Page images
PDF
EPUB

Wherefore being we have fhewn that a Meffias was to come into the World; being we have proved that he is already come, by the fame predictions by which we believe he was to come; being we have demonftrated that Jefus born in the days of Herod was and is that promifed Meffias; being we have farther declared that he was anointed to thofe Offices which belonged to the Meffias, and actually did and doth ftill perform them all; and that his anointing was by the immediate effufion of the Spirit, which anfwereth fully to all things required in the Legal and Typical Unction: I cannot fee what farther can be expected for explication or confirmation of this Truth, that Jefus is the Chrift.

The neceffity of believing this part of the Article is most apparent, because it were impoffible he fhould be our Jefus, except he were the Chrift. For he could not reveal the way of Salvation, except he were a Prophet; he could not work out that Salvation upon us, except he were a Priest; he could not confer that Salvation upon us, except he were a King; he could not be Prophet, Prieft, and King, except he were the Chrift. This was the fundamental doctrine which the Apostles not only teftified, as they did that of the Refurrection, but argued, proved, and demonstrated out of the Law and the Prophets. We find S. Paul at Theffalonica three Sabbath-days reasoning Acts 17.2, 3. with them out of the Scriptures, opening and alledging that Chrift muft needs have fuffered and rifen again from the dead; and that this Jefus whom I preach unto you is Christ. We find him again at Corinth preffed in Spirit, and teftifying to the Jews, that Jefus was Chrift. Thus Apol- Chap. 18. los, by birth a few, but inftructed in the Christian Faith by Aquila and Prifeilla, mightily convinced the Jews, and that publickly, Thewing by the verse 28. Scriptures, that Jefus was Chrift. This was the Touch-stone by which all men at first were tried whether they were Christian or Antichriftian. For whosoever believeth, faith St. John, that Jefus is the Chrift, is born of God. What greater commendation of the affertion of this Truth? Who is a liar, faith the fame Apostle, but he that denieth that Jefus is the Chrift: this man is the Antichrift, as denying the Father and the Son. What higher condemnation of the negation of it?

[ocr errors]

Secondly, As it is neceffary to be believed as a most fundamental Truth, fo it hath as neceffary an influence upon our converfations; because except it hath fo, it cannot clearly be maintained. Nothing can be more abfurd in a difputant, than to pretend to demonstrate a Truth as infallible, and at the fame time to fhew it impoffible. And yet fo doth every one who profeffeth Faith in Chrift already come, and liveth not according to that profeffion for thereby he proveth, as far as he is able, that the true Chrift is not yet come, at least that Jefus is not he. We fufficiently demonftrate to the Jews that our Saviour, who did and fuffered fo much, is the true Meffias; bur by our lives we recal our arguments, and strengthen their wilful oppofition. For there was certainly a promife, that when Chrift fhould come, the wolf fhould dwell with the lamb, and the leopard should lie down with the Ifa. 11. 6. kid, and the calf and the young lion and the fatling together, and a little child fhould lead them; that is, there fhould be fo much love, unanimity, and brotherly kindness in the Kingdom of Chrift, that all ferity and inhumanity being laid aside, the most different natures and inclinations fhould come to the fweetest harmony and agreement. Whereas if we look upon our felves, we muft confefs there was never more bitterness of spirit, more rancour of malice, more heat of contention, more manifest symptoms of envy, hatred, and all uncharitableness, than in those which make profeffion of the Chriftian Faith. It was infallibly foretold, that when the law Should Chap. 2.3, 4. go forth out of Zion, and the word of the Lord from Jerufalem, they should beat their fwords into plough-shares, and their spears into pruning-books:

nation

nation should not lift up fword against nation, neither should they learn war any more. Whereas there is no other Art fo much ftudied, fo much applauded, fo violently afferted, not only as lawful, but as neceffary: Look upon the face of Christendom divided into feveral Kingdoms and Principalities: what are all thefe but fo many publick Enemics, either exercifing or defigning War? The Church was not more famous, or did more increafe by the first blood which was fhed in the Primitive Times through the external violence of ten Perfecutions, than now 'tis infamous, and declines through conftant violence, fraud and rapine, through publick engagements of the greatest Empires in Arms, through civil and inteftine Wars, and, left any way of fhedding Chriftian blood should be unaffayed, even by Maflacres. It was Zach. 13.2. likewife prophefied of the days of the Meffias, that all Idolatry fhould totally ceafe, that all false Teachers should be cut off, and unclean Spirits reftrained. And can we think that the Jews, who really abhor the thoughts of worshipping an Image, can ever be perfuaded there is no Idolatry committed in the Chriftian Church? Or can we excufe our felves in the leaft degree from the Plague of the Locufts of Egypt, the falfe Teachers? Can fo many Schifms and Sects arife, and fpread, can fo many Herefies be acknowledged aud countenanced without falfe Prophets and unclean Spirits? If then we would return to the bond of true Christian Love and Charity, if we would appear true lovers of Peace and Tranquillity, if we would truly hate the abominations of Idolatry, falfe Doctrine and Herefie, let us often remember what we ever profefs in our Creed, that Jefus is the Chrift, that the Kingdom of the Meffias cannot confift with thefe Impieties.

Mat. 17.5.

Prov. 8. 34.

Luke 10.42,

39.

Heb. 10. 19, 21, 22.

him as up

Thirdly, The neceffity of this Belief appeareth in refpect of those Offices which belong to Jefus as he is the Chrift. We must look upon on the Prophet anointed by God to preach the Gofpel, that we may be incited to hear and embrace his Doctrine. Though Mofes and Elias be together with him in the Mount, yet the Voice from Heaven fpeaketh of none but Jefus, Hear ye him. He is that Wifdom, the delight of God, crying in the Proverbs, Bleed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. There is one thing needful, faith cur Saviour; and Mary chofe that good part, who fate at Jefus feet, and heard his word. Which devout pofture teacheth us, as a willingness to hear, fo a readiness to obey: and the proper effect which the belief of this Prophetical Office worketh in us, is our Obedience of Faith. We muft farther confider him as our High Prieft, that we may thereby add Confidence to that Obedience. For we have boldness to enter into the Holiest by the blood of Jefus; yea, having an High Prieft over the house of God, we may draw near with a true heart in full afsurance of Faith. And as this breedeth an adherence and affurance in us, fo it requireth a refignation of us. For if Chrift have redeemed us, we are his; if he died for us, it was that we fhould 1 Cor. 6. 20. live to him: if we be bought with a price, we are no longer our own; but we must glorifie God in our Body and in our Spirits, which are God's. Again, an apprehenfion of him as a King is neceffary for the performance of our true and entire allegiance to him. Send the Lamb of the Ruler of the earth, do him homage, acknowledge him your King, fhew your felves faithful and obedient fubjects. We can pretend, and he hath requir'd, no lefs. As foon as he let the Mat. 28.18, Apostles understand that All power was given unto him in heaven and in earth, he charged them to teach all nations, to obferve all things whatfoever he commanded them. Can we imagine he should fo ftrictly enjoin fubjection to higher powers, the highest of whom are below, and that he doth not expect exact obedience to him who is exalted far above all principalities and powers, and is fet down at the right hand of God? It is observable, that in the Defcription of the coming of the Son of man, it is

Ifa. 16. 1.

20.

[ocr errors]

faid, The King fhall fay unto them on his right hand, Come ye bleffed of my Father, inherit the kingdom prepared for you: which title as it fecures hope, in refpect of his power; as it magnifies our reward by the excellency of our inheritance; lo also teacheth us the indifpenfable condition of Obedience.

gave that com

μαθηλούσατε

Fourthly, The belief of Jefus the Chrift is neceffary to inftruct us what it is to be a Chriftian, and how far we ftand obliged by owning that name. Those who did first embrace the Faith were ftiled *Difciples, (as when the Acts 6. 1, 7. number of the Difciples was multiplied,) or Believers, or Brethren, or* For when ↑ Men of the Church, or Callers upon the name of Chrift, or + Men of the our Saviour way; or by their Enemies, Nazaraans, and Galilæans. But in a thort time mand to his they gained a name derived from their Saviour, though not from that name Apofles, woof his which fignifieth Salvation; for from Christ they were called Chrifti- éves v ans. A title fo honourable, and of fuch concernment, that S. Luke hath wala rà en, thought fit to mention the City in which that name was first heard. *And go make all the Difciples were called Chriftians firft at Antioch, as the Scriptures af- ples, they fure us, fo named by Euodius the Bishop of that place, as Ecclefiaftical Hi- which delivestory informs us. A name no fooner invented, but embraced by all Believers, red the Gospel as bearing the moft proper fignification of their Profeffion, and relation toes, they the Author and Mafter whom they ferved. In which the Primitive Chrifti- which were ans fo much delighted, that before the face of their enemics they would ac- received it taught it and knowledge no other Title but that, though hated, reviled, tormented, mar- were at that tyred for it. Nor is this name of greater honour to us, than obligation. in and af There are two parts of the Seal of the foundation of God, and one of them is ter by a name

81

nations difci

were μαθητού

time μaln760

habitual μa

θηταὶ, tranflated by Tertul. Difcentes, ordinarily Difcipuli. Μαθητὴς ἦν ἐσὶν, ὡς μανθάνομίμ πας' αὐτὸ τὸ Κυρίε, πᾶς ὁ τῷ Κυρίῳ προσερχόμενΘ, ώσε ἀκοληθεῖν αὐτῷ, πολέσιν, ακέειν ἢ λόγων αὐτό, πιςεύειν τι καὶ πίθεος αὐτῷ ὡς διασότη, καὶ βα σιλεῖ καὶ ἰατρῷ, καὶ διδασκάλῳ ἀληθείας, ἐπ ̓ ἐλπίδι ζωῆς αἰωνία. Thus then, in the language of the Scriptures μαθηλώνει τις va, is to make a Difciple; as an oarles, ixaves, Acts 14. 21. μabne Twi, to be a Difciple; as Jofeph of Arimathea, ἐμαθήτευσε τῷ Ἰησᾶ, Mat. 27. 57. μαθητευθμώαι the fame; as γραμμαλούς μαθηλουθεὶς εἰς τ' βασιλείαν ἢ ἐρανῶν, Mat. 13. 52. Thus μan seluas is Kew, is often used by S. Bafil de Baptifmate, whofe title is "Ori dei wewton μainolumn To Kveiw, x TOTE xalαživotion to avis Barlioμal, according to our Saviour's method. Hence those which were first converted to the faith, were called pantai, as the Difciples of Chrift their Doctor and Master. † Οἱ ὑπὸ τὸ ἐκκλησίας, as when Herod Atretched forth his hand κακῶσαί τινὰς ἢ ἀπὸ τὸ ἐκκλησίας to mifchief fome of thofe which were of the Church. As when Saul went down to Damafcus with a Commission örwg sáv tivaç dügn & ödü örlas äröngés τε καὶ γενναία xas, dedepoúas áfáfn eis 'leg8rekku, Acts 9. 2. we tranflate it, any of this way, when there was no way mentioned to which the Pronoun this should have relation; nor is odos in the Greek any more than the way. So when S. Paul went to the Synagogue at Corinth, divers were hardned and believed not, xaxorozovles födav cváñiov tŏ wλíbus, Acts 19. 9. here we tranflate it, fpake evil of that way; but Beza has left his Articulus pronominis vice fungitur, which he had from Erafinus, and hath otherwife fupplied it; male loquentes de via Dei: and the old Tranflation, which in the former had hujus viæ, in this bath fimply maledicentes viæ: and certainly odos is nothing but the way. Again, at Ephefus, ióeto Z † zmogy énervov sáng x sx ixigo wéi & ide, Acts 19.23. de via, V. Tranfl. Beza again ob viam Dei, but it is nothing but the way. Thus Felix put off S. Paul, úxerbissogy tida's rùid, till he had a more exact knowledge of the way, V. Tranflat. de via hac; Beza ad fectam iftam. Whereas then the phrafe is fo fimply and fo frequently the fame, it can be nothing else but the word then in use to fignify the Religion which the Chriftians profeffed. And fo fome alfo of the Ancients feem to have spoken, as appears by the language of the Melchizedecians, Xess igeλeyn, ivæ ¿μᾶς καλέσῃ ἐκ πολλῶν ὁδῶν εἰς μίαν ταύτίω ἢ γνῶσιν, ἐπειδὰν ἀπέσρεψεν ἡμᾶς ἀπὸ εἰδώλων, καὶ ὑπέδειξεν ἡμῖν ἢ ὁδὸν, and in that defcription of the Gallican Perfecution, Εμειναν ἢ ἔξω οἱ μηδὲ ἴχνος πώποτε πίσεως, μηδὲ αἴσθησιν ἐνδύματος νυμφικές μηδὲ ἔννοιαν φόβο Θεῷ ἐχόντες, ἀλλὰ καὶ τὰ δε ανατροφῆς αὐτῶν βλασφημένες ἢ ὁδον. Εufeb. Hift. l. 5. c. 1. *S. Luke noteth the place, but neither the time when, nor perfon by whom this name was given. Tertullian feems to make it as ancient as the reign of Tiberius, Apolog. c. 5. Tiberius ergo, cujus tempore nomen Chriftianum in feculum introivit. conceive indeed he speaks not of the name, but of the Religion: for fo he may well be thought to expound himself, faying foon after, Cenfus iftius difciplinæ, ut jam edidimus, à Tiberio eft, c. 7. However the name of Chriftian is not fo ancient as Tiberius, nor, as I think, as Caius. Some ancient Author in Suidas affures us, that it was first named in the reign of Claudius, when S. Peter bad ordained Euodius Bishop of Antioch. 'Iriori ini Kraudis Bariniws 'Paμns, Пiπρος το Σποσόλα χειροτονήσαντος Ευόδιον, μετωνομάσθησαν. οἱ πάλαι λεγόμθμοι Ναζαραῖοι καὶ Γαλιλαίοι, Χρισιανοί. Suid. in Nas angies and in Xessivo. And Johannes Antiochenus confirms not only the time, but tells us that Euodius the Bishop, was the Author of the name. Καὶ ἐπὶ αὐτῇ (Κλαυδία) Χρισιανοὶ ὠνομάθησαν, τῷ αὐτῷ ἐπισκόπυ Εὐοδίε προσομιλήσαντος αὐτοῖς καὶ ἐπιθήσαντος αὐτοῖς τὸ ὄνομα τότε πρώτω γδ Ναζαραῖοι καὶ Γαλιλαῖοι ἐκαλῶντο οἱ Χρισιανοί. Thus the name of Chriftian was first brought into ufe at Antioch, by Euodius the Bishop of the place, and hath ever fince been continued as the moft proper appellation which could be given unto our profeffion, being derived from the Author and finisher of our Faith. At nunc Secta orditur in nomine utique fui Autoris. Quid novi fi aliqua difciplina de Magiftro cognomentum Sectatoribus fuis inducit? Nonnè Philofophi de Autoribus fuis nuncupantur Platonici, Epicurei, Pythagorici? Etiam à locis conventiculorum & ftationum fuarum Stoici, Academici? Neque Medici ab Erafiftrato, & Grammatici ab Ariftarcho, coci etiam ab Apicio? Neque tamen quenquam offendit profeffio nominis cum inftitutione tranfmiffa ab inftitutore. Tertul. Apolog. c. 3. As we read of Sanctus a Deacon at Vienna, in a hot perfecution of the French Church, who being in the midst of Tortures, was troubled with feveral Questions, which the Gentiles ufually then asked, to try if they could extort any confeffion of any wicked actions practifed fecretly by the Chriftians; yet would not give any other answer to any Question,

But I

Sueftion, than that he was a Chrifian. Τοσαύτη πατάτε αντιπαρετάξατο αὐτοῖς, ὥσε μήτε τὸ ἴδιον καλιπεῖν ὄνομα, μήτε ἔθνος, μήτε πόλεως ὅθεν μ, μήτε εἰ δῆλος ἢ ἐλεύθερος εἴῇ· ἀλλὰ πρὸς πάντα τὰ ἐπερωτώμθμα ἀπεκρίνατο τῇ Ῥωμαϊκή φωνή. Χρισιανός εἰμι· τῦτο καὶ ἀντὶ ὀνόματος, και αντί πόλεως και αντί χας, και αντὶ παντὸς ἐπαλλήλως ωμολόγει. Εufeb. Hift. Eodl. 1.5. c. I. The fame doth s. Chryfoftome teflify of S. Lucian: Ποίας εἶ πατρίδος Χρισιανός εἰμι, φησὶ· τὶ ἔχεις ἐπιτήδευμα, Χρισιανός είμι· τίνας προγόνες; ὁ ἢ πρὸς ἅπαντα ἔλεγαν, ὅτι Χρισιανός είμι.

a 2 Tim. 2.

19.

in the French

ληψις καὶ ἀνά

παυσις καὶ ἀ

να λησία τ

Cubana

τὸ λέξειν ὅτι

3

this, Let every one that nameth the name of Chrift depart from Iniquity. It was a common anfwer of the ancient Martyrs ‡ I am a Chriftian, and So Blandina with us no evil is done. The very name was thought to fpeak something perfecution of emendation; and whofoever put it on, became the better man. Except avá- fuch Reformation accompany our Profeffion there is no advantage in the appellation; nor can we be honoured by that title, while we dishonour him that gives it. If he be therefore called Chrift, because anointed; as we derive the name of Chriftian, fo we do receive our ‡ Unction, from him. For Xisia eius, as b the precious ointment upon the head ran down upon the beard, even Aaron's beard, and went down to the skirts of his garments: fo the Spirit des which without measure was poured upon Chrift our head, is by him diffused Hift. Eccl. l. 5. through all the members of his body. For God hath established and a nointed us in Chrift: We have an unction from the Holy One, and the ante hoc no- anointing which we have received from him abideth in us. Neceffary then men vagos, it cannot chufe but be, that we fhould know Jefus to be the Chrift: beviles, impro- caufe as he is Jefus, that is, our Saviour, by being Chrift, that is anointed; ex ipfo deno- fo we can have no fhare in him as Jefus, except we become truly Chriftians, tant quod and so be in him as Chrift, † anointed with that Unction from the Holy laudant, cœ- One.

པ་་

vive. Eufeb.

C. I.

* Alii quos

bos noverant,

citate odii in fuffragium

*

C

impingunt. Quæ mulier quam lafciva! quam feftiva! qui Juvenis! quam lafcivus! quam amafius! facti funt Chriftiani: ita nomen emendationis imputatur. Tertull. Totum in id revolvitur, ut qui Chriftiani nominis opus non agit, Chriftianus non effe videatur. Nomen enim fine actu atque officio fuo nihil eft. Salvian. de Provid.jl. 4. Ear τις τὸ ὄνομα λαβὼν τὸ χρισιανισμό ενυβρίζῃ τ Χρισόν, ἐδὲν ὄφελος αὐτῷ ἀπὸ τὸ προση[ορίας. S. Bafil. ad Amphiloch. + Chriftianus verò, quantum interpretatio eft, de unctione deducitur. Tertul. Apolog. c. 3. b Pfal. 133.2. * Inde apparet Chrifti corpus non effe, qui omnes ungimur, & omnes in illo & Chrifti & Chriftus fumus, quia quodammodo totus Chriftus caput & corpus eft. S. Auguft. in Pfal. 26. C2 Cor. 1. 21. d1 John 2. 20, 27. † Τοι[αρόν ἡμεῖς τότε ἕνεκα καλόμεθα Χρισιανοί, ότι χριόμεθα ἔλαιον Θε8. Theophilus ad Autol. l. I.

Thus having run through all the particulars at first defigned for the explication of the title Chrift, we may at last clearly exprefs, and every Chriftian easily understand, what it is we fay when we make our Confeffion in these words, I believe in Jefus Christ. I do affent unto this as a certain truth, that there was a man promised by God, foretold by the Prophets to be the Meffias, the Redeemer of Ifrael, and the expectation of the Nations. I am fully affured by all thofe predictions that the Meffias fo promised is already come. I am as certainly perfuaded, that the Man born in the days of Herod. of the Virgin Mary, by an Angel from Heaven called Jefus, is that true Meffias, fo long, fo often promifed: that, as the Meffias, he was anointed to three fpecial Offices, belonging to him as the Mediator between God and Man that he was a Prophet, revealing unto us the whole will of God for the Salvation of ma that he was a Priest, and hath given himself a Sacrifice for fin, and fo hath made an atonement for us; that he is a King, fet down at the right hand of God, far above all Principalities and Powers, whereby, when he hath fubdued all our enemies, he will confer actual, perfect, and eternal Happiness upon us. I believe this Unction by which he became the true Meffias was not performed by any material Oil, but by the Spirit of God, which he received as the Head, and conveyeth to his Members. And in this full acknowledgment, I believe in Jefus Chrift.

[ocr errors]

A

His Only Son.

Fter our Saviour's Nomination immediately followeth his Filiation: and justly after we have acknowledged him to be the Chrift, do we confess him to be the Son of God; because these two were ever infeparable, and even by the Jews themselves accounted equivalent. Thus Nathanael, that true Ifraelite, maketh his confeffion of the Meffias; Rabbi, thou art the Son of John 1. 49. God, thou art the King of Ifrael. Thus Martha makes expreffion of her Faith; I believe that thou art the Chrift the Son of God, which should come John 11. 27. into the world. Thus the High-priest maketh his Inquifition; I adjure thee Mat. 26. 63. by the living God that thou tell us whether thou be the Chrift, the Son of God. This was the famous Confeffion of S. Peter; We believe and are fure John 6. 69. that thou art that Chrift the Son of the living God. And the Gospel of S. John was therefore written, that we might believe that Jefus is the Chrift, the Son John 20. 31. of God. Certain then it is that all the Jews, as they looked for a Meffias to come, fo they believed that Meffias to be the Son of God: (although fince the coming of our Saviour they have * denied it) and that by reason of a con- * For when stant interpretation of the fecond Pfalm, as appropriated unto him. And the Celfus, in the perfon of a Primitive Christians did at the very beginning include this filial Title of our Jew, had SpoSaviour together with his names into the compafs of † one word. Well there- ken thefe fore after we have expreffed our Faith in Jefus Chrift, is added that which al- words, ways had fo great affinity with it, the only Son of God.

ἐμὸς προφήτης & Ιεροσολύ μοις ποτὲ ὅτι

*d Ocỡ ÿòs & ócíav xeclès, xj & äòínav noλasns, Origen says they were most improperly attributed to a Jew, who did look indeed for a Meffias, but not for the Son of God, i. e. not under the notion of a Son. Isdaî® 5' 8'x är óμodoyñoas ὅτι προφήτης τις εἶπεν ἥξειν Θεό μον· οἳ δ λέγεσιν ἐσιν ὅτι ἠξε ὁ Χρισὸς τῇ Θεῖ· καὶ πολλάκις ἢ ζηλᾶσι πρὸς ἡμᾶς ἐυθέως α 48 Θεό, ὡς ἐδενὸς ὄντο τοιέτε ἐδὲ προφητσυθέν. Αdv. Çelf. Ι. 1. †That is, IXOYE. Nos pifciculi fecundùm ixeu noftrum Jefum Chriftum in aqua nafcimur. Tertul. de Bapt. c. 1. which is thus interpreted by Optatus, Cujus pifcis nomen fecundùm appellationem Græcam in uno nomine per fingulas literas turbam fanctorum nominum continent, ixes, quòd eft Latinè Jefus Chriftus Dei Filius Salvator, Lib. 3.

*

rally use the

In these words there is little variety to be observed, except that what we tranflate the only Son, that in the phrafe of the Scripture and the Greek The Latines Church is the only begotten. It is then fufficient for the explication of these indeed genewords, to fhew how Chrift is the Son of God, and what is the peculiarity word uniof his Generation; that when others are alfo the Sons of God, he alone cum. So fhould fo be his Son, as no other is or can be fo; and therefore he alone Ruffinus. Et should have the name of the only begotten.

in unico filio ejus: which is fo far from

being in his apprehenfion the fame with unigenitus, that he refers it as well to Lord as Son. Hic ergo Jefus Chriftus, Filius unicus Dei, qui eft & Dominus nofter unicus, & ad Filium referri & ad Dominum poteft. So S. Auguft. in Enchiridio, c. 34. and Leo Epift. 10. Which is therefore to be observed, because in the ancient Copies of thofe Epiftles, the word unicum was not to be found; as appeareth by the Difcourfe of Vigilius, who, in the fourth Book against Eutyches, hath these words, Illa primitùs uno diluens volumine quæ Leonis objiciuntur Epiftolæ, cujus hoc fibi primo capitulum ifte nefcio quis propofuit; Fidelium Univerfitas profitetur credere fe in Deum Patrem omnipotentem, & in Jefum Chriftum, Filium ejus, Dominum noftrum. That which he aims at is the tenth Epifile of Leo, in which those words are found, but with the addition of unicum, which as it seems, then was not there; as appears yet farther by the words which follow: Miror tamen quomodo hunc locum ifte notavit, & illum prætermifit, ubi unici filii commemorationem idem beatus Leo facit, dicens, Idem verò fempiterni genitoris unigenitus fempiternus, natus de Spiritu S. ex Maria Virgine; which words are not to be found in the fame Epiftle. Howfoever it was in the first Copies of Leo; both Ruffinus and S. Auguftine, who were before him, and Maximus Taurinenfis, Chryfologus, Etherius and Beatus who were later, read it, & in Jefum Chriftum filium ejus unicum. But the word used in the Scriptures, and kept conftantly by the Greeks is μovofuns, the only begotten.

First then, it cannot be denied that Chrift is the Son of God, for that reafon, * For the ori ginal is to c because he was by the fpirit of God born of the Virgin Mary; for that which αὐτῇ Κυνηθέν is conceived (or begotten) in her, by the teftimony of an Angel, is of the Holy and 'tis the Ghost; and because of him, therefore the Son of God. For fo fpake the An- obfervation of

S. Bafil, йge), tò xuŋlév dara to Suvnév. Indeed the vulgar tranflation renders it, quod in ea natum eft, and in S. Luke, quod nafcetur fanctum; and it must be confessed this was the most ancient Tranflation. For fo Tertullian read it, Per virginem dicitis natum non ex virgine, & in vulva, non ex vulva, quia & Angelus in fomnis ad Jofeph, Nam quod in ea natum

P

eft,

« PreviousContinue »