Hoc est enim credere
eeterna faelicitate in coalo fruentes in Deum quod utique plus est quarn
invocandos esse, aut qui asserunt credere Deo, nam et homini cuilibet
vel illos pro hominibus non orare, plerumque credendum est, quamvis
vel eorum ut pro nobis etiam sin- in eum non sit credendum. Aug.
gulis orent invocationem esse idolo- in Psal. 77. [8. vol. IV.] Rursus
latriam, vel pugnare cum verbo Dei, etiam de apostolis ipsius possumus
adversarique honori unius rnediatoris dicere, Credimus Paulo, sed non
Dei et hominum Jesu Christi, vel credimus in Paulum, Credimus Petro,
stultum esse in ccelo regnantibus sed non credimus in Petrum. Id. in
voce vel mente supplicare, impie Joh. tract. 29. [6. vol. III. par. ii.j
sentire. Concil. Trident, sess. 25. Hac igitur propositions syllaba (in)
[vol. X. p. 168.] creator a creaturis secernitur, et
P Ov TCIVTOV ea-ri Tncrrfvetv els rl divina separantur ab humanis. Ruf-
C
E e 2
420 Of Purgatory. ART.
fin.in expos, symbol, [p. 26.] Cre- Ibid. [p. 754.] "iva rovs aoo /Ltei>
dere et Petro et Paulo jure debemus, fjv eV Trpoo-evxats KOI Xarpeta TOV
in Petrum vero et Paulum credere, GeoO. Ibid. horn. 2. [init] And
id est in servos conferre honorem therefore he sometimes puts one for
domini non debemus. Credere illi another, yea, Xarpeta for Trpoo-evxn,
quilibet potest homini. Credere
vero as, AtoVrep xP 1} Kcu T *) s K ^vijs a7rai/r-
in ilium soli te debere noveris majes- rapevovs (pddveiv del TOV fjXiov rfj TOV
tati. Euseb. Emisen. de symb. horn. 0eo KCU Tpairefrs aTrro/Ae -
Xarpeta^
2. [Max. Bibl. patr. vol. VI. 630.] p<
vovs, KCU KaOevdeiv jue XXoi/ras-. Ibid.
Et si in vocare Domini nomen et
<i hom. i. [p. 757.] And what he
adorare Deum unum atque idem there means by Xarpeta he expresseth
est, sicut invocatur Christus et ado- in the following words, MaXXoi/ de
randus est Christus. Origen. in KCU *a# cKao-rrjv &pav piav evx^v rw
Rom. 1. 8. [5. vol. IV. p. 624.] And $ea>
irpoo-fpepovras, lo~ov rfj /}fiepa
therefore doth St. Chrysostome join 8p6p,ov rpe\ovras. Ibid. And there-
prayer and divine worship together, fore he adds, Ei/ Se ye rfi TOV ^et/x-
as, IIoXXo) fjiaXXov evxy KCU Xarpeia vos <&pa
KOI TTJS VVKTOS TO 7rXe!a"roi>
o~r)s.
I. [vol. VI. p. 756.] "Iva TrdvTO. TOV
(poj3a> Trj Se^o-ei Trpocre^oj/ras, fiaKa-
Xpovov Tais Trpoa-ev^ats- KOI TTJ TOV ptovTiis CCIVTOVS eVt Trj TOV Qeov
6fov Xarpei a *cat p.e\Tr) o~ucoiJiev. Xarpeta. Ibid.
XXII. Of Purgatory.
1
the Lord or to worship him, is one and the same thing.
So that he alone may be worshipped that is to be called
upon ; and he alone may be called upon who may be wor
shipped. And so he that may not be worshipped ought not to
be called upon ; and therefore seeing it is not lawful to wor
ship the saints, it cannot be lawful to call upon them.
And whatsoever our adversaries
may boast, yet certainly
the Fathers did not hold that the saints departed should be
prayer.
that is good, made by holy persons to God;" not to the
saints, but to God immediately. And so Damascen saith,
s "
Chrysostome,
u When thou readest," saith Gilbert us, thou art taught
" "
to the most high God, and we must pray to his only begotten
and the firstborn of every creature, even the Word of God,
and beseech him as our High Priest to present our prayer,
that comes to him, 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
Ilpoo-fvxf) CVTIV airijais dyatiov povoyevel KOI TrparoroKcp Trdaijs KT L-
Trapa TWV evcrfjSav els debv yivopcvn. treoos Adyta 6fov, Kal d^iwrcov avrov
Basil, hom. in mart. Julit. [vol. I. cos apxtepea, rrjv eV avrov (p0d(raa-av
1
s
Ilpocrev^n eVrtv dva.fta.cris vov avrov, Kal debv Kal rrarepa rjfj.a>v,
rrpbs 6(bv, TI
TWV Trpoo"r)KOVT(ov
atTJ/cris avrov, Kal Trarepa ^LOVVTWV Kara ra>z>
Trapa 0eov. Damasc. de orthod. fid. rbv \6yov rov dcov, Origen. contra
1.
3. c. 24. Gels. 1. 8. [26. vol. I.]
*
Has x Tldaav
rrpocrev^op-evos ro> $eo> ta- p.ev derjcnv, Kal Trpoaev^rjv,
Xf yerat. Chrys. de orat. hom. 2. Kal evrev^iv, Kal fv^apia-Tiav dva-
[init.] TTffMTTTeov rw eVi TTOJJL deep ia rov eVt
u Cum de Christo,
legis, erudiris 7rdVro>i/
ayyeXcov ap^tep/co?. e^v^ov
orans vero, familiare cum ipso seris Xdyov Kal 6eov 8frj<r6fjL(da
8e Kal
colloquium. Gilbert, in Cant. serm. 7. avrov rov Xoyov, Kal eWfv|o /zf^a
v MOI/O)
yap TrpoarcvKreov r5 CTTI
avrcp xai fv^apio r^trop.ei . Ibid. 1.
High Priest, the living Word and God and let us pray the ;
He
upon God calls upon
him by his Son, and he that comes near to him comes by
Christ but none can come to the Son but by the Holy
;
I
things,"
receive any thing from the Father and the angels, or any
other creatures so that we are to join no creatures with
:"
not lawful for Christians to leave the church of God, and name
angels, and make congregations, which [things] are forbidden ;
Sancto. Greg. Thaum. exp. fid. [p. XeiVeii/ TTJV cm&rjtriavTOV 6eov, KOI
08."] dyyeXous ovop-d^fiv, KOL o~vvdeis
z Hae.c
ab alio orare non possum, Troielv arrep oV^yopevraf et TLS ovv
debetur, famulus ejus qui eum solum Xpio-rov TOV mov rov 6eov, Kal ft Sco-
observo, qui propter disciplinam ejus XoXarpet ct irpoo-r)\6ev. Concil. Laod.
occidor. Tertull. apol. c. 30. [vol. V.] can. 35. [Hard. Cone. vol. I. p.
a OUK av
yovv (v^caro TIS Xu/3eii/ 787.]
TOV rrarpos KCU TWV ayye Xcoi/ ^ c Aid rot rovro.KOl
v7Tf(3a\\f
XXII. Of Purgatory. 423
Tivas p.r)
eTTiKoXela-Gat TOV
Xpurrbv els los. Theodoret. in Colos. C. 2. [vol.
dXXa TOVS dyye\ovs. Bal-
ftorjdeiav, III. p. 355-]
sam. in loc. [apud Bever. Synod. e Ut nulli nobis sancti colantur
vol. I. p. 468.3 aut invocentur. Concil. Francof.
d
Synodus, quae convenit Lao- can, 42. [Hard. Cone. vol. IV. p.
dicese, quae estPhrygise metropolis, 908.]
lege prohibuit ne precarentur ange-
ARTICLE XXIJI.
that fancies himself fit for it ; no, only such as are lawfully
called thereunto. Now though there be but one God men
are called to this office by, yet there be two ways which he
is
pleased to call them in. Some he calls immediately from
himself without men ; others mediately from himself by men.
The first manner
of calling to this sacred office the prophets
and apostles had, who were all, as St. Paul saith of himself,
called not of men, neither by men, but by Jesus Christ, and God
the Father, Gal. i. 1. The prophets had this immediate call
from God under the law, and the apostles from Christ under
the gospel. And as they were called immediately by Christ,
ART. XXIII. Of Ministering in the Congregation. 425
a Kai 01 eVio-KOTTOi ra
r)p.)v cyvaxrav
Sia ToC Kupi ou f)p.a)v irjcrov Xpioroi), KCHTIV, OTTO)? eai/ Koifj.r)6axriv, dia-
x
OTI (pis ecrrai eVt rov ovoparos rrjs 6Va)z/rat (repot 5e6 OKtyiaoyxi Ot nv8pes
7ri(TKO7rTJs Sia raurrji/ ovv TTJV alriav TTJV \ftrovpyiav CLVTWV. Clement.
TrpoyvQxriv i\rj(p6T(s TfXfiav KciT- epist. ad Corinth, p. 57.
f<TTTjrrav
TOVS rrpofiprj/jifvovs.,
xcii /ue-
426 Of Ministering in ART.
they be sent, and preach his word to others before they have
received power from him / have not sent these prophets, saith
:
he, they ran : I have not spoften unto them, yet they have
and yet
prophesied. Jer. xxiii. 21. And therefore he commands his
people, saying, Hearken not to the words of the prophets that
speak unto you, xxvii. 14, for I sent them not, ver. 15. So that
such as God doth not send, man is not bound to hear. Did I
say, man is not bound to hear? Nay, man is bound not to
hear. And if man is bound not to hear those whom 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 ministers of God in the holy scripture, may have
good ground to subscribe to this truth for they are called :
that disorder is
by adhering to this truth, b
that every man
should look to his own business, and follow his own calling ;
As for the sacraments, St. Basil saith, c But they being far "
together :
But,"
yiai SeSo^eVai eicri, KOL Tois Ifpfixnv Athanas. apol. [contra Arianos, n.
i dioy 6 TOTTOS TrpocrreYaKrcu, KOI \evi- vol. I. p. 133.]
rats iStat 8ia.Koviai 7riKiVTai 6 e Ei yap ov dvvaTai TIS elcreXOelv
\OIKOS avdpCtiTTOS Tols Xa iKols 7TpOO~- iS TT)V jScXCTlXeiay TO)V OVpav)V, CO.V
rdyp-acriv fieSerai eKao~TOs vfj-wv, p.r)
$i vdaros Kal Trvev/JiaTos dvayev-
d8e\<pol,
ev TK>
tS/cp ray/zart et^a- vrjdf}, KOL 6 p.r) Tpwyav rrjv adpKa
pifrreiTQ) ^6(u, ev dyadfj crvvecdrjo ei TOV Kvpiov, K.OLI TO alp,a avrov Trivwv,
vTrdpxw, fj,r) 7rapeK/3atVcoi/ TOV wpi- eK/3e/SXj;rai TTJS alwviov farjs, Trai/ra
crp-evov TTJS XfiTovpyias aurov Kavova de ravra 81 erepou p.fv ovftevbs, p.6vov
cv (TffjLvoTrjTi. Clem. Rom. epist. ad Se 8ia TWV dyiwv eKfivcov cVirfXeirat
(Corinth, p. 53* X 6t P^>
v >
T >v T v lf
P*S Xeya>,
TraJy av
c Oi Se Tts TOVTWV TO
d-TToppayevTcs yevopcvoi, <TOS
rj TTJS yeevvfjs
OVT TOV flciTTTl&lV, OVT TOV ^ClpO- fK<pvyflv 8vVT](TTai TTVp, T)
TtoV aTTO-
Tovelv elxov t^ovo-iav. Basil, epist. ad Kfipevcov o-re(/>ai>i/ ru^fi^. Chrysost.
Amphil. [III. p. 21.] TTfpi ifpaxrvvrjs, Xoy. y. [vol. VI. p.
d ToCro TWV Ka0o- 1
p.6vov <TTI
Trjs 6.]
*
\LKTJS KK\r)o~ias Trpoefrrcorcov /JLOVOV Kai raura /xeV 011% ort kav
yap vp.(oi>
fo~Ti TvpoTr ivav TO aip,a TOV o~%io~fjiaTiK.(0v rroTrjpiov KfK\ao~Tai
428 Of Ministering in the Congregation. ART. XXIII.
it was no sacramental
nasius pleads cup that Ischyras con
secrated, he being not lawfully ordained and s Socrates, ;
lo-xvpas, 6 /^re VTTO rrjs fKK\Tja-ias Kivfiv rj diddo-Kfiv, d 10*1*0, eavrw di-
XfipOTOvrjOels, KOL ore TOVS VTTO MeXt- SaovcaXtKoi/ evTevdcv TrfpiTroiovp-evov,
TLOV KaTCKTraQevTas TrpecrfivTepovs aXX e iKciv rfj TrapaSoOfia r] Trapa rov
y
A.\fav8pos e Se^ero. Athanas. apol. Kvpiov rat-ei, Kal TO ovs TO~IS TTJV ^a-
[Ibid. p. 134.] piv TOV diao-Ka\iKov Xa/3oOo"i Xoyou
& Ev Se MapetoTT; T<B rovra>
"Itrj^v- diavoiyfiv, Kal TO. 6ela Trap avT&v
pas Tts oura) KaXovpevos Trpayp-a eKo ida.crK.eo dai. *Ei/ yap TTJ p,ia CK-
VTrcdv TToXXwi/ SavaTatv ciiov. Ot5e K\Tjo-ia 8id(popa p,e\ij TrcrroirjKev 6 Qeos
7ra)7TOTe yap tfpo<TVvr)g rv^coi/ TO TOV Kara rr]v TOV aVoo-roXov (poyvrjv, &C.
7rpfo~/3vrepou oi/o/za cavrw Trepi^e/oievos Ei Se TIS TOV TrapovTa Trapao~a-
aX<5
IT the 1
mass (so they call both their public prayers, and
the sacrament of the Lord s supper too, called often by the
b ancients the eucharist)
"
If
any
Borne, whereby part of the canon and words of the consecra
tion are uttered with a low voice, is to be condemned; or
a Etsi missa
magnam contineat c.
[94. p. 55.] Am &) TOVTO KOI TO.
populi fidelis eruditionem, non ta- (ppiKudrj pva-Trjpia, KOL TroXXrjs ye-
men expedire visum est patribus, ut povra rfjs o-oDrrjpias ra <a6
unto sin, and command that they be not made in any tongue
but an unknown tongue. First, they decree it should be so
performed, that the people might not hear it and then, that ;
First, that it is
repugnant to the word of God is
plain ; for
that commands that all things be done to edifying, 1 Cor. xiv.
26 and :
e what edifying can there be, when the people know
not what is said ?
Nay, the apostle, as if he foreknew what
wild practices and opinions would
arise in the church, spends
almost a whole chapter in shewing that public duties should
not be performed in an unknown tongue ; For he that speaketh
in an unknown tongue, speaketh not to men, but God for no man
;
d
Jubemus omnes episcopos et Domino nostro
sbyteris proferantur
presbyteros non in secreto sed cum Jesu Christo Deo nostro cum Patre
ea voce quae a fidelissimo populo et Spiritu S. Justinian, novel. 137.
exaudiatur divinam oblationem et [p. 225.]
precationem quae fit in sancto bapti-
e Ex hac Pauli doctrina habetur,
smate facere, ut inde audientium quod melius ad ecclesias eedificatio-
animi in majorem devotionem et Dei nem est, orationes
publicas, quae
laudationem et benedictionem effe- audiente populo dicuntur, dici lin-
rantur, &c. Idcirco igitur convenit gua communi clericis et populo,
i Cor.
ut ea precatio, quae in sancta obla- quam dici Latine. Cajet. in
tione dicitur, et arise orationes clara xiv. [p. 158.]
voce a sanctissimis episcopis et pre-
XXIV. in a Tongue understood. 481
Yes, certainly, any one that comes to the popish masses, and
hears a sound, but understandeth not a word of what is said,
will surely think them to be mad, mad people that go to pray
to the eternal God, and yet know not what is said. And this
doth not only make for public prayers, but for all public ser
vices whatsoever and the sacraments amongst the rest, which
;
world but the scriptures are translated into it, that so all that
profess the Christian religion, be they of what language they
will, may know the mind and will of God, and understand the
duties he requireth of them ; and so perform a reasonable
service to him. But, if there be no necessity of understand
ing what the priests say or do in their public services, surely
f Kai f) E/3pcuW (frowr}, ov povov TWV, KOI (rv\\r)(3fyv flrrflv, fls Travels
els TTJV EXXrjvcw }j.T(3Xr)dr], a\\a ras y\WTTas, als aTravra TO. cQvrj
Kal fls TTJV TWV Pa>/zatW,
Kal Alyv- Ke^p^em 8iaT\el. Theodor. de cur.
Kal Kal
li/Scoi^ GrsRC. affect. 1. 5. [vol. IV. p. 555.]
,
Kal
Of speaking in the Congregation ART.
the time spent in such translations was but vainly spent. But
I would know further, how, if I understand not what is said,
Justin Martyr saith in his time, % After this we rise all "
prayer books were still made in the language that was under
stood by them that were to use it ; as St. Chrysostome, being
himself a Grecian, composed his liturgy in the Greek lan
in the primi
tive church, the blessings, and other common prayers were
made in the vulgar tongue," that the papists themselves, who
are now the only persons that are against it, cannot but
Chrys. liturg. [Bibl. vet. patr. vol. P(dfjicuoi P(i)fji:aiKa)$ ) KOI ovrcoy
II. p. 82.] O Stdicovos K<po)V(os ev Kara TTJV cavrov 8id\eKTOV e^erai rco
tlpfjvfl
TOV Kvpiov derjOtofJLfj Ibid. [p. . 0ea). Orig. contra Gels. 1. 8. [37.]
^S *O Icpevs K\iv6i TTJV KefpaXrjv,
] V. Jus G. Rom. p. 365.
Kcu alpojv TTJV 8fiav avrov p.era ev\a- In primitiva ecclesia benedictio-
i
(3fias, evXoyfl TOV ayiov ciprov, e<- nes et caetera communia fiebant in
Xe ywi/, efioxe rots dyiois avrov vulgari. Lyra in i Cor. xiv. [17.]
<j)d)V(as
BEVERIDGE.
ARTICLE XXV.
OF THE SACRAMENTS.
saith Optatus,
ians,""
made in the name of the Trinity, con- "
brought to the place where water is, and they are regenerated
We confess one
may as well say that the Egyptians were not truly dead in
the Red Sea." And St. Augustine also cried out,
f "
Whence
comes there so much virtue into the water that it should
touch the body and wash the heart?" Why,"
as Gregory "
% "
working our liberty: but the water serves for the signification
a Rubro /Egyptios non veraciter mor-
Baptisma Christianorum Trim-
tate confectum confert gratiam. Op- tuos. Gregor. 1. [XL] epist. [45.
tat. 1. 5. [p. 98.] vol. II.]
bJ/ E7retra
ayovrai vfi f]p,oi)v
evBa f
Unde tanta virtus aquae ut cor-
eVri, Kal Tpoirov dvayvvrjo~(t)s )
v8<i>p pus tangat, cor abluat ? Aug. in
ov KOI fjfjiris avTol dvayfvvrjdijfjLev, Johan. tract. 80. [3. vol. III. par. ii.]
dvaycvvoiVTat. Just. apol. [I. ul.j & Tairrrp de TTJV evpyeo~iav ov TO
c y re d/xapricoi/
A<peo~(i>s vrrep
u>v
v8a>p ^api^erai, fjv yap a.7rdo~r)s TTJS
7rpoijp.dpTop.fv Tv%a>p,v
ev TW vdaTi. KTIO~O>S
v^rjXoTfpov aXXa Qeoii Trpocr-
Ibid. Tayp*a, Kal rj TOV Trvevp-aTos firtfpoi-
^ cv els
Op-oXoyovp.ev (Bd7TTio~p.a TTJO~IS, p,vo~TLKa)s lp\op.vov rrpbs TTJV
fi(po~iv dp,apTioi)V. Symb. Constant. T)p,fTtpav eXcvdepiav v8a>p Se vnrjpf-
[Conc. Hard. vol. I. p. 814.] rei irpbs evbeij-iv TTJS Ka6dpo-fa>s
e
Qui dicit peccata in baptismate Greg. Nyssen. orat. inbapt. Christi,
funditus non dimitti, dicat in inari [vol. III. p. 369.]
436 Of the Sacraments. ART.
of that purging."
But the principal thing to be considered in
this article is what follows.
Lombard h
saying, that Baptism, Confirmation, the Blessing
of Bread, Penance, Extreme Unction, Orders, and Matrimony,
are sacraments of the New Testament, the papists have thence
gathered, and ever since held, that there are seven sacraments
instituted by Christ, truly and properly so called insomuch :
1
As Alexander Alensis and Bona- propterea oportere prius sanctificari,
ventura ; the first holding, Quod quia Christus illud non instituerit et
confirmatio nee a Christo, nee ab virtute donaverit, sicut baptismum.
apostolis, sed per concilium Mel- Bonav. sent. 1. 4. dist. 7. q. 2. V. et
dense sit instituta. p. 4. [quaest. 9.] Biel. sent. 4. dist. 7. [p. 157.]
memb. i. The other, that chrisma
438 Of the Sacraments. ART.
m
ment, but as the perfection and consummation of the sacra
ment of baptism and the n chrism or ointment which they
;
though Christ said, Those sins that you forgive they are for
for this sacrament in the gospel ? Yes, say they, the apostles
anointed with oil many that were sick, and healed them, Mark
1
vi. 13. seems the apostles practice and
It is very good ; it
anointing him with oil in the name of the Lord, James v. 14.
It is true but what analogy is there betwixt this anointing
;
these are all actions and accidents. The like may be said
also of confirmation and orders, which have no such visible
r Nee ex
his verbis, nee ex effectu loquitur ; cum extrema unctio non
colligi potest,quod haec verba lo- nisi prope articulum mortis detur,
quantur de sacramentali unctione ex- forma sonat, ten-
et directe, ut ejus
trema, sed magis de unctione quam dit remissionem peccatorum.
ad
instituit Dominus Jesus in evangelic, Praeter hoc quod Jacobus ad unum
a discipulis exercendam in segrotis. a?grotum multos presbyteros turn
Textus enim non dicit, Infirmatur orantes turn unguentes mandat vo-
quis ad mortem, sed absolute, In- cari, quod ab extreme unctionis ritu
firmatur quis ? Et effectum dicit in- alienum est. Cajetan. in Jac. 5. [p.
firmi alleviationem, et de remissione 419.]
peccatorum non nisi conditionaliter
XXV. Of the Sacraments. 441
only, and none else ; And were all baptized into Moses in the
cloud and and did all eat the same spiritual meat ;
in the sea
;
1 Cor. x. 2, 3. And
he again joins these two together, saying,
For by one Spirit are we all baptized into one body, whether we
be Jews or Gentiles, whether we be bond or free ; and have been
allmade to drink into one Spirit, 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 water,
John xix. 34, * the two sacraments of the New Testament are
If,"
eat the flesh of the Lord, nor drink his blood, is cast out of
eternal life, &c." Where we see they mention these two
sacraments, but not a word of penance, not a word of orders,
not a word of any of the rest. So Fulbertus Carnotensis :
Algerus,
church by a double sacrament," not a sevenfold. And Pas-
chasius saith, a "
baptism and chrism, as also the body and blood of the Lord."
Where by chrism we must understand that ceremony,
which, as we saw before, was used in the church at the
administration of baptism. Thus do we see the ancients in
their enumeration of sacraments still reckon upon no more
than two. So that Rupertus Abbas Tuitiensis propounds the
question ;
*>
"
bad, all saints and no sinners ; yet the militant church below
hath bad as well as good, sinners as well as saints in it.
Neither are the people only, but the priests also, oftentimes
446 Unworthiness of Ministers does not ART.
their work is always a good and godly work but their hearts
;
as,though the sun shines upon dirt, yet the sun is not thereby
dirty ; so, though the sacraments be administered by sinners,
the sacraments are not therefore sinful. And as the sacra
ments are not sinful in themselves, because administered by
sinful persons, so neither are they ineffectual as to those they
are administered to, by reason of their sin they are ad
ministered by ; or, as the title of this article fitly words it,
The unworthiness of the ministers hinders not the effect of the
sacraments. It b is better indeed to have the sacraments
administered by worthy than by unworthy ministers; but
howsoever, the sacraments may be as effectual when ad
ministered by unworthy as by worthy ministers. So that the
IX.] An vero solis veletiamlucernae lius per bonum fit Christus origo
:
said and did not; yet for all that they said and did not,
the Jews were bound to do as they said yea, our Saviour :
c Parva itaque inter nos in hac re, curitatem accipit a Domino suo mo-
aut fortasse nulla dissensio est. Nam nente ac dicente, QIHB dicunt facite,
et ego dico, melius per bonum mi- quce autem faciunt facere nolite, di-
nistrum quam per inalum dispen- cunt enim et non faciunt. Ibid,
sari sacramenta divina. Verum hoc ^ Kal
yap 8ie<p6apiJ.evovs ovras ov
propter ipsum ministrum melius est, Kara-yet OTTO TJJS rtp.^s, fKfivois pev
ut eis rebus quas ministrat vita et TrXeoi/ TO Kplp.a pya6jj.vos. rols de
moribus congruat, non propter ilium /za^revo^eVots
1
ouSe/xiai/ TrapaXt^iTra-
qui, etiamsi incurrerit in ministrum va>v
TrapaKorjs 7rp6<pao-tv. Chrysost.
malum dispensantem veritatem, se- in Mat. horn. 72. [p. 452. vol. II.]
448 VnwortMness of Ministers does not ART.
made effectual. be
If Christ be pleased to withhold his grace,
the minister never so worthy, it cannot be obtained and if ;
e Judas
eligitur ut domesticum apostolatum non esse meritum, sed
inimicum haberet Dominus, quia ministerium, tarn 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. An-
pati males inter nos, et nullum nisi selm. enar. in [Matt.] 10.
convictum abjicere ; et ut ostenderet
XXVI. affect the efficacy of Sacraments. 449
And
again : But if God be present at his sacrament and
h "
violated
therefore saith he, k "0r who can say that baptism, because
such have or give it, is
polluted by their iniquities ?" And
BEVERIDGE. G g
450 Unworthiness of Ministers does not ART.
u But it matters
*
not as to the integrity of baptism, how
again :
good and bad yet when a bad man baptizeth, he doth not
;
1 1
But," ;
he, neither baptism, nor the body of Christ, nor the offering
"
malum et pejorem, quantum interest tvepyeiv 6 Qebs ei cotfe, KOI ovdev rov
inter bonum et malum et tamen ; ^aivria^aros 77 LS Tov PLOV x<*P ^"P"
cum baptizat malus nihil aliud dat rov tepeW Trapa/SAayrrerai. Chrysost.
quam bonus. Ibid. [43.] in i Cor. horn. 8. [p. 290. 42. vol.
m Kai OVK e/xeXXez/ ovde /3a7rri(T/Ma III.]
XXVI. affect the efficacy of Sacraments. 451
thou that criest to others Turn ye, turn ye, for why will ye
die ? what, thou rather die than turn 2 thou that sayest covet-
ousness is and drunkenness bestiality, wilt thou fall
idolatry,
down to the one, and be-beast thyself with the other ? thou
that shewest to others the way that leads from hell to heaven,
wilt thou thyself go the way that leads from heaven to hell 2
thou that warnest others to beware of misery, and to labour
after glory, wilt thou neglect that glory, and cast thyself
Gg2
452 Unworthiness of Ministers does not ART.
but he draws many after him. For when the people see one
lying in sin himself, that tells menthey must not sin, they
presently think he is not in earnest when he speaks of God, or
grace, or sin, or glory for did he really believe all he saith
;
concerning these and the like things, he could not but walk
more answerably to them than he doth and thus his lying in :
for him
to be defended, either by the church he was placed
over, or by any man whatsoever, the punishment of the loss
of money and honour being interposed, from which we com
mand that neither age nor sex be excused."
The fourth council at Carthage made many canons also
r
against evil ministers; amongst the rest,
"
Every clergyman
that is a slanderer or reviler, especially amongst the priests,
let him be forced to beg pardon ;
if he will not, let him be
degraded, neither let him be ever called again to his office
without satisfaction and, That s a scurrilous clergyman,
:"
"
before
all things drunkenness should be avoided by the clergy, which
is the fomenter and nurse of all vices therefore any one that ;
any
clergyman commits any theft or because they also are falsity,
r
Clericus maledicus, maxime in brium fuisse constiterit, ut ordo pa-
sacerdotibus, cogatur ad postulan- titur,aut triginta dierum spatio com-
dumveniam. Si noluerit degradetur, munione statuimus submovendum,
nee usque ad officium absque satis- aut corporali subdendum supplicio.
factione revocetur. Concil. Carthag. Concil. Agath. c. 41. [vol. II.]
x Si
quart, can. 57. [Ibid. p. 982.] quis clericus furtum aut fal-
8 Clericum scurrilem et verbis tur-
sitatem admiserit, quiacapitalia etiam
pibus joculatorem ab officio detru- ipsa sunt crimina, communione con-
dendum. Ibid. c. 60. cessa ab ordine degradetur. De
*
Clericurn per creaturas jurantem perjurio autem id censuimus obser-
acerrime objurgandurn, si perstiterit vandum, ut si quis clericus in causis
in vitio excommunicandum. Ibid, quee sub jurejurando finienda? sunt
can. 61. prsebuerit juramenta, et post rebus
u Ante omnia clericis vitetur ebri- evidentibus detegitur pejerasse, bien-
etas, qme omnium vitiorum fomes et nii tempore a communione pellatur.
nutrix est. Itaque eum, quern e- Concil. Aurel. tert. c. 8. [Ibid.]
454 Unworthiness of Ministers $c. ART. XXVI.
and afterwards by evident testimony shall be discovered to
have sworn falsely, let him be driven from communion for the
space of two years." I shall conclude with that comprehensive
canon of the first council of Orleance y If a deacon or a
;
"
it
being no more than what others before have done.
OF BAPTISM.
body whereof Christ is the head ; for we are baptized into one
body, 1 Cor. xii. 13, 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 every
one of you in the name of Jesus Christ for the remission of sins,
Acts ii. 38 that so, being justified by his grace, ive should be
;
made (not only sons but) heirs according to the hope of eternal
456 Of Baptism. ART.
1 "
d
being buried in the earth brought forth the fruit, even the
next shew how the primitive church did long ago not only
hold the same assertion, but also use the same expression.
So saith St. Chrysostome, k "
He
that baptized puts is renewed, as off the old man, and is
the grace and Spirit of God in baptism that doth them. For,
saith St. Basil, If there be any grace in the water, it is not
P "
from the nature of the water, but from the presence of the
Spirit."
q For remission of sins," saith St. Cyprian, whether
" "
it be
given by baptism or other sacraments, it is properly
from the Holy Ghost for it is to him only the privilege of ;
into the water, do not look upon the bare water, but lay hold
The water
is of the saith he, "
Augustine, sacrament,"
baptismum, sive per alia sacramenta KTICTOS v-fy-rjXorfpov dXXa Qeov Trpocr-
donetur, proprie Spiritus Sancti est, ray^a, KCU f)
TOV iwcvp-aros eVt-
et ipsi soli hujus efficientiae privile- (poirrjcns, ^VO-TIKMS ep^op-evov, npos
gium manet. Cyprian, de baptis. TJ)Z/ faf repay a-arripiav. Greg. Nys-
Christi, [p. 30. ad calc. Cypr. oper.] sen. orat. de baptismo Christi, [vol.
r Kcu TO /xez/ v8cop KaOaipei TO III. p. 369.]
ro 8e u sacramenti visibilis
0-cojua, o-(ppayi^L rrjv 7rvevfj.a Aqua est,
fyvxnv. Cyril. Hier. catech. 3. [2.] aqua Spiritus invisibilis ; ista abluit
s Me XXcoi/ TOLVVV
els TO uficop Kara- corpus, et significat quod fit in ani-
ftaivftv, TOV vdctTos 7rp6o~-
p.r)
r<a
\/nX<
ma ; per ilium Spiritum ipsa anima
*X oXXa TTJ TOV ayiov nvevp-aTos ev-
>
mundatur et saginatur. Aug. in
fpyeia Tt)v o~a)TTjpiav v8fX v Ibid. -
epist. Joh. tract. 6. [n. vol. III.
*
TavTrjv 8e fvepyfaiav ov TO Trji>
par. ii.J
nant, the Jews themselves acknow- that stand by say, inD23iTtt> DMJD
ledge and observe, as we may note nDinbi rrnnb ino aan p nnab
from what said at the circumci-
is 0*2110 n >
m
-n n, "As thou hast ini-
<
sion of a child. The father saith, tiated or brought him into the cove-
O Lord our God, who hast sancti- v Buxt. synag. Jud. c. [4.
-
p. 99.]
fied us with thy precepts, and com-
XXVII. Of Baptism. 461
x Contra
anabaptistas leg. can. .V
<
Q \/ J taltned," to disciple,
ost. 47.
apost. ever. syno,
[Bever. synod, vol. I.
I.] c Omes from v.\/ T talmido," |
Carthag. 51, 52. [Ibid p. 573.] as the Greek ^afyre from jiafl,-
r lo find out that this is the true
(whence we may also observe,
>
T7
purport and meaning of the word, that the notation of the word
the best way will be to compare the doth pr0 perly denote, to disciple,
places where it occurs, as Matt. xm. and not? to teach j and this is the
52 AmrouroTrasr ypapparevs f^adrj- gense and the Qnly gense which
revBets eis TTJV pcuTiXcLav TUV ovpavvv, tne Syriac word bearg wheresoever
where the Syriac renders the word it comeSj and that not only in
piftjTevtff is by j^oAZAio.!, "dmeth- the scripture, but other authors,
qui discipulus factus est,
talmad," as j/^^mV oi.X o ric.^.Z.Z.|
qui discipulum se prcebet, it being ethtalmad loh
"
lasbarto," Offic.
the passive of ^ci-^L, to make a Maron. p. 394, i. e. are become pro-
disciple, from the Hebrew word
"
And indeed
call his disciples | t,*VvXZ. ?
"
being one and the same thing. So that all that are in cove
nant with God are his disciples and all that are his disciples ;
is, as the Syriac hath it, 001 oj? of if we have not skill in the lan-
V\OA^ jooi rfca^Z,!, doph hu
"
g ua es themselves.) But the Ethi-
ethtalmad vaw lejeshuah," who also opic not having one word to express
was himself a disciple of Jesus, or, the ful1 meaning of the place by, it
because he also was discipled to P uts another to it ; for immediately
Jesus. And so both the Arabic and after it saith Q)^^U<rI
"
wama-
Persic likewise; which the Ethiopia and they it
haru," taught, adds,
explains (DCDAl^ tQ^I 0)A*flA I waabu," and they
"wawatuhi tazamdo," for he also l roug ht to the
in, viz., church;
followed the Lord Jesus as a dis- that it was not a bare
shewing
The
third place where the
ciple. teaching which the original word
word occurs is Acts xiv. 21, KGU i
mp ii e d, but such a teaching as
paGriTewravrcs IKCLVOVS, that is, as brought many into the church, and
the Syriac renders it, 0001 cv^oAZ, made them disciples of Christ. And
Jl*(_aL^>
"talmed vaw lesagiye,"
these are all the places in the New
and had made many and Testament (the text under hand,
disciples;
so the Arabic renders it too
Matt xxvm. 19 excepted) wherein
by the Greek /j.a6rjTeva), the Syriac
i*X*Xj 5 watalmada," and they talmed," and the Arabic
"
^.XZ.,
discipled many, as the words both *.
**U
i .. .
, , -, ,,
"talmada, are used, always
in the Syriac and Arabic imply;
though they be translated in both answering one another. Only the
XX VII. Of Baptism. 463
"
talmed," p-a6r]Tva>
in this as well as other
, . i ..
places, not teach, but disciple and :
day after they are born ought not to be baptized, and that the
c
z Parvuli baptizantur in remis- Quantum vero ad causam in-
sionem peccatorum. Origen. in Luc. fantium pertinet, quos dixisti intra
horn. 14. [p. 948. vol. III.] secundum vel tertium diem quo nati
a Et quia per baptismi sacra- sunt constitutes baptizari non opor-
mentum nativitatis sordes deponun- tere, et considerandam legem esse
tur baptizantur et parvuli. Ibid. circumcisionis antiquse, ut intra oc-
b Addi his etiam illud
potest ut tavum diem eum qui natus est bap-
requiratur, quid causae sit, cum bap- tizandum et sanctificandum non pu-
tisma ecclesise in remissionem pec- longe aliud in concilio nostro
tares,
catorum detur, secundum ecclesiae omnibus visum est. In hoc enim
observantiam etiam parvulis baptis- quod tu putabas esse faciendum
mum dari, cum utique si nihil esset nemo
consensit, sed universi potius
in parvulis quod ad remissionem de- judicavimus nulli hominum nato
beret et indulgentiam pertinere, gra- misericordiam Dei et gratiam dene-
tia baptismi superflua videretur. Id. gandam. Cyprian, epist. 1.
3. [ep.
in Lev. horn. 8. [3. vol. II.] 64. init.]
XXVII. Of Baptism. 465
also that whosoever shall deny that children newly come from
their mothers
1
saith,
a E wv Kai
7rai$ev6p.0a, /xr/re TO KOI- 419. 23. vol. III.]
vbv delnvov ev eK/cAr/ona f&Qifiv KU\ irapadds ai(r6r)Tr)v, Trpbs fKfivrjv TT\V
TTtveiv, /JirjTe TO KvpiaKov dflnvov ev rpdrrf^av TOV vovv avarcivov, Trpbs TO
oiKiq Ka6v(3piciv. Basil, reg. bre- dflrrvov TO KvptaKov. Ibid. [p. 422.
r/
vior. interrog. 310. [vol. II.] Ort 36.] Dominicam ccenam vocat sa-
TO KvpuiKov dclirvov, TOVTCCTTI TO 8f- cramentum Dominicum. Theodo-
O-TTOTLKOV, xpetXfi KOIVOV flvai.
(
Chry- ret.in i Cor. n. [20. vol. III.]
sost. in i Cor. horn. 27. [p. Hanc ipsam acceptionem eucha-
H h 2
468 Of the Lord s Supper. AKT.
there is
good reason for the name too ; for seeing it was in
stituted at eventide, yea, at suppertime, it may well be called
a supper ; and seeing it was instituted by the Lord himself, it
may well be called the Lord s supper.
This sacrament 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 sacrament of our redemption by Christ s death ;
insomuch that to such as receive it by faith, the bread which
we break is the
partaking of the body of Christ, and likewise the
cup of blessing is a partaking of the blood of Christ ; which
being the very words of the apostle, 1 Cor. x. 16, I need not
heap up any more scriptures to prove it. For though our
translation reads communion instead of partaking, yet they
both come to one and the same thing ; and therefore is it
With
allcertainty or persuasion let us partake of it as of the body
and blood of Christ ; for under the type 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
1
that we are thereby made one body and blood with himself.
Therefore saith St. Hilary, c Of the truth of the flesh and "
these mysteries, what it is, and why it was given, and what
fKLvr)v dvaKepao-Qtopev rrjv o-dpKa dia tune Dominus sub tectum tuum in-
rrjs rpofpfjs rovro yiverai e^apio-aro,
rjv greditur. Origen. in diversa evangel.
ftov\6ucvos TjiJ-lv delgai rov iroQov ov loca, horn. 5. [p. 285. part. ii. opp.
fol. Par. 1604..]
dve<pvpf
TO
470 Of the Lord? s Supper. ART.
when thou enjoyest the bread and water of life, and eatest
and drinkest the body and blood of the Lord, then doth the
Lord come under thy roof." And Tertullian s The flesh ;
"
is shadowed
by imposition of hands, that the soul may be
illuminated by the spirit. The flesh is fed with the body and
blood of Christ, that the soul may be fattened
by God."
And Macarius h In the church is offered bread and wine,
;
"
the antitype of his flesh and blood ; and they that partake of
the visible bread spiritually eat the flesh of the Lord." All
which could not be, unless we were partakers of the body and
blood of Christ in the sacrament.
the very blood that gushed out of his pierced side. The time
when this opinion was first broached was in the days of
Gregory the Third, pope of Rome. The persons that were
the principal abettors of it were Damascen in the eastern,
avTov Koi TOV aiparos, KOL ol fjLfra- TOV m^aTOs, XXa TO aip.a. Damascen.
\ap.[3dvoi>Tfs fK TOV (paivofj,evov apTOV, orthod. fid. 1. 4. C. 14. [p. 317-]
TTJV (nipKa TOV Kvpiov
XXVIII. Of the LorcTs Supper. 471
and wine are called, are, and believed to be properly the body
and blood of Christ." In the western also, Amalarius having
broached this opinion, Paschasius Radbertus glibly swallowed
it down. But Rabanus Maurus, Eatramnus or Bertramnus,
{of whom more presently,) as also Johannes Scotus Erigena,
not only stuck at it, but refused it, and wrote against it as a
eccles. offic. 1.
[HI-] c. 24. eandem hseresin seepissime in synodo
Mera 8c rov ayiaa-^ov abjuravit ad vomitum tamen suum
1
<rai/za Kvpivs
Koi XpLanov \eyovrai, /cat
alfj.a ei<ri,
canino more non expavit redire.
KOI TTtvTevovTai. Epiphan. diac. in Nam et in Romana synodo canonice
cone. Nicen. ii. [act. 6. Cone. Hard, convictus hseresin suam in libro a
vol. IV. p. 372.] se descriptam combussit, et ab-
m In qua (synodo Vercellensi) in juratam anathematizavit, nee tamen
audientia omnium, qui de diversis postea dimisit. Bertold. presbyt.
hujus mundi partibus illuc con- Constant, ad an. 1083. [p. 352.
venerant, Johannis Scoti liber de German, histor. illust. a C. Urstitio.]
eucharistia lectus est ac damnatus : Berengarius plane quamvis ipse
sententia tua Berengari exposita ac sententiam correxerit omnes tamen
damnata. Lanfranc. contra Beren- quos ex totis terris depravaverat
garium, [Petri MiKpoTrpfo-fivTiKov, convertere nequivit. Malmesb. de
p. 529.] gest. Angl. 1.
3. [p. 114. Ren
n some think. For others
I say, as Anglic, scriptt.]
472 Of the Lord s Supper. ART.
tran substantiation.
bread and wine, which before are properly bread and wine
only, and not the body and blood of Christ, are after con
secration as properly the body and blood of Christ only, and
not bread and wine ; the bread being changed by the words
of consecration into the very body of Christ that hung upon
the cross, and the wine into the very blood that ran in his
veins, and afterwards issued forth out of his side.
Now the doctrine delivered in the former part of this
article being so much abused, that they should take occasion
from that great truth to fall into this desperate error, so as
to say the bread and wine 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 the bread and
wine; that truth is no sooner delivered, but this error is
presently opposed : it being no sooner declared that the
bread we break is a partaking of the body, and the cup \ve
bless a partaking of the blood of Christ, but it is immediately
briefly.
As for the first, that this doctrine of transubstantiation
cannot be proved from the holy scriptures is plain from the
insufficiency of those places which are usually and principally
alleged to prove it and they are the sixth of St. John s
;
though the thing signified, even the flesh and blood of Christ,
is here to be understood,
yet the signs themselves of the
sacrament cannot. And so this place not intending the
bread and wine in the sacrament, it cannot be a sufficient
foundation to ground the transubstantiation of that bread
and wine into the body and blood of Christ. And, secondly,
suppose this place was to be understood of the sacrament,
when our Saviour saith, My flesh is meat indeed, and my Hood
is drink indeed; this might prove that Christ s body and
blood were turned into flesh and drink, but not at all that
bread and drink are turned into his body and blood. Thirdly,
plain that our Saviour in these words doth not mean any
it is
r Kai evravda
yap dpfpoTepa Trept Tpo(prjv imp avTOv 8ido/j,evrjv p,d6(i)<Tiv.
ears were all changed into seven years. And because that
Daniel said to Nebuchadnezzar, Thou art head of gold, this
Dan. ii. 38, therefore Nebuchadnezzar must needs be changed
into Whereas it is plain that in scripture
an head of gold. t
twixt me and you, ver. 11. And what sense the Most High
explains himself by in that sacrament, we may well under
stand him in in this. When he said, This is my 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 my
:
the name
of the things themselves. Therefore, as after a
certain manner the sacrament of Christ s body is the body
of Christ, and the sacrament of his blood is blood so the ;
This is my body, prove no more than that the bread was the
stantiation, that it is
repugnant to the plain words of the
holy scriptures. Which to prove I need go no further than
to shew, that the scripture doth still assert them to be bread
and wine after as well as before consecration. And this one
might think was plain enough in the first place, even from
the words of institution themselves for the scripture saith, :
And as they were eating, Jesus took bread and blessed it, and
gave it to his disciples, and said, Take, eat ; this is my body,
Matt. xxvi. 26. So that that which Jesus took was bread,
that which Jesus blessed was bread, that which Jesus gave
to the disciples was bread and therefore that of which he ;
and yet the very body of Christ too, then bread and the body
of Christ would be convertible terms. So that the very words
of institution themselves are sufficient to convince any rational
man, whose reason is not darkened by prejudice, that that of
which our Saviour said, This is my body, was real bread, and
so his body only in a figurative or sacramental sense ; and by
consequence, that the bread was not turned into his body, but
hisbody was only represented by the bread. But if this will
not do, we may consider in the second place the institution of
the other part of the sacrament for it is said, And lie took :
the cup, and gave thanh, and gave Drink ye it to them, saying,
all of it ; for this is my blood of the new testament, which is shed
for many for the remission of sins, Matt. xxvi. 27, 28. Where
these last words, for this is my Uood, &c., being the words of
consecration and our Saviour having given them the cup
;
before, and bidden them to drink all of it, it could not pos
sibly be meant of any thing else than the wine in the cup, of
which he said these words. To which we may also observe
what follows, even after the words of consecration But I say :
consilium primitias Deo offerre ex secration of the bread and wine, for
suis creaturis, non quasi indigenti, TOVTO pov eVrt TO O-W/JLO., the priest
sed ut ipsi nee infructuosi nee in- saith expressly, Accipite, comedite,
grati sint, eum qui ex creatura panis H^.flhH I AJUJPl i. e.
"
Hie
est accepit et gratias egit dicens, Hoc
P ams est cor P us meum
est corpus mem;
et calicem similiter
qui est ex ea creatura quse est se- y Ibidem scripsit Lutherus, Verba
cundum nos suum sanguinem con- evangelistse, Hoc est corpus meum,
fessus est. Irenaeus adv. hseres. 1. 4. hunc facere sensum, hie panis est
[ r 7- 5-]
c< Et7ra)i/ de TOVTO p,ov f<rTi
corpus meum ; sententia aut
quae
TO SeiKvvci on avro TO
era>/ua, a-<u/xa accipi debet tropice, ut panis sit
TOV Kvpiov fo-rlv 6 apTos 6 ayia6- corpus Christi significative, aut est
ficvos ei/ TO) 6vo-iao-rrjpL(o, KOI ov^i plane absurda et impossibilis, nee
avriruTTov. Theophyl. in Matt. 26. [p. enim fieri potest ut panis sit corpus
162.] And therefore in Dioscorus s Christi. Bellarm. de eucharistia, 1. i.
Ethiopic Liturgy, in the rehearsal c. i. [p. 466. vol. III.]
of our Saviour s words at the con-
478 Of the Lords Supper. ART.
unto you, I will not drink henceforth of this fruit of the vine,
until thatday when I drink it new with you in my Father x
kingdom, Matt. xxvi. 29. Where we see our Saviour himself,
even after he had consecrated the wine, still calls it the fruit
of the vine and in saying that he will drink no more of the
;
the vine, plainly shews that it was the fruit of the vine
fruit of
which he before drank. So that the very wine of which he
said, This is my blood, was wine still, and the fruit of the vine ;
which hope none of our adversaries will say the very blood
1
this cup, 1 Cor. xi. 26 Whosoever shall eat this bread and
:
drink this cup of the Lord unworthily, ver. 27 But let a man :
not bread nor wine, but the very body and blood of Christ, is
a Nimis autem
longum est con- pertinent sacramenta appellantur.
venienter disputare de varietate si- Aug. epist. ad Marcellinum, [138.
gnorum, qua? cum ad res divinas 7. vol. II.]
480 Of the Lord s Supper. ART.
it to
his disciples, he made it his body, saying, This is my body,
that is, the figure of my body."
And in the sermon of ex
b
treme unction attributed to St. Cyprian,
"
And
so the body of Christ received by the faithful is not turned
from its sensible essence, and yet remains undivided from its
spiritual grace."
And Theodoret :
f "
a
Acceptum panem et distribu- censerentur. Cyprian, de extreraa
turn discipulis suis corpus suum unctione, [p. 48. ad calc. Cypr. op.]
Hoc meum c MS.
ilium fecit, est corpus partaked.
d TOVTOV
dicendo, id est figura corporis mei. dfJTa TOV Bv^aros
Tertull. advers. Marcion. 1. 4. c. 40. rl rpairefrs eWeXeii/ ia crvp
cruce vero manibus militum corpus \ap.[Bav6p.vov o-copa XptoroO KOI TTJS
tradidit vulnerandum, ut in aposto- alcr6r)Tijs ovo-ias OVK f^ urrarai, KOI
lis secretius impressa sincera veritas TTJS vorjTrjs ddtaipeTov p.fvei ^dptToy.
et vera sinceritas exponeret genti- Ephraem. de sacris Antioch. legi-
bus, quomodo vinum et panis caro bus, [apud Photii Myriob. p. 793;]
C
f O de
esset et sanguis, et quibus rationi- ye o-cor^p 6 ypcrcpos o^X-
bus causse effectibus convenirent, et Xa^f ra oi/o/zara, KOI p.ev a-cb/zart ra>
their names, and gave the name of the symbol to the body,
and the name of the body to the symbol not the things, :"
but the names were changed. And therefore saith St. Augus-^
tine, s For the Lord did not stick to say, This is my body,
"
In the church is
offered bread and wine, the antitype of his body and blood."
more absurd than to take bread for flesh, and to call wine
blood neither would it be a mystery, wherein there is nothing
:
If therefore it
said,
the sanctified vessels to private uses, in which not the true
BEVERIDGE. 1 i
482 Of the Lord s Supper. ART.
of his body and blood, not changing their nature, but adding
grace to nature.
"
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
sacrament, we need not heap up many arguments to prove,
that it is only after a spiritual, not after a corporal manner,
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
To 6po>ncva o-vplBoXa. Ty TOV o-o>- res est, propter quod et per eadem
p-aros KOI ai/iaroy Trpoo^-yopia rerifjaj- divinse efficimur consortes naturee,
Key, ov TTJV (frva-iv p.Ta(3a\u)v, dXXct et tamen esse non desinit substantia
Trjv x^P lv Tn tf>v(rei Trpoo-TeOciKots, vel natura panis et vini. Gelas. de
Theodoret. dial. 1. i. [p. 18. vol. duabus naturis in Christo, contra
IV.] Eutychen, [p. 703. vol. VIII, Max.
quse sumimus
P Certe saeramenta Bibl. Patr.]
corporis et sanguinis Christi divina
XXVIII. Of the LorcTs Supper. 483
is. So that the truth there demonstrated, and the truth here
delivered, have so much affinity to one another, that they
cannot so well be called two as one and the same truth. And
therefore to the arguments produced in the foregoing dis
proflteth nothing: the words that I speak unto you, they are
spirit and they are life, ver. 63.
As if he should have said,
Though I do speak of eating my flesh, I would not have you
think that my any thing, or quickeneth
very flesh profiteth ;
and the words that I speak unto you are not to be understood
in a carnal, but a spiritual sense, for and
they are spirit life .
Christ did really break his own body, before the Jews broke
it forhim yea, and that
; Christ received his own body into
his own body for that he : received this sacrament himself, as
well as administered to his disciples, is
plain, not only from
the testimonies of the Fathers, but from the words of our
fc
ate himself, and made one body two, and then crowded them
into one again, putting his body into his body, even his whole
8 0ela KOI TTvevfjuzTiKa. IVTIV ovSev verum sed Dominus Jesus, ipse
<?XovTa o-apKiKov, ov8e a.Ko\ov6 iav (pv- conviva et convivium, ipse come-
o-iKr)v. Chrysost. in loc. [p. 750. 34. dens et qui comeditur. Hieron.
vol. II.] Ille autem
instruxit eos et Epist. [120. 2. vol. I.] ad Hedi-
qui vivificat, caro
ait illis, spiritus est biam. Iv ovv p,rj KCU TOTC rapaxOw-
autem nihil prodest. Verba qua lo- Trpcoroy avTos TOVTO
<n, firoirjo-fv,
cutus sum vobis spiritus est et vita, fvayav avTovs arapa^s els rrjv KOI-
Spiritualiter intelligite quod locutus vwviav T&V /uvo-rr/piW, 8ia TOVTO ovv
sum. Non hoc corpus quod videtis TO CIVTOV alpa emeu. Chrysost. in
manducaturi estis, et bibituri ilium Mat. horn. 82. [p. 510. 29. vol. II.]
sanguinem quern fusuri sunt qui Unde et primo ipse corpus suum et
me Sacramentum ali-
crucifigent. sanguinem sumpsit, et postea disci-
quod vobis commendavi spirituali- ; pulis sumendum tradidit. Thorn,
ter intellectum vivificabit vos. Aug. [par. III. vol. XII.] quaest. 81.
in Psal. 98. [9. vol. IV.] Art. i.
*
Nee Moses dedit nobis panem
XXVIII. Of the Lord" s
Supper. 485
Understand
unto you ; you must not eat that body which you see, nor
drink that blood which they will shed that crucify me. I
u
Ei/ rfi eKK\rjo-ia Trpoo-^eperai tip- in Psal. 98. [9.] V.
intelligi. Aug.
roy Kal olvos, dvTiTVTTov Tys arapKos et Gratian. de consecrat. dist. 2. cap.
avrov KOI TOV aip-dTOs, Kal ol /tera- 44, 45. [pp. 1893, 1894.]
\ap,ftdvovTs fK TOV <puivop.cvov ciprov y Darhurel ir Cpirtej* licha-
irveviMTiK&s rf}v o-dpta TOV Kvpiov ma na hchamlice ac garthce.
r&ou<ri. Macar. ^Egypt. horn. 27. ^ifric . ad Wulfsin Schyr-
epist .
1
L ?-] burn. [p. 45.]
x z Ille cibus
Spiritualiter intelligite quod lo- qui sanctificatur per
cutus sum. Non hoc corpus quod verbum Dei perque obsecrationem,
videtismanducaturi estis, et bibituri juxta id quod habet materiale, in
illunjsanguinem quern fusuri sunt ventrem abit et in secessum ejicitur;
qui me crucifigent. Sacramentum ceeterum juxta precationem qua? illi
aliquod commendavi vobis spiri- ; accessit, proportione fidei fit utilis.
tualiter intellectum vivificabit vos. Origen. in Mat. 15. [p. 499. vol.
Etsi necesse est illud visibiliter cele- III.]
brari, oportet tamen invisibiliter
486 Of the Lor cFs Supper. ART,
au
by the proportion of faith." And St. Cyprian, Drinking
and eating belong to the same reason, whereby as the bodily
substance is nourished, and liveth, and remains safe, so is the
life of the spirit nourished by this proper food and what :
purpose :
"How,"
heaven to lay hold upon him sitting there ? Send thy faith,
and thou hast laid hold on him." And again d For to be :
"
that doth not perish but endureth to eternal life. dost Why
thou prepare thy teeth and belly? Believe, and thou hast
eaten." So that faith whereby we feed upon the body
it is
they appointed a certain holy day ^too, which they call Corpus
Christi day, wherein the sacramental bread might be annually
carried about and religiously worshipped.
Now we having before proved that this bread is not the
very body of Christ, but bread still after as well as before
consecration, we have overthrown the very foundations of
these gross superstitions ; it
being only upon that account
that they perform so much homage and worship to it, because
they think it is not what it seems to be, real bread, but what
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 must but be like a castle in the
air, without any foundation. To what was therefore before
proved, I shall wish the opposers of this truth, or the main-
tainers of the reservation and adoration of the sacraments, to
consider these things :
worship it, but, Take and eat ; this is my body. Neither need
f
Nullus itaque dubitandi locus dus pie et religiose admodum in Dei
relinquitur, quin omnes Christi fide- ecclesia inductum fuisse hunc mo
les, pro more in catholica ecclesia rem, ut singulis annis peculiar! quo-
semper recepto, latrise
cultum, qui dam et festo die, praecelsum hoc et
vero Deo debetur, huic sanctissimo venerabile sacramentum singulari
sacramento in veneratione exhibeant. veneratione et solennitate celebrare-
Concil. Trident, sess. 13. cap. 5. tur, utque in processionibus reveren-
X.] ter et honorifice illud per vias et
[vol.
Declarat pneterea sancta syno- loca publica circumferretur. Ibid.
488 Of the Lord s Supper. ART.
betwixt the body of Christ and bread, but only in the eating ?
Even because the one received by faith nourisheth and pre-
serveth the spiritual, as the other received into the stomach
doth the natural life. The bread itself hath no resemblance
at all of his body, neither hath the bread as reserved, or car
ried about, or worshipped, any such resemblance ; all the re
semblance it hath, is in its feeding the body as Christ doth
the soul. k Christ is the nourishment of our souls, as bread
is the nourishment of our bodies ; and therefore doth he
sometimes call his body bread, and at other times bread his
body. And all the resemblance betwixt them consisting only
in the bread s nourishment of the body as Christ doth the
soul ; if the bread should lose its nourishing faculty, it would
h
Neque enim ideo minus est quotidie edimus vita est corporis,
adorandum quod fuerit a Christo ita panis iste supersubstantialis vita
Domino ut sumatur institutum. est animae et sanitas mentis. Cy-
Ibid. prian. de crena Domini, [p. 40. ad
Si enim sacramenta quandam calc.] Potus et esus ad id eandem
e
similitudinem earum rerum quarum pertinent rationem, quibus sicut
sacramenta sunt non haberent, om- corporea nutritur substantia, et vivit
nino sacramenta non essent. Aug. et incolumis perseverat, ita vita spi-
Epist. [98. 9. vol. II.] ad Bonifa- ritus hoc proprio alimento nutritur.
cium. Ibid. [p. 41.]
k Sicut
panis communis quern
XXVIII. Of the Lord s Swpper. 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 about, and do not eat it.
And if these considerations will not convince them, let them
in the last place take notice of the testimonies of the primitive
church. Origen (or as others think St. Cyril) saith,
]
The "
disciples, Take and eat; he did not defer it, nor command it
to be kept till to -morrow." And St. Cyprian, shewing the differ
1
Dominus de pane, quern disci- gentia consumantur. Clem. Epist.
pulis dabat, dicebat eis, Accipite et 2. ad Jac. [p. 360.]
manducate ; non distulit, nee reser- Eucharistiae gratiam si quis pro-
vari jussit in crastinum. Origen. in batur acceptam in ecclesia non sump-
Lev, horn. 5. [vol. II. p. 2ii.] sisse, anathema sit in perpetuum.
m Incorporatur non injuriatur, Concil. Caesaraugust. can. 3. [Con-
recipitur non includitur. Cyprian, cil. vol. I.]
de ccena Domini, [p. 42.] P Si
quis autem acceptam a sa-
n Tanta in altario holocausta of- cerdote eucharistiam non sumpserit,
ferantur quanta populo sufficere de- velut sacrilegus propellatur. Concil.
beant. Quod si remanserint, non Tolet. i. c. 14. [p. 991. vol. I.]
reserventur in crastinum, sed cum Q Concil. Tolet. undecim. cap. 1 1 .
what was left after the communion was not reserved but ;
though some used one, others another way, yet all used some
way or other to consume it, so that it might not be reserved.
And if the primitive church was against the reservation,
surely it was much more against the adoration of the sacra
ment, holding, as we have shewed before, that no person or
thing, under any pretence whatsoever, ought to be worshipped
besides God. I know it is not bare bread our adversaries say
about or worshipped.
,
r
"Edos TraXaibv /3ouXerat am TTJV * Sed hoc quod reliquum
est de
(Baa-iXevovo-av, or av TTO\V TI xPW a carnibus panibus in igne incendi
et
TWV ayiwv /xepi Swi/ TOV dxpavTov o-o>-
prsecepit. Quod mine videmus etiam
paras Xptcrrou TOV Qeov rj/jiMv fvarro- sensibiliter in ecclesia fieri, ignique
peivoi, Traloas a^dopovs peTaTrepTTTovs tradi qusecunque remanere contigerit
yiyvevQai TTfpt TWV es xapuSiSao-Ka- inconsumpta. Hesych. in Lev. I. 2.
\ovs (froLT&VTwv, Kai TavTtt KaTeo~0Liv. [p. 49. D.]
u *O
Evagr. hist, eccles. 1. 4. c. [36.] yap TO /m oyxtt TrpoaKvvwv,
s Et post com munionem qua5cun- KO.V eV ovopan TOV Xptoroi) TOVTO
great a thing.
being not after a carnal but spiritual manner only, as we
IThave seen in the foregoing article, that the body and blood
of Christ are eaten and drunken in the sacrament, it must
needs be a spiritual person, not a carnal, that can eat and
drink it. For though a person may do some things
spiritual
carnally, yet a carnal person can never do any thing spiritually.
And therefore, though godly and spiritual men may feed upon
the body and blood of Christ a out of the sacrament as well as
in it, yet wicked and carnal men miss of the body and blood
of Christ in the sacrament as well as out of it.
They may
indeed eat the bread which signifies the Lord, but they cannot
body and blood of Christ they are not wicked men, but such
as dwell in Christ, and have Christ dwelling in them; as
Christ himself assures us, He thai eateth my flesh, and drinketh
but he that eats and drinks the body and blood of Christ,
dwells in Christ, and hath Christ dwelling in him, and there
fore cannot possibly be a wicked man. And if he that eats
and drinks the body and blood of Christ can be no wicked
man, it must needs follow that no wicked man can eat and
drink the body and blood of Christ.
But this is not all for a wicked man doth not only miss of
:
the grace signified by the bread and wine but in eating and ;
drinking the bread and wine that signify that grace, they do
but eat and drink damnation to themselves. For the apostle
saith expressly, Whosoever shall eat this bread, and drink this
cup of the Lord, unworthily, shall be guilty of the body and blood
of Christ, 1 Cor. xi. 27 yea, He that eateth and drinketh un
;
ra p.yd\a eKtlva. KCU dTropprjra KOfii- yivtrai rols avala>s p,fTe\ov(ri. Chry-
aacra ayaQa, TOVS ^17 hegapcvovs
rjfj.lv
sost. in I Corinth, hom. 28. [p. 424.
written, Whosoever eateth this bread shall live for ever and :""
The sacra-
dici possent quod factum est caro, Non recordaris illud quod dictum
verusque cibus, quern qui comederit est, Quia propterea in vobis infirmi
omnino vivet in aeternum, quern et csgri et dormiunt multi ? Quare
nullus malus potest edere. Etenim multi infirmi? Quoniam seipsos non
si fieri posset, ut qui malus adhuc dijudicant neque seipsos examinant,
perseverat edat verbum factum car- nee intelligunt quid est communi-
nem, cum sit verbum et panis vivus, care tarn eximia sacramenta. Pati-
nequaquam scriptum fuisset, Quis- untur hoc quod febricitantes pati so-
quis ederit panem hunc vivet in ester- lent, cum sanorum cibos prsesumunt
num. Origen. in Mat. xv. [p. 500. sibimetipsis inferentes exitium. Id.
vol. III.] in Psal. 37. horn. 2. [p. 688. vol. II.]
A
Communicare non times corpus e Sacramenta
quidem, quantum in
Christi accedens ad eucharistiam se est, sine propria esse virtute non
quasi mundus et purus, quasi nihil possunt, nee ullo modo divina se
in te sit indignum, et in his omnibus absentat majestas mysteriis. Sed
494 Of the Wicked, which do not eat the Body ART.
f "
threatenest him that beggeth the mercy of God for thee, who
is sensible of thy wound, which thou thyself art not sensible
of r
But I need not search the Fathers for the confirmation of
this article, for it is indeed almost word for word taken out of
a Father, St. Augustine by name, who is quoted in it ; for he
in his Comment upon the Gospel of St. John hath this passage,
s And by this,
"
possunt tamen spiritus esse parti- Id. serm. de lapsis, [p. 131.]
cipes, quorum infidelitas vel indig-
e Ac per hoc qui non manet in
nitas tantse sanctitudini contradicit. Christo et in quo non manet Chris-
Ideoque sunt haec munera odor
aliis tus, proculdubio nee manducat spi-
vitse in vitam, aliis odor mortis in ritualiter camera ejus nee bibit ejus
mortem. Cyprian, de ccena Do- sanguinem, licet carnaliter et visibi-
mini, [p. 41. ad calc.] literpremat dentibus sacramentum
f Jacens stantibus et
integris vul- corporis et sanguinis Christi. Sed
neratus minatur, et quod non statim magis tantae rei sacramentum ad
Domini corpus inquinatis manibus judicium sibi manducat et bibit, quia
accipiat, ore polluto Domini
aut immundus prEesumpsit ad Christi
sanguinem bibat, sacerdotibus sa- accedere sacramenta quec aliquis non
crilegus iraecitur. Atque o tuam digne sumit nisi qui mundus est.
nimiam furiose dementiam ! irasceris Aug. in Joh. tract. 26. [18. vol. III.
ei
qui abs te avertere iram Dei ni- par. ii.]
titur ei minaris
qui pro te Domini
!
XXIX. and Blood of Christ in the Lord^s Supper. 495
h
Kadapevo-^p-ev TOLVVV dno TTUVTOS TOV Kvpiov avarices, vo\os eVrai TOV
poXvo-fjLOv, KOI ovTO)S 7rpo<r p^a>ju,ei/ (rcap-aros KCU TOV aip.aros TOV Kvpiov.
TO!S ayiots Iva (pvyw/jifv TO Kpip,a TU>V Basil, de baptismo, 1. 2. qusest. 3.
<povvordvT(t)v TOV Kvptov 8ioTi os av [vol. I.J
TOV (ipTOv, rj TTIVT] TO
ARTICLE XXX.
OF BOTH KINDS.
sent his body, the other his blood. But about four hundred
years ago, the church of Rome, for reasons best known to
herself,thought good to make a countermand, that bread and
wine should not be both administered to all communicants,
but that the lay people should be content with the bread only
without the wine, yea and the clergy too, there were any
if
article than to the article itself. And the reason that is here
and they all drank of it, Mark xiv. 23. St. Luke, Likewise
also the cup after supper, saying, This cup is the new testament in
my Hood, which is shed for you, Luke xxii. 20. St. Paul,
After the same manner also he took the cup, when he had supped,
saying, This cup is the new testament in my Hood : this do ye, as
oft asye drink it, in remembrance of me, 1 Cor. xi. 25. In all
which places we may observe all these things making for our
purpose. First, that the bread is never spoken of, but still
the cup is
brought in after it.
Secondly, that as the bread is
still
brought in to represent his body, not his blood, so is the
cup still
brought in to represent his blood, not his body. So
that neither of them is
appointed to represent both and by ;
consequence, he that is
partaker of the bread only doth not
partake of his blood neither
; doth he that is partaker of the
wine only partake of his body ; but to partake both of body
and blood, we must receive both the bread and wine.
Thirdly, that St. Luke ushers in the institution of the cup
with the word likewise, Likewise also the cup ; and St. Paul,
After the same manner also the cup ; so that after the same
manner that he instituted the bread, he instituted the cup
also: now our adversaries themselves acknowledge he insti
tuted the bread so as to be communicated to all and there ;
fore we may well say, he likewise and after the same manner
instituted the cup too to be administered to all. Fourthly,
that in St. Matthew he said, Drink ye all of it, and in
St. Mark, They all drank of it, expressions not to be found in
the institution of the bread ; as if he foresaw this very cor
ruption that the devil would bring into his ordinance, even
that though all should be suffered to eat the bread, yet all
BEVERIDGE. K k
498 Of loth Kinds. ART.
drank of it ;
so that though
said, They it be not all ate the
bread, yet They all drank of the cup, even all the
it is said,
Christian men
as well as the bread, that being an essential
We are admonished,
that in offering the cup the tradition of the Lord is to be ob
served ; neither is any thing to be done by us, but what the
1
Lord hath done before us. And afterwards, c If it be not "
"
b Admonitos nos scias quod in magis tarn magna, tarn grandia, tarn
calice offerendo Dominica traditio ad ipsum Dominicae passionis et
servetur, neque aliud fiat a nobis nostrse redemptionis sacramentum
quam quod pro nobis Dominus prior pertinentia fas non est infringere,
fecerit. Cypriani epist. lib. 2. epist. aut in aliud quam quod divinitus
[63.] ad Ca?cilium fratrem. institutum est humana traditione
c
Quod si nee minima de man- mutare? Ibid. [p. 155.]
datis Dominicis licet solvere,
quanto
XXX. Of loth Kinds. 499
tion into any thing else but what was divinely instituted !"
said,
f "
ended, the deacon begins to offer the cup to those that are
and k For there is one flesh of the "
Neither did the next three hundred years deny the people
what the first, according to Christ s institution, granted them.
1 "
TOVS o~io~Kovs Kal Tovs KpaTTjpas els TO cem diaconus offerre prsesentibus
fjLeradovvai ro>
Liturg. Jacob,
Xao>.
coepit. Id. de lapsis, [p. 132.]
k Muz
[p. 21.] y
yap eo~Tiv f) (rap TOV Kvpiov
Evxapio-TYjo-avTos de TOV rrpofcr- lrjo~ov, Kal ev avTOV TO alpa TO vrrep
T&TOS Kal 7rev(pr)iJir](TavTos TrdvTOS TOV rj/Jicov eKxvdev, els
Kal cipTOs Tols TTCLO-LV
XaoO, 01 KaXovp.evoi Trap fj/juv 8ia.KOvoi edpv(pdr), Kcii ev TTOTrjpiov rots oXots
SiSoacrti/ eKacrrw Trapdi/rcov p,eTa- ra>z>
dievefJLrjQr). Ignat. epist. ad Philad.
Xa/SeTy (iTTo TOV ev\api<TTri6evTOS apTov, [p. 9^-1
l
Kal o tvov, Kal vdaTOs, Kal Tols ov OVTOS 6 rpoVos TOVTOV TOV TTOTT)-
7rapovo~Lv drro^fpovo i. Justin, apol. ptov povos, oXXos ovdeis TOVTO v/j-els
[I. 65.] vofjLifjias TrpoTriveTe rots XaoTs.
Atha-
h Tamen quoniam quidam vel ig- nas. apol. 2. [p. 133. vol. I.]
noranter vel simpliciter in calice m
Si non sunt tanta peccata ut
Dominico sanctificando et plebi ad- excommunicetur quis, non se debet
ministrando non hoc faciunt quod a medicina corporis et sanguinis
Jesus Christus Dominus et Deus Domini separare. Hilar. apud Gra-
nostersacrificiihujusauctoret doctor tian. de consecrat. distinct. 2 can.
fecit et docuit. Cypriani epist. [63. Cum omne crimen, [p. 1880.]
init.] ad Caecilium fratrem.
XXX. Of both Kinds, 501
n "
as it in the
Testament, the priest ate some things and the people an
To
these we may add the next three hundred years too.
high priests, when any one hath sinned and made confession,
when they have chastised and afflicted him enough with
hunger, they give him the precious body of the Lord, and
make him drink of his holy blood." Yea, and Gregory the
Third too saith, u But to lepers, if they be believing Christ- "
n Ov
Kaddnep eVi rrjs TraAcuay ra Ibid.] v. et in eund. loc.
Haym.
ra de 6 dpxop-fvos s
p.fv 6 lepevs fjo-Qie, Ejus ibi
corpus sumitur, ejus
KOI 6ep,ts OVK TJV ro> Xaeo pcrexeiv &>v caro in populi salutem partitur ejus :
ians, let the participation of the body and blood of the Lord
be granted."
And Haymo
Halberstatensis saith, x "
In the
church believers every day eat his body and drink his blood."
AND this was the doctrine also of the church of Christ from
the nine hundredth year of his incarnation to the time of the
schoolmen, as we may see in y Bernard,
z
Fulbertus Carno-
a b
tensis, Theophylact, and others, that lived within that
time. But let these speak for the rest Anselme ; c Whoso :
"
layman, 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 Micrologus saith,
d "
ThatGelasius
writing to certain bishops, commanded him to be excom
municated, whosoever having received the body of ( hrist,
And though the schoolmen were the first that (as J can
find) moved the question, whether it was lawful to receive the
body of Christ without the blood; yet even amongst them
several, if not most, holding with us, that both kinds ought to
be administered, as f
Lombard, Bandinus, s Alexander Alensis,
and h
others. And amongst the rest, Albertus Magnus saith
denied to none.
h V. Durand. 1. l
Quia non perfecte signatur,
4. rational, div. et
offic. c.
42. Richard, de Med. vill. causatur usus fidelium et unitas
[p. 146. vol. IV.] et Petrum de corporis mystici, nisi sub duplici
Tarant. 4. sent. dist. n. Petrum signo; ideoque virtute sacramenti
de Palude, ibid. dist. 21. Biel. ibid, utrumque debet haberi. Albert
dist. 12. Mag. 4. sent. dist. 8. [13.]
ARTICLE XXXI.
the priest did offer Christ for the quick and the
dead to have remission of pain or guilt, were
blasphemous fables and dangerous deceits.
we from the scripture call the Lord s supper
WHAT the Papists from tradition think good to call the
Mass or Missa, though they cannot agree about the etymo
a b
logy of the word , some deducing it from the Greek, others
a Quidam existimant esse vocem daeo Missach, Deut. xvi., quod ob-
Grsecam; ut Covarruias, [c. 4. 1. 4. lationem spontaneam significat, Na-
vol. I.] Suarez. in p. 3. Tho. disp. var. Manual, c. 25. num. in. [p.
Genebrand saith it is ATTO rrjs \wr]- 246. vol. III.] But against this ety-
o-eoos, paucis mutatis, Liturg. c. 3; mology they may note, i. that the
but this etymology is rejected by place they quote, Deut. xvi. 10. is
most of them as too far-fetched both otherwise expounded by the most
for sense and sound. ancient translations, Et facies solen-
b Nomen missa ex Hebraica vel nitatem hebdomadarum Domino
Chaldaica nomenclatura acceptum Deo tuo ]nn IWM mna HDD, "JT
Missah. Baron, in an. 34. n. 59. [vol. vov urxufi; and the Arabic also
I.] Nee dictio missa? est nove, ut
nonnulli aiunt, ficta, sed deducta
v t v.
-V S***
*.
^ \
^ X
<Cv
"
i P nm
P
olim ex Hebrapo a patribus et Chal- ratione vel mensura facultatis manus
ART. XXXI. Of the one Oblation of Christ 505
text,they put sufficiency into the tendo ; quia, tempore quo sacerdos
margin. And according to this incipit eucharistiam consecrare, ca
most ancient, and certainly truest techumeni foras de ecclesia emit
exposition of the word, all the force tuntur. Missa fidelium est ab offer-
of their argument from this place torio usque post communionem et :
thing to God.
f
What is offered in a sacrifice is wholly or in
part destroyed, but what is offered in a sacrament still re-
maineth. And there being so great a difference betwixt the
one and the other, if it be a sacrament it is not a sacrifice,
and if it be a sacrifice not a sacrament, it being impos
it is
offered one only, and a perfect sacrifice, for which all these
sacrifices went before in types and figures ; the flesh of
which sacrifice if
any one touch he ispresently sanctified,
if he be unclean he is cleansed, if diseased he is Andcured.""
of the sacrifice here spoken of, which being but one, and but
once offered, was sufficient or able to do that which all the
s Sacrificium, pro quo haec omnia Lev. horn. 4. [8. vol. II.]
sacrificia in h TOVTO ovv ati/irrerat evravQa
typo et figura praecesse-
rant, unum et perfectum immolatus TTJS dixrias TO /ueyaAeiof, ^ rj
est Christus. Hujus sacrificii car- pia ovcra, KOL a?ra Trpoo-ei/e^^
nem si quis tetigerit continuo sane- TO&OVTOV oaov at Tratrai OVK ufjf
tificatur, si irnrnumlus est mundatur, Chrysost. in Heb. horn. 13. [p. 503,
si in plaga est sanatur. Orig. in 44. vol. IV.]
508 Of the one Oblation of Christ ART.
other could not :" so that the sacrifice of Christ was but once
offered, either by himself or any one else.
cause he was about to take his body from our eyes, and carry
it up to heaven, it was needful that in the day of the supper
m "
quoties pascha celebratur, nunquid morationem fit ejus quod factum est,
toties Christus occiditur ? Non, sed Hoc enim facite, ait, in meam com-
anniversaria recordatio repraesentat memorationem. Ibid.
XXXI. finished upon the Cross. 509
bard also,
"
he joins her again unto him he had no sooner made one but
:
two but he unites them into one again, making them man
and wife, and so one flesh. And God having thus ordained
marriage in the estate of innocency for the mutual society
and comfort that one ought to have in the other, for the pro
pagating their posterity, and so the peopling of the world, it
seemed to be written in the law of nature, as well as instituted
by the law of God and therefore it was that in all ages, since
;
well as the people, yea, the high priest himself had this pri
more than one wife at one and the same time, as some of the
Jews had, is here forbidden. But seeing to have more wives
than one is here forbidden, to have one wife is plainly permit
ted. And again ; For this cause I left thee
in Crete, that thou
shouldest set in order the things that are wanting, and ordain
elders in every city as I have appointed thee. If any one be
and Paul and other of the apostles were married." St. Basil,
e Peter and the other apostles." Clemens Alexandrinus saith,
"
f "
Peter and Philip begot children and Philip gave his daugh ;
ters to men in marriage but Paul doth not stick in one epistle :
And
as the apostles were most of them married men them
selves, so do they decree, (supposing the canons attributed
truth, will not deny, I say, supposing this, the apostles them
selves decreed,) saying, s Let not a bishop, priest, or deacon "
put away his wife under the pretence of religion and if any ;
if is
tence of religion shall put away his wife, let him be excommu
nicated ; but if he continues not taking her again, let him be
deposed also seems to reproach or condemn mar
; for that
mind us of some bishops then that had wives, for the bishops
had not then the lawful conjunction with their wives forbidden.
fcat IlavXov, Kai rtov aXXooz/ airocrTO- p,fvos TYJV yvvaiKa CIVTOV dnoTrcp.^^-
Xwv, rS)V yd.fj.ois TTpocrofj.iXrjo dvTtov. rat, afpopi^ecrOa), eats av Sr/XaS?) Trei-
Ignat. epist. ad Philad. [p. 98.] o-6fj 7rpoo-Xa/3eV^at avrrjV el Se em-
e 8e rfj vea SiaOrjKr), olos lie-
Ei>
/xeti/j/ p,r] 7rpocrXa/i/3ai/a)i/ avrrjv, Kal
rpos TJV, Kal ol XOITTOI raz/ aTroaroXa)!/. KadaipedrjaeTat eotxe yap fls Sta/3o-
Basil. de abdicat. rerum, [p. 371. \rjv elvaL TOVTO TOV ydpov, <$ a/ca-
vol. II.] Oapaiav rfjs /ii^etos e^Troioixrrjs TOV
f
IleVpoy p,ev yap Kal 4>iXi7T7ros 8e TL/J.IOV f) ypa(pr) Xe yei Kal rrjv KOITTJV
eTraidoTTOLrjaavTO, <&tXnr7ros de Kal ras dfjuavrov //.e /xvr/rai
8e 6 Kavav Kal
Ovyarepas dv8pdo~iv ef-edooKev 6 8e emo KOTrcav e%6vT<ov yvvalKas, on Tore
IlavXoff OVK OKvel ev Tivl CTTtoroX^ TTJV a/cd)Xvroj/ el%ov Kal ol eViV/coTrot Tr/v
avrov TT
poo-ay opevo-ai trv^vyov. Clem. TTpoy yvvalKas vop.ipov o~vvyiav. Zo-
Strom. 3. [p. 535. vol. I.] cit. ab nar. in can. apost. 5. [ap. Bever.
Euseb. hist, eccles. [p. 259. vol. I.] Synod, p. 4. vol. I.]
1.
3- K<f).
X.
XXX II. Of the Marriage of Priests. 51 8
And Balsamon :
i
"
TIpo Ttjs $" crvvoSov rr/s ei> rt3 Se w^fj, ov dvvarai e^fcrdat rrjs ey~
fj,Ta\ctp.(3di ovT(is
d(pe\t arro\v(rai (IVTTJV fdv OTTO Ifptoav f\uvT<*)v yvvaiKas. Bal-
REVERIDGE. L 1
514 Of the Marriage of Priests. ART.
sam. in loc. [p. 419. vol. I. Bever. K^S aKpifteias Kal Ta^ews ra T&V Iep5)v
Synod.] dvdp&v Kara vop-ovs crvvoiKecria Kai
n AIOKOZ/OI KaBio-ravTai irap
o<roi dirb TOV vvv eppu>a6ai fBovXojjieda
avTr/v rrjv KaTao~Tao~iv el e/jMpTvpavTo ap.ws aurwv rrjv irpbs ya/jLcraf
fjLrjo
Kal e(pacrav xprjvai ya^o-ai, p.rj 8vvd- (rvvdfpfiav diaXvovTes, rj aTroo-Tepovv-
p.eVOl OUTCO [MVIV OVTOl p.6TCL TClVTa TS CtVTOVS TTjS TTpOS oX\rj\OVS KCITO.
ya/Jirja-avTes eorcoo-ai/ ev rfj virrjpfo-iq Kaipbv TOV irpoa^Kovra OjUtXias" coo-re
diet TO cTTiTpaTrrjvai OVTOVS virb TOV ei TLS a^ios evpeOeirj
rrpbs ^fipOTOviav
7rLo~KO7rov. Concil. Ancyr. can. 10. vTrofticiKovov, ^ SiaKovov, rj 7rpfo~(Bv-
[p. 275* vol. I.]] Tpov, QVTOS fj.rj8ap.ws eVt
Ku>\veo~da>
none but such men as are the husbands of one wife only, and
are joined to virgins, be ordained deacons or priests." Such
1
as had more wives than one, according to the apostle s rule,
It pleaseth us that
P Ei ris ovv TO\fj.r)(roi irapa TOVS avT&v, fjyovv Kaff ovs te-
e(prjfj.pias
aTTocTToXiKovs Kavovas Kivov/jievos, Ttvds povpyovo-i Kaipovs. Balsam, in con-
T&V iep(0p.eva)v, Trpecrfivrepcdv (papev, cil. Trul. can.
13. [Bever. Synod.
f) diciKovctiv, OTTOcrrepeii/ TTJS npbs Trjv p. 171- vol. I.]
vop,i/j.ov yvvaiKa arvvcxpeias re KO.I KOI- s
"Eori e eiTTflv on ov% cnrXws
vutvias, KaOaipeiadw. Ibid. TOVTO (pdo-iv aXXa rbv Kaipbv povov
fie
&o~7rep KOI ol Iv Kap- lepovpyias Kal aXX^y lepas
<1
the council of Nice) to bring a new law into the church, that
those that are consecrated, I mean bishops, priests, and
deacons, should not lie with their wives which they married
when laymen. And they having propounded to consult about
that matter, Paphnutius, standing up in the midst of the
they injure the church by too great severity, for all cannot
bear the exercise of so much freeness from passion, neither could
VO/JLOV veapbv els TTJV K.K\r)<riav elcrcpe- TrpoTepov \dtKos wv r^ydyfTO K.CII TCIVT
peiv, re TOVS
a>s
ipa>/J.vovs, Xe-yco 8e eAeyei/ aTretpos &>v
yd/j-ov, Kcii
aTr
ITTICTKOTTOVS, KOI
7rpe(r8vTpovs, /cat dTrtiv, yvvaiKos *K rraidos yap
diaKovovs, pr) (TvyKaOevfteiv rats yn/ne- do-KrjTr/piai dvereflpaTrro Kal cVt (
eVet Trepl TOVTOV (Bov\ev(r9ai Trpov- (36r)Tos TTfiOcrai Trds 6 T&V lepco/jie
KITO, diavafTTas tv fJ-fo~(o TOV o~v\- o~vX\oyos rols HacpvovTiov \6yois
\6yov TWV eVto-KOTTtov 6 TlacpvovTios, Ka\ rrjv Trepl TOVTOV tf)Tr]<Tiv
e/3da fjiaKpd, p.rj ftapfjv vyov fTTidelvai crav, TTJ
Tols lepapfvois dv8pdo~i Tiptov elvai e^eo-^at TTJS 6p.i\ias
KCLL rr)v KOITTJV, Kal avTov dp.taVTOV KaTaXffyavTfs Kal roaavra p.ev nepl
TOV ydpov \tya>v, fjir/ TTJ vTrepftoXfj TlacpvovTiov. Socrat. hist, eccles.
TTJS cutplficias, /xaXXoi/ TTJV KK\r)o-iav 1. I. C. [ll.]
XXXII. Of the Marriage of Priests. 517
but it is
enough that they that come into the clergy do not
marry according to the ancient tradition of the church but :
for them
as any others to marry.
And we see how the primitive church still acknowledged
thus
the truth of this doctrine, neither do we read it much opposed
by any but the church of Rome and her complices. The first
that set himself against it was pope c Siricius, after him Inno
cent the First, d John the Thirteenth, Leo the Ninth, and
others ; but the most implacable enemy was e Gregory the
Seventh or pope Hildebrand, about the year 1073; *
about
f Whilst
fte Kai 17
vvvobos rrjv Gregory the Vllth was
Kal TTfpl TOVTOV ovdev cVo/xo- pope of Rome, JLcinfranc was pri-
6tTf]a-ev. Sozom. hist. 1. I. c. [23.] mate of England; in whose days
c there was a council assembled at
pap. epist. ad Himer.
Siric.
inveighing against this sacred truth, till at the length they are
now come to that height as not to be ashamed to say, "That
apostle"
s saying of himself, Who opposeth and
exalteth himself alow God, 2 Thess. ii. 4.
all that is called
stan, archbishops of
Canterbury, 27. [p. 131. Deer. Grat.] v. et Mat.
Oswold of York, and J^thelwold, bi- Par. in Henr. I. [p. 58.]
h Decretal. De
shop of Winchester, and others, did 1.
3. tit.
3. cle-
endeavour it, yet there was never any ricis conjugatis, [p. 923. Deer,
law or decree made against the mar- Greg.]
riage of priests till this of Lanfranc,
*
Sacerdos si fornicetur aut domi
though this also permitted some to concubinam foveat, tametsi gravi
keep their wives. But not long after sacrilegio se obstringat, gravius
ta-
him, Anselm being got into the men peccat si matrimonium con-
chair, he assembled a council at trahat. Coster, enchirid. c. de cue-
London, an. 1 102, where it was de- libatu sacerd. propos. 9. [p. 528.].
creed, Ut nullus archidiaconufe pres- Gretser. hist. ord. Jesuit, [p. 115-]
XXXII. Of the Marriage of Priests. 519
than what was long ago foretold ; for the Spirit speaJceth ex
pressly, that in the latter times some shall depart from the faith,
giving heed to seducing spirits, and doctrines of devils ; speaking
lies in hypocrisy ; having their consciences seared with a hot iron ;
1 Tim. iv. 1, 2, 3 ;
so that this doctrine they stand so stiff for,
it is but the doctrine of devils, which we who desire still to
stand fast to the doctrine ofGod dare not but deny, and con
clude that no one should be forbidden to marry, but that even
fore St. Paul commands us to avoid them, Rom. xvi. 17; not
to keep company, no, not to eat with them, 1 Cor. v. 11 ; to
St. John, not to receive them into our houses, nor bid them
God speed, 2 John 10 so that when once they are excom
;
f
non eradicans, dum tamen in quern vyiawovrav tmeLpyovaiv, iva dirodc-
lata fuerit, non contemnat caute ; pfva app^arriav, /ner d&cpaXeias
rrjv
provideat judex ecclesiasticus, ut in Trpos TO.
vyiaivovra firavc\0fl iraXiv,
ea ferenda ostendat se prosequi quod KOL ^
vovovvra rr]v dyeXrjv arraa-av
corrigentis est et medentis. Concil. ^77X17077 rijs appcoor/ns cKfivqs. Chry-
Lugdun. i. decret. 12. [p. 405. vol. sost. orat. in David et Saul, 3. torn.
VII. cone. Hard.] V. p. 89. [33.]
XXXIII. how they are to le avoided. 523
If
him be also excommunicated. The council at
1
municated, let
f
Antioch, communicate with such as are
"
It is not lawful to
shall be taken talking or eating with him, let him also be ex-
d Eis vero
qui ab ecclesiastica K\rjaias. Concil. Antioch. can. 2.
comrnunione suspensi sunt nullus [p. 593. vol. I.] ; citat. et a concil.
religiosus secundum canonum prae- Tribur. cap. 2. [p. 439. par. i. vol.
cepta jungatur. Greg, epist. 1. [4. VI.]
ep. 27. vol. II.] ad Januarium. Qui communicaverit vel orave-
e Ei TIS KO.V ev rit cum excommunicate, sive clericus
a.KOLvwvr)T(o oiKo>
It is not lawful
to communicate with one that is excommunicated, nor to eat
meat with him." And presently k If any priest, or any of:
"
ing that they that are cast out by one be not received by
others." The same was also decreed in several other councils :
1
Non licet cum excommunicate Troien-f .
Apud Theodoret. hist, ec-
k Si de r&v KU$
quis presbyter aut quilibet ray/xari, VTTO KacrTr]v eVap-
clero aut de populo excommunicatum -%lav eTrio-KOTrow, Kpareiro> f) yv<i)fj.r]
absque voluntate ipsius, qui eum ex- Kara TOV Kavova TOV Siayopfvovra TOVS
communicavit, sciens receperit, aut
1
(
erepatv aTro/SA^eVas , erepav v<p
yei Xare ovdcjjiia yap Koivuvia 0am 12. vol. VI.] Carthag. 2.
1 1 al.
[p.
TTpOS (TK.OTOS TOVTOVS TtdvTfS {iClXpttV lilt. C. 7 LP 95 2 VOl. I.]
XXXIII. how they are to be avoided. 525
Let no one
presume to receive into communion him that is excommuni
cated by another which if any one shall knowingly do, let
:
these and the like circumstances ; and seeing the all- wise God
hath thought good not to determine these in his word, but to
leave it to the discretion of the church to determine them as
it shall see fit, only giving them this general rule to square all
upon what day of the week it would c others only upon the ;
tradition; it,
please all the bishops :"" and amongst others Irenseus himself
sent a reproving letter to him, telling him e he should not "
C Ou/K
60OVS OVTOS TOVTOV iriT\lV TCtVT T]pO~KTO. Ibid. C. 24.
TOV TpOTTOV TCllS dva TTfV \OLTT1]V CtTTa- e *ls /if) O\dS KK\T]<TICIS
ttTTOKOTTTOl
crav olKov/Jizvrjv KK\r)o~iai?, f$- diro- Geou, dp^aiov edovs Trapddocriv eVtr^-
CTTo\iKrjs Trapadoo-etos TO KOI els 8fvpo povcras. Ibid.
^
Kparrjcrav edos (pv\aTTOvo~ais, cos /z?)
Ovdev e Xarroi/ avrol ^1} Tr/povvrfs
fi
erepa TrpocrrjKfiv Trapa TI]V rrjs dva- fiprjvevov rots drro TWV TrapoiKLwv ev
s TOV o~a)Trjpos T^pepav TCIS
rjjjiSiv tilseV^peiro ep^o/jifvois Trpos CIVTOVS.
s e7riXvfo-6ai. Ibid. c. [23.] Ibid.
AXX 011 Trdcri ^e Tols fTTiaKOTrois & Kol ovSeVore* 8wi TO eidos TOVTO
XXXIV. Of the Traditions of the Church. 529
observation of the feast none ever were cast out, but the
presbyters before thee, that did not observe it so, yet sent
the eucharist to those that did." So that they did not think
that one church should be tied to the observance of the same
traditions that are in another, but that every church should
in such things be left to their own liberty. The other story is
that concerning Polycarp, bishop of Smyrna, that followed
the Asian tradition, and Anicetus, bishop of Eome, that
followed the Roman for these two being met, h and having
:
"
carp Anicetus to follow the Asian tradition, iyet for all that
they communicated together, and parted from one another in
peace, all churches having peace amongst themselves, whether
they did or did not observe the Passover after the same
manner or tradition from whence we may gather, that in
:
places, but that every church might follow its own traditions.
And truly, if we consider the nature of traditions and cere
monies, we must needs grant it is not necessary they should
be one and the same in all places for in that they are mere ;
d7T[3\r)dr)(rciv rives, dXX avrol pr) rrj- (piXfpKTTfjcravTes Trpos cavrovs. Ibid.
*
Oi TTpO (TOV TTpecrftvTfpOt Tols K.CZI TOVTdiV OVT03S
pOVVTfS f^OVTWV KOl-
a7ro TO)V TrapoiKicov Trjpoixriv eVre/i7roi> va>vr)<rav eavTols, &C. Kui per flpr)-
ev^apicTTiav. Ibid. VTJS air dXX^Xooi/ cnrrj\\dyr]O av,
h Kai ttXXa)i> rivatv
Trepl p.iKpa TTJS KK\rjcrias fiprjVTjv t\6vTQ>v
TU>V
Trpos aX\rj\ovs fvdvs, eipf)- povvrtov, Kai p,r) TTJ povvraiv . Ibid,
, TTfpl TOVTOV TOV K(j)(l\al.OV jJ.f)
BKVERTDGE. M 111
530 Of the Traditions of the Church. ART.
that they are traditions and ceremonies, are not) is left to the
prudential disposition of particular churches to enjoin or not
enjoin them and when they do enjoin them, they cannot
:
they are not indifferent as to our use and practice, but we are
bound to use them, not because ceremonies, but because en
joined, and because of him who hath commanded
us to submit
to every ordinance of man for the Lord s sake, 1 Pet. ii. 13 :
And we
consult the Fathers, they will tell us
certainly, if
it is
every one
duty not to break but observe the several
s
Amphilochius,
"
not, &c., and the like such kind of things, have a free obser
vation ; there any better discipline in these things
neither is
is
indifferently to be accounted of, and to be observed and
kept for their society amongst whom he lives." And pre
sently he brings us an excellent passage which he had from
St. Ambrose when discoursing with him m When I come :
"
M m 2
Of the Traditions of the 0/mrcL ART.
1
toRome, saith St. Ambrose, I fast upon the sabbath day "
|
from a heavenly oracle." And afterwards, Let therefore "
every one should observe the rites or customs of his own church,
which it is not lawful for any one to change by his private author
ity."
And long before this, the famous
council at Nice decreed,
r
that ancient customs should prevail, or be observed."
"
So
that the customs and ceremonies which we have received by
tradition from our forefathers, not being repugnant to the
word of God, are still to be followed and observed by us,
especially when approved and ordained by lawful authority.
And therefore the fourth council at Orleans determined it,
adds, if
t Si
quis vero statuta supergressus si clericus honore privetur. Con-
corruperit vel pro nihilo habenda cil.
Carthag. i. can. 14. [p. 688.
putaveritj si laicus est communione, vol. 1.]
534 Of the Traditions of the Church. ART.
In
these our doings we condemn no other nations, nor prescribe
any thing but to our own people only." But though any
particular or provincial church cannot prescribe ceremonies
for other churches, yet it may for itself and if it may decree
;
and ordain some, it must needs follow that it may also change
and abolish others and indeed it is often necessary it should
;
u In the
preface to oar public tudinis etiam quae adjuvat utilitate,
liturgy,Of ceremonies, why some novitate perturbat. Aug. epist. [54.
be abolished and some retained. 6. vol. II.] ad Januarium.
x
Ipsa quippe mutatio consue-
XXXIV. Of the Traditions of the Church. 535
abolish, for we find them in Josiah s reign, 2 Reg. xxiii. 13, 14>
churches we ever read of, that met together after the apostles
times, exercised this power and authority of decreeing
ceremonies and traditions.
And if we should descend down to after councils, we shall
find therewas scarce ever a provincial church met together
in council since our Saviour s time, but did ordain some
ceremonies or other to be observed by her children. It
would be an endless thing to reckon up all the ceremonies
that were ordained or altered by provincial churches or ;
That
glory be given to the Almighty God, (viz. Glory be to the
Father, Son, and Holy Ghost, ) but in greater psalms, 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 Whosoever doth not "
say, Glory be to the Father, Son, and Holy Ghost," let him
be and this is the hymn of glorification or
anathema:"
we give to all
doxology, (viz.
"
f)fj.a>v
K(d fj/Jifls \eyofjifv on 17
doa [15- P- 5^4- VOl* III.]
538 Of the Traditions of the Church. ART.
shall be,")
the Vasionian council doth not only ordain it should
be then said, but gives the reason of it s Because," say :
"
they, not only in the apostolical seat, but also through all
"
the east, and all Africa and Italy, by reason of the cunning of
the heretics, whereby they blasphemously used to say, that
the Son of God was not always with the Father, but began
1
to be in time, for this reason, after Glory be to the Father,
Son, and Holy Ghost, was said, As it was in the beginning,
4
is now, and ever shall be, world without end, we also have
bishops should not salute the people one way and presbyters
another, but both one and the same way, saying, The Lord
le with you, as it is read in the book of Ruth, and that the
the Lord s Prayer be said, that the true faith may be made
manifest and acknowledged."
The [fourth] at Carthage decreed,
council That the l "
We
hear say that some of the common
people are confirmed by the same bishops twice or thrice, or
knowing nothing of it where
oftener, the bishops themselves ;
is not the first that hath decreed any thing about confirma
tion. The council at Laodicea decreed, r
that Neither wed "
1
Ut diaconus tempore oblationis ratur qui in istis viz. temporibus,
tantum vel lectionis alba induatur. pascha, pentecoste et natali Domini
Concil. Carthag. 4. can. 41. [p. 981. non communicaverit. Concil. Elib.
vol. I.] apud Grat. de consecr. dist. 2. c.
m Ut si non frequentius vel ter Omnishomo, [p.i88i. Decret. Grat.]
laici homines in anno communicent, P Unde nobis visum est eandem
nisi forte quis majoribus quibuslibet confirmationem sicut nee baptismum
criminibus impediatur. Concil. Tu- iterari minime debere. Concil. Cabil.
ron. 3. c. 50. [p. 1030. vol. IV.] 2. c. 27. [p.1036. vol. IV.]
n Seculares Concil. Tarrac. apud Grat. de
qui in natali Domini, <i
Nec inter catholicos connume- Laodic. can. 52. [p. 789. vol. I.]
540 Of the Traditions of the Church. ART. XXXIV.
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
month." And
another at Oxford decreed, That every * "
mand, that they that minister at the altar have their sur
Some,"
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 which was from
Laodicea for they had written concerning certain things to
:
understand any epistle of St. Paul sent to them, but one sent
can there be any such consequence, TTJV Trpbs Aoodticcas dXXa r//V c /c Aoo-
but rather the quite contrary, drawn diKcias ^a-i. Chrysost. in Colos.
from them. For suppose it be Lao- horn. 12. [p. 152. vol. IV.]
XXXV. Of Homilies. 543
The opinion
of Chry-
sostom and Theodoret seems to me to be the nearest the
truth, even that not St. Paul s epistle to the Laodiceans, but
rather the Laodiceans epistle to St. Paul is here signified,
which the Greek words plainly shew." So that here the Holy
Ghost doth not only permit them, but command them to read
a discourse which was not any part of the canonical scriptures.
For though perhaps it might be some epistle written by St.
ordained,
property of the language, the sermons and homilies of the
holy fathers, so that all may understand them." So that it
is no new thing for homilies to be ordained to be read in
churches. And
ascend higher, we shall find that
if we still
Jerome,
Romans makes mention, saying, Salute Asyncritus, Phlegon,
cerning
church of Rome to that at Corinth a very useful epistle, which
also in some places is
publicly read, which seems to me to
agree with the character of that epistle which goes under the
name of Paul to the Hebrews." And Eusebius saith of this
epistle,
P "
1
Ejusdem ordinis est libellus in Asia? conventu legitur. Hieron.
Tobiae et Judeth et Maccabseorum in catal. scrip, eccles. [p. 843. vol.
libri in Novo vero Testamento li-
:
II.]
bellus, qui dicitur Pastoris sive Her- Clemens scripsit ex persona
matis, &c. ; quae omnia legi quidem Romanorum ad ecclesiam Corinthi-
in ecclesiis voluerunt, non tamen orum valde utilem epistolam, quae
proferri ad autoritatem ex his fidei et in nonnullis locis pub lice legitur,
confirmandam. Ruffin. in expos, quae mihi videtur characteri episto-
symb. [p. 26.] lae, quae sub Pauli nomine ad He-
m "ECTTL de KOI eVtaroA?} Ho\v- braeos fertur, convenire. Ibid. [p.
3>i\nnriovs
Kaprrov TTpos yeypa/jL/jLCfrj 839.]
KOI rov %apaKTr)pa P
iKavtoTdrri e fjg Me-yaX^ de KOI dav/j-acria, i]v o&s
TTJS 7Tl(TTf<*)S OVTOV Kdl TO Krjpvypa OTTO TTJS PcO/ZaiOOy KK\T]O-l.aS Trj KoptV-
BEVERIDGE. X n
546 Of Homilies. ART. XXXV.
from the church of the Romans to that of the Corinthians,
there being a sedition then at Corinth. And this epistle we
know to be read publicly both long ago and also in our time."
And so we havethree discourses bestire, like so many homi
lies, read publicly in the primitive churches ; and therefore
we do not recede from them in decreeing some to be read in
ours.
ARTICLE XXXVI.
OF CONSECRATION OF BISHOPS AND MINISTERS.
yet in both it hath reference but to one and the same manner of
consecration of archbishops and bishops, and ordering of priests
and deacons ; for though there be some expressions inserted into
the latter, which were not in the former book, yet they both
agree in that which is the form and substance of consecration
and ordination ; both of them appointing that in the conse
cration of a bishop, the archbishop 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 every one that receiveth the order of priest
hood ; and that in the ordering of deacons, the bishop only
N n 2
548 Of Consecration of ART.
shall lay his hands severally upon the head of every one of
them : 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 with him ; priests by
the bishop of the diocese, or some other bishop appointed by
him, other priests being present and laying on their hands
too with him deacons by the bishop only
;
in which con- :
only.
And for the proof of this I shall refer myself wholly to the
manifest, that if
any one be made a bishop without the sen
tence of the metropolitan, 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
judgment of the metropolitan and bishops there about, unto
ecclesiasticalgovernment, being before long examined in the
matter of their faith and polity, or dispensation of right reason ;"
d "
(povs yeve<T0ai
Koi OVTMS p.eTa TTJS <ipX
r
l
v >
OVTCIS eK TroXXoi) 8e8oKi.pao-p.e-
T&v TT\fi6v<i)V
IJTOI Trapovaias fjTOi vovs, ev re r<a
Xdyo) TTJS Trio-Teas, Kal
^r/(pov ytveadai TTJV fcaracrracrii/. Et TTJ TOV evdeos Xoyou TroXtreta. Con-
8e aX\(t)s Trapa TCI a)pio-p,eva yivoiTo, cil. Laodic. can. 12. [p. 7^3- ibid.J
decreeing thus
k
When a bishop is ordained, let two bishops
:
"
hold the book of the gospels over his head, and one pouring
forth the blessing upon him, let the other bishops that are
present touch his head with their hands, or put their hands
upon his head." So then in the primitive church both the
metropolitan or archbishop, and other bishops, were to be
present at the consecration of a bishop, and put their hands
upon him, which exactly answers the manner of making and
TOVOX^OVTOVS OTterjco7rovs^J7<tfo-0at
tribus episcopis non ordinetur. Con-
Kal dioplfcfTai Tvapa p.rjTpo7ro\LTo)v cil.
Hippon. [39. p. 97 2 ibid.] -
i
KOI eTTia-KOTTtov TovTovs Ka0i 0Tao-0cu. I)e his qui usurpant sibi quod
Balsam, in loc. [Bever. synod, vol. I. soli debeant episcopum ordinare;
this article.
And as for the second, viz. the ordering of priests, the
pratice of the primitive church may be seen also in these par
ticulars: the apostolical canons (though perhaps not
first,
lu Let a
apostolical, yet besure very ancient) say, priest be
ordained by one bishop, and so a deacon and other clergymen."
In the fourth [third] council at Carthage m Aurelius said,
There may be one bishop by whom, through the permission
"
synod.] XP VC
P *v ?
T<
K\r)p(o e^Tcio-drjo-av, el
Qs KOI XftpOTOVflv TTpfO-ftvTfpOVS /JLV cip,p,TTTOl KCll dvf TTlXr/TTTOl (pUVflfV,
1 SiaKovovs, Kal fjLfTa Kpicrftos eKCKTTa dvaftcnrTio-dfVTfs \;etporoi/6i ^cocrat VTTO j
ipfiv 8ixa TOV TTJS /LIT;- TTOV. Concil. Nicen. can. 19. [p. 331.
fcos 7rio~KO7rov, p,r)8f avTov avfv vol. I. ibid.]
Tcav XOITTWV yvwp,T]s- Concil. An-
Of Consecration of ART.
A
give honour to priests and ministers, but he cannot take it
away alone."
s
It is told concerning some of the clergy,
" "
Constantinople decreed,
and that disturbance that was made at Constantinople by
him, that Maximus 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 examini divino relictus, humano ju-
mimstris solus honorem dare potest, dicio non
accusari potest, hi qui
auferre solus non potest. Concil. supersunt gradum sacerdotii, vel
Hispal. 2. c. 6. [p. 559. vol. III. Levitici ordinis, quern perverse ad-
ibid.] epti sunt, amittant. Ibid. can. 5.
s Relatum *
est nobis de quibusdain Ilepi Mn^ifiov TOV KVVLKOV <at
clericis quorumdam unus ad presby- rrjs KCIT avrov dramas TTJS eV Kcoi/-
terium, duo ad Levitarum ministe- a-TavTivov7r6\ei yevoptvrjs, coo-re /JLIJTC
rium sacrarentur, episcopus oculo- Mai/zoi/ CTTLO-KOTTOV 77yeveaBai r) el-
rum dolore detentus, fertur manus vai, jUT/re rovs Trap"
avrov x fl p TOVr]~
suas super eos tantum imposuisse, Qevras ev OLCO ^rj-rrore /3a$/zo> K\r]pov,
et presbyter quidarn illis contra ec- TTUVTCDV KOI r&v Trepi avrov KOL TWV
clesiasticum ordinem benedictionem Trap avrov yevopeisaiv aKvptoOevTwv.
dedisse, qui licet propter tantam Concil. Constantinop. i. can. 4. [p.
audaciam poterat accusatus damnari 809. vol. I. ibid.]
si adhuc viveret, sed
quia jam ille
XXXVI. Bishops and Ministers. 553
clergy, all things that were done for him or by him being
disannulled."
Having once pronounced Maximus no bishop,
they presently declare all ordained by him to be laymen.
And there was a remarkable passage to this purpose also in
the council of Alexandria ;
for it being objected by the Arians
against Athanasius, amongst other things, that one Ma-
carius, a deacon of his, had broken a sacramental cup, the
synod at Alexandria examined this amongst the other things
that were laid to his charge, and find that at the time and
u there
place where his adversaries said the fact was done,
was no ecclesiastical person or clergyman there, and by con
sequence no sacramental cup. But it was said that Tschyras
was there. "
say they,
Ischyras,"
they,
gave the reward of calumny unto Ischyras, calling him
"
u Kcu ravra
ov% on KO.V crater- 01 nap avrov Karaerra^eVres eV
1
fjiev ra>
z a
bishops, insomuch that St. Chrysostome, yea, and St. Jerome
himself too, could not but say that ordination, though nothing
else, was peculiar to bishops; so that though presbyters
should be thought to be equal to bishops in other things, yet
must needs be acknow
in this business of ordination bishops
Concerning
those that are to be ordained, this shall be the form or
manner, that all the priesthood shall consent and choose,
and then the bishop shall examine him, or the priesthood
assenting to him, he shall ordain in the middle of the church,
the people being present, and the bishop asking if the people
also can witness for him but let not ordination be done pri ;
vately."
And the fourth council of Carthage plainly, c When "
cited,
"
deacon, and others also of the clergy." And what else makes
to this purpose in the foregoing discourse, I shall only add
that of the fourth council at Carthage, e When a deacon is
"
ordained, let the bishop only that blesseth him put his hand
upon his head, because he is not ordained to the priesthood,
but only to the ministry which is the very thing which the
;"
power in each, the power of the keys in the church, and the
power of the sword in the state, answerable to the two
essential parts of man, his soul and his body; for the power
of the keys committed to the church, that reacheth to the
soul only, not to the body and the power of the sword com
;
imperial crown of this realm, that is, under God to have the
sovereignty and rule over all persons born within these her
realms, dominions, and countries, of what estate, either ec
they be, so as no other foreign
clesiastical or temporal, soever
purpose :
vided also that the oath expressed in the same act made in
the first year shall be taken and expounded in such form as
is set forth in an admonition annexed to the
queen s majesty s
Injunctions, published in the first year of her majesty s reign ;
that is to
say, to confess and acknowledge in her majesty, her
heirs and successors, none other authority than that was
c
Quomodo ergo reges Domino vigore sanciendo. Sicut servivit
serviunt in timore nisi ea quae Hezechias lucos et templa idolorum
contra jussa Domini fiunt religiosa et ilia excelsa quee contra praecepta
severitate prohibendo, atque plec- Dei fuerant extructa destruendo,
tendo ? Aliter enim servit quia sicut Jozias talia et ipse
servivit
homo est, aliter quia etiam rex est :
faciendo, sicut servivit rex Ninivi-
quia homo est, ei servit vivendo tarum universam civitatem ad pla-
fideliter, quia vero etiam rex est, candum Dominum compellendo.
servit leges justa praecipientes et Aug. epist. ad Bonifac. [185. 19.
contraria prohibentes convenient! vol. I.]
560 Of the Civil Magistrate. ART.
ice give to our princes only that prerogative, fyc. that they should
rule all states and
degrees committed to their charge ly God,
whether they be ecclesiastical or temporal, and restrain with the
civil sword the stubborn and evil-doers : so that the
supremacy
that is here given him
is, that he may punish all manner of
well as civil laws, yea, and punish them for their disobedience.
What disorders are brought into the church, he may and
also he may and ought to see that all things be done decently
and in order ; and to that end may, either of himself or by the
advice of a council, prescribe rules and canons to be observed
in the external order of divine worship ; so that he may call a
council when he pleaseth, dismiss it when he pleaseth, and
confirm their decrees and constitutions so far as himself
prescribes is
obligatory without their consent. And thus
king James, who was a person well acquainted with the
extent of his own power d The king^s supremacy, saith he,
:
still
given to godly princes in the holy scriptures by God
himself; for thus we find king David, a man after God*sown
heart, gathered together all the princes of Israel, with the priests
and Levites, prescribing them rules to be observed in the wor
ship of God, 1 Chron. xxiii. 2, &c. xxv. and xxvi ; and there
fore it is said, All these were under the hands of their father
for song in the house of the Lord, with symbols, psalteries, and
harps, for the service of the house of God, according to the fringes
order to Asaph, Jedutliun, and Heman, c. xxv. 6 ; so that it
seems the king had given them order about the service of
God. Thus good king Josiah commanded Hilkiah the high
priest,and the priests of the second order, and the keepers of the
door, to bring forth out of the temple of the Lord all the vessels
that were made for Baal, &c. 2 Kings xxiii. 4. And
certainly
he would not have commanded such ecclesiastical persons un
less he had had the command over them. Neither had he
power over ecclesiastical persons only, but in ecclesiastical
causes too, otherwise he could never have made such a refor
mation in the church as he then did, ibid. c. xxii. and c. xxiii.
And thus did prince Moses burn the golden calf, Exod. xxxii. 20.
And king Hezekiah removed the high places, and brake the images,
and down the groves, and
cut brake in pieces the brazen serpent
that Moses had made, 2 Kings xviii. 4. And king Jehoshaphat
charged the priests and Levites, saying, Thus shall ye do in the
fear of the Lord faithfully and with a perfect heart, % Chron.
xix. 9. Nay, so great was the power of the princes then over
ecclesiastical persons, that the high priests themselves were
1
find Aaron the high priest reproved by Moses, Exod. xxxii. 21,
BEVEKIDGE. O O
562 Of the Civil Magistrate. ART.
e Kai fteiKvvs OTI Ttacri TO.VTO. 8ia- criais rats TOV Kooyxov, ov rais
rarrcrai, KOI iepevai KCU /u.oi/a^ois, /zan/caTs, KOI TOVTO K rS)V eVayo/ze i/a)i>
y<av,
Trdcra tyvx*) e^owftcus VTrepe^ou- init. [p.7^9- vo ^ H-]
crais v7rorao-<reV#co, KQV aTrooroXos, KriVt^ dv0pa>irivr)v ras dpxas
K.O.V
vayy\io~Tr)S, KOLV 7rpo(f>r)TT)s, KQV \eyei ras ^eipoTovqrus VTTO TWV /3a-
6(TTHTovv. Chrysost. in Rom. horn. TJ
KUI avrovs rovs paaiKels,
<riXea)i>,
23. [p. 189. T^. vol. TII.J Kadori KOL avrol VTTO T(ov dvdpamcw
f
IlaCXos aTroo roXos PcofJiaiois em- TayQi)(Tav fjroi, eredrjcrav. Q^cum. in
oreXXcoi/ 7rpooTacr(ret Tracrats f ^of(riais loc. [p^ 499- v l-
H-]
vTrordacrfcrdai, et-ov-
XXXVII. Of the Civil Magistrate. 563
We
prehend kings in our history, because that from the time they
began to be Christians, the business of the church, or eccle
siastical causes, depended upon them. And certainly Con- 1 *
h
Swe^aiff K.OL TOVS
laropia 7repiAa/i/3avo/j,ez/, diori d<p
ov fKpivd fM)i rrpoorrjKeiv crKOTrelv,
fjp^avro, TO. rrjs KK\r)- 7ropa rots jLtaKaptcorarots rrjs K.ado-
f/prrjTO e avT&v. So- \IKIJS KK\r)(rias 7rA?/$ecri, TTI&TLS fj.ia,
crat. procem. ad 1. 5. hist, eccles. KCU f&ucpivrjg dydm], 6/j.oyva>fj,cuv re
[p. 263.] V. Allat. de cons. pp. 219. Trepl TOV TrayKparr) Qeov eutre/Seta TT;-
343. pfJTai. Euseb. de vit. Constant. 1. 3.
i
Tlelpav Xa/3coi/ CK rf/s KOLVWV C. [17* P- 5^6.]
cinrpa^ias, O(TTJ rrjs Beias 8vvdfj,a>s
o o 2
564 Of the Civil Magistrate. ART.
k E iff ]
Se Trpbs Kcovo-ravra
&o-7Tfp eTria-TpaTeixov aura) A.6ava<Tios
When by the
command of our most glorious kings we were met together in
the city of Orleans, to treat, by the help of God, concerning
the observation of the catholic law." And so the fifth council
at Orleans, Our most gracious prince therefore, famous
q "
with triumphant titles, our lord Childeberte, when for his love
of the faith and care of religion he had gathered together the
place,
the day comes, and the bishops, by the command of king
Guntheramnus, were gathered together at the city Ma-
tiscum." The third council at Toledo, w When, for the sin "
cati et instantia collect! sumus. Concil. Tolet. 12. init. [p. 17 15. ibid.]
Concil. Tolet. 6. fin. [p. 608. ibid.] f
Anno ex quo sceptra susce-
1 6.
b Cum in nomine S. Trinitatis, perat regalia Clodoveus, pontifices
pro quibusdam disciplinis ecclesia- et totius gentis principes Clypiacum
sticis,tarn nostra devotione, quam convenire jubens. Aimon. 1. 4. c.
studio serenissimi et amatoris Christi 41.
Chindasundi regis nostri apud To- Theodoricus rex Ebroninum in
letanam urbem conventus adesset. gratiam recipit, ejus consilio syno-
Concil. Tolet. 7. init. [p. 619. ibid.] dum episcoporum cogit. Sigebert.
c Anno quinto orthodoxi atque ad an. 685.
h Eodem
gloriosi et verse clementiee dignitate quoque anno Constan-
prsecipui Reccesiunthi regis, cum tinus impius contra sancta et vene-
omnes divinae ordinatio voluntatis, rabiles imagines concilium iniquum
ejusdem principis serenissimo jussu, 338 episcoporum congregavit in pa-
in basilica sanctorum apostolorum Act. concil. Constan-
latio Hierise.
ad sacrum synodi coegisset congre- tinop. apud Theophan. [p. 359-]
gari conventum. Concil. Tolet. 8. Carolus contra Saxones hoc anno
1
and what ruin might hang over the catholic church if the
king should be resisted in these things, the archbishop ought
to obey him and give place unto him and to this agreed the ;"
of England,
1
Gilbertus Londoniensis episco- appendic. ad Sigebert. [p. 641. vol.
pus (dixit) quod considerata tern- I.] v. Nicet. 239. Jus.
G[rasco]
porum malitia et quanta ruina ec- R[om.]3i7-
clesise catholicse immineat in his n
si Aed/ie$a roivvv TTJS o-rjs
regi fiat resistentia deberet Can- T^TOS, ypd/jL^an rrjs 0-779
tuariensis ipsi obtemperare et cedere. cTriKvpwOfjvm o-vv68ov rrjv
Act. Thoinae, apud Baron, ad
vit. &cnrfp rols rrjs K\r)<Tfco$
an. 1164. [vid. p. 512. vol. XII. reri/z^Kas , OVT& K.OI
1
TTJV eKK\tj(rlav
Baron, ann.] TMV 8odvTa>v
7Ti(T(ppayio r]s TO reXoy.
m Henricus rex Anglorum con- Concil. Constantinop.i. adTheodos.
gregavit omnes episcopos Norman- [p. 808. vol. I. concil. Hard.]
niae et abbates et barones apud No- Idcirco et nos, quse ab iis defi-
vum mercatum. Rob. de monte, in nita sunt, corroborare atque firmare
XXXVII. Of the Civil Magistrate. 569
and confirm what was decreed by them, have put forth this
that,
versy, though they were not yet satisfied, yet they had no
further to appeal, even in that ecclesiastical cause. So that
the civil magistrate only having the supreme power in calling
and confirming ecclesiastical synods, and unto whom appeals
in ecclesiastical causes are ultimately to be made, we must
needs grant that he is supreme in causes and over persons
ecclesiastical as well as civil and by consequence, that if our
;
s h * k ]
authority over all the churches in the world, her bishop look
ing upon himself as an universal bishop but the patriarch of :
Constantinople still
opposed it, and the contention about the
preeminence was not perfectly decided till at length they
agreed amongst themselves that the bishop of Constantinople
should be called an universal patriarch, and the bishop of
Rome an universal pope. From whence it came to pass that
the pope hath since been appropriated to the bishop of
title
lished till the time of Henry the Vlllth, in whose days there
were several statutes made whereby all ecclesiastical as well
as temporal power was reduced within his majesty s dominion,
and no foreign power whatsoever suffered to have any juris
diction in any of the territories belonging to him; which
statutes were afterwards reviewed and confirmed again in the
that he was not bishop of that nor any one particular place
r Jus
successions pontificum Bellarm. de
Domino, collocarit.
Romanorum in eo fundatur, quod pontif. Rom. [vol. I. 1. 2.] c. i.
Petrus Romse sedem suam, jubente
576 Of the Civil Magistrate. ART,
ceps Hyginus, post Pius, post quern the church of Rome, rrjs 8e Pa>/LiatW
Anicetus. Cum
autem successit eKKXrjcrias /xera rip TiavKov KOI IleVpov
Aniceto Soter, nunc duodecimo papTvpiav Trpwros KXrjpovrai rfv em-
loco ab apostolis episcopatum habet o-Korrrjv Ali/os. Euseb. hist. 1.
3. c. 2.
Eleutherius. Ibid. So that he [vol. I.] Episcoporum in Roma
reckons Clemens the third, Sixtus successiohancconsequentiamhabuit
the sixth, Eleutherius the twelfth Petrtis et Paulus, Linus, Cletus.
bishop of Rome; whereas, if Peter Epiphan. [p. 107. vol. I.] A glorio-
had been one, Clemens would have sissimisduobus apostolis Petro et
been the fourth, Sixtus the seventh, Paulo Romae fundatae et constitutae
and Eleutherius the thirteenth, ecclesiae. Iren. adv. haeres. 1.
3.
And thus Eusebius also, AXXa KOI c. 3. [2.]
6 KXr]fji.r}s rfjs Pcojuaicoz/ KOI avros
XXXVII. Of the Civil Magistrate. 577
saith he,
apostle^"
And there
11
saith Euffinus,
"
indeed how the apostle James was killed by Herod, Acts xii. ?,
also translates the words too, \i] )o; loc. [p. 700. vol. I.] and St. Chry-
NO L"
T
J
O U >o
^C LA
^*
sostome, OVKCTI Trpbs CK.CIVOVS, a\\a
. .
Trpbs TOVS TTfpl Herpov Troiovp.evos rrjv
that
04? ^A.j is (not riyKpiw. Chrysost. in loc. [p. 668,
as the Latin translation hath it, Ar- 16. vol. III.]
bitror enim nihil me minus prcesti- a So the
Syriac renders ^oio^o
tisse apostoli illi admodum
quam oiArnsj I reproved him before his
prastantes, but), I suppose I am in f ace an d St. Chrysostome, Aio AU
.
nothing less than the apostles, which navXos eWA7?rrei, Herpos ave- <al
that if the apostle Peter was but equal to the other apostles,
the bishop of Rome cannot be thought to have jurisdiction
over other bishops ; and therefore, for the further confir
mation of this truth, it will be necessary to examine what
they have to say against it. Now the Goliath which these
Philistines send forth to defy the army of the Israelites, the
principal argument they bring to prove Peter s supremacy
over the other apostles, and so the pope s authority over the
whole church, is the words of our Saviour to the same apostle,
Thou art Peter, and upon this rock will I build my church,
Matt. xvi. 18. From 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 gloss
upon that place of scripture, they quite forget what St. Paul
saith, For other foundation can no man lay than that is laid,
which is Jesus Christ, 1 Cor. iii. 11 so that whatsoever sense
;
But, for my own part, I cannot but admire how these words
came at first to be wrested to such a sense, which of them
selves they can by no means bear ; for our Saviour doth not
viz. upon him whom thou hast now confessed to be the Son
of God, or upon this confession which thou hast made of him.
And howsoever the church of Rome may force another sense
Augustine,
a wise architect." This wants no exposition ; for it is plainly
said, For other foundation can no man lay than that which is
laid, which is
; Christ, then without doubt the
Christ but if
making Christ still, not Peter, to be the rock upon which the
church is built.
The Lord,"
ever St. Matthew wrote them not in pronoun of the feminine gender.
Syriac but in Greek, and therefore And therefore it is in vain to seek
it is the Greek that is the original, any elusion of the place from the
not the Syriac. But, 2. it is plainly Syriac, that being as plain against
false that ND D signifies both Peter them as the Greek; for as in the
and a stone without the change of Greek Tlerpos and Trerpa are of dif
the gender, or in the same gender. ferent genders, so are the first and
For that NE^D as it denotes Peter is second j^a in Syriac of different
of the masculine gender, I hope they genders too.
will not deny (unless they will make d Fundamentum Christus est in
Peter such a one as his pretended structura architecti sapientis hoc :
saying, Thou art Christ the Son of the living God, will I build
And again g For therefore saith the Lord, Upon this rock
;
"
Christ, the Son of the living God ; upon this rock therefore,
saith he, which thou hast confessed, will I build my church.
That rock was Christ, upon which foundation Peter himself
is also And again h What means that, Upon this
built." ;
"
rock will I build my church ? Upon this faith, upon that which
was said, Thou art Christ, the Son of the living God" And l "
again ; ;
he did not build his church upon a man, but upon faith ; but
what faith was it ? Thou art Christ, the Son of the living God"
f
Tu es ergo, in quit, Petrus ; et est, Tu es Christus filim Dei viven-
super hanc petram quam confessus tis. Id. in epist. Job. tract. 10. [i.
es, super hanc petram quam cogno- ibid.]
dicens, Tu es Christus Jilius Kat eVi TreVpa otVoSo-
i
visti, TCIVTTJ rf/
Dei mm, aedificabo ecclesiam meam. ^770-00 p,ov rrjv roureort,
KK\rjoriav
Super me aedificabo te, non me su- rf/ TrtWet TT}$- 6p.o\oyias. Cbrysost. in
per te. Aug. de verbis Domini, sec. Mat. horn. 54. [p. 344, 19. vol. II.]
k
Mat. serm. [76. I. vol. V.] ETTI ravrrj rfjnerpa. OVK firrej/,
8 Ideo quippe ait Dominus, Super eVt ovre yap eVi av-
T<W
Trerpo) r<
f
hanc petram eedificabo ecclesiam $p&>7r<o,
aXX eVi rrjv TTLO-TIV TTJV e au-
meam, quia dixerat Petrus, Tu es rov fKK\r)(Tiav coKoSo/zr/cre. Ti &e rjv rj
Christus Jilius Dei mm super bane : nia-ris ; av el 6 Xpio-nk, 6 vibs rov
ergo, inquit, petram, quam confessus GeoC rou {WVTOS. Id. bom. de pen
es, asdificaboecclesiam meam. Petra tecostei. torn. V. p. 979. [4.]
erat Christus super quod funda-
:
1
Per petram significamus Chri-
mentum etiam ipse aedificatus est stum quern Petrus confessus est.
Petrus. Id. in Job. tract. 124. [5. Nam si capiamus Petrum pro petra
par. ii. vol. III.] fundamental!, aeque essent et ca?teri
h Quid super hanc petram
est, apostoli, sicut legimus in apoc. Jo-
(cdificabo ecclesiam meant? Super bannis. Hieron. in loc.
hanc fidem, super id quod dictum
584 Of the Civil Magistrate. ART.
ra
Basil of Seleucia Christ calling his confession a rock
"
see," this
this rock will I build my church :
Upon this rock which thou
even now confessedst, saying, Thou art Christ, the Son of the
living God, upon this rock and upon this faith will I build my
church."
"
life."
rock which thou hast confessed, and from which thou ob-
tainedst the dignity of thy name, upon this soundness of
faith, I will build my church." And Felix the third, q "Upon
this confession will I build my church." So unanimous were
the fathers of the primitive church in striking at the founda
tion of the pope s supremacy. For it is upon this place it is
chiefly built; which being not to be understood of Peter s
person, but his confession, or rather not of Peter that con
fessed Christ, but of Christ whom Peter confessed, neither
Peter nor his successors can claim any jurisdiction in this or
any other Christian realms from these words.
Another foundation they would ground Peter s primacy,
and so the pope s supremacy upon, is the verse following the
words we have already cleared from their false glosses ; viz.
And I will give unto thee the keys of the kingdom of heaven : and
m Tavrrjv T>]V 6fj,o\oyiav irerpav siam meam, hoc est, in hac catholicse
KaXeaas 6 Xpioros, Tierpov ovofjidfci fidei confessione statuo fideles ad
rbv TrpuTcus ravrrjv opoXoyfja-avTa. vitam. Ambros. in Eph. c. 2. [p.
Basil. Seleuc. in loc. [orat, 25. p. 236. app. vol. II.]
P Super hanc petram,
142.] quam con-
n Videamus
quid sit ; et
super
fessus es, et a qua vocabuli sortitus
hanc petram cedificabo ecclesiam es dignitatem, super hane solidi-
meam super hanc petram, quam
: tatem ecclesiam meam sedifi-
fidei
tu modo docuisti, dicens Tu es : cabo. Adrian, prim, epist. ad epi-^
Christus filius Dei mm. Super hanc scop. Gal. et Hispan. [p. 867. vol.
petram et super hanc fidem eedifi- IV. cone. Hard.]
cabo ecclesiam meam. Euseb. Emis. Kai eVi ravrrj rfj opoXoyia ot-
<i
hom. in natal. S. Petri, [p. 795. vol. KoSo/^o-eo /JLOV TTJV KK\r)(riav. Felix
VI. Max. Bibl. Patr.] papa ad Zen. August.
tert. epist.
Unde dicit Dominus ad Petrum ; apud Gennad. pro concil. Florent.
Super istam petram cedificabo eccle- c. 5. [p. 828. yol. II. ibid.]
XXXVII. Of the Civil Magistrate. 585
all
ven,
1
And s "
what is it else,"
saith Pacianus, "
that he saith
to the apostles, Whatsoever ye bind on earth" &c. ; so that it
was not to Peter only, but to all the apostles that these words
were said. "And therefore," saith Augustine, tu the church
which founded in Christ received in Peter the keys of the
is
kingdom of heaven from him, that is, power to bind and loose
sins." And St. Basil; u "And he gave the like power to all
pastors and masters, which appears in that all bind and loose
alike as well ashe,"
viz. Peter. And St. Cyprian; w "Christ
after his resurrection gave the like power to all his apostles,
x
lact ;
"
This
power of the keys is translated also to all the apostles and
presidents of the church. But the reason why it was com
mended singly to Peter was because the example of Peter
was propounded to all the pastors of the church." To name
1
no more z It is to be noted, saith Anselme, "that this
;
"
xxi. 16 from whence they argue, that Peter only had the
;
that as not the power of the keys, so neither was the care of
the church committed to Peter only, but that other apostles
then as well as Peter, and other ministers now as well 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 mentioned, nor by consequence of
any other, (these being the principal,) claim any power or
jurisdiction over any churches out of his own province, and by
consequence not in this realm.
Neither is this assertion, that the bishop of Rome hath "
Trjs Svpias, TTJS KotX^s "2vpias, TTJS Trjs HOVTIKTJS TCI TTJS TlovTiKrjs pova
Mco-07roTap,ias, Kal fKUTepas KtXiKtas Kat TOVS TTJS OpqKiKTJs TO. TTJS QpaKiKrjs
1
only and the bishops of the east govern the east only, the
;
emperor s seat, and that the honour still followed the emperor :
f Toi>
fjLfv Kcai/orai/Tii/ovTroAecos eVi- pifovTfs, TO. O.VTO. KOL fjp-els 6pio/j.ev
CTKOTTOV fX tv Ta TrpfO /Seta TTJS Tifjirjs Tf Km ^rrjcpi^ofjLfdaTrepl TwvTrpeo-fieiwv
fj,Ta TOV TTJS PM/JLTJS 7rio~KO7rov, 8ia TTjsayiMTaTTjs fKK\r)(rias rijs
TO elvcu veav Pcop/z/.
ai>Tt)V
Ibid. KcovaTavTivovno^ecos, veas
can. 3- Kai yap TW dpovco rijs
8 Tlavraxov rols 8ia TO ftao-i\fveiv rr]v iroXtv
ayicov Trarepcw TO>V
Pco/irys,
opois errofjifvoi, Kctl TOV dpTitoS dva- tKeivrjv, ol TTdTepes einoToos aTr
yvao-devTO. Kavova TWV CKCLTOV TTCVTT)- Kao~i TO. 7rpf(r/3aa. Kat r<u
KOVTO. 6fO<pi\O-T(iTO>V
eTrtfTKOTTO)!/ yVU>-
CTKOTTa) KLVOVfJLtVOl Ol (KdTOV
590 Of the Civil Magistrate. ART.
6pioiJ.ev,&crTe
res, TTJV /Saa-tXeta /cat (rvyK\rjT(o TIIJ.T]- rbv Kajvo-ravrivov 7r6\e<os
Bpovov TO>V
trine of faith, and teach the people one will and one operation
in we mean Theodorus the bishop of
our Lord Jesus Christ ;
city,"
&c. ; and in the epistle of Leo the Second to Con-
stantine,
lu We also anathematize the inventors of the new
errors, viz. Theodorus bishop of Pharan, Cyrus of Alexandria,
1
Cum his vero simul projici a yiov, TIvppov, IlavXov, IleTpov, TOVS
sancta Dei catholica ecclesia, simul- eV rfj TavTy deo(pv\dicT(p TrpoeSpfu-
fifth is,
Ilepi TOOI/ a.Koiva>vf]Ta>v yevo/jLevcav, Kaff Kao~Tr]v fTrap^iav dls TOV erovs
f lTe TWV ev fcX^pw et re TO>V AatK&> o~vv68ovs yiveo-dai Koivrj TTC IVTMV
"iva
T(iyp.aTi, VTTO T&V Kaff fKacTTrjv eVap- rcov eTrio-KOTrwv TTJS 7rap%ias CTrl TO
\i-av fTTHTKOTTdov, KpaTfiTO* f] yva>p.r)
avTo o~vvayop,vo)v, Ta rotaCra &TTJ-
KUTO. TOV Kavova TOV SiayopevovTa, ^xara eerttbiro Kal ol 6fj.o\o-
OVTO>S
TTJV irpfTTOvo-av ^Tao~iv \ap.ftdvr), Ka- (pov. Concil. Nic. I. can. 5. [pp.
Xeos fX LV *&>**> eKcioTOu eviavTov 324, 5. ibid.]
I3EVERIDGE. Q q
594 Of the Civil Magistrate. ART.
bishops.
For the further clearing of this particular, we have also a
remarkable passage in the sixth council at Carthage, an. Dom.
419 ; for the African bishops having deposed Celestius and
Apiarius for certain crimes objected against them, they pre
sently appeal from them to Zosimus then bishop of Rome^
who, contrary to the Nicene decree before recited, restores
them again ; and for the better confirmation of this his resti
saying
q :After our due salutation of you, we desire that
"
hereafter you would not easily admit such as come from hence
to your ears, nor hereafter receive into communion such as
are excommunicated by us for your worship may easily
;
commit both the clergy of lower degree and the bishops them
selves to the metropolitans for they saw most prudently
;
;
"
not find it
appointed by any synod.
Now in this passage of this African or Carthaginian coun
cil, there are these things worthy our observation 1 that no : .
1 Praefato
itaque debitae saluta- synodo constitutum. Ibid. From
tionis officio,
impendio deprecamur, which last words the fourth and
ut deinceps ad vestras aures hinc fifth canon of the council at Sardice
venientes non facilius admittatis, nee decreeing appeals to Rome seem to
a nobis excommunicatos in commu- be supposititious. For certainly, if
nionem ultra velitis excipere :
quia that council had decreed any such
hoc etiam Nicaeno concilio defini- thing, this that was not long after
turn facile advertat venerabilitas tua. it (and therefore could not but be
Epist. concil. Afric. sive Carthag. ad acquainted with their decrees) would
Caelestinum, [p. 947. ibid.] not have said, Ut aliqui tanquam a
r Et decreta Nicaena sive inferio-
tuae sanctitatis latere mittantur, nul-
ris gradus clericos, sive ipsos epi- la invenimus patrum synodo con-
scopos, suis metropolitanis apertis- stitutum. Especially considering
sime commiserunt prudentissime
: that Athanasius, in his second apo-
enim justissimeque viderunt, quae- logy to the emperor, reckons up no
cunque negotia in suis locis, (ubi fewer than thirty-six African bi-
orta sunt,) finienda ; nee unicuique shops that were present at the Sar-
provinciae gratiam S. Spiritus defu- dicean council, every one of which,
turam. Ibid. it is more than probable, carried the
s Aut
quomodo ipsum transma- canons of the council home with
rinum judicium ratum erit, ad quod them, and so what that council de-
testium necessariae personse, vel termined could not but be known
propter sexus, vel propter senectu- to this. And this made Casanus
tis infirmitatem, vel multis aliis Cardinalis himself ingenuously pro-
intercurrentibus impedimentis, ad- fess, Satis posse dubitari an Sardi-
duci non poterunt ? Nam ut aliqui censis concilii constitutio existat.
tanquam a tuae sanctitatis latere De concord, cathol. 1. 2. c. 25.
mittantur, nulla invenimus patrum
596 Of the Civil Magistrate. ART.
* Hubertus legatus tuus, religiose Baron, an. 1079. [p. 555. vol. XL] ;
Rome,
seat, to ask counsel about enjoined me.my soul and the office
The king answered, that I sinned against him for the very
asking of this leave ; and he propounded to me, that I would
either make satisfaction for this thing as for a fault, and
assure him that I would never more ask such leave, nor ever
after appeal to the see of Rome, or else that I would presently
go out of his kingdom." And
not only so, but in a council
gathered together, an. 1095, Edinerus, who was one of the
council, relates how z all the bishops there present (he of
"
realm to be observed, b
still that no appeals be made to the
"
apostolical see without leave from the king and his officials ;"
the former parts of this article, I shall touch the more lightly
upon these, especially considering that there is less opposition
made against them, and therefore it is not so needful to ex
patiate upon the confirmation of them. First therefore of
the first, that the laws of the realm may punish Christian men
with death for heinous and grievous offences ; for the proof of
which truth I need go no further than the judicial laws of
Moses, whereby several sorts of offenders were to be put to
death for their several offences; as, murderers, Numb, xxxv.30.
Exod. xxi. 12 ; idolaters, Deut. xvii. 5 ; the smiter of his
father or mother, Exod. xxi. 15 ; a manstealer, ver. 16 ; he
that curses father or mother, ver. 17; witches, c. xxii. 18;
he that with a beast, ver. 19
lieth and many such like ;
else sin. Seeing God enacted those laws, they are lawful to
be received by all, though, seeing God enjoined them only to
602 Of the Civil Magistrate. ART.
ivheel over them, Prov. xx. 26. And that it is lawful howsoever
to punish heinous offenders with death St. Augustine intimates
to us, saying, a But he is no murderer who oweth his service
"
wages, Luke iii. 14. He doth not say, Throw aside your
weapons, and serve no more in war, but rather adviseth
them, or howsoever permits them to continue in the same
employment, by shewing them how to behave themselves
in it, even being content with their wages. And thus nei
ther doth our Saviour command the centurion to resign
Luke vii, nor the apostles condemn Cornelius for
his office,
piety which they would not have done if they had thought
;"
by such as a
wage just war that a just man should not take ;
war." first
(ministers) who have left the world, this we will by all means
observe, that having spiritual arms, we lay aside our secular :
but the lay persons which are with us we do not hinder from
wearing weapons because ; it is an ancient custom, and hath
been brought clown even to And Sigebertus
Gemblacensis
us."
b Tovs cv
TroXf/nots (frovovs ol Trare- quus mos est, et ad nos usque per-
1
again what was taken from him, &c. But Gerardus Camer-
acensis could by no persuasions be brought to receive these
things, but confuted every particular head saying that man
;
kind was from the beginning divided into three sorts, orators,
fighters, and husbandmen,
and the one of these wants the
help of the two, and the two of the one, and therefore that
weapons ought to be worn, and rapines be restored by the
authority both of law and grace," And so we conclude it
is lawful for Christian men, at the commandment of the magis
take any thing from him, I take no more than what is my own
as well as his ; and if he bestows any thing upon me, he gives
me that which is no more 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 give though I could.
And further, admit this dream to be a truth, why should we
be commanded to provide for our families, 1 Tim. v. 8 ? to
give to him that asketh us, and to lend to him that would
borrow of us, Matt. v. 42 ? Why should St. Paul s hands
minister to his necessities, Acts xx. 34, and labour night and
nay, not at all against it, but altogether for it. For here it
is
plainly said, No man said of ought that he possessed ; so that
itseems they had their several possessions at that time, which
could not be if all things were so common amongst them as
fchat possessed the lands that went and sold them and when ;
they had sold them they brought them to the apostles, and
the apostles distributed to every one according as he had
608 Of Christian Men s Goods, ART,
need; plainly implying that some had need and others not,
and some had lands and others not, and they that had them
it was in their power, not in the others to sell them, and in
saith,
wives ; in that thing only we break community in which only
other men exercise community not as if all things were ;"
part of it to him that had not not some part of the title he ;
had to his estate, but some part of the estate he had a title
to. And in that he that had an estate gave to him 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 from what himself not long before saith in
c
the same place That which is a kind of chest is not
;
"
giveth freely."
some that
Clearly implying, that there were
had estates, and some that had not, and they that had, gave
to them that had not. And that not always, but only once a
month nor then all his estate neither, but only as much as he
;
would nor yet was any one compelled to give any thing, but
:
every one gave what himself pleased. And \vhat were these
for ?
d These are as it were the pledges of piety
"
for
things ;
apponit ; nam nemo compellitur, sed avrbs eniKovpel opcpavo is re Km x*lP als >
BEVERIDGE. K r
610 Of Christian Men s Goods, ART.
Are
there not amongst you some poor, and
some rich, some servants, and some masters? is not there
some difference betwixt every one? No; neither is there any
other reason why we
one another brethren, but because call
age were diverse, though in piety and humility they were alike
and equal and therefore he presently adds, h Seeing there
;
"
fore the freemen are equal to the servants, and the rich to
the poor in humility of mind, yet before God we are discerned
by virtue." It was in the humility of their minds, not in the
community of their goods, that they were equal to one an
other and their communicating to one another s necessities
;
And
certainly though there be no communion in, yet there
ought to be a communication of our estates one to another ;
7rro>xa>,
6 Se Trrco^oy e^apto-retrw TW sed spiritu metiamur, tametsi cor-
0e<. Clem, epist. ad Corinth, pp. porum sit diversa conditio, nobis
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
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
;
them but to good acts, use them to those things which God
hath commanded, which the Lord hath discovered; let the
poor perceive thee to be rich, let the needy perceive thee to
be wealthy." But it would be an endless thing to heap up
the several passages we meet with in the fathers to this
:
deprive
Spiritu S., quisquis ad spem regni sed ad res salutares, utere, sed
caelestis instruitur, facere eleemo- ad bonas artes, utere, ad
quae ilia
/MCOI/,
TO o-bv TrcptTTbv Travd(Toa(rov
evyi>a>-
TTpbs TOV evftfr), p.f) OKvr)(ras K TOV O.VTOS ere /SouXfTat Kvpiov fivcti ; dia
612 Of Christian Meris 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 when thou givest them to another, then thyself receivest
And therefore I conclude, that though Christian men s
them."
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
-JL~\.
must needs be nothing else than the taking the name of God
rashly, and in vain ; and therefore our Saviour, who came not
to destroy, but to fulfil the law, commands us not to trans
rally averse from it, but seeing God hath forbidden it, we are
naturally inclined to it ; so that had it been no sin, the heart
of man would 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 him, therefore is the heart of man
(which, being fallen from God to sin, naturally delights itself
more in sin than God, therefore I say is it) so much taken
with it, therefore doth
please it ; so that it itself so much in
bring God to witness what they say. And if they will not
receive this at mine, let them receive it at St. Basil s mouth,
b F or ^
altogether a foul and a foolish thing," saith that
is
b
Al&xpbv yap TravreX&s KOL dvo- rrjyopia avrrj rov O/JLVVOVTOS, et p-rj
TJTOV eavTov Karrjyopelv a>s
dva^iov mcrrfVoiTO ^(op\s eyyvov, /cat eyyvov
TTtOTfajf, Koi TTJV K Twv opK(ov do"(f)d- ufydXov. Am
yap TTJV TTO\\J)V aVt-
Xeiai>
eVi(pepeo-$at. Basil, in Ps. 14. trr Lav OVK avOpoorrov r]TOV(riv eyyvov,
[p. 133. vol. I.] dXXd Qcov.
TOZ>
Chrysost. in Act.
c Tovro yap opicos earl, rpoTrcwz/ hom. 9. vol. IV. p. 662, [16.]
-
serve him, and swear by his name, Deut. vi. 13. x. 20 Then :
shall an oath of the Lord be between them both, that he hath not
put his hand to his neighbour s goods, Exod. xxii. 11 Who shall :
Every one that sweareth by him shall glory, Ps. Ixiii. 11. And
many of the eminent saints of God are recorded in scripture
to have sworn. Abraham sware to Abimelech, Gen. xxi. 24,
31 d Jacob sware by
; the fear of his father Isaac, Gen. xxxi. 53;
d Jacob swore
by the fear of his that bm is used for n!? as
father Isaac, that is, by God, whom ND pn bma Et negarunt Deum
his father Isaac feared. So Onke- fortem, Deut. xxxii. 15. Targ. Hier.
los in his Targum plainly pi Q And where it is in Hebrew T^N
prrs* ma rrb Vrmi
lip? And am n^Mi Gods of silver and
^D3
Jacob swore by him whom his father gods of gold, and in the Syriac
f >
God whom his father Isaac feared. Exod - * x 2 & the Lhaldee para-
P hrase J at h Jt n Pn7
And God may well be called our
because he is the only person nn And 8
_
_
T mostl llsed
y
.l>
1^
fear, J
in the world we need or ought to
;-
for false S ods V Hos V1U 6
-
^""U
- - - -
Moses sware on that day, Jos. xiv. 9 ; And Saul sware, As the
Lord liveth, he shall not be slain, 1 Sam. xix. 6 ; And David sware
unto Saul, ch. xxiv. 22 ; Then king Solomon sware by the Lord,
1 Kings ii. 23. And as
they sware themselves, so they required
others to swear too. And I will make thee swear by the Lord,
saith Abraham to his servant, Gen. xxiv. 3 ;And Jacob said
unto Joseph, Swear unto me ; and he sware unto him, Gen. xlvii.
31. Yea God himself is often in scripture said to swear By :
myself have I sworn, saith the Lord, Gen. xxii. 16 ; For when
God made promise Abraham, because he could swear by no
to
by my great name, saith the Lord, Jer. xliv. 26 The Lord hath ;
sworn by his holiness, Amos iv. 2 and, The Lord hath sworn
;
in truth unto David ; he will not turn from it, Ps. cxxxii. 11.
And certainly what God himself doth cannot be unlawful in
itself to be done. And hence it is also that there are rules
setdown to be observed in our swearing, And thou shalt swear,
The Lord liveth, in truth, in righteousness, in judgment, and
Jer. iv. 2
in truth, so as not to swear
:
falsely ;
in righteous
ness, so as not to swear unjustly ; and in judgment or discre
tion, so asnot to swear ignorantly. But if it were a sin in
itself toswear, it would be in vain to prescribe rules to be
observed in swearing nay, seeing there are rules thus pre
;
form what they had so sworn to do. And it was these false
glosses upon the law which our Saviour strikes at in these
words, as we may see plainly by what follows Swear not at ;
e
Quaeri autem potest, cum dice- dum arbitretur. Aug. de serrn. in
retur, Ego autem dico vobis, Nonju- monte, 1. i. [52. par. ii. vol. III.]
rare omnino, cur additum sit, neque f Ita ergo intelligitur praecepisse
per ccelum, quia thronus Dei est ; et Dominum ne juretur, ne quisquam
caetera usque ad id quod dictum est, sicut bonum appetat jusjurandum,
neque per caput tuum? Credo prop- et assiduitate jurandi ad perjurium
terea, quia non putabant Judaei se per consuetudinem delabatur. Aug.
teneri jurejurando, si per ista juras- Ibid. [51.] Lex pcenam posuerat
sent ; et cum audierant, Reddes perjurio, ut fraudulentiam mentium
autem Domino jusjurandum tuum ; sacramenti religio contineret, simul-
non se putabant Domino debere jus- que plebs rudis atque hivsolens fre-
jurandum, si per CEelum aut terram, quentem de Deo suo mentionem
aut per Hierosolymam, aut per caput haberet familiaritate jurandi. Fides
suum jurarent ; quod non vitio prae- vero sacramenti consuetudinem re-
cipientis, sed illis male intelligenti- movet, simplicitatem loquendi audi-
bus, factum est. Itaque Dominus endique praescribens. Hilar. in loc.
docet nihil esse tarn vile in creaturis [p. 627.]
Dei, ut per hoc quisquam perjuran-
618 Of a Christian Marfs Oath. ART.
the practice and example of the apostle St. Paul. For that
St. Paul understood the meaning of our Saviour in these
words better than any one doth or can in these days, I hope
there is none as yet so sottishly ignorant and so highly pre
record, saith he, how greatly I long after you all, Phil. i. 8 :
1 lie not, 2 Cor. xi. 31 : We speak before God in Christ, ch. xii.
19 : The things which I write unto you, behold, before God, I lie
more plainly than he did yet who dare say he durst have ;
swearing. To which we may also add, that not only St. Paul,
but the angel, sware by him that liveth for ever and ever, Rev.
x. f) ; and St. Paul himself also saith, For men verily swear by
the greater ; and an oath for confirmation is to them an end of
all strife, Heb. vi. 16. For men, not men of this world only,
not Jews only, not Gentiles only, but men in general, swear
Lastly, to this we may 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 man and man and so the :
ostome ; h "Let us now," saith he, set ourselves daily laws ; "
and in the mean while let us begin from those things that are
the easiest. Let us cut off the evil custom of
swearing from
our mouths; let us put a bridle to our tongue; let no one
swear by God here is no charges, here is no labour, here is
:
And presently ;
"
j
With a loud and a clear voice I speak to
all, and witness, that those that are guilty of this sin, those
that speak things that are of evil, (for so is such swearing,)
that they come not over the church threshold." And again ;
k
Fast, and pray to God, and we with you, that he would
"
pfv. Chrysost. in Act. apost. horn, evitate; quia valde praeceptis in hac
fjifvovs, (pflfy-
yopfvovs (TOVTO yap eVrtf 6 op/cos) Xft TOVTOIS TOV af^opiar^ov
/cat f)fj.el$
chosen to live the best life, have the use and force of an oath,
n Sit
ergo unusquisque cautus, quantum ad nos attinet, nunquam
antequam juret, ut aut ne omnino juremus, ut sit in ore nostro, est est,
juret, aut facturum se mala non non non, sicut Dominus monet ; non
juret. Greg. mag. in i Reg. c. 14. quia peccatum est, verum jurare;
expos. 1.
5. [c. iv. 57. p. 328. par. ii. sed quia gravissimum peccatum est
vol. III.] falsum jurare ; quo citius cadit, qui
Toiyapovv TO vai, KOI TO
"Eo-rco consuevit jurare. Aug. epist. ad
ov, irapd ye Tols apurra (Biovv jjpTj- Hilar. [i57- v l ^*]
pevois, opKov XP* LCL TC Kc Mvapis, "
* Quapropter qui intelligit, non
KOL diaTreTrrjxflo opdats ev/^erai yap in bonis, sed in necessariis jura-
OVTW KCU TO 8e
7rio~Teveo-6ai delv el tionem habendam, refrenat se quan-
ariftaotTo npos TIVOS TO vai Kal TO turn potest, ut non ea utatur, nisi
ov, TWV opKuv 17 xpeia rerpu00a> Xot- necessitate, cum videt pigros esse
TTOV eVi TO p,elov ?) naff Tjpas, ftaX- homines ad credendum quod eis
AOJ/ ^ mra rrao-av KTIO-IV. Cyril. Alex, utile est credere, nisi juratione fir-
de adorat. in spirit, et verit. 1. 6. [p. mentur. Id. de sermone Dom. in
214. vol. I.] morite, 1. T. [51. p. 187. par. ii. vol.
P Multo enim tutius, ut dixi, III.]
622 Of a Christian Man s Oath. ART. XXXIX.
confirmed by swearing." And presently ; r But thou dost "
matters, the judge used to take their oath, and make them
swear, and so to pass sentence in the case; and that the
magistrate may lawfully require an oath, and by consequence
others lawfully take it. I shall only add that of St. Augustin ;
t "
A. D. A. D.
Jacobus, Justus, auctor supposititii NovatianuSj presbyter Romanus 240
............ 34 Cyprianus, episcopus Carthagini-
JNicodemus, auctor supposititii e- ensis 250
vangelii de pass, et resur. Christi 34 Concilium Romanum i. de causa
Hermas, discipulus Pauli ...... 38 lapsorum 253
Lucius /Eneas Seneca, philos. Cor- Concilium Carthag. de ead. causa 254
dubensis .................. 50 Concilium Roman, ii. de ead. causa 254
Clemens, episcopus Romanus .... 60 Concilium Italic, de ead. causa . .
255
Dionysius Areopagita, Atheniensis 70 Concil. Carthag. in causa Felicis-
Linus, episcopus Romanus ...... 70 simi et Novatiani 255
Philo, Judseus, natione Alexandri- Concilium Africanum i. pro refor-
rius, qui etiam a S. Hieronymo matione disciplinae ecclesiastic* 257
inter scriptores ecclesiasticos .po- Methodius, Tyri episcopus 257
nitur ...................... 70 Arnobius, presbyter 300
Josephus, Judaeus Hierosolymita- Lactantius Firmianus 300
nus, qui et de Christo testimo- Concilium Eliberitanum 305
nium dedit................ 100 Concilium Arelatense i 314
Ignatius, episcopus Antiochenus 110 Concilium Ancyranum 314
Polycarpus, episcopus Smyrnensis 150 Concilium Neocsesariense 314
Justinus, martyr .............. 150 Concilium Laodicenum 3 20
Athenagoras, Atheniensis, philoso- Concilium Gangrense 324
phus Christianus ............ 150 magnus, Imperator 325
Constantirius,
Melito, episcopus Sard en sis ...... 150 Concilium Nicaenum i. generale,
Smyrnensis ecclesia de martyrio episcoporum 318 325
Polycarpi .................. 169 Antonius, monachus, cujus vitam
Theophilus, episcopus Antiochenus i/o Athanasius descripsit 325
Tatianus, Justini auditor ....... 170 Eusebius, Caesariensis 325
Egesippus, historictis, natione Ju Athanasius, episcopus Alex 325
daeus ...................... 177 Macarius, Hierosolymit 325
Irenanis, episcopus Lugdunensis 180
. . Concilium Arelatense ii 330
Maximus .................... 190 Concilium Alexandrinum 339
Concilium Romanum de paschate 198 Concilium Antiochenum 340
Concilium Osroenum de eodem . .
198 Concilium Sardicense 347
Concilium Palaestinum de eodem 198 Concilium Carthaginiense 349
Concilium Ponticum de eodem . .
198 Acacius, Caesariensis 350
Concilium Asiaticum de eodem . .
198 Hilarius, Pictaviensis 359
Concilium Gallicum de eodem ... 198 Ephrem, Syrus 365
Clemens, presbyter Alexaridrinus 200 Damasus, episcopus Romanus ... 370
Tertullianus, presbyter ........ 200 Macarius, yEgyptius 370
Hippolytus, episcopus et martyr . . 220 Cyrillus, Hierosolymitanus 370
Origenes, Adamantius ......... 230 Optatus, episcopus Milevitanus . .
370
Minutius Felix, Causidicus ..... 230 Basilius, episcopus Caesariensis . .
370
Ammonius, Alexandrinus ...... 230 Ambrosius, Mediolanensis 370
Gregorius, episcopus Neocaesarien- Gregorius, Nazianzenus 380
sis, ob multa miracula Thauina- Gregorius, Nyssenus 380
turgus dictus .............. 240 Pacianus, episcopus Barcinonens. 380
624 CATALOGUE OF
A. D. A. D.
Nectarius, episcopus Constantinop. 380 Concilium Andegavense 453
Philastrius, episcopus Brixianus 380 Salonius, episc. Viennensis 470
Amphilochius, episcopus Iconii . .
380 Salvianus, presb. Massiliens 470
Prudentius, presbyter 380 Gelasius, Cyzicenus 476
Concilium Constantinopol. i. uni- Eugenius, episc. Carthagin 480
versale ii. episcopor. 150 381 Sidonius, episc. Avernorum .... 480
Concilium Caesaraugustanum .... 381 Gennadius, presb. Massiiiensis 490
. .
---
1722.
Agr. 1612.
Opera. 8 voll. fol. Col.
CASSIANUS,
tiones patrum, &c.
masceni Operibus,]
(Joan.) Eremita.
[una cum Da-
Colla-
-
fol.
Opera,
-- 345.
:
Epistolae p.
BLONDUS, (Flav.) Historia Rom. fol. Op. fol. Col.Agr. 1570.
Bas. 1559. Epist. ad Cor. I. ed. P. Junio.
BONAVENTURA, S. R. E. Card. Opera.
7 voll. fol. Rom. 1588-96.
BRADWARDINUS, (Th.) archiep.
tuar. De causa Dei. fol. Lond. 1618.
BUCERUS, (Mart.) Metaphrases et
enarratiories epistt. D. Pauli.
Can
fol.
-
-
-
4to.
2 voll.
Oxon. 1633.
fol.
Const! tut. ex recens. Clerici.
Antv. 1698.
et, inter
Cotelerii, q. v.
Patres apostol. cura
--
Argent. 1536.
BUXTORFIUS, (Jo.) Tiberias ; s. com- Coccius, (Jodocus.) Thesaurus catho-
mentar. Masoret. 4to. Basil. 1620. licus. 2 voll. fol. Colon. 1 600.
LITURGY antiq. viz. Chrysost., Basil., vol. vii. Max. Bibl. Pair. q. v.
NAVARRUS, (Mart.) Azpilcueta, q.v. rum brev. theol. elenchus. fol. Basil.
NCCETAS Acominatus Choniat. Imperii I550-
Graeci Historia : Gr. Lat. a Wolfio. PETRUS Mauritius, Cluniacensis ab
Genev. 1593.
4 to. bas, q. v.
Thesaurus orthodox* fidei ; P. PHILASTRIUS, episc. Brixiensis.
Hte-
Morello interpr. 8vo. Lut. 1580. resium catalogus. 4to. Helmst. 1611.
NICEPHORUS Callistus. Hist. eccl. Gr. PHILO, Judaeus. Opera; ed. Mangey.
Lat. cum interpr. J. Langii. 2 voll. 2 voll. fol. Lond. 1742.
632 INDEX OF AUTHORS.
PHOCYLIDES : ed. Bandinio. 8vo. Flor. SANCTO VICTORE, (Hugo de.) Spe
1766. culum de mysteriis ecclesiae; p. 148.
PHOT i us, Constantinop.
patriar. De vol. in. Opp. fol. Ven. 1588.
septem oec. synod, p. 1141. Bibl. SAVILE, (sir Henry.) Rerum Angl.
jur. Can. vet. q. v. ; et, p. 263. ed. scriptores, &c. q. v.
4 to. Par. 1615. SCOT us, In libr. Senten-
(Jo. Duns.)
Myriobiblon, sen Bihliotheca. tiarum Reportata Petri Tatareli, q.v.
fol. Par. 1611. SEDULIUS, presb. In epistt. Pauii
PINDARI Carrnina ; ed. Heyne. 3 voll. Collectaneum. fol. Basil. 1528.
8vo. Lips. 1817. SENECA, (Luc. et Marc.) Opera. 3 voll.
PISTORIUS, (Joan.) Scn ptores rerum Svo. Amst. 1672. et, 5 voll. ed. Bi-
German. 2 voll. fol. Francof. 1683, 4. pont. Svo. Argent. 1810.
PITIKEUS, (Petr.) Opera. 410. Par. SIBYLLINA orac. vol. in. Bibl. vet.
1609. Patr. q. v.
PL A TIN A. De vitis pontif. Rom. fol. SIDONIUS, (C. Sollius) Apoll. Arvern.
Lovan. 1572 ; et, Colon. Ub. 1600. episc. Epistolae ; vol. i. Sirmondi Op.
PLINIUS, (C.) Secundus. Hist. nat. ; q.v.
interpr. et not. Harduini. 5 voll. 4to. SIGEBERTUS, Gemblacensis. Chroni-
Par. 1685. con p. 401.
; Hist. Christianas vet.
PLUTARCHI Opera; ed.
Wyttenbach. pat. Laurentii Barrens, q. v.
8 voll. 4to. Oxon. e typog. Clar. Chronographia ; vol. I.
1795-1830. Scriptt. rerum Germ, per Pislorium,
POET^E Gr. vet. heroici carm. fol. Au- q.v.
rel. Allobr. 1606. SlRMONDUS, (
Jac. ) Concilia antiq.
POLYCARPUS. Epist. ad Philipp. cum Gallise, q. v. Opera. 5 voll. fol.
of Bp. Beveridge.
MS. ED.
Pag, lin.
13. a A A OTI dyevrjToi re Kal ye- clAA* OTI dyevrjToi ov^ opoioi Athenag.
irjTol, ov\ bp,oiot p. 285.
6. Virtutis autem perfecta na- Virtutis autem perfectior natura po
tura non potest esse nisi in eo test esse in eo, in quo totum est,
in quo totum est, non in eo in quam in eo, in quo pars Lactan. I.
quo pars p. 10.
35 7. Apostolus mentiri seipsum Apostolus negare seipsum non po
non potest; quoniam multa non test. Quam multa non potest.
potest. August. VI. i. 2.
35. 1 6.faciat ut ea quae vera sunt, faciat ut ea quee vera sunt, eo ipso
eo ipso quod vera sunt, falsa quo vera sunt, falsa sint. ^M^r.VIII.
sint. 26.5.
54- 3. KOI KOI TTJV ian,ovr)v Chrysost. I. 63.
54- Ult. KOO~fiOV ypovov marg. KOO~IJLOV Id. ib.
57. 19. vfvp,a.Ti Athanas. 43, 44.
63. 4. vidi vidit Aug. III. ii.
95. IO. fK TOV TTJS rrapdevov a1p,aTos e /c TWV rfjs Trapdtvov crTrep/Liarcoi/ Ignat.
ad Trail.
95. 4. av6pa>7ros caret, Athanas. contr. Arr.
95. 4. TOV O-COTr/pOS TOV Kvpiov Id. epist. ad Epict.
96. 20. quia hominem a qui hominem a August, contra Ar.
96. 15. qui in tempore qui ex tempore Id. ib.
96. 23. \oyiarrj \oyiov Chrysost. els TOV crTavp.
96. 19. cipTtov yvvaiK&v apTtov KOI 8vo l^dixov dptyavTO. TTCV-
TCIKIS x X/ous ^copiy y. Id. ib.
96. 5. Ta ra 8e/zei>
. . . . TO .... ro Se Id. ib.
fjLfv
147. 13. quae diei et dominicae nun- quee diei dominicae mancipatur Hie-
cupatur ron. in Jon.
154- 7. Sid avTov xpovov dia TOV xpovov Athanas. I. 69.
156. 5. Ei? re vvv Els ert vvv Joseph. Antiq.
158. 8. f. non sedebat f. ante non sederat
Rwffin. Symb.
34. Quae .... paterna . . .et jam Quid seterna
. .etiam Aug. de
. . . .
Trin.
159- 21. perfecto, victor adveniens perfecto, honoris Max. Taurin.
honoris
162. 9. his quae in terra caret his Aug. IV. 679.
162. 12. ejus per figuram beatus ejus sententiam Gregor. horn. 29.
Job sententiam
164. 32. Chrys.
168. 3. ea earn Aug. Civ. Dei.
1 68. 9. caret ra>v TLvas rrpb avTtttv Chrys. III. 265.
TG>V
225. 4. Kat 777 Katvfj p,v ttXXoi/ ol Trj K.aivfi fj.v oXXov Id. ib.
228. ii. jam spem salutis istam spem salutis Aug. VIII.
253. 21. vivificatorem dominum vivificatorem Condi. To-
let.
berum non tamen sanum ; est tamen rectum; sit liberum non
liberum non tamen justum tamen sanum sit liberum non
:
294. 20. in hac vita mortali in hac morte vitali Petr. Bles.
295. 21. in fine habebitur in fine sine fine hab. Aug. Ep. 194.
297. n. sola plenam ad sola Pro virtute fuit, meri-
justitiae et meriti reputata co- tisque ornata laboris plenam justi-
ronam est tia? tribuit reputata coronam Claud.
Mar.
297. 13. ex operibus legis per opera legis Ambr. Rom.
300. 3. asserant fidem sine op. adstruant fidem sine op. non pr.
nihil pr. Aug.
300. 1 8. plane quam evang. planeque evang. Ib.
304. 5. quia credimus quia credidimus Fulg.
307. 10. a peccatis purgat a peccatis omnibus pur. Prosper.
308. 12. si vellent humili si vellent Deo semper humili Aug.
def.
309. 10. sed tamen sed tantum Soto.
309. 7. dicitur attenditur Romceus.
313. 33. cum sine fide placere cui sine fide placere Aug. Jul. Pel.
313. 3. animi solida virtus animi solida magnitude Bernard,
ser. 5.
32Q.
329 1 8. Opa Kai
"Opa rns KCU e Ki
Kctl TTJS
Opa yovv Kai avTrjs Koi exei CJirys.
Matt.
329. 3. veritas est vera ita est Cone. Milev.
330. 3. de trina majestate de trina Dei majestate Aug. Exp.
ep.
346. ult. in charitate testatur in Christo testatur Fulg. de inc.
COLLATION. GS9
361. 26. bonos et malos congregan- bonos et malos pisces pariter con-
tibus gregantibus Aug. 13.
361. 1 8. mail cum bonis in ea pra3 mali bonis in ea permixti praenun-
nunciarentur. ciarentur. Id. ib.
363. 3. Ecclesia non enim quee Ecclesia autem non est qua3 Hier.
adv. L.
368. 4. ex sp. privilegio ex sp. Dei privilegio can. 23.
369. 13. acceptabilis altaris sacri acceptabili altaris sacrificio C. Trid.
ficio sess. 25.
D 7
513. 8. ravras Balsam
{avTdsBever. Synod. !
4- qusquam quisquis Cone. Tolet.
4. clara voce praedicetur voce clara a populo decantetur
Ib.