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Col. 4. I.

Lord. If then the Patriarchs did chearfully live in the Land of Goshen, fubject to the power and command of Egypt, because that power was in the hand of Jofeph their exalted brother; fhall not we with all readinefs of mind fubmit 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 fhall not we be proud to join with them?

Thirdly, The belief of Chrift's Dominion is necessary for the regulation of all power, authority and dominion on earth, both in refpect of those which rule, and in relation to those that obey. From hence the most absolute 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 fervants that which is just and equal, knowing that ye also have a Master in beaven. God gave a power to the Ifraelites to make hired Servants of their Løv. 25. 42. brethren, but not Slaves; and gives this reafon of the interdiction, For they are my fervants which I brought forth out of the land of Egypt; they fall not be fold as Bondmen. What tenderness then should be ufed 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 those which are fubject learn to obey the powers which are of human ordination, because in them they obey the Lord of all. Subjects bear the fame proportion, and stand in the fame relation to their Governors, with Servants to their Masters: and S. Paul hath given them this charge, Obey in all things your masters according to the flesh; And what foever 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 ferve the Lord Chrift. Neither do we learn from hence only whom, but alfo how, to obey. For while we look upon one Lord in Heaven, while we confider him as the Lord of Lords, we regulate our obedience to them by our fervice due to him, and fo are always ready to obey, but in the Lord.

Col. 3. 22, 23, 24.

Laftly, This Title of our Saviour is of neceffary belief for our comfort and encouragement. For being Lord of all, he is able to difpofe of all things for the benefit of those which ferve him. He who commanded the unconftant winds, and stilled the raging feas, 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 perfons who dedicate themselves unto his fervice; but our enemies are his, and part of his dominion is therefore given him, and to continue in him until all his enemies be made his footftool. Great is the power of the lufts of our flesh, which war in our members; but his grace is fufficient 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 fuffer with him, we fhall 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 exprefs himself how he would be understood when he maketh this profeffion of his Faith, I believe in Christ our Lord. For thereby we may and ought to intend thus much; I do affent unto this as a certain and infallible truth, taught me by God himself, that Jefus Chrift, 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 effentially depend: that, by the right of emanation of all things from him, he hath an abfolute

I

folute, fupreme and univerfal Dominion over all things as God: That as thé Son of man he is invested with all power in Heaven and Earth: partly OEconomical, for the compleating our Redemption, and the deftruction of our enemies, to continue to the end of all things, and then to be refigned to the Father; partly confequent unto the union, or due unto the obedience of his Paffion, and Yo eternal, as belonging to that Kingdom which fhall have no end. And though he be thus Lord of all things by right of the first creation and conftant prefervation of them, yet is he more peculiarly the Lord of us who by Faith are confecrated to his fervice: for through the work of our Redemption he becomes our Lord both by the right of Conqueft and of Purchafe; and making us the Sons of God, and providing heavenly Manfions for us, he acquires a farther right of Promotion, which, confidering 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.

Which was conceived by the Holy Ghoft, born of the
Virgin Mary.

Hefe words, as they now ftand, clearly diftinguifh the Conception of Jefus from his Nativity, attributing the first to the Holy Ghost, the fecond to the bleffed Virgin: whereas the ancient Creeds made no fuch distinction, but without any particular exprefs 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 neceffary to be obferved, becaufe dicant folùm, otherwise the addition of a word will prove the diminution of the fenfe of lium ejus; nethe Article. For they which speak only of the operation of the Holy Ghost gent fimul in Chrift's Conception, and of the manner of his Birth, leave out most part effe qui natus of that which was anciently understood under that one term of being born of et de Spiritu the Holy Ghost and of the Virgin Mary.

ut negent fi

cum eo unum

Sancto ex
Maria Virgi-

ne. Novatianus. Qui natus eft de Spiritu Sancto ex Maria Virgine. Ruffinus in Symbolum, S. Aug. Ench. ad Laurent. .6. 34, 37, & 38. Natus de Spiritu S. & Maria Virgine, as alfo the Council of Francford in Sacrofyllabo. S. Aug. de Fide Symb. Natus eft per Spiritum S. ex Virgine Maria, Nonne de Spiritu S. & Virgine Maria Dei filius unicus natus eft? S. Aug. de Pradeft. Sanct. c. 15. Et paulo poft, Quia natus eft de Spiritu S. ex Maria Virgine. s. Leo Epift. 10. c. 2. Maximus Taurin. Chryfol. Etherius Uxam. Author Symbol. ad Catechum. Qui natus eft de Spiritu S. ex Maria Virgine. So alfo Venantinus Fortunatus. From whence Fulgentius de Fide ad Petrum Diaconum: Natum de Spiritu S. ex Maria Virgine. in Symbolo acceptum, & corde ad juftitiam credit, & ore ad falutem S. Ecclefia confitetur. Item prædicandum eft quomodo Filius Dei incarnatus eft de Spiritu S. ex Maria femper 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 fit natus. In the ancient MS. tranfcribed by the learned Archbishop of Armagh, Tov underla in arsμatos ἁγία καὶ Μαρίας ἢ παρθένε. So Paulus Samofatenus in his fifth Propofition ; Ιησές ο θυνηθεὶς ἐκ πνεύματος ἁγίας καί Μα eins & watlive. Thefe, omitted in the Nicene Creed, were put in by the Council of Conftantinople, upon the occafion of the Apollinarian Herefie, as was observed by Diogenes Bishop of Cyzicum in the Council of Chalcedon; oi äsını #aτέρες οἱ με' ταῦτα, τὸ ἐσαρκώθη, ὃ εἶπον οἱ ἅγιοι ἐν Νικαία πατέρες, ἐσαφήνισαν εἰπόντες, εκ πνεύματος ἁγία καὶ Μαρίας ἢ παρθένε. In the feveral expofitions among the Sermons de Tempore, falfly attributed to S. Aug. Qui conceptus eft de Spiritu S. natus ex Virgine Maria. So Eufebius 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.

That therefore nothing may be omitted which is pertinent to exprefs the full intent and comprehend the utmoft fignification of this Article, we fhall confider three Perfons mentioned, fo far as they are concerned in it. The firft is He who was conceived and born; the fecond, He by whofe 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

was

tre natum in

was Jefus Chrift, the only Son of God. And being we have already demonftrated that this only Son is therefore called fo, because he was begotten by the Father from all Eternity, and fo of the fame fubftance with him; it followeth that this Article at the first beginning, or by virtue of its connexion, can import no lefs than this moft 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 Ghoft, and born of the Virgin effabiliter di- Mary. Mary. Again, being by the Conception and Birth is to be understood dicifli, nunc à whatsoever was done toward the production of the humane nature of our Saviour; therefore the fame Relative confidered 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 entry of the Article we meet with the Incarnation of the Son of God, tellige. Ruf that great mystery wrapt up in that short fentence of S. John, the word. was made flesh.

Spiritu S.tem

plum fabrica

Virginalis in

Indeed the Pronoun hath relation not only unto this but to the following Articles, which have their neceffary connexion with and foundation in this Third; for he who was conceived and born, and fo made man, did in that human nature fuffer, die, and rife again. Now when we say this was the Word, and that Word was God, being whosoever is God cannot cease to be fo; it must neceffarily 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 fhould 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 Perfon of the Son. Which DoThe Herefie ctrine is to be observed againft the Herefie of the Patripaffians, which of the Patri- was both very ancient and far diffused, making the Father to be Inenly to have carnate, and becoming man to be crucified. But this very Creed was

paffians feems

relation to the

fuffering of our Saviour, because the word fignifies no more than the Paffion 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 fuffer. Epiphanius obferves, Noetus was the first which taught this Herefie, who lived 130 years before him, more or less, and when he was questioned for it he denied it: ag τὸ μηδένα πρὸς αὐτῷ ἐξεμέσαι ταυτῳ ἢ πικρίαν. But certainly this Herefle was ancienter than Noetus ; for the Patripafliani are named by S. Cyprian, Epift. 73. and Tertullian his Mafter chargeth it upon Praxeas: Duo negotia Diaboli Praxeas Romæ procuravit, Prophetiam expulit, & Hærefim intulit; Paracletum fugavit, & Patrem, crucifixit. Adv. Prax. c. 1. And expreffing the abfurdity of that opinion; Itaque poft tempus Pater natus & Pater paffus, ipfe Deus Dominus Omnipotens Jefus Chriftus prædicatur. c: 2. And De Prafc. adv. Haret. Poft hos omnes etiam Praxeas quidem Hærefim introduxit, quam Victorinus corroborare curavit. Hic Deum Patrem Omnipotentem Jefum Chriftum effe dicit, hunc crucifixuin paffumque contendit; mortuum præterea feipfum fibi federe ad dextram fuam, cum profana & facrilega temeritate proponit. c. 53. After Praxeas Noctus taught the fame. Erhunce déses & waling wi πονθέναι, fays Epiphanius: and being quefioned for it, he anfwered, τί δ κακὸν πεποίηκα; ἕνα θεὸν δοξάζω, ἕνα ἐπίσαμαι, καὶ ἐκ άλλον πλίω αὐτῷ Συνηθέντα πεπονθότα, Σπιθανόν]α. He thought the Father and the Son to be the fame Perfon, and therefore if the Son, the Father to be incarnate. Υιοπάτορα - Χρισὸν ἐδίδαξε, ἳ αὐτὸν εἶναι πατέρα καὶ τὸν καὶ ἄξιον πνεῦμα. Epiph. Anaceph. After the Noetiani followed the Sabelliani. So Philaftrius: Sabellius Difcipulus ejus, qui fimilitudinem fui Doctoris itidem fecutus eft, unde & Sabelliani poftea funt appellati, qui & Patripaffiani, & Praxeani à Praxea, & Hermogeniani ab Hermogene, qui fuerunt in Africa, qui & ifta fentientes abjecti funt ab Ecclefia Catholica. So S. Aug. Sabelliani dicti funt quidem Hæretici, qui vocantur & Patripaffiani, qui dicunt ipfum Patrem paffum effe. Traft. 36. in Joh. This Iconfefs is denied by Epiphanius, who acknowledged Sabellius to have followed Noetus in many things, but not in the Incarnation or Pafion of the Father. Σαβελλιανοὶ οἱ τὰ ὅμοια ανοήτως (Ι. ανοήτοις, id eft, Νοητιανοῖς, vel ανοήτω, id eft, Νοητῶ, as S. Aug. Novato) δοξάζοντες ποὶ τότο μόνον· λέγεσι δὲ μὴ πεπονθέναι τε πατέρα. This S. Auguftine wonders very much at in Epiphanius: Sabelliani, inquit, fimilia Noeto dogmatizantes, præter hoc quod dicunt Patrem non effe paffum; quomodo de Sabellianis intelligi poteft, cum fic innotuerint dicere Patrem paffum, ut Patripafiani quam Sabelliani fæpius nuncupentur? Aug. Har. 41. Indeed the Latin Fathers generally call the Sabellians Patripailians; and not only fo, but Theodoret doth fo defcribe them as profeffing one Perfon, en wedana wa waleea voμodelñra, cv 3 tỹ xarvñ, as you cravezaπños. 1. 2. c. 9. After the Sabelliani fucceeded in the fame Herefie the Prifcillianifta, as appeareth by Pope Leo, who fhew's they taught but one Perfon of the Father, Son, and Holy Ghoft: Quod blafphemiæ genus de Sabellii opinione fumpferunt, cujus Difcipuli etiam Patripafiani meritò nuncupantur; quia fi ipfe eft Filius qui & Pater, crux Filii Patris eft paffio, & quicquid in forma fervi Filius Patri obediendo, fuftinuit, totum in fe Pater ipfe fufcepit. Ep. 93. c. 1. Thus the Fatripaffian Herefie, beginning from Praxeas and Hermogenes, was continued by Noetus, Sabellius and Prifcillianus, and mingled with all their feveral Herefies, the fum and fubftance of which is thus well fet down by Victorinus; Patripaffiani Deum folùm effe dicunt quem nos pratem dicimus; ipfum folùm exfiftentem & effectorem omnium, & veniffe non folùm in mundum, fed & in carnem, & alia omnia quæ nos Filium feciffe dicimus.

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* always thought to be a fufficient confutation of that fond opinion, in that * It appeareth the Incarnation is not fubjoined to the firft, but to the fecond Article; we plainly that do not fay; I believe in God the Father Almighty, which was conceived, But in bis only Son, our Lord, which was conceived by the Holy Ghost.

Tertullian confuted Praxeas, by re

ducing him to thefe words of the Creed. For when he had first declared, Nos unicum quidem Deum credimus (which was the objection of Praxeas) fub hac tamen difpenfatione, quam oixovouía dicimus, ut unici Dei fit & Filius fermo ipfius, qui ex ipfo procefferit, per quem omnia facta funt, & fine quo factum eft nihil. Then he fubjoineth, Hunc miffum à Patre in Virginem, & ex ea natum hominem, & Deum, filium hominis, & filium Dei, & cognominatum Jefum Chriftum. Hunc paffum, hunc mortuum, & fepultum, fecundùm Scripturas, & refufcitatum à Patre, & in cœlos refumptum federe ad dextram Patris, venturum judicare vivos & mortuos. And that we may be affured that he used these words out of the Creed, it followeth, Hanc Regulam ab initio Evangelii decucurriffe, &c. This is yet farther evident out of Epiphanius, who tells us the Eastern Doctors confuted Noetus in the fame manner, by reducing him to the words of the Creed. Ενα Θεὸν δοξάζομύρι, καὶ αὐτοὶ (just as Tertullian ; Nos unicum quidem Deum credimus) αλλ' ὡς οἴδαρμ δικαίως δοξάζειν ἕνα Χρισὸν ἔχομλν, ἀλλ' ὡς οἴδαμῳ ένα Χριστὸν τὸν Θεό, πάθοντα ὡς ἔπαθεν, Σποθανόντα καθὼς ἀπέθανεν, ἀνασάντα, ανελθοντα εἰς τὰ ἐρανὸν ὄντα ἐν δεξιᾷ τὸ παρὸς, ἐρχόμβριον κρίναι ζώντας και νεκρός. And when the Argument of Tertullian against Praxeas, and the Greeks against Noetus drawn from the Creed did not fufficiently convince the Patripaffians, the Church of Aquileia, to exclude them wholly, added these two words to the first Article, Invifibilem, and Impaffibilem, Invifibilem, to fhew he was not incarnate; Impaffibilem, to fhew he was not crucified. So Ruffinus in the conclufion of his expofition upon thefe words, Credo in Deum Patrem Omnipotentem, addeth, His additur Invifibilem & Impaffibilem: and then gives the reafon, Sciendum quòd duo ifti Sermones in Ecclefiæ Romanæ Symbolo non habentur. Conftat autem apud nos additos Hærefeos causâ Sabellii, illius profectò quæ à noftris Patripaffiana appellatur, id eft, quæ Patrem ipfum vel ex Virgine natum dicit, & vifibilem factum, vel paffum affirmat in carne. Ut ergo excluderetur talis impietas de Patre, videntur hæc addidiffe majores, & invifibilem Patrem atque impaffibilem dixiffe. Conftat enim Filium, non Patrem, in carne & ex carne natum, & ex nativitate carnis Filium vifibilem & paffibilem factum.

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Firft 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 perfon but the only-begotten Son. And when we fay 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 Mediator between 1 Tim. 2. 5. God and Man is the Man Chrift Jefus: That fince by man came death, by b1 Cor.15.21. man also fhould come the refurrection of the dead, As fure 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. confequently her Son. Then to Abraham, In thy feed fhall all the nations & Gen. 22. 18. of the earth be bleffed; and that feed is Chrift, and fo the Son of Abra- ©Gal. 3. 16. bam. Next to David, as his fon to fit upon his throne; and fo he is made f Rom. 1.3. of the feed of David according to the flesh, & the fon of David, the fon of 8 Matt. 1. 1. Abraham, and confequently of the fame nature with David and with Abraham. And as he was their Son, fo are we his Brethren, as defcending from the fame Father Adam; h and therefore it behoved him to be made like unto Heb.2.17,16. his brethren. For he laid not hold on the Angels, but on the feed of Abraham. And fo became not an Angel, but a Man.

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i Heb. 2. 14.

negavit etiam

vitatem ne

ne invicem

As then man confifteth of two different parts, Body and Soul, fo doth Chrift: Marcion, ut He affumed a Body, at his Conception, of the blessed Virgin. Forafmuch as carnem Chrithe children are partakers of the flesh and blood, he also himself likewife took ti negaret, part of the fame. The verity of his body ftands upon the truth of his na- nativitatem, tivity; and the actions and Paffions of his life fhew the nature of his flesh. aut, ut natiHe was firft born with a body which was prepared for him, of the fame ap-garet, nepearance with thofe of other Infants; he grew up by degrees, and was fo far gavit & carfrom being fultained without accustomed nutrition of our bodies, that he was nem: fcilicet, obferved even by his enemies to come eating and drinking, and when he did fibi teftimonot 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. sponderent 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 teftimony of the natural tenderness and frailty of his flesh. And left fine carne nec his fafting forty days together, left his walking on the waters and traverfing caro fine nathe Seas, left his fudden standing in the midst of his Difciples when the doors

nec nativitas

livitate Ter

tul de Carne were chrifti, c. I.

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were fhut, fhould raife an opinion that his body was not true and proper
Luke 24. 39. flesh; he confirmed first his own Disciples, Feel and fee, that a spirit hath
not flesh and bones, as you fee me to have. As therefore we believe the
coming of Chrift, fo muft we confefs him to have come in the verity of our
human nature, even in true and proper fleh. With this determinate expref-
1 John 4.2, 3. fion was it always neceffary to acknowledge him: For every spirit that
confeffeth Jefus Chrift come in the flesh is of God; and every spirit that
confeffeth not Jefus Chrift come in the flesh is not of God. This fpirit ap-
peared early in oppofition to the Apoftolical Doctrine; and Chrift, who is
Simon Ma- both God and Man, was as foon denied to be Man as God.
*Simon Magus,
gus first made the Arch-heretick, firft began, and many after followed him.
himself to be
Chrift; and

what he feigned of himself, that was attributed by others unto Chrift. Dixerat fe in monte Sina Legem Mofi in Patr ́s
perfona dediffe Judæis, tempore Tiberii in Filii perfona putativè apparuiffe. S. Aug. So S. Cyril reprefents him, ix co
(αρκί, ἀλλὰ δοκήσει, ὡς Χρισὸν Ἰησῶν φαινέντα. Catech. 6. From this donnois of his invention arose the Herefie of the Ao-
xnju.
For Saturnilus or Saturninus followed his Difciple Menander with his putativè tantùm hominem, as Irenæus ;
and in phantafmate tantùm veniffe, as Tertullian speaks. After him Valentinus and his followers, Epiphanes, Ifido-
rus, and Secundus; then the Marcofians, Heracleonite and Ophitæ, Cerdon, Marcion, Lucanus, and generally the
Manichees. Those were the Aoxnlai or Davlarıasai, all confpiring in this, that Chrift was not really what he appeared,
nor did truly fuffer what he seemed to endure. This early Herefie appeareth by the oppofition which S. Ignatius made unto
it in his Epifiles.

Luke 2. 52.

Luke 22. 42.

And certainly, if the Son of God would vouchfafe to take the frailty of our fleth, he would not omit the nobler part, our Soul, without which he could not be man. For Jefus increafed in wisdom and ftature; one in refpect of his body, the other of his Soul. Wisdom belongeth not to the flesh, nor can the knowledge of God, which is infinite, increase: he then whofe knowledge did improve together with his years must have a fubject proper for it, which was no other than a human Soul. This was the feat of his finite Understanding and directed Will, diftinct from the Will of his Father, and confequently of his Divine Nature; as appeareth by that known fubmiffion, Not my Will, but thine be done. This was the fubject of thofe Affections and Paffions which fo manifeftly appeared in him: Nor fpake he any other than Matt. 26. 38. a proper Language, when before his fuffering he faid, My Soul is exceeding forrowful, even unto death. This was it which on the Crofs, before the departure from the body, he recommended to the Father: teaching us Luke 23.46. in whofe hands the Souls of the departed are: For when Jefus had cried with a loud voice, he faid, Father into thy hands I commend my spirit; and having faid thus he gave up the Ghoft. And as his death was nothing elfe but the feparation of the Soul from his Body; fo the life of Christ as Man did confift 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 foul and humane flesh fubfifting. Which is to be obferved and afferted against of this kind the ancient Hereticks, who taught that Chrift affumed human flesh, but two feveral that the Word or his Divinity was unto that Body in the place of an informmost remark- ing Soul.

Sects were

able, the Ari

aus and the Apollinarians. Arius taught that Chrift had nothing of man but the flesh, and with that the word was joined. "Αρε@ 3 (άρκα μόνω προς επίκρυφων & θεότητα όμολο εν· ἀντὶ ἢ τὸ ἔσωθεν ἐν ἡμῖν ἀνθρώπε τετέσι ο ψυχῆς, τ ablor cu in Cagni Xefes refovéves. Athan. de Adv. Chrifti. So Felicianus the Arian, in Vigilius de Unitate Trin. c. 17. Ita enim à majoribus noftris femper eft traditum, quòd Chrifti corpus ad vicem animæ communis ipfius Filii Dei ha bitus animârit; nec acceffione animalis fpiritus indigens fuerit, cui inhabitans fons vitæ potuit conferre quòd vixit. Eunomius followed him in this particular : "Ape 5 και Ευνόμιο σώμα μὲ αὐτὸν ἔφασαν εἰληθέναι, θεότητα ή ψυχῆς ανησ annéven & xgear. Theod. 1. 5. cont. Hær. c. 11. Apollinaris diftinguished between the Soul and the Mind, the oxi and the ves, and acknowledged that the Word affumed the Body and the Soul or vyn of man, but not the Mind or Spirit, or the Nos, but the Word it felf was in the place of that. Apollinariftas Apollinaris inftituit, qui de anima Chrifti ab Ecclefia Catholica diffenferunt, dicentes, ficut Ariani, Deum Chriftum carnem fine anima fufcepiffe. In quæftione teftimoniis Evangelicis victi, mentem, quâ rationalis eft anima hominis, non fuiffe in anima Chrifti, fed pro hac ipfum verbum in ea, fuiffe, dixerunt. This was then the clear difference betwixt the Arian and Apollinarian Herefie: Apollinariftæ quidem carnis & animæ naturam fine mente affumpfiffe Deum credunt, Ariani verò carnis tantummodo. Facundus, 1.9. So that two things are to be obferved in the Apollinarians, their Philofophy and their Divinity: their Philofophy, in making man confift of three diftinct parts, the Body, the Soul and the Mind; their Divinity, in making the human nature of Chrift to confift but of two, the Body and the Soul, and the third to be supplied by the Word. Which is excellently expreffed by Nemelius de Nat. Hom, in respect of his Philofophy: Twis M, ŵr isi ng lawrït, ännu dvou +

ψυχών,

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