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maculate Virgin; whereby the Saviour of the world was born of a Woman under the Law, without the leaft pretence of any original corruption, that he might deliver us from the guilt of fin; born of that Virgin which was of the house and lineage of David, that he might fit upon his throne, and rule for evermore. And in this latitude I profefs to believe in Jefus Chrift, born of the Virgin Mary.

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Suffered under Pontius Pilate, was crucified, dead,' and buried.

HIS Article hath alfo received fome acceffion in the particular expreffions of Christ's Humiliation. For the first word of it, now generally fpeaking of his Paffion, in the most ancient Creeds was no way diftinguished from his Crucifixion; for as we fay, fuffered and crucified, they only, *Crucified under Pontius Pilate: nor * Crucifixus was his Crucifixion diftinguished from his Death, but where we read, crucified, Pilato, & fedead, and buried, they only, crucified and buried. Because the chief of pultus. Ruffin. his Sufferings were on the Crofs, and he gave up the Ghoft there; therefore in Symb. Caf his whole Paffion and his Death were comprehended in his Crucifixion.

fub Pontio

fanus de in-
carn. Domini.
Credimus in

cum qui fub Pontio Pilato crucifixus eft & fepultus. S. Auguft. de Fide & Symb. & de Trinitat. l. 1. c. 14. Caput nofirum Chriftus eft, crucifixum & fepultum, refufcitatum afcendit in cœlum. Idem in Pfal. 132. Qui fub Pontio Pilato crucifixus eft & fepultus. Max. Taurin. Chryfol. Eufeb. Gallic. Tov ini Helix Iliary songwiirla rapirla. Qui fub Pontio Pilato crucifixus & fepultus, MSS. Armach. And besides these, a witness without exception, Leo the Great; Unigenitum Filium Dei crucifixum & fepultum, omnes etiam in Symbolo confitemur. Epift. 10. cap. 5. Afterwards the Paffion was expreffed: Paffus fub Pontio Pilato, crucifixus & fepultus. Etherius Uxam. And the Death: Paffus fub Pontio Pilato, crucifixus, mortuus, & fepultus. Author. lib. de Symb. ad Catechum. Not but both these were expreffed before in the Rule of Faith by Tertullian, but without particular mention of the Crucifixion. Adv. Prax. c. 2. hunc pailum, hunc mortuum, & fepultum as Optatus, Paffus, mortuus, & fepultus refurrexit. lib. 1. Paffus, fepultus, & tertia die refurrexit. Capital. Caroli 82. And generally the Ancients did understand determinately his crucifying by that more comprehenfive name of his Suffering. For as Marcellus and S. Cyril have saugwlévia n`t aina, Eufebius and the Nicene Council to the fame purpose have adóvia only in their Creeds. As Clem. Alex. Padag. l. 2. c. 3. 7 His Ocor wish, I dis waliva omonoziar. Which was farther enlarged afterwards by the Council of Conftantinople into saugwbiyla, καὶ πανόλη, και ταφέντα.

But again, being he fuffered not only on the Crofs; being it was poffible he might have been affixed to that curfed Tree, and yet not have died; therefore the Church thought fit to add the rest of his fufferings, as antecedent, and his death, as confequent to his Crucifixion.

To begin then with his Paffion in general. In those words, He fuffered under Pontius Pilate, we are to confider part as fubftantial, part as circumftantial. The fubftance of this part of the Article confifteth in our Saviour's Paffion, He fuffered: The Circumftance of Time is added, declared by the prefent Governour, under Pontius Pilate.

Now for the explication of our Saviour's Paffion as diftinct from thofe particulars which follow in the Article, more I conceive cannot be required than that we fhew, Who it was that fuffered, How he fuffered, What it was he fuffered.

First, If we would clearly understand him that fuffered in his full relation to his Paffion, we must confider him both in his Office, and his Perfon; as Jefus Chrift, and as the only-begotten Son of God. In refpect of his Office, we believe that he which was the Chrift did fuffer; and fo we make profeffion to be faved by Faith in a fuffering Meffias. Of which that we may give a juft account, Firft, we must prove that the promised Meffias was to luffer: for if he were not, then by profeffing that our Jefus fuffered, we

fhould

1

fhould declare he was not Christ. Secondly, we must fhew that Jesus, whom we believed to be the Meffias, did really and truly fuffer: for if he did not, then while we proved the true Meffias was to fuffer, we should conclude our Jefus was not that Meffias. Thirdly, it will farther be advantageous for the illuftration of this truth, to manifeft that the fufferings of the Meffias were determined and foretold, as thofe by which he should be known. And fourthly, it will then be neceffary to fhew that our Jefus did truly fuffer whatsoever was determined and foretold. And more than this cannot be neceffary to declare Who it was that fuffered, in relation to his Office.

a

For the firft of thefe, that the promised Meffias was to fuffer, to all Christians it is unquestionable; because our Saviour did conftantly inftruct the a Mark 9. 12. Apoftles in this truth, both before his death, that they might expect it, and b Luke 24. 26, b after, that they might be confirmed by it. And one part of the Doctrine which S. Paul diffeminated through the world was this, that the Chrift must needs have fuffered.

46.

c Acts 17.3.

Mark 9. 12. 1 Pet. 1. 11.

*Page 87.

But because thefe Teftimonies will fatisfie only fuch as believe in Jefus, and our Saviour himself did refer the disbelieving Jews to the Law and the Prophets, as those who teftified of him; we will fhew from thence, even from the Oracles committed to the Jews, how it was written of the Son of man, that he must fuffer many things; and how the Spirit of Chrift which was in the Prophets teftified before-hand the fufferings of Christ.

The fifty third Chapter of Efay is beyond all queftion a fad, but clear, defcription of a fuffering perfon: a man of forrows and acquainted with grief, oppreffed, and afflicted, wounded and bruised, brought to the laughter, and cut off out of the land of the living. But the Perfon of whom that Chap-. ter treateth was certainly the Meffias, as we have * formerly proved by the We shewed by confeffion of the most ancient Jews, and may farther be evidenced both from the Authority them, and from the place it felf. For furely no man's foul can be made an gum, the Be- offering for our fins, but our Saviour's: nor hath God laid on any man the refhith Rab- iniquity of us all, but on our Redeemer. Upon no Perfon but the Meffias could the chaftifement of our peace be; nor with any stripes could we be Ruth, and by healed but his. It is fufficiently then demonftrated by the Prophet, that the the confeffion fuffering Perfon whom he describes was to be the Chrift, in that he bare our Jarchi and griefs, and carried our forrows.

of the Tar

ba, and the

Midrash upon

of Solomon

Mofes Alfhech,

-God pro הוציא ה'בדה נשמרת המשיח In the Pefikta it is written

that the ancient Rabbins did interpret that Chapter of the Meffias; which might seem a fufficient acknowledgment. But because this is the most confiderable controverfie between us and the Jews, it will not feem unneceffary to prove the fame truth by farther Teftimonies. In the Talmud Cod. Sanhedrin. to the question, What is the name of the Meffias? it is answered, the Leper. And the reason of the name is there rendred because it is spoken in this, Efay 53. 4. Surely he hath born our griefs, and carried our forrows: yet we did efteem him ftricken, i. e. ya. And becaufe yan is ufed of the Leprofie, Levit. 13. 13. therefore from y they concluded his name to be a Leper, and confequently did interpret that place of the Meffias. duced the Soul of the Meffias, and faid unto him, Wilt thou redeem my fons after 6000 years? He answered, I will. Wilt thou bear the Chaftifements, to take away their fins, N N N as it is written, Ifa. 53.4. Surely he hath born our griefs? And he answered, I will bear them with joy. Which is a clear teftimony, confidering the Opinion of the Jews, that all fouls of men were created in the beginning, and fo the foul of the Meffias to suffer for the rest. The shift of the Jews, turning thefe expreffions off from the Meffias, and attributing of them to the people as to one, is fomething ancient: For we find that Origen was urged with that expofition in a difputation with the Jews. Μέμνημαι δέποτε ἔν τινι προς τες λεγομλίας του ο Ιεδαίοις σοφὸς ἐκζητήσει ταῖς προφητείαις ταύταις χρησάμθρω· ἐφ' οἷς ἔλιπου ὁ Ἰδαῖο, ταῦτα πεπροφητείας ὡς πεὶ ἑνὸς τὰ ὅλο καὶ γινορθώς ἐν τῇ αειατορα και πληθύτος, ένα πολλοὶ προσήλυτοι Χώων 5 τῇ προφάσι τῷ ἐπεσπάρθαι Ικδαίες τοῖς πολλοῖς ἔθνισι. Thus the few interpreted thoje places, Ifa. 52. 1.4. his vifage was fo marred more than any man; 52. 14. that which had not been told them they fhall fee, 53.3. a man of forrow, and acquainted with grief: and applied them to the people of Ifrael in their difperfions. But Origen did eafily refute him, by retorting other places of the fame Prophecy, as 53. 4. Surely he hath born our griefs and carried our forrows; verfe 5. he was wounded for our tranfgreffions, he was bruifed for our iniquities, and with his ftripes are we healed. Σαφώς γδ, fays he, οἱ ἐν ταῖς ἁμαρτίαις χρόμθμοι, καὶ ἰαθέντες, ἐκ τῶ τωτήρα πεπονθέναι, εἴτ' ἀπὸ τὸ λαὸ ἐκείνο, εἴτε καὶ οἱ ὑπὸ ἢ ἐθνῶν, ταῦτα λέγεσι. But especially be confounded the Jew with those words of the 8th verfe, He was cut off out of the land of the living; for the tranfgreffions of my people was he ftricken. Marisa ÿ időgaμp Driber ἀπὸ το φασκέσης λέξεως το, ̓Απὸ τὸ ἀνομιῶν τὸ λας με ἤχθη εἰς θάνατον. Εἰ δ' ὁ λαὸς εξ εκείνες εἰσὶν οἱ προφητευόμβροι, πως Στὸ ἢ ἀνομιῶν τὸ λαός το Θεῖ λέ[ει ἤχθαι εἰς θάνατον ὗτος, εἰ μὴ ἕτερος ὢν α τ λαόν το Θεό; τίς δ' ἔτος εἰ μὴ Ιησός Xess; Origen, adv. Celfum, l. 1,

pect a double Meffias one

This Prediction is fo clear, ever fince the Serpent was to bruife the Heel of the Woman's feed, that the Jews, who were refolved to expect a Meffias which fhould be only glorious, have been inforced to invent another, which fhould fuffer. And then they anfwer us with a distinction of their own invention; That a Meffias was to redeem us, and a Meffias was to fuffer for us: but the fame Meffias was not both to redeem us and to fuffer for us. For they fay that there are two feveral perfons promifed under the * so indeed name of the Meffias; one of the Tribe of Ephraim, the other of the Tribe of the Jews exJudab; one the Son of Jofeph, the other the Son of David; the one to precede, fight, and fuffer death, the other to follow, conquer, reign, and go never to die. If then our Saviour were a Chrift, we must confefs he was a fuffering Meffias, and confequently, according to their doctrine, not a Sa- the other For if he were the Son of David, then, fay they, he was never to Meas the die; or if he ever died, he was not that Meffias which was promifed to fit up-fon of David. on the throne of David. And while we confefs our Saviour died, and with- So the Taral affert his descent from the house of David, we do, in their opinion, involve our felves in a Contradiction.

viour.

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Meffias the fon of Jofeph,

משיח בן דוד

Meffias

gum exprefly upon Canticles 4, 5.

תרין פריקיד רעתירין

Two are thy deliverers which fhall deliver thee, Mefilias the Son of Da למפרקיד משיח בר רור ומשיה בר אפרים

vid, and Meffias the Son of Ephraim: and in the fame manner, Chap. 7.3. This that Paraphraft, nothing so ancient as the reft, is conceived to have taken out of the Talmud in Maffecheth Succa, where cap. 5. infcribed 5, God faith to Meffias the fon of David, UT U Ask what thou wilt, (according to the fecond Pfalm) and I will give it thee. van Who seeing Meffias the Son of Jofeph which was flain, asked of God nothing but life. Thus from the Talmud and the latter Targum the Rabbins have generally taught a double Meffias, one the Son of David, the other of Jofeph. As Solomon Jarchi, Ifa. 24. 18. Zach. 12. 10. Aben Ezra, Zach. 9.9. Malach. 3. 1. Kimchi, Zach. 12. 10. whom the latter Jews conftantly follow. And this Marcion the Heretick feems to have learned of the Jews, and to have taught with fome alteration in favour of his own opinion. Conftituit Marcion alium effe Chriftum, qui Tiberianis temporibus à Deo quondam ignoto revelatus fit in falutem omnium gentiúm; alium, qui à Deo creatore in reftitutionem Judaici ftatus fic deftinatus quandoque venturus. Tertul. adver. Marcion. 1.4. c.6.

But this distinction of a double Meffias is far from prevailing over our belief: first, because it is in it felf falfe, and therefore of no validity against us; fecondly, because it was first invented to counterfeit the truth, and fo very advantageous to us.

That it is in it felf false, will appear, because the Scriptures never mention any Meffias of the Tribe of Ephraim; neither was there ever any promife of that nature made to any of the Sons or Off-fpring of Jofeph. Besides, as we acknowledge but one Mediator between God and Man, fo the Scriptures never mention any Meffias but one. Under whatsoever title he is reprefented to us, there can be no pretence for a double perfon. Whether the feed of the woman, or the feed of Abraham, whether Shiloh, or the Son of David, ftill one perfon promifed: and the style of the ancient Jews before our Saviour was, not they, but he * which is to* o excome. The question which was asked him, when he profeffed himself. to be Chrift, was, whether it was he which was to come, or whether they were to look for another; not that they could look for him and for another alfo. The objection then was, that Elias was not yet come, and therefore they expected no Meffias till Elias came. Nor can the difference of the Meffias's condition be any true reafon of imagining a double perfon, because in the fame place the Prophets, fpeaking of the fame per- Zach. 9.9. fon indifferently reprefent him in either condition. Being then, by the Isa. 9. confession of all the Jews one Meffias was to be the Son of David, whom Elias was to precede; being by the tenure of the Scriptures there was never promife made of more Chrifts than one, and never the least mention of the Tribe of Ephraim with any fuch relation; it followeth that that distinction is in it felf falle.

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Again, that the fame Distinction, framed and contrived against us, must

needs

6.

needs be in any indifferent perfon's judgment advantageous to us, will ap pear because the very invention of a double perfon is a plain confeffion of a twofold condition; and the different relations, which they prove not, are a convincing argument for the distinct œconomies, which they deny not. Why fhould they pretend to expect one to die, and another to triumph, but that the true Meias was both to triumph and to die, to be humbled and to be exalted, to put on the rags of our infirmity before the robe of Majefty and Immortality? Why fhould they tell of one Mediator to be conquered, and the other to be victorious, but that the Serpent was to bruise the heel of the Seed of the Woman, and the fame Seed to bruise his head Thus even while they endeavour to elude, they confirm our Faith; and as if they were still under the cloud, their error is but as a fhadow to give a luftre to our truth. And fo our firft Affertion remaineth firm; the Meffias was to fuffer.

we

Secondly, That Jefus, whom be believe to be Chrift, did suffer, we shall not need to prove, because it is freely confeffed by all his enemies. The Gentiles acknowledged it, the Jews triumphed at it. And we may well take that for granted, which is fo far from being denied, that it is objected. If hunger and thirst, if revilings and contempt; if forrows and agonies, if ftripes and buffetings, if condemnation and crucifixion, be Sufferings, Jefus fuffered. If the Infirmities of our nature, if the weight of our fins, if the malice of man, if the machinations of Satan, if the hand of God could make him fuffer, our Saviour fuffered. If the Annals of times, if the writings of his Apostles, if the death of his Martyrs, if the confeffion of the Gentiles, if *Thefe which the fcoffs of the Jews, be teftimonies, Jefus fuffered. Nor was there ever any which thought he did not really and truly fuffer, but * fuch as withal_irAxna and rationally pretended he was not really and truly man.

were called by

the Greeks Δοκηταί

Φαντασιαςαί,

who taught that Chrift was man only putativè, and came into the world only in Phantafmate, and confequently that he did only putativè pati. Thefe were called Aoxilai not from the Author, but from their Opinion, that Chrift did all things only cu doxnou, in appearance, not reality. As Clemens Alexandrinus, Tar aigéσear ai jî di dosμátar in Covlar προσαγορεύον, ὡς ἡ - Δοκητών. Strom. l. 7. υἰκ. οἱ δοκήσει Χρισὸν πεφανερώας ὑπέλαβον. Ιd. l. 6. Neque in Phantafia, id eft, abfque carne, ficut Valentinus afferit, neque de thefi, putativè imaginatum, fed verum corpus. Genad. de Eccl. Dog. cap.2. Where for de thefi, I suppose we should read doxxoes. The original of this train of Hereticks is to be fetched from Simon Magus, whose affertion was Chriftum nec veniffe, nec à Judæis quicquam pertuliffe. S. Aug. de Haref. Wherefore making himself the Father, Son, and Holy Ghoft, he affirmed, fe in Filii perfona putativè apparuiffe, and fo that he fuffered as the Son among the fews; ἀλήθεια μὴ πεπονθέναι ἢ ἀλλὰ δοκήσει μόνον. Damafc. de Hæref. Now what Simon Magus faid of himself, when he made himself the Son, that those who followed affirmed of Chrift. As Saturnius, who taught Chriftum in fubftantia non fuiffe, & phantafmate tantum quafi paffum fuiffe. Tertul. de Praf. adv. Haret. c. 46. Vide Epiph. mutilum, Her. 23. c. 1. And Bafilides, who delivered, eva & Xessòv parlacía co ros Quíveaf, μù divas 5 ärogaπου, μηδὲ (άρκα είληφέναι όχι Ιησεν φάσκων πεπονθέναι, ἀλλὰ Σίμωνα † Κυρίωαίον. Epiph. Har. 24. c. 3. A Judais non credunt Chriítum crucifixum, fed Simonem Cyrenenfem, qui angariatus fuftulit crucem ejus. S. Aug. Har. 4. Thus the Valentinians, particularly Marcus, the Father of the Marcofian Hereticks: Marcus etiam nefciò quis Hærefim condidit, negans refurrectionem carnis, & Chriftum non verè, fed putativè, paffum affeverans. S. Aug. Har. 14. Thus Cerdon: Chriftum in fubftantia carnis negat, in phantafmate folo fuiffe pronunciat, nec omnio paffum, fed quafi paffum. Tertul. Praf. c. 51. Chriftum ipfum natum ex fœmina, neque habuiffe carnem, nec verè mortuum vel quicquam paffum, fed fimulaffe paffionem. S. Aug. Har. 21. And the Manichees, who taught, Chriftum non fuiffe in carne vera, fed fimulatam fpeciem carnis ludificandis humanis fenfibus præbuiffe ; ubi non folum mortem, verum etiam refurrectionem, mentiretur. Idem. Her. 46. Whom therefore Vincentius Lirinenfis calls Phantafiæ prædicatores, cap. 20.

Thirdly, To come yet nearer to the particular acknowledgment of this truth, we fhall farther thew that the promised Meffias was not only engaged to fuffer for us, but by a certain and exprefs agreement betwixt him and the Father, the measure and manner of his Sufferings were determined, in order to the Redemption it felf which was thereby to be wrought; and what was fo refolv'd, was before his coming in the flesh revealed to the Prophets, and written by them, in order to the reception of the Meffias, and the acceptation of the benefits to be procured by his Sufferings.

That what the Meffias was to undergo for us was predetermined and decreed, appeareth by the timely acknowledgment of the Church unto the FaActs 4.27,28. ther; Of a truth, against thy holy Child Jefus, whom thou haft anointed, both

Herod

Herod and Pontius Pilate, with the Gentiles and the people of Ifrael, Luke 16. 8. were gathered together; For to do whatsoever thy hand and thy counsel determined before to be done. For as when the two Goats were presented before the Lord, that Goat was to be offered for a Sin-offering upon which the lot of the Lord fhould fall; and that lot of the Lord was lift up on high in the hand of the High-priest, and then laid upon the head of the Goat which was to die fo the hand of God is faid to have determined what should be done unto our Saviour, whose Paffion was typified by that Sin-offering. And well may we fay that the hand of God as well as his counfel determined his Paffion, because he was delivered by the determinate counsel and foreknow- Acts 2. 23. ledge of God.

And this determination of God's Counsel was thus made upon a Covenant or Agreement between the Father and the Son, in which it was concluded by them both what he should fuffer, what he fhould receive. For befide the Covenant made by God with man, confirmed by the blood of Christ, we must confider and acknowledge another Covenant from eternity made by the Father with the Son: which partly is expreffed, If he shall make his Soul an Ifa. 53. 10: offering for fin, he shall fee his feed, he shall prolong his days; partly by the Apostle, Then faid I, Lo, I come (in the volume of the book it is writ- Heb. 10. 7. ten of me) to do thy will, O God. In the Condition of making his foul an offering for fin, we fee propounded whatsoever he fuffered; in the acceptation, Lo, I come to do thy will, O God, we fee undertaken whatsoever was propounded. The determination therefore of our Saviour's Paffion was made by Covenant of the Father who fent, and the Son who fuffered.

And as the Sufferings of the Meffias were thus agreed on by consent, and determined by the counfel of God; fo they were revealed by the Spirit of God unto the Prophets, and by them delivered unto the Church; they were involved in the Types, and acted in the Sacrifices. Whether therefore we confider the Prophecies fpoken by God in the mouths of men, they clearly relate unto his Sufferings by proper prediction; or whether we look upon the ceremonial performances, they exhibit the fame by an active reprefentation. S. Paul's Apology was clear, that he faid none other things but Acts 26. 11. thofe which the Prophets and Mofes did fay should come, that Chrift Should fuffer. The Prophets faid in exprefs terms that the Meffias, whom they foretold, fhould fuffer: Mofes faid fo in thofe Ceremonies which were inftituted by his Ministry. When he caused the Paffover to be flain, he faid that Shiloh was the Lamb flain before the foundations of the world. When he fet the brazen Serpent up in the Wilderness, he faid, the Son of man fhould be lifted up upon the Crofs. When he commanded all the Sacrifices for fin, he faid, without effufion of Blood there was no Remiffion, and therefore the Son of God muft die for the fins of men. When he appointed Aaron to go into the Holy of Holies on the day of Atonement, he faid, Chrift, our High-Priest should never enter through the veil into the highest Heavens to make expiation for us, but by his own Blood. If then we look upon the fountain, the eternal Counsel of the will of God, if we look upon the Revelation of that Counsel, either in exprefs Predictions or Ceremonial Representations; we shall clearly fee the truth of our third Affertion, That the Sufferings of the promifed Meffias were predetermined and foretold.

Now all these fufferings which were thus agreed, determined and revealed as belonging to the true Meffias, were undergone by that Jefus of Nazareth whom we believe to be the true Christ. Never was there any fuffering Type which he out-went not, never Prediction of any Paffion which he fulfilled not, never any expreffion of grief and forrow which he felt not. When the appointed time of his death approached, he faid to his Apostles,

B b

Behold,

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