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Col. 4. I.

23, 24.

Lord. If then the Patriarchs did chearfully live in the Land of Goshen, subject to the power and command of Egypt, because that power was in the hand of Jofeph their exalted brother ; shall not we with all reae diness of mind submit our felves to the Divine Dominion now given to him who

gave

himself for us? Shall all the Angels worship him, and all the Archangels bow down before him, and shall not we be proud to join with them?

Thirdly, The belief of Christ's Dominion is necessary for the regulation of all power, authority and dominion on earth, both in respect of those which rule, and in relation to those that obey. From hence the most abfolute Monarchs learn, that the people which they rule are not their own, but the Subjects of a greater Prince, by him committed to their charge. Upon this S. Paul doth ground his admonition to Masters, Give unto your servants that which is just and equal, knowing that ye also have a Master in hea

ven. God gave a power to the Israelites to make hired Servants of their Lov. 25. 42. brethren, but not Slaves; and gives this reason of the interdiction, For they

are my fervants which I brought forth out of the land of Egypt; they all not be sold as Bondmen. What tenderness then should be uled towards those who are the Servants of that Lord who redeemed them from a greater bondage, who bought them with a higher price? From hence thole which are subject learn to obey the powers which are of human ordination, because in them they obey the Lord of all. Subjects bear the same proportion, and

stand in the same relation to their Governors, with Servants to their Masters: Col. 3. 22, and S. Paul hath given them this charge, Obey in all things your masters ar

cording to the flesh; And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance : for ye serve the Lord Christ

. Neither do we learn from hence only whom, but also how, to obey. For while we look upon one Lord in Heaven, while we consider him as the Lord of Lords, we regulate our obedience to them by our service due to him, and so are always ready to obey, but in the Lord.

Lastly, This Title of our Saviour is of necessary belief for our comfort and encouragement. For being Lord of all, he is able to dispose of all things for the benefit of those which serve him. He who commanded the unconstant winds, and stilled the ragicg seas, he who multiplied the loaves and fishes, and created wine with the word of his mouth, hath all creatures now under exact

obedience, and therefore none can want whom he undertaketh to provide for. Rom. 10. 12. For the fame Lord over all is rich unto all that call upon him. Many are

the enemies of those persons who dedicate themselves unto his service; but our enemies are bis, and part of his dominion is therefore given him, and to continue in him until all his enemies be made his footstool. Great is the power of the lusts of our flesh, which war in our members ; but his grace

is lufficient for us, and the power of that Spirit by which he ruleth in us. Heavy are the afflictions which we are called to undergo for his fake: but if we suffer with him, we shall reign together with him: and blessed be that Dominion which makes us all Kings, that he may be for ever Lord of Lords, and King of Kings. · After this explication, every Christian may perceive what he is to believe in this part of the Article, and express himself how he would be understood when he maketh this profession of his Faith, I believe in Christ our Lord. For thereby we may and ought to intend thus much; I do assent unto this as a certain and infallible truth, taught me by God himself

, that Jesus Christ, the only Son of God, is the true Jehovah, who hath that Being which is originally and eternally of it felf, and on which all other Beings do essentially depend : that, by the right of emanation of all things from him, he hath an ab

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solute, fupreme and universal Dominion over all things as God: That as the Son of man he is invested with all power in Heaven and Earth: partly OEconomical, for the compleating our Redemption, and the destruction of our enemies, to continue to the end of all things, and then to be resigned to the Father ; partly consequent unto the union, or due unto the obedience of his Passion, and Yo eternal, as belonging to that.Kingdom which shall have no end. And though he be thus Lord of all things by right of the first creation and constant preservation of them, yet is he more peculiarly the Lord of us who by Faith are consecrated to his service: for through the work of our Redemption he becomes our Lord both by the right of Conquest and of Purchase; and making us the Sons of God, and providing heavenly Mansions for us, he acquires a farther right of Promotion, which, considering the Covenant we all make to serve him, is at last compleated in the right of a voluntary obligation. And thus I believe in Christ our Lord.

ARTICLE III.
Wwhich was conceived by the Holy Ghost, born of the

Uirgin Mary.

Sandio ex

Hese words, as they now stand, clearly distinguish the Conception
of Jesus from his Nativity, attributing the first to the Holy Ghost,
the second to the blessed Virgin : whereas the ancient Creeds

made no such distinction, but without any particular express mention of the Conception; had it only in this manner, *who was born by the Holy Ghost of the Virgin Mary; or of the Holy Ghoft and the Virgin Mary ; * Deum Juunderstanding by the word

born, not only the Nativity, but also the Con- dæi fic præception and Generation. This is very necessary to be observed, because dicant folum, otherwise the addition of a word will prove the diminution of the sense of lium ejus ; nethe Article. For they which speak only of the operation of the Holy Ghost gent fimut in Christ's Conception, and of the manner of his Birth, leave out most part elle qui natus of that which was anciently understood under that one term of being born of eit de Spiritu the Holy Ghost and of the Virgin Mary.

Maria Virgine. Novatianus. Qui natus est de Spiritu Sancto ex Maria Virgine. Ruffinns in Symbolum, S. Aug. Ench. ad Laurent. 6. 34, 37, e 38. Natus de Spiritu S. & Maria Virgine, as also the Council of Francford in Sacrofyllabo. S. Aug.de Fide o Symb. Natus est per Spiritum S. ex Virgine Maria, Nonne de spiritu S. & Virgine Maria Dei filius unicus natus eft? s. Aug. de Pradest

. Sanct. c. 15. Et paulo poft, Quia natus est de Spiritu S. ex Maria Virgine. S. Leo Ipist. 1o. c. 2. Maximus Taurin. Chrysol. Etherius Uxam. Author Symbol. ad Catechum. Qui natus eft de Spiritu S. ex Maria Virgine. So also Venantinus Fortunatus. From whence Fulgentius de Fide ad Petrum Diaconum : Natum de Spiritu S. ex Maria Virgine. in Symbolo acceptum, & corde ad juftirjam credit, & ore ad falutem S. Ecclefia confitetur. Item prædicandum est quomodo Filius Dei incarnatus est de Spiritu S. ex Maria semper Virgine. Capitul. Caroli 82. and Alcuinus l. 3. de Trinitat. c. 1. Dicitur in Symbolo Catholicæ fidei, quod Chriftus de Spiritu S. & cx Maria Virgine sit natus. in the ancient Ms. transcribed by the learned Archbishop of Armagh, Tor forvmbiva o'n troupealog αγία και Μαρίας και παρθένα. So Paulus Sainofatenus in his fifth Propofition ; 'Ιησες ψινηθείς εκ πνεύματος αγία και Μαenas iš pet déve. These, omitted in the Nicene Creed, were put in by the Council of Conftantinople, upon the occasion of the Apollinarian Heresie, as was observed by Diogenes Bishop of Cyzicum in the Council of Chalcedon; oi gus ärini teτέρες οι ασ' ταύτα, το εσαρκώθη, και είπον οι άΓιοι ν Νικαία πατέρες, έσαφήνισαν ειπόντες, και πνώύματος αγία και Μαρίας παρ

in the several expositions among the Sermons de Tempore, falsly attributed to S. Aug. Qui conceptus eft de Spiritu S. natus ex Virgine Maria. So Eusebius Gallicanus, Homil. de symbolo. And from thence it hath fo continued, as we now read it, which was conceived by the Holy Ghoft, born of the Virgin Mary.

dávy.

That therefore nothing may be omitted which is pertinent to express the full intent and comprehend the utmost signification of this Article, we fall consider three Persons mentioned, so far as they are concerned in it. The first is He who was conceived and born ; the second, He by whose energy or operation he was conceived; the third, She who did conceive and bear him.

For the first, the Relative in the front of this carries us clearly back unto the former Article, and tells us that he which was thus conceived and born

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was Jesus Christ, the only Son of God. And being we have already de-
monstrated that this only Son is therefore called so, because he was begot-
ten by the Father from all Eternity, and so of the fame substance with him;
it followeth that this Article at the first beginning, or by virtue of its con-

nexion, can import no less than this most certain, but miraculous truth, * Huic quem that * He which was begotten by the Father before all worlds, was now dudum de Pa- in the fulness of time conceived by the Holy Ghost, and born of the Virgin effabiliter di- Mary. Again, being by the Conception and Birth is to be understood dicilli, nunc à whatsoever was done toward the production of the humanc nature of our plum fabrica: Saviour ; therefore the fame Relative considered with the words which foltum intra fe- low it can speak no less than the Incarnation of that Person.

And thus even creta uteri

in the Virginalis in

of the Article we meet with the Incarnation of the Son of God,

entry tellige. Ruff

that great mystery wrapt up in that thort fentence of S. John, the word
was made flesh.

Indeed the Pronoun hath relation not only unto this but to the fol-
lowing Articles, which have their necessary connexion with and foun-
dation in this Third ; for he who was conceived and born, and so made
man, did in that human nature fuffer, die, and rise again. Now when

say this was the Word, and that Word was God, being whosoever is God cannot cease to be fo; it must necessarily follow, that he was made man by joining the human nature with the Divine. But then we must take heed left we conceive, because the Divine Nature belongeth to the Father, to which the human is conjoined, that therefore the Father should be incarnate, or conceived and born. For as certainly as the Son was crucified, and the Son alone ; fo certainly the fame Son was incarnate, and that Son alone. Although the human nature was conjoined with the Divinity, which is the nature common to the Father and the Son ;

yet was that union made only in the Person of the Son. Which Do+ The Heresie &trine is to be observed against the Heresie of the † Patripassians, which palians Seems was both very ancient and far diffused, making the Father to be Inonly to have carnate, and becoming man to be crucified. But this very Creed was relation to the fuffering of our Saviour, because the word signifies no more than the Passion of the Father. But it is founded in an error concerning the Incarnation, it being out of question that he which was made man did suffer. Epiphanius observes, Noetus was the first which taught this Heresie, who lived 130 years before him, more or less, and when he was questioned for it he denied it: 2 mindével.coag custõ egeréowu taut w i wixelcy. but certainly this Herej{e was ancienter than Noetus ; for the Patripastiani are named by s. Cyprian, Epist. 73. and Tertullian his Master chargeih it upon Praxeas : Duo negotia Diaboli Praxcas Romæ procuravit, Prophetiam expulit, & Hærefim intulit; Paracletum fugavit, & Patrem crucifixit

. Adv. Prax. c. I. And expressing the absurdity of that opinion; Itaque poft tempus Pater natus & Pater paffus, ipfe Deus Dominus Omnipotens Jesus Christus prædicatur. c. 2. And De Presc. adv. Håret. Poft hos omnes etiam Praxeas quidem Hæresim introduxit, quam Victorinus corroborare curavit. Hic Deum Patrem Omnipotentein Jesum Chriftum esse dicit, hunc crucifixuin passumque contendit; mortuun præterea feipsuin sibi sedere ad dextram suam, cum profana & facrilega temeritate proponit. c. 53. After Praxeas Noetus taught the same. 'Ezínunde ailess À wuléege or Tovfévas, says Epiphanius : and being questioned for it, he answered, rigs xaxèr Weroinxc; éve Geor.coğús.w, ivc izisaucu, και έκ άλλον πλω αυτα ψωνηθένα πεπονθότα, λιθανόνα. He thought the Father and the Son to be the fame Perfon, and therefore if the Son, the Father to be incarnate. 'Voorroeg Xerson ididaeže, i cutiv civces weltbege sej you sej č. cov ave üyece

. Epiph. Anaceph. After the Noetiani followed the Sabelliani. So Philaftrius: Sabellius Difcipulus ejus, qui fimilitudinein fui Doctoris itidem secutus est, unde & Sabelliani postea sunt appellati, qui & Patripassiani, & Praxeani a Praxea, & Hermogeniani ab Hermogene, qui fuerunt in Africa, qui & ifta fentientes abjecti sunt ab Ecclesia Catholica. So S. Aug. Sabelliani dicti funt quidem Hæretici, qui vocantur & Patripafiani, qui dicunt ipsum Patrem paffum effe. Traft. 36. in Joh. This I confess is denied by Epiphanius, who acknowledged Sabellius to have follored Noetus in many things, but not in the Incarnation or Palion of the Father. Σαβελλιανοί οι τα όμοια ανοήτως (1. ανοήτοις, id eft, Νοτιανοίς, vel ανοήτου, id eft, Nontã, as S. Aug. Novato) dotácorres ago Tšto móver · réfsoo gs. pen Wt tovbevor i Talling. This S. Augustine wonders very much at in Epiphanius : Sabelliani, inquit, fimilia Noeto dogmatizantes, præter hoc quod dicunt Patrem non esse palfum ; quomodo de Sabellianis intelligi poteft, cum fic innotuerint dicere Patrem paflium, ut Patripasiani quam Sabelliani fæpius nuncupentur ? Aug. Har. 41. Indeed the Latin Fathers generally call the Sabellians Patripallians; and not only fo, but Theodoret doth fo describe them as profesing one Person, cu rõ thua ws culier vomodr16c4, ci ġ th navā, wis gjon cvavogurñoa. 1. 2. c. 9. After the Sabelliani succeeded in the same Heresie the Priscillianiitæ, as appeareih by Pope Leo, who shew's they taught but one Person of the Father, Son, and Holy Ghoft: Quod blafphemiæ genus de Sabellii opinione sumpserunt, cujus Discipuli etiam Patripafiani meritò nuncupantur; quia fi ipfe eft Filius qui & Pater, crux Filii Patris eft paffio, & quicquid in forma servi Filius Patri obediendo, fuftinuit, totum in se Pater iple suscepit. Ep.93. c. I. Thus the Patripastian Heresie, beginning from Praxeas and Hermogenes, was continued by Noetus, Sabellius and Priscillianus, and mingled with all their several Heresies, the sum and substance of which is thus well set down by Victorinus; Patripafiani Deum folùm effe dicunt quem nos pratem dicimus ; ipfum folùm exsistentem & effectorem omnium, & venisse non folùm in mundum, sed & in carnem, & alia omnia quæ nos Filium fecisse dicimus.

* always

* always thought to be a fufficient confutation of that fond opinion, in that * It appeareth the Incarnation is not subjoined to the first, but to the second Article ; we plainly shat

Tertullian do not say; I believe in God the Father Almighty, which was conceived, But

confuted Prain bis only Son, our Lord, which was conceived by the Holy Ghost.

xeas, by re

ducing him to these words of the Creed. For when he had first declared, Nos unicum quidem Deum credimus (which was the objection of Praxeas) sub hac tamen dispensatione, quam oixovouíay dicimus, ut unici Dei fit & Filius sermo ipfius, qui ex ipso processerit, per quem omnia facta sunt, & fine quo factum est nihil. Then he subjoineth, Hunc mifTuin à Patre in Virginem, & ex ea natum hominem, & Deum, filium hominis, & filium Dei, & cognominatum Jesum Chriftum. Hunc paffum, hunc mortuum, & fepultum, fecundùm Scripturas, & resuscitatum à Patre, & in cælos resumptum federe ad dextra m Patris, venturum judicare vivos & mortuos. And that we may be assured that he used these words out of the Creed, it followeth, Hanc Regulam ab initio Evangelii decucurrisse, or. This is yet farther evident out of Epiphanius, who tells us the Eastern Doctors confuted Noetus in the same manner, by reducing him to the words of the Creed. • Ey« Old dozágomile, xj citoa (just as Tertullian; Nos unicum quidem Deum credimus) esa es oïdeejefe drychws dość?vvo sy ένα Χρισον έχομεν, αλλ' ως οίδαν ένα Χρισόν μον Θεό, πάθονία ως έπαθεν, λιποθανόνα καθως απέθανεν, ανασάν7α, ανελθονία as i sagovor ou 72 ci dessões 7ð halogs, iszóulov režica (wv7as se vexpés. And when the Argument of Tertullian against Praxeas, and the Greeks against Noetus drawn from the Creed did not sufficiently convince the Patripaflians, the Church of Aquileia, tu exclude them wholly, added these two words to the first Article, Invisibilem, and Impallibilem. Invisibilein, to jew he was not incarnate; Impassibilem, to sew he was not crucified. So Rufinus in the conclusion of his exposition upon these words, Credo in Deum Patrem Omnipotentein, addeth, Hiš additur Invisibilein & Impallibilem: and then gives the reason, Sciendum quòd duo isti Sermones in Ecclefiæ Romanæ Symbolo non habentur. Conttat autem apud nos additos Hærefeos causâ Sabellii, illius profectò quæ à noftris Patripasiana appellatur, id eft, quæ Patrem ipsum vel ex Virgine natum dicit, & visibilem factum, vel paffum affirmat in carne. Ut ergo excluderetur talis impietas de Patre, videntur hæc addidiffe majores, & invisibilem Patrem atque impassibilem dixiffe. Conítat enim Filium, non Patrem, in carne & ex carne natum, & ex nativitate carnis Filium vifibilem & passibilem factum.

First then, we believe that he which was made flesh was the Word, that he which took upon him the nature of man was not the Father nor the Holy Ghost, nor any other person but the only-begotten Son. And when we say that Person was conceived and born, we declare he was made really and truly man, of the fame human nature which is in all other men who by the ordinary way of generation are conceived and born. For the a Mediator between a 1 Tim. 2. 5. God andMan is the Man Christ Jesus: That fince b by man came death, by 01 Cor.15.21. man also lhould come the resurrection of the dead, As sure then as the first Adam and we who are redeemed are men, fo certainly is the fecond Adam and our Mediator man. He is therefore frequently called the Son of man, and in that nature he was always promised. First • to Eve, as her feed, and Gen. 3. 15. consequently her Son. Then to Abraham, d In thy feed shall all the nations a Gen. 22. 18. of the earth be blessed; and that e feed is Christ, and fo the Son of Abra- e Gal. 3. 16. bam. Next to David, as his fon to sit upon his throne ; and so he is made from. I. 3. , of the feed of David according to the flesh, s the son of David, the son of 8 Matt. 1. 1. Abraham, and consequently of the fame nature with David and with Abraham. And as he was their Son, fo are we his Brethren, as descending from the same Father Adam; h and therefore it behoved him to be made like unto hHeb.2.17,16, bis brethren. For he laid not hold on the Angels, but on the feed of Abrabam. And so became not an Angel, but a Man.

As then man consisteth of two different parts, Body and Soul, fo doth Christ: Marcion, tur He assumed a Body, at his Conception, of the blessed Virgin. Forasmuch as carnem Chrithe children are partakers of the flesh and bload, he also himself likewise took ti negaret; part of the same. The verity of his body stands upon the truth of his * na- nativitatem, tivity; and the actions and Passions of his life shew the nature of his flesh. aut, ut nati

He was first born with a body which was prepared for him, of the same ap-garet, nepearance with those of other Infants ; he grew up by degrees, and was so far gavit & carfrom being sustained without accustomed nutrition of our bodies, that he was nem : fcilicet, observed even by his enemies to come eating and drinking, and when he did fibi testimonot fo, he suffered hunger and thirst. Those plowers never doubted of the nium reddetrue nature of his flesh, who plowed upon his back and made long furrows.

rent & re

spondcrent The Thorns which pricked his facred Temples, the Nails which penetrated nativitas & through his Hands and Feet, the Spear which pierced his facred Side, give caro ; quia fufficient testimony of the natural tenderness and frailty of his flesh. And left finc carne ned his fasting forty days together, left his walking on the waters and traversing the Seas, left his sudden standing in the midnt of his Disciples when the doors vitate Ter

were Chriffi, c. 1.

i Heb. 2. 14.

caro fine ca

tul. de Carne

were shut, should raise an opinion that his body was not true and proper Luke 24. 39. flesh; he confirmed first his own Disciples, Feel and see, that a spirit bath

not flesh and bones, as you see me to have. As therefore we believe the coming of Christ, so must we confess him to have come in the verity of our

human nature, even in true and proper flelh. With this determinate expref1 John 4. 2, 3. fion was it always necessary to acknowledge him: For every Spirit that

confesseth Jesus Christ come in the flesh is of God; and every spirit that confesseth not Jesus Christ come in the flesh is not of God. This spirit ap

peared early in opposition to the Apostolical Doctrine ; and Christ, who is * Simon Ma- both God and Man, was as soon denied to be Man as God. gus first made himself to be

the Arch-heretick, first began, and many after followed him. Chrift; and what he feigned of himself, that was attributed by others unto Christ. Dixerat se in monte Sina Legem Mofi in Patris persona dedille Judæis, teinpore Tiberii in Filii persona putative apparuisse. S. Aug. So S. Cyril represents him, óx co Cezri, cand doxúcs, as Xessor 'Incov Qarvév72. Catech. 6. From this dornois of his invention arose the Herelie of the 10wniou. For Saturnilus or Saturninus followed his Disciple Menander with his putativè tantùm hominem, as Irenæus ; and in phantasmate tantùm venisse, as Tertullian speaks. After him Valentinus and his followers, Epiphanes, llidorus, and Securdus; then the Marcofians, Heracleonitæ and Ophitæ, Cerdon, Marcion, Lucanus, and generally the Manichiees. Those zuere the foxnlai or Orvicolasai, all conspiring in this, that Christ was not really what he appeared, nor did truly sufer what he seemed to endure. This early Herefie appeareth by the opposition which s. Ignatius made unto it in his Epifles.

* Simon Magus,

And certainly, if the Son of God would vouchsafe to take the frailty of

our flesh, he would not omit the nobler part, our Soul, without which he Luke 2. 52. could not be man. For Jesus increased in wisdom and stature ; one in re

fpect of his body, the other of his Soul. Wisdom belongeth not to the flesh, por can the knowledge of God, which is infinite, increase : he then whose knowledge did improve together with his years must have a subject proper for it, which was no other than a human Soul. This was the seat of his finite Understanding and directed Will, distinct from the Will of his father, and

consequently of his Divine. Nature; as appeareth by that known submission, Lucke 22. 42. Not my Will, but thine be done. This was the subject of those Affections and Passions which so manifestly appeared in him: Nor fpake he any

other than Matt. 26. 38. a proper Language, when before his suffering he said, My Soul is exceed

ing forrowful, even unto death. This was it which on the Cross, before

the departure from the body, he recommended to the Father : teaching us Luke 23. 46. in whose hands the Souls of the departed are : For when Jesus had cried

with a loud voice, he said, Father into thy hands I commend my spirit; and having said thus he gave up the Ghoft. And as his death was nothing else but the reparation of the Soul from his Body; so the life of Christ as Man did consist in the conjunction and vital union of that Soul with the Body. So that he which was perfect God, was also perfect man, of a reasonable

soul and humane flesh fubsisting. Which is to be observed and asserted against of this kind the † ancient Hereticks, who taught that Christ assumed human flesh, but iwo several

that the Word or his Divinity was unto that Body in the place of an informmoff remark- ing Soul. able, the Arians and the Apollinarians, , Arius taught that Christ had nothing of man but the flesh, and with that the word was joined. 'Αρειο- Cάρκα μόνω προς λπίκρυφίω τ θεότη7G- ομολο εά· αντί 3 το έσωθεν ων ημίν ανθρώπε τελέσει η ψυχής, dólor cu ani Cepat neler yecoveves

. Athan. de Adv. Christi. So Felicianus the Arian, in Vigilius de Unitate Trin. c. 17. Ita enim à inajoribus nostris semper eft traditum, quod Christi corpus ad vicem animæ communis ipfius Filii Dei habitus animarit; nec accessione animalis.fpiritús indigens fuerit, cui inhabitans fons vitæ potuit conferre quòd vixit. Eunomius followed him in this particular : "Agro Euróuro Cwux u autov ipucu Gian Devos, 4:679a 3 fuxos come yoxércu ñ zeescer. Theod. l. 5. cont. Hær. cli. Apollinaris distinguished between the soul and the Mind, the foxha and the vës, and acknowledged that the Word assumed the body and the Soul or turn of man, but not the Mind or Spirit, or the Nós, but the word it self was in the place of that. Apollinaristas Apollinaris instituit, qui de anima Chrifti ab Ecclefia Catholica diffenferunt, dicentes, ficut Ariani, Deum Chriftum carnein fine anima suscepiffe. In quæftione teftimoniis Evangelicis victi, mentem, quâ rationalis est anima hominis, non fuifle in anima Chrifti, sed pro hac ipsum verbum in ea fuiffe, dixerunt. This was then the clear difference betwixt the Arian and Apollinarian Herefie: Apollinaristæ quidem carnis & aniinæ naturam fine mente affumpfiffe Deum credunt, Ariani verò carnis tantummodo. Facundus, l.9. So that iwo things are to be observed in the Apollinarians, their philosophy and their Divinity: their Philofophy, in making man consist of three diffinit parts, the Body, the Soul and the mind; their Divinity, in making the human nature of Christ to confiji but of two, the body and the Soul, and the third to be supplied by the Word. Which is excellently expressed by Nemnelius de Nat. Hom, in respect of his Philosophy. Tovis en wo iso ng Mawriva, änalu euch,

Yughi,

Sects were

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